Apokalypsis anastaseōs The resurrection revealed, or, The dawnings of the day-star about to rise and radiate a visible incomparable glory far beyond any since the creation upon the universal church on earth for a thousand yeers yet to come, before the ultimate day of the general judgement to the raising of the Jewes, and ruine of all antichristian and secular powers, that do not love the members of Christ, submit to his laws and advance his interest in this design : digested into seven bookes with a synopsis of the whole treatise and two tables, 1 of scriptures, 2 of things, opened in this treatise / by Dr. Nathanael Homes.

THE DAWNING OF THE DAY-STAR , Largely discussed in Five Bookes . THE DAWNING OF THE DAY-STAR , QUOTATIONUM quaedam SPECIMINA , nec non Epitome totius primilibri compendiaria , pro extraneis , praesertim Judaeis , Latine reddita .

I. BOOKE Of the Generall and maine Position . LIBER I. De generali & summariâ Thesi .

CHAP. I.

The Position propounded .

THe most Sacred Scriptures do frequently in many places affirm , that All the Saints shall reigne with Christ a long time , namely a THOUSAND yeares on EARTH ( SATAN the meane while being bound ) which yeares are not yet begun , but do ere long ; and from thence are at length to be fulfilled , in a wonderful both VISIBLE and SPIRITUAL glorious manner , at the RESTITUTION of ALL THINGS , and their NEW-CREATION , before the time of ultimate and generall Resurrection .

SAnctos omnes diutinè cum CHRISTO regnaturos , in TERRA scilicet MILLE annos ( SATANA tunc temporis ligato ) nondum incaeptos , brevi incaepturos , indeque implendos , tam visibili quam spirituali mirandâ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 gloriâ ante resurrectionis ultimae generalis Epocham , a Sacrosanctissimis Scripturis passim asseritur .

SECTION I. The Position expounded ,

§ . 1 BY Saints , I meane all the Elect , from time to time extant afore that time , effectually called , whose characters ( that we may know them ) in relation to our Position , are in the Revelation limbed to the life , where both it and they are deciphered in one & the same table or frame , viz. Rev. 20.4 . And I saw Thrones , and they sate upon them , and judgement was given to them ; and I saw the souls of them that were beheaded for the witnesse of Jesus , and for the Word of God , and which had not worshipped the Beast , neither his Image , neither had received his marke upon their foreheads , or in their hands , and they lived , and reigned with Christ a thousand years .

§ . 2 In which words , I minde at this time , chiefly the three characters of them , that shall reigne with Christ : The first is Beheading , synechdochically signifying all persecution , either more particularly ( as it is here expressed ) for the Witnesse of Jesus , that is , for asserting the God-head as wel as the Man-hood of Christ , for which many Martyrs suffered in the Arian persecution , soon after Constantines time ; or more generally , for the Word of God , viz. the fundamental doctrines thereof , for which they suffered afore the Arian persecution , in the heathen-Roman tenfold persecution , and after , in the Antichristian-Roman persecution , and of late times in severall Countries , in the Arminian and Socinian persecution : or for both .

§ . 3 The second Character is , not worshipping the Beast , no nor his Image . Those that shall reigne with Christ , reverence not either apparent grosse Idolatry , or specious refined ( under the notion of prudentials ) in divine worship . They dis-regard Antichrist , root and branch , body and tayle .

§ . 4 The third Character is , They receive not the marke of the Beast in their hands , or foreheads ; that is , they yeeld not subjection to Antichrist , secretly , or openly , neither professe him , nor contest for him , or for any thing against the truth . All these three Characters are here given to take in all Saints : For haply some Saints have somewhat subjected outwardly to Antichrist , but did not worship . Some perhaps have not subjected , but had not the opportunity or magnanimity to suffer . Others may be , have subjected or worshipped , and after , repenting , have suffered .

§ . 5 In other places of the Revelation , instead of this Negative , Have not the marke of the Beast , they are said to have the marke of the Lambs Father in their forehead , Rev. 14.1 . &c. They professe the truth of God , with faith in Christ Jesus . They are truly Saints , and feare the name of God , which is the Cognizance of those that shall reigne with Christ , Rev. 11.15 , 16 , 17 , 18.

§ . 6 All such Saints shall reigne with Christ , as we have said ( the Kingdomes of the earth then being actually and absolutely become the Kingdomes of Christ ) the said Saints on earth visibly possessing the power and dominion over the earth , for a thousand yeares , literally and properly taken , and Christ most gloriously appearing at least at the beginning and ending of that thousand yeares : though wee cannot yet so demonstratively and infallibly hold forth , that he shall continuedly bee all that time personally present upon the earth . The Devil , the meane while , all that time , under what names or notions soever , either as a cunning Serpent , and secret Satanical Adversary , are as an open violent rampant Dragon , and reviling Devil , shall bee wholly , and absolutely confined , and restrained , in effects , acts , and person , from the Precincts of the Church .

SECTIO I. Thesis exposita .

§ . 1 PEr Sanctos , nimirum Electos intelligo omnes , tum vocatos , tum vocandos , quorum characteres sub REGNANTIUM notione in Apocaly psi , ad vivum subinde delineantur . Capite nimirum 20. v. 4. ad hunc modum . Vidi sedes , & sederunt super eas , & judicium datum est iis ; & animas eorum , qui SECURI PERCUSSI SUNT PROPTER TESTI MONIUM JESU , ET PROPTER SERMONEM DEI , quique NON ADORARUNT BESTIAM , neque IMAGINEM EJUS , NEC ACCEPERUNT CHARACTEREM IN FRON TIBUS suis , aut in MANIBUS SUIS ; Viventque & regnabunt cum Christo MILLE annis . Capite vero 11. v. 15 , 16 , 17 , 18. ad hunc modum , Septimus igitur Angelus clanxit & factae sunt voces magnae in Caelo , dicentes , facta sunt regna mundi , regna Domini nostri , & Christi ejus , qui regnabit in secula seculorum . Tum viginti quatuor illi senes , qui in conspectu Dei sedent in sedibus suis , prociderunt in facies suas , & adorarunt Deum , dicentes , Gratias agimus tibi Domine , Deus Omnipot●ns , Qui es , & Qui eras , & Qui ven turus es ; quod adeptus sis potentiam tuam magnam , & regnum inieris , & iratae sunt gentes , & advenit ira tua , & praestitutum tempus mortuorum , ut judicentur , & des mercedem , SERVIS TUIS , PROPHETIS , & SANCTIS , & TIMENTIBUS nomen tuum , PARVIS & MAGNIS .

§ . 5 Apocalyps . denique Capite 14. v. 1. &c. ità depinguntur . Tunc aspexi & ecce , aderat Angelus stans super montem Sion & cum eo Centum quadraginta quatuor millia , habentia NOMEN PATRIS ejus scriptum in frontibus suis . EMPTI sunt e terrâ . Non sunt INQUINATI mulieribus , SEQUUNTUR AGNUM , &c. Venit hora judicii sui &c. Cecidit Babylon &c. Beati ab hocce tempore mortui ii , qui domini causa mortui sunt , &c. Aderat nubes candida , & nubi insidebat quidam similis homini & Demessa est terra .

§ . 6 Omnes inquam hosce , splendidè regnaturos , cum Jesu Christo ( quibuslibet terrarum Dynastiis , actu absoluté que in ILLIUS , aliquantisper apparentis potestatem succedentibus ) visibiliter possidentes ( ut Dan. 7.27 . ) Regna , Dominatus , eorundemque sub toto Caelo amplitudinem mille annis , ad literam propriè acceptis , Diabolo intereà tempor is ab Ecclesiae finibus omnimodè ablegato .

CHAP. II. This opinion is not guilty of Novelty , or singularity . CAP. II.

§ . 1 TO remove in the first place the prejudice , that lyes heavy upon this Position , of Novelty , and singularity , wee shall produce approved Antiquity ( both afore and since Christ ) with a multitude of later Worthies , almost in every age hitherto congratulating with this truth .

§ . 2 Any of which wee intend not for proofe ( which is deferred till the third Chapter , of this first Booke , but especially to the whole third Booke ) but to remove impediments from mens minds , and to cleare their understandings from an averse waywardnesse of spirit , and so to reconcile them to a patient attention and tractable docility .

HAnc Thesin ( ne statim in ipso limine , tanquam privata cujusdam opiniola , tam novitatis , quàm singularitatis rea , condemnetur ) prius quàm me demonstrationi accinxero , numeroso Constipatam satellitio eruditae antiquitatis , tàm ante quàm post Christum editae , in medium proferam .

1. SECTION Of Hebrew Antiquities .

§ . 1 FOr , the Hebrew Antiquities , to be set ( for seniorities sake in part ) in the Front , wee have divers : whereof the first is the Targum or Chalde Paraphrase : which tooke its beginning from the Jewes Captivity in Babylon : where their native Hebrew tongue grew out of use , so that the generality of them farre better understood the Chalde then the Hebrew . The Targum hath many pertinences to the point in hand , especially if we compare severall Copies of it . For there is a Manuscript Targum , which upon Ester Ch. 1. reckoning up the severall Monarchies that have , and shall bee from the beginning of the world unto the end thereof , makes the computation thus : The first Monarchy was of God . Second under Nimrod . Third , under Pharaoh . Fourth , under Salomon . Fifth , under Nebuchadnezzar . Sixth , under the Medes and Persians . Seventh , under Alexander the Great . Eighth , under Julius Caesar . The ninth , the Kingdome of the Messia , or Christ . Where observe how the Jewes place the Kingdome of Christ in order after the Roman Monarchy , and to bee on earth , as the former were . But least this Copy , being a Manuscript , and so hidden from the eyes of most , should carry the lesse authority with it ; let us consult the Targum , that lookes all the learned in the face .

§ . 2 The Babylonian Targum , or ordinary Chalde Paraphrase faith upon , Gen. 49.10 . That CHRIST shall come , whose is the KINGDOME and him shall the PEOPLES obey . Observe the plurall PEOPLES , that is the Nations , indefinitly .

§ . 3 Which the Jerusalem Targum expresseth , more literally , and universally , The KING CHRIST shall come , whose is the KINGDOME , and ALL ( marke the universality ) KINGS ( marke the persons ) shall be subject unto him , viz. so ( as the same Jerusalem Targum expoundeth on the 11. verse of that 49. of Gen. ) that those Kings and Princes , that will not be subject unto him , he shall kill , making the Universe red with the blood of their slain , and the hils white with the fat of their mighty men , &c. But these things were not fulfilled at Christs being on the earth in the flesh . It was above three hundred yeares after , ere one King , or Nation was subject unto Christ , viz. in the time of Constantine the Great , except some sprinklings of Converts here and there , called Churches ; the Nations and Kings of the earth , either taking no cognizance of his interest , or else persecuted it , even as to this day they doe , even ten parts of the world , for one that ownes him . Neither hath Christ yet taken that material and sensible vengeance on them , by killing the disobedient , in order to a bringing in of the rest into a visible subjection to him .

§ . 4 Lastly , Paraphrast Jonathan in his Chalde Paraphrase of Hos. 14.8 . hath these words , They ( speaking of the Jewes ) shall bee gathered together from out of the midst of their CAPTIVITY , they shall DWELL under the shadow of their CHRIST , and the DEAD shall LIVE , and good shall grow in the EARTH , and there shall bee a memoriall of their goodnesse FRUCTIFYING , and never fayling ; as the remembrance of the sound of the Trumpets over the old wine , which was wont to be offered in the Sanctuary ; which things were never yet fulfilled on earth . We forbear to quote more out of their TARGUM , or Chalde Paraphrase now , because we shall afterwards oft cast an eye upon it in our discusse of severall Scriptures , that tend to the PROOF of the point in hand .

§ . 5 To this let mee adde a touch out of the CAPITULA of RABBI ELIEZAR the GREAT , because neare of the same Antiquity with the former ; his words are these : As I live , saith Jehovah , I will raise YOU ( speaking of the Jewes ) up in the TIME to come in the RESURRECTION of the dead ; and I will GATHER you will ALL ISRAEL .

§ . 6 You see , both doe harmonise to the same tune ; the effect of their words the same , which is not yet fulfilled , in as much as to this day the generality of the Jewes have not owned any MESSIA to be come in the flesh , but refused The MESSIA , Joh. 1.11 . according as it was fore-prophesied , Esa. 53.3 . He is despised , and rejected of men . And the remnant of beleeving Jewes , never since , as yet saw that particular RESURRECTION of the dead , or that their gathering together out of the midst of their CAPTIVITY , or that generall GOOD in the EARTH . And therefor according to the Scriptures ( of which by and by ) these things are yet to come , afore the last and generall Resurrection .

§ . 7 Of Hebrew Antiquities , SINCE the Incarnation of Christ , namely their Two TALMUDS ( their SEDAR OLAM is of the same age near upon , with the Babylonish ) something of which TALMUDS was extant neare the Apostles time , if not ancienter , and of other Rabbins , we shall give you an account in divers particulars . In Gemara Sanhedrin , R. Ketina hath said in the last of the Thousands of yeares of the worlds continuance , the world shall be destroyed , of which it is said ( Esa. 2.11.17 . ) THE LORD ONELY SHALL BE EXALTED IN THAT DAY . And TRADITION agrees with R. Ketina , even as every seventh yeare of seven yeares is a years of release ; so of the seven thousand yeares of the world , the seventh thousand yeares , shall bee the thousand of Release , as it is said , AND THE LORD ALONE SHAL BE EXALTED IN THAT DAY . Likewise That Psalme ( namely the 92. ) is said to bee a PSALME OR SONG FOR THE SABBATH DAY ; THAT IS , THE DAY THAT IS NOTHING ELSE BUT REST. As also it is said ( viz. Psal. 90. ) A THOUSAND YEERS IN THY SIGHT ARE BUT AS YESTERDAY . By which it is plaine to acute observers , that the ancient Rabbinicall Jews did clearly understand the Prophesie of Isaiah in Chap. 2. of the EXALTATION of the LORD ( twice there repeated ) as meant of the GREAT DAY , ( which some Rabbins call the Day of JUDGEMENT , others the Day of MESSIA , others the Day of the RENOVATION of the WORLD ) and of the REIGNING of CHRIST , which is elegantly and emphatically there limbed in its colours to the life , as it will more shine forth , when we come to an accurate discusse of that Chapter .

In Mid●asch Tehillim upon the 90. Psal. v. 15. Wee thus read , MAKE US GLAD ACCORDING TO THE DAYES WHEREIN THOU HAST AFFLICTED VS , That is by the Babylonians , the Grecians , and the Romans , AND THAT IN THE DAYES OF THE MESSIAH . And how many are the dayes of the MESSIAH ? R. JEHOSUAS said , that they are Two THOUSAND yeares ; and it is said , ACCORDING TO THE DAYES WHEREIN THOU HAST HUMBLED US : that is according to two dayes ; for one day of the holy and blessed God are a thousand yeares , according to that , BECAUSE A THOUSAND YEERS IN THY SIGHT ARE BUT AS YESTERDAY . The Rabbins also have said , That according to the TIME to come , the DAY of the MESSIAH shall bee one . For God which is holy and blessed in the FUTURE ( that is AGE ) shall make one day to himselfe , of which wee read , Zech. 14. And there shall bee ONE DAY , which shall bee knowne to the Lord , not day , nor night , and it shall bee at the EVENING-TIME Light . This Day is the AGE or WORLD TO COME , and the QUICKNING OF THE DEAD .

§ . 9 In their Booke called Berachoth , wee finde this . Benzuma saith , It shall come to passe , that Israel shall not remember their departure out of the Land of Aegypt , IN THE WORLD TO COME , and IN THE DAYES OF THE MESSIAH : ( marke diligently how by World to come , they understand a time on earth , as Paul hath it twice , viz Heb 1.6 . Heb. 2.5 . THE INHABITED WORLD TO COME . So the Greeke ; so the sense . For no man could imagine that heaven above should bee put in subjection to the Angels , so as to need the Apostles Apology there to prevent such an imagination . ) And how ( say the Rabbins in that Berachoth ) doth this appeare ? By that which is written ( in J●rem . 23. ) BEHOLD THE DAYES COME , THAT THEY SHALL SAY NO MORE , THE LORD LIVETH WHICH BROVGHT THE CHILDREN OF ISRAEL VP OVT OF THE LAND OF EGYPT , & Which wise men interpret thus ; not as if the name of Egypt should be blotted out , but because the WONDERS which shall bee effected in the DAYES OF THE KINGDOME OF MESSIA , shall principally be remembred , and their departure out of Egypt lesse .

§ . 10 Note by the way that it is not agreed among the Rabbins , in what THOVSAND yeares of the world the said DAY of JUDGEMENT , or of MESSIAH , or RENOVATION of the WORLD , shall bee . Some say , further off , in the seventh , others nearer , in the sixt , but others about the fifth .

§ . 11 But to goe on , The TRADITION of the house of Elijah is , Those Just ones , whom God shall raise up , shall not return unto dust . But if you inquire what shall be to the Just in that thousand yeares , in which the holy and blessed God shall RENEW his World , of which it is said , AND THE LORD ALONE SHALL BE EXALTED IN THAT DAY : Wee must know that the Lord will give them , as it were , the wings of Eagles , that they may stye upon the faces of waters , Jesch . 40.31 . THEY THAT HOPINGLY WAIT UPON THE LORD SHALL HAVE THEIR STRENGTH renewed , THEY SHALL BE CARRIED UPON WINGS , AS EAGLES .

§ . 12 R. Saadias brings up the REARE gallantly , thus ( on Dan. 7.18 . The Saints of the most High God , shall receive a Kingdome ) Because the children of Israel have rebelled against the Lord , their Kingdome shall bee taken from them , and shall bee given to the foure Monarchies , which shall possesse the Kingdome in this world , and shall lead Israel captive , and subdue them to themselves , Even TILL THE WORLD TO COME , untill MESSIAH shall REIGNE .

§ . 13 Wee shall , for a close of this Section awaken the Reader to have both eyes open upon this , That this reigning of the MESSIAH or CHRIST , so often mentioned by the aforesaid Rabbins , cannot bee in the highest heavens after the ultimate day of judgement ; for then hee layes downe all , and delivers up the Kingdome to God the Father , &c. 1 Cor. 15.24.28 . Nor have these Rabbinicall predictions beene ever fulfilled on earth , as experience can witnesse . And therefore necessarily they must be in effect , of the same judgement as is contained in our Position , or Thesis , which for that cause , cannot be adjudged novel , or singular .

1. SECTIO De Hebraeotum Antiquitatibus .

§ . 1 HArum prima est Targumenica . Targum , seu Chaldaeus contextus , celeberrima inter Judaeos Paraphrasis , hinc desumpsit originem , quò da Captivitate exolevisset lingua Hebraica , neque eam ampliùs intelligerent . Extat ab Onkelo in quinque libros Mosis ; a R. Jonathan in Josue , Judicum , quatuor Regum , omniumque Prophetarum , excepto Daniele ; Et a Josepho Caeco in Caeteros veteris Testamenti libros . Plura complectitur , quae Synagogae Judaicae faveant , passim tamen eam jugulat , dum luculentissimè de Méssiâ testatur . Guid Mich. le Ja in praefatione , seu instituti operis ratione . Ad Bib. Reg. Lutetiae edita . Multa sunt apud Targum ( Collatis praesertim exemplaribus ) ad nostram Thesin pertinentia . Targum seu Chaldaea Paraphrasis manuscripta in Ester Cap. 1. ad hunc modum & methodum , cùm temporis tùm loci computat Monarchias . Prima Dei fuit . Illa purum putum Hebraismum prositebatur . Nimrodus alteram tenebat Monarchiam . Pharaonis Monarchia facit tertiam . Huic Salomonis Monarchiasuccessit . Eam Salomonis , quinta subsecuta est , nempe Nebuchadnezzaris Magni . Huic Babylonici Tyranni Monarchiae , sexta successit , nempe Persarum & Medorum imperium . Alexandri Magni imperium facit septimam . Alexandri Magni , suorumque Satraparum imperium , Julii Caesaris octava tandem excepit Monarchia . Invadit hanc Julii Caesaris Monarchiam , illud Messiae regnum , quod nonum est imperium . Haec Jacob Colerus S.T.D. in Eliae Hutteri in Biblia Ebraea , praefatione . Ita in terris hanc , ut Caeteras , & post Romanam , Messiae locat Monarchiam .

§ . 2 Targ. Babyl . seu ordin . Chald. Paraph. in Gen. 49. v. 10. Donec veniat Messias , cujus est regnum , & ei obedient populi . POPULI ( dignum observatu ) in plurali , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

§ . 3 Quod Targum Hier osolimitanum ad literam magis , & latiùs seu universaliùs exprimit . REX CHRISTUS venturus est , cujus est REGNUM , & OMNES Reges se illi subjicient . Ita ut quoscunque regum , principumve , illi non subjecturos interfecerit , ad rubo rem fluminum ex sanguine interfectorum , & albedinem montium ex pinguedine potentum .

§ . 4 Paraphrastes demum Jonathan in Chaldaicâ sua paraphrasi in Hos. 14.8 . haec habet verba , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. i.e. Congregabuntur ( Israelitae ) de medio suae Captivitatis ; in umbrâ CHRISTI SUI habitabunt , VIVENTQUE MORTUI , & BONUM ACCRESCET in TERRA ; Nec non erit memoriale bonitatis eorum fructificans & indeficiens , juxta ac memoria Clangoris tubarum super vino veteri , quod libari solet in domo sanctuarii ; Quae res nunquam interris adhus impletae fuerunt . Multò plus Targum habet , quod ( ut inutilis vitetur repetitio ) in ventilationem Scripturarum Thesin probantium , comperendinamus .

§ . 5 Huic Jonathani Concinit R. Eliezer ( qui paulò post Templum secundum floruit . ) In Capitulis Magni illius Eliezer Cap. 34. haec comperimus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. i.e. Vivo ego dicit dominus , quòd suscitabo vos , in tempore futuro , in Resurrectione mortuorum , et congregabo vos cum universo Israel IN TERRAM ISRAEL .

§ . 6 Haec verò , quae protulerunt , Jonathan & Eliezer , ad hodiernum usque diem , ut Judaeis universè , UMBRAM , imo personam CHRISTI sui rejicientibus ( Johan . c. 1. v. 11. Jesch . c. 53. v. 3. ) minimè impleta fuerint ; ita pars illa , quorundam credentium , nunquam vel revixerunt , aut de praesenti eorum Captivitate sesquimillenariâ reduces , BONUM ILLUD IN TERRA vel Caecutierunt .

§ . 7 Ex Antiquitatibus Hebraeorum TALMUDICIS , Judaicis nimirum , & Babylonicis , a Ducentesimo Nonagesimo post natum CHRISTUM , ad annum saltem 120m. ascendentibus , reliquisque Rabbinorum post-natis abundè , si placet , excipiatis .

[ De Talmudicarum aevo Consulite Bucholcerum Indic . Chron. ad annum Mundi 4161. Christi 191. Helvicum Theatr. Histor. seu Chron. ad annum , quod mirum est Christi 500. Joh. Buxtorf in recensione operis Talmudici , ejus libro de Abbreviaturis Heb. vulgo annexo . M. Lightfoot in Miscellan , Cap. 7. De Christo confutante saltem Traditionem Talmudicam , Matth. 5. Christum ipsum Judaeos inscitiae arguentem , ex suâ ipsorum scriptâ lege ; câ scilicet , ut probabile videtur , Talmudicâ , in quâ veteris Testamenti authentiam agnoverunt . Eâ autem ratione a CHRISTO dictum est Joh. 10.34 . Nonne scriptum est in lege VESTRA ? ]

1. In Gemara Sanhedrin PEREK CHELEK , ita legimus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. Id est , Dixit R. Ketina , in UNO ( nempe , ut intelligit , ULTIMO ) mundi MILLENARIO vastabitur mundus , de quo dicitur , & EXALTABITUR DOMINUS SOLUS DIE ILLO Jesch . cap. 2. v. 11.17 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. i. e. Convenit Traditio R. Ketinae , sicut è septimis annis septimus quisque est remissionis annus ; ita MILLENARIUS HIC , remissionis erit , MILLENARIUS , quemadmodum dicitur , EXALTABITUR DOMINUS SOLUS DIE ILLO & PSALMUS ( scilicet 92. ) dicitur CANTICUM DE DIE SABBATI , Id est , de die , qui totus est quies & dicitur ( Psalmo nempe 90. ) MILLE ANNI IN OCULIS TUIS VELUT DIES HESTERNUS . En ( lectores perspicacissimi ) veteres Judaei , Prophetiam Jesch cap. 2. de EXALTATIONE DOMINI bis repetitam de DIE MAGNO , an Judicii ( ut R. Schelomo , ) an MESSIAE ( ut R. D Kimchi ) an RENOVATIONIS MUNDI , ( ut R. Asche &c. ) an alio nomine appella● veris , deque CHRISTI tunc temporis REGNO , articulatim , ornateque ibidem depicto , apertissimè intellexerunt .

Huic testimonio secundum ex Midrasch Tehillim exhibetur , Ubi semper Psalm . 90. v. 15. laetifica nos pro diebus , &c. sic paraphrasticè emphasi non mediocri legitur . LAETIFICA NOS PRO DIEBUS QUIBUS AFFLIXISII NOS , scilicet per Babyloniam , per Graeciam & per Romanos , idque Laetifica in diebus MESSIAE , & quot sunt dies Messiae ? R. Jehosuas dixit , quod sunt duo millia annorum sicut dictum est , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 SECUNDUM DIES QUIBUS NOS HUMILIASTI i. e. secundum duos dies . DIES ENIM VNA DEI SANCTI ET BENEDICTI SUNT MILLE ANNI , juxta illud ; QUONIAM MILLE ANNI IN OCULIS TUIS TANQUAM DIES HESTERNA . Dixerunt etiam Magistri , quod secundum FUTURUM ( quod Paulus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 imò & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Heb. 1.6 . Heb. 2.5 . appellat ) DIES MESSIAE erit una . Deus enim sanctus & benedictus in FUTURO ( nimirum seculo ) faciet ei diem unam , de qua dictum est , Zechar. cap. 14. ET ERIT DIES VNA , ET IPSA EST NOTA DEO , NON DIES NEQUE NOX , ET ERIT , AD TEMPUS VESPERI ERIT LUX . Haec dies est SECULUM FUTURUM & VIVIFICATIO MORTUORUM .

§ . 9 Testimonium numer ato tertium e libro Berachoth lib. 11. c. 1. ( scilicet 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) quod sic se habet . Dixit Benzuma ; Futurum est , ut Israel non faciat memoriam exitus ex Aegypto in FUTURO SECULO , ET IN DIEBUS MESSIAE ( vide sis conjunctam Rabbini interpretationem . ) Et quid est hujus rei probatio ? Quod scriptum est , ( Jerem. 23. ) ECCE DIES VENIUNT , ET NON DICENT VLTRA VIVIT DOMINUS QUI ASCEND ERE FECIT FILIOS ISRAEL DE TERRA AEGYPTI , &c. Dixerunt sapientes , Non quòd evellendum esset nomen Aegypti de loco suo , sed quod mirabilia , quae fient in diebus REGNORUM ( scilicet MESSIae erunt 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i. e. principale , & Aegyptus erit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i. e. accessorium .

§ . 10 Priusquam nos alia proferamus testimonia , animadvertant acutiores oculi , inter Rabbinos , quoto mundi MILLENARIO dictum JUDICII , vel MESSIae , vel ( ut appellant R. Asche , R. Abba , R. Chanan ) RENOVATIONIS MUNDI TEMPUS fore , non convenit . Quippe quod non nulli ( longiùs ) in septimum , alii ( propius ) in sextum , Caeteri ( dignissimum observatu ) in MILLENNIUM ( circiter ) quintum incidere promittunt . De quinto consulatur . Rabb . Asche .

§ . 11 Quarta hujus seriei antiquitas , ELiae Domo egreditur , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. i. e. Doctrina Domus Eliae . Justi , quos Deus RESUSCITASIT ( Resurrectione nimirum primâ , quam Magistri passim , nec non Author libri Sapientiae Cap. 3. v. 7 , 8. agnoscunt ) non redigentur iterum in pulverem . Si quaeras autem , MILLE ANNIS ISTIS , quibus , Deus sanctus benedictus RENOVATURUS est mundum suum , de quo dicitur ET DOMINUS SOLUS EXALYABITUR ILLO DIE , quid Justis futurum sit ? Sciendum quod Deus sanctus benedictus dabit , illis alas , quasi aquilarum , ut volent super facie aquarum ; juxta Jesch . 40.31 . Expectantibus Dominum innovabuntur vires , efferentur alâ , instar aquilarum .

§ . 12 Respondet ultima primae antiquitatum Hebraicarum ; quam R. Saadias ex doctiorum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , eximi is ) suppeditat . Quippe qui in Danielis cap. 7. v. 18. SUSCIPIENT REGNUM SANCTI DEI ALTISSIMI sic prophetat 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & . i. e. Eò quod rebellarunt Israelitae contra dominum , auseretur ab illis ipsorum regnum , Dabiturque quatuor hisce Monarchiis , quae regnum possidebunt in HOC SECULO , Captivumque ducent , subjugabuntque sibi Israelem , usque ad FUTURUM SECULUM , donec REGNAVERIT MESSIAH .

§ . 13 Verùm enimverò MESSIAH nequaquam regnaturus est in SECULO , vel duratione in Caelorum altissimo Continuandâ ( 1 Ep. ad Corinth . ca. 15. v. 24.28 . ) Nec dum in terris , haec Saadiana vel Caeterorum Rabbinicae praedictiones impletae fuerint ; testanti experientid . Quarum authores , eodem fuisse animo cum n●strâ thesi , netesse est . Quae , vel hâc de causâ , tanquam novitia , aut singularis condenmari nequit .

SECT. 2. Of Greeke Antiquities .

§ . 1 OUr Greeke Companions in this our own Position are divers . That wee over-burden you not in the entrance of this Treatise , with such things , as are not pleasing to every Reader , we will present to you onely three , each according to his age . The first is JUSTIN MARTYR , who flourished about the yeare ( after Christ ) 141. so near the time of John the Evangelist ( this John living till the hundreth yeare after Christ ) In that 141. yeare after Christ , this JUSTIN gave in his Apology for Christian Religion , in writing to ANTONIUS the EMPEROUR . To allow him a sufficiency of judgement and time to bee a famous Philosopher ( at that time so famed ) and to write that Apology , wee had need to allow him to be fifty yeers old , as he himself testifies , and so to suppose him living , afore John was dead ; and so long , as he was above one and forty at the time of his Apologizing . This man for his great learning , renowned with the honourable title of Philosopher , witnessed to bee Godly by his pious Apology in those bloody persecuting times , and sealed to be so in his death , by the after-name and fame of MARTYR ; I say this man , this great Justin Martyr professed himselfe , and many other Worthies in his time , to bee of the same minde with our POSITION . His very words are these , I , and all that are every way orthodox Christians doe know both the future RESURRECTION of the body , and the THOUSAND YEERS in Jerusalem that shall bee re-edified , adorned , and enlarged , as the Prophets EZEKIEL and ESAY and OTHERS doe declare . For so Esay , of this thousand yeares , Isa. 65.17 . For there shall bee a new heaven , and a new earth , and the former shall not be remembred , neither shall they come into their mindes , but they shall finde joy and rejoycing in those which I create : For behold I make Jerusalem to triumph and my people to rejoyce , &c. to the end of the Chapter . But of that , [ For the dayes of my people shall bee as the dayes of the tree of life ] hee giveth this sense , viz. In these words we understand ( saith hee ) that the one thousand yeeres are pointed at . For as it was said to Adam , In that day thou eatest of the tree , in that same day thou also shalt dye ; Wee know he did not accomplish a thousand yeers , Wee know also that saying [ That a day with the Lord is a thousand yeeres ] is to our purpose . Moreover a certaine man AMONG US , whose name is JOHN , BEING ONE OF THE twelve APOSTLES OF CHRIST in that REVELATION which was shewed to him , prophesied that those , that beleeve in OVR CHRIST , shall accomplish a thousand years , ( mark , those that beleeve in Christ shall accomplish a thousand years ) at Hierusalem , and after that the GENERAL , and in a word , the everlasting resurrection , and last judgement of all joyntly together . Even that whereof also our Lord spake , wherein [ they shall neither marry , nor be given in marriage , but shall bee equall with the Angels ] being made the sonnes of the resurrection of God . For the gifts of Prophesie are extant with us even till this time .

And as hee speakes thus home to our Thesis positively , so hee speakes as high against them , that are contrary minded , negatively , denying them to bee true Christians . His words are these ; But contrary-wise I have signified unto thee ( TRYPHO ) that MANY , WHO ARE NOT ORTHODOX and PIOUS CHRISTIANS DENY THIS .

§ . 2 The next of the Greeke Ancients is IRENAEUS , who flourished about the yeare 178. after Christ . Hee was the chiefe Minister of the Church at LYONS . Hee saith , hee was the hearer of POLYCARP , which POLYCARP was the Disciple of JOHN . And IRENAEUS had that Agnomination or post-name for his godly peace making in the Churches . He wrote five Bookes against the Heresies of his time , which wee have . In the second whereof hee testifies , That to his time the gifts of casting out Devils , and miraculous healing of diseases continued ( which shewes that hee lived neare the Apostles times , which Irenaeus himself intimates in his fifth Booke against Heresies neare the end , That JOHN saw his vision of the Revelation almost in his time . ) TERTULLIAN cals him THE MOST CURIOUS TRIER or SEARCHER OUT OF ALL DOCTRINES . Of this IRENAEUS the GREAT , in Learning and Godlinesse , Learned ERASMUS affirmeth in his Argument or Summary of the fifth Booke of Irenaeus , against Heresies , that HIEROM asserteth him to bee of the same minde with the CHILIASTES that are for the THOUSAND YEERS . The truth is , whosoever shall read that fifth Booke of Irenaeus against Heres. with a piercing eye shall finde , that Hierom hath given a right judgement concerning him . For Irenaeus there mainly disputing for the Resurrection of the bodies of the Saints , urgeth the Prophets for that Resurrection ( who all speake mainly of the first Resurrection of the bodies of the Saints at the full call of the Jewes . ) And particularly p. 575. Irenaeus urgeth that of Ezekiel Chap. 37. v. 1. to v. 15. for it , ( as before Justin Martyr urged Ezekiel for the one thousand yeares ) which place is evidently for our position , as wee shall see after , when wee come to the proofe thereof by Scripture . Li. 5. Page 576. Againe he urgeth ( as Justin Martyr did ) that in Esa. 65.22 . For as the dayes of the tree ( he puts in , OF LIFE ) shall bee the dayes of them ; which is as plainly , as if written with Sunne beames , a part of the Prophesie of the Restauration of Israel , and the New Jerusalem , alleadged by Peter , 2 Ep. 3. Cha. and alluded to by John , Rev. 21.1 . In another to place of the same fifth Booke , Pag. 547. Irenaeus speakes much of the Saints after their first life here , that they shall inhabit Paradise , where Adam was placed at his first Creation . And elsewhere speaking of the Saints possessing the Kingdome of heaven , alleadgeth that place , Matth. 5.5 . Blessed are the meek for they shall inherit the EARTH ; which is taken out of Psal. 37.10 , 11. yet a little while , and the wicked shall not bee ; Yea , thou shalt diligently consider his place , and it shall not bee . But the meeke shall inherit the EARTH , and shall delight themselves in the ABUNDANCE OF PEACE . And verse 28 , 29. The seed of the wicked shall bee cut off . The righteous shall inherit the LAND , and dwell therein for EVER . Lib. 1. p. 559. One instance more ( for it would be tedious to you and mee to alleadge all ) Flesh and blood cannot inherit the Kingdome of God ; as if one should say ( saith IRENAEUS ) The wilde olive tree is not taken into the PARADISE of God .

§ . 3 The last of the Greeke Antiquities that we shall alleadge , is out of Epiphanius , who flourished about the yeer after Christ 365. ) whose words , after mention of Athanasius and Paulinus , are to this effect . Moreover ( saith Epiphanius ) others have affirmed that the OLD MAN should say , THAT IN THE FIRST RESURRECTION we shall accomplish a certaine MILLENARY of yeers , injoying the same things as now wee doe , namely keeping the Law , &c. By which it appeares , that if not Athanasius or Paulinus aforementioned , some there were , in , or afore Epiphanius his time , that held the substance of our Thesis . Yea , it seems to mee , that Epiphanius himselfe speakes something favourable of them that held this opinion by his words presently following , viz. And that indeed it is written of this sort of MILLENARIES in the Apocalypse of John , and that the Booke is received of very many , even of them that are godly , is manifest ; with more to the same effect .

SECT. 2. De Graecorum Antiquitatibus .

§ . 1 GRaecorum , qui nostrae accinunt Thesi , primus est JUSTINUS MARTYR , in Dialogo cum Tryphone Judaeo Eyw 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. i. e. Ego autem , & si qui sunt per omnia orthodoxae sententiae Christiani ; & carnis resurrectionem futuram novimus , & MILLE ANNOS in Jerusalem instauratâ , & exorna●â , & dilatatâ , sicut Prophetae Ezechiel , & Esaias , & alii promulgant sic namque Esaias , de MILLE istorum annorum tempore loquutus est . ERIT ENIM CAELUM NOVUM , ET TERRA NOVA , ET NON RECORDABUNTUR PRIORUM , NEQUE EORUM ILLA VENIENT IN CORDA : SED LAETITIAM , ET EXULTATIONEM INVENIENT IN HIS , QUAE EGO CREO , QUIA ECCE FACIO JERUSALEM EXULTATIONEM , ET POPULUM MEUM LAETITIAM & paulo post [ NAM SECUNDUM DIES LIGNIVITAEDIES POPULI MEI : ] In his verbis ( inquit ) MILLE ANNOS arcanè designari intelligimus . Ut enim Adae dictum est , quo die de ligno comedisset , eo die moriturum etiam esse ; scimus cum mille annos non implevisse . Novimus quoque dictum illud quòd DIES DOMINI SIT SICUT MILLE ANNI , huc pertinere . Et vir apud nos quidam , cui Nomen JOHANNES , è duodecim Apostolis Christi unus , in câ quae illi exhibita est Revelatione Prophetavit ; Christo credentes nostro Gr. Paris . edit . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Annos mille Hierosolymis peracturos esse ; ac postea universalem , & ( ut semel dicam ) sempiternam omnium , unanimiter simul resurrectionem & Judicium futurum ; id quod & Dominus noster dixit quod NUPTUM NEQUE DATURI , NEQUE ACCEPTURI , SED ANGELIS AEQUALES FUTVRI SINT , utpote filii Dei resurrectionis . Apud nos enim huc usque etiam Prophetica extant dona .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. i. e. E contrà verò , eorum qui purae , piaeque Christianorum sententiae nonsunt , multos hoc non agnoscere tibi significavi . Eos enimtibi designabam , qui nomine quidem CHRISTIANI dicuntur , sunt verò ATHEI , & IMPII HAERETICI , quod omnino blasphema & impia & stulta doceant .

§ . 2 Graecorum Antiquorum secundus est IRENAEVS , qui storuit Anno 178. ( circiter ) post natum Christum . Hác aetate ( inquit Abrahamus Bucholcerus , in Indic . Chronologi ) IRENAEVS Ecclesiae Lugdunensis Episcopus , & Polycarpi auditor , contra Haereticos scripsit libros qui extant . Dicit alicubise ista scribere , Romanam sedem tenente duodecimo Episcopo Eleutherio , qui hoc tempore Pontificatum gessit . IRENAEI etiam temporibus adhuc durasse donum ejiciendi daemonia , et sanandi multos , testatur ipse lib. 2. adversus haereses . Hujus IRENAEI meminit TERTVLLIANVS eumque nominat omnium doctrinarum curiosum exploratorem . IRENAEUS aliquoties scripsit Johannem Apostolum , vixisse usque ad tempora Trajani ; Polycarpum verò fuisse auditorem Johannis , & se Juvenem vidisse Polycarpum senem . Sic Bucholcerus . Nomen habuit IRENAEUS ( ut aiunt ) a componenda pace inter litigantes . De hoc IRENAEO Magno , doctissimus asserit Erasmus in Argumento ejus in Quintum librum illius Irenaei contra Haereses , Quin & HIERO NIMUS ( inquit ERASMUS ) alicubi testatur IRENAEUM sensisse cum CHILIASTIS , cum aliâs , tum enarrans EZECHIELIS caput trigesimum . Sed in hujusmodi multis , VETERES cum candore legendi sunt , &c. Sic Erasmus . In quam de IRENAEO sententiam facilè descendent , qui acutiori oculo perlegerint quintum illius IRENAEI librum contra HAERESES . Ubi plurimum disputans pro resurrectione corporum sanctorum , eos ipsos urget Prophetas qui tractant summoperè de eorundem , PRIMA RESURRECTIONE , ad plenam Judaeorum vocationem . Particularius ILLE ( ut anteà JU . MARTYR pro MILLE ANNIS ) urget Ezechielem pro RESURRECTIONE . Nominatim cap. 37. v. 1. ad 15. Quem locum de Thesi nostrâ intelligendum demonstratio ejus , 3. nostro libro instituenda , convincet . Vide sis IRENAEUM . Edit. Bas . in 8. Lat. Anno 1571. ad pag. 545. & 575.

§ . 3 Ultimus Graecorum , quem recitabimus , Epiphanius ( qui floruit Anno circiter 365 ) haec habet verba . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. id est , Porro alii dixerunt , senem dixisse , quod in prima resurrectione , millenarium quendam annorum absolvemus in iisdem versantes , in quibus etiam nunc , nimirum & legem servantes , & alia &c. Unde liquidò constat vel Athanasium vel Paulinum , vel quosdam extitisse , circa , vel ante tempus Epiphanii , qui substantiam nostrae Theseos omnino defendebant . Imò mihi palam videtur , etiam ipsum Epiphanium , ex verbis ejus statim insequentibus , favisse aliquantulùm iis hanc opinionem tenentibus . Verùm ( inquit ) sicut quidam affirmarunt , hoc dixisse ipsum asseruerunt . Et quòd quidem scriptum est de millenariâ hâc sectâ , in Apocalypsi Johannis ; & quòd apud plerosque liber receptus est , etiam apud pios manifestum est , &c. Epiph. lib. 3. To. 2. & juxta Edit Basil lat. A. D. 1578. sub Titulo exemplar Paulini Episcopi . p. 334. & C. 335. A. & edit Graec. Basil . p. 435.

SECT. III. Of Latine Antiquities .

THe first in Seniority , of Latine , Learned , Godly Ancients , that is for our Position , in TERTULLIAN , Hee Apologized for the Christians about the yeare after Christ , 180. His words in his fifth Booke against Marcion , are to this effect :

Thou art a Priest for ever . But Ezechias , though he once was , yet he was neither a Priest , nor for ever , &c. But unto Christ will agree the order of Melchisedek ; because indeed Christ , Gods proper and legimate High-priest of the Priest-hood of the Uncircumcision ( then specially constituted in the Nations , of whom hee had more claime to bee received ) with vouchsafe at last to accept , and blesse the circumcision and posterity of Abraham , when at length they shall know him .

§ . 2 Lactantius , very largely and learnedly discourseth the point , in his seventh Booke of divine Institutions , who lived in the time of Constantine the Great , three hundred and ten yeeres after Christ , so long since ; proving it from the Scriptures , and withall alleading the consent of Philosophers , Poets , Sybils , &c. all which to translate into English , would but bee tedious to them that understand onely that tongue ( besides the increase of charge in Printing . ) And for those that understand Latine and Greek , they have here at hand the minde of the Authour , and his quotations in those languages , whereby to read him , and them , in their owne idiom and phrase . But to give the English Reader a few summary heads of what is in this large citation of Lactantius , and his quotations , it shall not bee grievous to me , nor unnecessary for him . In his seventh Book of Divine Institutions , Chap. 1. hee saith thus . In the fourth Booke ( saith hee ) wee have spoken of the first coming of the LORD . Now let us relate his second , which the Jewes also acknowledge and expect ; because it is of NECESSITY that hee should RETURN to Comfort them , whom before he had come to call together . In this second Chapter of that seventh Book , Lactantius saith thus ; It is ordained by the disposal of the highest God , that this unjust age , a certaine space of times being runne , shall have an end , when all wickednesse being extinct , and the soules of the godly called backe to a blessed life , there shall flourish a quiet , tranquil , peaceable and golden age , God himselfe then reigning . In his fourteenth Chapter of the same Book , hee saith , That Plato , and many others of the Philosophers , whiles ignorant of the original of things , and of that top of time wherein the World was made , * said that many thousands of * ages have passed , since this * most beautifull world thus adorned hath existed ; As per haps the Chaldeans , who ( as Cicero hath delivered in his first Book of Divination ) do dream * that they have contained in * their Monuments foure hundred * and seventy thousand yeers . But we , whom the Divine Scriptures do instruct unto the knowledge of the truth , have knowne the beginning , and end of the World , of which end wee shall speake in the end of this Book , as wee did of the beginning in the second . Let therefore Philosophers know , who number thousands of Ages since the beginning of the World , that the Sixth thousand yeer is not yet CONCLUDED or ENDED . But that number being fulfilled of necessity there must bee an end , and the state of humane things must been transformed into that which is better .

This Lactantius doth largely and learnedly prove from Gods making the World in six dayes , and resting the seventh , Alleadging the Prophet ( as it is his expression ) that BEFORE thy EYES , O Lord , a thousand yeers are but as ONE DAY , &c.

Wee have , saith Lactantius , often said , That lesser and small things are the figures , and fore-representations of great things : And that this day of ours , which is bounded with the rising and setting of the sun , doth bear the image of the GREAT DAY , which a certain circuit of yeers doth determine . After the same manner , the forming of the earthly , man , did carry before it the formation in future , of an heavenly people . For , as when all things were finished , God made man last , upon the sixth day , and brought him into this world , as into an house well furnished ; So now in the GREAT SIXTH DAY , the TRUE MAN is formed by the Word of God , that is , the holy people is figured unto righteousnesse by the doctrine and precepts of God . And as then he was made of the earth , mortall and imperfect , that he might live a thousand yeers in this world . ( He alludes to the Fathers before the flood who lived each of them neer a thousand yeers . ) So now the perfect man is framed of this terrestrial world , that being made alive by God , he may reigne in this same world for the space of a thousand yeers .

And saith Lactantius in the fifteenth Chapter of the said seventh Booke . As it is in the Scriptures how , and for what necessity Israel went down into Egypt , there exceedingly multiplyed , but oppressed with an intolerable yoke of Bondage , God smote Egypt , led his people through the red Sea , but there drowned the Egyptians , endeavouring to pursue the flying Israelites ; so this famous exploit was a figure of a greater thing to bee , which God will bring to passe in the last consummation of times ; namely , that God will deliver his people from the grievous servitude of the world . But though God then smote onely Egypt , because his people was but one Nation ; yet now because Gods people are over all the world , and every where oppressed by the world , God will smite all Nations , even all the whole world , and deliver his righteous people that worship him .

And as then there were certaine foresignes by which the the future ruine of the Egyptians was foreshewn ; So at the last shall bee prodigious wonders , by all the elements of the world , whereby may bee understood , that ruine to all Nations is at hand . For so then shall righteousnesse become rate , and impiety so multiply , that if there bee any good men then extant , they shall bee as a prey to the wicked , &c. Then shall ruine over-run the world . The cause of which devastation and confusion shall bee , because the Roman authority , by which now the world is over ruled ( MY SOULE , saith Lactantius , FEARES TO SPEAKE IT , BUT I WILL SPEAKE IT , BECAUSE IT SHALL COME TO PASSE ) shall bee taken away from the earth , and the EMPIRE shall returne into ASIA , and the EAST shall have againe the DOMINION , and the WEST shall bee made servile . Nor may it be a wonder , that so huge and massie an Empire so long continuing , and strongly confirmed , should fall , seeing there is no thing made by man , but may bee destroyed by man ; even as the Emperialty was brought downe from the Assyrians to the Persians , from them to the Grecians , and from them to the Romans . Seneca did not ineptly distribute the times of the CITY of Rome into Ages . The first he said was her Infancy under Romulus , &c. And her first old age was , when torne with civil warres , she turned to be twy-child &c. And if these things be so , what remaines but death should follow old age ? And that this shall shortly come to passe , the Sermons of the Prophets under the covert of other names , that all might not easily understand , doe denounce . But the Sibyls doe speak it openly that Rome shall bee destroyed , because shee hated the name of God , and opposed righteousnesse . And Hydospis a most ancient King of the Medes , even afore the Trojan race was set up , prophesied the same .

Saith Lactantius Chap. 16. how that shall bee , lest any one should thinke it incredible , I will declare : first the Regality and chiefe power shall bee multiplied into many , and cut and minced into crummes . Then perpetual civil discords shall bee sowne , and never shall bee any quier . TEN KINGS shall stand up together , who shall not suffer the world to bee ruled , but to be ruined . Then upon a sudden , shall rise up against them a most potent Enemy from the utmost bounds of the North , who , by meanes of three of that number ( possessing Asia ) extinguished , shall bee taken into the society of the rest , and by them shall bee made chiefe Of them all . This man shall domineer , vex , mingle divine and humane things , subvert Lawes , establish his owne , and shall waste , destroy , and kill . The name and seat of the Empire being changed , there shall follow the confusion , and vexation of all mankinde . And that nothing may bee wanting to the misery of men , a Trumpet shall sound from heaven , according to that the Sibyl hath denounced , giving a manifold lamenting sound ; whereupon all shall tremble . Then from the wrath of God against unrighteous men shall rage sword , and fire , and famine , &c. Then according to the Sibyls verses , The world shall bee unworlded , &c. scarce the tenth part of men shall bee left , &c.

But saith Lactantius Chap. 17. I will yet plainlier explain how it shall come to passe ; The conclusion of times being at hand , a great Prophet shall bee sent of God , who shall convert men unto the knowledge of God , &c. And the wicked shall bee destroyed , &c. which hee shews in many and sundry particulars .

Then Lactantius in the eighteenth Chapter of the same Booke quotes divers Authors to that purpose ; As Hydaspes , and Hermes , and the Sibyls ; out of which two latter , hee doth not onely minde the maine point hee hath in hand , but also alleadge out of them , that Christ is the Sonne of God .

And saith Lactantius , Chapter 19. of the aforesaid seventh Booke ; The circle of the whole earth being oppressed , at which time humane strength shall bee unable to destroy the tyranny of immense power God , moved with the doubtfull power of his people , and with their miserable lamentations , shall forthwith send the Deliverer . Then shall the midst of heaven bee opened in a quiet blacke night , so that the light of God descending , shall appear over all the world , as lightning , which the Sibyls expresse thus , When as he shall come , darknesse in a blacke midnight shall bee as fire , &c. Of which there is a double reason : In the night he was borne , and in the night hee suffered death : And so after these , in the night hee shall receive the * Kingdome of the earth . This * is the Deliverer and Judge , * the Revenger , and King , and * GOD , which wee call Christ . And hee shall descend , his Angels accompanying him , &c.

After this saith Lactantius , Chap. 20. The places of the dead shall bee opened , and the dead shall rise againe , and the GREAT JUDGEMENT * shall bee performed by God * Christ concerning them ; of which Judgement and Kingdome the Erythrean Silyl thus speakes , When that DAY shall receive its fatal , END , and the judgement of the immortal God shall come to mortals , then shall come upon men the GREAT JUDGEMENT and the BEGINNING , &c. as 't is in that Sibyl .

But , saith Lactantius , speaking to this of the Sibyl , Neverthelesse all universally , shall not bee then judged of God , but those onely which are verst in the Religion of God .

The Poets ( saith Lactantius in the 22. Chap. of the aforesaid Book ) by Poetical licentiousnesse corrupted that which they had received ; for in that they fang , That men having finished a thousand yeers among the dead , they should be restored to life again , as Virgil saith , When all these soules have turned the wheele at the forgetfull RIVER of death by the space of a thousand yeers , God cals forth these ( unmindfull ) in a great Troup , that they may see againe these places that are upon the convex face of the earth , and shall againe begin willingly to return to their bodies . Herein their understanding deceived them ( saith Lactantius ) That the dead shall rise againe , not after a thousand yeers of their death , but that being restored to life againe , they may REIGNE A THOUSAND YEERS WITH GOD. By God Lactantius meanes Christ , as he openly explained himselfe but a little afore .

Of which Resurrection ( saith Lactant. Chap. 23. ) the Philosophers also endeavoured to say something , as corruptly as the Poets . For Pythagoras disputed that the soules of the deceased did passe into new bodies ( but foolishly ) as hee said himselfe was made up of Euphorbus his soule ; Chrysippus spake better ( who as Cicero saith , established the Porch of the Stoicks ) he in his books which hee wrote concerning PROVIDENCE , speaking of the renovation of the World , brings in this , Seeing * things are so , it appears it is not impossible that we also when we have finished this present life , after certain wheelings about of times , should bee restored again into this very estate in which we now are . And the Sibyl saith thus , It is hard indeed to beleeve , but when the judgement of the world , and of Mortals shall come , hee shall send the wicked into darknesse , &c. but those that imbrace godlinesse , SHALL AGAINE LIVE UPON EARTH , GOD GIVING THEM BOTH SPIRIT HONOUR and LIFE .

Chap. 24. Lactantius faith , I will adde the rest . Therefore ( saith he ) the SONNE of the Highest and Greatest God shall come , that hee may judge both quicke and dead , according to that of the Sibyl ,

Then shall there bee confusion of all mortals of the whole earth ; and the OMNIPOTENT himselfe shall come upon his Tribunal , to judge the soules of quicke and dead , and all the world . But when hee shall doe that , saith Lactantius , and shall restore the just that have beene from the beginning , unto life , hee shall * converse among men a thousand * yeeres , and shall rule them with * a most righteous Government . Which somewhere the Sibyl proclaimes , Hear me , O yee men , the eternal King doth reigne , &c.

Then ( saith Lactantius ) They that shall bee alive in their bodies shall not dye , but by the space of those THOUSAND yeeres , shall generate an infinite multitude , and their off-spring shall bee holy , &c. And they * that shall bee raised from the * dead , shall bee OVER THE DEAD AS JUDGES . But the Gentile Nations shall not bee utterly extinguished , but some shall bee left for the victory of God , that they may bee triumphed over by the just , and brought under the yoake of perpetual servitude . A little afore that , the Prince of Devils , the forger of all evil , shall bee * bound with chaines , and shall * bee in hold all the THOUSAND * yeeres of THECELESTIAL EMPIRE , under which , righteousnesse shall reign over the world . After whose coming , the just shall bee gathered together from all parts of the earth , &c. and the holy C●●IE shall bee placed in the * midst of the earth , in which the BUILDER thereof , GOD , together with his just ones ruling , shall ABIDE . Which City the * Sibyl thus points out , And the City which God made , the same hee made brighter then the Sunne , Moone , or Starres . Then all darknesse shall bee taken away , &c. The Moone shall bee as bright as the Sunne , and the Sunne sevenfold brighter then it is , &c. The earth shall abound with fruitfulnesse , &c. The whole nature of all things shall joy in freedome from dominion of evill . All beasts and birds , not preying on one another , shall bee at peace one with another , &c. quoting the Poets , touching the golden Age , shewing their error in this , that mistaking the Prophets ( who for the certainty of things , spake of them as past , though minded them as to come ) they thought they were all past . Alleadging also the Sibyls , that in divers places affirme , that men shall live a most quiet and plentiful life , and shall reigne together with God , and the Kings of the Nations shall come from the bounds of the earth , with their gifts , and shall adore and honour the great King , &c.

These things , ( saith Lactantius Chap. 25. ) are those , which are spoken by the Prophets that they shall come to passe , whose ☞ testimonies and words I deemed not needfullto set downe , because it would bee an infinite worke . If any aske when those things shall come to passe ? I but now said above , that that * change must needs bee , when * SIX THOUSAND YEERS * shall bee compleated , and that chiefe day of the last con ☞ clusion of them doth now draw neer . Touching the signes , you may know them by the Prophets , &c. when this summe of six thousand yeeres shall bee compleat , they teach , who have wrote of the quantity of the number of yeers since the Creation , according as they have gathered it out of the holy Scriptures , and divers Histories ; which Writers although they vary , and the summe of their number differs , yet every mans expectation seems to bee not beyond two hundred yeers hence . Yea , the thing it selfe shews that the fall and ruine of things will bee in a short time ; * onely the CITY of ROME being now in safety , there seems no cause of feare in any such thing . But when that head of * the World shall fall , and bee * a RUINE instead of ROME , * as the Sibylls foretell , who * doubts , but the end to humane affaires , and the whole World is now come ?

Wee said ( saith Lactantius Chap. 26. ) a little afore , that in the beginning of the holy Kingdome , it shall bee that the Prince of Devils shall be bound by God . But that same Prince , when the one thousand yeers , that * is , when the 7000 yeers shall * begin to determine , hee shall bee loosed againe , &c. and shall stir up all Nations under the dominion of the just , to warre against the holy City , whereupon innumerable people shall bee gathered together , who shall besiege it . Then shall the last wrath of God come upon the Nations , and overthrow them unto one man , with many terrible shakings , &c. of the earth , and other wonderfull signes , &c. and infinite slaughters of the wicked ; the just the meane while being hidden . The last judgement upon the wicked Nations being ended , the just shall come forth of their hiding places , and shall finde all covered with dead carcasses , &c. All the race of wicked men utterly destroyed . Nor shall there bee in this world any more any Nation , but the Nation of God . Then for seven yeers , there shall bee no hewing down of woods , &c. And now there shall bee no more war , but peace and rest eternal . * And when the THOUSAND yeers shal bee compleatly ended , * the World shall bee made new by God ; and the heavens shall bee folded together , and the earth shall bee changed , and God shall transforme men into the similitude of Angels , and they shall be as white as snow , and shall converse alwayes in sight of the Omnipotent , &c. At that time shall bee that SECOND and pullike Resurrection of all , in which the unjust shall be cast into eternal torments . This is the Doctrine of the holy Prophets which wee Christians follow . So farre Lactantius neer 1400 yeers since . I thought it too much to write out all the Latine and Greeke for the Learned , seeing they may have recourse to the Author himselfe . And I thought it too much to render all the Latine here into English , lest I should burden the English Reader .

Tu es Sacerdos in aevum . Nec Sacerdos autem Ezechias , ne in aevum , etsi fuisset . At in CHRISTUM conveniet ordo Melchisedec , quoniam quidem CHRISTUS proprius , & legitimus Dei antistes , Praeputiati sacerdotii pontifex ( tum in Nationibus Constitutus , a quibus magis suscipi habebat ) Cognituram se quandoque circumcisionem , & Abrahae Gentem , quum ultimò , acceptione , & benedictione dignabitur . Tertul. l. 5. contra Marcion in Pros. cap. 9.

LACTANTIUS ( Tertulliano secundus praeceptor ( testanti Bucholcero ) crispi Caesaris filii Constantini , vir disertissimus floruit , Anno post Christum 314. qui in 7 INSTITUTIONUM DIVINARUM libro , ad Constantium ( ut asseritur ) scripto , splendenti tunc temporis tantâ religionis gloriâ , haec habet verba . Ut ( inquit Cap. 1. istius libri ) in quarto libro de primo Domini adventu diximus , sic in hoc , secundum referamus adventum , QUEM JUDAEI QUOQUE ET CONFITENTUR ET SPERANT , &c. quoniam necesse est ad eos CONSOLANDOS REVERTATUR , ad quos CONVOCANDOS prius venerat . Dispositione ( inquit Cap. 2. ) summi Dei sic ordinatum , ut injustum hoc seculum , decurso temporum spatio , terminum sumat , extinctâque protinus omni malitiâ , & piorum animis ad beatam revocatis quietum , tranquillum , pacificum , a●●eum denique seculum , Deo ipso regnante florescat . Plato ( inquit Lactantius Cap. 14. ) & multi alii Philosophorum , cum ignorarent originem rerum , supremumque illud tempus quo mundus esset effectus ; multa millia seculorum fluxisse dixerunt , ex quo hic pulcherrimus mundi extiterit ornarus ; sicuti fortasse Chaldaei , qui ( un Cic. tradidit in lib. de divinatione primo ) quadringenta , septuaginta millia annorum Monumontis Comprehensa se habere delirant , &c. Nos autem , quos divinae literae ad scientiam veritatis erudiunt , principium mundi , finemque cognovimus , de quo nunc in fine operis disseremus , quoniam de principio in secundo libro explicavimus . Sciant igitur Philosophi , qui ab exordio mundi enumerant seculorum millia , nondum sextum millessimum annum esse Conclusum , quo numero expleto , Consummationem fieri necesse est , ET HUMANARUM RERUM STATUM IN MELIUS REFORMARI . Cujus rei argumentum prius est enarrandum , quo ratio elucescat . Mundum Deus , & hoc rerum & naturae admirabile opus ( sicut arcanis facrae Scripturae continetur ) sex dierum spatio consummavit , diemque septimum , quo ab operibus suis requieverat , sanxit . Hic autem est dies Sabbathi , qui linguâ Hebraeorum a numero nomen accepit , unde septenarius numerus legitimus , ac plenus est . Nam & dies septem sunt , quibus per vicem revolutis , orbes conficiuntur annorum , & septem steilae quae non occidunt ; & septem sydera , que vocantur errantia ; quorum dispares cursus , & inaequales motus rerum , ac temporum varietates efficere creduntur . Ergo quoniam sex diebus cuncta Dei opera perfecta sunt ; per secuta sex , id est annorum sex millia manere in hoc statu mundum necesse est . Dies enim magnus Dei Mille annorum circulo terminatur , sicut indicat Propheta , qui dicit : ANTE OCULOS TUOS , DOMINE , MILLE ANNI , tanquam DIES UNUS . Et ut Deus sex illos dies in tantis rebus fabricandis Laboravit ; it a & religio ejus & veritas , in his sex millibus annorum laborare necesse est , MALITIAPRAE . VALENTE , AC DOMINANTE . Et rursus , quoniam perfectis operibus requievit die septimo , eumque benedixit ; necesse est , ut in fine sexti millesimi anni , MALITIA OMNIS ABOLEATUR E TERRA , & REGNET PER ANNOS MILLE JUSTITIA ; SITQUE TRANQUILLITAS , & REQVIES A LABORIBUS , QUOS MUNDUS TAMDIU PERPESSUS EST. Verùm quatenus id eveniat , ordine suo explicabo . Saepe diximus minora & exigua , magnorum figuras , & praemonstrationes esse ; & hunc diem nostrum , qui ortu solis , occasuque finitur , diei magni speciem gerere , quem circuitus annorum determinat . Eodem medo etiam figuratio terreni hominis , Caelestis populi praeferebat in posterum fictionem . Nam sicut perfectis omnibus , quae in usum hominis molitus est Deus , ipsum hominem sexto die ultimum fecit , eumque induxit in hunc mundum , tanqam in domum diligenter instructam ; ita nunc sexto die magno verus homo verbo Deifingitur , id est sanctus populus doctrinâ & praeceptis Dei ad justitiam figuratur . Et sicut tunc mortalis aque imperfectus e lerrâ fictus est , ut mille annis in hoc mundo viveret ; ITA NUNC EX HOC TERRESTRI SECULO PERFECTUS HOMO FINGITUR UT VIVIFICATUS A DEO , IN HOC EODEM MUNDO PERANNOS MILLE DOMINETUR .

Est ( inquit Lactantius Cap. 15. ) in arcanis sacrarum literarum , transcendisse in Aegyptum cogente inoptâ rei frumentariae principem Hebraeorum cum omnidomo & cognatione . Cujus posteri , cùm diutiùs in , Aegypto commorantes , in magnam gentem crevissent , in gravi atque intoler ando servitutis jugo premerentur ; percussit Aegyptum Deus insanabili plagâ , & populum suum liberavit , traductum medio mari , cùm discissis fluctibus & in utramique partem dimotis , per siccum populus graderetur . Conatusque rex Aegyptiorum profugos insequi , Coeunte in statum suum pelago , cum omnibus copiis interceptus est . Quod facinus tam clarum , tamque mirabile , quamvis ad praesens virtutem Dei hominibus ostenderet ; tamen prefiguratio , & figura majoris rei fuit , quam Deus idem in extremâ temporum consummatione facturus est . LIBERABIT ENIM PLEBEM SUAM DE GRAVI SERVITUTE MUNDI . Sed quoniam tunc una plebs Dei , & apud unam gentem fuit ; Aegyptus tunc sola percussus est . NUNC AUTEM QUIA DEI POPULUS EX OMNIBUS LINGUIS CONGREGATUS , APUD OMNES GENTES COMMORATUR , ET AB HIS DOMINANTIBUS PREMITUR , NECESSE EST UNIVERSAS NATIONES , id est , ORBEM TOTUM CAELESTIBUS PLAGIS VERBERARI , Ut JUSTUS ET CULTOR DEI POPULUS LIBERETUR . Et tunc sicut signa facta sunt , quibus futura olades Aegypti ostenderetur , ita in ultimo fient prodigia miranda per omnia elementa mundi , quibus imminens exitus universis gentibus intelligatur . Propinquante igitur hujus seculi termino , humanarum rerum statum commutari necesse est ; & in deterius nequitia invalescente , prolabi , &c. Ita enim justitia rarescet , ita impietas , &c. crebrescet , ut si qui tum forte fuerint boni , pradae sint sceleratis , &c. soli autem mali sunt opulenti , &c. Non fides in hominibus , non pax , non humanitas , non pudor , non veritas erit ; atque ita non securitas , neque regimen , &c. Omnis terra tumultuabitur ; frement ubique bella , &c. Tunc peragrabit clades orbem . Cujus vastitatis & confusionis haec erit causa , QUOD ROMANUM NOMEN , QUO NUNC REGITUR ORBIS ( HORRET ANIMUS DICERE , SED DICAM , QUIA FUTURVM EST ) TOLLETUR DE TERRA , ET IMPERIUM IN ASIAM REVERTETVR ; ET RVRSVS ORIENS DOMINABITVR ATQVE OCCIDENS SERVIET . Nec mirum cuiquam debet videri , si regnum tantâ mole fundatum , act andiu per tot , & tales vires auctum , tantis denique opibus confirmatum , aliquando tamen corruet . Nihil est enim humanis viribus laboratum , quod non humanis aequè viribus destrui possit , quoniam mortalia sunt mortalium opera . Sic & alia priùs regna , cùm diutius ftoruissent , nihilominus tamen occiderunt . Nam & Aegyptios , & Persas , & Graecos , & Assyrios , proditum est , regimen , habuisse terrarum , quibus omnibus destructis , ad Romanos quoque rerum summa pervenit . Qui quanto caeteris omnibus regnis magnitudine antestant , tanto majore decident lapsu , quia plus habent ponderis ad ruinam , quae sunt caeteris altiora . Non inscuè Seneca Romanae urbis tempora distribuit in aetates . Primam enim dixit infantiam sub Romulo , &c. Haec fuit prima ejus senectus , cum bellis lacerata civilibus , &c. quasi ad alteram infantiam revoluta , &c. Quod si haec ita sunt quid restat nisi ut sequeretur interitus senectutem ? Et id futurum brevi conciones prophetarum denunciant ; sub ambage aliorum nominum , ne facuè quis intelligat . Sibyllae tamen apertè interituram esse Romam lequanur , & quidem judicio Det quod nomen ejus habuerit invisum , & inimica justitiae , ALVMNVM VERITATIS POPVLVM trucidârit . Hydaspes quoque , qui fuit Medorum Rex antiquissimus , à quo amnis quoque nomen acce pit qui nunc Hydaspes dictiur , admirabilis omnium ( aliàs admirabile somnium ) sub interpretatione Vaticinantis peuri , ad memoriam posteris tradidit , SVBLATVM IRI EX ORBE IMPERIVM NOMENQVE ROMANVM , muliò ante praefatus quàm TROJANA GENS conderetur .

Quomodo ( inquit Lactantius ) Cap. 16. id futurum sit , ne quis incredibile arbitretur , ostendam . Inprimis multiplicabitur regnum , et summa rerum potestas per plu●imos dissipata , & concisa , minuetur . Tunc discordiae civiles in perpetuum serentur , nec ulla requies &c. donec REGES DECEM pariter existant , qui orbem terrae , non ad regendum , sed ad consumendum , patiantur , &c. Tum repente adversus eos , hostis potentissimus , ab extremis finibus plagae septentrionalis orietur ; qui , tribus ex eo numero deletis qui tunc Asiam obtinebunt , assumetur in societatem à caeteris , ac princeps constituetur omnium . Hic , insustentabili dominatione vexabit orbem ; divina & humana miscebit ; infanda dictu , & excrabilia molietur , &c. leges commutabit , suas sanciet ; contaminabit , diriplet , spoliabit , occidet . Denique immutato nomine , atque imperii sede translatâ , confusio , ac perturbatio humani generis consequetur , &c. Ac nequid malis hominum terraeque desit , andietur è Caelo tuba , quod hoc modo Sibylla denunciet , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Itaque trepidabunt omnes & ad luctuosum illum sonitum contremiscent . Tum verò per iram Dei adversum homines , qui justitiam Dei non agnoverunt , saeviet ferrum , ignis , fames , morbus ; & super omnia metus impendent . Tunc orabunt Deum , & non exaudiet , optabitur mors , & non veniet , &c. His & aliis pluribus malis solitudo fiet in terrâ ; & erit deformatus orbis , atque desertus , quod in Carminibus Sibyllinis ita dicitur ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ita enim consicietur humanum genus ut vix decima pars hominum relinquatur , &c. De cultoribus etiam Dei , duae partes interibunt , & tertia quae fuerit probata remanebit .

Sed ( inquit Lactantius Cap. 17. ) planiùs quomodo id eveniat exponam . Imminente jam temporum conclusione , Propheta magnus mittetur a Deo , qui convertat homines , ad Dei agnitionem , & accipiat potestatem mirabilia faciendi . Ubicunque non audierint eum homines , cludet Caelum ; & detinebit imbres , &c. & quicunque conabitur eum laedere , procedet ignis de ore ejus , atque comburet illum . His prodigiis &c. convertet multos , &c. peractis operibus ipsius , alter Rex orietur ex Syriâ malo spiritu genitus , eversor , ac perditor generis humani , qui reliquias illius prioris mali cum ipso simul deleat . Hic pugnabit adversus Propheta Dei , & vincet , & interficiet eum & insepultum jacere patietur . Seà post diem tertium reviviscer ; at que inspectantibus , & mirantibus cunctis rapietur in Caelum . Rex verò ille teterrimus erit quidem et ipse , sed mendaciorum Propheta ; et seipsum constituet , ac vocabit , et se coli jubebit , ut Dei filium ; et dabitur illi potest as , ut faciat signa , et prodigia ; quilus visis irretiat homines , ut adorent cum . Jubebit ignem descendere de Caelo , et solem suis cursilus stare , et imaginem loqui , et fient haec such verbo ejus . Quibus miraculis etiam sapientium plurimi allicientur ab eo . Tunc erueve Templum Dei conabitur , et justum populum persequetur , &c. Qui crediderint , atque accesserint ei , signabuntur ab eo tanquam pecudes . Qui autem recusaverint notam ejus , aut in montes sugient , aut comprehensi exquisitis cruciatibus necabuntur , &c. et dabitur illi desolare orbem terrae mensibus quadraginta duobus . Id erit tempus quo justitia projicietur , et innocentia odio erit ; quo mali bonos praedabuntur ; non lex , aut ordo , &c. servabitur , &c. Itaque quasi uno Communique la trocinio terra universa vastabitur . Cùm haec facta erunt , tum justi , et sectatores veritatis segregabunt se à malis , et fugient in solitudines . Quo audito , impius Rex , inflammatus trâ cum exercita magno , & admotis omnibus copiis , circumdabit montem , in quo justi morabuntur , ut eos comprehendat . Illi verò , ubi se clausos undique , atque obsessos viderint , exclamabunt ad Deum voce magnâ , & adxilium caeleste implorabunt . Et exaudiet eos Deus ; & emittetregem magnum de Caelo gui eos eripiat , ac liberet , omnesque impios ferro , igneque disperdat .

Haec ( inquit Lactantius Cap. 18. ) Ita futurum esse , cùm Prophetae omnes , Ex Dei spiritu , tum etiam vatex ex instinctu daemonum cecinerunt . Hydaspes enim quem superius nominavi , descriptâ iniquitate saeculi hujus extremi ; pios , ac fideles à nocentibus segregatos , ait , cum fletu , & gemitu extensuros esse ad Caelummanus , & imploraturos fidem Jovis . Jovem respecturum ad terram , & auditurum voces hominum , atque impios extincturum . Quaeomnia vera sunt , praeter unum , quòd Jovem dixit illa facturum , quae Deus faciet . Sed & illud non sine daemonum fraude subtractum est ; missum iri a patre Filium Dei , qui deletis omnibus malis , pios liberet . Quod Hermes tamen non dissimulavit . In eo enim libro qui 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 inscribitur , post enumer ationem malorum , de quibus diximus subjecit , haec : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. i. e. Cùm haec facta fuerint O Asclepi , tunc Do●●nus , & pater , & Deus , & primi , & unius Dei Creator aspiciens quae acta sunt , & suâ voluntate , cum bonum objecisset temeritati , & errore revocato , malitiâque purgatâ , partim aquâ nimiâ diluens , partim igne rapido cremans , interdum bellis , & pestilentiis extergens , ad statum pristinum perduxit , & restituit suum mundum . Sibyllae quoque non aliter fore ostendunt , quà ut Dei filius à summo patre mittatur , qui & justos liberet de manthus impiorum , & injustos cum tyrannis saevientibus deleat è quibus una sic tradidit . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. i. e. Quidam à Deo missus Rex ad suos , omnes perdet reges magnos & viros optimos , &c. Oppresso igitur orbe terrae ( Inquit Lactant. C. 19. ) cùm ad destruendam immensarum virium tyrannidem , humanae opes desecerint , &c. Commotus Deus , & periculo ancipiti , & miserandâ comploratione justorum mittet protinus lileratorem . Tunc aperietur caelum medium intempesta , & tenebrosâ nocte , ut in orbe toto lumen descendentis Dei , tanquam fulgur , appareat , quod Sibylla in his versibus locuta est . — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Haec est nox , quae nobis propter adventum regis , ac Dei nostri pervigilio celebratur . Cujus noctis du plex ratio est , quòd in ea , & vitam tum recepit , cum pass us est ; & postea orbis terrae regnum recepturus est . Hic est enim liberator , & judex , & ultor , & Rex , & Deus , quem nos Christum vocamus ; qui priùs quam descendat , hoc signum dabit . Cadet repente gladius e coelo , ut sciant justiducem sanctoe militiae descensurum , & desiendet comitantibus Angelis , &c. Et virius Angeloram tradet in manus justorum multitudinem illam , quae montem circumsederit ; & concidetur ab horâ tertiâ usque advesperum , & fluet sanguis more torrentis ; deletisque copi is , impius solus , flugiet , & peribit ab eo virtus sua . Hic est autem qui appellatur Antichristus ; sed se ipse Christum mentietur & contra verum dimicabit , & victus efsugiet ; & bellum saepe renovabit , & saepe vincetur ; donec quarto praelio , confect is omnibus impris , debellatus , & captus , tandem scelerum sucrum luet paenas . Sed & caeteri principes , ac tyranni qui contriverunt crlem , simul cum eo vincti adducentur ad regem ; & increpabit eos , &c. Et damnabit eos , ac meritis cruciatibus tradet . Sic extinctâ malitiâ requiescet orbis &c.

Post haec ( inquit Lactantius Cap. 20. ) aperientur inferi , et resurgent mortui , de quibus judicium magnum idem ipse rex ac Deus faciet , cui summus pater , et judicandi , et regnandi , dabit maximam potestatem . De quo judicio et regno apud Erythraeam Sibyllam sic invenitur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & c.i.e. Cum dies iste finem fatalem acceperit , & ad mortales judicium immortalis Dei venerit , venict super homines , magnum judicium & initium &c. Nec tamen unìversi tunc à Deo judicabuntur , sed ii tantum , qui sunt in Dei religione versati , &c.

Corruperunt ( inquit Lactantius Cap. 22. dicti libri septimi ) Poetae , poeticâ licentia quod acceperant , &c. Nam quod peractis apud inferos mille annis , rursus ad vitam restitui , cecinerunt , Marone ita dicente .

Has omnes , ubi mille rotam volêure per annos , Lethaeum ad fluvium , Deus evocat agmine magno . Scilicet immemores , supera ut convexa revisant , Rursus & incipiant in Corpora velle reverti .

Haec eos ratio fefellit , quod resurgent defuncti , non post mille annos mortis suae , sed ut restituti rursus in vitam , mille annis cum Deo regnent .

Quâ de anastasi ( inquit Lactantius Cap. 23. ) Philosophi quoque aliquid dicere conati sunt , tam corruptè quàm Poetae . Nam Pythagoras transire animas in nova corpora disputavit , sed inepte ; & seipsum ex Euphorbo esse reparatum . Melius Chrysippus ; quem Cicero ait fulcire porticum Stoicorum ; qui in libris quos de providenti â scripsit , cum de innovatione mundi loqueretur , haec intulit . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. i.e. Quod cum ita sit , apparet non esse impossible , & nos cum vitam finierimus , rursus vertiginibus certis temporis revolutis , in hunc statum in quo nunc sumus , restitutum iri . Sibyllae etiam dicit haec , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . &c. id est , Et enim durum ad credendum , &c. sed cum jam mundi & mortalium venerit judicium , &c. Impios quidem in tenebras in igne mittet ; qui autem pietatem colunt , iterum vivent in terra , spiritum Deo dante , honorem simul , & vitam ipsis .

Nunc ( inquit Lactantius Cap. 24. ) reliqua subnectam , veniet igitur summi , & maximi Dei filius , ut vivos ac mortuos judicet , testante atque dicente Sibylla , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. i.e. Totius enim terrae mortalium confusio tunc erit , cum ipse Omnipotens venerit in Tribunali , judicare vivorum & mortuorum animas , et mundum universum . Verùm ille cum deleverit injustitiam , judiciumque maximum feceri t , ac justos qui à principio fuerint , ad vitam restauraverit , mille annis inter homines versabitur ; eosque justissimo imperio reget . Quod alibi Sibylla vaticinans furensque proclamat ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. i.e. Audite me homines , Rex sempiternus dominatur . Tum qui erunt in corporibus vivi non morientur ; sed per eosdem mille annos infinitam multitudinem generabunt ; & erit soboles eorum sancta , & Deo chara . Qui antem inferis suscitabuntur , ii praeerunt viventibus , velut judices . Gentes verò non extinguentur omnino , sed quaedam relinquentur in victoriam Dei , ut triumphentur à justis , ac subjugentur perpetuae servituti . Sub idem tempus etiam princeps Daemonum , qui est machinator omnium malorum , Cathenis vincietur . Et erit in custodiâ mille annis Coelestis imperti , quo justitia in orbe regnabit , &c. Post cujus adventum congregabuntur justiex omni terra , peratoque judicio , civitas sancta constituetur in medio terrae , in qua ipse conditor Deus cum justis dominantibus Commoretur , quam civitatem Sibylla designat . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Tunc auferentur à mundo tenebrae illae , quibus offundetur atque obcae cabitur coelum ; & luna claritatem solis accipiet , &c. Sol autem septies tanto quam nunc est , clarior fiet . Terra verò aperiet faecunditatem suam , & uberrimas fruges suâ sponte generabit , &c. Mundus gaudebit , & omnis rerum natura laetabitur , erepta & liberata dominio mali , &c. Non bestiae per hoc tempus sanguine alentur , non aves predâ , sed quieta & placida erunt omnia . Leones et vituli ad praesepe simul stabunt , &c. Denique tunc fient illa , quae poetae aureis temporibus facta esse jam Saturno regnante , dixerunt ; ( Quorum error hinc ortus est , quod prophetae futurum pleraque sic proferunt , ut enunciant quasi jam peracta , &c. )

Cedet & ipse mati vector , nec nautica pinus Mutabit merces ; omnis feret omnia tellus . Non rastros patietur humus , non vinea falcem , Robustus quoque jam tauris juga solvet arator , &c.

Sic etiam Sibyllae variis in locis . Vivent itaque homines tranquillissimam vitam , et copiosissimam , et regnabunt cum Deo pariter . Et reges gentium venient a finibus terrae cum donis &c. ut adorent et honorificent regem magnum , cujus nomen erit praeclarum &c. universis nationibus , &c.

Haec ( inquit Lactantius Cap. 25. ) sunt quae a prophetis futura dicuntur , quorum testimonia et verba ponere opus esse non duxi , quoniam esset infinitum , &c. Fortasse quispiam nunc requiret , quando ista , quae diximus sint futura ? Jam superius ostendi completis annorum sex millibus mutationem istam fieri oportere , & jam propinquare summum illum conclusionis extremae diem , &c. De signis , &c. a Prophetis licet noscere , &c. Quando compleatur haec summa , docent ii qui de temporibus scripserunt , colligentes ea ex literis sanctis , & ex variis historiis , quantus sit numerus annorum ab exordio mundi . Qui , licet varient , & aliquantum numeri eorum summa dissentiat ; omnis * tamen expectatio , non amplius quam ducentorum videtur annorum . Etiam res ipsa declarat , lapsum , ruinamque rerum brevi fore : Nisi quod incolumi urbe Româ , nihil istiusmodi videtur esse metuendum . * At verò cum caput illud orbis occiderit , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 esse caeperit , quod Sibyllae fore aiunt ; quis dubitet venisse jam finem rebus humanis , orbique terrarum ? Illa est enim civitas quae adhuc sustentat omnia .

Diximus ( inquit Lactantius Cap. 26. ) Paulo ante , in principio regni sancti fore , ut a Deo princeps daemonum vinciatur . Sed idem , cum mille anni regni , boc est septem millia Caeperint terminari , solvetur denuo , & custodiâ emissus exibit , atque omnes gentes , quae tunc erunt sub ditione justorum , concitabit , ut inferant bellum sanctae civitati ; & colligetur ex omniorbe terrae innumerabilis populus nationum , & obsidebit , & circumdabit Civitatem . Tunc vêniet novissima ira Dei super gentes & debellabit eas usque adunum , ac primum concutiet terram quàm validissimè , & a motu ejus scindentur montes Syriae ; & subsident colles in abruptum ; & muriomnium civitatum corruent ; & Statuet Deus solem triduò ne occidat , & inflammabit eum , & descendet aestus nimius , & adustio magna supra perduelles , & impios populos ; & imbres sulphuris , & grandines lapidum , & guitae ignis , & liquescent spiritus eorum in calore , & corpora conterentur in grandine , & ipsise invicem gladio ferient ; & replebuntur montes cadaveribus , & campi operientur ossibus , populus autem Dei tribus illis diebus sub concavis terrae occultabitur ; donec ira Dei adversus gentes extremum judicium terminet .. Tunc exibunt justi de latebris suis , et invenient omnia cadaveribus at que ossibus tecta . Sed et genus omne impiorum radicitùs interibit ; nec erit in hoc mundo ulla jam natio amplius , praeter solam gentem Dei . Tum per annos septem perpetes intactae erunt silvae ; nec excidetur de montibus lignum , Sed arma gentium comburentur ; et jam non erit bellum , sed pax , et requies sempiterna . Cum vero Completi fuerint mille anni , renovabitur mundus à Deo ; et Caelum complicabitur , et terra mutabitur ; et transformabit Deus homines in similitudinem Angelorum , et erunt candidi sicut nix ; et versabuntur semper in conspect● omnipotentis , &c. Eodem tempore fiet secunda illa et publica omnium resurrectio , in qua excitabuntur injusti ad cruciatus sempiternos &c. Haec est doctrina sanctorum prophet arum , quam Christiani sequimur . Haec Lactantius .

SECT. IV. Of later Writers , of what Nation or Language soever . SECT. IV. Scriptorum neotericorum cujuscunque Nationis , linguae , vel Religionis .

1. PARAGRAPH

IS of the most learned and pious Peter-Martyr , who most soundly disputes for the generall glorious Call of the Jewes , yet to come , which is the beginning , bulke , and primipilarian ranke in this millenary Scene of the Churches glory on earth , as entailed chiefly on them , and with , and for them upon us throughout all the Prophets ; which wee after make plaine in falling upon them to make good our maine Thesis in hand .

I. PARAGR .

Doctissimus pientissimusque Petrus Martyr , LOC. COM. Class . 2. Cap. 4. Paragr. 46. Tit. De Judaeis ; haec habet verba :

Nunc id superest ut de Judaeis , &c. peculiariter nonnulla dicantur : Nam ista hominum genera in urbibus , provinciis , & regnis passim feruntur , & unà cum Christianis habitant . De Judaeis cur tollerentur , ab Augustino , inter caeteras aliquae rationes afferuntur . Is de Civitate Dei , lib. 4. & 18. nec non super Psal. 58. & alibi , scribit idcirco ferri , quòd prae Caeteris hominum generibus promissionem salutis habuerint , neque sint deploratae spei , cùm subinde nonnulli eorum , licet pauci , ad Christum redeant . Caecitas , inquit Paulus ad Romanos , cecidit , ex parte , in Israel ; ac si diceret , minimè universum . Ad haec , subjicit idem Apostolus , Cum ingressa fuerit plenitudo gentium , tunc omnis Israel servabitur , Et ne fortassis arbitrer is haec 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 intelligenda , Paulus ea tanquam Mysterium tradit & ad suam confirmandam sententiam , vaticinium Esaiae Prophetae adducit , Iniquitatem scilicet , à Jacobo tum auferendam esse . Praeterea nunc inimici Deo scilicet propter nos dicuntur ; verum amici propter patres . Idem Augustinus in quae stionibus super Evangelia lib. 2. qu. 33. ( sitamen sint Augustini ii libri ) dum filii prodigi parabolam interpretatur , filium illum gentes referre ait : Nam in regionem longinquam discessisse scribitur , quoniam Ethnicitam procul à Deo recesserunt ut idola publicè , atque apertâ professione coluerint . Filius autem major natu , quo populus Hebraeorum adumbratur , non ita longè abiit . Et licet in paternâ domo non esset , quae est Ecclesia , in agro tamen agebat . Hebraei enim circa divinas scriptur as versantur , quas non rectè intelligunt , nec eo spirituali sensu , quo eas Ecclesia Christi cognoscit , sed terreno atque Carnali , Unde non ineptè dicunturin agro agere . Non ingreditur hic senior filius ab initio domum patris , sed postremis diebus ipse quoque vocabitur , & accedet . Affert quoque idem pater prohac sententiâ , quod in Ps. 59. prout ipse legit , habetur . Ne occidas eos , ne obliviscantur legis tuae , sed in virtute tuâ disperge illos . Orat , inquit , filius Dei patrem , ne illa gens aboleatur , sed per orbem passim vagetur . Aliae Provinciae victae à Romanis in leges , & ritus eorum cesserunt , ita ut Romani tandem efficerentur ; at Hebraei , quamvis à Romanis superati fuerunt , nunquam tamen in jura , leges , & ritus eorum discesserunt , sua retinent adhuc ut possunt , vagantur difpersi . Nec legis Dei proisus obliviscuntur : Non sanè quòd in illam servandam prè incumbant , sed tantummodo legunt , & signa quaedam ac instituta retinent , quibus à caeteris nationibus discernantur . Videtur porrò Deus signum iis quemadmodum Caino , quòd interfecisset Abelum fratrem suum , imposursse ; ne videlicet , ab omnibus interficiantur . Neque Christianis haec eorum per orbem dispersio inutilis est ; quia ut rami fracti , quemadmodum ad Rom. habetur ; nobis ostenduntur . Cumque loco eorum jam fuerimus infiti , dum eos tam infaeliciter excisos videmus , Dei gratiam in nos agnoseimus , & eorum aspectu cavere docemur , ut ne ob infidelitatem , cujus causâ illi sunt fracti , nos quoque similiter excindamur . Alia praeterea est utilitas , quae ad nos ex illorum dispersione redit , quòd nostri libri ab eis servantur sacra inquam Biblia , quae passim circumferunt , & legunt .

Idem Petrus Martyr , libro dicto , classe praedictâ ; sed Cap. 16. Paragr. 31 , 32. hanc suam pr●fer● sententiam : Videtur autem adhuc dubitandum , utrum Judaei nostrae tempestatis , qui Christo minimè credunt , in hoc faedere inito cum Abrahamo , & posteris ejus , habeant aliquod jus , ita ut illo contineantur , vel potiùs eo intelligantur prorsus exclusi . Hoc ita mihi videtur explicandum . Si faedus suum habet fundamentum ac substantiam Christum , jam illi ex hypothesi ab eo sunt alieni . Deinde in faedere isto confiderantur illius Ceremoniae , & sacri ritus , qui jam post Christi adventum sint aboliti , etiamsi hodiè à Judaeis retinerentur , nihil ad hoc faedus faciunt ; imò potiùs si serventur , illi adversantur , quod scilicet praecipuae rei faederis , id est Christo contradicant . Quare actu , & reipsâ negamus illos adhuc hodie contineri in hoc faedere . Quibus non negamus quod illis Paulus dat , scilicet iis cloquia Dei credita esse . Videmus enim quadam admirabili Dei providentiâ sacra Biblia apud eos conservari , quòd si non credunt , id non aufert quin suspiciendi sint adeo praeclaro Dei beneficio adhuc insigniti . Praeterea , o●m ad Rom. 11. Vaticinetur de illis Paulus , quod convertendi sint , ingressâ plenitudine gentium , illosque dicat inimicos propter nos , at dilectos propter patres ; & de illis loquatur , cùm jam excidissent de Christo ; id quoque mihi videtur illis tribuendum , quòd non sit adhuc exhausta Dei promissio erga illud genus , ex vi enim promissionis Deus aliquot assiduè ex illis vocat , & in posterum creditur pleniùs vocaturus . Rursus agnoscimus cum Paulo , illam bonam olivam cui excisi inserantur , esse illis propriam magis , quàm nobis , quia non modo inseruntur ex Dei praedestinatione , ut nos , sed Christo secundum carnem , sunt magis proximi , atque illorum genus quàm nostrum est adscitum . Unde Paulus ait , Judaeo primum , & Graeco . Quibus rationibus de illis loquens Apostolus etiam cum praevaricati essent , dicebat se admodum dolere de illorum interitu , illorum essent patres , adoptio , gloria , & testamèntum , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quae omnia interpretanda sunt non Ita , ut nunc actu ad faedus pertineant , sed quoad illos , qui ex illorum genere sunt , in illud cooptandi . Et haec dicta de eorum genere , id est de gente , prout veteres habuit patres , Apostolos , & credituros , non privatim pro unoquoque Judaeo , ita ut de incredulis , & obstinatis verificentur . Opera autem Dei sunt ita comparata , ut facilè sese juvent , nullomodo unum alteri est impedimento . Ideoque Judaeorum excaecatio , licet eis sit peccatum , attamen , qua Dei est opus , habuit bonum exitum , nempe Gentium conversionem , & conversio Gentium adjuvabit salutem quae danda est Judaeis ; nam illos ad aemulationem provocabit . Dum verò hoc non fit , expendamus apud nosmet ipsos admirandum opus Dei ; adhuc in tam adversis casibus , adeoque variâ & gravi captivitate seu dispersione perstant , & servantur ; sua quantum possunt retinent ; in divinis libris exercent sese , licet prave omnia intelligunt . Profectò nulli antiqui Trojani , Longobardi , Hunni , aut Vandali , sic sua retinuerunt , ut à cunctis populis , civili victu , & religione sejungerentur , & suam originem atque historiam , certis consignatam literis ostenderent , atque sic ubique dispersi , à suis institutis non discederent . Quod cùm in Judaeis accidat , est porrò Dei opus singulare , atque nobis non vulgariter commodat . Sunt enim testes nostrorum librorum ; eosque ut suos , & authenticos circumferunt , quod & Augustinus annotavit . Nisi enim is populus extaret , conficta esse à nobis Ethnict Philosophi possent suspicari , quae de orbe condito , de Adamo , de Noha , de Abrahamo , Patriarchis , Regibus , & Prophetis credimus , & praedicamus . Servantur itaque perpetuò hoc tempore à Deo indubitatò , ad aliquam futuram salutem .

§ 2

Next to Peter Martyr , wee alleadge Pareus , who also is much for a generall and glorious call of the Jewes , yet to come ; which is a maine part of the glorious future times wee treat of . Yea their general Call , is the interest of the Saints now extant , that such a splendent time shall bee ; as the Prophets both of the Old and New Testament abundantly hint unto us , of which more after . For which time in the quotation adjoyned here , out of Pareus , wee have not onely his judgement , and solid reasons , but the judgements and reasons of the learned , godly ancient Fathers presented to us , or us directed to them .

Doctus David Paraeus Ad 11. Cap. ad Rom. Dub. 18. ita suam fert sententiam . Dub. Utrum locus ille Apostoli probet SUB FINEM MUNDI , maximâ Copiâ Judaeos ad Christum convertendos ? Resp. Tametsi in utramque partem sint eruditorum probabiles rationes ; affirmans tamen sententia potiùs retinenda videtur .

1. Quia desertè sic sonat Apostoli oraculum , Post quam plenitudo gentium introierit , totum Israelem servatum iri . Totus verò Israel , est tota gens Israelitica . Tota igitur convertetur ad Christum , extra quem nulla est salus . Nec totus Israel hìc signficare potest allegoricè totam Ecclesiam ex solis gen tibus collectam , cui aliqui fortè Judaei sese adjungent ; sic enim Apostolus non revelasset mysterium , siquidem quotide manifestum erat , gentes maximo numero , & aliquos etiam Judaeos ad fidem converti . Nec loqui Apostolum de spirituali , sed de carnali Israele , ex v. 12. & 14. evincitur .

2. Manifestum est Apostolum voluisse Judaeos peculiari encomio ornare , & consolatione erigere . At nisi credatur praedicere Israelitarum plenam conversionem , nihil ad scopum dixisset .

3. Vaticinia , Prophetica , v. 26 , 27. allegata , non desigularibus quibusdam Judaeis , sed de ipsâ populi multitudine loquuntur . Origines his addit , ex Hos. Cap. 2. Israel quaeret , salutem in stigatus dicens apud semetipsum illud Propheticum ; revertar ad virum meum priorem quia melius mihi erat ante quàm modò .

4. Etiam Johanni Apoc. Cap. 7. Videtur revelata fuisse sub extremis temporibus futura Israelis plena conversio ; quando quatuor Angeli prohibentur nocere terrae & mari donec obsignentur 144000. servorum Dei in frontibus suis ex omnibus tribubus filiorum Israelis , ex TRIBU Judae 12000. & ex reliquis TRIBUBUS singulis totidem . Quod O●aculum ad literam de CONVERSIONE JUDAEORUM planè intelligendum videtur , quoniam Israelitae signati in frontibus ibi discernuntur disertè a signatis gentibus , populis , & linguis reliquis , vers. 9.

5. Adde , quod ex populis antiquissimis soli Judaei in tam variis casibus Captivitate , & dispersione perstant , & servantur adhuc Civili victu & religione ab omnibus separati ; inde ab orbe condito originem , & historiam suam conservantes . Id haud dubiè admittendum , & singulare est opus Dei ; quod indubitatò arguit hunc populum , ad aliquam futuram salutem conservari .

6. Denique patres complures in hanc sentent●am inclinant , quòd ingressâ Gentium plenitudine etiam Judaei sint reversuri ad Christum . Origines sic ; Si pro eo ut introiret gentium plenitudo , caecitas facta est in Israel , pro omnibus quae fecerunt ; sine dubio cum ingressa fuerit gentium plenitudo , caecitas cessabit . Videatur etiam Chrysostomus , Homil. 12. de verbo Dom. in Marc. Tom. 2. cum agit de ficu , verbo domini arefactâ . Hilar. lib. 11. de Trin. & sup. Psal. 58. & 60. Augustinus qu. 148. super Genesin utramque sententiam refert . Item Ambrosius & Hieronymus in hunc locum . Dionysius Carth. Totus Israel , i.e. Totus populus Judaeorum salvus fiet credendo in Christum .

Israelitae abducti ( inquit Pareus ) in Assyriam Captivitatem , dispersi sunt atque permixti gentibis toto terrarum orbe ; nec unquam sunt recollecti in populum Dei , sed mansit dispersio etiam temporibus Christi , & Apostolorum hucusque , ut ex Epistolis Jacobi & Petri Constat . Haec Pareus .

§ 3

Lorinus a Jesuite in his COMMENTARY on Act. 1.6 . quotes divers learned and godly Ancients , as Justin Martyr , Ireneus , Cyprian , Hierom , Chrysostome , Theophilus , Alexandrinus , Austin , and Bede that understand this question of the Apostles in this Act. 1.6 . Of restoring the Kingdome to Israel , of a temporal Kingdome . And because saith Lorinus , I see all these of that minde , it may be , saith hee , understood of such a Kingdome . However ( saith he ) this errour in the Disciples , yet ignorant , being ranke among the carnall Jewes , might bee tolerated ; But the errour shall I say , or Heresie of the Chiliasts , or Millenaries is lesse to § . c. bee borne , seeing Damasus the Pope condemned Apollinaris upon this consideration , or by this very name . ( Observe , Reader , the wise reason Lorinus gives of condemning the opinion , what ever the particulars of it were ; namely because the Pope condemned it . A reason to a grounded Protestant , to suspect that the opinion in whole was unjustly condemned according to that Proverb , It is good Religion that bad Nero persecutes ) before which Apollinaris , besides heretical Cerinthus ( saith Lorinus ) Papias , Irenaeus Justin Martyr , Tertullian , Nep●s , Lactantius , Sulpitius , and others , I suppose lesse pertinaciously , were of this opinion . To which also Austine did once incline . And of others there is mention § . d. by Eusebius , Hierom , and our Ribera expounding the 20 Chapter of the Revelat. From which chiefly the said Fathers are to be thought to take hint of their opinion , besides the testimonies of the Old Testament , &c. And perhaps , both the later Fathers , and especially the Disciples of Christ did interpret the Petition of the Lords Prayer , Thy Kingdome come , and that place in Matth. 26.29 . ( Now Reader thou hearest Lorinus make a good Confession ; And thou wilt heare more then this from him as he goes on ) I marvelled ( saith hee ) when I read in Tully Crispold , otherwise a pious man , in his manuscript Annotations upon this place , which are in our Library , thus ;

It shall in time come to passe ( saith Tul. Crisp . ) when the TIME OF NATIONS or THE TIME OF THE GENTILES shall be fulfilled , that the City Hierusalem shall bee restored , and there shall reigne the JEWES of the house of David , and the Priests of the Tribe of Levi shall offer Christian sacrifices , and also legall , albeit of these ( legall ones ) they shall offer but a certaine , as it were , image and representation , as now some Christians taste a Lambe in the Passeover . Moreover there shall be Elias ( perhaps the PROPER APOSTLE of them at that time ; ) The Apostles of Christ neverthelesse , then also existing , yea , CHRIST himselfe at least sometime appearing , and conversing among them .

That is certaine ( saith Lorinus ) That the KINGDOME is to bee RESTORED to the ISRAELITES and JEWES before the end of the world , &c. as you have it in the Latine .

Lay all together , and you may plainly perceive that Lorinus knew , and could not deny it , but that in all Ages since the Apostles learned men have been of our mind touching a glorious state of the Church yet to come before the ultimate day of judgement .

§ 3

JOHANNES LORINUS è societat Jesu , Commentariis in Acta Apostolorum haec habet , in versum 6. Cap. primi ; scilicet [ igitur ] illativa ( inquit Lorinus ) significat Discipulos ( quod mirum simul videri potest ) non minus quàm cum de passione suâ loquente CHRISTO , primas pro liberis fedes mater illa postulavit , cum Christo egisset de regno Dei , &c. occasionem tamen accepisse interrogandi de regno temporali . Hoc muliò probabiliùs , ut etiam Oecumenius sentit quàm ut cum Chrysostomo de Judicii die , et consummatione seculi . Quid enim his cum restitutione regni Israel ?

Fieri potest , quoniam & alios patres video sequi Chrysostomum & Hieronymum , Cyprianum , Theophilum , Alexandrinum , Augustinum ( cum Bedâ hoc loco , Justinus , Irenaeus , passimque ) de temporali regno intelligatur , ut quamvis Discipuli non aliud quàm de RESTITUTIONE , seu ut duo illi peregrini lequebantur , de redemptione Israel interrogaverint , tamen Christus respondendo , etiam ad FUTURUM SECULUM respexit , quo tandem cognoscetur regnum ipsius non esse de hoc mundo .

( Verùm pace Lorini Apostolus ad Hebr. cap. 2. & alibi , ponit regnum in seculo ●uturo , in mundo , quamvis non facit ex mundo , ut posteà abundantius disputabitur . )

Sed age , audiamus Lorinum ; pergit ad hunc modum . Tolerari potuit utcunque in rudibus adhuc Discipulis error apud Judaeos carnales vigens , &c. sed minus ferendus Chiliastarum , seu Millenariorum errorne dicam , an haeresis , cum Apollinarem , hoc nomine , Papa Damasus damnaverit ; ante quem , praeter haereticum Cerinthum , Papias , Irenaeus , Justinus , Tertullianus , Nepos , Lactantius , Sulpitius ( quamvis hic fuerit aliquando recentior ) aliique minus , ut existimo , pertina citer , idem sibi de [ generali ] post Mille annos RESURRECTIONE & TEMPORALI QUODAM REGNO persuaserant .

Quò aliquando Augustinus etiam propendet . De aliis meminit Eusebius , & Hieron imus , & noster Ribera , exponens Apocalypsis cäput vigesimum ; UNDE illi po●issimum ita existimandi ansam sumpserant , praeter veteris Testamenti , quibus aequè ad illum suum errorem Judaei utuntur , testimonia , & fortasse in hunc sensum , tum posteriores patres , tum praecipue Discipuli Christi interpretabantur orationis Dominicae petitionem de Adventu regni , & verba illa Christi ( Matth. 26.29 . ) Non bibam amodò de hoc genimine vitis , usque in diem illum , cum bibam illud vobiscum novum in regno patris mei .

( Bene jam confitetur Lorinus sed audiamus ad finem . )

Miratus sum cùm legi apud Tullium Crispoldum , pium ●aeteròqui virum , in manuscriptis notationibus ad hunc locum quae sunt in Bibliotheca nostrâ ; Futurum olim , quando fuerit impletum , TEMPUS NATIONUM ut restituatur Civitas Hierusalem ; ut ibi regnent de domo David Judaei , atque de tribu LEVI sacerdotes sacrificaturi CHRISTIANA sacrificia , simul etiam legalia , quamvis ILLORUM duntaxat quandam seu EFFIGIEM , & REPRAESENTATIONEM , ut nunc Christiani quidam agnum Paschate degustant ; praetereà ut sit Elias ( FORTASSE PROPRIUS TUNC ILLORUM APOSTOLUS ) EXISTENTIBUS QUOQUE TAMEN CHRISTI APOSTOLIS , & CHRISTO IPSO saltem aliquando COMPARENTE , & inter illos VERSANIE , &c.

Illud certum est ( inquit Lorinus ) RESTITUENDUM REGNUM ISRAEL ac JUDAEIS sub mundi finem , hoc sensu ut ad Christi spirituale regnum aggregati , transferantur demum in Caeleste . Siquidem disertè id reperimus apud JOANNEM , PAULUM ESAIAM , OSEAM , DANIELEM , MALACHIAM , &c. Sic Lorinus , contra nostram Thesin , necnon secum conflictans , multas authoritates omnis generis , & res pro Thesi profert .

§ 4

Doctor Alsted , a German hath written in a Latine Treatise for our Position , called Diatribe , that is , A Disputation concerning the Apocalyptical THOUSAND YEERES not those of the CHILIASTS ( properly so called ) and Phantasticks , but of blessed Daniel and John .

§ . a. Which wee have well translated into English by that able Scholar Mr. WILLIAM BURTON .

§ . b. Who in his first Epistle before it gives this Testimony to the Author , Work , and Subject . The AUTHOR is of a general repute among us for learning , as any late Writer , we have received beyond the Seas , these many yeares ; and the WORKE is an explanation of the twentieth Chapter of the Revelation . The SUBJECT thereof is the assertion of the GLORIOUS KINGDOME OF CHRIST HERE ON EARTH ; a matter , no doubt of great comfort , and consolation to the Church of God .

I am not ignorant that Apocalyptical Discourses in generall are liable to many censures ; and that this divine Prophesie it selfe is as yet a sealed Booke . Yet receiving my self MUCH SATISFACTION and SETTLEDNESSE of MINDE from THIS EXPOSITION thereof ; I thought also Gods people might reap some benefit thereby , and this is the maine cause I have made it publicke .

In his second Epistle before the same Translation , hee gives us this account of the History of the opinion of THE THOUSAND YEERS . Let mee tell thee good Reader , That it was the CONSTANT opinion of the Church in the very next age to the Apostles , that THERE SHOULD BEE A RESURRECTION BEFORE THE GENERALL RISING AT THE LAST DAY , and an HAPPY CONDITION OF THE FAITHFULL UPON EARTH FOR A THOUSAND YEERS . This wee may learne from TERTULLIAN ( against MARCION ) and IRENAEUS , ( in his Tractates against all Heresies ) and JUSTIN MARTYR in his Dialogue with TRYPHO the Jew ) And so goes on touching briefly out of JUSTIN MARTYR what wee have afore largely quoted . And then hee addes his owne judgement in these words , I know not ( saith hee ) whether so great a Testimony as this of JUSTIN MARTYR may be brought concerning any opinion among Christians ( if you except the maine Articles of our faith . ) And the generall consent of all the ORTHODOX , and in the Age next the Apostles , is no small argument or prejudice against the contrary opinion , or succeeding Ages . It seemed the HERETICKS of those times , ESPECIALLY , or indeed ONELY , believed it not , and that for some private respect , because admitting thereof , they must needs also confesse a RESURRECTION OF THE FLESH , and that the same God that is mentioned in the LAW and PROPHETS is also the FATHER OF OUR LORD JESUS CHRIST . I am sure CERINTHUS , that ARCH-HERETICK in those dayes , whom after ages doe make the first broacher of this opinion , is never taxed for it by them , who have diligently noted his HERESIES . And perhaps if hee had any sensuall conceit hereal out ( as it seems hee had ) hee was beholding to JUDAISME for it ; and he himself being a JEW , it was not taken notice of in him . But for a HRISTIAN to have such doting imaginations , it would render him more wild-headed . Yet no man ought to hee blamed for maintaining a TRUTH in a JEWS company , either in THIS MATTER or any else ; if with heed bee passe by those grosse phantasies which doe blemish the truth . More deservedly may wee finde fault with DIONYSIUS , and his followers , the great impugners of this opinion , who when about the end of the third AGE , the dispute about it grew very hot , to lessen the Authority of the REVELATION , by the evident and undeniable proofes whereof , the matter in question was asserted ( a foule impiety ) they fathered it upon I know not whom , yet one of the same name , against the manifest witnesse of JUSTIN , IRENAEVS , and all the FATHERS afore them , who inscribe it to JOHN THE BELOVED DISCIPLE OF CHRIST , and EVANGELIST . Neither can HIEROME himselfe be excused , though a very learned man otherwise , but easie to bee deceived , who with the same DIONYSIVS doth ( upon an uncertaine report ) falsely affixe to the opinion , of them who according to truth believed the THOVSAND YEERS happinesse on Earth , the INJVRY OF CIRCVMCISION , THE BLOOD OF SACRIFICES , &c. which old peeces of JUDAISME , or perhaps the dreames of some HERETICKES being gathered out of a study of contention and ill will , were patcht to this opinion of the PRIMITIVE CHURCH . But IF hee CERTAINLY knew that the FIRST CHRISTIANS and holy MARTYRS did expect Circumcision , and Sacrifices in the Kingdome of Christ , how is he to be blamed that condemned them not for it , but left every man to the freedome of his owne judgement , either to approve or dislike thereof , as Hierom expresseth himselfe openly .

§ . d. But what countenance soever this opinion hath , or shall finde in this age , let me tell the Reader this one thing ; that seeing there are so manifest proo●es of a GLORIOUS KINGDOME OF THE SAINTS ON EARTH , out of the Old Testament , there will be not better , or readier way to deale with the Jewes in matter of their conversion , then not to wrest the pla●ne Prophesies of a SECOND & GLORIOUS APPEARANCE OF CHRIST , to his FIRST COMING , but rather to perswade them , that they must expect no other MESSIAS , who should fulfill all these promises ( expecting what is to be expected ) besides that JESUS OF NAZARETH whom their Ancestors crucified . And this way is every where almost insisted upon throughout the whole REVELATION . For whiles wee force those most cleare Prophesies concerning things promised in the SECOND COMING , to his FIRST COMING , the JEWES scorne , and deride us , and are more and more confirmed in their infidelity . But for the course which I have here set downe , I am much mistaken , if it be not the same which was observed among them by PETER himselfe , Act. 3 , 19 , 20 , 21. REPENT YEE THEREFORE , and BE CONVERTED , THAT YOUR SINNES MAY BEE BLOTTED OUT WHEN THE TIME OF REFRESHING SHALL COME FROM THE PRESENCE OF THE LORD . AND HE SHALL SEND JESUS CHRIST WHICH BEFORE WAS PREACHED TO YOU , WHOM THE HEAVENS MUST RECEIVE UNTILL THE TIMES OF RESTITUTION OF ALL THINGS WHICH GOD HATH SPOKEN BY THE MOUTH OF ALL HIS HOLY PROPHETS SINCE THE WORLD BEGAN .

§ . e. But I forget my selfe . For indeed I thinke it more fit to publish what might bee piously believed concerning this TENENT , rather in another mans sense and expressions , then in mine owne , being more willing to learne , then obtrude mine own weaknesses . To this end I have also collected ( Hee meanes in his Notes on his translation of ALSTED , put in the Margin , as I suppose ) What some of the most eminent DIVINES of the Church of ENGLAND , Dr. HAKEWELL , Dr. TWISSE , Mr. MEDE , &c. ( that thou mightest not thinke it onely an Out-landish toy , or phantasie of yesterday , much lesse a savouring of POPERY ) have thought , and published concerning this opinion .

Besides the irrefragable judgement of divine TYCHO BRAHE , and with him the determination of CAROLUS GALLUS , omitted by ALSTED , and not long since one of the STATES PROFESSORS OF DIVINITY in the University of LEYDEN .

§ 4.

DIATRIBE de MILLE ANNIS APOCALYPTICIS , non illis CHILIASTARUM , & PHANTASTARUM , sed BB Danielis , & Johannis , per JOHANNEM HENRICUM ALSTEDIUM . Francofurti . 1627.

§ . a. Hunc Tractatum fidelissimè W. BURTON ( cum doct is suis Annotationibus in margine juxià positis ) in nostram linguam vernaculam transtulit .

§ . b. Is in priori suâ Epistolâ translationi praefixâ , cùm AUTHORI , tum OPERI , tùm etiam SUBJECTO , hoc encomiasticum per hibet testimonium . AUTHOR eruditione , aequalis censetur aestimationis cuilibet Scriptorum recentium transmarinorum , mult is abbinc annis transactis . OPUS est exegesis vigesimi Capitis Apocalypsis . SUBJECIUM ejus est splendentis regni in terrâ Christi assertio ; res maximi proculdubio solaminis Ecclesiae Dei , & consolationis . Non me latet Apocalypticos plerumque discursus , multis obtrectationibus esse expositos , ipsamque hanc Prophetiam etiamnum librum fuisse obsignatum . Quum verò ego ipse multum ex hâc illius exegese satisfactionis recepissem , statui apud me item Dei populum ex eâdem aliquid fructus posse emetere . Quod sanè praecipuum fuit in causâ me illam omnium publicam fecisse .

In EPISTOLA ejus secundâ eidem praepositâ in hunc modum , opinionis nostrae HISTORICE rationem reddit . Quam brevibus sic accipite . Liceat mihi bone lector tibi narrare , perpetuam fuisse opinionem seculi Apostolis proximi RESURRECTIONEM fore ante ILLAM Die ultimo generalem , beatamque fidelium conditionem in TERRA MILLE ANNOS . Hoc nos edocebunt Tertullianus ( contra Marcion ) Irenaeus ( contra Haeres . ) nec non Justinus Martyr ( in Dialog cum Tryph. Jud. ) ut prolixius è Justino nos anteà citavimus . Quibus Justini verbis hanc suam addit sententiam . Nescio ( inquit ) an tantum , ut hoc JUSTINI , testimonium pro aliquâ Christianorum opinione ( exceptis fundamentalibus fidei articulis ) afferri possit . Generalis autem ORTHODOXORUM consensus , seculo proximè post APOSTOLOS insequenti , non pusillum aestimetur argumentum , vel praejudicium contrà adversam opinionem aetatemque succedaneam . Videtur HAERETICOS eorundem temporum praecipuos , vel reverà solos , huic opinioni non credidisse , priva●â quâdam ratione ; ne ILLA concessa Carnis fore resurrectionem , eundemque Deum , a lege & Prophetis decantatum , patrem etiam fuisse Domini nostri Jesu Christi , confessionem ab iis extorqueret . Constat mihi CERINTHUM , tunc dierum Haeresiarcham , quem succedaneae aetates statuunt hujus opinionis originem , nequaquam de hâc , ab iis qui acura●è notarun● ejus haereses , perstringi invenimus . Fortasse etiam , si carnales aliquot phantasiae de HAC RE illi fuerint ( ut videtur ) ipse Judaeus Iudaismo acceptas refert , quae in hoc INDIGENA ( non mirum ) minime animadvertebantur CHRISTIANUM equidem redderet , minus insanum qui in istiusmodi phantasmatibus deliraret . Nemo tamen culpandus est , quòd veritatem defenderit , in hâc a●●âve materiâ , concomitante Iudaeo , modo illus mittat chimaeras quae veritatem desormarent . Digniùs muliò DIONYSIUM e jusqueasseclas , maximos hu●c epinioni Antagonistas , increpemus , qucùm expiranti , prope tertiam aetatem , valde efferverat haec disputatio ; ad minuendam APOCALYPSIS authoritatem , cujus evidenti testimonio Quaes ITUM assereretur librum authori nescio cut supposititio , ejusdem nominis obtrudunt contra manifestisma IUSTINI , IRENAEI , omniumque PATRUM testimonia , qui JOHANNI DILECTO CHRISTI DISCIPULO & EVANGELISTAE penitus ascribunt . Nec excusari possit HIERONIMUS ipse , quàmvis aliàs doctus , sed captus facilè , qui simul cum eodem Dionysio ( ex incertiori quadam famâ ) mendosè affigit opinioni illorum qui juxta veritatem credunt Millenariam in terris faelicitatem , injuriam hanc circumcisionis , sacrificiorum sanguinis , &c. Quae obsoleta Judaismi fragmenta , aut forte Haereticorum somnia , ex contentionis studio , seu malevolè collecta , huic Primitivae Ecclesiae opinioni consarcinata fuerunt . Verum enimvero si exploratum habuerit Hieronimus , primaevos illos Christianos , Martyresque Circumcisionem & sacrificia in Christi regno expectasse , quantopere incusandus est quòd illos de isto crimine non damnaverit , sed quemque suae ipsius relinquit voluntati . Quae , ( inquit ) LICET NON SEQUAMUR , DAMNARE NON POSSUMUS : UNUS QUISQUE IN SUO SENSU ABUNDET . Hieron . In Hierem. cap. 19. vers. 10.

§ . d. Quamcunque verò gratiam ab hac aetate inierit haec opinio , hoc unum , lector , tibi narrem ; quod cum testimonia sint adeò manifesta è veteri Testamento de splendido Christi in terris regno , non faelicior , aut promptior aliqua suggeratur via , quâ cum Judaeis de illorum conversione transigamus , quàm ut Prophetias de inclyto secundoque Christi adventu apertissimas ad primum non torqueamus . Suadeamus potius eos neminem alium MESSIAM , promissiones illas impleturum , expectare oportet ( expectatis expectandis ) praeter JESUM NAZARENUM , quem Majores eorum crucifixerunt . Hâc autem in viâ ubivis plerumque per totam Apocalypsin insistitur . Dum enim liquidas illas Prophetias de promissis ad secundum illius adventum cogimus in primum , Judaei nos contemnunt , ridentque , magis in suâ insidelitate stabiliti . Ea verò ratio quam ipse staetui , ni plurimum me mea fallat sententia , eadem est omninò , quam apud Judaeos observavit ipse Petrus Act. 3.19 , 20 , 21. RESIPISCITE IGITUR , ET CONVERTIMINI , UT DELEANTUR PECCATA VESTRA , postquam venerint TEMPORA REFRIGERATIONIS A CONSPECTU DOMINI Et miserit prius praedicatum vobis JESUM CHRISTUM , QUEM OPORTET quidem caeli capiant , usque ad TEMPORA RESTITUTIONIS OMNIUM , de quibus loquutus est Deus à saeculo per Os OMNIUM SUORM PROPHETARUM .

§ . e. Verum ipse oblitus sum mei ; qui sanè sum animo , longe praestare , ut ea quae piè de hac opinione sint cre denda , potius aliorum sensu , verbisque , quam meis evulgarem ; qui mallem muliò ediscere , quàm meas obtrudere imbecillitates . Quem ad finem ipse collegi , quae , quidam eminentiores Theologi Anglicani , Hakewellus , Twisseus , Medus aliique publicarunt de hâc opinione , ex quibus eam , nugamentum aliquod exoticum , hesternamve phantasiam , aliudve quicquam quod sapiat Papismum , non dijudicares . Sententiam praeterea ( Collegi ) irrefragabilem Divini Tycho Brahe cum determinatione ( quam omisit Alstedius ) Caroli Galli , nuper Primorum Belgicorum professoris Theologiae in Academia Lugdunensi .

§ 4.

In the fourth place let us heare Hierome Zanchy upon Hosea ; The summe of whose mind demonstratively held forth is , That the ISRAELITES shall bee restored from their earthly Captivity , unto , and into their owne Country , though they were never yet so restored . See , who can , the quotation in Latine in his owne words , which much conduceth to our Position , as we shall see more after .

§ 4.

Hieronymus Zanchius in primum Cap. Hoseae v. 11. Et congregabuntur filii Juda , & filii Israel simul , &c. ita narrat arguitque . Erit magnus & illustris TOTI MUNDO dies ( liberandi ) Jezreelis antea disseminati inter varias gentium terras . Ergo omnino ascendent , i. e. redibunt à captivitate in patriam suam Judaeam , omnes Jezreelitae , tam Israel quàm Juda. Israelitae non fuerunt liberati unquam suâ terrenâ captivitate , nec redierunt in patriam , ut patet ex superioribus . Hoc etiam historiae docent , abducti enim ab Assur in Assyriam & Mediam , non leguntur ab eo fuisse dimissi . Regno verò Assyriorum Babyloniis per Merodacum subjecto , in captivitate itidem permanserunt Babyloniis subjecti . Cùm verò postea Deioces , qui primas apud Medos regiâ dignitate usus est , ab Assyriorum , Babyloniorumque jugo Medos liberasset , Israelitae multis de causis fuerunt è terris Medorum , in ulteriores regiones , nempe in Septentrionem , quò omnis spes redeundi ad suos , illis tolleretur , expulsi , & quidem dispersi . Qua de re vide●tur Funce . Comment. lib. 1. pag. 23. Itaque videamus , cum Media , Babylonia , & Assyria in manum pervenit Cyri regis , factâ libertate omnibus Israelitis redeundi in patriam , solos Jehudaeos , & Benjamin , quae conjuncta erat cum Judâ , & Levitas ( qui quoniam noluerunt vitulis sacrificare , expulsi a Jeraboamo redierunt Hierosolymam , & cum Judaeis se conjunxerunt , ut est 2. Paralip. 11. v. 13 , 14 , cap. 13. v. 9. ) rediisse , ut est Ezrâ cap. 1. & cap. 2. Nisi fuissent reliquae Tribus in ulteriores regiones dispersae , illae potuissent quoque redire . Tempore etiam quo natus est Dominus , SAMARIA cum aliis terris Israelitarum occupata erat ab illis gentibus , quae eò missae fuerant a rege Assur , ISRAELITARUM loco , ut est . 2. Reg. 17. Itaque videmus Israelitas nunquam a captivitate terrenâ liberatos in patriam rediisse .

§ 5.

Next heare A lapide a late writer , who though a Papist , yet was not so opposite to the point in hand , and the generall conversion of the Jewes ( as were our late Bishops in England ) but that hee would speake thus much for it ; That those words , Hosea 3. v. 5. Afterwards the children of Israel shall returne , and seeke the Lord their God , and David their King , and shall feare the Lord , and his goodnesse in the LATER DAYES are to bee fulfilled in the end of the World , at which time the Israelites and Jewes shall bee converted to Christ , even as I have said ( saith Alapide ) Apocalyps 11. For then all Israel shall be saved , Rom. 11.26 . The Reader that consults with the Latine in the Margin shall perceive more . 6.

§. 5.

R. P. Cornelius Cornelii A lapide in 3. Cap. Hos. v. 5. Et post haec revertentur filii Israel & quaerent Dominum Deum suum & David Regem suum , & pavebunt ad Dominum , & bonum ejus in novissimo dierum ; haec habet verba . In fine ( inquit ) mundi quando sub adventum Antichristi , maximè post eum occisum , ISRAELITAE & IUDAEI qui ei viventi & regnanti adhaeserant , partim memores concionum & miraculorum Eliae & Enoch , partim aliorum concio natorum exhortatione convertentur ad Christum , ut dixi Apocalyp . 11. Tunc enim omnis Israel salvus fiet , Rom. 11.26 . Hugo , Lyran , & alii passim . Secundo , Isidor , & a Castro haec facta putant in incarnatione Christi , scilicet inchoatè ; tunc enim pauci ex Israel converti Caeperunt . Errant alii , qui haec praestita putant in laxatione Iudaeorum è Babylone factâ per Cyrum .

§. 6.

Rivet also upon the first Chap. of Hosea , doth discourse learnedly for the restitution of ISRAEL , in regard part of them , that is some sprinklings of them as a certaine First-fruits , did returne after the Babylonish Captivity . See who may , the Latine Columne .

§. 6.

Quaeritur ( inquit Rivetus in primum cap. Hoseae ) ab interpretibus num ex hac Prophetiâ certo colligatur decem Tribus nunquam ex captivitate rediisse , quemadmodum aliae duae post aliquot annos ex captivitate Babylonicâ redierunt ? Ratio dubitandi est , quod in hoc ipso capite subditur ; Et congregabuntur filii JUDA & filii ISRAEL pariter , &c. & Ezek. cap. 37. Sub Symbolo duorum lignorum in unum coeuntium , vaticinatur , Judam & Israel conjungendos . Et Jer. c. 50. v. 4. apertè dicit , Venient in tempore illo filii Israel ipsi & filii Juda simul . Ubi videtur CERTASPES RESTITUTIONIS , etiam DECEM TRIBUBUS fieri . Nihilominus certum est REMpublicam illam DECEM TRIBUUM , nunquam postea coivisse . Et eorum captivitatem & dispersionem in populos , perpetuam fuisse nec solutam unquam fuisse , eorum captivitatem , quod Josephus ipse Anti. Jud. l. 11. c. 5. agnoscit ; dum scribit , Duas tantum tribus per ASIAM & EUROPAM sub ROMANO degere imperio ; decem autem Tribus fuisse ultra EUPHRATEM , infinita hominum millia , quae vix numero erat comprehendere . Nusquam etiam legimus in Scripturâ decem illas tribus rediise , quod de duabus legimus , & saepe praedictum , & postea impletum . SAMARITANI enim , quorum fit mentio saepe in Evangelio , nullo modo pertinebant ad filios JACOB , quos aliunde missos fuisse , tanquam novam aliquam Coloniam constat ex 2 Reg. cap. 17. v. 24. Et ideo Christus Matth. 10. Viam gentium , cum civitatibus Samaritanorum pro eadem re habet . In viam ( inquit ) Gentium nè abjeritis , & in civitates Samaritanorum nè intraveritis , sed ite potiùs ad oves perditas Israel . Non tamen negandum est , multos fuisse ex ali is tribubus , etiam tempore Domini nostri in Judâ ; sed qui sub Judaeorum Republicâ degebant ; quod factum fuisse ab eo tempore quo regnum Israelis divisum sub Jeroboamo , autor est Josephus , Antiq. lib. 8. cap. 3. Tunc ad Rehoboamum Hierosolymis degentem è totâ Israelitarum ditione confluxisse sacerdotes , & Levitas , & quotquot è plebe reliquâ erant boni acjusti patriam suam reliquisse , ut Hierofolymis Deum colere liceret , offensi Jeroboami tyrannide , qui eos ad vitularum suarum adorationem vi adigere volebat . Quae confirmantur ex historiâ 2 Paralip . cap. 11. v. 13 , 14 , 16. Ex his , & similibus potest solvi objectio pro restitutione Israelitarum , ducta ex eo quòd multorum ex decem Tribubus fit mentio , qui cum Judaeis habitabant post Captivitatem Babylonicam . Sic Rivetus .

§. 7.

Nicolaus de Lyrâ , goes further then these , affirming that the promise of the ISRAELITES great returne from their dispersion , cannot bee meant of the people of JUDA'S returne from the Babylonish Captivity , nor of any other subsequent temporal salvation , because according to the Hebrew Doctors , and truth , the people of ISRAEL , as it is contra-distinct from the people of JUDA , are not returned from Captivity , neither are expected by the Jewes to returne , till the coming of Messiah , whom the Jewes expect yet to come .

§. 7.

Nicolaus de Lyrâ Part. 2 , Part. 3 , Part. 4. Ait de captivitate Babylonicâ redierunt tantum duae tribus & pauci ex decem tribubus qui evaserant manus regis Assyriorum ; & postea habitaverunt in regno IUDAE , & cum duabus tribubus captivati fuerunt , & redierunt ; non tamen omnes , sed plures de istis & de illis remanserunt in Babyloniâ , detenti amore uxorum quas ibi acceperant & prolis quam genuerant , & bonorum temporalium quae acquisierant . Illud non potest intelligi de reditione Captivitatis Babylonicae , nec de aliquâ aliâ sequenti salvatione temporali , quia secundum Doctores Hebraeorum , & secundum veritatem , populus ISRAEL prout distinguitur contra populum JUDA , sicut est hic , non est reversus de Captivitate , nec à Judaeis expectatur reverturus usque ad tempus Messiae , quem Judaei expectat venturum , sed quia Judaei , qui crediderunt ad praedicationem Christi & Apostolorum fuerunt pauci respectivè , idcirco melius intelligitur quod dicitur hic , viz. Jer. 30.3 . Et convertam conversionem populi mei ISRAEL & IUDA de generali conversione Judaeorum ad Christum In diebus illis . Hoc propriè in Christi adventu completur , cum duodecim tribus scilicet Evangelio credunt & terram Aquilonis relinquunt , & Diaboli imperium . Haec Nicolaus .

§. 8.

Doctor Mayer on the Epistle of James , touching the twelve Tribes scattered , &c. v. i. saith , That though this Epistle was intended for the two Tribes and an halfe of the Jewes lately expelled from Hierusalem by Claudius Caesar ; the ten Tribes after their carrying away by Salmanaser never returning to this day that wee read of , yet James might have respect in his writing to the ten Tribes also , if haply by any meanes this Epistle should come to any of their hands .

§. 8.

Doctor Mayer in Epistolam Jacobi , haec habet verba ; Initio hujus capitis nihil difficultatis inest , nisi quòd eos , ad quos scribit , duodecim tribus dispersas appellat . Si enim Epistola haec institueretur pro Judaeis , nuper per Claudium Caesarem Hierofolymâ expulsis , ut ante praefati sumus ; Quaestio oritur , quo pacto illos diceret duodecim tribus , quae omnes non nisi duae fuerunt cum semisse ; caeteris , à captivitate suâ per Salmanasarem , nunquam ( uti legimus ) ad hunc usque diem redeuntibus ? Respondetur , dici potest Jacobum inter scribendum ad illas etiam respexisse , si forte ullo modo haec Epistola in illarum manus perveniret . Sic Mayer .

§. 9.

Doctor Prideaux our Country-man , however hee bee against us about the stating of the one thousand yeers ( how justly , wee shall afterwards , God permitting , dispute the case ) hath in his Inaugurall Orations , these words : Rightlier therefore others thinke , that after the Roman Idol-madnesse is vanquished , and the Mahumetan blasphemies are taken away from among them , the Jewes shall lift up their eyes to the mountaines of the Scripture from whence , by the Spirit inwardly illuminating , they shall attaine light and salvation . This opinion , which refuseth legall rights , as deadly , declines Monarchy , as aerie and utopian ; nor thinkes it sufficient to answer to the Apostles MYSTERY , if in any age , one or other of the Jewes come to the Christian faith , neither approves in that hoped generall Call of them , the returne of Enoch and Elija , nor doth put before it , that fulnesse of the Gentiles , but according to the direction of the Text , sets it after ; I say this opinion among the Ancients , Chrysostome , Hilary , Austin , Ambrose , Hierom , Aquinas , Scotus , Cajetanus , and many others doe imbrace ; onely touching some accessories , now and then every one will abound in his owne sense . They that defend it among the later Writers are P. Martyr , Grinaeus , Beza , Pareus , and most largely , a Commentator of our own , in his most learned Hexapla ( namely Dr. Willet . ) Nor doe I see what solidly can bee opposed . Thou wilt say when the Sonne of man shall come , shall hee finde faith on earth ? Doubtlesse not so frequent in the hearts of justified ones , as floting upon the lips of hypocrites . For doth it seem strange , that among most Professors not so many sincere ones are to be found , seeing that out of many that are called , a few are chosen ? But , That wicked one ( 2 Thess. 2.8 . ) shall reigne so long , as till hee bee consumed with the spirit of the mouth of the Lord , at this glorious coming . How then can it bee that between the ruine of Antichrist , and the end of the world , so famous a Call of the Jewes should intervene ? Most easily , because the Spirit shall not in a moment make an end of him , but gradually . And his coming may bee said to be glorious , not with the full majesty of him as present at first ; but by certaine premised beames of him approaching . Meane while when and how , that which the Apostle here foretels is to be fulfilled is not requisite perhaps for us to understand to an inch , seeing it is a mystery . Nor might I thinke in the meane space that the Jewes after such a conversion shall make a withdrawing from the Gentiles , but rather they with them shall integrate themselves into one and the same Church .

Doctor Prideaux Anglus , quondam Theologiae professor Regius in Academiâ Oxoniensi , quamvis contra nos contendat de MILLE annorum statu & constitutione ( quàm justè 4. Libro annuente Deo disputabitur ) tamen in ORATIONUM suarum INAUGURALIUM sexta Parag. 7. DE VOCATIONE JUDAE ORUM , haec habet verba . Rectiùs igitur alii , post deletam Romanam Idolomaniam ; Et è medio sublatis Mahomatismi blasphemi is , Judaeos arbitrantur oculos ad montes Scripturae elevaturos ; unde Spiritu intus illuminante , lucem & salutem consequentur . Hanc sententiam quae legalia aversatur , ut mortifera , Monarchiam declinat , ut aeream sive utopicam , nec sufficere putat ad Apostoli MYSTERIUM , si QUOVIS seculo , unus vel alter Judaeus ad fidem Christianam accedat , nec probat in expectandâ istâ GENERALI VOCATIONE Henochi & Elijae reditum , nec praeponit istam plenitudinem Gentium , sed , ut textus dirigit , POSTPONIT ; amplectuntur inter Antiquiores Chrysostomus , Hilarius , Augustinus , Ambrosius , Hieronimus , Aquinas , Scotus , Cajetanus , & COMPLURES Alii , nisi quod de quibusdam accessorì is , non nunabundabit unusquisque suo sensu . Defendunt inter recentiores , P. Martyr , Beza , Grinaeus , Paraeus , & in Hexaplâ suâ doctissimâ Commentator è nostris copiosissimus ( nimirum Doctor Willetus . ) Nec video quid solidè potest opponi . Filius ( inquies hominis cùm venerit , num reperturus est fidem in terrâ ? Non adeò frequentem proculdubio in cordibus justificatorum , quàm natantem in labris hypocritarum . Ecquid enim rarum videtur , inter Professores plurimos , non adeo multos sinceros inveniri ? Cùm ex vocatis multis , pauci subinde eligantur . At tamdiu regnabit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( 2 Thess. 2. ) donec absumatur spiritu oris domini in illustri illo suo adventu . Qui fieri igitur potest , ut inter Antichristi excidium , & mundi finem , tam celebris intercedat Judaeorum vocatio ? Facillimè , cùm in momento spiritus ipsum non conficiet , sed gradatim , & adventu dicatur illustris , non plenâ statim praesentis majestate , sed praemissis appropinquantis radiis . Interim quando & quomodo implendùm illud sit , quod hic praedicit Apostolus , non requiritur forsan ut nos ad amussim teneremus , quia est mysterium . Nec aestimaverim interea Judaeos post talem conversionem , secessionem à Gentibus facturos &c. quinimo eos cum illis potius crediderim coalituros , &c.

§. 10.

Mr. R. Maton our Country-man , hath also written two Books in favour of our opinion ; the one is called ISRAELS REDEMPTION , or the Propheticall HISTORY OF OUR SAVIOURS , KINGDOME ON EARTH ; That is , OF THE CHURCH CATHOLICKE , and TRIUMPHANT ; with a Discourse of GOG and MAGOG . The second is entituled thus , ISRAELS REDEMPTION REDEEMED , or THE JEWES GENERAL and MIRACULOUS CONVERSION to the Faith of the Gospel , and returne into their owne Land ; and our Saviours personal reigne on earth , clearly proved out of many plaine Prophesies of the Old and New Testament , and the chiefe arguments that can be alleadged against these truths fully answered , OF PURPOSE TO SATISFIE ALL GAINSAYERS , and in particular Mr. ALEXANDER PETRIE , Minister of the Scottish Church in ROTERDAM . The later of these I confesse I have not read , but onely seene . The former I have cursorily , and doe finde that though hee apply and presse the Scriptures hee alleadgeth , but briefly , yet pertinently and solidly .

§. 10.

Magister R. Maton Anglus duos scripsit anglicè libros , quorum primum ( quem legi ) appellat REDEMPTIONEM ISRAELIS , seu PROPHETICAM HISTORIAM DE SALVATORIS NOSTRI REGNO IN TERRIS , &c. Secundum ( a me nondum perlectum ) nominat REDEMPTIONEM ISRAELIS REDEMPTAM , sive JUDAEORUM GENERALEM & MIRACULOSAM CONVERSIONEM AD FIDEM EVANGELII ; Eorundemque in suam patriam reditum , nostrique salvatoris imperium in terris personaliter ministratum , &c. In quibus , multos recenset authores , ut pote Alstedium in Chronolog , cap. 32. & cap. 35. Fran. Johannem de comb is in compendio totius Theologiae lib. 7. cap. 13 , 14. It. lib. 7. cap. 7. Foxum in Martyrolog. Anglic. * Wendelinum Contemplat . Natural . cap. 9. sect: 2. & cap. 21. * sect. 2. Johan . Acostam De Temporalib . Noviss . lib. 3. cap. 11. Down . in 17. Johan . Cum multis aliis , &c. quorum verba hic describere nec mihi otium est nec animus , ne lector taedio affligeretur .

§. 11.

Mr. Archer also an Englishman , hath waded farther into the point then wee have , in some particulars ( which are not so cleer to us ) having written ( as we are informed ) two Treatises of it . The first is expresse under his name , entituled , THE PERSONALL REIGNE OF CHRIST UPON EARTH . The other is called , ZIONS JOY IN HER KING COMING IN HIS GLORY ; But doubtfull whether his , being subscribed with this darke name ; BY FINIENS CANUS VOVE .

Nostras etiam Archerius altiùs paulò , ( in nonnullis nobis minus innotescentibus ) urinatus , librum scripsit cujus titulus est , REGIMEN CHRISTI PERSONALE IN TERRIS . Nec non ( ut aiunt ) alium cujus inscriptio est , GAUDIUM ZIONIS IN REGE SUO CUM GLORIA VENIENTE .

§. 12.

Learned Mr. Meade our Country-man , his Clavis Apocalyptica & Commentarius , both in Latine and English , is famously known to most that read books .

§ . a. Learned Doctor Twisse his PREFACE doth shew the METHOD and excellency of Mr. MEDES interpretation of the Revelation . It will not bee amisse to give an account of that Preface , in the summe of it , that by occasion hereof , other Nations that understand not English , may have it in Latine , wherein at once is seen much of Mr. Mede , and of the judgement of Dr. Twisse in our Position .

Many Interpreters ( saith Dr. Twisse , alluding to Prov. 31.29 . ) have done excellently , but Mr. Mede surmounteth them all . A Daearse set upon a Giants shoulders may see further , and a Wren carried up upon an Eagle till this great bird bee wearied , may with her little wings spin up a little higher . But Mr. Mede hath many notions of so rare a nature , that I doe not finde hee is beholding to any other for them , but onely to his owne studiousnesse under Gods blessing .

§ . b. Observe Gods direction of him in the course that hee hath taken :

As first , in his Clavis Apolyptica , wherein he hath drawne together the homogeneal parts of it , dispersed here and there , yet belonging to the same time .

2. The Author gave himselfe to write Specimina , Essayes , wherein he goes over every part of this book ( excepting the three first Chapters ) taking a generall view of each as he goes .

3. He proceeds to a more full Commentary from the fourth Chapter to the fourteenth . That which follows thence to the end containes onely his former Specimina .

§ . c. Whereas in performances of this nature two things are necessary ; 1. A righ discerning of the meaning of the words and phrase , and tropes and figures .

2. A right accomodation of things to times ;

For the first , Mr. Mede excels viz. in observing the Genius of all those . As in opening the Mystery of the battel in heaven , Rev. 12. and the casting downe of Satan unto the earth , hee shews that States and Kingdomes in the Political world much answer to the condition of the Natural , and so represented in Scripture . For as the Natural consists of Heaven and Earth , so the Political of Nobility , and Laity . And as in the Heavens there are Sunne , Moon , and Stars , of lesser and greater magnitude ; So in Kingdomes , King , Queene , and Nobles of severall degrees . And as in the Earth there is great variety of Trees , Herbs , Flowers , &c. So in the people of any Commonwealth is found great variety of differences . And by this way Mr. Mede doth not onely wittily please ( as others have done ) but solidly convince his Reader , of the true sense , even to admiration .

For the second , viz. Accommodation of the Prophesies to their proper times ( a point of great skill in history . ) I have found that Mr. Medes friends , acquainted with his studies , would give him the Bell for this , as herein out-stripping others .

§ . d. 3. I have observed some notable distinctions in this Commentary of Mr. Mede , giving great light :

As first , That betweene the Sealed Book with seven seales which hee calls the greater , the contents being very large , viz. Comprising the History from the beginning of the preaching of the Gospel , to the end of the world . Which hee saith containes Fata imperii , i. e. the destinies of the Empire ; and the little book mentioned , Chap. 10. which he saith contains Fata Ecclesiae the destinies of the Church . The first containes the seven Seales and Trumpets ; for the seventh seale produceth the seven Trumpets . The six first Seales containe the story of the Empires continuance unto the dayes of Constantine included ; in whose dayes , there being a strange Metamorphosis of the Empire from Heathen to Christian , it is represented , as it were , the ending of the world , and beginning of a new , which Mr. Mede delivers very judiciously . Then the seven Trumpets , which are the contents of the seventh Seale , represent the judgements of God upon the world for standing out against the Gospel , and shedding the blood of the Saints . First , by the Heathen Emperours , for which cause ruine was gradually brought upon the Empire ( till it was torne into ten Kingdomes . ) The graduall was fourefold , which make up the contents of the foure first Trumpets . 2. By the Antichristian world , the degenerated states of Christendome ; For which , the three Woe Trumpets following , containe the three degrees of divine vengeance on them , 1. By the Saracens in the first Woe Trumpet . 2. By the Turkes in the second ( Chap. 9. ) 3. By the end of the World , Rev. 11.15 .

§ . e. Second distinction of great light and use for the clearing of the STATE OF CHRISTS GLORIOUS KINGDOME HERE ON EARTH , is that Mr. Mede gives upon Revel. 21.24 . Between the NATIONS THAT ARE SAVED , &c. and the NEW HIERUSALEM ; where clearly hee makes it appeare , that NEW HIERUSALEM is one thing , and THE NATIONS THAT ARE SAVED , are another . The Nations that are saved are those that escape the fire , are saved from the fire at Christs coming , wherewith the Earth , and all the works thereof shall bee burnt in the day of Christs coming , 2 Pet. 3. 2 Thess 1. And the NEW HIERUSALEM ( saith Mr. Mede ) is CHRIST and his RAISED SAINTS , who are called 1 Thes. 4. The SAINTS WHOM CHRIST SHALL BRING WITH HIM , who shall shine with a glorious light . In which LIGHT the other , viz. The NATIONS THAT ARE SAVED ( that is , saith Mr. Mede all the faithfull servants of God , who shall bee found alive here at Christs coming ) SHALL WALKE IN. And I finde that through the want of distinguishing these , the ancient FATHERS , and particularly EPIPHANIUS , have discoursed very wildly against the glorious Kingdome of Christ , here on earth , yet in just opposition to the CERINTHIANS , whose guise it was to discourse very carnally of the glorious Kingdome of Christ . The consideration whereof moved AUSTIN to relinquish the doctrine of Christ's Kingdom here on earth , which formerly he imbraced , as himselfe professeth in one of his bookes DE CIVITATE DEI , where he treats thereof .

§ . f. 4. I have observed , that as Mr. Mede hath exceeded in merit all others afore him in this Argument , so others after him may goe beyond him in some particulars . As Mr. Potter in the true discovery of the number of the Beast 666. with the divers mysteries in it , wherewith Mr. Mede himselfe was exceedingly taken , even to admiration , professing it to be the greatest mystery that hath been discovered since the beginning of the world . The same Mr. Potter differeth from Mr. Mede in the explication of the mystery of the two Beasts mentioned , Revel. 13. And I have seen an excellent Discourse thereupon , but as yet hee hath not communicated it to the World .

§ . g. What cause have wee ( saith Dr. Twisse ) to blesse God for bringing us forth in these dayes of light , not onely in respect of the great Reformation wrought in this Westerne part of the world , an hundred yeares since , and more ; But also opening the mystery of the slaughter of the witnesses , which wee have just reason to conceive to have been on foot diverse yeers , not onely by judicial proceedings in the Martyrdome of Gods Saints ; but by the sword of Warre ; 1. In the Low-Countries : Then in France : After that in Bohemia ; Then in Germany ( which how long it should continue Mr. Mede professeth to bee uncertaine ; ) And now amongst us , * * The Preface of Dr. Twisse was Printed 1643. first in Ireland , then in England , and that by the Antichristian generation , with so manifest opposition unto truth , and holinesse , under a Protestant Prince ( in outward profession ) as I thinke the like was never knowne since the beginning of the World . After this strange Warre , and slaughter of the Witnesses , which hasteneth to a period ; the continuance of it shall bee but three yeares and an halfe ; in which space of time , they that dwell on the earth shall rejoyce over them , and make merry , &c. because these Prophets tormented them that dwelt upon the earth . But after three dayes and an halfe , when the Spirit of life from God should enter into them , and they stand on their feet , great feare should fall upon them which saw them . And a voice shall be heard from Heaven , saying unto them , Come up hither . And they shall ascend up to heaven in a cloud , and their enemies shall behold them . But certainly when that comes to passe , the same houre there shall bee an earthquake , and the tenth part of the City shall fall . This City undoubtedly is Rome , which Mr. Mede proveth curiously to bee at this day precisely the tenth part of the City of Rome , as it was in St. Johns dayes , when this Prophesie came forth . And in the Earthquake shall bee slaine of Names of men seven thousand , which Mr. Mede interpreteth of men of quality . It followeth THE SECOND WOE IS PAST . Now that Woe was the plague of the Christian world by the Turkes , whereby is signified the destruction of the Turkes , which people I take to bee all one with GOG and MAGOG in Ezekiel , represented there as the great enemies of the Jewes invading the Land of Jewry . And the Hebrew Doctors conceive that War of GOG and MAGOG to be yet to come .

§ . h. Here it may bee objected that the Turke is Lord of the Land of Canaan already ; I grant it . But when the time for calling of the Jewes shall come , which Mr. Mede conceived should bee wrought in a strange manner , by the appearing of Christ unto them , as hee appeared unto Paul at his conversion , St. Paul acknowledging that grace to have been shewed to him First , implying that the same grace should bee shewed to others after him ; then I say , upon this their conversion , they shall gather themselves together from all places , towards the Land of Canaan , where shall bee the place of Christs Throne , in his glorious Kingdome here on earth . Upon which coming of the Jewes into the Land of Canaan , the Grand Seignieur will bee moved to raise all his power , gathered together out of all Nations under him , to oppose them , and at first shall prevaile ( as we read Ezeck . 38. Zech. 14. ) but in the issue the Jewes shall prevail ( as it is in the 21. verse of Obadiah ) And Joel 3.12 , 13. &c. And Zech. 14.9 . So that this implies the calling of the Jewes a little afore . And whereas both GOG and MAGOG shall be destroyed by fire , Ezek. 39. and the MAN OF SINNE by fire ; Mr. Mede was of opinion , that all this is but one and the same fire , that shall bee at Christs coming , 2 Thess. 1.8 . and 2.8 . Then follows Christs Kingdome , &c. the contents of the seventh Trumpet , Rev. 11.15 .

§ 12.

Clavis Apocalyptica & Commentarius doctissimi NOSTRATIS Medi , Latinè tum Anglicè prodeuntes , celebri innotuerunt famâ plurimis librorum lectoribus , de Thesi jam disputata .

§ . a. Cujus methodum & excellentiam doctissimus . Nostras Twissius , simul cum suâ ipsius sententiâ , de thesi nostrâ , ita nobis reddit .

Multi Interpretes , ( inquit Twissius , allusione factâ ad Prov. 31.29 . ) fecerunt apprimè , Medus verò superavit omnes . Nanus Gigantis humero insistens , longinquius prospiciat ipso Gigante : Et regulus tergo aquilae innitens , lasso alite , altius ascendat . Attamen plurimae sunt Medi notiones tam rarâ naturâ , ut quas nondum reperi cuipiam ni su is studiis ( benedicente Deo ) acceptas referri .

§ . b. In Clave suâ Apolypticâ partes Revelationis homogeneas passim dispersas , eidem verò tempori competentes in unum coegit . Qui ( sic dirigente Deo ) scriptis primum speciminibus , quamlibet partem ita peragit , ut universum cujusque scopum in transitu perspexit . In de ad ampliorem progreditur Commentarium , a 4. nimirum capite , ad 14. unde , quae sequuntur posteà , non nisi sua continent specimina .

§ . c. In duobus huic operi necessariis excelluit Medus . 1. In animad-vertendo verborum , phrasium , troporum & figurarum idiomate , & Genio ; Utpote , in explicandis praelii mysteriis Apocalypsis 12. demonstrat Mundum Politicum aptiùs assimilari Physico , ex ipsâ Scripturarum mente , pari modo adumbrante . Uti enim Physicus seu naturalis ex Caelo constat & terrâ ; Hâc , varia plant arum genera procreante ; Illo , solem , lunam , stellasque magnitudine diversas continente : Ita Politicus ex nobilibus conflatur , laicisque , numerosâ varietate distinctis . Quâ explicandi ratione Lectores non tantum delectat , sed convincit , genuinum illum sensum admirantes . Praestat 2. in aptandis Prophetiis , quâque suo cujusque tempori accommodatâ .

§ . d. In ejus Commentario , celebres quasdam notavi distinctiones . Nominabo duas . Primam , duorum librorum ; Majoris scilicet septem sigillis obsignati , universam historiam ab incaeptâ Evangelii promulgatione ad consummatum mundum , & sic FATA IMPERII continentis . Minoris Cap. 10. ECCLESIAE FATA comprehendentis . Primus habet septem sigilla totidemque tubas ab illorum septimo editas . Quorum sex priora historiam amplectuntur Imperii continuati ad dies Constantini , inclusos . In quibus miranda Imperii Ethnici in Christianum metamorphosis , tanquam , mundi quaedam dissolutio , initiumque novi repraesentata , a Medo nostro solidissimè nobis exhibetur . Septem deinde tubae intra septimum sigillum contentae , divina adumbrant judicia in mundum de rejectione Evangelii , effusoque Martyrum sanguine ; primùm per Imperatores Ethnicos quorum Imperium eâ de causâ , gradatim persequitur ruina ( usque dum in decem laceratur regna ) gradatione quadruplici in quatuor tubarum prioribus adumbratâ . Postea autem per mundum Antichristianum , cui pro meritis tres Vae . Tubae insequentes triplicem exitii gradum clangunt inferuntque . Prima per Saracenos primum . Secunda per Turcas proximum cap. 9. Tertia per mundi finem ultimum cap. 11.15 .

§ . e. Secundam , quam notavi , Distinctionem , magna praeferentem lumina , &c juvamen pro collustrando Christi regno in terris glorioso dat nobis Medus in c. 21. v. 24. Ubi manifestiùs nobis indicat , aliud esse Novam Hierusalem , aliud omninò gentes servatas ad lucem ejus ambulantes . Illam esse Christum , sanctosque a Christo ex citatos ; QUOS SECUM dicitur ADDUCERE ( 1 Thes. 4.14 . ) Has verò sanctos esse omnes Dei servos , in Christi adventu vivos , ab igne , QUO CAETERA ( adventanti Christo ) COMBU RENTUR ( 2 Pet. 3. 2 Thess. 1. ) servatos , & ereptos . Patres quosdam antiquos invenio , qui hanc distinctionem non observantes , contra gloriosum Christi regnum in terris erraticè disputarunt . Aequâ tamen oppositione Cerinthianis , quibus mos erat , carnaliùs de hoc regno discurrere . Quâ ratione motus Augustinus , pristinam , quam defendisset , sententiam de illo regno abjecit . Sic illum , quodam de Civitate Dei libro , hoc regnum tractanti , habemus confitentem .

§ . f. 4. Nec non animadverti , quòd ut Medus noster prae omnibus qui praecesserunt , de hoc argumento optimè meritus est , ita quidam succedanei illum etiam in quibusdam superare poterint . Sic Potterus Nostras adeò supereminuit in computando explicandoque Bestiae numero 666 , ejusque mysterio , ut Medus ipse admiratione captus erat . Ille idem Potterus , a Medo diversus , de utriusque Bestiae mysterio Apocal. 13. optimum ( quem vidi ) tractatum de eo conscripsit , cujus mundum adhuc non participavit .

§ . g. Quantum nobis causae est Deum laudandi , qui nos peperit in diebus hisce luculentioribus ; ratione tum occidentalis nostrae reformationis abhuinc annosplures centum peractae , tum aperti illius mysterii de TESTIUM occisione ; Quam multos jam annos agitari , fateamur fas est : Idque non solùm ex judicialibus ( ut simulatum est ) causis in sanctorum Martyrio , sed etiam furente belli gladio , in Belgio primùm , deinde in Galliâ , in Bohemia deinceps , posteà in Germaniâ , denique inter nos , in Hyberniâ priùs , mox in Angliâ , ( in Scotiâ tandem , scribenti verò Twisseo nondum extitisset ) gladio inquam Antichristianae prolis , oppositione in veritatem sanctitatemque adeò manifestâ , idque sub principe ( ut videbatur ) Protestante , ut simile quid ( opinor ) a mundo condito ex●itisse nunquam innotuit . Post bellum hoc prodigiosum , TESTIUMQUE occisionem ad periodum jam festinantem , epocham ad tres solosannos cum semisse continuari oportet . Cujus temporis intervallo , terrarum incolae gaudebunt super illis , hilaresque erunt , mittentque alii aliis munera , quippe quòd hi duo Prophetae torserint terrae incolas . Sed post dies tres & dimidium , cum vitae spiritus a Deo prodiens in illos ingredietur , stabuntque in pedes fuos erecti , magnus sanè metus in eos qui ipsos spectârint , incidet . Vox autem magna de caelo audietur , quae ipsis dicet , ASCENDITE HUC ; ascen dentque in caelum per nubem , conspicientibus illorum inimicis , Factusque fuerit proculdubiò in eadem ipsissimâ horâ terrae mo tus magnus , quo decima urbis pars decidet . Urbs haec , certo certiùs , est Roma , quam accuratè probat Medus esse hodierno die adamussim decimam ejus mensurae partem , quae fuit Prophetante Johanne . In illo autem terrae-motu occidentur hominum nomina septies mille ; Quae , interpretanti Medo , sunt tot homines nominum , seu famae , terrae-motu occisi . Sequitur , vaesecundum abiit , quod Christiani mundi plaga ex Turcis fuit , ex quâ Turcarum ruinae omen praesignificatur . Quem populum autumo eundem ipsum esse cum GOG MAGOGQUE apud Ezechielem , ibidem representatos tanquam magnos Judaeorum inimicos , Judaeam invasuros ; quorum bellum Doctores Hebraei adhuc esse venturum opinantur .

§ . h. Si objiciatur Turcam jam dominum esse terrae Canaan , Conceditur : verùm cùm illuxerit ille dies Judaeorum vocationis , mirum in modum ( ut arbitratur Medus ) peragendae , ex Christo iis apparente , quemadmodum Paulo ; fatenti illam gratiam sibi primo exhiberi , quo innuitur eandem ipsam caeteris post se pari modo exhibendam fore ; tunc inquam ratione Judaeorum conversorum , seque ex omnibus mundi plagis congregantium in terram Canaanensem , locum Throni splendentis Christi in terrâ imperantis , Grandis Seignior , irâ percitus , omnem ex omnibus mundi sub ditione suâ partibus vim copiarum , ad Judaeos propulsandos coget , initioque praevalescet , ( Ezek. 38. Zech. 14. ) tandem vero praevalebunt Judaei ( Obad. v. 21. Joel c. 3. v. 12 , 13. Zech. c. 14. v. 9. ) unde constat hic innui Judaeos ante haec esse vocandos . Quum verò Gog , Magogque per ignem sint perituri Ezek. 39. nec non Homopeccati etiam per ignem , Magister Medus eâ fuit opinione , unum eundemque ignem fore , ignem scilicet illum ad Christi adventum 2 Thessal. 1.8 . & 2.8 . post quem insequuntur Christi regnum , Caeteraque quae in septimâ continentur Tubâ . Haec Twissius , magnus ille Arminii Antagonista , & malleus .

§. 13.

A GLIMPSE OF SIONS GLORY ; OR THE CHURCHES BEAUTY SPECIFIED .

Published for the good and benefit of all those whose hearts are raised up in the Expectation of the glorious Liberty of the Saints .

Preached by Mr. Jeremiah Burroughs , but set forth by his friend .

§ 13.

Sionis gloriae eous , Seu Ecclesiae pulchritudinis specimina .

Per Jeremiam Burroughes , in concionibus suis habita ; sed per amicum suum edita , pro bono , beneficioque omnium , quorum animi in expectandâ gloriosâ sanctorum libertate eriguntur .

§. 14.

Luther ( as wee have it in the Epitome in Folio of all his workes ) expresseth three worlds , the original , or first World ; the Legal world , to the end of the Old Testament ; The Evangelical world , ever since the coming of Christ . And hee intimates a fourth , quoting Heb. 13.15 . calling it a City ( according to Apocalypsis 21. ) As the same Apostle Heb. 2.5 . calls it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifying the state that shall bee at the resurrection of the JUST ; which Luther upon the fifth of Genesis , Tom. 1. thus argueth . From Abel ( saith he ) We forme a strong argument ; If there were none which tooke care of us after this present life , Abel being slaine had not beene enquired after . But God enquired after Abel , when hee was taken away out of this life ; hee will not forget him , but keepe him in memory , and askes , Where is hee ? Therefore God is the God of the dead ; that is , therefore the dead also live , and have God taking care of them in another life . The unworthy Guest ( Matth. 22. ) is excommunicated . And God enquires not after slaughtered Sheep and Cattel .

§. 14.

Lutherus ( Epit. in Fol. omnium operum ) tres recenset mundos , Originalem Legalem , & Evangelicum ; quartum verò innuens , citato ad Hebraeos 13. ubi 15. habemus ejus nomen ( ut Apocalyps . 21. ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , idque , ut ad Hebr. 2. v. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , statum ad primam justorum resurrectionem significantem ; quam Lutherus in 5. cap. Genes. Tom. 1. ita arguit . Ex Habele ( inquit ) firmissimam conteximus rationem . Si nullus esset qui curam nostri haberet post hanc vitam , Habel occisus non esset requisitus . Sed Deus requiret Habel sublatum ex hâc vitâ , non vult ejus oblivisci , retinet memoriam ejus , quaerit , Ubi sit ? Ergo , Deus mortuorum est Deus ; id est , ergo etiam mortui vivunt , & habent Deum curantem , in aliâ vitâ . Conviva excommunicatur ; Non requirit Deus oves , & pecora mactata .

§. 15.

The Lord Napier also in his plaine discovery of the whole Revelation of Saint John , hath diverse things tending towards our point , especially touching the time of the fall of Antichrist .

§. 15.

Magnus insuper ille Napierus , Dominus de Marchistoun Junior , in suâ Revelationis sancti Johannis Revelatione doctâ , multa habet nostrae opinioni conducentia , praesertim de ruentis Antichristi periodo .

§. 16.

Likewise the learned and godly Mr. Ephraim Huet , and Mr. Parker of New England ; the first in his booke called The whole Prophesie of Daniel explained by a Paraphrase , Analysis , and briefe Commentary ; The other in his late Exposition of Visions , and Prophesies of Daniel , have both of them held forth many very considerable things which are strong for our Position , as wee shall have particular hints afterwards .

§. 16.

Docti piique praeterea Ephraim Huetus , & Parkerus , ●●erque Nov-Angliae nostrates ; ille in suâ totius Prophetiae Danielis explicatione , per Analysin Paraphrasin & Commentariolum ; Hic in Expositione suâ visionum & Prophetiarum Danielis , multa ediderunt grandia , quae fortiter pro nostrâ opinione contendunt , ut infra passim lectoribus innotescet .

§. 17.

Besides wee have it learnedly and piously with much solidity and gravity asserted in our Pulpits by famous men , M. T. G. &c. in their elaborate Lectures .

§. 17.

Nec non habemus denique Thesin nostram , doctè pièque , multâ cum soliditate gravitateque in suggestula viris celebrioribus , T. G. &c. in elaboratissimis suis praelectionibus assertam .

§. 18.

Thus , I hope , I have said enough to the lovers of learned Antiquity , and variety of reading ( if not too much to the English Reader , who shall dislike numerous Quotations ) to set streight , and lay plaine the mindes of men , whereby effectually to deliver , and vindicate our Position , and opinion from the prejudice of singularity and novelty . Now by the grace of Christ let us gird on our strength to demonstrate our point by evidence of the divine Scriptures .

§. 18.

Ita me spero satis dixisse antiquitatis doctissimae , lectionisque multifariae amantissimis ( si nequid nimis Lectori Anglicano cui , numerosae displiceant quotationes ) ad dirigendos , complanandosque hominum animos , ex quo sententia nostra efficaciùs tum a singularitatis , tum novitatis praejudicio liberata asseratur . Jam verò ( Christo auspice ) demonstrationi Thesis nostrae ex diuinarum Scripturarum evidentiâ nosrobore accing amur .

CHAP. III Some preparations for the demonstrating of the maine Position . CAPUT . III. Isagoge quaedam ad demonstrandam Thesin instruens .

SECT. I. Something of the Saints LIVING a thousand years on earth .

§ . 1 SEeing of necessity , for distinctnesse , and clearnesse in our proofe of the point , we must by and by take our great Position asunder into two maine parts ; wee shall at present onely make some preparations , and have things in a readinesse for the demonstration thereof ; namely by giving you some short hints in severall small branches our of a ●ext or two , that there is such a thing , as our Position , in the word of Christ : Which light once perceived , wee shall more willingly travell towards the Sun-rising of further manifestations , and sooner understand the minde of that System of Scriptures , which after shall bee alleadged for the proofe thereof .

§ . 2 2. In the 20. of the Revelation , vers. 4. the last clause , wee have this beame of light : And THEY ( that is the Saints , as before characterised in our first Chapter , and second Paragraph ) LIVED and REIGNED with CHRIST a THOUSAND yeers .

§ . 3 3. How first is it said , They lived ? Can it be meant onely that they lived as immortall soules , in happinesse in the other world ? It cannot bee . For St. John needed not to teach the Saints and Churches to whom hee wrote Chap. 1. that which Heathens knew , and taught in their Philosophy ( as innumerable instances might easily bee given ) that the soules of men were immortall , when their bodies were dead , and that the soules of good men suffering for well doing , wer● happy in the other world . Homer and the Philosophers doctrine of Hades Elysian Fields , &c. reach fully as high as this . And further , as it is an unknowne phrase , by a thousand yeers , to signifie more then a thousand yeers , so it is well known , that since Johns time have passed above one thousand and halfe of yeers , yea above one thousand three hundred yeers since the last of the tenne Persecutions wherein the Martyrs were so slaughtered ; or if we will extend their slaughtring further downeward , through the following Arian persecution , and after that the Antichristian , how shall wee pitch the compasses of our account so , as to pick up a select number of Saints , whose soules were just one thousand yeers in heaven before the last resurrection , this being spoken of Saints in generall , and of their state after the full , and finall fall of Antichrist , Rev. 19. ( the Chapter immediately foregoing ? )

§ . 4 Truly ( to speake my very conscience , from cleer light to mee ) by this their LIVING can be intended no other thing but their LIVING AGAINE . Perhaps there may bee some reason of the varying of the phrase , as to say the Saints LIVED , but the wicked LIVED not AGAINE till the one thousand yeers were finished : Because the dead Saints are more alive , then the dead wicked . For the dead Saints , whiles dead , are alive not onely in their naturall soules , but in their spirituall union with Christ who is their life ; and in the graces which the Spirit of life , implanted in them . And the dust of their bodies are decreed , and preserved by God for an estate called Eternal life , their bodies being said onely to bee asleep ; And therefore said here TO LIVE , as if in a sort never dead . But whiles their bodies were dead , their soules were willing to live againe in the body . Not so the Dead wicked , and so a different phrase is spoken of them . But the sense I am confident is , that the Saints were made to LIVE AGAINE in the one thousand yeers ( whiles the Dead wicked lived not againe till those one thousand yeers were ended . ) Even as Revel. 1.18 . most evidently , ALIVE , is put for ALIVE AGAINE . The words are Christs of himselfe , now after his resurrection , spoken to John , I am hee that am ALIVE ( so the Greek ) or LIVING , and was dead , and behold I am ALIVE . If hee had been dead , and now was alive , hee was properly alive againe . So in the same sense the dead Saints are here said in this 20. Chap. v. 4. to LIVE , to signifie they LIVED AGAINE . So the Antithesis and opposition here put between these and those in the next verse , gives it in to mee with full evidence . But the rest of the dead ( that is the wicked ) saith the fifth verse lived not againe ( so expressely in the * * So Syr. & Arab. Greek untill the one thousand yeers were finished . Whence who that weighs things well , can infer lesse then this ; that those Saints in the fourth verse lived AGAINE those thousand yeers ( in which the dead wicked lived not againe ) and the Saints had beene killed , as it is vers. 4. and Rev. 11. not onely metaphorically , but physically in a great part , downe to the totall ruine of Antichrist ; and now a Viol being poured out upon the throne of the Beast , Rev. 16. whereupon he utterly falls , Rev. 19. two last verses , the seventh and last-Trumpet sounding ( as it is anticipatedly spoken Rev. 11. but methodically to the matter , as the cause before the effect ) the Saints risen , reigne with Christ both here in this 20. chap. and in that 11. of the Revel. This to bee spoken by the Antithesis , ( Butthe rest of the dead lived not AGAINE . ) That the Saints this while ( of the one thousand yeers ) lived AGAINE is further manifest , in that it is plaine here , compared with vers. 12. that the wicked did LIVE AGAINE at the end of the thousand yeers . So UNTILL in vers. 5. imports , explained vers. 7. to end of the 12. vers. thus ; When the thousand yeers are expired , Satan shall bee loosed , and shall goe out , and deceive the Nations , and they went out and compassed the Camp of the Saints ( which Saints are all at that time alive ) and the Devil that deceived the wicked is cast into the lake of fire and brimstone , &c. and I saw a great white Throne , and I saw the dead ( wicked ones ) small and great to stand before God . So that in regard it is so punctually held forth , that at the end of the thousand yeers all the wicked formerly deceased , lived againe , personally and properly , soule and body being re-united ; I , for my part , cannot inferre lesse , then that the meane while , in the said thousand yeers the Saints lived personally and properly , in soule and body , gloriously reunited on earth .

Object . 5. All that can possibly seem to bee objected to the contrary ( as far as I can see or heare ) is this pretended Scruple ; That this Antithesis , BUT the rest of the dead lived not AGAINE , carries not so much in it as wee have estimated ; because LIVING AGAINE is applied to a contrary thing , and to contrary persons , as if the sense should bee this , The rest of the dead ( wicked ones dead in sinne ) LIVED not AGAINE , all that thousand yeers ; that is , they attained not to the state of Regeneration or Conversion by the Word and Spirit , which seems to be called in the fifth verse , THE FIRST RESURRECTION . All this thousand yeers , they continued in an unregenerate estate , whiles the dead Saints LIVED in soule in glory in the highest heavens with Christ a thousand yeers , that is from their death for ever .

Answ. Wee answer , that allegation , that LIVING , and not living AGAINE are applyed to contrary things , and persons , speakes for the nature of an Antithesis , and for ours . If it be said by the objectors that the meaning of contraries is Heterogeneals , as spirituall death in sinne , and eternall life in glory : Wee reply , it is indeed said so by them , but not proved . That is the question now in dispute , not to bee begged , but to bee won from us by argument , if wee must part with our right . It cannot sound in my ears , to say that the Saints living a thousand yeeres , signifies their living in soul with Christ for ever after their naturall death , seeing it is confest of all on all sides , that at the last generall resurrection ( if the Saints rise not till then ) the soules of the Saints are brought downe from heaven to their bodies , and not their dead bodies to bee carried up into heaven to their soules . And that the last generall judgement of Christ , appearing as man , judging men , so as all men may see the judgement to be just , is not a worke of a day , or of a short time . Nor am I satisfied by any knowledge of the Scriptures that I have yet attained , that the FIRST RESURRECTION is any where put to signifie meerly the sole act , or condition of our first regeneration . I well remember those Texts , Col. 3.1 . If yee bee risen with Christ , seeke those things that are above . And Ephes. 2.5 . When wee were dead in sinnes , God hath quickened us together with Christ , saving us by grace , and hath raised us up together , and made us sit together in heavenly places in Christ Jesus , and many the like places . But there is mention onely of quickning and rising , and raising . There is mention of SURRECTION , but not of RESURRECTION , much lesse of a FIRST RESURRECTION to signifie Regeneration , or the improvement of Regeneration , which the Apostle mostly intends . Nor do I forget that place Rom. 11.15 . That the receiving of the Jewes shall bee life from the dead . But this is spoken peculiarly of the JEWES , and of their RESTITUTION to the Church-glory on earth , of which wee treat , as well as of their conversion , as divers pious learned conceive . Nor doth the Apostle here use the word RESURRECTION , much lesse FIRST RESURRECTION . I am also at a great losse how Regeneration can handsomely be cloathed with the relation of a Resurrection or living again , according to Scripture-phrase . For there an unregenerate man is called a dead man , and sinne , a death , and a state of non-conversion in sinne , a lying dead intrespasses and sinnes , Ephes. 2. And so in a due and just opposition , the Apostle calls Conversion and Regeneration , a Quickning , a Rising , a Raising , a Life , but not a Quickning again , a Rising or Raising againe . For an unregenerate man was not alive afore , in relation to any spirituals , which are the things wee , and the Apostle speake of . The word AGAINE , in living againe , rising againe , according to Scripture and reason usually import a returning to the same kinde of life as was afore . The Scripture saith of man in generall , when wrought upon by the Word and Spirit , that he is Re-generated ( let the learned heed the Greek ) I say Re-generated , because it alludes to his first estate of glorious generation in innocent Adam , in the Booke of Genesis ( as the Greeks call it ) But it doth not say that the Regenerating of an unregenerate manis his raising or rising againe , or his resurrection , because a man unregenerated , whiles so , was never alive spiritually till regenerated , he was never raised afore from his fall , till raised by conversion . Innocent Adam had no infused grace , but onely created perfection of nature .

6. But if some will have these things to seeme sleight in their eyes , let us see what may bee further added , intreating the Reader all along this Treatise to take mee all together , to look with a generall view upon the whole Arch of the Architecture ; in which if there bee some lesser and weaker slates or stones , there are others stronger , and bigger . I am imperfect ( whiles in this world ) and so is the Reader too ; yet this must not discourage or prejudice us from building up one another with increase of knowledge in generall , or of this particular point , touching the Saints first resurrection , in a bodily rising againe at the beginning of the aforesaid thousand yeers , called here their LIVING i. e. AGAINE , meaning their bodily living againe after they had laine in the grave a long time . For consider this Text , that as this is spoken to the Saints , as well as the rest of the book , Revel. 1.14 . So it is spoken of the Saints ( as wee saw before in their severall characters ( in our first Chapter and second Parag. ) Therefore these were regenerated already , long since , to whom this first Resurrection is applied , v. 5. v. 6. For so the words cleerly depend ( notwithstanding any appearance to the contrary by the late invention of verses . ) And they lived , and reigned with Christ a thousand yeers , then it comes in as a Parenthesis ( but the rest of the dead lived not againe , untill the thousand yeers were finished ) then it followes , This is the first resurrection , Blessed & holy is he that hath part in the first resurrection . For what good coherence could this make to say , The rest of the dead lived not againe until the thousand yeers were finished ; that is ( as the objecters interpret ) were not regenerated ; This is the first resurrection . I say , what concinne and apt coherence could this bee ? unlesse wee will dreame that the rest of the dead were regenerated at the end of the thousand yeers , when comes the generall judgement , v. 12. Therefore this word First-resurrection can no way relate to regeneration by the Word and Spirit . Plainly therefore to mee this Text gives a distinct sound , That as the rest of the dead lived not againe till the last resurrection at the end of the thousand yeers , so the Saints lived again at the First resurrection at the beginning of the thousand yeers .

7. It is likewise further considerable , that the Jewes are to have a great share in this MILLENARIE life , this booke being full of Representations , Prophesies , and Promises quoted out of the Old Testament made there to them ; yea and John Chap. 16. mentions that Euphrates is to bee dryed up , as relating to their ( the Turkish ) Antichrist to fall , and they to bee restored ; and therefore ( though John wrote in the Gentile Greek language ) the Churches Song for her Restauration , and the destruction of her enemies , is set forth to bee in Hebrew foure or five times in six verses together , Rev. 19.1 . &c. Alleluja , and Alleluja , Amen . Now as the Restauration of the Jewes is mainly looked at all along , in all the Scriptures that concerne the glory of the universall Church on earth ; so it is spoken of as a further and greater thing then the conversion of their particular persons ; namely the dry bones must live , and become a mighty Host or Army-multitude ; and the two dry stickes of Judah and Israel shall grow into one , as ingrafted Sciences into a stocke , and become one Nation gathered from all quarters of the world into one body , Ezek. 37. And MANY of them that sleep in the dust shal awake , some to everlasting life , and &c. Dan. 12.2 . ( which cannot possibly bee understood of the last generall resurrection , as wee shall demonstrate after in its proper place . ) And Daniel himselfe at the end of one thousand three hundred thirty and five yeeres , after the ceasing of the dayly sacrifice ( which falls into the time of calling and gathering the Jewes , now not far off , as after shall bee computed ) shall stand in the lotte , Dan. 12. v. last ; upon which , and the like expressions Paul in the 11. of Rom. v. 15. saith what shall bee the RECEIVING ( using a more comprehensive word then converting ) of the Jewes bee , but LIFE from the DEAD ? ( hee saith not life from death as meaning onely spiritual life , but ) in a fuller phrase according to the Greeke , importeth a Resurrection too , of the deceased beleevers . And then addes v. 26. That there should come out of Zion the DELIVERER , and shall turne away iniquity from Jacob ; the Apostle then looking upon it as a thing to come , though Christ had already beene come and gone . And speakes it in relation to the saving of the ALL of Israel , intimating that the bringing in of the Jewes at the RESURRECTION OF ALL THINGS ( as the Apostle speaks Act. 3.21 . ) would be a very GREAT and GLORIOUS businesse ; so as all the world should not choose but behold it with admiration . And therefore this share of the Jewes in this MILLENARIE injoyment , will not indure that this twentieth of Revelat. vers. 4. should bee sleighted off with a metaphoricall glosse .

8. For still mee thinkes , I see more may bee digged out of this place , worthy of consideration ; 'T is said , The rest of the dead lived not againe , as in relation to the dead Saints in glory , as the Objecters grant . Well , if the Saints were now corporally dead immediately before these thousand yeeres , then the REST of the dead , the dead wicked also were then dead corporally ; to which the context speakes further , saying , they lived not againe now this thousand yeers , as they lived againe at the end of the thousand yeers , vers. 12. at which time ( the Text is plaine ) they lived againe corporally . Why then doe any doubt in the least to understand that the Saints , said to bee alive these thousand yeers ( by way of Anthesis , and Emphasis , for distinction from , and prelation and priviledge beyond and above the rest of the dead wicked ones ) are alive corporally ; The Saints are really alive in body in the thousand yeers , as really as the rest of the dead , wicked are dead in body before , and in the thousand yeeres , and alive in body after the thousand yeeres are ended . The Rest imports a remnant of the same lumpe , or a kinde of the same generall . The Lumpe or Generall is that many are dead both Saints and wicked afore the thousand yeeres began . But when the thousand yeers were begun , all the one kinde , viz. the Saints , then found alive , and all the dead Saints raised to life , reigne with Christ ( of which by and by ) but the Remnant , or other kinde of the dead , viz. all the dead at the beginning of these thousand yeeres ( whereof thousands were newly killed for their opposition against the Saints in the last verse of the nineteenth Chapter immediately afore ) lived not again all the said thousand yeers , but still lay corporally dead , as the Saints were corporally alive ; no Satan to molest them all that while , as formerly .

9. For that also is deeply to bee meditated in relation to the particular in hand , That it is evidently added , as an improve ment of the Saints condition these thousand yeeres ( of which wee speake ) that Satan is bound ( all that thousand yeeres , v. 2. ) ●hat he should not deceive , no● stirre up the Nations against the Saints , till the thousand yeers were expired , v. 3. v. 7. Now if the true meaning of the Saints living a thousand yeeres were the glorious condition of their SOULS IN THE HIGHEST HEAVEN , what need was there in the least , of any mention of chaining up Satan , and from deceiving the Nations , and just to that thousand yeers ; the Saints , if in glory that thousand yeers , being farre above the reach of Tumultuating Nations , yea and Tempting Devils ?

10. But in as much as it is added here v. 7 , 8 , 9. That after the thousand yeers are expired , Satan shall bee loosed , and shall deceive the Nations , and gather them together from all quarters , and they shall encomposse the CAMP of the Saints , and the BELOVED CITY . ( i. e. New Hierusalem , Rev. 21. ) it most necessarily follows beyond all gain-saying , that those Saints , that are here said to live the thousand yeeres , did live that while on earth . And seeing many of them at least , that are said here to live this 1000 yeers are said to be such that had been beheaded for the witnes of Jesus , and this their life is their recovery from that beheading , let them that can , without blushing , deny that they were not raised from the dead with a physicall resurrection ; for I cannot . If they hope for any helpe for their deniall , from the word Soules , it will prove but vain , as we shal see after , when we come to canvasse this place again in answer to objections , in the fourth Book ( if not afore on other occasions here and there . ) For all wee say now , is but an Essay or entrance .

SECT. I. Analecta de sanctis in terrâ VIVENTIBUS mille annos .

§ . 1 PRiusquam pro distinctâ , & nervosiori Thesis demonstratione , eam in duas sejung amus partes ; minutulae quaedam dilucidationes de illius toto , è Textu unico , alterove , sunt praemittendae . Ex iis quippe nos tanquam jubarum scintillationibus per rimam subsentientes , simile quid , juxta ac Thesin hanc alicubi in sacrâ paginâ extare propensiores multò solem versus orientem tetenderimus & mens Scripturarum systematis illam demonstraturi sagaciùs subolebitur .

§ . 2 2. E vicesimo Apocalypsis Capite , vers. 4. hoc aurorat jubar . VIVEBANT § . 2 ( Sancti nimirum quos nuper characteristicè inspeximus ) & regnabant cum Christo mille illos annos .

§ . 3 3. Qui primùm dicitur . VIVEBANT ? An sensus ad●ò improbabilis § . 3 obtrudi possit , quo beatitudo sola animarum immortalium in Empyraeo obtendatur ? Minimè . Nequaquam opus erat Johanni , haec Dei servis , sanctisque Ecclesiarum revelanti ( cap. 1. v. 1. v. 4. ) illos visione edocere , quod Ethnicis vulgò innotuit , inque Philosophiâ edoctum est . Quippe animas hominum esse immortales , bonorumque de bene meritis interemptorum in futuro seculo fore beatas , documenta cùm Poetarum tum Philosophorum , tam Latine quàm G●aecè 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , deque Elysio eò 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & sublimitatis perspicaciter ascenderunt . Tam ignota est praeterea phrasis per Mille annos ( toties repetitos ) plus quàm mille annos designari ; quàm bene nota est haec computatio , nempe jam sesquimille annos a Johanne desuncto , imò mille trecentos ab ultimâ decem persecutionum , & plures , elapsos fuisse . Si verò , muliò inferius per persecutiones subinde insequentes , Arianam primo , Papalem deinde , deducatur computus , ●ubi , miror , bipes ratiocinii circinus figatur , intra cujus ambitum Sanctos inveniamus in Caelis , MILLE solos ante resurrectionem annos , justissimâ computi ratione , non PLURES ? Quippe quod ( ut supra ) de sanctis in genere , idque post totalem Antichristi occasum fore , prophetatur .

§ . 4 Verò enimverò , si ex imâ edicam conscientiâ , radianti juxtà lumine , VIXERUNT hic loci , pro REVIXERUNT subrogari constat . Utpote Apocalyps . 1. v. 18. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , subtitui pro 'A 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , dictat cum Textu experientia ( ego 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 inquit Christus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. ) ita hoc in loco ' E 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sufficitur pro A 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ut comprobat Antithesis . Reliqui verò ex mortuis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , non revixerunt , donec consummati fuerint illi anni mille , v. 5. Quis qui dicta librat accuratâ rationis bilance , hinc minus hoc inferre poterit , Sanctos ( v. 4. ) Mille istos annos REVIXISSE , in QUIBUS improbi ( v. 5. ) nequaquam REVIXERUNT . Beatique fuerunt in primâ illa RESURRECTIONE ( v. 6. ) in QUA impii non beatificantur ; Indies interfecti ●uissent Physicè hi Caelites ( v. 4. ) vivente Abaddonapolyonte Antichristiano ( cap. 18.24 . ) Interfectore tandem ISTO ( essusâ in thronum ejus , irarum phiolâ cap. 16. v. 10. ) interfecto , cum suo impiorum satellitio ( cap. 19. v. duobus ultimis ) REVIVI●CUNT sancti caelites , & REDIVIVI cum Christo mille annos co-regnant . ( Quorum omnium schematismus , & adumbratio , anticipatione quâdam opportunâ , impiorum solamen , succinctè praemittitur , capite undecimo , ) Haec , etiamque id genus alia ab Antithesi nobis suggeri tanto magis constabit , quanto accuratior versus quarti cap. 20. cum versu quinto duodecimoque instituatur collatio . Quâ ratione nibil manifestius erit quàm quòd RELIQUI MORTUORUM ( impiorum scilicet ) non REVIVISCENIES ( quibus ex diametro oppo●●●ntur VIVI REGNANTES ) physicè dicuntur REDIVIVI annis illis MILLE expirantibus . Non REVIXERUNT ( ( inquit versus quintus ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , DONEC consummati sint mille illi anni . Illis verò consummatis , ut canorè sonat emphaticum illud 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , seu DONEC , explicante versu 7. sequentibusque ad vers. 14. ( soluto nempe Satanâ seductore , ad finem mille annorum , seductisque ab eo gentibus ) MORTUI , tum parvi tum magni STANT personaliter in conspectu Dei ( mare Morte , & inferno , reddente mortuos ) ex apertis libris adjudicandi . Eodem ergo sensu quo volumus unum oppositorum ( nempe impios ) dici REVIXISSE post mille annos ; eodem ipso fas est dici alterum ( nimirum pios ) VIXISSE durante hoc millenario , scilicet propriè personaliter & physicè REVIXISSE . Inficias eat qui sanâ ratione queat .

Object . 5. Quicquid vel specie tenus objici videatur ( quantum mihi innotuit ) est praetextus , Antithesin hanc , ( sed reliqui mortuorum non REVIXERUNT ) non tantum ferre ponderis , ut nos putauimus ; cum REVIXERUNT , ut oppositum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 VIXERUNT contrariis applicetur rebus , & personis , ad statuendam oppositionem Rhetoricam , non Logicam ; unde hic solus ( ut aiunt ) sensus candidè eliciatur , Reliqui MORTUORUM , scilicet in peccato , non REVIXERUNT , nimirum Regeneratione spirituali ( quae prima dicitur Resurrectio ) in mille illis annis ; dum mortui , intereà sancti VIXERUNT , nempe cum Christo in Caelis triumpharunt mille illos , annos id est ( ut aiunt ) a morte sua in aeternum .

Answ. Ut brevius agam ( quum postea libro 4. contra objectiones militandum est ) respondetur : Contrarietates rerum , personarumque plus suadent Artithesin , quàm enervant . Vel si objectantes , sua verba deserentes , pro 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 contraria substituerint Heterogenea ( mortem nempe in peccato spiritualem , & vitam in gloriâ aeternam ) quae hìc opponi volunt ; in promptu est replicatio , Hoc 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 haec quaestio est , non petitione principii impetranda , sed argumentorum telis ( si fiat ) impugnanda . Asperè meas obtundit aures , dicere per sanctos a morte viventes cum Christo mille annos significari suam ipsorum vitam in Caelo aeternam ; quum hoc in confesso est apud omnes , sanctorum animas ( si non anteà ) , ad generalissimam resurrectionem in corpora e Caelis deduci , haud cadavera sursùm eò subvehi , animabus reunienda . Quibus in terrâ sponsalibus peractis , judicium quod sequitur generale Christi tanquam hominis apparentis , homines ut homines dijudicantis , utquilibet humanitùs intelligat fuisse justissimum , unius diei , annive opus esse nequit . Neque ( adhuc quantum ego e scripturarum fonte hauserim ) meo satisfit intellectui RESURRECTIONEM PRIMAM uspiam poni ad purum putum regenerationis actum designandum . Bene satis memoriâ teneo , ad Ephes. cap. 2. v. 5.6 . ad Coloss. cap. 3. v. 1. & id genus alia , progressum sanctificationis promoventia ; quae fateor vivificationis , & suscitationis , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 scilicet resurrectionis unà , minimè verò RESURRECTIONIS , minùs multò PRIMAE , mentionem faciunt . Neque memoriâ excidit locus ad Rom. 11. v. 15. Dictus vero peculiariter de JUDAEIS , eorundemque 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , nimirum ASSUMPTIONE ad RESTITUTIONEM magnam ; nullâ PRIMAE , vel RESURRECTIONIS mentione factâ . Nondum autèm invenimus vel repertum est , quo pacto Scripturarum more , REGENERATIO vel comptè vel commodè RESURRECTIONIS notione induatur . Quippe quae non-renatum appellant mortuum & peccatum , Mortem , &c. Ad Ephes. 2. Cui justissimâ Antithesi , Apostolus , Conversionem , regenerationemque debitè nuncupat vivificationem , suscitationem , surrectionem , vitam ; nequaquàm verò re-vivificationem re-suscitationem , re-surrectionem , &c. nuncupat . Eò quòd Non-renatus non priùs vixisset ratione aliquâ spiritualium de quâ tum nos , tum Apostolus impraesentiarum disputamus . Voculae iilae , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , re , in compositione [ RURSUM ] significantes , secundum Scripturas juxtà ac rationem , ad eandem speciem vitae reditum innuunt . Hominem in genere , Evangelio & spiritu transformatum , Scripturae dicunt RE-GENERATUM , aptâ systoichosi & analogiâ illius in INNOCENTIA Genesis , in libro ejusdem nominis editae : Hominis verò nonregenerati palingenesiam non dicunt RESUSCITATIONEM vel RESURRECTIONEM , quùm ante eam , nunquam spiritualiter vixit , suscitatusve fuit .

6. Verùm si velint aliqui ut haec leviuscula iis videantur , tentemus an grandiuscula aliquot superaddi possint , quae grandiùs hosce premant . Sanctorum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 VIVERE mille annos in terris , &c. ( non regenerationem ex spiritu ) primam dici Resurrectionem , velinde liquet , quòd Resurrectio haec , ut Sanctis ( cap. 1. v. 1.4 . ) ita de Sanctis dicitur , ut characteristicè ante descriptis , ut & olim regeneratis . Ita verborum catena ( non obstanti nuperâ versiculorum inventione ) hoc solùm diagrammate explicata , stringit nos credere , Apocalyps . 20. v. 4 , 5 , 6. Qui securi percussi sunt &c. quique non adoraverant bestiam , &c. vixerunt , & regnârunt ( ut Graece est , legimus ) cum Christo mille annos , reliqui verò [ sicut Parenthetice haec sunt perlegenda ] mortuorum non revixerunt , donec consummati fuerint illi anni mille , Haec est resurrectio prima . Beatus , & sanctus qui habet partem in resurrectione primâ , &c. optima sanè cohaerentia . Incongrua autem pessimèque sonans foret altera conjunctio ; Nempe , Reliqui mortuorum non revixerunt donec consummati fuerint mille anni , id est , inquiunt objicientes , non regenerati fuerint ; haec est prima resurrectio . Ni somniaremus reliquos mortuorum regeneratos fore ad finem mille annorum adventanti ultimo generalissimoque judicio , v. 12. Prima itaque resurrectio nequaquam ad regenerationem referri queat . Sed Textus distinctissimum edit sonum , Quo vitae genere mortuorum reliqui non revixerunt usquedum ad ULTIMAM resurrectionem , absolutis mille annis ; EODEM revixerunt sancti ad PRIMAM resurrectionem incaeptantibus mille iisdem annis .

7. Neque indignum videatur consideratione , Judaeos fore hujus MILLENARII participes , ut plurima in hoc libro ( nempe Promissiones , Typi , Prophetiae ) è veteri Testamento citata ; quin etiam Euphratis exsiccatio cap. 16. Cantilena Hebrai●è cap. 19. abunde testantur . Quae omnia acutissimè respiciunt grandius aliquod particulari personarum conversione ; RESTITUTIONEM nempe OMNIUM . ( ut summatim praebet Apostolus Actor . 3.21 . ) per sanctos Prophetas omnes praedictam ; Ossa ( particularius ) arida reviviscere in copias maximas redivivas , reducesque in terram suam ; Israelitas , Judaeosque , ut duo ligna in unum coalescere , e medio Gentium in suam patriam reductos , Ezeck . 37. Multosque ex dormientibus in pulvere expergisci , &c. ( quod de ultimâ resurrectione intelligi impossibile , infra disputabitur ) Tandemque ipsum Danielem ad finem mille trecentorum triginta annorum a cessanti juge sacrificio incaeptorum in sorte suâ perstiturum . Dan. cap. 12. v. 2.12 , 13. Quibus , s●milibusque locis Apostolus affine utitur phrasi , ad Romanos 11.15 . Quae ( inquit ) erit Judaeorum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ASSUMPTIO ( vox longè magis comprehensiva quàm CONVERSIO ) nisi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vita ex mortuis : ( dignum observatu ) vitam , non dicit ex morte , quo il lam solam ex vel a peccato significaret ; sedphrasi multò pleniore , vitam dicit ex MORTUIS , quae resurrectioni physicae plurimùm est accommodatior . Quam praecedit spiritualis , quam concomitatur Civilis a dispersione resurrectio ; ut versus suggerit vicesimus sextus : Ita TOTUS ISRAEL SERVABITUR , veniet ex Sion LIBERATOR , & avertet iniquitates a JACOB . Quâ ratione , omnia quotquot sub resurrectione sint comprehensa , Apostolus tum temporis conspexit ut FUTURA , ad TOTIUS ISRAELIS RESTIUTIONEM absoluendam . Haec quidemporlè expensa magnam resurrectionem Apocalypticam cap. 20. v. 4. per nudam Metaphoram dif●lari haud facilè patiuntur .

8. Plura quippe mihi videntur adhuc inde effodienda , meditatione dignissima . Dicitur hìc Reliquos Mortuorum REVIXISSE , haud absque respectu ( fatenti Adversario ) Sanctorum in Caelis viventium . Si verò Caelites hi , corpore sint defuncti immediatè ante incaeptum Millenatium ( per mortem quippe Caelicolae evaserunt in Millenum ) tum etiam RELIQUI MORTUORUM ( par ratio est ) eodem modo , corpore scilicet , fuerunt defuncti , testanti etiam contextu , RELIQUOS nimi●um eadem ratione non REVIXISSE intra MILLE v. 5. quâ ad finem MILLE nondum rediviui statim excitantur , v. 12. Constat ve●ò ibidem eos post MILLE REVIXISSE , Vi divinâ excitaros . Ergo manifestâ antithesi RELIQUIS oppositâ , Sanctos prae RELIQUIS in MILLE VIVERE dictum est . Aequèutorumque , alternis vicibus est realis mors physica , quàm vita illorum spiritualis minime est aequa . Pari intellago ratione , reverà Sancti intra MILLE Physice VIXERUNT , ut RELIQVI intra IDEM defuncti post ILLUD revixerunt . Vox eté●●m RELIQVI , non potest non implicare , quidpiam ( quî dicam ? ) MASSAE residuum , TOTIVS partem , GENERISVE speciem . Tota generalis massa sunt MOR TVI . Residua pars specifica altera sunt mortui impii , altera mortui pii , utrique ante illud MILLE morte obeuntes . Incaepto ( ut applicemus ) MILLENARIO , Sancti omnes in vivis , caeterique morte excitati , VIXERUNT ; Residui verò mortuorum , nempe impiorum , ante incaeptum illud mille expirantium , toto concu●renti Millenario , corporaliter mortui , non ut Sanctorum corpora vel physice sunt redivivi . Quin & Residuum innuit rem partibus suis non functam ; eandem cum suo totali metam non attigisse . Unde quid minus elici videatur , quàm dummodo Sancti olim mortui , jam & naturalis vitae partibus sunt functi , operamque navarunt ; quam implii anteà mortui , jam nunc handquaquam attingentes , non functi , minimè navarunt .

9. Nec non lectorum meditationi committam Satanae ligationem ne seducat Gentes , ut augmentum faelicior is in mille annis vitae status promissum . Apocalyp . cap. 20 vers. 2 , 3 , 7. Quod sanè frigidum satis & jejunum foret solamen animabus in Caelorum altissimo ( si ibidem ) triumphantibus ; frustràque nominatum .

10. Ut vice versâ Satanam illum post istos mille annos solvendum , exeuntemque , seducentemque Gentes in quatuor terrae angulis , Gogumque Magogumque congregantem ad praelium ; Sanctorum castra urbemque dilectam circundaturos ; sea ultimo judicio repulsos , arguit ( ut videtur ) Sanctos illos hic & nunc VIVENTES in TERRIS versari , inexpugnabili argumentorum necessitate . Illic loci VIVUNT qui securi percussi sunt , illic curantur percussiones , ut illic loci vivant . Apocalyps . cap. 20. vers. 7 , 8 , 9 , 10. &c.

SECT. II. Something of the Saints REIGNING this thousand of yeeres of which we treat .

§ . 1 1 THat the Saints are said , Revel. 20.4 . not onely to LIVE that thousand of yeeres but to REIGNE also ; it is partly to distinguish the wicked that were not dead at that time , who all this while had played the Hypocrites in point of Religion , and dissembled their Civility and Peace towards men , because of the glorious dominion and reigne of the Church over the whole earth , which they beheld , or heard of at least afar off . Which wicked ones , though they lived this thousand of yeers , yet they did not REIGNE , being inwardly slaves to sinne and Satan in heart ; and outwardly vassals to the Church through feare of her ; and so they linger out ( much adoe ) a refraining of themselves all the thousand yeers , till they bee expired , and then Satan being loose , and they seduced by him , muster themselves together , hoping for mastery , which the suddaine coming of the GENERAL JUDGEMENT , doth utterly anticipate , and frustrate , as wee have it evidently in the 7.8 , 9 , 10 , 11 , 12 V. &c. to the end of this twentieth Chapter of the Revelation .

§ . 2 2. Where also the Saints REIGNING is such , as is hereby altogether distinguishable from their best condition afore the thousand yeeres , whereof wee shall now give you but a glympfe ( it being reserved for the peculiar subject of the fifth Booke . ) They shall now reigne in Soule and Body , and on earth most gloriously , Dan. 7.26 . But the judgement shall sit , and they shall take away his ( the fourth Monarchy root and branch his ) dominion , to consume and to destroy unto the end ; And the Kingdome , and Dominion , and the greatnesse of the Kingdome under the whole heaven shall be given to the people of the Saints of the most High , whose Kingdome is everlasting , &c. Marke the words , Marke the phrase , and observe the order and time and place of fulfilling these things , ( of which more by and by in the next Paragraph . ) Rev. 14. v. 1. &c. One hundred forty and foure thousand are on Mount Zion with the Lambe , they were redeemed from among men , being the first fruits unto God , and to the Lambe , they were undefiled ; and give glory to God , for that the lour of his judgement is come , Babylon is fallen . Revel. 5. ( which is , both in the representation in the first eight verses , and in the Song , the summe of all the Revelation , and state of the Church as some most learnedly observe ) in the tenth verse the Saints sing praise to the Lambe that Hee makes them unto God KINGS and PRIESTS , AND that they shall REIGNE on EARTH ( the selfe same words as in Rev. 20. v. 6. onely the thousand yeers are not in Chap. 5. and on EARTH not expresse in Chap. 20. Reigning in both places is brought in with a copulative AND , as an additionall to Kings and Priests to God . ) I onely alleadge these Scriptures now but to give you an hint of the Saints most eminent reigning in the thousand yeeres in Scripture-language rather then in mine owne words . I shall after , Christ assisting , in a more proper place of this Treatise , amply discusse these Texts to your content . Meane while the Reader cannot but see , if he observe well ( and hee must observe the Scriptures more accurately then ever , if hee will see this truth now in hand ) that these places hold forth a GLORIOUS REIGNE of the Saints on earth over the whole earth in soul and body , upon the fall of the fourth Monarchy , and its two limbs , of seven and three Hornes , ( Dan. 7.24 . ) Pope and Turke , Rome and Babylon . And by this a meditating minde may presently divine much of the preeminence of the Saints state on earth yet to come , above former conditions .

SECT. II. Analecta de Sanctis , hos mille annos in terrâ REGNANTIBUS .

§ . 1 1 SAncti dicuntur Apocal. cap. 20. v. 4. non solum Vivere , verum etiam REGNARE mille illos annos , ad distinguendos palam impios illo tempore non mortuos , religione Hypocritas , candorem simulantes , ob latum Ecclesiae imperium , in toto terrarum orbe ; cujus vel gloria eorum oculos , vel ●ama aures , tremore intus occupante , obtundit . HI dum VIVUNT haud REGNANT , cùm totum illud MILLENARIUM serviant peccato , Ecclesiaeque sint mancipia .

§ . 2 2. Sancti verò ità eodem tempore REGNANT , ut praesens eorum conditio omnes supereminet ante MILLE annos transactas . Cujus faelicitatem hic tangere solùm licebit , cùm pleniorem de eâ tractatum in quintum librum , ut proprium illius subjectum , detulimus . Regnabunt ( summatim dicere ) hos MILLE annos tum animâ , tum corpore , in terris gloriosissimè . Hanc summam , per partes è quatuor Scripturarum loc is habemus absolutam ; quas jam recensere sufficiet . Dan. cap. 7. v. 26. Sed judicium considebit , & dominatus EIUS ( quartae nimirum Monarchiae ) auferetur , profligando , & perdendo u●que in finem . REGNUM autem , DOMINATUSQUE , & amplitudo REGNI sub TOTO CAELO dabitur POPULO SANCTORUM excelsorurn , cujus REGNUM erit perpetuum , & omnes DOMINATIONES EI SERVIENT , & AUSCULTABUNT . Cujus testimonii verba , phrases , ordo , locus , & tempus , observanti animo rem nostram facilè comprobabunt . Apocalyps . 7.9 . ad finem . Turba multa ex omnibus gentibus & tribubus , & Lingus ( quae unica est in Caelis ) amicti stolis albis & PALMAE in manibus eorum ( quarum , vel similium , in Empyreo nullus planè usus ) & clamabant voce magnâ , Salus a Deo nostro , &c. Tum me compellavit unus ex illis SENIORIBUS ( quam relationem ignorant Caeli ) isti amicti , qui sunt , undeque venerunt ? ( quos in Caelo si vidisset Johannes , inutilis fuisset quaestio . ) Hi colunt Deum die & nocte , in Templo ejus , qui proteget eos umbraculo ( sic Beza ) Grecè 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( phrases ad beatitudinem Caelestem depingendam ineptae . ) Non esurient nec sititient amplius &c. Agnus pascet eos , ducetque eos ad vivos aquarum fontes , & abstersurus omnem lachrymam . Quarum rerum , quod ad ipsum Caelum , haud opus fuit Johanni pignore aliquo , vel narratione . Apocalyps . 14. v. 1. &c. Agnus stat super Sion , & cum eo centum quadraginta quatuor millia , habentia nomen ejus , & patris ejus scriptum in frontibus ( sancti proculdubio sunt bene noti in Caelo sine notis ) Hi sequuntur , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Agnum quocunque eat ( ideò non sunt in Caelo ) sunt primitiae Deo , & Agno , ( ergo Massa in Empyreo adhuc est peragenda . ) Deinde Evangelizatur terrae incolis , tribuite Deo gloriam , nam venit hora JUDICII SUI , & alius Angelus sequutus est , cecidit Babylon , &c. Trahat haec qui poterit ad ultimum Christi judicium , statumque beatorum , defendatque si queat Babylonem urbem illam magnam ante illud tempus non ruituram . Denique Apocal. c. 5. tum typo , tum cantico ( Doctorum observatione ) quoddam totius libri summarium Ecclesiaque restitutae status exemplar , infert , v. 10. ( eodem pene cum v. 6. c. 20. ) Sanctos laudantes non tantum quod Christus fecisset eos Deo Reges & Sacerdotes , sed etiam quod REGNATURI SUNT idque in TERRA .

SECT. III. Something of the Saints Reigning WITH CHRIST this time of the thousand yeers .

THis REIGNING of the Saints those thousand yeers is emphatically expressed , to bee WITH CHRIST , Rev. 20.6 . as in Rev. 5.10 . The Saints are brought in applying it to themselves in faith with joy , Thou , O Lamb , hast made us Kings and Priests TO OUR God , and wee shall REIGNE on earth . So here in this 20. Chapt. v. 6. it is further Prophetically represented , and promised , That they shall bee Priests OF GOD , and OF CHRIST , and shall REIGNE with HIM a thousand yeeres . The Booke ( as I may say ) exactly answering to the Preface .

2. Now as Christ is said to Reigne in that speciall manner after the full fall of the fourth and last Monarchy , body and limbes , as if , in comparison , afore that he did not reigne ; so proportionably the Saints reigning with him at this time , their reigning is so glorious , as if before that all their reigning was no reigning .

3. Let us see a small Landskip of all this together in a Scripture or two , alleadged more briefly . For wee must adjourne the large discusse of them till after , unlesse I should weary my selfe and the Reader with repetitions and disorder . Dan. 7. v. 9. &c. to v. 15. The Thrones were SET ( so the original ) and the Ancient of dayes did sit with a most numerous multitude before him , and the judgement , or Judicature was set . And I beheld then , because of the great words which the Horne spake : And I beheld , even till the Beast was slaine , and his body destroyed , &c. and I saw in the night visions , and behold one like the SONNE OF MAN ( that is CHRIST ) came with the clouds of Heaven , and came to the ANCIENT of DAYES ( namely GOD the FATHER ) that hee might be set before him . And there was GIVEN to him ( namely to CHRIST ) THE Dominion , THE Glory , and THE Kingdome ; ( so the Greeke gives it in emphatically , and the intent of the Prophet is to point out that Dominion , and that Glory , &c. which the other foure Monarchs had ) And ALL PEOPLES , and NATIONS and LANGUAGES should SERVE him , whose dominion is for ever &c. ( that is as long as the world below lasts ) all which manifestly relate to a Kingdome of Christ on earth ; compare v. 23 , and v. 27. Thus far the Kingdome is given to Christ ( as if in comparison hee had none afore ) The vers. 17. &c. it is said to be the Saints Kingdome , in these words . These great Beasts which are foure , are foure Kings ( that is , foure Emperial Monarchies under foure races of mighty persecuting Monarchical Emperours , of foure several sorts ; namely , First , Assyrio-Chaldean ; Secondly , Medo-Persian ; Thirdly , Grecian ; Fourthly , Roman ) which shall arise out of the EARTH that is by violence succeed one another in that inheritance of the world : But the Saints of the most High shall take the Kingdome ( that is , that very Kingdome of the world , that the other foure former Monarchs had ) and possesse the Kingdome for ever , and for ever and ever ( that is , in all ages as long as time shall bee , as the original signifies ; ) adding v. 23. &c. to the end of the Chapter ; The fourth Beast shall bee the fourth Kingdome upon earth ( that is the Emperour of the Roman Empire ) which shall bee divers from al the Kingdomes ( namely in Rule , in Conquest , and Cruelty ) and shall devoure the whole earth , and shall tread it down , and breake it in peeces ( meaning that the Romans shall conquer the whole world , utterly defacing all Kingly dominion in the same . ) And the ten Hornes out of this Kingdome are ten Kings that shall arise ( to wit , the Roman Empire at last is divided into ten Kingdomes , as John hath it severall times in the Revelation , as a tendency to the ruine of that Empire , for it follows here ) And another shall rise after them , and he shall bee divers from the first , and he shall subdue three Kings ; ( That is , the Easterne , Saracen-Arabian , Turkish power ascending to a monstrous height of strength , differing from the former , in Nation , Religion , and Tyranny , shall take away three of the said tenne Kingdomes ) And he shall speake great words against the most High ( see the Turkish Alcoran and shall weare out the Saints of the most High ( that is in a great measure slaying so many Christians at one battel , as the tippes of their right eares filled nine sackes ) and thinke to change Times and Lawes ( that is , those of divine institution as appeares also in his Alcoran ) and they shall bee given into his hand untill a time , and times , and dividing of times ( meaning that the Saint● shall by divine permission fall under the Turkish power three hundred and fifty yeers , from his first invading the Jewish Countries , to his full and finall fall ) But ( saith the 26. v. &c. to the end of the Chapter ) The judgement shall sit , and they shall take away his dominion to consume and to destroy it to the end ( that is to say , The Ancient of dayes as fitting in judgement judgeth to vindicate the Saints , and so gives them opportunity , and virility to deprive the Turke of his Kingdome , and utterly to consume his power , and strength . And so in the 27. verse , The Kingdome and Dominion UNDER the whole HEAVEN , shall bee given to the people of the Saints of the most High , &c. ( That is the same Dominions of the whole world below , that the former tyrannicall Monarches usurped , shall now be given into the hands of the converted Jewes , and holy Gentiles adhering to them , to reigne on earth with Christ , to whom these Dominions were delivered in the former part of this Chapter . This place of the seventh of Daniel hath beene so large touching the Saints reigning with Christ on earth ; that we shall adde but one or two places more , and that very briefly , Revel. 11.15 . &c. The seventh Angel sounded , and there were great voices in heaven , saying , the Kingdomes of the WORLD are become the Kingdomes of our LORD , and of his CHRIST ( or of him as CHRIST ) and hee shall REIGNE for ever and ever ( that is throughout all AGES from hence forward over the Kingdomes of the WORLD , as if hitherto he had not , in comparison , reigned over them ) And the foure and twenty Elders &c. fell upon their faces , &c. Saying we give thee thanks , O Lord , &c. because thou hast TAKEN TO THEE THY GREAT POWER , and hast REIGNED , and the Nations were ANGRY ) which shewes this was not at the ultimate day of judgement ) and the time of the dead that they should bee judged is come , that is , the Saints should bee vindicated , for so it presently followes , that thou shouldest give rewards to thy servants the Prophets , and to the Saints , and them that feare thy name ; which what should it bee but to reigne on earth , as it is both before expressed in the Preface , Rev. 5.10 . and after in the Catastrophe , Revel. 20.4 . in regard of which reigning on earth they may bee said to bee the FIRST-FRUITS to God , Rev. 14.4 . because this is but the beginning of Gods worke of glorifying his Saints . Let us close this Paragraph with Heb. 2.5 . &c. to 10. The world to come ( the Greek is the INHABITED world to come ) must be put under man ( though not under Angels ) according to Psalme 8. ( quoted there by the Apostle ) which Psalme relates to Gen. 1.26 . where God gives Adam dominion over all the Creation . But , saith the Apostle in his time , Wee see not yet all things put under him , onely Jesus ( as the pledge ) is crowned with glory . Therefore say I , there is such a thing yet to come . Let not the Reader ( if I may intreat so much ) despise the allegation of these Texts for the present purpose , which are little more then barely alleadged , onely to hint the Saints reigning with Christ on earth . I desire to ingage him upon this request but for a time , till I come to critically scan ( if I may assume so much confidence to my selfe ) these , and many other places of Scripture . And then upon his serious joynt view of all , all together , if he can bee of another minde different from mee ; let him , for mee , abound in his owne sense .

§ . 4 But to wheele about from , this digression to our owne post , and businesse in hand , viz. the Reigning of the Saints WITH CHRIST at this time , and in this place aforesaid . Before they reigned but sometimes , over their corruptions , and Satans temptations , but never over men ; but now totally and finally over Sinne , MEN , and Divels ( as wee shall demonstrate afterwards . Their living must be after a RESURRECTION , as the word is twice mentioned in this 20. of Revelation . Though they bee made but spiritual Kings and Priests ( as the Objecters will have it ) in those words Rev. 5.10 . Hee hath made us Kings and Priests to God ; yet how shall the next words be figured off from their proper sense , where the Crowne of Dignity is put upon the head of REIGNING UPON EARTH ? Hee hath made us Kings and Priests unto God . AND ( besides ) Wee shall REIGN UPON EARTH . And as through abundance of confidence , begetting abundance of joy , the Saints are brought in expressing it in a triumphing song . And againe they praise for the same thing in substance in a song , Rev. 14.3 . And againe the same matter in the same manner in effect , Rev. 19. first six verses . And the reason given is , because the Lord God Omnipotent reigneth , and hath avenged the blood of his servants , and the Saints are then extant to praise for it ; and all this must bee yeelded to bee on earth by whomsoever the rest of the Chapter shall be read out curiously ; for whiles the Saints are all in Heaven ( properly so called ) Christ needs not ( as it is v. 15. ) rule the NATIONS with a ROD OF IRON , or as it is v. 18. &c. Call the fowles to eat the flesh of Kings , Captaines , &c. and of horses , whiles he slayes men with the sword . But I transgresse , in anticipating , if not prejudicing my selfe in spending so much time , in touches , hints , and intimations , afore I come to the elaborate scanning of these and other Scriptures .

SECT. III. Analecta de Sanctis in illo MILLENARIO CUM CHRISTO regnantibus .

SAnctos cum CHRISTO regnare his mille annis , tam Canorâ profertur emphasi , ut nemo facile surdeat incurius . In praefatione Apocalypsis , cap. 5. praefatam aliquatenus ; in libro cap. 20. liberè habemus prenunciatam . In 5. cap. ovantes canunt , Dignus es , Agne , qui accipias librum , & aperias , &c. quoniam mactatus es , & fecisti nos DEO NOSTRO reges & sacerdotes , ET ( observetur illud 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 praeterea ) REGNABIMUS in TERRA . Mirum , si regnaverint in terrâ Christiani , Christo ibidem non regnante . Verùm non ita ab effectu sejungatur causa . Sed vivent ( inquit vicesimum Caput ) & regnabunt CUM CHRISTO mille annos .

2. Ut verò Christus dicitur hoc Milleno ita in terris regnare , quasi illum comparativè , non anteà , ibidem regnâsse , dici videatur , Apocal. 11.15.17 . Ita Sancti pari analogiâ dicuntur tunc CUM ILLO illic regnaturi , tanquam non regnantes ante haec videbantur .

3. Videamus jam utriusque mappam . Discutiamus postea , Dan. 7. v. 9. ad v. 15. Videbam , donec solia posita sunt ( ita Textus originalis , it a & vetus interpres ) & ANTIQUUS DIERUM sedit , coram quo myrias myriadum stabant . Judicio considente libri aperti sunt . Videbam tunc ex quo caepit vox verborum grandium quae cornu illud ( parvum nempe illud ultimum grandiloquum v. 8. ) loquebatur . Videbam usque dum occisa est bestia illa ( scilicet decemcornupeta cum ultimo succrescenti cornu , eradicanti tria . v. 7 , 8. ) occisa est , perditurque corpus ejus , traditum incendio . Residui etiam bestiarum ablatus est dominatus ; spacium tamen in vita datur iis us que ad tempus constitutum . Visionibus videbam nocturnis , quò● ecce cum nubibus Caeli SIMILIS FILIO HOMINIS ( Christus nempe ) Veniebat , deinde usque ad ANTQUUM DIERUM ( nempe DEUM PATREM ) pervenit , ut sisteretur ante eum . ETHUIC , Christo scilicet , datur dominatus , gloriaque ac Regnum ILLUD ; Sic Graecè habetur emphaticè , ad mentem Prophetae , eundem domìnatum , illam ipsam gloriam , idemque regnum , penes olim quatuor Monarchas , jam Christo dari , ut patet ex sequentibus , ut omnes populi , nationes , & linguae ei serviant cujus dominatus est perpetuus , &c. id est nulla , post Christi dominatum & Regnum , sequitur in terris dominatio . Vel perpetuum dicitur hoc Christi Regnum , quod omni durante seculo est duraturum ; ut sonat origo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Quae omnia cunctis ni captis oculis apertissimè referuntur ad visibile Christi REGNUM in TERRA , ( expressiùs v. 23.27 . ) collatis singulis quatuor Monarchiis quae praecesserunt ruentibus . HOC Regnum hucusque Christo datum , quasi nullum illi fuisset antea , jam sanctis datur , utpote cum Christo regnantibus , v. 17. &c. ad finem . Hae bestiae magnae , inquit unus ex astantibus juxta Danielem interpres , quae sunt quatuor , quatuor sunt reges e terrâ surrecturi , ( id est quatuor Imperia Monarchica sanctos persequentia , in terrarum haereditate invicem succedentia , nempe Assyrio-Chaldaicum , Medo-persicum , Graecum , & Romanum , ) Sed Sancti accipient Regnum , HOC ut Junius dat emphasin , qui possessuri Regnum ( IPSUM ut iterum dat Junius ) usque in seculum , inque seculum seculorum ; Id est , interpretanti Ephraimo Huito , Sancti Judaei privabunt eas bestias suo dominatu , eundem possessuri , ad extremum mundi finem . His visis , Danieli optanti veritatem cognoscere de bestiâ quartâ , ab omnibus diversâ , dentibus ferreis , conculcante caeteras , deque cornibus decem in ejus capite , deque ultimo succrescente cornu , a cujus conspectu ceciderunt tria , ore ejus loquente grandia , gerenteque bellum cum sanctis , eisque praevalente usque ad ANTIQUI DIERUM adventum , judicium sanctis daturum , ità responsum est ; Bestia illa quarta regnum quartum erit in terrâ , quod diversum erit ab omnibus illis regnis ; consumet enim totam terram , &c. ( Id est Imperium Romanum diversum regimine , victoriis , & crudelitate a caeteris , eorundent dominatus & regalia delebit . ) Et cornua de●●m ex illo regno sunt decem reges qui exsurgent , post quos exsurget postremus , qui erit a prioribus diversus & tres reges deprimet . ( Id est , ex quarto imperio , nempe Roma no , surrexerunt decem status inferiores ●yrannici , in quos hoc dividitur impe●●um , hâc praeparatione divinitùs factâ in ruinam ejus , ut opportunè jam cornu Turcicum tres illorum domat , dominaturque absolutissimè , ●ejectis legibus imperialibus Romanis , quâ ratione a decem omnino distinguitur . ) Et loquetur ( postremus ille ) verba adversus excelsum , excelsique sanctos deteret , adeò ut cogitet se mutaturum tempora & jus ( Id est quàm maximas inventas blasphemias contra Deum promulgabit , crudelique tyrannide , sanctorum debilitabit potentiam , consulet de mutandis temporibus legibusque divinitùs institutis . ) Tradenturque in manum ejus , usque ad tempus , tempora , divisumque tempus . ( Nempe Turca ita dicto conamine praevalebit , ut Sancti ejus dominio trecentos quinquaginta annos subjicientur . ) Sed judicium considebit , & dominatus ejus auferetur profligando , perdendoque usque in finem . ( Hoc est , judicante Jehovâ , sancti eripiunt illi reg●um , vim , r●bur , potestatem ejus devastantes . ) Regnum autem , dominatusque , & amplitudo regnorum SUB TOTO CAELO dabitur POPULO sanctorum exce●sissimi . Cujus regnum erit in seculum , & omnes dominatores ei servient & auscultabunt . Quibus verbis , quid planiùs , quid pleniùs significari potest , quàm [ idem illud sub toto caelo ( in ●ERRA itaque ) dominium , quatuor Monarchiis arreptum sanctis exhiberi ? ] Sic simul cum Christo in terrâ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 diu regnabunt Christiani . A Daniele transeamus ad Johannem Apocalyps . 11. v. 15. &c. septimus Angelus clanxit & factae sunt voces magnae in Caelo , dicentes facta sunt regna MUNDI Domini nostri , & Christi ejus , ( vel ipsius Christi , ( scilicet Domini nostri Christi , ut Christi ) qui regnabit in secula seculorum ( duranti nimirum TEMPORE ) TUM viginti quatuor illi SENIORES ( ignota in caelis relatio , ut & numerus ) qui in conspectu Dei SEDENT in THRONIS ( regnandi situs & indicium ) prociderunt &c. dicentes Gratias agimus tibi domine , &c. quòd adeptus sis , vi scilicet , potentiam tuam MAGNAM ( quae parva quodammodò videbatur anteà ) & REGNUM inieris , quod initium aliquod innuit , & iratae sunt gentes . ( Lugent homines die judicii non irascuntur . ) Et venit ira tua ( puniens scilicet Antichristum satellitesque ejus in terrâ ) & praestitutum tempus mortuorum ( primâ nimirum resurrectione ) ut judicentur , ( qui & quomodo statim sequitur ) dare mercedem servis tuis , &c. ( scilicet in Terrâ , ut probant sequentia ) & perdas eos qui perdunt ( praesenti tempore ) TERRAM , cujus minima cura ad ultimum Judicium habenda est . ) Tunc apertum est Templum Dei in Caelo , & visa est Arca pacti ipsius in ejus Templo , & facta sunt fulgura , voces , Tonitura , & terraemotus , &c. quae omnia magis contra , quam pro statu in supremo Caelo intelligant●r necesse est . Claudat hunc Paragraphum Apostolus ad HEBRAEOS 2. vers. 5. &c. MUNDUS ILLE FUTURUS ( inquit ) homini subjiciendus est , non angelis ( Graece 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ille habitabilis , seu inhabitatus mundus ille futurus , duplici emphatico ) juxta , inquit , Psalmum octavum , ut concesserat Deus , Genes. 1. v. 26. quod respicit Psaltes . NUNC autem ( dicit Apostolus ) nequaquam HACTENUS videmus quòd omnia subjecta sunt ILLI , tantum JESUM illum ( pignus rei ) gloriâ & honore cernimus Coronatum &c.

§ . 4 Omnia quae recensuimus testimonia satis ( ni fallor ) suggerunt meditanti viro , eminentiorem in terrâ regnandi speciem sanctis adhuc restare . Olim dominati sunt quandoque , & ex parte , tentationibus , nec non peccato , nunquam vero generi humano . Quibus omnibus dicto MILLENARIO , seu tempore terricolis adhuc futuro , penitus semperque dominabuntur victores . Vitam eorum fore oportet , ut vita faeliciter resurgentium futura est ; resurrectione ad designandum hunc statum bis repetitâ , Apocalypsis cap. 20. Si fiant spiritualiter tantum reges & Sacerdotes ( ut objectores vellent ) Apocalyps . 5.10 . quo tropi invento profligabitur sequentium verborum literalis sensus , ET ( praeter illud sacerdotium & regale ) regnabunt IN TERRA ? Verum ne in taedium incidamus repetitionum , nec non praejudicium subeat causa , leviusculis grandiorum anticipationibus , clausâ hâc sectione , ad ultimam transitur perstringendam .

SECT. IV. Something of the space of time , viz. The THOUSAND YEERS of the Saints reigning with Christ on earth .

§ . 1 THe time of the Saints reigning with Christ upon earth is so punctually and positively set downe to be A THOUSAND YEERS , that I know not how , without perverting the Scripture , to make it more or lesse . It would seeme to mee a presumptuous thing to heare the holy Spirit , to tell John six times over in six verses together , namely Rev. 20. v. 2 , 3 , 4 , 5 , 6 , 7. of a ●housand yeers precisely , touching the same businesse , in the severall parts and appurtenances thereof never varying the phrase to a weakning , but foure times ( of the six ) to a strengthning of it , with mighty emphasis in the Greek ) as to say THE or THAT ●AME thousand yeers , if I the meane while should imagine another number .

§ . 2 I know no such phrase in all the Bible , of a thousand yeeres put for any other number , but really for a thousand yeers , to encourage mee to such a boldnesse of imagination . That of Peter 2 Epist. Chap. 3. v. 8. in Gods account , is nothing against us .

§ . 3 Besides , the parts to which this number is applied , are so cemented together , as cause and ●ffect , distinction and opposition , &c. that they mightily strengthen and prove the just account of a thousand yeeres . Satan is bound a thousand yeeres , that hee should not deceive the Nations , till that same thousand yeeres should bee fulfilled . Then the Sants lived and reigned with Christ THAT SAME thousand yeeres ( so the Greeke ) But the rest of the dead lived not againe , untill those thousand yeers were finished . Whiles the Holy ones are made Priests of God , and of Christ , and reigne with Christ a thousand yeeres . It is worth our noting by the way , that instead of adding here Kings to Priests ( as Rev. 5.10 . ) it is supplyed with this , That they reign with Christ a thousand yeers , so that when it is said Rev. 5.10 . The Saints are made Priests and KINGS to God , their Kingly-hood is there meant in relation of that which there followes , viz. Their reigning upon earth , even as ( for ought I know yet ) all the Saints shall bee able to serve and worship God immediately without the helpe of any Administrator , in the old Testament called Priests , in the New , Ministers , Elders , &c.

§ . 4 Nor is it of least consideration , that the thousand yeers ( that we might not stretch or shrinke this number , if we will observe the sealings of it at both ends ) are bounded in with two most notable things , namely TWO RESURRECTIONS . The living of the Saints , ( whiles the rest of the dead lived not ) begins with the First-Resurrection . This saith v. 5. is the FIRST RESURRECTION as relating to the second at the end of the thousand yeers , v. 7. &c. to v. 14. And when Those thousand yeers are expired , Satan shall bee loosed , hee shall seduce the Nations , and go about to disturb the REIGNING Saints , and the beloved City , and then appeared a great Throne , and one sate on it , from whose face the earth and heaven fled away , and the DEAD , small and great , stood before God , &c.

SECT. IV. Analecta de TEMPORIS spacio ; nimirum de MILLE ANNIS , quibus Sancti cum Christo in terris sunt regnaturi . Apocal. cap. 20. v. 2 , 3 , 4 , 5 , 6 , 7.

§ . 1 TEmpus sanctorum in terra regnantium toties adeò praecisè asseritur MILLE fore annos , caeteris concurrentibus , ut me latet penitùs quomodo mihi liceat , nisi pervertenti Scripturas , plusve minusve pronunciare . Audax nimium , ne dicam , stupendâ praesumptione , viderer , audito Sancto Spiritu sexies ( haud minus ) sexque contiguis versibus dictante , eundem justissimè numerum MILLE annorum , de eâdem ipsissimâ re , nunquam variatâ phrase , nisi quater in majorem emphasin , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 MILLE Annos in mille ILLOS annos , si ego interea fixero intervallum , a MILLE alienum .

§ . 2 Clàm me habenda est uspiam Bibliorum similis phrasis , quâ MILLE anni , minus mille annis reverà significant , ut ipse eò praesumptionis contrariae auderem . Aliud planè est quomodo Deus aestimet 2 Pet. 3.8 . aliud est realis computatio , de quâ praesens instituitur disputatio , etsi apud Petrum , MILLE anni , mente divinâ contrahantur in DIEM , DIES vice versâ in MILLE annos ibidem prolongatur .

§ . 3 Partes insuper contextus & contenta , quae sigillatìm hoc MILLENARIO enumerantur , ita cohaerent tanquàm causa & effectus , distinctio , & oppositio , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. ut exactissimo numerum MILLENARIUM nobis vo lentibus nolentibus retinebunt . Primùm dicit Johannes Satanam vinciri MILLE annos ut non seduceret ampliùs gentes , donec consummentur illi ( emphaticè ) mille anni . Deinde videt Apostolus sanctos securi percussos , bestiamque non veneratos , VIVENTES & cum Christo REGNANTES ILLOS ( iterùm emphaticè quasi dicat eosdem ) mille annos . Postea dicit reliquos mortuorum non revixisse , donec consummentur illi ( tertiò emphaticè ) anni mille , quibus concurrentibus prima exstat resurrectio , in quâ Sancti ( expressè versu 6. ) facti Sacerdotes Dei & Christi , regnant cum eo Mille annis . Quibus ( quar●ò emphaticè ) Mille annis consummatis , Solvitur Satanas , post quod ultimum sequitur judicium , seu universalis vel secunda resurrectio , v. 12. Dignum observatu arbitror , quamvis obiter , e versu sexto , Apostolum postquam dixisset Sanctos fieri Sacerdotes Dei & Christi , non addere ( ut Apocal. 5.10 . ) fieri etiam reges sed in locum horum verborum substituit illa [ & regnabunt cum eo mille annis . ] Undè quid saniùs deduci queat , quàm Sanctos fieri reges Deo , cap. 5.10 . in relatione 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 EORUM REGNARE IN TERRA , ibidem dictum fuisse .

§ . 4 4. Nec minimae aestimetur considerationis , ne hunc distendamus numerum , vel decurlemus , si modò , obsignatam esse mensuram , utrisque illius extremis , libet animadvertere . Duae quippe RESURRECTIONES , tanquam ambo intervalli limites figuntur immoti . PRIMA v. 5. ab incepto sanctorum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 VIVERE & REGNARE ; quam relatione ad SECUNDAM dici necesse est ; descriptam , v. 7. ad 14. quoad rem , quamvis non nominatam ; ut omnibus ex charactere notissimam . Consulite lectores benevoli locum accuratissime , ut hic loci , huic

FINIS LIBRI PRIMI . PRIMO LIBRO FINEM IMPONAM .

THE SECOND BOOK OF THE PERSONAL APPEARANCE OF CHRIST , At least in the Clouds , TO THE CHURCH ON EARTH .

CHAP. I.

The generall Position divided into two parts .

§ . 1 HAving cleered it in the former Book , that our Position is an ancient Scripture-truth , and that in the judgement of the flower of godly Antiquity , and later pious learned men : Next wee must punctually distinguish how much CHRIST shall be seen , and bee sensibly interested in this glorious state of the Church , and restitution of all things , for her use , and how much the Saints .

For our Position doth couchantly , containe these two parts : 1. That Christ shall then , at least , appeare visibly in person , more § . 2 or lesse . 2. That the Saints , under him , shall sensibly , and properly reigne over the whole earth most gloriously .

§ . 3 The first of these it may bee will not appeare so cleerly as the second . But whether not sufficiently , let the next Chapter testifie .

CHAP. II.

Of ten severall Scriptures out of the New Testament to prove the visible appearance of Christ , Personally to the Church on earth , at the time of her Restauration .

SECT. I.

1. Place John points out Joh. 19.37 . They shall looke on him whom they have pierced . Which Scripture is , cleerly , quoted out of Zech. 12.10 . And I will poure out upon the house of DAVID , and upon the INHABITANTS of JERUSALEM the Spirit of grace and supplication , and THEY shall LOOKE on him whom they have PIERCED , and they shall mourne for him ( or concerning him ) as one mourneth for his onely sonne , and shall be in bitternesse for him , as one that is in bitternesse for his first-borne .

§ . 1 IT is true , that there was an handfull of First-fruits ( so called Rom. 11.16 . ) that truly then mourned for him whom they had pierced , Joh. 19.37 . Act. 2. And there was some effusion of the Spirit , Act. 2. but was but First-fruits Rom. 8.23 . But as the Prophesies of the Old Testament concerning Christ and his Kingdome are exceeding comprehensive and extensive ; so the fulfilling of them is ( as it is Calvins note ) progressive and successive , in all ages to the last end of all . This small number of those mourners cannot , in my eye , compleat and make up an answerable fulfilling of that which was promised to the INHABITANTS of JERUSALEM in generall , and their severall families of David , of Nathan , of Levi , of Shimei , and ALL THE FAMILIES THAT REMAINE , as they are expressely named in this twelfth of Zech. vers. 12 , 13 , 14. Consider it Reader wishly .

§ . 2 Those that would wave the power of this Text , and shun the dint of its argument for the point of Christs Personall appearing at the great future Restauration , must of necessity make this Text either relate to the time about Christs Passion , or to the time of Christs coming to his last , and ultimate and universall judgement . But in my judgement they cannot referre it to either of them , there to find the just and compleat and main fulfilling thereof . Therefore it must relate to the time of the RESTITUTION of which we speak . For from Babylon they were already returned , and Christ was not then pierced .

§ . 3 First they cannot justly devolve it wholly , or chiefly on the time of Christs PASSION for these reasons : 1. This looking on Christ whom they pierced , is to be at THAT DAY , at some notable day , some most eminent famous great magnificent day , marked out in the Context with three eminent Characters ; 1. is in v. 6 , 7. In THAT DAY I will make the Governour of Judah like an hearth of fire among the wood , and like a torch of fire in a sheafe , and they shall devour all the people round about , &c. and Jerusalem shall bee inhabited againe , in her owne place , &c. The Lord also shall save the tents of Judah to a Glory , &c. But it was not so with Jerusalem at the time of Christs Passion , when the ROMANS possessed it , and THEY , and the JEWES crucified Christ . The second Character is vers. 8. In THAT DAY shall the Lord defend the Inhabitants of Jerusalem , and hee that is feeble among them , AT THAT DAY shall be as DAVID , and the House of David shall bee as ELOHIM , Potentates , and as the ANGEL of God . Or ( so as still to keep the increment , and graduall rising by stops , according to the true intent of the Prophet ) The house of David shall bee as ELOHIM , that is , as Angels , and as that Angel or Messenger of God , Christ , as he is called , Malach. 3. v. 1. latter part of the verse , and elsewhere severall times . Now this was not the excellent state of Jerusalem at the time of Christs Passion as the Reader can easily understand by the foure Evangelists , without my amplifying of words . The third Character is vers. 9. And it shall come to passe at THAT DAY , that I will seek to destroy ALL the Nations that come against Jerusalem . But the Lord did not doe this at the time of Christs Passion , nor in many hundreds of yeers after , nor to this day . The strugling of the Maccabees came to little ; sure enough not to so much as this Text imports ; but notwithstanding ( as after wee shall heare more of the Maccabees ) Jerusalem was more and more destroyed by the Nations that came against her . THE ROMANS now at Christs Passion possessed it , as the foure Evangelists , and the Acts plainly tell us . About forty yeers after ( as Christ prophesied ) TITUS the Roman Emperour destroyed the Temple . Some yeers after that , ADRIAN the Roman Emperour destroyed the City . And since that , the TURKES have miserably possessed it , and subdued and defiled it unto this very day . Therefore the day , or time of Christs Passion , or then about , cannot bee THE DAY here spoken of as the principall time wherein the Jewes shall looke on him whom they have pierced . St. John speakes of the thing , not of the principall time wherein this was to be fulfilled . But when they doe looke on him , &c. according to the maine meaning of this Text , it must be AT THAT DAY so made glorious with those Characters ; for so it follows v. 10. with an AND , viz. AND I wil pour , &c. AND they shall look upon mee . This is the first reason why this Text cannot looke mainly at Christs Passion or then about . The second reason is , because we read not that then they had any such humiliations , of families mourning apart , or joyntly , as they did at Hadadrimmon in the valley of Megiddon , for good King Josiahs death , 2 Chron. 35. For those are the platformes of their mourning , v. 11 , 12 , 13 , 14. of this 12. of Zechary .

§ . 4 Nor can our opposites cast the meaning of this Text of looking on Christ whom they have pierced upon the time of the ultimate generall judgement , for these reasons ; 1. That were a late and unlikely time of repentance ; Then is not a time of pouring out of grace , no time of gracious supplications . 2. Then is no time of mourning , but of joy to the Saints . 3. Then the mourning of the wicked is a gracelesse , horrid , despairing mourning , full of slavish feare . But the mourning here mentioned is a mourning out of much love to Christ , as is intimated in the describing it to bee like one mourning for his onely sonne , yea for his first-borne , yea as good people mourned for Josiah slaine at Megiddo , or Megiddon , as it follows in v. 10. and v. 11. and 12. And therefore the likeliest maine time to make out the true meaning of this Text is the time of the generall Call , and conversion of the Jewes yet to come , at the beginning of the Restitution of all things ( of which wee treat . ) Then as sensibly to see him , as the other things in the Context shall bee sensibly performed . 5. This place of Zechary the 12. v. 10. &c. will appeare much more evident for the personal appearance of Christ , by the second place in the next Section , being a parallel , yea a quotation of this .

SECT. II.

Of the second place of Scripture for Christs Personall Appearance at the great Restauration , viz. Rev. 1.7 . Behold hee cometh with clouds , and every eye shall see him , and they also which pierced him , and all kindreds of the earth shall wayle because of him ; even so Amen .

§ . 1 THe Context adjoyning to this Text evinceth that this is spoken of Christ , and as adorned with such Titles and exploits as are most congruous to our Position , v. 4 , 5 , 6. Grace be to the seven Churches from him which was , and is , &c. and from the seven Spirits , &c. and from Jesus Christ , who is the faithful witnesse , and the first begotten of THE DEAD , and the PRINCE of the KINGS of THE EARTH ; unto him that LOVED US , &c. and hath made us KINGS and PRIESTS unto God , and his FATHER , to him be glory and DOMINION for ever and ever , Amen . Behold HEE cometh with Clouds , &c. Hee must yet come , so as to make good all these things to the Saints , and to manifest yet more his owne GLORY and DOMINION .

§ . 2 What can bee plainer then that this v. 7. is a quotation of Zechary 12.10 . in the very same maine phrase and words , with addition of more for explanation , and illustration ?

§ . 3 Which cannot be meant of Christs first coming in the flesh , because it is prophesied now so many yeers since Christs ascension ; but must relate to that coming , Act. 1.11 . ( of which more largely after ) This same Jesus which is taken up from you into heaven , shall so come , in like manner as yee have seen him goe into heaven ; spoken when the Cloud ( v. 9. ) received him , after that ( v. 6. ) they had asked of him whether at that time he would restore the Kingdome to Israel ; Leaving his Angels to give them this answer , as he left them at his sepulchre to informe the commers to seeke him concerning his Resurrection Joh. 20.12 . &c. Every word almost of this 1. Revel. v. 7. intimates that this coming is meant of a coming after his Ascension , and yet before the ultimate day of doome . HEE COMETH implies a future thing now after his Ascension ; HE COMETH in the present tense or time , fairly intimates that it is not intended of his last Act that ever hee will doe , which is the ultimate judgement . BEHOLD implies some eminent coming , and none more eminent then this , for RESTITUTION OF ALL THINGS . A note above THE DISSOLUTION OF ALL THINGS . It is better saith Christ himself ( in the Gospel ) to save life , then to destroy it . HEE cometh WITH CLOUDS , That is , IN the Clouds . As the Greeks in the same phrase say , A man with Armor , meaning , A man in Armor . The meaning is out of doubt , that this coming of Christ shall not bee so obscure , as his Incarnation , or as his coming among the Disciples after his Resurrection ; but he shall come conspicuous and glorious visibly to all upon the earth , which phrase must needs import a proper ocular sight of him with proper sense ; For by faith wee see him , though not visible in the Clouds , 1 Pet. 1.8 . EVERY EYE shall see him , must needs signifie more then a sight by faith . Faith and sight are so distinct , as that the Apostle makes them opposite , 2 Cor. 5.7 . Heb. 11. oft . Therefore every eye seeing him , cannot signifie a sight of faith onely . There needed not any expression of EYE , or of his being in the Clouds to signifie a sight by faith . Wee can now see him in Heaven by faith . It is a question whether every eye that is said here to see him , shall at first sight see him by faith . For EVERY EYE must see him , and ALL KINDREDS of the EARTH shall mourne . Sure his Antichristian enemies generally shall not see him by faith , whom he destroyes at his coming , Rev. 19. last ; 2 Thess. 2. to make way for the reigning of the Saints , Rev. 20. EVEN SO AMEN . John did believe , saw Christ by faith , but for that sight of him in the Clouds , to be visible to him , and all the Kindreds of the earth he prayes , and raiseth up his faith with an hearty Amen , that so it shall bee . So that by all these things it is most evident , that of a time and state following Christs Ascention , John speakes here . Nor on the other side can this Revel. 1.7 . bee understood of the ultimate day of judgement : 1. Because it is the same with Zech. 1.10 . and so for the same reasons cannot bee meant of that day of judgement . 2. Because this is set here , as the maine and generall Proposition to the Book of the Revelation , in which the Master-peece is , to set forth Christ to come , and set up his Church into a most glorious estate on earth , before the day of judgement ( as wee shall see abundantly afterwards ) and to make her reigne with him on earth . 3. It were very incongruous for John in the last clause of verse 6. to applaud Christs DOMINION as to continue FOR EVER , that is , while times and ages last ( as the Greek imports ) and in the next breath in the first clause of the seventh verse , to say he cometh to make an end of his Dominion . For the ultimate day of judgement is the last act of Christs Dominion , which done , Christ layes downe all his Dominion , that God may bee all in all , 1 Cor. 15.24.28 . Wee may not imagine such incoherencies in Johns expression , now most eminently filled with the Spirit . Therefore I must needs conclude that there is no such likely time of such an eminent coming of Christ , and appearing to his Church as this , at the time of Restitution of all things . Something of this place will be more plain by that in the next Section .

§ . 4 But before wee come to that , let us collate , and lay together the two precedent places of Zech. 12.10 . and Revel. 17. and out of both , containing the same sense , and in the same words , let us draw this argument , as the summe of both . Zechary the Prophet , and John the Apostle both prophesie in the aforesaid places of one and the same personall appearance of Christ visibly to the eyes of men on earth after his Ascention . But this cannot bee understood of his appearance at the ultimate generall judgement , because they speake of his pouring out of grace , and giving repentance to the families of the Jewes , and of his Dominion thence to continue for many ages to the ultimate end of the world . Therefore the said visible appearance of Christ is yet to bee before the ultimate day of judgement ; Which , when should it bee but at the conversion of the Jewes , and the throwing downe of his apparent obstinate Antichristian enemies , as the circumstances of the said places before hinted , doe cleerly evince ?

SECT. III.

OF THE third PLACE OF SCRIPTURE for Christs Personall Appearance at the great Restauration of the Church , viz. Matth. 24. v. 30. And then shall appeare the signe of the Sonne of man in Heaven ; and then shall all the Tribes of the earth mourne , and they shall see the Sonne of man coming in the Clouds of Heaven with power , and great glory .

§ . 1 OBserve distinctly every clause and word ; 1. Then shall appeare the signe of the Sonne of man , that is , the Sonne of man shall appeare for a signe that great things are at hand ( as it followes in this verse , they shall see the sonne of man and mourne . ) 2. The signe of the Sonne of man in Heaven . He was before in the highest third Heaven , but now in the lowest first Heaven , namely of the Clouds , as it follows also in this verse . 3. And then shall all the TRIBES of the EARTH ( intimating Jewes as well as Gentiles ) mourne . Why ? They shall see the Sonne of man , that is , as man . How mourne ? Doubtlesse Christ meanes , as Zechary meant , and John meant ; namely the Jewes , with godly repentance ; and his obstinate open enemies with desperation for the ruine that is coming upon them . 4. Coming IN the Clouds , or UPON the Clouds . See now what was Johns meaning , Rev. 1.7 . when he said Christ should come WITH the Clouds . To this matter with and in is all one . And ( which is considerable ) our New Translators concur with us , as by quotation in the Margin , to make this , and Rev. 1.7 . to be parallel places tending to the same thing .

§ . 2 Now Christ spake this , before his Ascention and going away above the clouds . Therefore it must needs be that this must bee fulfilled after he hath attended above the Clouds . Then , and not till then , will it be rightly said and properly fulfilled , that he comes in the Clouds . So the Angels at Christs Ascention , Act. 1. After that in v. 9.10 . He was taken up and a Cloud received him out of their sight , the Disciples looking stedfastly towards heaven as he went up , they say unto them , This same Jesus which is TAKEN up from you into heaven shall SO COME . It must needs be improper to say he shall COME IN the Clouds before hee be gone above the Clouds ; Before hee came at incarnation in the Virgins wombe , and in a Manger . But now after his Ascention above the Clouds hee shall come in the Clouds .

§ . 3 Nor can this his coming and appearance in the Clouds be here understood of his coming at the ultimate day of judgement , because of that , but foure verses after , namely , v. 34. which Christ affirmeth , with grand asseveration , namely , Verily , I say unto you , THIS GENERATION shall not passe till ALL THESE things bee fulfilled . And then hee seales it , and binds it up in the next verse , viz. v. 35. Heaven and earth shall passe away but my words ( and particularly those words aforegoing ) shall not passe away . A seale doth sometimes represent the Writer , as well as the words of the writing . This doth something also explaine the former passages of this Chapter ; That heaven and earth shall passe at Christs coming , that is in quality , not in substance , saith Oecumenius on the 21 of Revel. there shall bee a new heaven , and a new earth , the old passing away ( as Isa. 65.2 Pet. 3. Rev. 21. ) but Christs word for his Personal appearance to his people before the ultimate day of judgement shall not passe . For this appearance of Christ in the Clouds cannot , I say , be referted to the ultimate day of judgement , because Christ saith , This generation shall not passe ( the Greek is passe away , it being the same word , as is rendred passe away , as referred to the passing away of the Heavens , and the Not passing away of his word . ) But the maine stick is in the words , THIS GENERATION , and ALL FULFILLED ; That is , the Nation of the Jewes , as a people most distinguishable from all Nations , shall not be extinguished , in Notion and Nation till ALL THOSE things afore spoken , by Christ , be fulfilled . But if Christ should not appeare to them personally before the ultimate day of judgement , for they must ( as the Prophet intimates Isa. 66.8 . ) be converted suddainly , at once in a miraculous manner , ordinary meanes having not prevailed with them these sixteen hundred yeers in the general , and then so by conversion congregate them together againe , according to the tenour of all the Prophets ( of which after ) in all likelyhood , as man may conceive , the whole Nation of them will bee extinguished . They will lose the memory of their Genealogy ( as those at their returne from Babylon in lesse while , Ezra 2.62 . ) their language will be lost , their blood and persons swallowed up by mixture with other Nations ; and so appeare in the common crowd at the last judgement , no more distinguished then other Peoples and Nations .

§ . 4 Some would faine referre this 34. verse [ This generation shall not passe till all these things bee fulfilled ] to the time of the destruction of the Temple of Hierusalem of which Christ gave a touch , v. 2. of this 24. of Matth. fulfilled , about forty yeers after Christs Passion . But though that of vers. 2. might in part be then fulfilled , yet little reason is there , from thence to inferre , that therefore then ALL things spoken by Christ , from vers. 3. to verse 34. were fulfilled , Christ in vers. 3. is put upon speaking to three distinct things , viz. 1. Of the Time , when THOSE THINGS , viz. the destruction of the Temple and City of Hierusalem shall be . 2. Of the sign of his COMING marke it ) AND 3. Of the END of the world ( of which largely after in its proper place ) so that the ALL Christ speakes of from vers. 3. to 34. cannot bee imagined to bee fulfilled in the SOME things that were fulfilled at the destruction of the Temple . Christ here assures us that at the fulfilling of all those things aforesaid hee himselfe will appeare in the Clouds . v. 30. But at the destruction of the Temple Christ did not visibly appeare in the Clouds . Nor did he then send his Angels with a great sound of a Trumpet to gather his Elect from the foure winds , as hee promiseth , vers. 31. But at his appearing at the sound of the seventh Trumpet at the beginning of the thousand yeers , of which we treat , hee will so doe , which is a thousand yeers before the last day of judgement , of which abundantly afterwards .

Therefore these words , This generation shall not passe , or passe away , &c. must signifie , that whereas many other Nations have passed away , and been extinguished , as those seven in Canaan , and many others since ; leaving behinde neither name , not thing to keep up their remembrance ; this Nation of the Jewes shall not bee so extinguished , or annihilated , but shall continue a distinct Nation , at least in note and name , till all these things be fulfilled aforementioned from vers. 3. to vers. 34.

§ . 6 For the word here rendred Generation is not so proper to signifie an Age of people ( to which they usually allow an hundred yeer , as that word used for it Matth. 1.1 . Our word here in Matth. 24.34 . more properly by use and derivation signifies a Nation . And further , it is not said THIS , as pointing to a present Generation , but THE Generation , indefinitely pointing at the persons and times of many Generations . All which doe much speake for this sense : That the NATION of the Jewes shall not passe away , or cease to be a noted distinct people , till all be fulfilled . As Christ saith after , My word shall not passe away , that is , change , as the Heavens , and the earth shall passe away , that is , bee changed , when that great Reformation shall come . So the NATION of the Jewes shall not passe away to be changed into another people , or mixedly drowned , as an ingredient among many others to extinguish their name and Genealogies . But as to this day , so from hence forward , till that GREAT TIME , their name , kindred , and habitations shall bee distinctly knowne , at least of all them that are of their own blood . So that still ( as at this day ) they shall live , be extant , expect , and professe they expect Christs coming , and the sight of all these things to be fulfilled before their eyes , not a peece , but all .

§ . 7 Which cannot be deferred to the utmost last generall judgement because of this reason also ; that a little afore this mention of all things to bee fulfilled to the Nation of the Jewes before they passe away , Christ saith in vers. 32. and 33. That as by the Fig-trees tender branch putting forth leaves , wee may know that Summer is nigh ; so when wee see all these things fulfilled , wee may discerne that the Summer of the great Restauration of the Elect ( vers. 31. ) and of all things , for their use , like the world in Summer is at hand . For when Christ comes in the Cloudes ( vers. 30. ) at the time here meant , it is Summer , that is , all things are in their prime and perfection ; not Winter , when is the decay and dissolution of all things . I meane Christs last coming at the ultimate judgement , is as a Winter , that destroyes all ; but his SECOND coming now againe , afore that day of Doome , is a Summer . A fit similitude to expresse the Restitution of all things . That Winter ends all . But by this signe of Christs coming in the Cloudes the SUMMER is discerned , and discerned to bee NEER .

§ . 8 And further , that in verse 46 , 47. well intimates , that the time Christ here speakes of is not the utmost last judgement , but of a glorious time afore on earth , viz. Blessed is that servant whom his Lord , when hee COMETH , shall finde so doing ( that is well-doing 〈◊〉 in in verse 45. ) Verily , I say unto you , hee shall make him Ruler over all his goods . ( Greeke is , shall set him over all that hee hath . ) Which phrases , one or other , suit farre better to the Saints reigne on Earth , then to any thing of their condition at the last judgement . For then Christ layes downe all his owne rule and power , 1 Cor. 15.24.28 . and therefore gives no power of rule to his people .

§ . 9 Upon these words , This generation shall not passe , let mee tell you that thus far that Pareus , and others are of our minde . That though Others understand by Generation the whole World , yet it better pleaseth them to understand the JEWISH NATION , as upon whom these things shall bee fulfilled , Matth. 23.2 . Therefore the NATION shall not passe , but continue scattered , till the end of Ages , when they shall experimentally finde the truth of Christs predictions , though at present they doe not believe . Thus farre they ; with which wee close this third Section .

SECT. IV.

Of the fourth Scripture for Christs Personall appearance at the great Restauration of the Church , 2 Thes. 2.1 . to 9. Now I beseech you brethren by the coming of our Lord Jesus Christ , and by our gathering together unto him , that yee bee not soone shaken in minde , &c. as that the day of Christ is at hand ; Let no man deceive you , &c. for that day shall not come , except there come a falling away first , and that MAN OF SINNE bee revealed , the SONNE OF PERDITION , who opposeth and exalteth himselfe above all that is called God , &c. so that he , as God , sitteth in the Temple of God , shewing himselfe that hee is God , &c. And now yee know what with-holdeth , that hee might bee revealed in his time . For the mystery of iniquity doth already wo●●● only he who now letteth , will let , till he be taken out of the way . And then shall that WICKED bee revealed , whom the Lord shall consume with the Spirit of his mouth , and shall destroy with the brightnesse of his coming .

§ . 1 SHould seeme by this place that presently upon the Ascention of Christ , there went abroad an expectation of the coming again of Christ , afore the ultimate day of judgement ( which began in the Apostles themselves , upon Christs discourse to them forty dayes from his Resurrection to his Ascention , touching the Kingdome of God , which moved them to aske him , Wilt thou at this time restore againe the KINGDOME TO ISRAEL ? which Kingdome Christ did not deny , but onely then put them off , touching their knowing at present the time , Act. chap. 1. v. 3. and 6. I say then , ( when the Apostle wrote this Text ) there was an opinion ( though a mistake in it , as touching the suddainnesse then ) that Christ would come againe afore the ultimate day of judgement . For this Text speakes not of the generall destruction of the wicked world ; but precisely of the destruction of Antichrist by the brightnesse of Christs coming ; and so a way , and room is made for the gathering of the Jewes and Gentiles into one universall visible Church , which is to be afore the ultimate day of judgement , according to the tenour of the Texts of all the Prophets of the Old Testament , and the Commentary of the Apostles of the New .

§ . 2 Wee need not I conceive prove that which is granted of all , and demonstrated here by all Characters , that Antichrist is meant in this Text. Nor is it materiall to dispute whether the Pope or Turke be The Antichrist ! For Antichrist is the body , viz. the race of them that effectually oppose Christ , as Christ ; and the Pope and Turke are the two maine limbs . So that in generall they are one in many respects ; First in the rise of their heresie . For Mahumetisme was hatched by the counsell and advise of Sergius * * Sergius , Monachus Constantinopolitanus , hereseos Nestorianae sectator Mahumetum impostorem , & speudo-Prophetam , in Alcorano conficiendo , & compilando juvit , eumque omnis summam impietatis docuit . Zona . Tom. 3. & Car. Steph. a Popish Monck which he gave to Mahomet . Secondly , in Dominion . For Dan. 7.7 , 8. There came up a little Horne among the ten Hornes of the fourth Beast ( which fourth , was the Roman Monarchy ) before which little Horne ( viz. the Turke ) having eyes like the eyes of a man , and a mouth that spake great things , three of the ten Hornes were plucked up by the roots , which after is explained , v. 24. viz. The ten Hornes , are ten Kingdomes that shall arise , And another shall arise after them , and hee shall be diverse from the rest , and he shall subdue three Kings . So that the Turke possesseth three of the ten Kingdomes that formerly were under the Pope . Thirdly , In their seat mentioned in this Text , viz. sitting IN or rather according to the Greeke ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) OVER the Temple of God , the Pope ceased to bee in the Church since the Councel of Trent , where he execrates all the main Gospel-truths . And the Turke is said Rev. 9.1 . To be a starre fallen from the Heaven of the Church . But I say they both agree in sitting UPON or OVER the Temple of God . For as the Pope doth by his power sit over a great part of the Spiritual Temple , namely of Christendome ( as they call it ) in which are many believers , he there suppressing the propagation of the Gospel ; so the Turke by his power sits over the Material Temple of God , viz. the place of it at Hierusalem , there impeding men from imbracing the Messiah , preferring Mahomet as one greater then Christ . Fourthly , in the number of the name 666. ( Rev. 13.18 . ) For as the numerall Letters either of the Greeke λατεινοσ or of the Hebrew רמענוש ( both sutable names of the Pope , who is a Latine and Roman ) make up exactly 666. λ α τ ε ι ν ο σ 30 1 300 5 10 50 70 200

ש ו נ ע מ ר 300 6 50 70 40 200

So the numerall Letters of Maomet , which written in Greek ( as R. M. in his A. C. writes it μαομετισ doth ( as saith the said R. M. ) make up just . 666. μ α ο μ ε τ ι Ϛ 40 1. 70 40 5 300 10 200

Which number ( saith the same Author ) agrees to the time of Maomets rising in the East against Christ and the Roman Empire , which was ( saith he ) in the sixth Century . Fifthly , In the nature of their name , and the name of their nature , mentioned also in this Text of the Thessal . For if the Pope be the Sonne of perdition , that is , actively and passively , to wit , hee doth monstrously destroy , and is at last destroyed . So also is the Turk styled Rev. 9.11 . both in Greek and Hebrew by the Holy Ghost . His name ( saith John ) in the Hebrew is Abaddon , and in Greeke Apollyon , that is A Destroyer , just as the word Turca ( as the said R. M. asserts to be the opinion of the Learned ) is all one with Apollyon or Abaddon , a Destroyer , which I say is the style of the Turke , Rev. 9.11 . ( For that Chapter cannot bee understood but of the Turke , as every verse doth shew to the observing eye . ) I list not to stay the Reader with divers other agreements betweene the Turke ( the Easterne Antichrist oppressing the Jewes ) and the Pope ( the Westerne Antichrist oppressing the Christians . ) They are both effectually Antichrist , evacuating Christ , as Christ ; though the Turke doth it more openly , and so doth more apparently merit the entire name of Antichrist , as it signifies Against Christ . For hee expressely advanceth Mahomet as a greater Prophet , above Christ , and hath made him a new Booke of Scriptures , which he calls his Alchoran . But the Pope acts it more covertly , as some how pretending in some things to be for Christ , and so may be called , upon an external consideration , pro-Christ ( as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 anti , Joh. 1.16 . signifies For ) though indeed he is against Christ in the effect of his processe , viz. in his Headship , opposite to Christ the onely head of his Church , in his Doctrine of Justification by workes , enervating Christs merits , and his Trentine Anathemaes cursing the fundamentall truths of Christ in the New Testament . But these things wee leave , as not the maine of our present businesse .

Now saith this Text in hand , of the 2 Thessalon . 2. The Lord shall consume Antichrist with the Spirit of his mouth , and destroy him with the brightnesse of his coming . And although these two Master-limbs of Antichrist should not fall together , but that the Pope be first bowed downe ( as he that by his imagery , Idolatry , and impurity in his worship of Christ , is the great stumbling blocke to impede the Jewes imbracing Christ , whereby to contend with the Turke for freedome to owne our Messiah ) and the Turk bee ruined after him , perhaps at the end of the five and forty yeers of the Jewes struggle with him Dan. 12 two last verses ) yet this text ( of the Thessalonians ) stands firme , that Antichrist must fall by the Spirit of Christs mouth , and by the brightnesse of his coming . The Spirit of his mouth is his Word ( called Isa. 11.4 . The rod of his mouth , and the breath of his lips , with which he shall smite the Earth and slay , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the wicked one , for the settlement of his glorious Kingdom of peace on earth , as the context in that 11. of Esa. gives it in ) with this word Christ prefaceth and perfecteth the ruine of Antichrist . That is , first Christ destroyes him morally , as he his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as this Text in the Thessalonians calls him ) that is , exlex ( as Zanchy renders it ) the lawlesse one . For he leaves Christs word , and substitutes his owne , viz. Alcoran , Legends , Traditions , &c. And by them sets up Blasphemy , Idolatry , Heresie , Impiety , and Tyranny , and that over consciences , as well as bodies . Now Christ discovering , and discarding , confuting , and confounding these by the breath of his mouth , viz. his word , he destroyes him morally . Secondly , Christ by animating men by the same Spirit in his Word , to a corporall War against Antichrist , destroyes him Physically , that is with a corporall destruction . By that Spirit of his mouth he rouseth up mens spirits to take up armes , and fight down Antichrist with a corporal War . So it is emphatically set forth , Joel 3.9 . to 17. ) inserted between two Prophesies , the first immediately preceding , v. 1. &c. to v. 9. the other immediately succeeding , touching the glorious Kingdom of Christ on Earth , v. 17. to the end of the Chapter ; weigh the place , with which compare Rev. 17.16 . Rev. 18. the whole Chapter , Rev. 19.17 . to the end . In which places the Holy Ghost , with all endeavour ( as we may say after the manner of men ) by all circumstances , fitted to humane capacity , sets forth the corporal War , that must personally destroy Antichrist . ( The scruples of men about those places of Scripture wee shall remove , when wee come after to the full discusse of the Quod sit , viz. That there is such a glorious state to come . ) I say Christ shall with a corporall Warre , excited by his word , destroy Antichrist personally . For when , notwithstanding that Christ hath rendred the wickednesses aforesaid of Antichrist odious to the generality of the world , and hath dissected and cut them up by the roots with the sword of his mouth , that they take not with the myriads of men enlightened , yet Antichrist will act as Antichrist , like himselfe , opposing Christ in the power of his Gospel , the purity of his Saints and worship , and the glory of his Kingdome ; then I say shall Christs word , the sword of his mouth , put the sword of his hand into the hands of his people ; the rod of his mouth shall proceed to the use of his rod of iron in his hand , Rev. 19.15 . And then as the Prophet speakes touching the corporall destruction of the bodily enemies of the Church , Jer. 48.9 , 10. The Cities of Moab shall bee destroyed . Cursed is he that doth the worke of the Lord negligently , and cursed is he that keepeth backe his sword from blood . So that Christ , with this breath of his mouth , prepares , or begins the ruine of Antichrist . The Greek is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , shall waste him , as an estate is wasted ; or consume him , as a body by a consumption pines away . But by the brightnesse of his coming he shall make a full end of Antichrist ( as to the preparation for his glorious Kingdome on Earth ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , shall abolish ( as Beza renders it ) shall make him a nothing , as the Greeke word is often used . Which brightnesse of Christ coming to doe this , is more closely to the Greek ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) rendred , by the manifest appearance of his coming . And so our last Translators could finde the way to render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in relation to Christs Kingdome , by the word appearance , 2 Tim. 4.1 . I charge thee therefore before God , and the Lord Jesus Christ , who shall judge the quicke and the dead , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , at , or according to his APPEARING , and his Kingdome . So likewise 1 Tim. 6.14 . Keep this Commandement , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 untill the APPEARANCE of our Lord Jesus Christ . Sutably , it is our common phrase to call the day of the appearance of the starre at Christs birth , Epiphanie . By all that we have said , it is manifest , that as the first Schene of the ruine of Antichrist is acted by the Spirit of Christs mouth ; so the second is performed by the appearance of his person , or else what need that be added , [ AND by the appearance of his COMING . ] The breath or Spirit of his mouth doth not make an end of the worke , without the appearance of his coming . As in that of 2 Tim. 4.1 . First is his appearance , and then his Kingdome . For Antichrist must bee downe , ere Christ shall have an apparent Kingdome . And Christ must have his Kingdome , before the ultimate day of judgement , or else he will have no Kingdome ; For then it is the Fathers Kingdome , not his , 1 Cor. 15.28 .

§ . 4 And most likely the method will be this : The Pope shall bee destroyed by the breath of Christs mouth ; that will prevaile with Christendome ( as they call it ) that will be effectuall to all the Christian world that owne Christ to bee come already in the flesh ; to excite them , seeing his mystery of Abominations ( afore-named ) to be discovered , to pull him downe root and branch . But to the Jewes , that to this day doe not owne the coming of Christ in the flesh , Christ must manifestly appeare at least in the Clouds , as Zech. 12. Rev. 1.7 . ( of which afore ) to convert them , as at once ( and so are brought in as a Nation borne at once , Isa. 66.8 . ) and thereby are stirred up as one man , to set against the Turke , from whence proceeds his ruine .

§ . 5 Nor may any man phantasie to himselfe , that he can put off what hath been said upon this Text of 2 Thess. 2. with obtruding a sense upon it , and devolving it upon the ultimate day of judgement ; as if then were the just time of Christs destroying Antichrist by the brightnesse , or appearance of his coming . For first , this were to overturne the whole tenor of Scripture , that tells us distinctly Rev. 17.16 . of the means of the overthrow of Antichrist , viz. That the ten Hornes , or ten powerfull Dominions , Regalities , or Imperialities , shall hate the whore , and shall make her desolate , and naked , and shall eat her flesh ( that is devoure or destroy , by an Hebraisme imitating the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and her flesh , and not only her spirituall or moral estate ) and burn her with fire : And the manner , and measure , and effect , Rev. 18. Rev. 19. 19 , 20 , 21. viz. A milstone cast into the sea , the cessation of all musicke , mils , and trades , the extinguishing of all candles , are there used as types and signes of his destruction , and the wailing of Kings and Merchants . for his desolation are used to set forth the sequel thereof . And then it is added expressely , that the Beasts , and the Kings of the earth , and their Armies are gathered together to make war against him that sate on the horse , and against his Army , and the Beast was taken , and with him the false Prophet , and were cast into a lake of fire , &c. and the remnant were slaine with the sword , &c. and all the soules were filled with their flesh . All which things shall finde neither time nor place to be acted at the ultimate day of judgement . 2 There is a weighty consideration in this Text of 2 Thess. 2. to evince that it cannot relate to the ultimate day of judgement . For then is the destruction of all the wicked of the world ( Rev. 22.10 . ) If any of Antichrist , precisely understood , as the brood of Turk and Pope be then extant , they are swallowed up , and drowned ( as to the enumeration ) among the crowd of Hypocrites , who shall then be judged , condemned , and executed as hypocrites ( as oft the day of judgement is so described , Matth. 7.22 . Mat. 25.41 . Mat. 24.51 . ) But our Apostle in this 2 Thess. 2.8 . speaks precisely of the distinct destruction of Antichrist as Antichrist . And therefore mentions him , and his brood , in a singular phrase , as a single man . In vers. 3. he is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The man of sin . And in the same verse 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The sonne of perdition . vers. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. That opposer , vers. 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That same lawlesse one . For if I may have leave to speake my notion , then in precise consideration wee may thus distinguish ; That as lapsed Adam with all wicked men ( consired in him , Rom. 5. ) is called the one and onely first man , 1 Cor. 15. And Christ the second Adam , with all true Christians ( reckoned in him , Rom. 6. ) is called the one and onely last man , 1 Cor. 15. So Antichrist is one middle person , partly a Man , and partly a Beast ( as it is oft in the Revelation ) in whom all Antichristian men , that are neither openly wicked without all shew of Religion , nor yet sincerely Christians , are to be reckoned as one with him ( as limbs and Trunck make but one body ) one Antichrist . So that as Antichrist is a distinct thing in precise notion , from the dirty open wicked , so his destruction is distinct afore the ultimate day of judgement . For Rev. 11. 13 , 15 , 18. Antichrist is destroyed , WHILES Christ hath a Kingdome distinct from the Fathers ultimate Kingdome . And WHEN the Nations were angry at Antichrists beginning to fall . And Rev. ch. 18. and c. 19. he falls , afore New Jerusalem is set up in Rev. 21. And in c. 20. it is set forth , as the cause of both , that Christ reignes ( at least ) in and by his Saints , on earth , a thousand yeers . So that the appearance of Christ , destroying Antichrist is at the beginning of the thousand yeers . For Christ appeares as well at the beginning , as the ending of the thousand yeeres . At the beginning for two maine ends ; the one for the conversion of the Jewes ( Zech. 12. Rev. 1.7 . ) the other for the destruction of Antichrist , as we have it in this 2 Thess. 2.8 . which , though it doth not hold forth the last and ultimate generall judgement , yet it holds forth a day of judgement , yea the beginning and preparation to that day of judgement ; setting his sheep ( as Matth. 25. ) on his right hand first , speaking comfortably to them , for a thousand yeeres , to make them triumph on earth , where they have been trampled on , and after , at the end of that thousand yeeres , sets the goats on his left hand , condemning them at that time of the ultimate day of judgement .

SECT. V.

Of the fifth Scripture for Christs personall appearance at the great Restauration of the Church .

Matth. 26.29 .

But I say unto you , I will not drinke henceforth of this fruit of the vine , untill that day when I drinke it new with you in my Fathers Kingdome .

§ . 1 THis Scripture is alleadged by Mr. Burroughs , for one place , to prove the appearance of Christ personally , at the thousand yeeres . It is true , saith he , this place is usually interpreted in a mysticall sense . But there is no reason why wee may not take it in a literall . And a little afore , hee said , It is a good rule , that all Scriptures are to be understood literally , unlesse it make against the coherence of the Text , or against some other Scriptures .

§ . 2 It may be some may thinke that commonly this place is understood of Christs conversing with the Disciples , after his Resurrection . But not so commonly , for the most renowned Calvin , Marlorat , Grotius , &c. are against that .

§ . 3 Besides , it is not said , Luke 24.42 , 43. that he did drinke with the Disciples after his resurrection ; eate he did with them , to shew the verity of his Humanity , now risen ; but it is not said he dranke , as if he needed it either for concoction , or to allay some corporall passion of heat .

§ . 4 It is true that it is said by Peter , Act. 10.41 . touching himselfe , and the rest of the Apostles , We did eate and drinke with him after he rose from the dead ; which may signifie their more familiar society with him ( as Luk. 13.26 . We have eaten , and dranke in thy presence ) but doth not assert Christs drinking . It is said expresly , We did eate and drinke , not that he did drinke . Paul tells us , 1 Cor. 15. the body is raised a spirituall body ; And , Christ is the first fruites of them that sleep ; which signifies that after the resurrection of the body there is no need of drinke , though Christ did then eate , to shew himselfe to be true man , and therefore it is generally conceived that this cup , Matth. 26.29 . was his * * Sumpto poculo , renunciat Corporali potioni . Theophyl . En● rat . in Matth. 26.29 . last parting cup that hee dranke in this present world ; as never more to communicate with them in any sort of drinking , till he dranke new with them in the Kingdome of his Father . † † Quare non videtur loc intelligendum de vino , quod unâ cum discipulis biberit Dominus p●st resurrectionem suum . Nam etsi per dies illos quadraginta , sese illis subinde ostendit , atque etiam cum iis e●it , nulla tamen potus sit mentio . Nec moris erat apud Judaeos bibere vinum in prandiis ac caenis quotidianis , sed tantum in solenniotibus conviv●is , Pisc . Schol. in Matth. 26.29 . See Piscator on Matth. 26.

§ . 5 And if any will needs presume , that he did drinke after his resurrection some sort of drinke or other : Let them stay their stomacks with this , that it is spoken in this twenty sixth of Matthew , with a double emphasis upon both Phrases , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I will by no meanes drinke from hence-forward 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of this , this same fruit , or kinde of the vine , untill , &c. so that beyond all dispute , its evident , that Christ will no more drinke of THIS KIND untill that day , when he shall drinke it new with them , in his Fathers kingdome ; which Emphasis at THAT day , with the distinction of his Fathers kingdome , cannot relate to three dayes after ; Christ then still being in execution of his maine Mediatorship rising againe , ( Rome . 4.25 . ) for our justification , as he was delivered to death for our offences .

§ . 6 All which is pinned faster , by the phrase in the Adjective , not in the Adverb . For he saith not , I will drinke it newly , but I will drinke it new ; which could not be within three dayes after , and in the winter time ( when there was need in Judea of a fire in the High-Priests Hall , Luk. 24.55 . ) at which time , and in so short a space , there could not be made either new wine , or any meere naturall creature new . But at the thousand yeares all things are made new , 2 Pet. chap. 3.13 . Isa. 65.17 . Revel. 21.1.4 , 5. The learned Grotius saith * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Simile est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Apocalypsi Grot. in Annot. in Matth. 26.29 . The fruit of the Vine is said to be new , as it is said , New Jerusalem in the Apocalyps . Now we know that Jerusalem is new ( in St. Johns sense ) in the time of the thousand yeares , as appeares by collating Revel. 21.1 . with Revel. 20.1 . &c. † † Ev 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nempe in regno lo Caelesti & glorioso , seu in convivio illo Nuptiali ac regio , in quo accumbent Abraham , Isaac , & Iacob , & unâ cum illit , omnes electi ut docet Dominus supra 8.11 . Piscat . in Mat. 26.29 . Schol. And Piscator saith , That the Kingdome of his Father signifieth that Royall Nuptiall , whereat Abraham , Isaac , and Jacob , and all the Elect shall sit downe together with Christ . And it is said , Revel. 20.4 . the Saints lived and reigned with Christ a thousand yeares . And Mat. 19 28. That they that have followed Christ shall ( so is the right pomting and sense ) I say shall in the regeneration , when the Sonne of Man shall sit on his throne , sit also upon twelve thrones , judging the twelve Tribes of Israel ; * * So Theophyl . points it , and saith , Per rege●nerationem aut●m resurrectionem intellige , which resurrection of all the Elect defunct , is at the beginning of the the mand yeares . where we have the fruit of the vine new , explained by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , Another Genesis , or creation of the world ( as Genesis is the name of the Booke , containing the Story of the first Creation ) which other Genesis is , whiles Christ sits on his throne ( saith this text ) afore he resigne his kingdome to his Father , 1 Cor. 15. And ( saith the Apostle , Rom. 8.21 . ) this second Creation is such as wherein the Creature it selfe , the whole Creation , as well as the election of Beleevers , shall be delivered from the bondage of corruption , into the glorious liberty of the Sons of God , &c. as it followes , vers. 22. & 23. That is , the Creatures shall be delivered from the blasting curse by Adams fall ; namely both from the vexation , wrong , and abuse of them by mans sinfull use of them ; as also from the vanity , weaknesse , and emptinesse that is in them for fallen mans sake . Now this Nuptiall royall Banquet must be at that Wedding , Revel. 21. ver. 2. ver. 9. which in order falls into the thousand yeares mentioned afore , Revel. 20. even as it is expresse , Revel. 19.7.9 . that it followes the ruine of Babilon , mentioned Revel. 18. throughout the whole Chapter . The great * * Et 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Inquit Theophylactus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 id est non vulgari , neque communi , sed novo & singulari modo . loach Cametar . Commentar. in Matth. Joach . Camerarius upon that twenty sixth of Matthew , vers. 29 , approves of Theophylacts sence upon this new , and thus recites it ; " New , that is saith Theophylact after a new manner , that is " not in a vulgar or common , but in a new , and singular way . To which let me adde what further Theophylact there adds ; † † Vel etiam ( inquit Theophylactus ) sic intelligas , Novum poculum , revelatio , & sacramentorum Dei , hoc est in secundo adventu revelabuntur quae verè sunt nova , qualia non audivimus uspiam , Theophyl . Enarrat . in Com. Or else ( saith he ) by New , understand a new Cup , and the revelations of the mysteries of God ; that is in his second comming shall be revealed what things are truly new ; such as we have not any when , or where heard .

§ . 7 But it may be some will object , that it is said in the foresaid text , he would drinke it new in his Fathers Kingdome ; and therefore that place is not so cleare for Christs Kingdome . To which we answer two wayes ; 1. That this Kingdome of Christ , in this text , may be called also his Fathers Kingdome , because the Father gave it him , Psal. 2. v. 8. And therefore is Christ called there ( in v. 6. ) HIS King . And the Apostles pray to the Father , in the words of this Psalme to maintaine his Sonne in his Kingdome , Act. 4.24 . &c. whereof the glorious state of the Church in Constantine the Great his time , and other short shinings forth of the splendor of the Church in succeeding ages , were but types or prefaces . So Psal. 8.4 , 5. What is man that thou art mindfull of hem , or the SONNE of man ( the common stile of Christ ) that thou visitest him , for THOU hast made HIM a little ( time * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a little waile . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies ( say the Criticks ) a little space of time . And so is the Greek , Heb. 2.7 . See the margine 〈◊〉 here . ) lower then the Angels , AND ( that is to say , after that ) hast CROWNED him with glory and honour . THOU hast made him to have dominion over the workes of thy hands . THOU hast put all things under his feet . All which the Apostle Heb. 2. v. 5 , 6 , 7. &c. expounds of Christ , and of the inhabited world to come ( as the Greek is vers. 5. ) and saith , that when Christ was ascended , yet then all things were not put under his feet . For all must be so , all ( saith the Apostle there , v. 8. ) that nothing must be excepted , except as 1 Cor. 15. God himselfe . But of this of Heb. 2. abundantly after .

§ . 2 Secondly , we answer : That it is the Kingdome of God his Father , because Christ reignes over it as in unspeakable union with the God-head : That though he be but one person , yet he hath two natures ; So that the sense is the Kingdome of my Father , that is , the Kingdom of God , as it is in the Syriac 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , it i● the Kingdome of a God-Christ , or a God-man Christ . For Father is ascribed in Scripture to the God-head usually in relation to Christ incarnate . So that because the two natures are joyned as Collegues in one person , over this Empire , therefore it is called the Kingdome of CHRIST , and of GOD. And such a phrase , and upon such an occasion , as cleerly relates to the Kingdome whereof we speak doth the Apostle use , Eph. 5.5 . The words are these ; This know that no whoremonger , nor unclean person , nor covetous man , &c. hath any INHERITANCE in the Kingdome of CHRIST , and of GOD. The Heathens never imagined that vicious persons should enter into their heavenly Elysian-fields , or the blissfull immortality of soules . And Inheritance more suits to Earth then Heaven . And lastly , after the ultimate day of judgement Christ hath no Kingdome , 1 Cor. 15.28 . Therefore this place of Ephes. 5.5 . relates to the Great Restitution , as plainlier appears by paralelling another place which fully answers to that of Ephes. 5.5 . viz. Rev. 22.11.15 . The words are these ; He that is filthy let him be filthy still , WITHOUT are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. the dogs , the whoremongers , &c. when is this ? viz. in the time when the Throne of GOD , and of the LAMB shall be and appeare glorious in the Holy City , the New Jerusalem , verf. 1 , 2 , 3. twice expressed . There is also the like phrase of calling it the Kingdome of God , and of Christ , in effect Rev. 12.9.10 . And the great Dragon was cast out , that old Serpent , called the Devill and Satan , &c. And I heard a loud voyce saying in Heaven , Now is salvation , and strength , and the KINGDOME OF OUR GOD , and the POWER OF HIS CHRIST . So that Christ as MAN joyntly with GOD doth reigne in this Millenary Kingdome . And therefore Christ speakes of new Wine . New in the Kingdome of his Father , before the ultimate ●ay of judgement . For after that day Christ hath no KINGDOME , nor POWER , but layes downe all ( as wee have oft ●epeated it out of 1 Cor. 15.28 . ) God the Father is then to be all in all . And therefore that expression so frequent in Rev. 20. The Saints hall reigne with Christ a thousand yeers , cannot be meant of supernall eternall glory after the last judgement , because that place but now quoted of 1 Cor. 15.28 . affirmes , that then Christ himselfe is said NOT TO REIGNE , but to lay down all , and to be subject unto him that put all things under him , that God may be all in all ; so that then Christ only injoys glory with his Saints , not reigne ( as Christ ) in glory .

SECT. VI.

Of the sixth Scripture for Christs Personall appearance at the great restauration of the Church .

2 Tim. 4.1 .

I charge thee before God , and the Lord Jesus Christ , who shall judge the quicke and the dead at his appearing , and his Kingdome .

§ . 1 THe Kingdome of Christ here mentioned , cannot be referred to his past Government of the Church ; for it is expresse in the future tense , now so long since his Ascention , that he shall judge the quick and dead at his appearance , and his Kingdom .

§ . 2 Nor can this Kingdome of Christ here spoken of , signifie any Kingdome of Christ after the ultimate judgement , for then Christ hath no Kingdome ; as but now , and oft before , was touched from 1 Cor. 15.28 .

§ . 3 But when Christ appeares next , to judge the quicke and dead Saints , to reward them , and to destroy the then living incurable , and incorrigible wicked , by a particular day of Judgement , at the beginning of the thousand yeares , which is the Preface to the ultimate Judgement , Christ all that while being busied in executing that first Sentence of Judicature , ( Matth. 25. ) Come ye blessed of my Father , inherite a kingdome provided for you ; according to Revel. 11.15 , 17 , 18. ( of which much after , compare Revel. 19. three last verses ) I say , when Christ shall then appeare , hee shall have a Kingdome .

§ . 4 The word appearance is the same in the Greeke , as that 2 Thes. 2.8 . so that Christ must appeare to the inhabitants of the earth , where this his Kingdome is . For the present , ( as it is said , Luk. 19.11 , 12. by Christ himselfe ) Christ is gone into a farre Country , viz. into Heaven , to take to him a Kingdom ; that is , in the Metropolis Heaven he is to be crowned King of this his Kingdome he is to have on earth , but he is to returne , and then to take account of his servants in this his Kingdome , and to dignifie the well-doers . Christ must be the fifth Monarch , Dan. 2.45 . Dan. 7.13 , 14. I say , Christ is to be the fifth Monarch . The Jewes now have no King , but in the last dayes they shall have David , ( that is , Christ the Sonne of David ) to be their King , Hos. 3. ver. 4 , 5. And Christ in Acts 1. ver. 3. having for forty dayes spoken of the things pertaining to the Kingdome of God , and thereupon being asked by the Disciples , ver. 6 of his restoring the Kingdome to Israel , he doth not deny the thing , but only refuseth then to tell them the Time when it should be done . But after he tells us by John in the Revelation , as we shall see abundantly after .

SECT. VII .

Of the seventh Scripture for the Personall appearance of Christ at the great restauration of the Church .

Acts 3.19 , 20 , 21.

Repent yee therefore , and be converted , that your sins may be blotted out , when the times of refreshing shall come , from the presence of the Lord . And he shall send Jesus Christ , which was before preached unto you , whom the Heaven must receive , untill the times of restitution of all things , which God hath spoken by the mouth of all his holy Prophets , since the world began .

§ . 1 THis place of Scripture is the more considerable , in that it is urged by some ( that looke upon things only with a cursory eye ) against Christs glorious Kingdome yet to come on earth ; which if well weighed , speakes most strongly for it .

§ . 2 For 1. Time , and especially times twice mentioned in the Plurall , cannot so well relate to a state after the last Judgement , when time shal be no more , Rev. 10.6 , 7. And the Angels sware by him that liveth for ever , that there should be TIME NO LONGER , but in the dayes of the voyce of the seventh Angel , the Mystery of God should bee FINISHED .

2 This time or times are said to be spoken of by all the Prophets § . 3 since the world began ; they therefore that pretend to be skilled in the Prophets shame themselves , in denying that maine thing which is in all the Prophets . Now all the Prophets since the world began , have not spoken of the last Day of Judgement ; but of the Kingdome of the Messiah they all have spoken , and so much , and so plainly , that the Apostles mindes did much run out upon it , even at the first appearance of Christ in the flesh , besides their Doctrines afterwards in their Epistles , &c. concerning it . So it seemes by Matth. 20. ver. 20. in the request of the Mother of Zebedees Children , ( that is , two of the twelve Disciples , ver. 24. intreating Christ , that her two sons might sit the one on his right hand , the other on his left hand in HIS KINGDOME ; and by the strife among the twelve , Luk. 9.46 . who of them after Christs Passion should be the greatest . The same wee have , Luk. 22.24 . when Christ was ready to suffer . And by the question of the Apostles , Act. 1.6 . touching Christs restoring the Kingdome to Israel ; ( in all which places Christ doth not in the least hint any negative to the thing it selfe . ) And the Jewes yet much expect the coming of the Messiah to restore them , now not long after one thousand six hundred and fifty . Insomuch that one ancient learned Rabbin on his Death-bed exhorted the Jewes , that if the Messiah did not come about that time , they should imbrace the Christian Messiah , as the true Messiah . And you heard afore in the first Book the hope of the learned Jewish Rabbins concerning that thing , with their quotations of the Prophets , upon which they grounded that their hope . And to this day that is a stumbling block to the whole dispersed of the Jewes , that Christ is not yet come , because he yet takes no care ( as they thinke ) to restore and settle them according to the many Prophesies and Promises of the Old Testament . For this cause therefore Christ will appeare ( at lest for a time in the clouds ) personally , to convince , and convert , and settle them .

4. One would wonder to see how many of the Prophesies , and Prophets of the Old Testament , godly and learned Dr. Alsted and § . 4 others doe cleerly alleadge for this Kingdome of which we speake . And therefore it must needs be our ignorance if we make a wonder at this point , questioning whether there be any such thing in the Prophets .

5 Peter also speaking to the Jewes in his 2 Epistle doth severall § . 5 times quote the Prophets and their Prophesies for this state of the Church which we speake , chap. 1.19 . We have a more sure word of PROPHESIE whereunto ye do well that ye take heed , as to a light that shineth in a darke place untill the day star arise in your hearts . Now that the Lord Christ had come in the flesh , finished our redemption , the effusion of the Spirit had been abundantly fulfilled , the Gospel openly promulgated to the world , and in part they to whom Peter writes converted , v. 1. and Christ ascended , the Apostle calls it a darke time , in comparison of the rising of the Day-star ( that is the Sonne of righteousnesse Mal. 4. ) in their hearts ( which cannot be meant of eternall glory after the last judgement ) to which the Prophesie of Old Testament doth lead them , to wait for it , till it be fulfilled . And chap. 3.13 . Wee according to his PROMISE looke for new Heavens and a new Earth , &c. which promise is Isa. 65.17 . And by the context there of inhabiting the earth , cannot be understood of supernall glory after the last judgement .

§ . 6 But what is particularly here mentioned in this third of Acts that these Prophets speake of ? There are foure notable things : 1 That there is now so long since Christs ascension , a time of refreshing to come for the Jewes ( to whom these words were spoken ) as well as for others : At which time their sins should be totally blotted out . For the state of the Church we speake of , by all we can gather from Scripture , shall bee a sinlesse time as to the Church . 2 That this time of refreshing shall be as proceeding from the PRESENCE , or ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) from the FACE of the Lord , which evidently signifies a sight of Christ . 3 That God shall send Jesus which was before preached to them . He had sent him already by Incarnation . But yet notwithstanding , God will againe send him . The Jewes had yet many sorrows , therefore he shall be sent againe for their refreshing . And they had their spirituall condition in part restored , but God will send againe for the restitution of all things . 4 It is said Christ comes for the restitution of all things . Therefore this cannot signifie Christs coming for the destitution , or dissolution of all things . And therefore it altogether sounds of an happy time before the all-destroying last judgement . Restitution signifies restoring ; Restoring signifies an attainment of that perfection that was lost , viz. in lapsed Adam , either in men , or things , Rom. 8.21 . &c. The CREATURE it selfe ALSO shall be delivered from the bondage of corruption into the glorious liberty of the sonnes of God . For the whole CREATION GROANETH &c. untill now , and not onely they , but we our selves also , &c. that have the FIRST FRUITS of the SPIRIT waiting for the Redemption of our BODIES . Lay all together , that both men and things groan after this estate ; And that the Creatures shall share in it , as it relates distinctly with an emphasis to the bodies of the Saints , and then meditate whether it be likely that a supernall state of glory in the highest Heavens is here meant ! No , the New state of things below , the New heavens , and the New earth which Peter speaks of 2 Ep. Chap. 3. v. 13. quoting it out of the Prophet Isa. 64.17 . is the meaning of this , Rom. 8. The Heavens above need no making New ; Nor have they earth in them . The New Hierusalem , to which the Kings shall bring their honour , comes downe from heaven , Rev. 21. So that it is a new state of glory below .

§ . 7 This also would be well weighed in this place of Act. 3. that in as much as it is said , Until the restitution of all things , the state of things here meant , must of necessity be before the ultimate end of the world , as our opponents conceive of the end of the world : Because at the end of the world according to their opinion shall be the dissolution of the earth , and no need of the Heavens . If then shall be the restitution of some men ( namely the Elect ) to supernall glory , yet that will not amount to the phrase in the Text , viz. the restitution of ALL THINGS . But the Apostle tells us ( as wee touched but now ) in Rom. 8. That all the Elect , and all the Creation expect a restitution of all things before the finall and totall end of all things .

§ . 8 Moreover it is said , That the Heaven must containe Christ untill the restitution of all things , which cleerly infers , that Christ must come out of Heaven when hee shall restore all things . At the ultimate day of judgement is the destruction of Gog and Magog , and ten thousands of the wicked , Revel. 20. Again after the ultimate day of judgement he is not the Magnus Restaurator , the Great Restorer , but is Subditus , he is himselfe subject , 1 Cor. 15.28 . Therefore before that , he must come out of Heaven to restore all things . And how ? even as it is expresse in Act. 1.11 . spoken by Angels , and attested by Saint Luke there : This same Jesus which is taken up from you into Heaven , shall SO COME in I LIKE MANNER as yee have seen him GOE IN TO HEAVEN .

SECT. VIII .

Of the eighth Scripture for the Personall appearance of Christ , at the great restauration of the Church .

Matth. 23.38 , 39.

Your house is left unto you desolate , for I say unto you , yee shall not see me henceforth till yee shall say , Blessed is he that cometh in the name of the Lord .

THis cannot be meant of Christ coming after his resurrection , for it is plaine , that between the time of Christs speaking this , and his coming with that acclamation , Blessed is he that cometh , &c. there must be a desolation , their house , or habitation , to whom he speaks , must be left desolate .

§ . 2 This speech is directed point blanke to the Jewes , and more keenly to them inhabiting Jerusalem . So the connexion , O Jerusalem , Jerusalem , thou that killest the Prophets , and stonest them that are sent unto thee , how often would I have gathered thy children together , even as an Hen gathereth her Chickens under her wings , and yee would not ; behold , ( marke the connexion , or inference ) YOVR house is left unto YOV desolate ; For , I say unto YOV , YEE shall not see me , &c. Luke inserts , ( Chap. 13.35 . ) Christs great asseveration , VERILY I say unto you , yee shall not see me . And expresseth it more fully , that this well-coming of Christ was not hard at hand , as at his resurrection , in that Luke saith , Yee shall not see me UNTILL THE TIME COME when yee shall say , Blessed , &c. And Luke as well as Matthew gives us , the Jewes not seeing of Christ till that time , with the emphasis of a double negative 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , yee shall by no meanes ( or manner ) see me till that time ; which was verified in that only the Disciples or Brethren saw him at his resurrection .

3 What this leaving of their house desolate is , our Saviour expounds § . 3 presently ; for having spoken in the last two verses of Mat. 23. Your house is left desolate , for I say unto you , yee shall not see me henceforth , &c. presently in the next sentence he is recorded to speake in the twenty fourth Chapter , vers. 1.2 . ( Chapters being of late invention , nonein the ancient bookes either in Greek or other Languages ) is that of the buildings even of all they behold , that is , of the City , and expresse of the Temple , there shal not be left there one stone upon another that shal not be throwne downe ; so that ( as Christ pursues the discourse , vers. 15. ) They should see the abomination of desolation , set up in the HOLY PLACE , ( expounded Luke 21.20 . to be the compassing about Jerusalem , with Heathenish Roman Armies . And Luke 19.43 . Thine enemies shal cast a trench about thee , and compasse thee round , and keep thee in on every side , and shal lay thee even with the ground ) And in the sixteenth verse of that twenty third Chapter of Matthew , They in Judea should fly to the mountaines , and he that is in the field shal not turne backe to take his cloathes . So that the leaving their house desolate is the destroying of the place , and face of worship in the Temple , and the grace and place of the City , for to that at last it amounted in two steps , whereof this was the first by Titus ( the Roman Emperour ) about seventy yeares after the birth of Christ , destroying the Temple ; the second by Adrian the Roman Emperour , about the one hundred thirty fourth yeare after Christs birth , destroying the City ; so that the Jewes never sacrificed there any more . * * Buchole . Ind. Chron. Ad anuum 134 ut ( inquit Bucholce●us ) intelligeretur , Romanae potestati Indaeo● subj●cere , & politiam Mosaicam cum Metropolis suae ruina redactam esse in ni●ilum , effusâ jam super eam finali perpetuâque vastitate , arque ita sciretur spem omnem Judaeo●um , DE MESSIAE ADVEN TV ( quam Barcochebas id est stellae filius , juxta ut simulare●ur prophetiam Balaami iste , Pseudo-Christus , & causa rebellionis hujus in Romanos , inducentis cladem , p●i●●s indiderat ) extinctam , Hierosolymaeque ruderibus obrutam ac sepultam esle ; Adrianus , Christianis , & aliis Gentibus urbem Jerusalem inhabitandam dedit & mutatâ veteri appellatione , de suo nomine , Aeliam nominavit .

4 The word in Greek ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) used here in this twenty third of Matthew , ver. 38. to signifie left , is in it selfe of a mild signification , as in Latine missum facere , and in English , to lay aside a thing ; so that it doth not in its owne nature signifie an utter forsaking , but only a leaving for a time , as the couched Antithesis shew us , viz. left desolate UNTILL , and therefore the same Christ that is now going shall be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 coming , and whiles hereafter he is coming , these Jewes of Jerusalem , and of Iudea , that before had been angry with them that had cryed Hosanna to him ( Mat. 21.9 . to 16. ) and anon cry , Crucifie him , should in time to come welcome him with this acclamation , Blessed is he coming ( so the Greek ) in the name of the Lord .

§ . 5 Now this place of Scripture , and this performance cannot be referred either to the time between Christs Resurrection and Ascention , or to the ultimate day of Judgement , and therefore must of necessity relate to a time since his Ascention , yet to come before the generall Judgement .

§ . 6 Not to the time between his Resurrection and Ascention , because this is spoken ( as we have demonstrated ) to the generality of the Iewes , * * Mat. 23. ult. Christus Judaeos ingratos ita alloquitur , Dico enim vobis , nequaquam me videbitis ab hee tempore usque dum dicatis , benedictus qui venit in nomine Domini . Quibus verbis Christus indicat Judaeos upsum ●andem aliquando visuros , non equidem in ultimo judicio , sed ante illud , quia non in ultimo judicio acclamabunt ipsi Benedictus , &c. ( tum enim trepidabunt qui non fuerint conversi ad ipsum ) sed illo tempore quo se ipsis ostendet ut convertat ipsos ad veramfidem . Alsted in locum , in Diatr . De Mil●an . who had killed the Prophets , and stoned them that were sent unto them ( ver. 37. ) whose house therefore is to be left desolate . They suffer in that destruction of the Temple , and City of Hierusalem ( aforesaid ) who , as to this time of Christs speech , would not be gathered under the wings of Christ ; so after his Resurrection did not welcome him with this , Blessed is he that cometh , &c. but belyed his Resurrection , Matth. 28. refused his Doctrine , A●● . 13.45 . and persecuted his Apostles , Act. 4.

Nor can this welcomming of Christ with , Blessed is he that cometh , &c. be referred to the ultimate generall Judgement , because then is a time for the generality , of lamentation , not of acclamation ; then no time of conversion of the Iewes to cause this acclamation ; but of judging men according to the condition they are found in .

Upon this text of Matth. 23.39 . learned and pious Doctor Alsted hath these words ; By these expressions ( saith he , ) Christ sheweth , that the Iewes a long time after should see him , not at the ulmate judgement , but before that , for at the ultimate judgement , they shall not say with acclamation , Blessed is he , &c. ) for then shall they tremble that are not converted unto him ) but at that time wherein he shall shew himselfe to them , to convert them unto the true faith . Thus Alsted . I adde , Nor can this be meant of the Jewes seeing him onely by faith . For it is opposed to their not seeing hence forward with bodily eyes between this speech , and that same untill . So that the result of the sense is the same with , Act. 1.11 . This same Jesus which is taken up from you into heaven , shall so come in like manner , as yee have SEEN him goe up into heaven . Or with that Rev. 1.7 . every EYE shall see him in the CLOUDS , which now promised after Christs ascension is taken out of Zech. 12.10 . &c. described to be a time ( at first glimps ) of repentance , and pouring out of Spirit , unsutable circumstances for the ultimate judgement , as hath been most largely afore declared .

§ . 9 Clearly therefore the meaning must bee , that as Christ thought it requisite to appeare visibly in the Clouds to convert so resolute an enemy to him as was Saul , so shall he thinke it meet to appeare yet before the ultimate judgement to convert the Jewes so long blinded , seeing unto this day nothing but desolation , rather then restauration .

§ . 10 Just as it is said in Daniel 12.1 . Michael shall STAND UP , that is ( say some learned ) visibly appear , which standeth FOR the children of thy people 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rendred For , may be translated Over , as to say , hee should appear over them in the clouds , which is to be fulfilled saith the twelfth verse , one thousand three hundred thirty and five dayes , that is yeers , after the ceasing of the daily sacrifice , at which time Daniel shall stand in his lot upon earth , vers. 13. So that upon the result of the whole , the meaning of this 23. of Matth. is , that Christ shall so visibly and comfortably come to the Jewes , that they shall joyfully and familiarly , as it were , speake to him , saying , Blessed is hee that cometh in the name of the Lord .

§ . 11 So that * * Matth. 23.39 . Verba quibus caput hoc concluditur haec sun● 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. de quo , ut aliis quibusdam , verè di●i potest , quot Theologi tot sententiae . Alii enim de visione , non per fidem , quà hîc videtur Dominus , sed de eâ qûa cùm ad judicium venerit , denuo videbitur ( quod non paucis placet . ) Alii de de eâ intelligunt , quâ a Judaeis , qui in primâ agnoscere eum noluerunt , tum videbitur . Quae opiniones cum ab aliis resutentur singulae minori opera hic defungemur . Cer●è quam praecipuè hìc amplectuntur , quo nitatur fundamento , nondum video ; Cùm praesettim ea de quibus hic agitur , non minori cum gaudio pronuncianda videantur , quàm cùm Domino adveneniente Osanna exclamavit populus . In Iudi●●o autem tribui tetrosem impils , Iudaeis vel in primis , de quibus fusè ad hunc Evangelistam alibi Chrysostom●s , quis nescit ? Dan. Heinsius the great Greek Critick , I think , wel hits the nayl on the head touching these words of Mat. 23.39 . in his Annotations upon them . Surely , saith he , These things here handled , may seem that they are to be pronounced with no lesse joy , then when at the coming of Christ towards Jerusalem , the people cryed Hosanna . But at the day of judgement , terror is inflicted upon the wicked , upon the Jewes especially , of which , how largely Chrysostome upon this Evangelist is , who knows not ? By which Heinsius doth plainly hint , that he understands this place of a time afore the last judgment , as he that can compare the margin , may more plainly see .

SECT. IX .

Of the ninth Scripture for the appearance of Christ at the great Restauration of the Church .

Matth. 24.3 .

And as he sate upon the mount of Olives , the Disciples came to him privately saying , When shall THESE THINGS BEE , and what shall be the signe of THY COMING , and of the END OF THE WORLD ?

THree things are here inquired into : 1 The signes of the destruction of the Temple , and City of Hierusalem ( which destruction had been hinted , chap. 23.38 , &c. expressed vers. 2. of this Chapter ) 2 The signes of Christs coming again , which he had intimated chap. 23.39 . 3 The signes of the end of the world , which they knew must in its time follow the other two ( the first being the type , the second the preparation to the third and last . )

§ . 1 Of the signes of the first , viz. of signes of the destruction of the Temple and City of Jerusalem , Christ speaks in the last place ( being of a particular and lesse concernment ) in the 15 , 16. &c. in these words , When ye shall see the abomination of desolation spoken of by Daniel the Prophet stand in the holy place ( let him that readeth understand ) then let them which be in Judea flye into the mountaines . Of which words we spake upon the occasion of those words in Matth. 23.38 . in the former , viz. the eighth Section of this second Book .

§ . 2 Next , as in the second place Christ speaks of the second , viz. the signes of his second coming ( visibly to appear to them ) from the fifth verse to the thirteenth , viz. there shall come , 1 False Christs deceiving many . 2 Wars , and rumors of warres , Nations arising against Nations . 3 Persecutions , delivering the true Christians to be afflicted , and to be killed . 4 Scandals , Christians shall be hated of all Nations for Christs sake , and many shall be offended , betraying and hating one another . 5 The arising of many false Prophets deceiving many . 6 The abounding of iniquity , and the decaying of love . All these in a great measure are already fulfilled , and much in these our dayes , and in these Nations to which we relate .

§ . 3 In the third place Christ speakes of the third , viz. of the signes of the end of the world , v. 13.14 . But he that shall endure to the END , the same shall be saved . Of the other signes he said they did not signifie that the END was immediately at hand , vers. 6. These signs shall be , saith Christ , BUT the END is not YET . But now hee comes to speake of the signe of the End of the world , viz. that this Gospel of the KINGDOME shall be preached in all the world . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 published as by an Herauld . And THIS Gospel of THE KINGDOME , as pointing at this particular of the good newes of the Gospel that Christ should after all these darke clouds of the reigne of wickednesse , have a Kingdome on earth . And then ( saith Christ ) shall the END come , which must of necessity import one of these ENDS , and one of these wayes must be signified by the publishing of the Gospel in all the world : That either the Gospel should be published in all the world ( to Jews and Gentiles ) as a signe , immediately before the End of THIS present world , that is , before the thousand yeers of the great Restauration . Or that the full and effectuall manifestation of the Gospel should be in the time of that Restauration in those thousand yeers ( which Paul calls Heb. 2.5 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 That inhabited world that is to come , of which place , much after ) as a fore-running signe of the ultimate generall end of the whole world . Let the Reader take which he pleaseth ; For either of them concludes for us , that after this signe ( according as we interpret the sequel ) shall be the beginning or ending of Christs visible appearance to us on earth . As it follows vers. 29. Then shall appear the ( signe of the Sonne of man ( not for a meer short sentence of judgement , but ) to gather his elect from the foure quarters of the earth . Of which place much in Sect. 3. of this 2 Book .

§ . 4 To gather all into an apparent argument , the summe and signes of all is this . If Christ in shewing the signes of his coming ( the second time ) doth clearly distinguish between his next coming , and visible appearing , and the end of the world , and for that end gives distinct signes of both ; then Christ must come before the end of the world , and visibly appeare . But so doth Christ clearly distinguish , and distinctly signifie those two as we have shewed ; Therefore there is yet a time wherein Christ will come , and visibly appeare before the end of the world . At first we know by the Gospels he came in a state of humility for salvation to sinners that should believe . The next time he comes in glory to reigne visibly to the comfort of them that doe beleeve , Rev. 20. first six verses . Third and last time for terrour to the wicked , vers. 12. Of that second coming ( the thing now under consideration ) Christ having given signes ( as hath been shewed ) he concludes in verse 30. They shall see the Sonne of man in the Clouds of heaven with great power and glory ; which cannot be meant of the finall sentence of the ultimate judgement , because of that in the 34 verse , bound with an asseveration and attestation before and behinde , Verily I say unto you , this generation shall not passe , till all these things be fulfilled . Heaven and earth shall passe away , but my words shall not passe away . Of which 34. vers. much afterward .

SECT. X.

Of the tenth Scripture for Christs visible appearance at the great restauration of the Church .

Luke 19. ver. 11. to 28.

He added , and spake a Parable , because he was nigh to Jerusalem , and because they thought that the KINGDOME OF GOD should immediately APPEARE . A certaine noble-man went into a farre Country to RECEIVE FOR HIMSELFE A KINGDOME , and TO RETURNE , and he called his ten Servants , and delivered to them ten pounds , and said unto them , occupy till I come . But his Citizens hated him , and sent a Message after him , saying , we will not have this man to reigne over us . And it came to passe when he was returned , HAVING RECEIVED THE KINGDOME , then he commanded these servants to be called unto him , to whom he gave the mony , &c. Then came the first , saying , Lord , thy pound hath gained ten pounds . And he said unto him , well , thou good servant , because thou hast been faithfull in a little , have thou authority over ten Cities , and so proportionable to the rest . But those mine enemies that would not have me reigne over them , bring them hither and slay them before me .

§ . 1 THis Parable was spoken a little before Christs suffering , as appeares by the order of the Story here , and in Mat. 25.

It is pend by Luke , who wrote the Acts , where he carefully reports Christs coming againe , just as they saw him ascend , in relation to the restoring of the Kingdome , of which Christ spake , and the Disciples enquired after , Act. 1.3 , 4 , 5 , 6 , &c. to 12. only saith Luke , Acts 3.21 . The heavens must receive him for a time , and then he shall come from heaven , and cause the restitution of all things , as hath been opened .

§ . 2 The Preface to this Parable is a golden key , to open the curious Cabinet of the meaning of this Parable , that we may not relye upon a meere Allegory ; Christ spake this Parable , because he was night to Jerusalem , and because they thought that the Kingdome of God should IMMEDIATELY APPEARE . It doth not deny the appearing of the Kingdom , Christ is for it , only he is against the immediate ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) the suddaine appearance of it ; he must afore that ( as is the maine sence of the Parable ) goe away into a farre country , viz. to Heaven , and leave talents in trust with his servants , giving them time to imploy them ; and to be so long absent ; that his enemies grow so bold as to send after him with this high affront , they would not have him to reigne over them ; that is ( according to the direct sence ) Some seemingly professours by his long absence , should grow quite carelesse of improving the talents , or gifts of endowments to his honour ; and others by his delay ( as they counted it ) should become professed enemies against him .

§ . 3 But whatever these mistakers dreamed , the truth was , that as the diligent Talenters expected , and accordingly acted , Christ went away to Heaven , not to returne no more , but went thither to take to himselfe a Kingdome , which phrase , viz. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 must signifie a Kingdome peculiar to himselfe , as he is Christ : else how doth he take it or receive it to himselfe ? And being installed into it , he is to returne . He had his Kingdome of grace before he went away , as he oft mentioneth it in his Parables and Sermons ; adding that that his Kingdome was not of this world . And he had the Kingdome of glory as his triumph over his Kingdome of grace , having finished his conquest on the Crosse . So hee needed not to returne to receive either of these Kingdomes . It remains therefore that it is the Kingdome we speak of that he returnes to receive . He went to Heaven ( by ascention ) to possesse the Kingdome of glory , there to be installed into this on earth : That being the originall of this ; or that being the Emperiality , to which this the Tributary , or Province : Or Heaven being the Metropolis , this below the Territories . Sure enough expresse it is , that he went away into a far Country ( which can be no other but heaven , Christ having never travelled bodily out of his owne Country . ) Secondly , that though hee were before his going a Noble-man , and had the Regiment , or Government over a Royalty , he had servants , he had the command of imploying them as he listed ; And had the power of rewarding or punishing as he pleased ; so that the unprofitable servant that improved not his Talent , he cast into utter darknesse , where was weeping and gnashing of teeth ( Matth. 25.30 . ) All which in that Matth. 25.14 . &c. is called the Kingdome of Heaven , that is , the Kingdome of Grace , as appears in the former Parable of the Virgins , the same in sence v. 1. &c. Yet thirdly , it is said , this Noble-man went into a far Country to receive for himselfe another Kingdome , and to returne , vers. 12. where , as his receiving the Kingdome is put before his returning : So on the other side , it is said , He returned receiving a Kingdome , vers. 15. * * Gr. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which Arias renders in redire ipsum accipientem reg●um . ( where his returning is put before his receiving the Kingdome ; ) so that both Kingdomes must be here meant , viz. Christ receiving the Kingdome of glory afore his returne ; and his Kingdome of visible power of reigning on earth after his returne . For meerly his Kingdome of glory in Heaven cannot be here understood , because touching his reigning there , it was in vaine , unpossible , and altogether unlikely for his enemies to send an ambassage after him , saying , They would not have him to reigne over them . And meerly his Kingdome of grace cannot bee here understood , because that is otherwise expressed under the comparison of Talents ( compare Matth 25. ) And moreover it is here distinctly set downe that he is to goe into a far Country , and then actually to receive another Kingdome , partly before he returned , and partly after he returned , even as there is a diversity of actions ; In that Kingdome of Grace , there is mentioned onely the neglect of improving the Talents ; but in this Kingdome of visible power received after his returne , there is an high affront offered , they send a message that they would not have him to reigne . Again , there is diversity of names . The former are called Servants ; The latter are called Enemies . Adde , that there is a different dispensation of justice . The unprofitable servant is put into a darke prison , but the enemies must bee slaine AFORE HIM . Therefore of necessity here must be hinted the Kingdome of Christs visible power . That was it the Jewes expected , yea and the best of them , viz. the Disciples , as we have heard afore , and therefore to that Christ here speaks . And for that Christ did not set up this at his coming in the flesh , delivering them from the Romans , therefore his Citizens his enemies hated him , and sent a message after him . They hated him as in relation of having him to be their visible King , or King of visible Dominion , when they cryed at his arraignment , They had no King but Caesar . And they sent an embassage after him , when after his death in opposition to that kingly-hood they were angry with Pilate for writing in the Title set over him , in Hebrew , Greek , and Latine , THIS IS THE KING OF THE JEWES .

§ . 5 There are also severall other passages in this Parable for Christs visible appearance , and setting up his visible Kingdome of power on earth , yet before the ultimate day of judgement ; As first , His giving to the improvers of their Talents , to one the rule over ten Cities , to another the rule over five Cities . And the Talent of him that had improved nothing , to him that had improved much , all which , compared with the preface of the Parable , touching the appearing of the Kingdome , cannot in any thing well relate to the state of meer supernall eternall glory in the highest Heavens . 2 His causing his enemies to bee slaine afore his face , suits not to Christs meer Kingdome of grace , whose Dominion precisely considered , is in the power of the Gospel . Nor doth it comport and comply with the ultimate day of judgement , when instead of slaying enemies , there is a making them alive . And instead of punishing them before Christs face , there is a sending them away from the presence of the Lord into eternal judgement . But these extremely well agree with Christs appearing to set up his visible Kingdome of power . For then Christ shall destroy his Antichristian , Jewish , and Gentilish , and mixt Turkish enemies with the brightnesse of his appearance , as hath been opened upon 2 Thess. 2. in Sect 4. of this second Book . And shall slay them , corporally , Revelat. 19. latter end .

§ . 6 Indeed the whole Parable appears to them that can leave the commonr ode of Tradition , and wishly minde , and ingeniously weigh the passages and preface thereof , to aime at Christs next coming to set up such a Kingdome , as shall not onely perfect the spirituall deliverance of the Gentiles , but also to performe the temporall deliverance of the Jewes from their dispersion , and corporall miseries . For the naturall current of the Parable runnes thus : Christ being neer Hierusalem , the Jewes thought the Kingdome of God would immediately appeare . Doubtlesse it was far from their thoughts in the captive condition they were now in , to expect the appearance of the Kingdome of glory in Heaven . For the hundreds of promises of their deliverance from the corporall captivity were not fulfilled . And for the Kingdome of grace , these men little minded . And the better sort , viz. the Disciples and Beleevers had seen it appeare already , therefore it is the other Kingdome of Christ , viz. that of his visible power and rule , to deliver them from their corporall enemies , that they supposed would immediately appeare . Now to this , saith Christ , It will not immediatly appeare , but , I must , saith he , first goe into a farre Country ( viz. into Heaven ) and there be instated , and Crowned King , and after that come againe , and actually and visibly reigne ; the meane while , you to whom I have given Talents , that is , have endowed with gifts , must imploy them , and at my return , as a signe of my visible actuall power , I will take account of you , and cause mine enemies that oppose my visible reigning , to bee slaine afore me .

§ . 7 Now at the ultimate day of Judgement Christ receives no Kingdome , but resignes all his Kingdome , Power , and Dominion , 1. Cor. 15.28 .

CHAP. III.

Of five places out of the Old Testament , to prove the visible appearance of Christ to the Church on earth , at the time of her restauration .

SECT. I.

The first place is out of Dan. 7.11 . to end of the Chapter .

§ . 1 THis place we put first , because it doth give much light to the last place afore handled out of the New Testament ; this vision much enlightening that Parable in ver. 26 , 27. the close expounding that Parable , as the Preface , ver. 11 , 12. explaines , that it concernes the time following upon the ruine of the foure Monarchies .

§ . 2 In the eleventh and twelfth verses the foure Beasts , that is , the foure Monarchies are slaine ( as it is expounded after verse 17. The foure great Beasts are foure Kings ) instead of them , Daniel sees in a vision ( ver. 13 , 14. ) One like the Sonne of Man , come WITH THE CLOVDES of Heaven , and came to the Ancient of dayes , and they brought him neere before him ; which notably agrees with that place last spoken of ( Luke 19.11 , &c. ) where it is said , Christ went into a farre Country , to receive to himselfe a Kingdome , and returne . And that visibly ( saith this of Daniel ) with the Clouds , or in the Clouds , as Rev. 1.7 . in way of Preface to this his Kingdome , Rev. 11. Rev. 20. And ( saith Daniel , ver. 14. ) There was given to him that was like the Son of Man , DOMINION , and glory , and a KINGDOME , that all People , Nations , and Languages should serve him . Just as Luke 19.15 . ( according to the Greek ) he returned receiving the kingdom . When he visibly returned , he received a Kingdome here below , else why did he returne ? Adde , that here below he exercised visible destruction upon his enemies ; for it is not said , as of the unworthy Talenter , he cast them into utter darknesse , but he caused them to be slaine afore his face .

SECT. II.

Of the second place of Scripture out of the Old Testament , for Christs visible appearance at the great restauration of the Church .

Jer. 25.5.6 .

Behold the dayes come , saith the Lord , that I will raise unto David a righteous branch , and a King shall reigne and PROSPER , and shall execute JUDGEMENT AND JUSTICE in THE EARTH . In his dayes Judah shal be saved , and ISRAEL SHALL DWELL safely , and this is his name whereby hee shal bee called , THE LORD OVR RIGHTEOVSNESSE .

§ . 1 FIrst , it is evident by the last clause , that the Lord Christ is the person here meant , it being his incommunicable name , Act. 4.12 . 2 Cor: 5. last .

§ . 2 Nextly , It is as apparent by the whole Series of Jeremiahs Prophesie , that this relateth to the times after Judahs Captivity in Babilon , Israel having been carried away captive long afore .

§ . 3 Lastly , It is beyond all objection , that Christ did yet never so reigne upon earth as this Text holds forth , as may be made appeare with few words in these particulars . 1. Christ must reigne and prosper ; That is , must be every way glorious and successefull , so that Judah and Israel shall owne him for their King , and call him , the Lord their righteousnesse . 2 He shall execute justice and judgement in the earth ; it is not said , he shall preach justice or judgement , or execute it in heavenly places , but he shall execute it upon , or in the earth . 3. In his dayes JUDAH shal be saved , and ISRAEL shal dwell safely , viz. being gathered out of all Countries , ver. 3. But the Lord Christ did yet never thus reigne . Instead of reigning , and prospering in the eyes of Israel and Iudah , he was as a branch blasted , a thing accursed , Isa. 53. ver. 3 , 4 , &c. so that the Iewes for the generall dis-owned him , proceeding against him as a Malefactor , guilty of many of the highest Crimes ; and for matters of Iustice and Iudgement in the earth , he refused to meddle with the smallest matters , as to give his opinion touching the Adulteresse , or to divide the inheritance . Nor then , nor yet ever did Israel returne from Captivity , and dwell safely : if wee might say Iudah did , at Christs first coming in the flesh , as we may not , because they were then under the Heathen Roman power as conquered , and tributaries , Luke 3.1 .

§ . 4 Nor may any put this off , with Christs Spirituall reigning , for so he did alwayes from the Creation , but this is in the future tense , hee shal reigne , to signifie his reigning so as never before .

SECT. III.

Of the third Scripture ●●t of the Old Testament , for Christs visible appearance at the great restauration of the Church .

Zach. 2.10 , 11 , 12.

compared with Zach. 14. ver. 4 , 5 , 6 , 7 , 8 , 9. Sing and rejoyce , O daughter of Jerusalem , for loe I come , and will DWELL in the midst of thee , saith the Lord . And many NATIONS shall be joyned to the Lord in that day , and shall be my people , and I will DWELL in the midst of thee ; and the Lord shall INHERIT Judah his portion in the holy Land , and shall CHOOSE JERVSALEM AGAINE . And his feet shall stand in that day upon the Mount of Olives , and the Lord shall bee King over ALL THE EARTH . In that day there shall be one LORD , and his name one .

ZEchary Prophesied after their returne out of Captivity in Babilon , see Zech. 1.1 . compared with 2 Chron. 36.22 . & Ezra , chap. 1. ver. 1. &c. to the end . Therefore this was not fulfilled in their return , for it is spoken of a future time to come .

And Spiritually , God did alwayes dwell among his people , and therefore nor can that be the full meaning of this place .

And when Christ came , and was incarnated , this Text was not fulfilled , for then many Nations were not joyned to the Lord , to be his people ; nor so much as the generality of any one Nation ; the Heathen Romans then inherited the portion of Judah , and filled all Countries with their persons , or powers ; and instead of Christ then choosing Jerusalem againe , he pronounced woe against it , and gave it up to desolation , which accordingly about forty yeares after Christs Passion was fulfilled , Mat. 23. three last , and Matth. 24.1 , 2 , &c. Nor was the Lord King over all the earth , more then he had been before Christs Incarnation . Instead of one Lord over all , there were many .

SECT. IIII.

The fourth place in the Old Testament for Christs personall appearance .

Micha 4. vers. 1 , &c. to 8.

In the last dayes it shall come to passe , that the Mountaine of the House of the Lord shall be established in the top of the Mountaine , and MANY NATIONS SHALL COME , AND SAY , Come , let us goe up to the Mountaine of the LORD , and HEE shall JUDGE AMONG MANY PEOPLE , and rebuke the NATIONS afarre off , and they shall BEAT THEIR SWORDS INTO PLOW-SHARES , NATION SHALL NOT LIFT UP A SWORD AGAINST NATION , neither shall they learne warre any more , but they shall sit every man under his Vine , and under his Fig-tree , and NONE SHALL MAKE THEM AFRAID . In that day I will assemble her that halteth , and will gather her that was driven out , and her that I have afflicted , and I will make her that was cast off a STRONG NATION , and the Lord shal REIGN OVER THEM IN MOVNT ZION , FROM HENCE-FORTH and FOR EVER .

NOw , when was ever this since the Creation ? much lesse was it performed at Christs Incarnation , when the Jewes were under the Roman power , obstinate against Christ , and scattered to this day .

SECT. V.

The fifth place for Christs Personall appearance .

Zephan. 3.14 . to end of the Chapter .

Sing O Daughter of Zion , shout O JSRAEL , the Lord hath taken away thy judgement , he hath cast out thine enemy , the KING OF ISRAEL , even the LORD is in the MIDST OF THEE . In that day it shal be said to Jerusalem , feare thou not , the LORD THY GOD IN THE MIDST OF THEE IS MIGHTY , he will save , he will rejoyce over thee with joy ; I will gather them that are sorrowfull . Behold , at that time I will undoe all that afflict thee , I will gather her that was driven out , and I will get them praise and fame in every Land , where they have been put to shame , &c.

NOw , when was Christ ever so in the midst of Judah and Israel , as to doe thus ? therefore this is yet to be fulfilled .

CHAP. VI.

The close of the second Booke in a generall briefe Discourse of Christs visible appearance to the Saints on earth , afore the ultimate Day of Judgement .

§ . 1 I Have spoken but briefly to the last Scriptures , and shall no longer insist distinctly upon this Head , of proving by peculiar places of Scripture the Personall visible appearance of Christ , at the setting up of his Kingdome before the end of the World , because we shall have many sprinklings of this , in the prosecution of the whole of the point , yet remaining about the Kingdome it selfe .

§ . 2 Only , meane while I would have the Reader observe from the Scriptures that have been alleadged , That Christ must be a King visibly , it must visibly appeare he is a King , or else men that are only sensible will never be convinced ; which is the maine intent of Christs visible appearance , so that the Kings of the earth , that of all men are drowned in sensuality , shall come and submit to his Kingdome , Rev. 21. and elsewhere , as we have heard afore .

§ . 2 And is there not all reason that the King of Kings , the Sonne of Man , should be as compleatly and apparently King , as the Kings that are under him ? They have not onely Authority by Writs , Warrants , Proclamations , &c. to punish or encourage by their Officers , but they visibly are crowned , sit in the Throne , beare the Scepter , and attended upon all just occasions with a visible power . Then it is all equity that Christ also should not onely have sovereigne Authority , but also a visible power , so as he may visibly appeare to his very enemies , to be King over all the earth .

§ . 3 Yea earthly Kings have , as a providentiall care over all their subjects , even to the punishing of the rebellious ; so also have they their secret way of insinuation and ingratiating towards their favourites , and their manifest glorious presence at Court in the Metropolitan and most magnificent place of the Kingdome . Therefore at least no lesse must be allowed to Christ , viz. a providentiall power over all the world : A spirituall efficacie over his Kingdome of grace , or visible Church , and a visible glorious reigning over all his true Saints .

§ . 4 Now Christ is not King in glory in the highest heavens with , and over all his Saints ; for all shall not be there ( according to the common Tenet ) till the Lord Christ hath resigned all his power according to 1 Cor. 15.28 . ) or at least when he hath brought all the elect soules to their bodies by a resurrection , and changed them whom he findes alive at his coming , and so brought them all to ultimate glory , just then he layes downe all his authority . So that he doth not reign with , and over all his Saints in ultimate glory at all .

§ . 5 But he must be a visible King of visible glory over the Church , made very glorious upon earth at his next appearance afore the ultimate judgement , according to the Scriptures aforegoing . A great comfort to the bodies in the grave ; that they shall not there lye so long as to the ultimate judgement , when all the wicked shall bee raised ( as is evident by comparing vers. 2. &c. of Rev. 20. with vers. 8. &c. ) And a great comfort to them alive at his coming , that have waited for him faithfully to the last and worst of the Tragedie of evill times .

§ . 6 I need not speake to the first two Kinglinesses of Christ , viz. Providential of power , and spirituall of grace . But a word will do well here , to the last , viz. his visible glorious appearance before the ultimate day of judgement making all the world sincere , or altogether seeming Saints , and reigning over them as the alone Monarch . He must as visibly succeed in government , he foure mettals ( Dan. 2. ) and the foure Beasts ( Dan. 7. ) both signifying the foure Monarchies ( viz. the Chalde-Babylonian the Medo-persian , the Grecian , and the Roman ) as these foure did visibly precede him in government , Dan. 2.44.45 . The God of Heaven shall set up a Kingdome , which shall never be destroyed , and the Kingdome shall not be left to other people , but it shall breake in peeces , and consume all these Kingdomes , and it shall stand for ever . And all this comes to passe in that the stone ( Christ Jesus ) cut out of the mountaine without hands brake in peeces the iron , the brasse , the clay , the silver , and the gold , Dan. 7.13 , 14. The rest of the Beasts had their Dominion taken away . The Sonne of Man comes with the Clouds , and the Ancient of dayes gave him dominion , and glory , and a Kingdome , that all people , and Nations , and languages should serve him . So that Christ at his next appearance is the fifth Monarchy .

§ . 7 When the Lord spake but little to Eve of his dominion over the seed of the Serpent , and consequently his succour of the seed of the woman , how did he anon , and after , and all along the New Testament begin to act in Types this visible Monarchy ? He appears to Moses in a burning bush , to give a visible signe of his presence to deliver Israel out of Egypt . And appeares to Israel in a pillar of a Cloud , and of fire , sensibly to signifie he was their convoy . They are a Royalty ( as Peter calls them ) but God onely their Monarch . Moses , and after Samuel , were onely Interpreters between them and their Monarch . And therefore when they rebelled against Moses , it is reckoned as a rebellion against God . And when they refused Samuel , it is charged upon them that they refused God to be their Governour . The Arke is placed amidst the Camp , Numb. 2. as the pledge of God to be their Generall . Accordingly they carried the Arke in battell with them ( 1 Sam. 4. ) as having that opinion of it . So verse 4. The people sent for the Arke of the Covenant of the Lord of HOSTS , which DWELLETH between the Cherubims . And so the Philistims conceived . For when the Israelites shouted at the coming of the Arke into the Camp of Israel , the Philistims ( vers. 7. ) are afraid , and they said God is come into the Camp . This Arke led them through Jordan , as it did ( as it is conceived by the most learned ) through the Red Sea . So when Israel was to re-edifie the Temple , and to settle in their owne land after the captivity , Christ appears as a Commander of an Army on horse back with troops behinde him , Zech. 1. And as the Sonne of man sitting in judgement , as a King . Dan. 7. Some will perhaps say these were types of his incarnation . If that so , in some generall semblance ; yet these did more distinctly set forth his visible Monarchy to come . And therefore his incarnation is made a type or platforme of his coming as a Monarch , Act. 1.11 . And therefore as the Prologue to his visible appearance againe as a Monarch to reigne as Revel. 20. he appeares as a glorious King , Rev. 1. with all circumstances to set forth the glory of his Royalty : much more therefore in consideration of all that Christ hath said and done in relation to that in the New Testament , may we expect him to come , and visibly appeare at the setting up of his Monarchy . He tells Pilate he was borne to be a King , and therefore must be a King : But he would not set it up yet , afore his ascention , Act. 1. Hee must first goe into a far Country , and after that receive his Kingdome , as wee heard afore out of Luke 19. Chap. 1. Sect. 7. of this second Booke ; Hee must first ascend up on high , and then hee leads Captivity captive , spiritually , as a Preface to his visible appearance to make the Church spiritually and Corporally glorious , which the Apostle immediately hints in that fourth of Ephes. Untill wee come to a perfect MAN unto the measure of the stature of the fulnesse of Christ , which by and by after that , in the same Chapter hee calls THE NEW MAN WHICH AFTER GOD IS CREATED IN RIGHTEOUSNESSE and HOLINESSE : As alluding to the state of innocent Adam . And therefore as the first Adam did visibly appeare as a glorious Monarch over the visible world , so shall the second Adam , according to the Prophets and Apostles Doctrine in Psal. 8. Hebr. 2. being divine Commentaries on Adams Monarchy , Gen. 1. vers. 26 , 27 , 28. Of which place , God assisting , you shall heare abundantly in the next BOOK .

FINIS LIBRI SECVNDI .

THE THIRD BOOK

PROVING That there shall be a most glorious state of the Church ; and of all things in relation to the Church , and that on earth , yet , before the ultimate day of Judgement .

CHAP. I. The partition of the ensuing Discourse .

HAving cleared the visible appearing of Christ personally ; In the second place we proceed to the proof of his reigning in this visible Kingdome on earth by his mysticall body , his members , the Saints .

Wherein we have two things to doe : 1 To prove , That there is such a Kingdom yet to be on earth , as aforesaid , in the generall Proposition . 2 What that Kingdome will be in the particulars .

We shall manage the first by foure meanes .

1 By Texts of Scripture . 2 By Arguments , drawne from Scripture . 3 By the common consent of all sorts of men , as if a law of nature . 4 By solution of all the maine objections against it .

CHAP. II.

Containing the Scriptures to prove , That there shall be yet on earth before the last Judgement such a Reigning , such a visible Kingdome of Christ , such a glorious state of the Saints , and of all things as is before propounded .

THE drift , scope , and sinues of strength , of all which places , fall into this demonstrative Syllogisme . Those things which are prophesied in the word of God , and are not yet come to passe , must bee fulfilled . But the great sensible and visible happinesse of the Church on earth before the ultimate day of judgement is prophesied in the word of God , both in the Old and New Testament ; Therefore it must be fulfilled that such a state be extant upon earth before the ultimate day of judgement . The major is granted by all that beleeve the word of God . The minor is proved by the ensuing Scriptures .

SECT. I.

The twentieth Chapter of the Revelation fully discussed , with a demonstration of the true meaning of the one and twentieth Chapter , being the exposition of the twentieth .

§ . 1 BEfore we take all the choice places of the whole Scriptures in order as they lye in our English Bibles , I shall pitch the foot of my Compasse ( to draw a right and clear circle ) upon the twentieth Chapter of the Revelation : It being the manner and method of the Holy Spirit to declare things , especially of this nature , gradually , as the Church is meet to heare , the state thereof requires , and the time of fulfilling it drawes neerer , and ●o speaks most and plainliest at last . Many other instances might be given , but that the subject under hand is vast enought of it selfe . All these advantages falling to the share of this twentieth Chapter of Revel. touching the point in hand , as the Catastrophe , result , and designe of all that God hath spoken before in the Old and New Testament , it makes this twentieth of Revel. no lesse then a golden key to unlocke the Bible , especially the Old Testament ; that we may look further into other places of Scripture then meerly to make morall observations out of them , and mean while doe over-looke the Prophetical intent of God in them .

§ . 2 In this twentieth Chapter of the Revel. vers. 1. it is said , AND I saw an Angel come downe , &c. which AND , or ( as the Translator of the Arab. ) furthermore , or as in sense it oft signifies , then , imports that John saw immediately afore something in order to this : what was that ? even that which our late invented distinction of Chapters and verses , puts in Revel. 19. v. 19. I saw ( saith John ) the Beast , and the Kings of the earth , and their Armies , gathered together to make warre against him that sate on the horse , and against his Army ( namely against Christ and his members , or Saints , vers. 11 , 12 , 13 , 14. ) And what was the issue of the War ? That John goes on to tell us in the twentieth verse of this nineteenth Chapter . And the Beast was taken , and with him the false Prophet ( that is the Antichrist either under the notion of humane Imperialty , or of Ecclesiasticall Prophesie , or Teaching ) were cast alive into the lake , &c. And the remnant were slaine with the sword of him that sate upon the horse . AND ( saith John in this twentieth Chap. vers. 1. ) after this , I saw an Angel come downe from heaven , having the key of the bottomlesse pit , and a great chaine in his hand , and he laid hold on the Dragon , that old Serpent , which is the Devill , and Satan , and bound him a thousand years , &c. which can meane no other thing , but Christ and his Saints conquest over the Beast , and the false Prophet , and their Armies on earth , notwithstanding all the power and policy of their seducing Generalissimo , the Devill . Here then in all , is Christ and his Army , and Anti-christ and his Army conflicting , and they conflict with the Sword , and Antichrists Army is slaine with the sword , and so slaine with the sword , that the Fowles were filled with the flesh of them that were slaine , ( chap. 19. verse 20. ) A strange thing to me if any should dreame these things to be done only Spiritually , or in the world to come . There proceeded indeed the sword out of his mouth , that is , Christ bid his Saints to slay them ( which afore and after yee have explained ) but they were materially , or corporally slaine , as the time , weapon , and their buriall in the bowels of Birds challenge that sence ; yea , marke further , the Armies ruine is put in Counter-destruction , or opposition to the ruine of their Chieftain , or Chieftaines , whose destruction was to be cast ALIVE into the Lake , therefore the slaying of the Army with the sword , to be devoured by the Fowles , must signifie a Corporall destruction .

§ . 3 Now this destruction , Chap. 19.20 . cannot be at the ultimate Day of ●udgement , for that day is not till after the destruction of Gog and Magog , ( which is long after the destruction of Antichrist ) vers. 8 , 9 , 10 , 11 , 12 , &c. of this twentieth Chapter , clearly distinguished from that destruction of Antichrist by two notable circumstances , including many other particulars of order , time , place , &c.

¶ . The first Circumstance is , That Gog and Magog warre against the Saints , whiles they are in their injoyment of their glorious peace , after the said Saints had reigned a thousand yeares , ver. 7.8 . when they had been partakers long afore , viz. at the beginning of the thousand yeares of the first resurrection , as a pledge that they should not dye the second death at the second Resurrection , ver. 6. after that they had reigned , and as Kings and Priests , and too with Christ a thousand years , in the same sixt verse none of which particulars can consist with supernal ultimate glory , when Christ himselfe layes downe all his power ( 1 Cor. 15.28 . ) And after they have injoyed this condition a thousand yeares , then , and not till then begins the Gogicall-Magogicall warre , upon which comes the destruction on Gogmagog , ver. 7 , 8 , 9. but the warre of Antichrist in the nineteenth Chapter is , when the Saints are in great trouble ; their bloud had been poured out unavenged till then , vers. 2. the earth corrupted , ibid. The Nations are till now to be smitten , and to be RVLE'D with a ROD of Iron , ver. 15. The Wine presse of the fiercenesse and wrath of God Almighty to be trodden , ibid. with many the like intimations throughout the Chapter , of the different state of the Church now a thousand yeeres before Christ came to destroy Gogmagog , as the sequell of the twentieth Chapter makes the compute .

¶ . The second Circumstance is , That after the thousand yeares of Satans binding , and Antichrists destruction , Satan is againe let loose , he seduceth Gog and Magog , and then the Devill himselfe ( Chap. 20.10 . ) is cast into the Lake of fire , WHERE WERE the BEAST , and the FALSE PROPHET , which had been cast in there formerly , Chap. 19. ver. 20. evidently pointing at the destruction of Antichrist , as finished long afore ; the fore-being there of the Beast , and false Prophet , being made the description of Hell , as sometimes the portion of Hypocrites is the description thereof .

§ . 4 The next passage in this twentieth Chapter of Revelation is , what he saw , in ver. 4. John saw Thrones , and they that sate upon them , and judgement was given to them , and he saw the soules of them that were beheaded for the witnesse of Jesus , and for the Word of God , and which had not worshipped the Beast , nor his Image , neither had received his mark upon their fore-heads , or in their hands ; the meaning of all which you have in the next Chapter , viz. the 21. for vers. 1. it is said , And I saw a new heaven , and a new earth ; little reason to mention earth , if it had been to describe a state in heaven above . The place is taken out of Isa. 65.17 . ( as Peter hints , 2 Pet. 3.13 . We according to his PROMISE looke for new heavens , and a new earth ) I say , out of Isa. 65.17 . where God promiseth unto the Jewes to build new Heavens , and a new earth , but with all mentions their injoying of houses and vine yards . In the second Verse of the one and twentieth Chapter it is said , John saw new Hierusalem , indeed that on earth is old ; but nothing is old in the highest Heavens , so that nothing there can be said to be new , therefore this cannot be meant of that heaven . It is expresse , It comes downe from heaven , therefore it cannot expresse a state in that supernall heaven , even as it followes , PREPARED as a Bride ; which plainly evinceth that it is not meant of ultimate glory , where the Church is not prepared ( that is done in this world ) but perfected ; as vers. 3. it is said , I heard a voyce OVT of heaven , to import , that it was of things not in the supreame Heaven , viz. That the tabernacle of God is with men , where God WILL dwell with them ; which if meant of the supernall Heaven , would have been exprest in a contrary phrase , viz. The tabernacle of men is with God ; for there is no need of a promise to assure us , that in the highest Heavens God will dwell with us . Agreeable to which the fourth verse promiseth , that all teares shall be wiped away ; of which promise , as in relation to the supreame Heaven there was not the least need , since God made it but knowne to the Sonnes of men that they shall inherit that place : all sorts , Christians , Heathens , &c. easily know , and beleeve , that there in that place are no teares , nor cause of teares ; as appeares in the Christians Creed , and the Heathens Doctrines of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and their Elysian fields . Every thing in that Heaven is so good that it cannot be made , ( as in verse 5. ) new , that is , better . No need there , of that in the sixth verse ( either promise or performance ) to give unto him that is athirst of the fountaine of the water of life . It is enough for God to promise that Heaven , as Paul thought it enough to say , Phil. 1. I desire to be dissolved , and to be with Christ ; if we be once there , we shall not thirst . Even as there ( according to ver. 7. ) shall be no striving to overcome , much lesse to overcome that in ver. 8. Feare and unbeliefe , &c. They in the supernall Heaven have overcome all things , therefore all these demonstrate that this Chapter is of a state on earth , not of one in supreame glory ; of such a state on earth it is proper to say , as v. 7. He that possesseth it shal inherit all things ; not only Gods presence , but also all things , though as yet all things are not subject to Christ himselfe , Heb. 2.8 . and he shal be Gods Sonne . For if we beleeve , we now are the Sons of God , afore we come to ultimate glory , then this promised with a shal be , must signifie a future estate ; and on earth , because of other circumstances ( as we are now enumerating ) that are inconsistent with glory in the highest Heaven . In like manner the residue of this one and twentieth Chapter shewes , that the meaning is not of supernall , eternall glory ( according to former common opinion of divines ) as ver. 9 , 10. An Angel shewes John the Bride , the Lambes wife , viz. the great City , holy Jerusalem , descending out of Heaven from God , which cannot possibly be meant of a state in the highest Heaven ; no Angel need tell John , or he us , that the Church shall bee seen in that Heaven when there , it shall be seen without shewing , by all the inhabitants there . Nor is this a direct , but a crosse phrase , to expresse the state of the Church ascended , by its descending out of heaven from God . The soules of the elect must descend , to be united to their bodies on earth , there for a time to inherit all things ( as said afore ) before their ultimate glory . And for that description of New Hierusalem by measures , &c. from ver. 11.22 . can it meane the spanning of Heaven , or the measures of the place of ultimate glory ? The parts and particulars are all too short , and to no purpose ; wee beleeve more then all in this Text , without this Text ; doubtlesse this Geometricall , and Architectonicall Iconi●me , or description is taken out of Ezekiel , from Chap. 39. to the end of the Book , in all the Prophet importing thus much , that Gog the enemy of Israel shall be destroyed , and they themselves shall bee gathered from their captivity and measures out to them their New Testament estate , that it shall be more goodly , and glorious , then all their Old Testament state ; and therefore when John hath this given to him , in Rev. 21. as an exposition of Ezech. 39.40 , 41 , 42 , &c. Chapters , it would be but a darke dreame to apply it to supernall eternall glory , which many circumstances forbid ; for if it be meant of that glory , why ( ver. 14. ) are only the names of the twelve Apostles to be inserted in the twelve foundations , and not the names also of the twelve Patriarchs of the twelve Tribes ? What need was there to tell us ( ver. 11. ) that the place spoken of here hath in it the glory of God , and a light like a Iasper , cleare as Chrystall ? or to minde us , ( ver. 17. ) that the cubits were according to the measure of a man ? or to warn us , ( ver. 22. ) that John saw there no Temple ? and for that in ver. 23 , 24. That God and the Lambe are the light of New Hierusalem , ●nd they that are sazed shal walke in it , and Kings shal bring their glory and honour unto it . I aske any ingenuous man , whether he can ( keeping his reason with him ) apply these things to ultimate happinesse in the highest Heaven ? Is there a walking , or conversation of life in spirituall light ? Is it not a quiet injoying , and beholding the unspeakeable manifestation of Gods speciall presence ? Doe Kings and Princes there goe and come , and bring their honour and glory to heaven ? Or doe they bring ( as ver. 26. ) the glory and honour of Nations unto it ? Thus take altogether , quarrell not peecely with this or that fragment , but take the whole entirely ; and then tell me ingenuously , whether this one and twentieth Chapter can meane any thing but a glorious state on earth before the ultimate Judgement , at which time is rather a destruction , then an extruction , or building ? and therefore this Chapter clearly containes the admirable state of the Church of Jewes and Gentiles for the space of that thousand yeares in the twentieth Chapter , the exposition whereof is the work now in hand , to which we returne .

§ . 5 The third passage in this twentieth Chapter of Revelations is , that the Saints reigne with Christ a thousand yeares , or the thousand yeares . This number of yeares is expressed six times in the first seven verses , twice 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and foure times with an emphaticall Article 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Can any judicious man take this meerly Allegorically , and not Historically , and litterally ? Can he upon good grounds make it to signifie lesse then a thousand yeares ? It is true , a thousand yeares in Gods account ( 2 Pet. 3. ) in regard of his present knowledge of all things , or knowledge of all things as present , and his eternall entity before , and beyond all things , are but as one day , but still a thousand yeares are a thousand yeares in themselves , how ever they be as nothing in comparison of God . But can man make a long time and a short time all one ? Are a thousand yeares to him but as one naturall day , or to the Saints here reigning ? surely then the Saints priviledge of reigning , or the binding of Satan for their sakes , will amount to a very small matter . Then on the morrow , Gog and Magog shall rise against the Saints , for at the end of the thousand yeares they shall rise against them . Or can any considering man make these thousand yeares to signifie more then a thousand yeares , viz. eternity ? the Scriptures have no such phrase ( that I know ) And divers of the Fathers afore the Floud , though in a worse life-cherishing state , lived within a few yeares of a thousand . Is there not a notorious eminent punctum , or point of the beginning , and period of the ending of these thousand yeares ? They begin with the fall of Antichrist , the destruction of his Army ( Rev. 19.19 , 20. ) and the wonderfull binding of Satan , chap. 20. ver. 2. And they end with the loosing of Satan , and the warre with Gog-Magog . Is it possible now that any should referre this to the eternity of supreame glory ? therefore as ver. 4. it must needs be meant of reigning with Christ on earth at least a thousand yeares , properly understood , as it is expounded , Revel. 5.10 . for all the Saints that are found on earth at Christs next coming , never reigned with Christ in heaven ; and after the last Judgement , Christ doth not reigne as Christ , but layes downe all , 1 Cor. 15.28 .

§ . 6 Let us in the next place take some maine particulars of this twentieth Chapter , and compare the mystery of the things , with the history of times ; Johns science with our experience , and see whether we can make these all hold together , unlesse wee understand them of a glorious Kingdome of Christ on earth , before the ultimate day of judgement . We will cull out but three particulars : 1 The resurrection of the Saints , vers. 4 , 5. They must so live , as the dead wicked that while did not live : But the dead wicked did live that while in soule ; therefore the Saints must live more then so , viz. must live that while in soule and body too . Againe the Saints must so live at this first resurrection , as the dead wicked shall at the second resurrection . But the dead wicked shall live in soule and body at the second resurrection ; therefore the Saints at this first resurrection live in soule and body . Let the Reader piercingly weigh the Text , and he shall finde these syllogismes little lesse then demonstrations . As for the difference of grace and non-grace , that difference was made before death in the life time of the Saints and wicked . The second particular is , the casting of the Devill into the bottomlesse pit , and shutting and sealing him in it , that he may not seduce the Nations till the thousand yeers be finished , vers. 3. The third particular is , the letting loose of Satan at the end of the thousand yeers , to seduce all the Nations on the foure corners of the earth , till he gather together an innumerable Army to encompasse the camp of the Saints , the event whereof is , that that Army is consumed with five from heaven . After which immediately begins the last judgement , vers. 7 , 8 , 9. Now wee shall challenge literas omnes , & literatos , all learned books , and men , when in all the one thousand six hundred and fifty yeers of the New Testament by-past , were these three particulars fulfilled . When did the Saints or Martyrs so rise ? For still they have been , and are under persecution , or sore afflictions , in one or other , or severall Nations more or lesse ? When was Satan so bound , and imprisoned , as that he did not seduce the Nations ? For to this day Lutherans , Protestants , Papists , Turkes , Indians , Jewes , &c. are seduced by him in matters of Errour and War . And when was there such an innumerable Army encompassing the camp of the Saints , consumed with fire from Heaven , upon which immediately followed that day of judgement , when the Devill is cast into the lake of fire , a Throne is set , and the bookes are opened , &c. as it is v. 10 , 11 , 12 ?

§ . 7 It is true , some learned men doe say , that the time of Satans binding , that he could not seduce the Nations for a thousand yeers ( to the making of an happy time for the Church so long ) began three hundred yeers after Christ , and so ended one thousand and three hundred yeers after Christ . For say they , at the end of three hundred yeers after Christ the ten persecutions ceased , in which persecution ( say they ) Satan was loose to seduce the world . But those persecutions being ceased , the thousand yeers of the Churches comfortable condition began . So Mr. Brightman ( on Revel. ) and Mr. Fox ( in his book of Martyrs ) onely with this difference , That one of them inserts within the said thousand , by them laid out , the five months mentioned , Revel. 9.5 . as a so long interruption of their described quiet in those thousand yeers ; understanding by those five months certaine yeers , that is , that every day of those five months signifies a yeer , which , according to solary months makes the thousand yeers end an hundred and thirty yeers lower , or according to ●unary months , one hundred and twenty yeers later . Pareus begins the thousand yeers of the binding of Satan , &c. at the destruction of Jerusalem by Titus sixty nine yeers ( as he accounts ) after the birth of Christ ; At which time ( saith he ) the Jewish Temple and Worship ceasing , the great impediment of the Gentiles imbracing the Gospel , was removed : So that this while Satan was bound from seducing the Gentiles , or Nation .

§ . 8 Whence first let the Reader observe by the way , that all these three godly and greatly learned men doe concur and fully agree with us in this , that the meaning of the thousand yeers is literall : That it signifies a thousand yeers properly taken ; yea and to include sensible events , though they differ from us , and from one another in other particulars .

§ . 9 But for the opinions themselves , we cannot agree with them in the beginning of these thousand yeers , and consequently not in their ending .

1 ¶ Not with Mr. Fox , and Mr. Brightmans computation ; First , because they include the ten Persecutions ( which lasted three hundred yeers ) within the time of Satans beng loose and seducing the Nations , preceding the beginning of their account of the thousand yeers , whith ten Persecutions include the Apostles time and the Primitive purest times ; And so by consequence , Mr. Fox , and Mr. Brightman make those primitive times more corrupt , and more seduced then the ages following the ten Persecutions , which is contrary to Rev. 11.1 . and Revel. 12.1 . And contrary to experience out of all antiquity ; that in those times the Church was far more pure generally then ever since . Secondly , because this compute of Mr. Fox , and Mr. Brightman makes the times following the ten Persecutions to begin an happy thousand yeers for the Church , and so to continue to one thousand three hundred yeers after Christ . But this is contrary to experience from all approved antiquity , who doth give us a particular account , that after that little time in the life of Constantine the Great , wherein the Church had some outward peace and prosperity , anon began the black-heresie , and bloody-persecution by the Arians , upon the necke of which followed Pelagianisme , and many other grosse and grievous errours and heresies .

2 ¶ For the computation of Pareus , that cannot stand , for many strong reasons that batter it downe : For first , the Jewish worship did not cease ( as Pareus affirmes ) at the destruction of the Temple by Titus , but doth continue to this day . And instead of the exercise thereof in that one Nation of the Jewes , it is practised by them in their Synagogues in most Nations in Europe , if not elsewhere also , as our Country-Merchants and Travellers are eare and eye-witnesses . If by Jewish worship Pareus doth mean that particular of it , of sacrificing , as if that at least ended at Titus destruction of the Temple , therein also is Pareus mistaken , as most Ecclesiastical Histories , and Chronologies abet us to affirme . For , say these Records when Titus had overthrown the Temple , the Jews sacrificed in the City as neer the ruines of their Temple as they could . Yea when Hadrian , or Adrian the Roman Emperour had destroyed the City , they sacrificed at Mamre , where God appeared formerly to Abraham . Nor was their zeale to sacrificing so extinguished , when Constantine the Great beat them from Mamre : For anon after Constantine , Julian the Apostate the Romane Emperour encouraged the Jewes to returne to Jerusalem , there to re-build the ruines , and offer sacrifice , till fire from heaven discomfited them , which falls far lower then sixty nine yeers after Christ , namely to about three hundred and sixty yeers after Christ : So that this Jewish worship lasted all the time of the ten Persecutions , in which Mr. Fox , and Mr. Brightman say , Satan was let loose , and not bound up as Pareus affirmes . 2 Within this thousand yeers ( of binding Satan ) computed by Pareus to begin at sixty nine yeers after Christ , is found nothing for the Jewes , nor their new Jerusalem , contrary to the scope of all the Scripture ( as we shall hear abundantly after ) which cleerly drives at this , that the call of the Jewes must be a great part of the glory of that state we speake of , and they the principall partakers thereof . 3 In all that thousand yeers which Pareus makes up , beginning at sixty nine yeers after Christ , and consequently ending at one thousand sixty nine yeers after Christ , all things are found to be in a quite contrary estate to Satans binding from seducing . For in those ages were infinite monstrous Heresies and Apostasies ( so well knowne to the learned that I spend not time to quote Historians . ) For beside the Heresies afore touched , there arose within the said thousand yeers ( viz. about six hundred and odd after Christ ) horrid Mahumetisme , spread to this day over a great part of the world . About which time the mystery of Papal iniquity had wrought to a great height : Both increasing for the generall to this day . Both , the one by their Turkish wars , the other by their massacres , having poured out a sea of Saints blood . Now how can wee say with any shew of reason that Satan was bound this while from seducing the world , when he did so potently prevaile ? 4 Where are the Learned , or the Libraries to tell us of the rising , or of the reigning of the Saints , or Martyrs from sixty nine , to one thousand sixty nine after Christ ? 6 If the thousand yeers begin at sixty nine yeers after Christ , and consequently end at one thousand sixty nine there hath been since that a thousand sixty nine to this yeer one thousand six hundred fifty two above five hundred and eighty yeers , which five hundred and eighty yeers cannot be counted a litle season . It is said Rev. 20.3 . After the thousand yeers are expired , Satan shall be let loose a little season : But by Pareus his account of the expiration of the thousand yeers at the thousand sixty nine yeers , Satan since that hath been let loose five hundred and eighty yeers ( as wee have said ) which cannot be reckoned for a little season in comparison of the thousand yeers of Satans binding ( as is Saint Johns sense ) for it is above halfe as much as a thousand yeers . Seventhly , and lastly , If the thousand yeers are so long since expired , where , and when since that expiration hath appeared that after a little season was gathered together Gog and Magog encompassing the Camp of the Saints ( upon a new seducement by the Devil ) and were consumed by fire from heaven , upon which the day of judgement began ?

SECT. III.

The usefulnesse of the Old Testament to the point in hand , touching the glorious state of the Church yet to come .

§ . 1 HAving laid the foundation of the proofe of our Thesis ( touching the glorious state of All things upon earth , yet to come ) in the twentieth Chapter of the Revelation ; Now let us take all the Bible afore us , both Old and New Testament in order , and hear what harmony they make as an Anthem , or Prelude before that glorious Scene begins . The Old Testament laid downe the ground of our hope . The New Testament now so long since Christs coming in the flesh carries on our expectation to look for such a thing . Wee shall cull out of the Old Testament those places that ( to our best light ) are most cleer , and have some touches of explanations out of the New Testament .

§ . 2 And great reason there is to take before us the Old Testament , because the New Testament in speaking of this visible glorious Kingdome of Christ to be on earth , refers us to the Old . As Peter in 2 Ep. Chap. 3. v. 13. refers us to Esa. 65.17 . Wee ( saith Peter ) look for new Heavens , and a new Earth according to his PROMISE , wherein dwels righteousnesse , which promise is that of Esa. 65. Not to repeat things spoken afore , Here is mention of Heavens in the plurall . The one Empyrean Heaven is unchangeable : Therefore Heavens of pure manifestation of Doctrine , of pure practise of Gospel order , of a new state of the Church , of new peoples added to it , of a renovation of all things on earth must be understood . It must be meant of such heavens as God will shake , Heb. 12.26 . spoken by a Jew ( Paul ) to the Jewes ( the Hebrews ) after Christs coming , and ascending . At which time of his presence in the flesh , though he shooke down the vaile , viz. at his passion , and gave the Temple a shake by Prophesie Matth. 24.1.2 . &c. which tumbled it downe about forty yeers after his ascension , yet he had not to that time shaken downe the vaile off the Jewes heart , 2 Cor. 3. Nor hath he to this day , as sad experience testifies . No nor the Iewish worship in their Synagogues practised to this very time . Nor hath he set up things so as they must remaine , instead of the things that are shaken . Therefore Peters promise of new Heavens , wherein dwels righteousnesse , is yet unfulfilled . A phrase too short to reach so high as to advance the commendation of the Empyrean Heaven , as it is impertinent to tell us , that there shall dwell righteousnesse , where , we well know , was never any the least unrighteousnesse . We expect , and must expect by all circumstances upon that place , such a fulfilling of that Promise as shall create , or make new Heavens on Earth , wherein dwels righteousnesse here below , where formerly hath been unrighteousnesse . That place onely can be said to be made new with the inhabitation of righteousnesse , that formerly had no righteousnesse , or little left , it being worne out .

In like manner the same Peter , in 2 Ep. chap. 1. ver. 19. speaking of Christs Kingdome , referres us to the Old Testament , viz. Numb. 24.17 . We have ( saith he ) a more sure word of PROPHESIE , whereunto yee doe well that yee take heed , as unto a light that shineth in a darke place , untill the day dawne , and the Day-star arise in your hearts ; which is taken out of that of Numbers 24.17 . There shal come a starre out of Jacob , &c. out of Jacob shal come he that shal have dominion , &c. At Christs Incarnation this Star Christ did arise on some of their hearts , when the Starre guided the Wise men to goe to the place of Christs birth , and there to worship him , and after , some few gleanings of people beleeved on him . But this while he was but as an evening Star ; Peter saith now after his Ascention , that the time was yet to come that he should be a morning Star , a Sunne upon the hearts of the generality of the Jewes . And it were strange if any wise man should dreame , that at the same instant Christ should call the Jewes , and come to the last Judgement : That in the same moment the black cloud of the day of Doome should cover the world , and the Day-star of the Sonne of righteousnesse should arise on the numerous peoples of the Jewes , scattered in all Nations . Thus in Act. 3.20 , 21. we are referred to the PROPHETS since the WORLD BEGAN to know , and hope for the visible Kingdome of Christ on earth , of which we speake . One of which Prophets ( to speake nothing of Acts 3. having spoken so much in the second Booke ) is Enoch , to whom Jude also referres us , ver. 14 , 15. and quotes his words to supply the losse of his Book . Enoch the seventh from Adam prophesied , Behold , the LORD COMETH with ten thousands of his Saints , to execute judgement , and convince all that are ungodly of all their ungodly deeds , and of all their HARD SPEECHES . Something is in that , that he is numbred a seventh from Adam , a type at least in that , that Christ should come in the seventh Millenary , or thousandth of the whole Age of the world , at furthest . Which seven thousandth is farre nearer then generally we account ( as after , God assisting , shall be demonstrated ) at which time , according to the common consent of the Jewish Talmud , and Rabbins , viz. R. Ketina , R. Schelomo , R. " Kimchi , &c. He shal bring a destruction upon sinne , so as the world shal be refined from the curse , as Gold from the drosse , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and the Lord alone shal be exalted , Isa. 3. And he shal shake the earth as at a day of Iudgement , as Hag. 2.6 , 7. and the Lord shall be for a King , or instead of a King , to , or over all the earth . Then according to Psal. 90. shal be a Sabbath of rest , for a thousand yeares . I give you their owne very words , phrases , and quotations ; a sufficient Commentary on Enoch , who saith , the Lord shall come with Myriads of his Saints . Now after his Ascention Iude alledgeth Enoch , that the Lord shall come ; he doth not say he shall goe away to Heaven , but he shal come from Heaven ; And how ? As a Iudge , to convince and punish all that have persisted to utter hard speeches against Christ , viz. against him himself , or against him in his Saints ; and this must be before the ultimate Day of Judgement , or else what priviledge is it to the Saints ) or , how is Christs power vindicated afore hee lay downe his power ?

§ . 3 So that you may perceive , that this matter in hand is an ancient Tenet , no new thing , as many ignorant of the Prophets make it , and wonder and talke against it . But we in obedience to Christ , do search into the Prophets , and as we are enlightned , and led , as overcome with the truth , so we have , and shall follow .

§ . 4 There is a second reason , leading us into the enquiry of the Prophets , viz. that thereby we may search out the grounds upon which the Iewes build their expectation of the coming of the Messiah , and in what manner they expect his coming , that so we may joyne issue with them in knowledge , hope , and prayer , or otherwise , within our spheare , to help them forward , and the businesse it selfe , against all the opposers thereof . We all , both Jewes and Gentiles , that have been candid enquirers into the Scriptures have from the beginning looked for his further coming , Heb. 11. oft . By faith they saw the promise afar off , and saluted them ( so the Greek . ) And by faith they saw him that was invisible , &c. when he came in the flesh , the generality of the Iewes saw him corporally , but not spiritually , viz. as a man , not as the Messiah . But the generality of the beleeving Gentiles saw him spiritually , nor corporally . The Jewes therefore still expect his coming , that they may see him both corporally and spiritually . And it will be no griefe for the Gentiles , that have seen him spiritually , to see him also corporally . And though he will not come againe to the Jewes to be made flesh , yet hee will come againe to them in the flesh . And this later will be more glorious then the former , the greater containing the lesser , radiating more effectually upon the Jewes , to a greater effusion of teares from them , and infusion of the spirit of Christs grace into them , Zech. 12. which John prefixeth to his Revelation , Chap. 1. v. 7. as the end , Catastrophe , and upshot in a great part of that Revelation , as the fitting of them to entertaine Christs appearance , and to enter into the New Jerusalem .

But this is not all . There is a third reason why we should looke into the Prophets of the Old Testament , there being the maine , and most Types , and Visions used in this Booke of the Revelation : I will at present give but one instance , but a most apt one to our businesse in hand , viz. that in Revel. 20.4 . And I saw Thrones , and they that sate upon them , and judgement was given to them , &c. and they lived and reigned with Christ , &c. which cleerly is taken out of Dan. 7.9 . &c. I beheld till the Thrones were set ( so it should bee translated * * Our last Translat . have mistaken in translating it . The Thrones were cast downe . I suppose they therein tooke Thrones tropically or figuratively for powers , and so they would make this sense of it , the powers ( viz Monarchicall and their appendices ) were cast down , But they were not al down , till after the Judiciary sitting , v. 11. v. 21 , 22. Besides 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as some Chalde copies write it ) signifies material Thrones whereon the Potentates do sit , whether we make the noune to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to be Hemantick , signifying , As it were ( for the Talmud useth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to signifie a material Throne ) or whether we make the noune to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 taking 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for a radical , so it signifies sometimes , a material place wherein to exercise , or act a gift , faculty , or power . And 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as other Chalde copies write it ) , also signifies material Thrones , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies a materiall Throne . So that every way materiall Thrones to sir in , are signified by the words in the Text ; even as the next word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 plainly signifies , were lifted up , advanced , or set up ; so plainly , that I cannot in the least imagine , nor conjecture what shew of reason our last Translators had to render it , The thrones wore cast down . Our old Translation hath it , The Thrones were set up . And most justly : For whether we suppose the root to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies he lif●ed up , he exalted , or was made high , or exalted ( to Schindler ) or whether we make the ●oot to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Pagnin , Arias Montanus , and Hutter affirme , which also signifies he elevated , he exalted , or he , or it was high or elevated ( so Arias Montanus in Apparat. viz. Dict. Syro-chald . ) still our old Translation is right , The Thrones wer set up . And so runs the stream of the most learned Translators in severall languages . Pagnin , and Arias Montanus , Throni clati sunt . The Latine called Hier●ms , Throni positi sunt , the Syriak , subs●llia posita esse . The Arab. ecce sides positae sunt . So the Greek Sept. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ti●dal in his English Translation , The seats were prepared . The best French Translation Interpretee par Jean Diodati hath it les Thrones fuerent posés . Protestant Bruccioli in his Ital. Translation , Furono portate siede , and in his Commentary makes his meaning more plain , Throni suro●o essal●ati . The best High-Dutch , or German Translation by Luther is , Stule gesekt wurden , i. e. The stools or seats were put . And so the last , and best Low-Dutch , Stoclen gesette● werden . So that by all it appears that this was a vision of material Thrones , and of them set up , set , or setled for Divine power to sit upon , which is exceedingly confirm●d by verse 10. and 26. where wee have the sitting of the Judgement , or Judicature . ) and the Ancient of dayes did sit , and I saw , and behold one like the Son of man came with the clouds of Heaven , and came to the Ancient of dayes , and they brought him neer before him . And there was given him dominion and glory , and a KINGDOM &c. And the Kingdome and dominion , and the greatnesse of the Kingdome under the whole Heaven was given to the Saints of the most High , &c. Let us ( for the advantage of the generall worke in hand , and the particular point now under consideration ) weigh these two places together in the semblance of both Visions , in the circumstances of both , and in the samenesse of intents in both .

¶ . 1 In the semblance or likenesse of both Visions in sundry particulars . 1 Semblance ; I beheld till the Thrones were set . And why Thrones in the plurall ? And for whom ? These many Thrones were set ( in the Vision ) ONE for the Ancient of dayes , whose Throne was like a siery flame , v. 9. ANOTHER for the SONNE OF MAN , who came to the Ancient of dayes , and they brought him neer before him , and there was given him dominion , and glory , and a Kingdome , and all people , Nations and Languages to serve him , v. 13 , 14. THE REST for the TEN THOUSAND TIMES TEN THOUSANDS THAT STOOD BEFORE HIM , verse 10. viz. The PEOPLE OF THE SAINTS to whom the Kingdome and dominion , &c. under the whole heaven was given ( under Christ the aforesaid Son of Man ) vers. 27. So Rev. 20.4 . I saw Thrones . The Second semblance is , that in Dan. 7. v. 10. where it followes , The Judgement or Judicature was set , ( which confirmes that our reading of the former verse ) That is , the Judges sate as in the great Sanedrim , as after in vers. 26. and 27. The judgement sitting , the Kingdome , and dominion , and the greatnesse of the Kingdome under the whole heaven is given to the people of the Saints of the most high . In like manner in Rev. 20.4 . it is said by John , I saw ( saith he ) those that sate on the Thrones , viz. those that had been beheaded for the witnesse of Jesus , and those which had not worshipped the beast , &c. nor received his marke , &c. Third semblance is in Dan. 7.22 . Iudgement was given to the Saints of the most High , and the time came that the Saints possessed the Kingdome . In like manner , Rev. 20.4 . it is said , Judgement was given to them , viz. to the Saints aforesaid , that having opposed Antichrist , sate upon the Thrones . As Paul saith , 1 Cor. 6.2 . The Saints shall judge the world . Fourth semblance , in Dan. 7.22 . it is said , The Saints possessed the Kingdome ( viz. under Christ , to whom it is first in order given , vers. 14. ) which cannot be at the ultimate day of judgement , when hee resignes all , and therefore the Saints then have no Kingdome subject to them . Just so it is said , Rev. 20.4 . The Saints lived and reigned with Christ a thousand yeers ; which must be before the ultimate day of Judgement , at which time Iohn saith , Time shall be no more , and Paul saith ( 1 Cor. 15. ) there is no more reigning by any , but by God alone , that then must be all in all . Thus of the Semblance .

¶ . 2 The next thing is the Circumstances , viz. 1 The signall , or note when this shall be , namely when the Sonne of man shall come in , or with the clouds , Dan. 7.13 . In like manner , the signall , or note is in the Rev. Chap. 1.7 . where it is said ( as the general proposition to the whole Prophesie ) Christ shall be seen in the clouds , at his coming to set up this Kingdome , which is explained according to our sense , Rev. 20. v. 1. That Christ comes down from heaven when he restraines Satan , and gives this honour to the Saints of reigning with him . 2 The time it self . The time is saith ( Dan. 7.25 . ) after a time , and times , and halfe a time of the powerful prevayling of Antichrist ( whether ye understand one limb , viz. the Iewish Eastern , the Turk , called vers. 24. that same ANOTHER that ariseth and subdueth three of the ten Kings , or both , viz. the Western , the Christians Antichrist also , viz. the Pope , expressed in the ten hornes or Kings of his Kingdome , v. 24. it makes no matter , if we minde our large discourse afore of the identity of both . ) And sutably in the Revelation 11. it is said , that after the witnesses have Prophesied in sackcloath one thousand two hundred and sixty dayes , because the Woman , the Church was persecuted by Antichrist , Rev. 12.6 . for the space of one thousand two hundred and sixty dayes , which in vers. 24. is called , A time , and times , and halfe a time , because Antichrist had power so long to prevaile , viz. two and forty months , Rev. 13.5 . which is all one with the one thousand two hundred and sixty dayes , or time , and times , and halfe a time , as here meant in the Revelation ; I say after this time and times , and halfe a time , it is here said in that Rev. 11.15 . That the KINGDOMES of this WORLD were become the Kingdomes of the Lord , and of his Christ , and of the Saints sharing in this Reigning , vers. 18. The third circumstance is the order of things in this time , viz. That in Dan. 7. v. 3. &c. to v. 9. There must be foure Beasts come up from the Sea , 1 A Lyon ; 2 A Bear ; 3 A Leopard . 4 A terrible one with iron teeth , and ten hornes , and out of the ten , one little horne , that brake off three of the ten . The foure Beasts , saith Dan. v. 17. are the foure Kings , or Kingly-hoods , Royalties , Emperialties , or Monarchies of the world vers. 23. ( as by severall characters they are described in that Chapter . ) The ten hornes of the fourth Beast are , saith Dan. v. 24. ten Kings , that is , ten Kingdomes under him . All these foure Beasts fall , as the maine of the first by the second , and of the second by the third , so the maine of the third , and the remainder of all the three former , by the fourth , Dan. 7.19.23 . The meaning is , that as the first , the Assyrio-Chaldean Monarchy , whereof Nebuchadnezzar was the Golden-head , in Daniels time , Dan. 2. was broken by the second , the silver Medo-Persian , so this second by the third , the brazen Grecian , and this Grecian , and the remainders of all the other , were utterly subdued by the fourth , the iron Roman Monarchy . From this Roman at the time when it was something weakned , by a dividing of it selfe now the third time , which was about An. Chr. 799. into the Easterne and Westerne Empire , Constantinople being the Royall Seat of Metropolis of that , and Rome of this , the little horne that sprang out of the ten , and became diverse from the rest , brake off three of the ten , ( Dan. 7. v. 20.24 . ) that is , about the yeer one thousand , * * Bucholc . Ind. Chron ad an. 1009. Periodus Judaica inquit Helvic . ad an. 950. circiter . after Christ , the Saracens tooke Hierusalem , and have held it to this day . And about the yeer after Christ one thousand foure hundred and fifty , Mahomet , alias Mahumete took Constantinople , where Constantinus Palaelogus , the last of the Grecian Emperours was utterly overthrown ** ** Bucholc . Ind. Chron. ad an. 1453. & inde ( inquit ) orientis imperium penes Turcas fuit . Sic Helvic . in Chro. Atque hinc ( inquit ) imperium orientis prorsus ad Turcas tran●rit . . So that the Turke plucked up by the roots ( that is wholly subdued to him ) three of the ten Roman hornes or Kingdomes , to wit , Asia , Graecia , and Syria ( of which Jury was a part ) and became absolute Emperour of all the Easterne Empire *⁎* *⁎* Vid. Huet in Dan. 7. v. 8. . But as for the rest of the ten hornes of the fourth Beast , the Roman Empire , being the fourth Kingdome upon the earth , and diverse also from all the Kingdomes , it is said it devoures the residue of the whole earth ( v. 23. ) and shall tread it downe , and break it in peeces . And thus the seven Roman hornes , and the one Turkish Horn subduing three of the ten , shall go on in their dominions , to enslave the generality of the whole earth ; blaspheming God , and making war with the Saints , untill a time , and times , and halfe a time be finished , v. 24 , 25. And then ( v. 26. ) the Iudgement shall sit , and they , i. e. the aforesaid judgement , Iudicature , or Sessions , shall take away the said dominion , and shall give it ( v. 27. ) to the people of the Saints of the most High . Sutable to this Circumstance of order in Rev. 13. 1. &c. There is a Beast rising out of the Sea , that is the Roman Emperiality , or Empire , Antichristed or Papized , that answers to all those foure Beasts in Daniel 7. For this Beast is like a Lyon in his mouth , like a Beare in his feet , like a Leopard in his adorned shining skin , or faire outside : And for his head it is sevenfold , with ten hornes : which ten hornes ( say the learned ) grew all on one head , viz. the last of the seven heads , said to have ten hornes , because so at first , as we said but now ( upon Dan. 7. ) but it hath for continuance but seven hornes , because the Turk ( the King of the bottomlesse pit , Rev. 9.1 . to 12. ) brake off three . Againe , as the Beast aforesaid in Dan. 7. must hurt but for a time , and times , and halfe a time , or dividing of times : So this Beast in this 13 of the Revelation that contains all foure Beasts in Dan. 7. ( because it hath the evill qualities , and Tyrannicall power of all those foure ; And from this one , ariseth the other with one horne , breaking off three of the others ten ) must continue , and have power to doe ( mischiefe ) two and forty months ( vers. 5. of this 13. of Rev. ) which two and forty months is made all one with a time , and times , and halfe a time , Rev. 12.14 .

¶ 3 The last thing wherein the seventh of Dan. and Rev. the twentieth agrees is , in intents , viz. to set forth , that the Saints shall yet have a glorious Kingdome on earth , over which they shall ( under Christ ) there reigne . For seeing both visions agree in forme , and matter , and sense , who can doubt but they must intend the same thing . In that seventh of Dan. it is oft mentioned , and hinted in sundry passages , that the SONNE OF MAN must have the same Kingdome , or dominion , which all the foure Beasts had successively , and he must give it to the Saints , vers. 13 , 14. I saw one like the Sonne of Man , and there was given him dominion and glory , and a Kingdome , that all People , and Nations , and Languages should serve him : His dominion is an everlasting Dominion ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 seculi saith Arias , and oft signifies but for a long time ) expounded presently , everlasting , that is , shall not be destroyed , that is , by any other earthly Monarch , as the other foure destroyed one another , vers. 17 , 18. The foure great Beasts are foure Kings ( expounded here , and verse 24. Kingdomes ) which shall arise out of the earth : But the Saints of the most High shall take the Kingdome , and possesse the Kingdome ( which the other foure Beasts had successively v. 19 , 20 , 21. ) the same is repeated againe with applications of the type or vision , v. 23 , 24 , 25 , 26 , 27. All which was never yet fulfilled ; nor can the ultimate judgement be a time for it . In like manner , Rev. 20. Christ comes DOWN from heaven , v. 1. and chaines up the Devil , and for a thousand yeers . To what end ? Not for a state of glory in the highest heavens above , as all those passages testifie : But that the Saints may rise and reigne with Christ a thousand yeers ( on earth , as it is expresse , Rev. 5.10 . as a part of the proposition to the whole Revelation ; that , and Chapter 1.7 . making up the whole ) I say to reigne in New Jerusalem , which to that end also comes down from heaven , Chapter 21.1 . and so long to reigne , as till Satan bee let loose againe to seduce the Nations , that the ultimate judgement begins , verse 7. to the end of the Chapter . So that what dominion the King of the bottomlesse pit had Rev. 9.1 . &c. to hurt for five months ; and what dominion the Beast had for two and forty months Rev. 13. and both under Satan , while he was loose , that very same in pure substance , though not in the evill quality , the Saints must have under Christ . So that where the Saints were hurt , beheaded and persecuted , even there they must rise , and reigne under Christ a thousand yeers , v. 4. of this 20. of Rev.

§ . 6 Thus you see there is great reason why we should looke into the Old Testament , as well as into the New , for this glorious estate of the Church yet to be on earth . Where note for conclusion of this third Section , That as God gave the Church in the Old Testament a glorious temporal estate on earth , as well as a spirituall , viz. That in Paradise on earth , so by the like reason he will give both to the Church of the New Testament on earth , described in Revel. 21 , &c. as a second Paradise on earth . For the New Testament must not be inferiour , but rather better then the Old , only with this difference , The Old Testament-Church ( being then but in its infancie , had the temporall first , as a type of the Spirituall . The New Testament Church must have the Spirituall first , and the Temporall last , being then made compleatly up , and unto a perfect man according to the stature of Christ , Ephes. 4.

SECT. IV.

Wherein the Promise to Adam , Gen. 1.26 , 27 , 28. paralleled with Psalme the eighth , as the eighth Psalme , with Heb. 2.5 . fully opened , to prove our maine Position , that there is yet to be on earth a glorious state of all things .

Gen. 1.26 .

And God said , Let us make man in our Image , after our likenesse , and let them have dominion over the fish of the Sea , and over the fowle of the Aire , and over the Cattell , and over all the earth , and over every creeping thing that creepeth on the earth , 27. So God created man in his owne Image , &c. 28. And God blessed them , and God said unto them , be fruitfull , and multiply , and replenish the earth , and SVBDVE IT , and have DOMINION over the fish of the sea , and over the fowle of the aire , and over EVERY LIVING THING that moveth on the earth , Psal. 8.1 . O LORD our LORD , how excellent is thy name IN ALL THE EARTH , who hast set thy glory above the heavens . 2. Out of the mouth of babes and sucklings thou hast ordained strength , because of thine enemies , that thou mightest still the enemy , and the avenger . 3. When I consider thy Heavens , the worke of thy fingers , the Moone and the Stars which thou hast ordained . 4. What is man that thou art mindfull of him , and the Sonne of Man that thou visitest him . 5. For thou hast made him a little lower then the Angels , and hast crowned him with glory and honour . 6. Thou madest him to have DOMINION OVER THE WORKES OF THY HANDS , thou hast put ALL THINGS UNDER HIS FEET , &c. Heb. 2.5 . For unto the Angels he hath not put in subjection the WORLD TO COME , whereof we speake . 6. But one in a certaine place testified , saying , what is man that thou art mindfull of him , or the sonne of man that thou visitest him ? 7. Thou madest him a little lower then the Angels , thou crownest him with glory and honour , and didst set him OVER the workes of thy hands . 8. Thou hast put ALL THINGS in subjection UNDER HIS FEET ; for in that hee hath put ALL in subjection under him , he left NOTHING that is not put under him . 9. But now WEE SEE NOT YET ALL THINGS put under him ; but we see Jesus , who was made a little lower then the Angels , for the suffering of death , crowned with glory , and honour , that he by the grace of God should taste of death for every man .

§ . 1 AS Saint Iohn fetcheth in the Notions of the terrestriall Paradise to describe New Hierusalem , ( of which Revel. 21. ) or ( which is all one ) the glorious state of the Church that it shal have on earth before the last Judgement , Revel. 22. or else we shall make John to speake impertinently , for in supreame glory is no need of a river of water , or of streets , or of a tree of Life , or of twelve sorts of fruit , one for each month , or of leaves to heale the Nations , or to make him speake untruly , if any would turne it to an Allegory , of a fountaine of Doctrine , or of more and fresh effusions of the Spirit , or of Christ , to beare any further fruit , he there laying downe all , 1 Cor. 15.28 . ) even so the Prophet David falls upon a divine meditation of the estate of Adam in innocency , to compose a Propheticall Psalme of praise , for what God would doe for his people on earth before the ultimate end of the world , as the Apostle Paul expounds him in the place aforesaid .

§ . 2 Should seem , that though some things by Adams fall were irrecoverably lost , in specie , in their proper kind ( though not vertually and equivalently ) as mans freedome from corporall death , yet other things , as this dominion of man over all things was not so forfeited , but that in Christ first or last it is recovered . And therefore though David knew full well Adams fall , as appeares by Psal. 51.5 . yet looking upon the SONNE OF MAN Christ in this Psalme , he holds up his head and heart , and sings out shrilly this praise , in this Psalme of hope , that this dominion shall be made good to man on earth to the utmost .

§ . 3 For surely there is no imagining of this state to be of Saints in the highest Heavens , that there they should have dominion over the Beasts , Fishes , and Fowls , or over wicked men properly that are then in the infernal Lake , wholly under the sole power of the Prince of Darknesse ; and this was not performed on earth unto Davids time , who from his youth , to his end , was ever and anon in danger of Beasts , or beastiall men , of the Lion , and the Beare , of Goliah , of Saul , of Absolom , of forreigne enemies , &c. Nor was it ever since fulfilled , but that the Saints ( the Members of the SONNE OF MAN ) have been at the same passe , for the generall , with David , or worse , as we have , and shall heare abundantly .

§ . 4 Yet this must be fulfilled visibly on earth , as saith the Psalmist in this eighth Psalme , so as the enemy and avenger among men must bee stilled , ver. 2. And all the Creatures subdued , as it is in the rest of the Psalme , and both so as that the Saints mouthes may be full of praise , according to the forme of this Psalme , and this must be fulfilled too , visibly on earth , saith the Apostle in the said second of Hebrewes , Unto the Angels saith he , ver. 5. God hath not subjected THE WORLD TO COME , of which WE SPEAKE . No , for they are charged to be in subjection to Christ , chap. 1. ver. 6. Nor hath God said to any of the Angels , sit thou at my right hand , * * Mat. 24.14 Luke 2.1 Luke 4.5 Luk. 21.26 Acts 11.28 Act. 17.6 Act. 17.31 Act. 19.27 Act. 24.5 Rom. 10.18 Hebr. 1.6 Heb. 2.5 Rev. 3.10 Rev. 12.9 Rev. 16.14 untill I make thine enemies thy footstool , ver. 13. but this must be fulfilled on earth , to men in Christ through him . For the Apostles first phrase in that fifth verse of the second Chapter , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is spoken with great emphasis , with a double emphaticall Article , sounding as we speake in English , THAT SAME world , even THAT that is TO COME , and yet still meaning a state on earth : for the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( rendered world ) in propriety of signification , signifies the inhabited world , as men inhabite their dwelling houses ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 an house being of the Kindred of the world ) and in common use , it is put to signifie the world on earth ; yea so used by the Holy Ghost in the New Testament at least fifteen times , * * The Greek is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 being the first Aor . of subj . mood , ( as I conceive ) hath the signification of a future . Of this place of Scripture see more in this third Book , chap. 2. Sect. 10. and sometimes in those places earth is adjoyned , for plainer expression , yea used so to signifie the world on earth in most of the said places , as thereby to meane the Roman Monarchy ; the Romans then ruling the whole earth , when the Apostles wrote , as in two of those places ( viz. Luke 2.1 . Act. 11.28 . ) the Roman Emperour is expressed by name . Yea lastly , so constantly used in the New Testament by the Apostles , so to signifie as hath been said , that it is never used to signifie the supreamest Heaven , even as it would have been most unapt for such a signification . So that put all the Apostles first phrase in Heb. 2.5 . together , and the inhabited world to come can signifie no other , but that the Monarchy on earth in the Apostles time under the Romans should be hereafter , before the last Judgement , the Monarchy of Christ , or of the Saints under him . Which the second phrase of our Apostle , viz. of WHICH WEE SPEAKE , doth more explaine and demonstrate . For where did the Apostle speake afore of that world to come , as he intimates in this relative speech , but in Heb. 1. ver. 6. which being read ingenuously , and with an honest plainnesse of interpretation , according to the Greek * * Our Translators in putting AND after the word saith , doe goe against common sense , against the propriety of our English , against the contexture of the Greek , and against the Hebrew text , whence it is quoted . Is it not against common sense , and the idiom of our English to speake thus in a recitall of anothers words , He saith , or he said AND so and so ? What more ridiculous then for us , about to tell the words of another man then to make And the first word of the recitall . In a History of the Old or New Testament , it is a common thing to bring in a party with And he said , but in a quotation it is not tollerable . And t is against the contexture of the Greek , wch plainly runs thus ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which as rendred afore , runs smoothly ; but as our Translatours render , and place the order of words of the whole verse , they do with a vaine tautalogie , as it were joyne to saith two ENDS , for it runs thus , AND againe he saith , AND ; Lastly , our Translatours intimate , as if the latter AND were in the Hebrew , whereas there is no such thing . For the whole place in Psal. 97.7 , is to to a word thus : Confounded he all they that serve graven Images , that boast themselves of Idols , WORSHIP HIM ALL YEE GODS . runs thus ; But when AGAINE he bringeth in , or shall bring in the first begotten sonne into the WORLD , he saith ; Whence they that will grant us least , will yeeld thus much , that would in Heb. 2.5 . must signifie the world on earth , or else they utterly overthrow the Apostles reference there , The world to come OF WHICH WE SPEAKE . But we must by their favour inferre more , viz. that in this , Heb. 1.6 . is mention of the same world to come on earth , else how doth the Apostle , chap. 2.5 . speake all that [ For unto the Angels hath he not put in subjection the world to come ] in forme of a repetition of what he had said afore of the selfe-same matter , which hee no where afore mentions , unlesse in chap. 1. ver. 6. viz. BUT when AGAINE he bringeth in the first begotten into the WORLD , he saith ALSO , or in LIKE MANNER , or LIKEWISE , Let all the Angels of God worship him ; For our Translators have very untowardly , and incongruously put and placed , AND , between saith , and let ; † as they have needlesly , if not prejudiciously to the genuine sence of the verse , put And at the beginning , and altered the order of words of the Greek , which if kept , as we have followed it in our translating , runs exceeding smoothly . Some dictate to us , that Againe must be referred to saith , not to bringing in ; I would , if possible , they had also demonstrated it , to have saved our labour of demonstrating the contrary . The first AND ( seeing they translate it And ) would serve one would thinke to signifie againe he saith . For more surety they have put two Ands , but it is safest for us to keep close to the Originall ( having chap. 2. ver. 5. with many other texts to hold analogie ) which fluently runs ( as we said ) But when againe he bringeth in the first begotten into the world , he saith likewise , Let all the Angels of God worship him ; As to signifie Christs coming againe into the world to come on earth , after the ruine of Antichrist , and all his adherents , as we say , the Old and New world , which was distinguished by the Floud ruining the ungodly , whiles the race of visible Saints still lived . And if all that I have spoken in the Text and Margine doe sufficiently evince , with ponderating unprejudicated men , that so ( as aforesaid ) the Text is rightlier read ; then the Quere will be , when did God ever to this day bring his first begotten Sonne into the world Againe ? when the ninety seventh Psalm was pend , Christ had not been brought in at all in the flesh into the world ( even as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies , as led by the hand . ) And when the Epistle to the Hebrewes was pend , Christ had been brought into the world but once , never since , againe . And for the heavenly Angels of God , they did worship him at his first coming , attending , serving , and admiring his Incarnation ( Luke 2. ) Temptation ( Mark 1.13 . ) Resurrection ( Mat. 28. ) Dispensation of the Gospel ( 1 Pet. 1.12 , ) and Ascention ( Acts 1. ) Christ said , he could have twelve Legions of Angels at his command ; but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Angel in the Revelation signifies also Men-Angles , that is , Magistrates ( as well as Ministers ) so viz. the Angelicall Potentates , Kings , Emperours , Judges , and Powers over men , as the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Elohim ( Psal. 97.7 . quoted by the Apostle † † See more , Sect. 10. §. 2. ) signifies the same ( Psal. 82.1 . ) so that according to the latitude of the words , and the designe of God , all human Principalities , Powers , and Dominions , must submit to Christ , and his Saints under his conduct , command , or government , as well as the Angels then shall give him a more visible and fuller honour ; the Saints being made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 are made able to see it .

But ( that we may returne to Heb. 2. ) this was never yet since Adams fall performed , viz. man so to be over all visibly on earth , as Adam was over all ; which is Davids application in Psal. 8. of Gen. 1.26 , &c. and Pauls explication in this second of Hebrewes , of Psalme 8. * * Some weekes after I had pend these things upon Heb. 2.5 . compared with Heb. 1 , 6. &c. I met with Master Modes Opuscula ( newly set forth ) concurring with me in the Grammer , and sense sense of those places , with his learned reasons , which I have therefore here inserted in the Margin . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ●nim ( inquit ) Terra est , non caelum . At ubi ( inquies ) de hac 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in praecedentibus locutus est Apostolus , ut dicat 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ? Aio ab istis verbis v. 6 cap. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. id est , cum verò ITERUM introduxerit primogenitum [ suum ] in orbem terrae , dicit , &c. Quae enim ex inde ex libro Psalmorum ●d finem usque capitis citantur [ de adora tione Angelorum , de sceptro rectitudinis Dei , de novatione mundi , de hostium sub pedibus conculcatione ] omnia , si Apostolo credimus , ad secundum Christi adv●utum referenda sunt . Admonitio autem , quae 4 primis versiculis cap. 2. haec excipit , per parenthelin est legenda ; versu demum quinto ad propositum redit Apostolus , & prolix●●s exequitur quae dehumanae naturae supra Angelos prerogativa differuerat . Non A●gelis ( inquit ) subjeci● 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 de qua loquimur , Sed [ & de quo ] ali●ubi ●estatus est , Psalmographus dicens , Domine , quid est ●omo quod memor es ejus ; aut ●●lius hominis , quod visita● ? Modico mino●em Angelis fecisti cum , gloria & honore coronasti cum , &c. Et paulò post , Qui verò modico minor Angelis factus est Jesus ( id est , factus homo , qui natura angelica modico inferior est ) videmus propter mortis perpessionem gloria & honore coronatum . Confer Phil. 2. v. 7 , 8 , 9. Arque baec ni fallor , mens Apostoli . Mirabiliter autem nostri versum illum sextum capitis primi transferun● , ut primo Chri●●i ●aventui accommodent , trajiciendo nimirum particulam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 acsi scriptum esset 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cum scriptum sit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , cujusmod● trajectionis exemplum nusquam uspiam ostendi potest . Et praeterea verbum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( praeterquam quod cum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 conjungatur ) futuri significationem habeat , cùm sit Aoristus secund us iubjunctivi : porro notandum Ps. 97. ( unde testimonium illud de Angelis Christum in secundo adventu adoraturis desumptum est ) tam apud Septuagi●ta quàm vulgatum Interpretem hujusmodi Epigraphe praenotatum esse , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Psalmus David quando terra ei restituta est . Quid hoc re● esse dicemus ? An Psalmus quo David Messiam in resurrectione celebrabit ? An quem cecinit postquam ab Absolomo filio pulsus , Regno ●estitutus est ? In Hebraeo hodierno Psalmus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 est . Sed LXX . aut in suis exemplaribus reperisse , aut ex traditione mutuatos addidisse vix dubitandum est ; & ut alios alicubi Psalmorum titulos , qui nunc in Hebraeo non extant . In versione igitur Anglica v. 6 pro [ And AGAINE when he bringeth in the first begotten into the world ] Corrige [ And when he bringeth AGAIN the first-begotten into the world ] or shall bring , &c. Sic v. 8. pro [ unto the Sonne ] Malim [ of the Sonne ] ut antè v. 7. [ of the Angels ] nam eadem sunt verba , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 v. 12. ut & apud LXX , sunt qui legendum existiment 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , facili mutatione . Et ●ta habet Textus Hebraicus in Psal. 102.27 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & Latina vulgata versio utrobique mutabis eos . Ita quoque in Psalmo legit Irenaeus lib. 4. cap. 6. Ita & Tertullianus adv. Hermog. c. 34.

¶ . 1. This was never fulfilled to the Saints since Adams fall , they in the generall were never thus crowned , Psal. 8. ver. 5. with glory and honour . Their enemies and avengers were never thus stilled , Psal. 8. v. 2. The could never yet sing this eighth Psalme as a praise for the things done , but only in hope it shall be done . It is too too apparent before our eyes to this day in the generall state of the universe , that the weeds are ready to eat up , or choak the corn .

¶ 2 And this was not periodically , that is totally and finally fulfilled on Adam in innocency . For first , David pens this Psalme above two thousand eight hundred yeers after , as a Psalme of praise for the Saints . 2 In Adams innocency there was no enemy and avenger stilled , as Psal. 8. v. 2. makes mention . 3 Adam , should seem , was a type of things to come , in that the Apostle makes the eighth Psalme a Prophesie of future events . 4 To Adam in innocency the then present world of the whole universe was not actually subjected ; his actuall dominion was yet within the Territories of Paradise . 5 Much lesse was the inhabitable world to come , subjected to him : For he soon fell , and lost his dominion , which is not yet so actually recovered to the Saints , but that their enemies are more , and mightier then themselves to this day .

¶ 3 Therefore the great knot is , whether this hath been fulfilled to Christ ! The Apostle in this second of Hebrews seems to mee to say , that the things aforesaid were not in his time fully fulfilled to Christ himselfe . For , the things to be put under Christs feet is the WORLD , yea 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the INHABITED World , yea and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the inhabited World TO COME , viz. that was to come after Paul wrote that . And the Apostle doth strongly ( as Pareus observes ) urge out of Psal. 8. v. 8. the universal particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ALL , Thou hast put all things in subjection under his feet for , saith he , in that he put ALL in subjection under him , he left NOTHING that is not put under him . But NOW ( saith the Apostle ) wee SEE NOT ALL THINGS put under him . He appeals ( saith Pareus ) to sense , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But NOW wee doe not YET SEE all things put under him . viz. NOW that Christ is ascended , we see not all things put under him . He is to ascend into Heaven , and there sit at Gods right hand , UNTILL his enemies be made his footstool , Psal. 110.1 . which our Apostle clearly applies to his ascention after his Passion , Heb. 10.11 . Which Untill , plainly signifies , that after his ascention , when Paul wrote , All things were not put under Christs feet ; All his enemies were not made his footstoole ; but the Jewes and Romans still triumphed over his cause all along the story of the Acts , and throughout the ten persecutions ; after that the Arian , and since the Papal and Turkish persecution and Tyranny , triumph over it . What was fulfilled , the Apostle freely and fully expresseth , viz. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. That is ( exactly to the words and order of them ) But him that was made a little while , * * So 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in v. 7. & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , must be distinguished ; see the margin of your Bibles . a little lower then the Angels , we see even Jesus in regard of his suffering of death to be crowned with glory and honour , that he by the free grace of God might taste of death for every man : As if the Apostle should in length of words have spoken out thus much .

The world to come is not to be put in subjection to Angels , but unto Christ ( that is the sense of verse 5. ) but unto Christ the world to come is to bee put in subjection according to the eight Psalme ( as in the application of it in verse 9. the Apostle expounds it of Christ ) But this , saith he , is not yet totally fulfilled ; all things are not yet put under him , onely we see him , for the suffering of death , crowned with glory and honour , which is not a subjection of the INHABITABLE WORLD TO COME unto him ; much lesse of ALL THINGS therein . The Angels are in Heaven as well as he , and so in place , they as well as hee are above the things below . But Christ must have the inhabited world , and All things so subject to him , and ' under him as they shall not be to Angels . So that if we heed the Text , and that which followes , the Apostle tells us , that in one way and sense , Christ is exalted above all , viz. in his possession of the highest Heaven , through sufferings . But withall this is in another place then the inhabited world to come , viz. the world on earth yet to succeed , and upon another account then the precise formall dominion over it , viz. to taste of death for every man . And it was in prosecution of a designe , verse 10. viz. to bring many sonnes to glory , not a perfecting of a thing finished , viz. of the atchievement and attainment of his absolute dominion on earth , over Turkes , Jewes , Papists , and Heathens , &c. But this must be , Christ and his members must have absolute dominion over the world below , in that estate of it that is yet to come . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the habitation of the world is not to be subjected to the Angels ( Heb. 2. v. 5. ) They are but the Churches servants . It is an estate that is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to come after Pauls time , though Christ had before ascended . But it must be subject to MAN , and the SONNE OF MAN , v. 6. God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , made him a little lower , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for a little time . Christ , or Christians were not lower at all then Angels in nature or spirituall condition , but onely in outward dominion and state of life ( Phil. 2. Heb. 2. ) and that but for a little time , till the time of that world to come on earth , which must be before the last day of judgement , for then is not any subjection of any thing to Saints , or Christ ; but he , and so they to lay down all dominion , 1 Cor. 15.28 .

SECT. V.

Wherein the Promises God made to Abraham , Gen. 12.1 , 2 , 3. Gen. 15.4 , 5 , 6. Gen. 17.1 , 2 , 3 , 4 , 5 , 6 , 7. Gen. 18.18 . Gen. 22.18 . paralleled with other promises to his posterity , Gen. 26.4 . Gen. 48.19 . v. 26. and with the Apostles explications and applications of those Promises , Rom. 4. v. 3. to v. 25. Gal. 3. v. 6. to 17. Heb. 11. v. 8. to 17. are discussed , for the cleering of the said generall Position .

Gen. 12. v. 1.

Now the Lord had said unto Abram , Get thee out of thy Country , &c. Verse 2. And I will make of thee a great Nation , and I will blesse thee , and make thy name great , and thou shalt be a blessing . Verse 3. And I will blesse them that blesse thee , and curse him that curseth thee , and in thee all families of the earth shall be blessed .

Gen. 15. v. 4.

Behold the word of the Lord came to Abram saying , This shall not be thine heire , but he that shall come forth out of thine owne bowels shall be thine heire . And he brought him forth abroad , and said , Look now toward heaven , and tell the Starres , if thou be able to number them : And he said unto him , so shall thy seed be . Vers. 6 And he beleeved in the Lord , and he counted it to him for righteousnesse .

Gen. 17. v. 1.

The Lord appeared to Abram , and said unto him , I am the Almighty God , &c. Verse 2. And I will make my Covenant between me and thee , and will multiply thee exceedingly . Verse 3. And God talked with Abram saying , Verse 4. As for me , behold my Covenant is with thee , and thou shalt be a Father of many Nations . * * In the Heb. it is both in the 4. v. & 5. vers . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , A Father of a MULTITUDE of Nations . Neither shall thy name be called any more Abram , but thy name shall be Abraham ; for a Father of many Nations have I made thee . * Verse 6. And I will make thee exceeding fruitfull , and I will make Nations of thee , and KINGS shall come of thee . V. 7. And I will establish my Covenant between mee and thee , and thy seed after thee , in their Generations , for an everlasting Covenant . Verse 8. And I will give unto thee , and thy seed after thee , the land wherein thou art a stranger , all the land of Canaan for an EVERLASTING possession , and I will bee THEIR GOD.

Gen 18.18 .

Abraham shall surely become a great , and a mighty Nation , and all the Nations of the earth shall be blessed in him .

Gen. 22. v. 15 , 16.

The Angel of the Lord called to Abraham , &c. by my selfe have I sworne that in blessing , I will blesse thee , and in multiplying I will multiply thy seed as the starres of Heaven , and as the sand which is upon the Sea-shore , and thy seed shall possesse the gates of his enemies . ver. 18. In thy seed all the Nations of the earth shal be blessed .

Gen. 26.4 .

The Lord appeared to Isaac , and said , I wil make thy seed to multiply as the Stars of Heaven , and wil give unto thy seed all these Countries , and in thy seed shal all the Nations of the earth bee blessed .

Gen. 48. ver. 19.

And his father ( Jacob ) refused , and said , I know it my Sonne , I know it ( that Manasseh is the first borne ) he also shal become a People , and he also shall be great , but truly his younger brother ( Ephraim ) shall be greater then he , and his seed shal become a MVLTITUDE of NATIONS * * Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , THE FVLNESSE OF THE GENTILES , whence the Apostles phrase , Rom. 11.25 . The fulnesse of the Gentiles shall come . ver 20. And he blessed them in that day , saying , In thee shal Israel blesse , saying , God make thee as Ephraim , and as Manasseh , and he set Ephraim before Manasseh .

Gen. 49. ver. 26.

The blessings of thy Father have prevailed above the blessings of my Progenitors , unto the utmost bounds of the everlasting hills , they shal be on the head of Joseph , and upon the crowne of the head , &c.

Rom. 4. ver. 11.

And Abraham received the signe of Circumcision , a seale of the righteousnesse of the faith which he had , yet being uncircumcised , that he might be the Father of all them that beleeve , though they be not circumcised , ver. 13. For the promise that hee should be the Heire of the world was not to Abraham , and his seed through the Law , but through the righteousnesse of faith . ver. 16. Therefore it is of faith , that it might be by grace , to the end the Promise might be sure to all the the seed , not to that only which is of the Law , but to that also which is of the faith of Abraham , who is the FATHER OF US ALL. ver. 17. ( As it is written , I have made thee a father of many Nations , before him ( or like him , as it is in the Margin ) whom he beleeved , even God who quickneth the dead , and calleth those things which be not as though they were ) ver. 18. Who against hope , beleeved in hope , that he might become the Father of many Nations , according to that which was spoken , so shal thy seed be , &c. ver. 22. And therefore it was imputed to him for righteousnesse .

Galat. 3. ver. 5.

He that ministreth to you the Spirit , &c. doth he it by the workes of the Law , or by the hearing of faith ? ver. 6. Even as Abraham beleeved God , and it was accounted to him for righteousnesse , ver. 7. Know yee therefore , that they which are of faith , the same are the children of Abraham , ver. 8. And the Scripture fore-seeing that God would justifie the HEATHEN through faith , preached before the GOSPELL unto Abraham , saying , In thee all Nations shal be blessed . ver. 9. So then they which be of faith , are blessed with faithfull Abraham . ver. 13. Christ hath redeemed us from the curse of the Law . ver. 14. That the blessing of Abraham might come upon the GENTILES . ver. 15. Brethren , I speake after the manner of men , though it be but a mans covenant , yet if it be confirmed , no man disanulleth , or addeth thereunto . ver. 16. Now to Abraham and his seed were the Promises made . He saith not , and to SEEDS as of many , but as of one , and to thy SEED , which is Christ .

Heb. 11. ver. 8.

By faith Abraham , when he was called to goe out into a place , which he should after receive for an inheritance , obeyed , and he went out , not knowing whither he went . ver. 9 , By faith hee sojourned in the Land of Promise , as in a strange Country , dwelling in Tabernacles , with Isaac and Jacob , the Heires with him of the same Promise . ver. 10 , For he looked for a City which hath foundations , whose Builder and Maker is God . ver. 11 , Through faith also Sarah her selfe received strength to conceive seed , and was delivered of a childe , &c. ver. 12 , Therefore sprange there even of one , and him as good as dead , so many as the stars of the skie in multitude , and the sand which is by the sea shore innumerable . ver. 13. These all dyed in faith , not having received the Promises , but having seen them afarre off , and were perswaded of them , and embraced them , and confessed that they were strangers , and pilgrims on earth . 14 , For they that say such things , declare plainly , that they seek a COVNTRY . * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Their fathers Country , a country on earth . ver. 15 , And truly if they had been mindfull of that Country ( viz. Mesopotamia ) from whence they came out , they might have had opportunity to have returned . ver. 16 , But now they desire a better Country , that is , an HE AVENLY : wherefore God is not ashamed to be called their God , for he hath prepared for them a CITY .

NOte first in the generall , That that treasure of Promises of the Old Testament afore recited , how narrow soever they may look to short-sighted men , as if their eye were intent only upon Jewes , Canaan , and men under the Law ; the Divine Apostles , the absolute interpretors of the Old Testament , doe in the places of the New Testament annext , extend their intent , sense , and meaning , unto all Nations of the world , in all Countries on earth , and under the Gospel , and so , as that they were not ( in their judgement ) then compleatly fulfilled , when they wrote ; nor yet are , according to their sense , as the experience of all Generations since doth beare witnesse . The quick-sighted eye , by bare reading over all the places afore collated will soon yeeld this first assertion without any more words of debate on our part .

§ . 2 More particularly , we may evidently see before our eyes the said Old Testament places extended , and intended according to the sense aforesaid by those of the New ; as Gen. 12.1 , 2 , 3 , &c. by Gal. 3.8 . & Heb. 11.8 , &c. Gen. 15.4 . by Rom. 4. ver. 3. ver. 9. ver. 18. ver. 22. Gen. 17.1 , 2 , &c. by Rom. 4. ver. 11 , &c.

§ . 3 And with great justice doth the Apostle so explaine and apply the fore-quoted places to an Evangelicall state under the New Testament , in that those Old-Testament Scriptures have in them so many Evangelicall straines , all harmoniously agreeing to that glorious state we yet expect under the New Testament ; viz.

1 ¶ Spirituall , yet visible salvation , delivered in the expresse terme , forme and tenor of a Covenant , and of the Covenant of Grace , that God will establish his Covenant with Abraham between himself , and him , and his seed after him in their generations , for an everlasting Covenant , to be A GOD UNTO HIM AND TO HIS SEED AFTER HIM , often above repeated , and illustrated and amplified with the plaine expression of Faith , and of righteousnesse of faith , and of Gods accounting faith to the believer for righteousnesse , and of blessing and with such a blessing as comes only through the one , and onely one of the seed of Abraham .

2 ¶ An happy and blessed possession upon the sace of the whole earth , in spight of all their enemies , yea to the ruine of them that should rise up against them , saying , that Abraham in his seed should be Heire of the whole world . And that he would give them Countries , and Nations , and blesse those that blessed them , and curse those that cursed them .

3 ¶ A numerous multiplication of the seed of Abraham both of Jewes and Gentiles , who through that salvation should attaine to that possession . A multiplication of them as the sands of the Sea ( that washeth through all the quarters and Countries of the world ) a multiplication of them as the stars of heaven ( that surround the whole universe ) both of them being innumerable . A multiplication of them into a multitude of Nations , &c. Accordingly of Abraham by Hagar came Ishmael , of whom came the Ishmaelites , Agarens , Hagarens or Hagarites , Itureans and Nabeans , &c. Ps. 83.6 . 1 Chro. 5.19 . * * See Iunius upon that 1 Chron. 5.19 . There came of Ishmael in all twelve PRINCES according to their NATIONS . And they dwelt from Havilah to Shur that is before Egypt , Gen. 25.16.19 . Of Abraham by Sarah , first , came Esau , who is also called Edom , and dwelt in mount Seir , from whom came the Edomites , Idumeans , inhabitants of mount Seir. The fourteen Dukes that came of Esau by his severall wives are particularly named by Moses . Gen. 36.15 . to 20. Secondly , From Abraham by Sarah came Jacob , of whom came the twelve Patriarchs , of whom came the twelve Tribes , ten ( as we usually number ) making the Kingdome of Israel , the other the Kingdome of Judah . Of Abraham by Keturah came ( Gen. 25.1 , 2 , 3.4 . ) First , Zimran , who gave the name to Zamrans , in the Region of Cinedocolpites in Arabia Felix . Secondly , Jokshan , of whom was named Camasa in Syria Palmyrina , alias Palmerene ( Jun. ex Ptolom . Geograph . ) Thridly , Medan , of whom was named the Town Madiana in Arabia Felix ( Jun. ) and the Country of Madianaea on the South of Arabia ( Hieron . ) Fourthly , Midian , of whom came the Midianites ( those arch enemies of the Jews , for which God commanded to vexe them ) of whom was Balaam , ( which gave that wicked counsell against Israel . ) Their maine Country also had from them the name of Madianitis , in the borders of Arabia petraea . But because also some of them dwelt in the Countries adjoyning to the Ishmaelites , therefore they are sometimes called Ishmaelites , though of so different an original , as aforesaid , Gen. 37.25.28 Judg. 7.33 . and 8.24 . Fifthly , There came of Keturah Ishbak , who was the founder of Laodicea Scabiosa in Suria . Sixthly , Shuah , of whom came the Saccai , inhabiting the East part of Syria by Batanaea ( Jun. ) Seventhly Sheba , whose posterity dwelt in Arabia deserta ( Prerer . Jun. ) Eightly , Dedan , of whom came the ‛ Dedaneans , who inhabited ( as Hieron supposeth ) in Aethiopia , or in the Country next to the Idumeans , as it seems to be hinted , Jer. 49.7 , 8. or in Adadi in Syria Palmerene ( Jun. ) Ninthly , Epha , whose Country is named in Isa. 60.6 . and is scituated beyond Arabia , called Saba ( Hieron . l. 17. in Isa. ) Tenthly Epher , of whom , saith Josephus , Africa had its name . Of the rest named in that of Gen. 25. the Countries are not knowne , only they are said in verse 6. to dwell East-ward in the East-Country , that is Arabia , or Syria . So that we see many Kingdomes and Nations , both of Jews and Gentiles , thus far as we have computed , came out of Abrahams loynes , according so the aforesaid promises : and how many Nations since , who is able to reckon ? Now say the above-mentioned Scriptures out of the Old Testament , the multitude of Nations to come of Abraham are to partake of the Covenant as an everlasting Covenant , God to be their God ; Yea ALL the Nations of the earth to be blessed in ABRAHAM , and to be blessed IN HIS SEED , often there repeated .

4 ¶ . The Lord addes in the said Old-Testament quotations , an obsignation , or sealing ( if I mistake not ) of all the three particulars afore mentioned , viz. Of spirituall salvation ; Of an happy possession of the earth ; and of a numerous multiplication in Jewes and Gentiles , over the face of whole earth , accompanied with that salvation , in that their injoyment of that universal possession . 1 Of salvation , he gave them the seale of Circumcision , which was a signe and seal of the Covenant of grace , viz. of the righteousnesse of faith , Rom. 4.11 . And it is said afore in that Gen. 17. that this Covenant , or token of the Covenant should be in their flesh for an everlasting Covenant ; because , as in the substance , God would continue a Seal of his Covenant for ever ( till the Restitution of all things ) as the Covenant it selfe should bee for ever ; still the same salvation should be sealed ; still the same use of the seale , to confirme the assurance of faith ; still upon the same ground of the tenor of the Covenant of grace ( as we shall see after ) onely the matter of the seale to bee changed , viz. the Green waxe of water to be put in the room of the Red waxe of bloody Circumcision . Secondly , Of that happy possession upon the face of the whole earth , he gave them the seale of the seven Kingdomes of the whole Country of Canaan , and that for an everlasting possession , so as still ( as it is annexed ) to be their God . For from the time they first entred Canaan , according to the promise , they were never universally and absolutely expelled out of it ; and shall there keep possession till they be most gloriously restored to the possession of it ; the seed of Abraham , the beleeving Jews , and Gentiles ru●●ng there , and over the whole earth , as long as ever there shall be any habitation on earth , as the Rere of testimonies , yet to march up , shall abundantly testifie . And if any enemies shall rise up against the Nations of Jewes and Gentiles ( the seed of Abraham by faith ) they shall as surely conquer them , as they did the land of Canaan . Thirdly , Of their numerous blessed multiplication , God gives the seale of changing Abrams name to Abraham . He should not be onely Ab-rom , that is , an High-father , but Ab-Rom-Hamon an High-father of a multitude ; even as he changed Sarais name to the same intent from Sarai , my Mistresse , to Sarah , A , or the Mistresse .

§ . 4 Sutably , how are the said promises to Abraham extended in their utmost breadth to his posterity , viz. Isaac , Jacob , Joseph , Ephraim , and Manasseh , Gen. 26.4 . Gen. 48.19 . Gen. 49.26 . quoted afore at large , all sounding of an universall happy dominion over the face of the whole earth .

§ . 5 Consonant to this Old-Testament Plat-forme , doe the excellent Master-builders the Apostles in the New Testament reare the superstructure , with distinct reference to the places and particulars of the Old .

¶ . 1. For Salvation , they often expresse it under the notion of the righteousnesse of faith , and of imputing faith for righteousnesse , and of being blessed through faith .

¶ . 2. For Possession , it is afore expressed by the Apostle , that their leaving of Mesopotamia , their owne native Country , and never returning , though they might , and after that their sojourning in Canaan so long , as strangers and pilgrims in Tents , and Tabernacles , though it was promised them for an inheritance , and doing all this by faith , not seeing the Promise fulfilled by sence , did argue , that they sought a Country , an heavenly one , a City that hath foundations prepared of God , made and built by God . All which , how can we better and safelier expound then by the Scriptures ; which having told us , Rev. 20. we shall reigne with Christ on earth ( as the meaning hath been proved , even where Gog and Magog shall after make opposition ) a thousand yeares ; In the next chapter , viz. 21. they shew us the place and state where , and how , viz. in the New Heaven , and New EARTH , in the holy City , new Hierusalem , coming downe from Heaven , where God himselfe will be with them , and be their God , and all teares shall be wiped away , with many other Characters , and Circumstances ( fully answering to that afore , of Heb. 11. ) Which as we have before demonstrated , cannot be meant of the Highest Heaven , but of a state on earth . The like wherof we have in 2 Pet. 3.13 . that the Saints shall injoy a new earth , according to Gods promise ; which Promise , extant Esa. 65.17 . will not indure to be interpreted , but of a state on earth , as the branches of it evince .

¶ . 3. For Multiplication , As the generality of the world , Jews and Gentiles , have according to the flesh come out of the loynes of Abraham ; so the Apostles exposition of the Promises holds forth , that the generality of the world shall be the Children of Abraham by faith , and blessed in THAT SEED of him , viz. Christ . That they that are of the faith of Abraham , are the children of Abraham ; That God would justifie the HEATHEN through faith , according to the GOSPEL he preached to Abraham ; That the sence of that Promise , In thee Abraham all the Nations of the earth shal be blessed , is , that they that bee of faith , shal be blessed with faithful Abraham ; That the blessing of Abraham shal come upon the Gentiles ; That the promise to Abraham , that he should be THE HEIRE OF THE WORLD was not to Abraham , and his seed through the Law , but through the righteousnesse of faith , that it might be by Grace , to the end the Promise might be sure TO ALL THE SEED , not to that only which is of the Law , but to that also which is of the faith of Abraham , WHO IS THE FATHER OF US ALL.

¶ . 4. For the sealing of all these three likewise in the New Testament , Christ as incarnated , is called the Mystery , or Sacrament ( as some Translate ) of godlinesse , 1 Tim. 3.16 . because in his flesh is the glorious representation of God ( Heb. 1.2 . ) and the effectual communication of the excellencies of God to us , by union with him and us ( Joh. 17.2 . Joh. 1.16 . ) Christ , as testified unto from Heaven , ( Mat. 3.17 . Mat. 17.5 . ) is the sealed one , or the sealing to us , Ioh. 6 27. viz. That he is the only name under Heaven whereby we must be saved ( Acts 4.12 . ) and he , as the meaning of all types , Joh. 1.17 . is the impletion , or fulfilling of all the Promises to us ; take him and take all , 2 Cor. 1.20 . And to the end that we might be more sure of all these , he hath change of names , as a seale , interpreted to that sence , Matth. 1. Immanuel , that is , God with us ( which the Apostle notably applyes to our Salvation , Rom. 8.31 . ) and Jesus ( ibid. Mat. 1. ) for he shal save his people from their sins . And thus Christ is a seale of our Salvation . 2 ¶ . Againe , as Christ the true , or Antitypicall Abraham , or Isaac , is the everlasting Father of all to be saved , Isa. 9.6 . tooke our nature on him ( Heb. 2. ) suffered , and ascended , ( Mat. Chap. 27. Chap. 28. ) so he is a seale , interest , or assurance that there shall be a multiplication of them that shall be saved by him , 1. By his FATHER-HOOD , PATERNITY , or Father-ship , Isa. 53. ver. 10. He shal see his SEED . ver. 11. he shall see the TRAVELL of his soule ; He shal justifie many . Heb. 2.11 . &c. He that sanctifieth , and they that are sanctified are ALL ONE : Behold , I and the CHILDREN which God hath given me , the Children partaking of flesh and bloud , he partook of the same , that through death he might destroy him that had the power of death , that is , the Devil . ver. 16. For he took not upon him the nature of Angels , but the seed of Abraham , for it behooved him in all things to be made like unto his brethren , that he might be a mercifull and faithfull High-priest , to make reconciliation for the sinnes of the people . verse 10. For it became him FOR WHOM ARE ALL THINGS , and BY WHOM ARE ALL THINGS in bringing MANY SONNES unto glory , to make the Captaine of their salvation perfect through SUFFERING . And that we might know that Christ is the seale , or interest , by his taking our nature , not onely to save the Jews ( as in this second to the Hebrews ) but also the Gentiles ; the Apostle discusseth that his taking our nature in another root ( universall to all mankinde ) viz. Adam , called the second Adam , 1 Cor. 15. and mightily extends it as wide as the ruine that came by Adam , Rom. 5. v. 15. If through the offence of one , MANY be dead , much more the grace of God , and the gift by grace by one man Jesus Christ hath abounded to MANY . verse 18. As by the offence of ONE judgement came upon ALL MEN to condemnation , even so by the righteousnesse of ONE , the free gift came upon ALL MEN unto justification of life . 2 He is a seale , or interest of the multiplication of beleevers , by his suffering , Heo . 2.9 . We see Jesus made a little lower then Angels , for , or by ( as it is in the margine ) the suffering of death , crowned with glory and honour , that he by the grace of God , should taste death FOR EVERY MAN . And Joh. 12.32 , 33. And I , if I be lifted up from the earth , will draw ALL MEN unto me ( this he said signifying what death he should dye . ) 3 By his ascention , Act. 1.11 . compared with Act. 3 , 21. This same Jesus , which is taken up from you into Heaven , shall so come in like manner as ye have seen him goe into Heaven , whom the Heavens must receive UNTILL the TIMES of restitution of ALL THINGS , &c.

3 ¶ Christ , by reason of relation and union , is the seale or assurance of the possession , Rom. 8. Coheires with him , Eph. 2.6 . Set in heavenly places with him .

4 ¶ As Christ is the seale , or sealed one of all those three , so also the Holy Spirit , Baptisme , and the Lords Supper , are seals of all those .

The Spirit , Eph. 1.13 , 14. first in generall , is a seale of all the promises , therefore called there , the Spirit of promise , saying , ye were sealed with the Spirit of promise . For as the promise promiseth the Spirit , so the Spirit dictated to the Penmen of the Scriptures to leave us those promises , and the Spirit brings home and applyes those promises to every mans particular heart ( 2 Cor. 3.3 . 1 Thess. 1.5 . ) Secondly , In particular , 1 The Spirit is a seale of salvation , in the same Ephes. 1.13 , 14. After ye heard the word of truth , the Gospel of your SALVATION , after ye beleeved , ye were sealed with the holy Spirit of promise . 2 A seale of multiplication of Believers . For in that respect it is also there called ( as we hinted but now ) the Spirit of promise , in that it is promised . And how ? Thus , that it shall be ( Joel 2.28 . ) poured upon all flesh . A large promise of innumerable effusions . 3 A seale of the possession . So in the same Ephes. 1.13 , 14. ye were sealed with the holy spirit of promise , which is the earnest of your INHERITANCE , untill the redemption of the purchased possession . The redemption of the soules of the Ephesians was past already ; therefore the redemption of the body ( of which the Apostle speaks , Rom. 8.22 , 23. saying , That all the creation , as well as all beleevers , groan after it ) must be meant . The Apostle calls it in the Greek , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The redemption of much businesse , which more sounds of a state on earth , then in the highest Heavens . And that our Coheirship with Christ , Rom. 8. the Apostle Paul there saith , verse 21 , 22 , 23. it must begin on earth . And the Apostle John saith , We must reigne with Christ on earth , Rev. 5.10 . a thousand yeers , Rev. 20.4 . Till Satan be there let loose , and Gog and Magog thereupon make opposition , verse 7.8 , 9.

Next , Baptisme is a seale , as of salvation , ( as all know ) so of the possession , which that innumerable company of Jewes and Gentiles , Exod. 12.37 , 38. passing through the Red sea , Exod. 14. should have , if there baptized beleeved , 1 Cor. 10.1 . &c. wherein God sealed to them among other things , that his power should be Omnipotent , and his mercy indure for ever ( Psal. 136. v. 4. v. 13 , 14 , 15 ) in bringing them to the land of promise .

Lastly , The Lords Supper doth not onely in the elements typifie our spiritual nourishment and cherishment by Christ , but in the posture of sitting signifies our reigning , and judging with Christ , the whole earth , as ruling and judging is oft expressed in Scripture by sitting , Mat. 19.28 . Rev. 4.4 . Rev. 20.4 . even as in Luke 22.29 , 30. Eating and drinking at a table with Christ , is put as a signe of a Kingdome , and sitting on seats or thrones , a signe of judicature .

§ . 6 The summe of this Section is , that there shall come so many out of the loynes of Abraham , both of Jewes and Gentiles , to whom God will be their God , and blesse them over the face of the whole earth , in the seed of Abraham , making them partakers of the righteousnesse of faith , &c. ( as is afore more largely enumerated ) that the generality of the whole world shall become beleevers , and be the governou of the entire universe . All which must be fulfilled as sure as God cannot lie .

§ . 7 But these things in all those promises aforesaid have never yet been fulfilled . The ten Tribes carried away by Salmanazar remaine still scattered among the Heathen , not having received , if ever they heard of the word of faith , the Gospel of Christ . And the two Tribes of Juda and Benjamin , do not to this day acknowledge the New Testament . The Turkes , Arabians , Hagarens , Tartarians , Persians , Indians , &c. have no acquaintance with Christ and salvation . We see not yet all Nations under the Stars , numerous as the sands of the sea , blessed in the seed of Abraham , viz. in Christ , converted to the faith . Some inhabitants of a few spots of ground are called Christians ; but the most , and mightiest Imperialties or dominions know not Christ . Wee see not yet Ephraims posterity ( according to Gen. 48.19 . afore quoted ) to become 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the fulnesse of the Gentiles , or to come in as the fulnesse of the Gentiles , which phrase the Apostle exactly keeping Rom. 11.25 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , untill the fulnesse of the Gentiles come in , and so all Israel to be saved , interprets it of the conversion of the world of Iewes and Gentiles to faith in Christ . But alas , for the posterity of Ephraim , they are not delivered from their captivity temporall or spiritual to this day . Nor is one Kingdome of ten , over the whole world converted unto the faith . Nor is Iosephs posterity blessed ( according to Gen. 49.26 . ) to the utmost bounds of the everlasting Hils , that is ( saith learned Ainsworth ) over the face of the whole earth . Nor have the Hebrews , since the Apostle wrote to them that Epistle , so named , attained any Country , or City , that is heavenly , or built by God , being not converted to this day , as fit for any better condition on earth , or in heaven . And they must be in a better spiritual condition on Earth ( according to the tenour of all the Scriptures ) afore they can be received into Heaven . Of which more after , especially when we come to discusse the 4. Chap. of this Epistle to the Hebrews .

§ . 8 Nor can these things be fulfilled at the last general judgement , being every way inconsistent with that time , being no time then of conversion , or dominion of men , but of confusion of the wicked , and the subjection of all the good , yea of Christ himselfe , as Christ to God , who then is to be all in all , as we have oft minded out of 1. Cor. 15.28 .

SECT. VI.

Wherein the Prophesie in Numb. 24.16 . to 25 is discussed as proof of the generall Position .

Numb. 24. v. 16.

He hath said ( or he assuredly saith ) which heard the words ( or oracles ) of God , and knew the knowledge of the most High , which saw the vision of the Almighty , falling into a trance , but having his eyes open . Verse 17. I shall see him , but not now , I shall behold him , but not nigh ; There shall come a STAR out of lacob , and a Scepter shall arise out of Israel , and shall smite ( or smite thorow ) the corners ( or Princes ) of Moab , and shall destroy ( Heb. * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 shall unwall ) all the children of Sheth . Verse 18. And Edom shall be a possession , Seir also shall be a possession for his enemies , and Israel shall doe valiantly . Verse 19. Out of Iacob shal come he that shall have dominion , and shall destroy him that remaineth of the City . Verse . 20. And when he looked on Amalek , he took up his parable and said , Amalek was the first of the Nations , † † That is , the first of the Nation warred against Israel , Exod. 17. but his latter end shall be , that hee perish for ever . Verse 21. And he looked on the Kenites , and tooke up his parable , and said , Strong is thy dwelling place , and thou puttest thy nest in a rock . Verse 22. Neverthelesse the Kenite ( Heb. Kain * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) shall be wasted , untill Ashur shall carry thee away captive . Verse 23. And he took up his parable and said , Alas , who shall live when God doth this ** ** The Geneva Notes say , Some read , Oh who shall not perish when the enc●●y , that is ANTICHRIST shall set himself up as God . ! Verse 24. And ships shall come from the coasts of Chitim , and shal afflict Ashur , and shall afflict Eber , and he shall perish for ever .

§ . 1 IT will be a faire Preface to what we are to infer from these words to our purpose , if in the first place wee give you the exposition of the Verses above quoted in the words of the Hebrews , Targum , Talmud , and Rabbins , and of the Greek Septuagint . The man that spake this was Balaam , but set downe by Moses as a most sure Prophesie , and therefore shews us what a full manifestation he had from God of this Prophesie , verse 16. It is not unusuall with God sometimes for extraordinary ends to reveale some particular Prophesies to some men at some certaine juncture of time for a present occasion whiles such men are unregenerate . So to Caiphas , Joh. 11.49 , 50 , 51. So to the Sibyls ( of whom afore in the first Book , in the large quotations of Lactantius . ) I say not , that God gives them the spirit of Prophesie , but that God dictated to them some particular Prophesies ; as of this Balaam , it is said the Lord met him , and gave him a charge what he should say ; and so he was enforced by the power of divine providence to blesse instead of cursing . And of this Prophesie we have some touches and phrases repeated in the New Testament , 2 Pet. 1.19 . Until the day-star arise , Rev. 22.16 . I Jesus , &c. am the root of David , &c. and the bright and morning star ; yea , and some of this Prophesie is punctually fulfilled in the Old Testament so long since as Davids time , as wee shall see after .

§ . 2 The matter of the Prophesie is very considerable to our businesse , if we understand it aright , wherein the Hebrews admirably assist ( for of them there cannot be an apter Proverb , Ubi bene nemo meliùs . ) Let us touch with their pen , a little on every clause ; I shall see him ] or see it , * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is the person and thing he prophesies of following , which Sol. Jarchi expoundeth , I see the praise of Jacob , and their greatnesse , but it is not now , but after a time . Chaskuni addeth He prophesieth of David , that is of him in his ultimate generation , Christ , as you shall see the Rabbins by and by , in their Targum , Talmud , and Treatises harmoniously consent . But not nigh ] that is as Jarchi said afore , It is not now , but after a time . And as the Targum or Chalde Paraphrase expounds it , It is not neer , when a King shall arise out of the house of Jacob , and CHRIST shall be anointed of the house of Israel , and shall RULE OVER ALL THE SONNES OF MEN : Marke that expression . It follows , There shall come a star out of Jacob. ] The Greek translate , shall arise , or shine forth , which is applyed to Christ by Peter in the said 2 Pet. 1.19 . afore-quoted , and by Christ himself to himselfe in the above cited Rev. 22.16 . Both places being penned since Christs ascention , and therefore can import no lesse then that it is yet to bee fulfilled , and that before the ultimate day of judgement , at which time it is too late , for Christ to shine as a day star to the Jewes , if he shine not to them afore ; or for the consideration of Christs relation to David , when hee layes downe all relations . But of these things by and by , in the inferences from the said place of Numbers . Of which it follows ; And a Scepter shall rise out of Israel ] that is ( saith the Chalde Paraphrase ) A King shall arise , the Messiah or Christ shall be anointed , that shall RULE ALL THE SONS OF MEN. So that Christ must have his Scepter as well as David , and other Kings . And as his gracious Scepter of righteousnesse over his people , Psal. 45.7 . Heb. 1.8 . So his powerful constraining destroying Rod , or Scepter of Iron over his enemies , Psal. 2.9 . Rev. 12.5 . which two last mentioned places are propheticall of future times , not fulfilled ( should seem ) in the time of Johns penning the Revelation , though that was long after Christs ascention . And he shal smite the corners of Moab , or through the corners of Moab . ] The Greek is , He shall break to peeces the Dukes of Moab † † 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; The Chalde is , He shall kill the Princes of Moab † , and shal unwal the children of Seth ] which the Chalde excellently expounds , That Christ shall have dominion over all the children of men . For Seth being the sonne of Adam , given to him in the room of Abel , slaine ; and Kaines posterity being drowned in the flood , onely Seths posterity remaining in Noah , all the world since that may be truly said to be the children of Seth , as of a secondary Adam , which dominion of Christ over all Kings and Nations is prophesied in Psal. 72.11 . All Kings shall fall downe before him , and all Nation shall serve him . And in Phil. 2.10 . 't is spoken in the future tense * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ( after Christs ascention ) and of all persons and things , not onely of heavenly or spiritual , but of earthly , &c. To this exposition Sol. Iarchi subscribes . All the sonnes of Seth , that is ( saith he ) ALL PEOPLES , which doe ALL come of SETH the sonne of ADAM THE FIRST . We have one Rabbin behinde , viz. Maimony , who in their Talmud † † R. Maimony in Misn . Tom. 4. Treat . of King . c. 11. sect. 1. notably explaines the whole Prophesie of Balaam briefly thus : I shall see him , but not NOW , that is , DAVID , I shal behold him , but not NIGH , this is THE KING CHRIST . There shall proceed a star out of Jacob , this is DAVID , and a Scepter shall rise out of Israel , this is the KING CHRIST , and shall smi●e through the corners of Moab ; this is DAVID , as it is written ( 2 Sam. 2.8 . ) And he smote Moab , &c. And he shall unwal all the sonnes of Seth , this is the KING CHRIST , of whom it is written ( Psal. 72.8 . ) he shall have DOMINION FROM SEA TO SEA . And Edom shal be a possession to David , as it is said , and all they of Edom became Davids servants , 2 Sam. 8.14 . And Seir shall be a possession , this is unto THE KING CHRIST , as it is said , AND SAVIOURS shall come up on mount Sion , to judge the mount of Esau , and THE KINGDOME SHALL BEE THE LORDS . Hobad . v. 21. Thus Maimony , who hath spoken so fully , that I need not but give a light touch on the rest . Verse 18. EDOM shal be a possession . These Edomites ( the posterity of Esau ) became a possession to David , 1 Chron. 18.13 . After that they are to be a possession to Christ , Isa. 63.1 . Who is this that cometh up from Edom , with died garments from Bozrah ? Red with blood sprinkled on his garments , intimating a corporall destruction of the Edomites by Christ . SEIR also shal be a possession . Seir , that is Esau , for there Esau dwelt , Gen. 36. Therefore the Greek render Seir by Esau . So that this clause is all one with the former . Against whom and the rest of the enemies of the Church , the Israelites ( as it follows ) shall doe valiantnesse ( as it is in the Hebrew ) that is valiant acts valiantly , which in effect sometimes signifies victories in War ( 1 Sam. 14.48 . sometimes getting wealth and riches ( Ezek. 28.4 . ) Both here meant , as both goe together , in the case of victory in War ( though the Chalde expresseth rather the later ) which double sense well answers to the name Israel that signifies a prevailing as a Prince with God and men ( Gen. 32.28 . ) And to Psal. 60.14 . Through God we shal do valiantnesse , and he will tread down our enemies . And Heb. 2.8 . God will put all things in subjection under Christs feet , who was the sonne of David , of the seed of Israel . And he shall have dominion ] that is , one of the house of Jacob , as the Chalde expresseth it . So Targum Jonathan saith , And a Ruler shal rise up out of the house of Jacob , which Sol. Jarchi openeth thus : And yet there shal be another Ruler out of Iacob , and he shall destroy him that remaineth out of the City . Of the KING CHRIST hee speaketh thus , of whom it is said ( Psal. 72. ) HE SHALL HAVE DOMINION FROM SEA TO SEA : And shall destroy him that remaineth out of the City ; that is of all Cities , as the Chalde expoundeth it , viz. The Citie of the peoples . Verse 20 , 21 , 22. are plain of themselves . verse 23 , Alas , who shall live when God doth this ? The Chalde explaineth it , Woe to the sinners that shal live when God doth this . Targum Jonathan explaines it thus ; when the word of the Lord shal be revealed to give a good reward unto the just , and take vengeance on the wicked . verse 24 , And Ships shal come from the coast of Chittim , and shal afflict Ashur , and shal afflict Eber , and he shal also perish for ever . The Chalde expoundeth Chittim to signifie the Romans . The old Latine explaines it by Italy ( which is all one in effect , onely the Roman Monarchy was larger then the Imperial Seat of it in the Kingdome of Italy . ) Chittim , or Kitim was one of the sonnes of Javan , the sonne of Japhet , the son of Noah , Gen. 10.4 . His posterity inhabited partly Greece ( viz. Macedonia ) partly ( as Josephus affirmes ) Italy among the Romans , as also Cyprus , and Cilicia . All which places also by turnes were sometime of the Greek Empire , sometime of the Roman Empire . By which reasons Chittim , alias Kitim is sometime taken for the Greeks , sometimes for the Romans , both which took their turnes to afflict the Assyrians , and Eber , that is the Hebrews , or people of Israel . But the Catastrophe and fatall period is , that Chittim shall perish for ever .

§ . 3 Now these promises in their full latitude and extent were never yet fulfilled upon the earth ( as they all import a fulfilling there ) as it easily appears to a quicke eye reviewing the Premises . This same Star CHRIST hath not yet shined upon the hearts of the generality of the sonnes of Iacob , as it is expounded , 2 Pet. 1.19 . Hee hath not yet as CHRIST , ruled as a King over ALL THE SONNES OF MEN , as the Chalde before expounds the Scepter out of Israel , as the Scriptures Psal. 2.9 . backe it . CHRIST hath not yet unwalled ALL THE CHILDREN OF SETH , that is all the children of Adam ( as before made plaine . ) He hath not , that is , brought them off their owne confidences to submit to him , or he hath not had ( as the Chalde expounds before ) dominion over all the children of men ; according as Psal. 72. verse 11. and Phil. 2.10 . confirme it , viz. That all Kings shal fall before Christ , and all Nations serve him , and every knee how and crouch to him . We see to this day for the generall , rather the contrary . CHRIST as KING hath not yet ( as Maimony excellently out of Psal. 72.8 . ) had dominion from sea to sea , no , nor so much as delivered Israel and Judah to this day , from their dispersion and captivity under Turk , Pope , Indians , &c. Exempt from the account but six or seven Nations ( and those petty ones ) of one fourth part of the world , Europe ; with a spot or two of late Plantations in America ; and the whole world of men are not yet so much as Professours of Christ . Nor hath Christ taken vengeance on them to this day . Kitim , alias Chittim , i. e. the Roman Empire , is not yet perished for ever , but to this day partly under the Turk , and partly under the Pope doth mischievously , and mightily oppose Christ .

§ . 4 Nor can a wise man dream that these things shall be fulfilled at , or after the ultimate day of judgement ; for then is a late time for Christ to have dominion over all the sonnes of men . Then Christs Dominion doth utterly cease . And this Text saith , that when God doth this , who shall live ? plainly signifying , that when Christ doth thus as King , and Ruler over all the sonnes of men , advancing his Church , and among them as his great designe , his Israel , there shall be a great corporall destruction of the obstinate enemies of him and them . But the ultimate day of judgement is not the killing , but the making alive corporally all the wicked that ever were since the Creation .

SECT. VII .

Wherein is produced and explained , Deut. 30. vers. 1. to the 10. as another proof of our generall Position .

Deut. 30. ( verse 1. )

And it shall come to passe when all these things are come upon thee , the blessing and the curse which I have set before thee , and thou shalt call them to minde among all the Nations whither the Lord thy God hath driven thee . ( V. 2. ) And thou shalt returne unto the Lord thy God , and shalt obey his voyce , according to all that I command thee this day , thou and thy children , with all thine heart , and with all thy soule . ( Verse 3. ) That then the Lord thy God will turne thy captivity , and have compassion upon thee , and will returne , and gather thee FROM ALL THE NATIONS WHITHER THE LORD THY GOD HATH SCATTERED THEE . ( Verse 4. ) IF ANY OF THINE be driven out unto the OUTMOST PARTS OF HEAVEN , from THENCE will the Lord thy God gather thee , and from THENCE will he fetch thee . ( Verse 5. ) And the Lord thy God will bring thee into the land which thy fathers possessed , and thou shalt possesse it ; and he will doe thee good , and multiply thee above thy fathers . ( Verse 6. ) And the Lord thy God will circumcise thine heart , and the heart of thy seed to love the Lord thy God with all thine heart , and with all thy soule , that thou mayest live . ( Verse 7. ) And the Lord thy God wil put all these curses upon thine enemies , and on them that hate thee , which persecuted thee . ( Verse 8. ) And thou shalt returne , and obey the voice of the Lord , and doe all his Commandements which I command thee this day . ( Verse 9. ) And the Lord thy God wil make thee plenteous in all the worke of thine hand , in the fruit of thy body , and in the fruit of thy cattle , and in the fruit of thy land , for good ; for the Lord wil againe rejoyce over thee for good , &c.

§ . 1 THese words may seem to some of a cursory eye , to say little to our purpose ; but being weighed , they are very ponderous , and wil soon turn the scales . The summe of obeying Gods voyce , and keeping his Commandements , so often here inculcated , is their keeping the Covenant they made with God , chap. 29. viz. As God to be their God , so they to be his people , and ( as it is exprest ) after the tenour of the covenant God made with their Father Abraham , &c. ( Gen 17. ) which was the Covenant of grace , as the Apostle expounds Rom. 4. even as here is mention of Gods bringing them out of Egypt , as a pledge on his part , and an engagement on their part , relating to their redemption by Christ , Hos. 11.1 . Matth. 2.15 . And here amplified by loving the Lord their God with all their hearts , so that it is upon Gospel termes the Lord treates with them ; even as Moses application of them to the Israelites , ver. 11 , 12 , 13 , 14. That the commandement that was given them was not hid from them , nor farre off , neither in the Heavens , to say , who shall goe up , to take it for them , nor beyond the sea , to say , who shall goe over , &c. to take it for them , but it is night● even in their mouth , and in their heart ; I say , Moses application in those very termes is by the Apostle , Rom. 10.8 . called the word of faith .

§ . 2 Now when thus the Jewes shall obey Gods voyce , and doe his Commandements , viz. beleeve the Gospel , being brought unto repentance , ( hinted in the words call to minde , and returning , so expounded , 1 King . 8.46 , 47. Isa. 46.8 . Lam. 3.21 . Luke 15.17 ) partly by afflictions , partly by prosperity called blessings , and curses , then the Lord shall deliver them from all their captivities , when and wheresoever they be .

§ . 3 For Moses aimes not at this or that particular captivity , among Philistims , Aegyptians , Babylonians , or , &c. that had been to little advantage , to deliver them from one captivity , to let them fall into another ; and there to stick for ever . The words of the Promise are of a very comprehensive latitude , viz. if they be driven among all the Nations , ver. 1. or any of them be driven out to the utmost parts of Heaven , ver. 4. The Lord will gather them from all Nations , ver. 3. and will fetch them from the utmost parts of Heaven , ver. 4.

§ . 4 And as the Promise is of a great latitude , so of a great length ; for this gathering of them is promised after the Babylonian captivity , Ier. 29.1 . Jer. 31.10 . and after Christ was come in the flesh , it is delivered as a Prophesie by Saint Johns Exposition , Job . 11.51 , 52. That Christ should gather together in one the children of God that were scattered abroad ; Of a thing to be done in after times , in the fulnesse thereof , compare Rom. 11.

§ . 5 Adde to all the fulnesse of the Promise ; they should be so delivered from all captivities , that all the curses should be on their enemies , and all blessings temporall and spirituall should be on them ; for so it followes , that upon their deliverance out of captivity , If any of them be driven out ( ver. 4. ) unto the utmost part of Heaven , from THENCE will the Lord thy God gather thee , and from THENCE will he take thee . And ( ver. 5. ) the Lord thy God will bring thee into the Lana WHICH THY FATHERS POSSESSED , and he will DOE THEE GOOD , and MVLTIPLY thee above thy fathers ; and ( ver. 6. ) The Lord thy God will CIRCVMCISE THINE heart , and the HEART OF THY SEED , to love the Lord thy God with all thine heart , and with all thy soule , &c. And ( ver. 7. ) The Lord thy God will put all these CVRSES ON THINE ENEMIES . And ( ver. 8. ) thou SHALT RETVRN and HEARKEN TO THE VOYCE OF THE LORD , AND DOE ALL HIS COMMANDEMENTS . And ( ver. 9. ) The Lord thy God will make thee plenteous , or fruitfull IN ALL THE WORKES OF THY HANDS , IN THE FRVIT OF THY BODY , in the fruit of thy CATTELL , in the fruit of thy LAND : ( and marke ) FOR THY GOOD . And the Lord will REJOYCE over thee for good .

§ . 6 Now let the ingenuous Reader confesse , whether ever these promises were thus fulfilled ! For we know not either by Scripture , or History , that ever the Ten Tribes returned from their captivity . And we doe know by the Scriptures , that many of the two Triles returned not with the rest , 1 Chron. 4.21 , 22 , 23. ( read the place exactly ) * * Josephus in his Antiq. asserteth thus much . And we are sure by experience to this day , that thousands of them are in Captivity ( as we may say ) under the Turkish and Romane Empire , and ten thousands of them dispersed among the Indians , and Protestant Christians in Poland , Holland , &c. as Rab. Ben Israel hath given us an account in his Book Spes Israelis , so that the Jewes themselves , not only the unconverted , but some that are converted to Christianity , confesse these things never yet to have been fulfilled , as I my selfe have been an eare witnesse from M. Melos , a Jew of Portugal , converted to the faith .

§ . 7 Much lesse are the Jewes so delivered , as to have their hearts circumcised , to love the Lord their God with all their heart , and to obey his voyce in the Gospel , as the Apostle before expounded ; or to be blessed with all temporall blessings , or to have all the curses put upon their enemies .

§ . 8 Therefore these things are yet to be fulfilled ; for God must be true , ( as the Apostle saith ) though all men ( that deny it ) be lyars . The Jewes must be called , and the fulnesses of them , and the Gentiles must be brought in ( Rom. 11.26 . ) by a deliverer that comes out of Sion , turning away ungodlinesse from Jacob , to the performance of Gods Covenant with them , which the Targum ( called Jonathans ) saith , must be performed by the hand of ELIAS , and by the hand of KING CHRIST ; And indeed a few were converted by John Baptist , and Christ , but the generality of the Jews were in blindnesse after that , in Pauls time , Rom. 21. Besides , what was the conversion of a few , to the fulfilling of the all of these promises in their severall particulars to the all of the Jewes ? As it is said afore , If ANY of thine be driven out unto the utmost part of the heavens , from thence will the Lord thy God gather thee ; and the Lord will make thee fruitfull in ALL THINGS , and for thy good .

§ . 9 And these things must be fulfilled before the ultimate generall Judgement , or else there will be nor time nor place for these things , as to circumcise hearts , to keep Commandements , to inherite Canaan , to be blessed with outward blessings , &c. as is before expressed .

SECT. VIII .

Wherein is alledged , Deut. 32. ver. 15 , &c. to ver. 44. for the proofe of the maine generall Proposition .

In Deut. 32. ver. 15. to ver , 19. are set downe the sins of the Iewes ;

But Ierusalem waxed fat , and kicked , &c. Then he forsook God , &c. they provoked him to jealousie with strange gods , and they sacrificed to Devils , not to God , &c. In ver. 19. &c. to ver. 35. is set downe the wrath and revenge that God would exercise upon them for those sins ; When the Lord saw it , he abhorred it , or despised them , because of the provoking of his sonnes and daughters . And he said , I will hide my face from them , &c. They have moved me to jealousie , &c. and a fire is kindled in my anger , and it shal burne , &c. I wil heap mischiefe upon them , &c. I said I would scatter them into corners , &c. In ver. 35. &c. to 44. is set downe Gods comforting of the Iewes , and his terrour to their enemies , ver. 35. To me belongeth vengeance and recompence ; their ( enemies ) foot shal slide in due time , for the day of their calamity is at hand ; and the things that shal come upon them make haste , ver. 36. For the Lord shal judge his people , ( or shal plead the cause of his people ) * * So Piscator , Causam populi sui age● . and REPENT HIMSELFE for his SERVANTS , when he seeth that their POWER IS GONE , and there is none shut up , or left . Ver. 37. And he shal say , where are their gods , their rock in whom they trusted ? &c. ver. 38. Let them rise up and help you , and be your protection . ver. 39. See now that I , even I am he , and there is no God with me ; I kill , and I make alive ; I would , and I heale ; neither is there any that can deliver out of my hand . ver. 4. For I lift up my hand to Heaven , and say , I live for ever . ver. 41. If I whet my glittering sword , and mine hand take hold on judgement , I will render vengeance to mine enemies , and I will reward them that hate me . Ver. 42. I will make mine arrowes drunke with bloud ( and my sword shal devour flesh ) and that with the bloud of the slaine , and of the captives , from the beginning of revenges upon the enemy . Ver. 43. Rejoyce O yee Nations ( or GENTILES , as the Apostle renders it , Rom. 15.10 . ) with his people ; for he wil avenge the bloud of his Servants , and will render vengeance to his adversaries , and will be merciful to HIS LAND , and to HIS PEOPLE .

§ . 1 THese Sins of the Jewes we have knowne , and those Judgements of God , viz. their power to be gone , and them to see scattered into corners , we see to this day ; but we never saw or heard these Promises fulfilled , according to their Tenor here mentioned .

§ . 2 First , we never knew by Scripture , History , or Experience , that the Nations of the GENTILES rejoyced with the Iewes , as sharers in the same generall salvation , spiritual and temporall , as this Text imports , according to the letter here , and the spirituall extent in Rom. 15.10 . For in Christ , or the Apostles time ( the likeliest time ) this was not effected . A few particular Jews and Proselyte Gentiles ( in the Acts ) are as nothing , to make up Nations of Gentiles , or the generality of the Jews , to which comprehensivenesse this Text amounts . The two great streams ran crosse in this manner : Whiles Christ was on earth , nor he , or his Disciples preached in the way of the Gentiles , but kept close the lost sheep of the house of Israel , Matth. 10.5 . And when the Gentiles received the Gospel , the Jews had refused it , Act. 13.45 , 46. The Jewes generally decryed their Christ with Crucifie him , Crucifie him . And of the Gentiles no Nation became Christian , till after Constantine the Great his time , which was above three hundred yeers after Christs incarnation , and above two hundred yeers after the death of the last of the Apostles . Indeed St. Paul doth in expresse quotation of the 43. vers. of this 32. of Deut. in his Ep. to Rom. Chap. 15. v. 10. assert , this must be fulfilled , that Jewes and Gentiles must rejoyce in the common Gospel-salvation . But withall he had told you before , Chap. 11. that at that present the generality of the Jewes were under spiritual blindnesse , and were so to be , till the fulnesse of the Gentiles were come in , and so they continue blinde to this very day . So that instead of a reciprocal rejoycing in one anothers spirituall salvation , they conceive with great indignation us to bee in an errour , and we with equal sorrow , conceive them to be in an errour . And for temporal salvation , both Jews and Gentiles were as equally interested in the sorrowful defect thereof , in , and after the Apostles time , both being then under the Heathen Roman slavery , and from thence forward were the Gentile Christians bloodily persecuted for three hundred yeers in the ten persecutions , and after under the Pope , as all the Jewes to this day are either dispersed as a despised people , by and among all Nations , or under the Turkish slavery , the more is the griefe of every good Christian .

These premised ( being so apparent ) the next promise not yet to have been performed , viz. of Gods taking a general bloody vengeance on all the enemies of the Jewes ( according to the many , and amplified high expressions in this 32. of Deut. to that sense ) is of it selfe most manifest . For neither the Romans , nor the Turks ( both the grand oppressours of the Jewes , for above this sixteen hundred yeers between them ) are with any signall signe , or considerable marke , destroyed with a corporall destruction . As for the destruct on the enemies of the Jews in the Macchabean warres , it doth not in any proportion amount to the elevation and latitude of these Deuteronomian promises . Wee know all those Heroick attempts of the Jews were soon squatted flat , under after-slavery . The Apostle mentions their sore sufferings in those times , Heb. 11. latter end . Of those warres we may say as in Dan. 11.32 . to 36. The people that knew their God did exploits , they instructed many ( in War , as well as in Religion yet they fall by the sword . And though they are holpen with a little helpe ( little in time , as well as in strength ) yet they fall . And for other victories , wherein the Romans having captivated Jerusalem , according to Dan. 11.36 . the King of the North and South ( Dan. 11.40 . ) that is the Saracens and Turks come and lead that Captivity captive ; the Jewes all this while doe but shift and change their oppressours , but their oppression is not taken away . At the same rate we may value the Holy war , as they call it , managed by Kings called Christians , maintained by a stock gathered first by the order of Templars , next of St. John of Jerusalem , thirdly , of Knights of Malta , to beat the Turke , and to regaine the holy land ; for the Turke keeps his footing to this day , with inlargements . Christian Kings have been so busie in bangling with them of their owne Religion , that whiles they divide , that grand Blasphemer most insolently reignes as the greatest Monarch now on earth .

§ . 4 Therefore wee conclude that this place of Deuteronomy is not fulfilled till that come to passe , in Rev. 19.20 , 21. That when the Beast and the Kings of the earth , and their Armies made war against Christ : the Beast was taken , and with him the false Prophet , and cast alive into the lake , &c. And the remnant were slaine with the sword , and the fowles are filled with their flesh ; So that according to the intent and termes of this Text of Deut. 32. there is an avenging of all the servants of God , viz. of Jews and Gentiles , and a totall corporall ruine of all their enemies yet to be performed . Of which sort of destruction there is none such at the ultimate judgement . As it can be of no use to the fulnesse of Iewes and Gentiles , if it come not afore ; therefore they must have it afore , that they may , as is said afore , joyntly rejoyce together in each other .

SECT. IX .

Wherein is considered the words of Nehemiah , Chap. 1. v. 8 , 9 , 10 , 11 For proof of the maine of the general Proposition .

Nehemiah 1.8 .

Remember , I beseech thee , the word that thou commandedst thy servant Moses , saying , If ye transgresse , I wil scatter you abroad among the Nations . Verse 9. But if ye returne unto me , and keep my Commandments , and do them , though there were of you cast out to the utmost part of Heaven , yet will I gather them from thence , and wil bring them into the place that I have chosen to set my name there . Verse . 10. Now these are thy servants , and thy people , whom thou hast redeemed by thy great power , and by thy strong hand . Vers. 11. O Lord , I beseech thee , let now thine eare be attentive to the prayer of thy servant , and to the prayer of thy servants , who desire to fear thy name , and prosper thy servant this day , and grant him mercy in the sight of this man . For I was the Kings Cup-bearer .

§ . 1 THese words , we see , are spoken by Nehemiah to God in prayer . He plants the footing thereof upon Gods promise , quoted out of Deut. 30. v. 1. to 10. ( discussed but now Sect. 7. ) viz. That though God should for their sinne scatter the whole Nation of the Jewes , consisting intirely of twelve Tribes ( for in that mighty body they were , when Moses wrote that of Deuteronomy ) and disperse them among al● the Nations , and cast them out unto the utmost part of Heaven , yet that God had promised hee would gather them from thence , and would bring them into the place that hee had chosen to place his name there .

§ . 2 So that this great Saint Nehemiah , layes the great foundation of his faith in prayer for the restoring of the Jewes upon that promise of God , delivered by Moses ; wherein his supplication is an exact directory-application , how we should understand that place of Moses , as a thing not fulfilled to this day .

§ . 3 Nehemiah looks beyond the deliverance from the Babylonish Captivity set on foot by Cyrus , and beyond the returne of the Two Tribes . As whiles he was in the Babylonish Captivity for so many yeers , his soule lived by faith on this promise , that he and the rest of his brethren of the two Tribes should be delivered ; so now that the Two Tribes are returned , he still urgeth that promise to perfect the whole worke , in what of the latitude and extent thereof , it was yet unfulfilled . Nehemiah , should seem , was cleer in that sense of perfecting the returne of the whole twelve Tribes , and to have a better settlement in their owne land , then this Embryon of imperfection in the present state of Two Tribes returned did represent ; and according to that sense his faith is strong , and his prayer fervent .

§ . 4 In all which Nehemiah was very right , we our selves being judges . For as the threat was of the twelve Tribes in one entire body , Deut. 28. and pressed Chap. 29. So the promise Chap. 30. is to them all , and touching all Captivities , as it is cleerly held forth in severall expressions , both in Deut. 30 , and in this first of Nehemiah , of scattering them among the Gentiles , or among all the Nations , or of casting them out to the utmost part or end of Heaven , and of gathering them thence , and fetching them thence . For if the Jewes in any of the Captivities that were to follow Moses his words , either Philistian , Syrian , Egyptian , or Babylonian , should sticke fast , and never be delivered , Moses his promise , and Nehemiahs faith and prayer should come all to nothing . And if God deliver some of them from all these Captivities , and not all of them from all , and from any other that should follow after , or continue beyond the fore-named Captivities , Nehemiahs faith , hope , and prayer should not be answered , nor his desires satisfied , though wrought in him by the extraordinary working of the Spirit of God .

§ . 5 But Nehemiah is confident upon this promise , that his faith , hope , and desires in this prayer shall be fulfilled , and therefore is he so fervent in urging the said promise now after the two Tribes had been returned out of Babylon at least these twelve yeers ( for their return was about the 3514 yeer from the Creation . And Nehemiahs journey to Hierusalem which he began with his prayer , was not till Anno mundi 3527. ) The good man had in his eye , not onely the building of the walls of Hierusalem ( which was but a small matter in comparison ) but the returne of the Ten Tribes also , which had been carried away afore into Captivity into Assyria , and still continued , when Nehemiah prayed , in that Captivity in Halah and Habor , by the River Gozan , Cities of the MEDES , 2 Kings 18.9 . &c. For there still they are in Nehemiahs time , as appears by the Genealogies of them of the Two Tribes that returned , Ezra . 2. Nehem. 8. Among whom the Pedigree of the Ten Tribes is not found .

§ . 6 Indeed the Two Tribes in the greatest part were returned , as an earnest , or first fruits of the returne of the rest , and for assurance of Christs coming of Judah ( where God continued them till that was done , Christ was born , for time and place , &c. according to the Prophets . ) But this is short of gathering the twelve Tribes from among all Nations , and from the utmost end of Heaven . The Two Tribes were brought from Babylon to Jerusalem , which , they say , are distant the one from the other about six hundred miles . But what is this in comparison of Media , and Persia towards the North and North-East of the world , the length or ends of Heaven being counted from the North pole to the South ? or what is this to the gathering of them , and since of the Two Tribes also , in the greatest part scattered among all Nations ( as Rab. Ben. Israel , and our experience do shew ) to fetch them from thence ?

§ . 7 Therefore we conclude , as Nehemiah prayed , beleeved , and hoped , so we to this day see , that Moses his promise ( urged by Nehemiah ) is not the one halfe fulfilled . But it shall . The Saints prayers and hopes are not lost , though sometimes long sown , ere they come up . The Apostles prayer for the conversion of the Gentile Kings and Nations , Act. 4. was answered in Constantine the Great his time , though three hundred yeers after . And the prayers of the Saints under the Altar , Rev. 6. shall be answered , though now since above one thousand and five hundred yeers they are not fulfilled .

SECT. X.

Wherein severall places of the Psalmes put together into a method , according to their aspect towards our maine Position , are taken into consideration for the confirmation thereof .

There are three maine Heads of our Position , most pathetically and emphatically prophesied , and promised in the Psalmes .

1 The UNIVERSAL power of Christ , both conversive , and coercive over the whole WORLD , and correlatively , the UNIVERSAL subjection of all the WORLD to Christ , either by consent , or constraint . 2 The JUST TIME of fulfilling this . 3 That when this is done , the Saints are to INJOY a Sabbatisme on earth .

§ . 1 TOuching the first , we have many passages of severall Psalmes , which , partly in their owne nature , and partly by the Apostles quotations , explications , and applications , are so curiously wreathed together , that in that posture wee shall consider them .

1 ¶ The second Psalm , with a touch of the eighth is the leader ; which because it is so familiar to most Readers , I shall not need to write it out , but onely quote it according as occasion requires . It is all along in matter and stile notably accommodated to our worke in hand . It is spoken to Jewes and Gentiles , v. 1 , 2. and v. 8. and in those lines it is carried by the Apostles , through their times , to those in after-Generations , Act. 4.24 . The occasion whereof was , that the Jewish Commonwealth and Government then being mixt with the Roman power , so that both of them joyntly concurring , did put to death Christ , and persecute the Apostles , the Apostles thereupon convert the second Psalme , with a part of the eighth Psalme ( for I suppose there is recorded but the summe ) into a prayer , and doe turne the bent of that their prayer both upon Jews and Gentiles . They lift up their voyce to God with one accord , and said , Lord , thou art God , which hast made Heaven and Earth , and the Sea , and all that in them is &c. ( as it is Ps. 8. ) who by the mouth of thy servant David hast said ( Psal. 2. v. 1. &c. ) why did the HEATHEN rage , and the PEOPLE imagine vaine things ? The Kings of the earth stood up , and the Rulers were gathered together , against the Lord , and against his Christ . For of a truth against thy holy childe Jesus , both HEROD and PONTIUS PILATE , with the GENTILES , and people of ISRAEL were gathered together , for to do , &c. And now Lord behold their threatnings , &c. Both which Psalmes are prophetical of our point . The eighth Psalme we opened afore , and now we shall the second , out of both which Psalmes ( though Luke records the story but briefly , onely giving a touch upon the beginning of both ) the Apostles , no doubt , urged in their prayer , whatsoever was in them pertinent to their desire of the advancing Christ , there being farre apter pertinences to that in the sequel of those Psalmes , then in the beginnings . The summe of their desire is , that God according to his promise in Psal. 2. Psal. 8. would set up the power and glory of Christ unto a predominancy over Jews and Gentiles , notwithstanding all their fierce opposition at present . And for a testimony that God did allow their application of those Psalms as right , and did accept of their prayer grounded thereon , hee fils them with the Spirit , and shakes the place where they prayed .

Now this second Psalme is not yet fulfilled , not the Apostles prayer upon it fully answered . It is true , that about forty yeers after Christs death , came to passe that great destruction upon the Jewes , their Temple , City , and Country too , prophesied by Christ , Matth. 24.1 . &c. And within fewer yeers , Herod came to a miserable untimely end , Act. 12. as also did Pilate , and after him successively two and thirty Roman Emperours , as the Ecclesiastical story shews us * * M. Fox in his Martyr . And about three hundred yeers after the incarnation of Christ , Constantine the Great , and many of his souldiers being converted unto Christianisme , overthrew in battel his Antichristian Colleagues , and their Armies that opposed it . But Prophesies and Prayers , as streams , run on in a current , still growing greater and greater in accomplishment , till they rest in the maine Ocean , the fulfilling of the full design of God , according to the entire Plat-form God drew forth in the expresse termes of his Promises . This Psalm therefore according to that rule was not fully accomplished , when the Apostles turned it into a Prayer , notwithstanding all the great things that Christ and his Apostles did , towards the convincing of Jewes and Romans , and converting many . For what needed the Apostles to pray for a further fulfilling of that second Psalme , if then it had been fulfilled ? No , nor is that Psalme in any full measure fulfilled to this day , the Heathen unregenerate Gentiles , and the obstinate Jewish people are of the same temper still , and tamper the same oppositions against Christ . And God hath not hitherto so spoken to them in his wrath , and vext them in his sore displeasure , as to make them know that he hath set HIS KING upon his holy hill of Sion ; nor hath he given unto Christ the HEATHEN for his inheritance , and the UTMOST PARTS OF THE EARTH for his possession , to breake them that are incorrigible with a rod of Iron , and to dash them in peeces like a Potters vessell , to the making of the Kings and Judges of the earth wise , to serve the Lord in feare , &c.

Most Kingdomes are yet meere Heathens , and the most of Kingdomes named Christians are Hereticall , or disobedient unto Christ : and Sion it selfe , where Christ will mainly manifest his Kinglinesse , is under the Turkish Mahometan Blasphemers , as it was under the bloudy Heathen Romans , all the time of Christ and his Apostles ; and the Jewes , that are a maine part of his Kingdom , are to this day unconverted .

There must yet come a time , when Christs anger must be but kindled , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but as a little , and yet then must ALL they be happy that trust in Christ . Marke accurately ; There must be a time when Christs anger must be but kindled , in comparison of the last Judgement , and but as a little time * * So the Hebr. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is oft applied to time , is for degree ●is in kindle . , in respect of the speedy event of making All them that trust in Christ to be happy . Now if you apply this to the time past , since the Apostles made their prayer upon this Psalme , it is neare one thousand six hundred and twenty years , which you cannot call a little time , much lesse can you call it a little time from Davids penning of it to this time . And if you look forward to the ultimate Iudgement , then Christs anger is not only kindled , but it is totally on a flame , and for ever ; the fire never goes out . So that the fulfilling of this Psalme , must be in a time between our present Age and the last Iudgement . It must be at a time when Christs anger hath but a little time to be kindled , and anon the Trusters in Christ to be blessed , which must be when the generation , or succession of the wicked opposers of Christ are perished , who perishing are not said to be at their journies end , at the ultimate end of the world ; but in the way , in some notable way , or race they ran ( in their Generation ) in opposing Christ , as Revel. 19. the three last verses . These wicked ones must perish , and the trusters in Christ be blessed , at some notable time of eminent manifestation of Christ , as he is Christ , and King of Sion ( which must be before his laying downe of his Mediatorship , and power at the end of all ) I say , at some notable time of eminent manifestation of Christ . For this phrase in this Psalme , THIS DAY HAVE I BEGOTTEN THEE , is alwayes applied to such eminent manifestations of Christ , the latter still being greater then the former . As first in this second Psalme , at the declaring the decree , and proclaiming Christ to be King , conversively of his Church , and coercively over all the world of enemies ; Secondly , at Christs resurrection , Acts 13.23 . and 33. Thirdly , in relation to Christs appearance ere long , to all the world , to set up his visible Kingdome on earth ( of which we speake . )

2 ¶ . For ( saith the Apostle , Hebr. 1.5 , 6. ) unto which of the Angels said he at any time , Thou art my SONNE , THIS DAY HAVE I BEGOTTEN THEE ? And againe , I will be to him a Father , and he shall be to me a SONNE ? But when AGAINE ( to give it you as afore , in termes and order of words , close to the Originall * * Thus Arias doth order them . When the Apostle would say , And againe , he saíd in verse 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but in this sixth verse he saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which last word is in the second A●rist in the subj . mood , which sounds future , and so the Syriack 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 But againe . ) He SHALL bring his first begotten Sonne into the INHABITED world , he saith , let all the Angels worship him . The sense is obvious , That God never owned any one of the Angels to be his only first begotten Sonne , but when againe he shall bring his first begotten Sonne into the world , he hath given command that all the Angels shall worship him , as his only begotten Sonne . That this text speakes of Gods bringing his first begotten Sonne againe into the inhabited world , now after Christs ascention ( when the Apostles wrote that ) we have afore largely discussed , Book 3. chap. 2. Sect. 4. & § . ( id est , sectiuncula ) 4. I only adde , be heedfully mindfull of the Apostles expression in the future , now after Christs coming in the flesh ; and that after the generall Iudgement Christ , as Christ , shall lay downe all his dominion over Angels and men , and therefore it must be of some middle time between our present generation that these 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rendered here Angels , must give Christ , whiles he is Mediator , a more ample and apparent homage then ever they have done , according to the glorious state of Christ , and of things at that time on earth .

3 ¶ . For , this place of the Hebrewes , Let all the Angels of God worship him , is quoted by the Apostle out of Psal. 97.7 . which ( word for word according to the Hebrew * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) is , Bow downe to him all yee Gods , which ( as we said afore ) comprehends as all Angels , so all Kings , Potentates , and Magistrates , called by God himselfe , Gods , Psal. 82. ver. 1. ver. 6. and so applied by Christ , Joh. 10.34 . Jesus answered them , Is it not written in your Law , I said YEE ARE GODS ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) if he called them gods to whom the Word of God came , &c. And indeed they can properly bow , or crouch downe ( as the Hebr. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( and the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 precisely signifie ) as the Angels can doe it only vertually . And on the other side , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Angel is oft used in Scripture , to signifie eminent men in Office , Mal. 4.1 . Rev. chap. 2.1 . chap. 2. chap. 3. But granting , that the Apostles designe being to prove Christ to be above Angels , doth render the Hebrew Text according to the Septuagint Greek ( then a common Translation in frequent use throughout the world , since the late Greek Monarchy over all ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 worship him all yee his Angels : yet this is as true , that as the Apostle closeth that his discourse in that first of Hebrews with a touch of Christs future dominion over all Angels , and men on earth , saying , To which of the Angels said he at any time ( quoted out of Psal. 110. ) sit thou on my right hand till I make thine enemies thy footstoole ; so that 97. Psalm doth really include and intend our position in hand , viz. Christs visible glorious Kingdome over all the world yet to come . For in the first verse of that 97. Psalm it is said , The Lord reigneth , let the earth rejoyce , let the multitude of the Isles be glad thereof . Or , the Lord reigning , the earth SHALL rejoyce , and the many Islands SHALL * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 be glad ** ** 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This LORD is Christ , as the Apostle applyes it , Heb. 1.8 , 9. Now Christ had reigned in his ordinary providence and power from the creation to the Psalmists time , &c. as appeared in overthrowing his , and his peoples enemies , and preserving his people , in the flood , in the fire on Sodome , in his miracles in Egypt , Wildernesse , and the Red-sea , in his victories over the several Nations in Canaan &c. And after the last judgement it is improper to say Christ reignes in glory , 1 Cor. 15.28 . And Christ never yet so reigned as is described in this first verse of this 97 Psalm , That ALL the EARTH ( without limitation ) shall rejoyce at that his reigning , and the multitude of Isles shall be glad . By Isles , according to an ancient usuall Hebraisme and Jewish phrase is meant all the Nations of the GENTILES , Isa. 41. v. 1. Keep silence before me , O ISLANDS , and let the PEOPLES or NATIONS renew their strength * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And v. 5. The Isles saw it , and feared , and the ENDS OF THE EARTH were afraid , Chap. 42. v. 4. The ISLES shall wait for his Law , and so nine times in this Prophet , three times in Jer. 9. times in Ezek. in Zeph. once , viz. Chap. 2. v. 11. The Isles of the Heathen , or Gentiles * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . In Gen. once , Gen. 10.5 . The Isles of the Gentiles . The reason of the phrase is , because the Jews dwelling in the continent of Asia , they counted all the world Islanders , that were divided from them by the Mediterranean Sea . Whence is that phrase of Isles of the Sea , Ester 10.1 . Ahasuerus laid a taxe or tribute upon the land , and upon the ISLES OF THE SEA . And Isa. 24.15 . Glorifie the name of the Lord God of Israel in the ISLES OF THE SEA . And Ezek. 26.18 . Now shall the Isles tremble in the day of thy fall , yea the ISLES THAT ARE IN THE SEA shall be troubled : yea to make all yet plainer , it is twice said ( viz. Jer. 2.10 . Ezek. 27.6 . ) The Isles of Chittim . By which Chittim is oft understood the Roman Monarchy , as Dan. 11.30 . for one instance . So that according to this sense of this 97 Psame , vers. 1 , All the world of Jewes and Gentiles must be glad and rejoyce at the reigning of Christ ; as it follows in the sixth verse , The Heavens declare his righteousnesse , and ALL the people see his glory ; ALL , without exception , which two clauses cannot be aptlier applyed and expounded then by that Rev. 1.7 . Rev. 20.1 . Rev. 21.1 . Christ comes in the clouds , and every eye shall see him , Christ as the great Angel descending from heaven , binding Satan , and causing his Saints to reigne on earth ; New Jerusalem , a New Heaven , and a New Earth being brought downe from Heaven , wherein ( as Pet. 2 Ep. 3. chap. enlargeth ) dwelleth righteousnesse . But ALL PEOPLE yet never saw that his righteousnesse and glory . ALL the gods ( as in v. 7. ) all Kings and Princes , Potentates , Magistrates , and Powers never yet worshipped him as Christ , but generally in all ages from the Creation to this day have opposed him as such , both of Jewes and Gentiles .

4 ¶ But all must ere the last judgement , either sincerely , or seemingly worship him , Psal. 22.27 , 28 , 29. which Psalme is concerning the whole of Christs passion , as it is plaine , First , by the Title ( which is of the Canonical Hebrew Text. ) A Psalme * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 concerning A jieleth Shahar , that is , the hind of the morning , Christ being shut in the grave , escaped away in the morning , rising from death . Secondly , by the application of severall passages to Christs passion , by the Evangelist Matth. 27. As that of the DESERTION , My God , My God , why hast thou forsaken me , v. 1. That of DERISION ' ; He trusted in the Lord that he would deliver him , let him deliver him , v. 8. That of PIERCING ; They pierced my hands and my feet , v. 16. That of division of his garments , They parted my garments among them , and upon my vesture cast lots , v. 18. Now this Psalme touching Christ , though in the first Scene sets forth Christs humiliation , yet in the second holds forth his exaltation , vers. 22. I will declare thy name unto my brethren , ( which the Apostle applies , Heb. 2.9 , 10 , 11 , 12. ) to Christs manifestation of his samenesse of nature with the sonnes of men , even as in that nature he tasted death for every man , and at last would declare that salvation to all the world ( which clearly tends to our point . ) And v. 27 , 28 , 29. we have the effect of his declaring Gods name to the world , viz. ALL THE ENDS OF THE WORLD shall remember , and turne unto the Lord , and ALL THE KINDREDS OF THE Nations , or GENTILES * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 shall worship before him : For the Kingdome is the Lords , and he is the Governour among the Nations , or GENTILES . All they that be fat upon the earth shall eat and worship . In all which we see the effect , effectuall conversion . The Generality and Universality , in many ALLS . The time in generall ; viz. It is to be after Christs suffering upon the crosse : The characters , eat , and worship , which cannot be understood of the highest heavens . And it hath not been fulfilled on earth according to that effect , universality , and character , from Christs passion to this day . Therefore it is yet to be fulfilled on earth .

5 ¶ According to Psalme 86.9 . ALL NATIONS whom thou hast made , shall come and worship before thee , O Lord , and glorifie thy name . A place mightily considerable . So that so great a promise and prophesie as this , by so great a Prophet as this , with such a shrill emphasis in the ALL , and in the Act , worship , and in the degree of the effect , to glorifie his name , must not bee ended with flams of humane glosses , but must be really , and truly , and fully accomplished , though as yet it was never compleatly fulfilled , as it will be too late to think of those things at the ultimate judgement , when Christ comes not for conversion , but destruction . Therefore yet before that finall Day of Doome , this ALL must bee brought to ALL THAT of Worshipping , and Glorifying Gods Name .

6 ¶ Just as we have it in that little Psalme the 117. but greatly Prophetical . Praise yee the Lord ALL NATIONS , praise him ALL YEE PEOPLES * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 How shall all these do this , unlesse Christ convert all them , but those refractory ones whom he confounds ? Surely therfore this is a Prophesie that God will in time before the ultimate day of judgement convert generally all Nations , as Paul extends it , Rom. 11.10 , 11 , &c. to the coming in of the fulnesse of Jewes and Gentiles , rejoycing together as one Church . Therefore according to Paul , David had a most comprehensive , and extensive sense when he spake these things ; and therefore shall be fulfilled according to its true latitude and elevation , without the mincing distinctions of mens braine . For a seale of assurance whereof the close of the Psalme hath three weighty clauses . First , That the MERCIFULL KINDNESSE of Jehovah to the sonnes of men is great . Secondly , The TRUTH of the same Jehovah is for ever . 3 That by faith and hope in that mercy and truth to see these things fulfilled , we should PRAISE that JEHOVAH with Hallelujah : which is the word of praise all along the Revelation .

§ . 2 Having done with the first head contained in the Psalmes , touching the universal power Christ shall have over the whole world , afore the last judgement , though most yet rebell against him : Next wee come to the second head , viz. The just time when Christ shall attaine this .

1 ¶ That place Psal. 97.7 . Worship him all yee gods , the Apostle tells us , Heb. 1.6 . shall be fulfilled , When God shall bring again his Son Christ into the world , which place , though our Translators render it [ And again when he bringeth &c. ] as if it were meerly a new proof of Christs superiority above Angels , is most truly rendred according to our reading , afore set downe againe and againe with reasons to justifie it : so that in words and sense it is an Antithesis , and Auxesis to the fifth verse thus , He saith not to any Angel , thou art my Sonne , this day I have begotten theee , but instead thereof , he speakes a thing that doth much lessen the dignity of Angels , and more dignifie Christ above them , Let all the Angels of God worship him ; so that the first And must be turned into But ( proper to the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as there placed ) and that same Againe is not to signifie another proofe of Christs superiority above Angels , but to signifie the time when that [ of ALL the Elohim , Angels and Potentates whether of the Spirits in Heaven , or men on earth ( both Angels and Elohim signifying both ) worshipping of Christ ] shall be fulfilled . For this hath not yet beene fulfilled as to the ALL of the Magnificents , and Great-ones of the earth , who contrariwise for the generall have despised , if not opposed Christ , even as it will bee too late and an unseasonable time for them to do it at the ultimate judgement , when no adoration , or worship is then received from Christs enemies , but sentence is given by him upon , and against them . The time therefore when this shall bee fulfilled is , saith the Apostle in this first to Heb. ( penned after Christs ascension ) When God shall bring his first-begotten Sonne AGAINE into the INHABITED WORLD . When he brought him into the world the first time by incarnation , ALL the Potentates , and Angels of men , The Scribes and Pharisees , Herod , and Pontius Pilate , the Roman Emperours , and Senate of Rome did not worship him , but refused him , and persecuted him , and his members , most bloodily , for neer three hundred yeers , after whom the Arians , and next to them the Papacy , took their turnes to maintaine that stream of blood running downe to our times . But when he shall bring his first-begotten Sonne againe into the world in his visible royal exaltation , then they all shall worship him ; I say as the Text sayes , ALL but they that are ruined for their refractorinesse . The phrase , When he bringeth againe ( if the Greek word were not of a future sense ) imports a future thing ; as the Hebrew imperative ( Psal. 97.7 . ) Worship ye him all ye gods , and the Greek imperative ( Heb. 1.6 . ) Let all the Angels of God worship him , in sense is future , that is , They all shal worship him , as the Epistle to the Hebrews , in the Hebrew copy expressely renders it in the future * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 they shall adore , or worship him . As the Angels of heaven do , and ever have done , and shall more eminently , when they shall be more apparently his Ministers and servants to dispense his mercy and justice in that sudden great work ( sudden in regard of the greatnesse ) of setting up New Jerusalem , the great restitution of all things ; so the Kings , Princes , Emperours , Potentates , Powers , and Angels of Churches SHALL WORSHIP HIM . They shall , they must doe it afore Christ layes downe his power at the ultimate day of judgement 1 Cor. 15.28 . ) and afore they be condemned men ( when nothing wil be accepted from them . ) They must do it , as a sign , they are brought into Christ , as the intent of this Epistle is to win the Jews to him .

2. ¶ . To this of the time of Christs universall visible power over the whole world , the one hundred and tenth Psalme sings excellent harmony , a Psalme so eminent , that it is quoted no lesse then seven times in the New Testament , and so apt for our purpose , that as the two and twentieth Psalm is of the Passion of Chirst ( so expounded , Mat. 27. ) The sixteenth Psalme of Christs Resurrection ( so expounded , Act. 2. ) the sixty eighth Psalme of Christs Ascention , ( so expounded , Eph. 4. ) So this 110 Psalme is of Christs Assession or sitting at the right hand of God till all the world be made subject to him . Every verse of it almost hath something in it of this , as the Chalde , Syriack , Arab. & Rabb . well expound . * * The Chalde on those words , The Lord said to my Lord saith the Lord said to HIS WORD , which is the stile of Christ in S. Job . phrase ; but some Sy●iack thus : It is a Psalme concerning Christ and his victory over the Devil ( who rules in the children of disobedience , and gathers the Nations together to oppose Christs Kingdome . ) And upon those words , v. 2. Rod of thy strength ] ●oth say , An iron rod to break the enemies of the Gospel : Moses with the rod of God , being a type of the Mesria . Some Arab. thus , In the day of thy power , in the beuaties of holinesse . ] That is , Thou ( Christ ) art King of thy holy and beautifull Church , and of thy Princedome over the Saints shall be no end , ( that is , as Daniels phrase is oft , After Christ no Monarch on earth shall succeed . Christ in that respect also is Alpha and Omega , the first Monarch spirituall , and the last visible ) And upon those words , Womb of the morning , thus , Thou wast before the w●mb of thy mother , which can be said of no Propher but Christ , of whom it is said , ●s . 72. Thy Name is before the Sun . R. Isaak Arama in Gen. 47 apud Nebiens . & dicit , Before the morning star , that is , he was begotten before he shone in the world in the Gospel . Suirably other Rabbins . Ex Ab. Ezra in Ps. 110 Rabbo . expo●unt de Melchisedech & Abraham , sed dumum est Sion de Abraham explicare . And upon those words , The Lord hath sworn ] Iuravit Deus cum Davide & semine suo . Ex. R. Os●ad . in Psa. 110. De Christo . Sedeas , quia non adhue est tempus revelationis tuae . And upon the word Priest , Messias fililus Ioseph qui erat occisus . Now we know the Apostles quotes this Psalme oft after Christs ascention . ver. 1. The Lord said to my Lord , sit thou at my hand till I make thine enemies thy footstoole , &c. By the LORD is meant JEHOVAH , as it is expresse in the Hebrew . By my Lord ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) is meant Christ , who according to his humanity is Davids Sonne , but according to Deity is Davids Lord , as Christ himselfe expounds it , Matth. 22.44 . Mar. 12.36 . Luke 20.41 . Accordingly the Chalde calls . Christ by the same title , John doth , Chap. 1. v. 1. In the beginning , saith John , was the WORD : And saith the Chalde on this Psalme , The Lord said to his WORD . And because Christ is Davids Lord , therefore tho Psalmist ( David himselfe ) infers , that he must rule over Davids poesterity , though now for present , with many others , they be enemies . Sit thou at my right hand , till I make thine enemies thy footstoole . Which phrase cannot with any congruity be meerly spiritually understood : For how can we say Converts are enemies ? or if by conversion his friends , how can it be said they are his footstool ? Christ is upon other termes with men , when once made beleevers , as that they are one with him , Ioh. 15. Ioh. 17. Therefore the plain meaning is , that Christ must so rule over all , that his very enemies must corporally and visibly be subject unto his power . And this is prophesied and promised for future after his ascention , and after his first sitting at the right hand of God . But to this day , now after 1600 yeers since that time , Christ hath not ruled over the generality of the Iews , either the ten Tribes , or two Tribes either corporally or spiritually , besides Indians , Turks , &c. so as to bring them into any outward acknowledgement of him . And therefore as yet All his enemies are not made his footstool , but it remaines to be done before the full and finall destruction at the ultimate day of judgement .

3 ¶ Sit thou on my right hand till I make thine enemies thy footstool , is like that Act. 3.21 . whom the Heavens must receive untill the times of the RESTITUTION ( he saith not DESTITUTION ) of all things . And that Rev. 19. last , Rev. 20.1 . He shall slay his incurable Antichristian enemies , and shall descend from Heaven .

4 ¶ The Apostle doth yet much more give us light in this thing , Heb. 2.8 , 9. In putting all things in subjection under him , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) he left nothing that is not put under him . Now ( saith the Apostle ) We see not yet all things put under him ; though the Apostle there confesseth that Christ was already ascended . So that Christ must sit in Heaven , till his enemies be put in subjection under him , which cannot be at the ultimate generall judgement . For before that Christ at his next coming must receive a Kingdome , Luke 19.11 . &c. ( which hath been largely cleared afore , 2 Book , Sect. 10. ) hee must ( in order of nature ) at his next appearance first have a Kingdome , and then judge , 2 Tim. 4.1 . ( which also hath been abundantly opened afore , 2 Book Sect. 6. ) For upon the ultimate day of judgement he layes downe all his authority , 1 , Cor. 15.28 .

5 ¶ The Apostle addes further light to this in his quotation of this of the 110. Psal. in Act. 2.32 , 33 , 34 , 35 , 36. This Iesus hath God ( saith the Apostle Peter ) raised up , &c therefore being by the right hand of God exalted , and having received of the Father the promise of the holy Ghost , he hath shed forth this as you see and heare . For David is not ascenascended into the heavens ; but he saith himself , THE LORD SAID TO MY LORD , SIT THOV ON MY RIGHT HAND , UNTIL I MAKE THINE ENEMIES THY FOOTSTOOL : therefore let the house of Israel know assuredly , that God hath made that same Jesus whom yee have crucified , both LORD , and THE CHRIST ; ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) For from hence we may boldly conclude the sence of the Apostle , that by Christs ascention not only was the Spirit to be poured out ( as Ephes. 4. Joh. 7.39 . ) but the house of Israel must know assuredly that he was there initiated , enstalled , and entitled to be LORD , and THE CHRIST , That ( as before we opened it , out of Luke 19.11 . ) Christ went away to heaven , to returne and receive a Kingdome . So that Christ must have , besides his anointing with his Spirituall power , another Lordship to subdue all his enemies to be his footstoole ; and this the house of Israel must know assuredly now after Christs ascention , as after his ascention the Apostle there made that application of the one hundred and tenth Psalme .

But sure enough to this day neither doth the house of Israel know this assuredly , nor are his enemies his footstoole ; but contrariwise Christ in his repute , and in his Members , and his Gospel is their footstoole .

6 ¶ The Apostle carries on this yet further , in 1 Cor. 15. ver. 24 to ver. 29. Then cometh the end , when he shall have delivered up the Kingdome to God the Father , when he shall have put downe all rule , and all authority , and all power ; For he must reigne till he hath put all enemies under his feet . The last enemy that shall be destroyed is death ; For he HATH ( marke , here he useth the past time ) put all things under his feet ; but when he saith all things are put under him , it is manifested , that he is excepted which did put all things under him . And WHEN all things SHALL BE SVBDVED UNTO HIM ( observe now the Apostle speakes in the future time ) then also shall the Sonne himselfe be subject unto him that put all things under him . You see evidently , that in the five and twentieth verse are quoted the words of the one hundred and tenth Psalme , and in the twenty seventh verse is quoted part of the eighth Psalme , which is the reason why the Apostle speakes there in the past time . Not that the things were then fulfilled when the Apostle pend that , 1 Cor. 15. for presently in the twenty eighth verse he speakes them in the future ; but because it is in the Hebrew , in Psal. 8. in the past time , alluding to the type of it in Adam , Gen. 1.26 , &c. Howbeit the sence is a Prophesie of things to come , that they shall be all subject to Christ , as they were to Adam , as this our Apostle applyes it , Heb. 2. ( of which afore . ) These things being premised , let us now see what the Apostle doth comment ( in this 1 Cor. 15. ) upon that one hundred and tenth Psalme . First , the Apostle layes it downe for a sure Position , in the twenty fourth verse , that the END OF ALL is not , till Christ hath delivered up the Kingdome to God the Father . 2. He gives us a signe in the same verse , when he will so give up the Kingdome , viz. When he hath put downe all authority , rule , and power . 3. The Apostle proves this out of this one hundred and tenth Psalme , ver. 1. FOR ( saith the Apostle , ver. 25. ) he must reigne till he hath put all enemies under his feet ; which is all one with making his enemies his footstoole ; and plainly holds forth to us ( by this connexion ) that , part of Christs putting downe all authority and power , is to put all his enemies under his feet ; which ( saith the Apostle ) must be so universall , that all enemies ( to Christ or his Members ) as well things , as persons , must be comprehended , even Death it selfe , as the last of all the rest . 4. That all things were not subdued unto Christ when the Apostle wrote that , 1 Cor. 15. for in the twenty eighth verse he speaketh of them as of things to come , viz. when all things SHALL BE SVBDVED VNTO HIM . Christ had before that about eighteene yeares by-past * * Christ ascended about Anno 34. Paul writ his first Epist. to the Corinthians about Anno 52. risen and ascended , yet notwithstanding the Apostle speakes of putting all his enemies under Christs feet , as of a thing yet to come ; which doth excellently confirme that sence we give of the Apostles words , Heb. 2. viz. that Paul , and those of his time did not see all things put under Christ , or subject to him , though they saw him ascend , and to be ascended .

Nor doe we , or have we , now about one thousand six hundred yeares since that , seen all things subject to Christ , whereof the Apostle gives us six signes of assurance ; for , saith the Apostle ,

1 If all things were subject to Christ , then the END cometh , ver. 24. 2. The full end is not till Christ resigne up all , viz. the Kingdome , and Dominion , &c. to God , ver. 24. 3. That before that be done , Death must be destroyed , as one of the enemies to be put under Christs feet , ver. 26. By the destroying of death is not only meant a Morall , or Spiritual destruction of it , that it shall not prejudice our Salvation , for so it hath been destroyed to all Beleevers from the beginning of the Promise of Christ , revealed to Eve ; but Physically , that there shall be no more death to the godly , Revel. 21.4 . 4. That Death is the last enemy that shall be destroyed , ver. 26. which is fulfilled to the godly at the beginning of the thousand yeares ( of which we speake ) when all the Elect deceased , shall rise from the dead , the wicked deceased not rising till the end of the said thousand yeares , as before we have touched , and shall be after demonstrated , at which time Death shall be removed from those wicked , to the end that they with their companions , that a little afore made head against Christ in his Saints , may receive their finall Judgement . But because the Apostle here mentions Death as an enemy to Christs Kingdome ( for the death temporall , or eternall of the wicked is a friend to Christs Kingdome ) he must of necessity meane the abolishing of corporall death from the Saints , which is performed at the beginning of the thousand yeares , which placing of Death in the order and relation of the last of the enemies of Christ , and his Church , doe clearly intimate , that many enemies of Christ and his Saints must be destroyed afore that , which stood in opposition to this All-glorious , and All-peaceable visible Kingdom of Christ on earth . And as death is destroyed Physically ( as wee have shewed ) so all that submit not to Christ are destroyed Physically ; that is , they cease to be on earth . 5. That Death is not destroyed till the last Trumpet , ver. 51. & 52. in that , 1 Cor. 15. Behold I shew you a mystery , we shall not all sleep , but we shal be changed in a moment , in the twinckling of an eye , at the lad Trumpet ( for it shall sound ) both the dead shal be raised incorruptible , and we shal be changed * * So according to the best Greek Copies , howbeit the common translation holds forth effectually , what we intend . Saint John in the Revelation tels us , that the last Trumpet is the seventh Trumpet ( according to the many instances wherein God delights in the number of seven ) so that six ( as it is exprest in the Revelation ) sounded afore this , and saith , That the last end of all is not till the last Trumpet . But there is a great intervall and space within the time of the last Trumpet , many things being to be done within that compasse ; so that at the first beginning of the last Trumpet the enemy so falls , that the Kingdomes of THIS world become the Kingdomes of the Lord , and of his Christ , that is ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) of the Lord his Christ , in spight of all enemies and their anger , the dead Saints are raised , and a reward given to them , Revel. chap. 11. ver. 15 , 16 , 17 , 18. ( which is a summary preface , or a prefaciatory sum , to the Catastrophe , or upshot of the Revelation , to follow unto the end , as touching the Saints ) And in Revel. 20. & first seven verses is expressed , how long this visible Kingdome of Christ on earth shall be , and consequently so long is the space of the last Trumpet , viz. a thousand yeares . But the last end of all , the ultimate period shall not be till the last end of the last Trumpet , Revel. 20. vers. 12 , &c. Now let the Reader compare and consider all that Paul hath spoken in this quotation , of , and upon the one hundred and tenth Psalme , touching the subduing of all things to Christ , and the five notes of the time when it must be ; together with Johns explication , and confirmation of Pauls last Trumpet , and then let him tell me : 1 Whether these things must not of necessity be fulfilled upon the earth ? 2 Whether these things are not yet to come , yet to be fulfilled ? 3 Whether they must not be fulfilled afore the ultimate end of all , when Christ resignes up his Kingdome to the Father ?

7 ¶ But there is yet one quotation more of this hundred and tenth Psalme , insisted upon by the Apostle , which gives us further light , in Heb. 10. ver. 11 , 12 , 13. Every Priest ( saith he ) standeth daily in ministring , and offering oftentimes the same sacrifice , which can never take away sin ; but this man after he had offered one sacrifice for sinnes , SATE DOWNE ON THE RIGHT HAND OF GOD , FROM HENCE-FORTH EXPECTING TILL HIS ENEMIES BE MADE HIS FOOT-STOOL , &c.

Two things are here at first sight evident before our eyes , viz. 1. That the Apostle quotes the words of the one hundred and tenth Psalme : And 2. That the Apostle applyes them to explaine the eminency of Christs Priesthood above the Leviticall , in that the Leviticall Priests offered daily , Christ but once ; they oftentimes the same Sacrifice , he only once ; they tooke not away sinnes , he did ; they stood as Servants , he sate downe as Lord , according to Psal. 110. ver. 1.

Now observe how this suits to our purpose : For it is expresse here that Christ did effectually attaine to reigne spiritually , in overcoming Sinne , and Satan , witnessed , in making perfect attonement for the sinnes of all that are sanctified , and his overcoming death ( the wages of sinne ) And the Divel the Gaoler of death by his Resurrection , Ascension , and Assession at the right hand of God ; whereby in regard of the place , he got above all his enemies : And yet for all this , to that very houre that the Apostle wrote this , Christs enemies were not made his footstoole . But , saith he , still there he sits from THENCEFORTH EXPECTING TIL his enemies be made his footstool ( as he doth to this day . ) Plainly signifying that Christ must have another-gates Regiment , and Government , another manner or degree of subduing his enemies then that . Which can be no other , then a sensible visible subduing of them . Which as we on earth expect , so he in heaven ( saith the Apostle ) sits continually expecting the same . For his enemies on earth continuing his enemies ( under that notion so to be subdued ) are never subject to him spiritually . And further ( as the Apostle minds us ) Christ expects that further subduing of his enemies , upon his Fathers promise made to him , Psa. 110. Now at the ultimate day of judgment there is no more subduing of any thing to Christ , seeing then Christ layes down all , and he the same , himself is subject 1 Cor. 15. Therfore this being yet unfulfilled , must be performed afore that day , and according to the sense of the 110 Psalm , of which all this while we have spoken but upon the first verse . There are divers other passages more in this Psalme , that much concurre to , and explaine our point .

8 ¶ Verse 2. The Lord shall send the rod of thy STRENGTH out of Zion : Rule thou in the MIDST OF THINE ENEMIES . Mr. Ainsworth , and our New Annotationists parallel this with Psal. 2. And withall assert that the Jewish Expositors generally , doe acknowledge the second Psalme to be concerning the Messias , and infer , if that , then there is as much reason for this . Now as in Psal. 2. it is said , Christ shall rule his enemies with a ROD OF IRON , and breake them ( incorrigible ) as a Potters vessel , even so in this Psalme it is said the Rod of Christs STRENGTH * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 not of authority or power , which I should wonder if any dare to restraine to meer spirituall efficacy , especially if we heedfully observe that which follows , Rule thou ( as with that Rod * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) in the middest of thine enemies . Now tell me , how doth Christ rule spiritually in the middest of his enemies ? And if you grant with us , that a sensible corporal rule must be here admitted , then cast about , and consider , that Christ hath no rule at the ultimate day of judgement ( 1. Cor. 15. ) And before that to this day , Christ hath not so ruled amidst his enemies in most Nations . Therefore it is yet to come , afore the ultimate day of judgement .

Verse 3. Thy people shall be willing ( or Voluntaries ) in the day of thy power ( or Armie , as Ainsworth asserts ) Now Peter assures us that the great day of Christ is a thousand yeers ( 2 Pet. 3. ) And wee must of necessity yeeld that this day of power , must signifie a distinct determinated time , and then to be measured out , when Christs power shall most eminently appeare above any former appearance . Now whether we take this in a spiritual sense of acting grace after conversion , or in an Ecclesiastical ( as our Annotationists ) that Christs people shall be assembled unto his Church , whose increase shall be ( as it follows ) so abundant and wonderful as the drops of the dew , falling from the womb of the morning ; or in a corporal sense , that men shall bee willing to pull downe Christs Antichristian enemies in the day of his Army , raised up to that end ; and whether we understand it specially of the Jewes , by speciall emphasis his people , first chosen to be a Church , and after of his blood & kindred , or generally of all sorts of Nations ; when saw we , or our forefathers , since the Incarnation , that day of power wherein the generality of either sort , in either of the said senses , were a willing people ? But on the contrary , in all ages , ten for one , are obstinate against Christ , and more especially the Jewes . And therefore that God may be true , this must bee fulfilled before that ultimate day of judgement , which doth not mend , but end the incurable enemies of Christ .

Verse 4. The Lord hath sworne , and will not repent , thou art a Priest for ever after the order of Melchisedech . The Apostle hence infers ( Heb. 7. ) the exceeding eminency of Christs Priesthood above that of Aaron . First , In that Christ was made so by an oath ( not so the order of Aaron ) which obligation by the oath of God the Apostle ( Heb. 6. ) urgeth upon the Jewes , as a great ground of faith , and that they should not doubt , as he will not repent . Secondly , In that as Melchisedech , so Christ must be ( above the order of Aaron ) a Kingly Priest , a most righteous and peace-bringing King , and that at Salem . Now seeing Christ , by the oath of God , was made King of Salem ( the contract of Jerusalem ) we must expect that infallibly to be fulfilled , according to Psal. 2. and v. 2. of this 110 Psal. Hee hath indeed been at Salem ( alias Jerusalem ) and there acted , in his offering up himselfe visibly , as well as spiritually , the Priest-hood . But he hath not since the Apostles writing of that Epistle , acted any visibility of his Royalty , or Kingly-hood there , which is cleer by that in

Verse 5. The Lord at thy right hand shall strike through Kings in the day of his wrath . So that when this Psalme is fulfilled , to exalt Christ according to the tenor thereof , then the Kings of the earth , that submit not to Christ , must be stricken through by the wrath of God . But since Christs Incarnation , generally , all the Kings of the earth , of all men , have been least subdued to Christ ( their Nobles siding with them ) and have acted most opposition against him , drawing all their peoples into confederacy with them . But saith this Psalme , there must be a day of Gods wrath , wherein he wil strike through Kings that stand out against his Sonne . And this stroke must be a corporall stroke , as it follows .

Verse 6. He shall judge among the Heathen , and fill the places with dead bodies . He shall wound the HEAD * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( for it is in the Heb. in the singular number , and therefore ill rendred in our English Bibles plurally Heads ) over many Countries . The words are plaine for a bringing in of Jewes and Gentiles into a submission unto Christ , or they must be slaine on heaps . Now hitherto the generality of Jewes and Gentiles , both Kings and peoples , doe not yet submit to Christ ; nor are they strucken through , or slain in heaps . And at the ultimate day of doome the judgement is by fire , not by sword , and unto eternall death , not temporall : And therefore this yet to come before that day . In fulfilling whereof , the Lord shall wound that same HEAD over many Countries , that is ( as Dr. Alsteds , and Mr. Ainsworths opinion pleaseth me wel ) he shal wound the head of Antichrist , that pretends to be Head over many Countries ( or if we say the wicked Rulers of the world , who unite under an Antichristian head , it comes to one effect ) This head the Lord must wound , or ( to render it nearer the Hebrew * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 transfixit sic , Arias & Pagn . ) pierce through . So that the Lord will not onely wound a part of the Head-ship , as if it should bee healed againe ( as Rev. 13. ) But he will utterly destroy ( as Jael did Sisera , when shee pierced his head through , Judg. 4. ) the last and greatest headship of that head , as in Rev. 19. three last verses . And then ,

Verse 7. Christ shall lift up his head : That is , his power shall bee visibly exalted above his Capital enemy , as visibly as his enemies were exalted against him .

Thus of two of the Heads touching Christs Kingdome yet to come , deduced out of the Psalmes ; Viz.

1 The Universality of Christs power . 2 The time when to be fulfilled . 3 Now follows , viz. The Sabbatisme the Saints shall then enjoy .

§ . 3 For this third Head out of the Psalmes , viz. the Sabbatisme which the Saints shall enjoy in the time of Christs future visible Kingdom on earth , we have in the 95. Psal. from vers. the seventh to the end . ( v. 7. ) To day if ye will hear his voice , ( v. 8. ) Harden not your hearts as in the provocation , and as in the day of temptation in the wildernesse . ( v. 9. ) When your fathers tempted me , proved me , and saw my works . ( 10. ) Forty yeers long was I grieved with this generation , and said , it is a people that doe erre in their heart , and they have not knowne my wales . ( 11. ) Unto whom I sware in my wrath , that they should not enter into my rest .

1 ¶ This Psalme was penned more immediately for the Jews as it was penned by the Psalmist a Jew : and is first urged upon them by Paul a Jew , Heb. 3.7 . &c. to the end of the Chapter , by way of exhortation to heare Christs voice , whereby they may not miscarry as their forefathers did in the wildernesse , and so misse of entring into Gods rest . Secondly , propounded by the same Jewish Apostle , to the said Jewes now scattered ( Heb. 4. v. 1. &c. to v. 12. ) by way of consolation , that in these words is a cleer intimation , and concession that some of the Jewes ( though they in the wildernesse did not ) shall enter into Christs rest ; which the Apostle collects by a strong consequence thus : The severall premises of the argument from that 95 Psalme he layes downe in the 5 , 6 , 7 , and 8 verses , viz. 1. For God saith , IF THEY shall enter into my rest . Seeing therefore it remaineth that SOME must enter therein , and THEY to whom it was first preached , entered not in because of unbeleef . He limiteth a CERTAINE day , saying , so LONG A TIME , as it is said , to day if ye will heare his voyce harden not your hearts ; that is , long after the Israelites were entered into Canaan under the conduct of Joshua , the Psalmist in his time saith , to day if ye will heare his voyce , &c. For if Jesus , ( that is Josuah , being so written in Greek viz. Jesus ; and Jesus and Josuah are of the same signification ) had given them rest , he would not afterward have spoken of another day . These two premises being laid downe , the Apostle inferres a generall conclusion serving to both , v. 9. viz. There remaineth therefore ( even to the Apostles time , and by equall reason downe to this time ) a rest to the people of God . Observe the Apostle declines the word Jews , or Israelites , and useth a more generall word , including Jews and Gentiles that shall beleeve , calling them the people of God . Observe further , that the Apostle expresseth the REST that he asserts yet to remain by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Sabbatisme , as we may say a Sabbathisme , that is a rest answering to the Sabbath that God appointed to man in the state of innocency . For by the Apostles argument , God so ordered it from the beginning , that one REST should aptly typifie another .

2 ¶ These things being premised , the maine question hence is , what REST is here meant ? we grant that subordinata non sunt contraria , things subordinate will well enough submit unto an agreement , in their descending line of order . And so no doubt but that the Apostle includes herein as the internall spirituall rest of grace ; so also the eternall rest in ultimate glory . ALL the rests mentioned in Scripture , harmoniously typifying one another . The rest of the Sabbath should seem by the Apostles method typified the rest in Canaan , and that in Canaan another rest yet to come , &c. But the precise question is , what REST most distinctly , and more immediately the Apostle here drives at , and argues for .

First , For the rest on the Sabbath , the Jewes had both past and present ; therefore that cannot be the minde of the Apostle .

Secondly , For the rest in Canaan , that their fore-fathers had long since , and in the Apostles time , some remnant of Jewes was there , as appeares by the History of the Acts , Chap. 2. Chap. 15. &c.

Thirdly , For the spirituall rest by grace in the state of regeneration , and actings of faith , hope , joy , &c. the Jewes , to whom Paul writes , knew so well , that the Apostle needed not to use so many arguments to prove it unto them : For they knew it , partly by the book of the Old Testament , partly by their sacrifices of Propitiation and Peace , partly by the examples of many Saints , mentioned with fame in their Bible , partly by experience in many of them I meane , they being converts , they felt what was the inward spirituall rest , peace , and comfort by grace , Heb. 6.9 . BELOVED wee are perswaded better things of you , and such as ACCOMPANY SALVATION .

3 ¶ Fourthly , therefore at first sight one would be apt to think that the Apostle in this Chapter , must mainly minde the eternall rest in ultimate supernall glory . But pardon me , that I cannot bring my spirit to beleeve that to be the Apostles maine and immediate meaning , for these reasons .

First , the Apostle needed not so much to labour ( as in this Text he doth by severall arguments ) to prove to the Jewes , THAT there is a state of ultimate glory , and an eternall rest therein , being a thing in the quod sit , viz. that there is such a thing , in a good measure knowne to the heathen in their doctrine of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 * * Homer brings in the friends of the widows whose husbands were slaine in the Trojan war comforting them with this , That their deceased husbands souls were gone , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to the invisible world of eternal blisse . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ( mentioned so much by Homer , to signifie an happy , and eternall rest ) and of the Elysian fields , so oft repeated by their Poets , whom they called their Prophets , and their Philosophers Treatises of the Immortality of the Soule .

Secondly , none dares say , that all the soules of all them whose bodies fell in the wildernesse ( of which the Apostle speakes ) went to the Hell of the damned , and that none of them went to the eternall rest in Heaven ; but ought rather to thinke , that at least many of them entred into that eternall rest : because the Apostle saith precisely ( Heb. 3.17 . ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 their carcases ( he saith not their souls ) fell in the wildernesse , as the Scripture notes it as a marke of Gods favour , that though Nadab and Abihu were punished with death by fire , yet nor their bodies , nor cloaths were consumed , Levit. 10.5 . And though the good old Prophet were slaine by the Lion for his sinne , yet he was not devoured or torne by the Lion , 1 King . 13.18 .

Thirdly , the great want the Jewes were in , at present , when Paul wrote to them was , that they , the twelve Tribes , for the most were scattered ( as Peter expressely shews 2 Pet. 1.1 . and James , chap. 1. v. 1. more fully ) into many Countries . And hereby they were perplexed from the quiet injoyment in their spirits , either spe or re , of any sort of rest . For an outward rest is the faire opportunity both in hope , and hold , to enjoy all sorts of rests . And therefore the Apostle striveth so much , with so many arguments , to prove to the Jewes , that now after their dispersion so many hundred yeers , tenne Tribes continuedly for the space of three Monarchies , and the fourth begun ; and two Tribes , by turnes as long , there yet remained to them , according to all the Prophesies of the Prophets , an externall rest yet to come . And therefore as most parallel , and pat to that , hee takes up the comparation , collation , and parity of the Rest of God after the Creation , and their rest on the Sabbath , and the rest that many of their progenitors , had in Canaan , as most apt arguments to hold forth to them , being Jewes , an external rest which yet did remaine for them according to the said Prophets , as a thing yet not fulfilled : But when it shall be fulfilled , then in it they shall have a fuller enjoyment of their spirituall and ecclesiasticall , or Church-peace . Just as Peter spake to them ( scattered as aforesaid ) not onely touching their spiritual rest , and state of grace , which he allowes them then to have in actuall possession , when he wrote to them , by acknowledging their precious faith 2 Pet. 1.1 ; but also of the externall rest they should have for a thousand yeares , in a new earth , 2 Pet. 3. and bids them stick to the Prophets , till Christ the Day-star should arise upon them , being now ascended . Even so Paul likewise in this fourth to the Hebrewes doth mainly speake to their outward condition , in which their Spirituall was involved . And this is more fairly probable , because the Disciples themselves having seene Christs Incarnation , Passion , and Resurrection , with all his singular Doctrines , and transcending Miracles , did yet notwithstanding enquire , and looke for a visible state of rest , Acts 1.6 .

4 ¶ . Upon these considerations there is a strong impression on my spirit , that though a relative intimation of internall and eternall rest needs not to be excluded , yet the Apostles maine designe is , precisely to hold forth the eminent externall rest that the Jewes shal yet injoy on earth , being gathered into one Church with the Gentiles , injoying thereby spirituall peace , so as becomes an exact preface to ultimate glory ; and for that end the Apostle calls it , ( as we said afore ) not glory , not a state in the highest heavens , but a Sabbatisme , and ( Heb. 2. ) in the inhabitable world ; and this he saith in this fourth Chapter doth yet remaine , and to the people of God . A Sabbatisme signifies a rest upon a seventh , most likely ( as Jude also hints , ver. 14. ) in the seventh and last Age of the world , and its remaining signifieth , it is yet to be fulfilled , and to all the people of God ; that is , both Jewes and Gentiles . And further to explaine this Sabbatisme , the Apostle mindes them that they had injoyed a Sabbatisme every seventh day , which was a rest principally upon account of immediatnesse , to their bodies , though with it a spirituall rest ( out of which weekly seventh was formed their Pette-Jubile , of the seventh yeares rest , and their Great Jubile of the seven times seven yeares , viz. beginning at the end of the forty ninth yeare ) and their yet longer rest in Canaan , which also was a kinde of Sabbatisme , for they divided the Land of Canaan in the * * So Bucholcerus in his Ind. Chronolog. fiftieth Jubile from the Creation ( Anno mundi , 2500. ) which was a Jubile of Jubiles ; and when they returned out of Babylon , where they had been seventy yeares , it was about the seventieth Jubile from the Creation .

Now saith the Apostle to the Hebrewes in effect thus ; You must have a Sabbatisme , a Sabatticall rest , that must meetly correspond with those former rests of the seventh day , and of that in Canaan , and of the Sevenths therein enjoyed , and so to be a corporall rest , and on earth , as the others were . You have had the seventh dayes rest ever since the Creation , as God on the first seventh having finished his Workes , rested ; and you have had your sevenths of rest in Canaan ; First , your seventh yeare ; then secondly , your Jubilean seven-seventh : Thirdly , your seventieth Jubilean of seven sevens , and yet there is another Sabbatisme , or Septenary rest still remaining . Now what Sabbatisme , Septenary , or seventh of rest can we finde out , beside those aforesaid , but the seventh thousand of yeares that is the last thousand yeares of the world , before the ultimate generall Judgement ? This the Rabbins ( R. Ketina , R. David Kimchi , R. Schelomo , &c. ) assert with one consent , grounding themselves upon the Scriptures ; their words in summe are these : As every seventh yeare is a yeare of release , so the seventh thousand of yeares of the world is the time of the release of the world , according to the ninety second Psalme , ver. 1. or Title , &c. A Psalme for the Sabbath Day , &c. And Psalme 90. ver. 4. A thousand yeares in thy sight are but as yesterday . And ver. 15. Make us glad , according to the dayes wherein thou hast afflicted us , and the yeares wherein we have seene evil . And indeed since their desolation , destroying their Temple , then the City , and at last making their daily Sacrifice to cease , unto the time of Rabbi David Kimchi , Rabbi Mosche Kimchi , Rabbi Schimschon , Rabbenu Mosche , Rabbi Mosche Ben-Tafon , R. Meir , R. Menahem , R. Schem-Toff , R. Izhac . R. Mordechai , Rabbenu Ascher ( that wrote upon the Talmud ) Rabbi Aharon , Rabbenu Jaaiof , and severall others ) is about a thousand yeares . What these Rabbies say of this Sabbatisme see after upon Isa. 2. And to settle the Jewes more fully in their expectation of this Sabbatisme , the Apostle calls them off from their former Sabbatismes , both the lesser of weekes , and of the greater in Canaan , according to the Prophet Micha , chap. 2. ver. 10. ( which was in Hezekiahs time , being a time of great prosperity in Canaan , Micha 1.1 . ) Arise yee , and depart , for this is not your rest , because ( marke the reason ) it is polluted , &c. which intimates , that Micha as well as Paul in their Prophesies looked at the rest that shall be unpolluted , as it is said , Revel. 21. in the new earth shall be no uncleane thing . For sutable to the Prophet Micha , our Apostle in this fourth to the Hebrewes , ver. 10. saith , That in the great Sabbatisme on earth , we shall cease from our worke , as God did from his . In words it is in the past time , but in the intent and meaning it is in future ; as if he should say , When any man hath entred into his rest , or shall have entred into his rest , Pareus saith , the Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is in the Aorist , put for ( at least ) the present ; but the connexion of the context both before & behind is clearly for the future . For in ver. 9. it is , there remaineth yet a rest , and in the eleventh verse , Let us labour therefore to enter into that rest ; 1. Lest any man fail of it . Now for our owne workes , sinnes are most properly our owne workes , because , saith Pareus , they are done by us , and not approved of God ; so that then we Sabbatismum eum agere incipimus , quando apeccatis cessamus , that is , then we doe act this Sabbatisme , when we cease from sin ; which the Prophet well confirmes , Isa. 58.13 . and chap. 65.2 . where he calls sins and sinning , a doing , or finding our OWNE pleasure , a doing our OWNE wayes , a speaking our OWNE words , a watching after our OWNE thoughts . For sins are not ( as bodily labours , or afflictions ) either commanded of God , or commended of God , or intended for the service and glory of God . Now when we shall enter into the rest ( we speake of ) in the new earth , we cease from these our owne workes of sinning , for into that state no uncleane thing shall enter , Revel. 21. therefore we ( though Beleevers ) are not yet entred into Pauls Sabbatisme , because we doe not yet totally cease from those our workes .

5 ¶ . Object . But it seemes by the third verse of this fourth Chapter to the Hebrewes , that a Spirituall rest is understood in this Chapter , and such as into which every Beleever at his first beleeving doth presently enter ; for saith the Apostle there , We which have beleeved , doe enter into his rest .

To this Pareus saith well , Answ. Nondum ingressi sumus , sed ingredimur , ut suit versu tertio . ( Par. in 4. ad Heb. ver. 10. ) we have not yet entred into his rest , but we doe , as ver. 3. meaning the future , we shall ; for so immediatly followes the proofe of a rest yet remaining , into which all Beleevers shall enter , and therefore Theophylact renders it in the future ; so also the old Latine ( from whence Learned men conceive that so it was in the ancient Greek Copy , according to which that Latine Translation was made , and the Arabian Translation is in the future , and so is Hutters Hebrew Translation .

It is true , that by faith we presently enter into the rest of Justification of our persons ( Rom. 5.1 . ) and into the rest of expectation , or hope of possession of glory ( Rom. 5. ver. 2. ) But all this will not serve to take in all the sence of the Apostle in this of Heb. 4.3 . because immediatly in that very third verse the Apostle falls upon a proofe of a rest ( touching which the Hebrewes were not yet satified , and setled in their mindes , though of ultimate glory they doubted not ) I say , of a rest yet remaining , and to them that doe beleeve .

Nor can this be meant of ultimate glory for this reason , because we cannot be said there in any tolerable sence to injoy a Sabbatism , that is ( as the Apostles proofe clearly drives at ) a rest upon , or in a Seventh , viz. in the seventh Trumpet , in the seventh Viol , in the seventh thousand yeares of the world ; for if this Sabbatisme , or Seventh , be eternity , then it is there swallowed up in an infinite , that cannot be numbred . But if this Sabbatisme be a distinct determinate time , bounded with two Resurrections , the one at the beginning , the other at the end , then it will clearly stand numerable for a seventh , but not otherwise . We usually number 1 , 2 , 3 , 4 , 5 , 6 , 7. over things of some semblance in quantity , and quality , to make a Septenarie . If a streame flowes into six Rivers , and then falls into the mainest Ocean , it is not proper to say , the Ocean is the seventh River , but the continent , or conteiner swallowing up all . We must have seven Ages compleat and ended , as we say in Leases of Lands , made according to Law ; or else we cannot number 1 , 2 , 3 , 4 , 5 , 6 , 7. Free-hold , or Fee-simple hath no number , and therefore as the former great Ages of the world were distinct on earth by some eminent notes , as they shall easily finde that consult Chronologers ; so shall this be as distinct likewise . The rest of the Sabbath began with Gods rest after the finishing of his workes ; the rest in Canaan began with the conduct and Wonders done under Joshua , &c. so this Sabbatisme of the last thousand yeares is begun , and bounded with notable Land-markes ; it begins with the binding of Satan , the fall of the Beast , and with the first Resurrection ; and terminated with the loosing of Satan , the rising of Gog and Magog in armes , and the second Resurrection , so that great things are acted between the end of the Sabbatisme , and the beginning of ultimate glory . All this is plain in Rev. 20. to them that will read and understand .

Yea further ; unlesse this be understood of a pure rest on earth , how shall we be said to Sabbatise , as is intimated in a Sabbatisme ? It is true , in a Sabbath is signified , and enjoyed a rest : But so we may rest on another day . And every day a beleever hath several rests . But we must have according to the Apostle a Sabbatismaticall rest ( a rare word is used by the Apostle , to signifie a rare rest ) we must Sabbatise , that is , imitate , or in some proportion answer to other typical Sabbaths . Imitation and correspondency , relate to known things foregone , not to after-things never seen . And we rest voluntarily as in the day of Christs power , whiles he is in power , from our own workes , as God did from his , not necessitatedly when all other occasions are removed , and an immutable eternity stamped upon our condition , swallowing up all , and transforming it into ultimate glory . We must sabbatise our restfull injoyment in time and place according to former Sabbatical Rests . Therefore it must be on earth , and a timeing , not an eternizing . And thus for the Book of Psalmes , with parallels out of the New Testament .

SECT. XI .

Next we come to the Prophet Isaiah , wherein none will doubt , that are truly acquainted with his most Evangelicall Prophesies , but that we shall finde many clear places for the point in hand .

§ . 1 THe first place is in Chapter 2. Verse 1. The word , &c. concerning Judah and Jerusalem . Vers. 2. It shall come to passe in the last dayes * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the last daies . that the mountaine of the house of the Lord shall be established in the top ** ** 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , In or upon the HEAD of the Mountains of the mountaines , & . and ALL Nations shall FLOW unto it . Verse 3. And many people shall goe and say , Come ye , and let us goe up to the mountaine of the Lord , to the house of the God of Jacob , and he will teach us of his wayes , and we will walke in his paths . For out of Zion shall goe forth the Law , and the word of the Lord from Ierusalem . Verse 4. And he shall judge among the Nations , and shall rebuke many people , *⁎* *⁎* Hebr. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , Many peoples . and they shall beat their swords into plow-shares , and their spears into pruning hooks ; Nation shall not lift up a sword against Nation , neither shall they learne warre any more . Verse II. The lofty looks of man shall be humbled , and the haughtinesse of men shall be bowed downe , and the Lord alone shall be exalted in that day ( all which Verse is repeated againe , Verse 17. ) Then it follows Verse 18. And the Idols he shall utterly abolish . Verse 19. And they shall goe into the holes of the rocks , and into the caves of the earth for feare of the Lord , and for the glory of his Majesty , when he ariseth to shake terribly the earth . ( This whole Verse is againe repeated , Verse 21. )

§ . 2 The first verse plainly shews , what ever the Analytical conceits of men may assert , that this Prophesie is ultimately and plainly concerning , yea for , or in the behalfe , or favour of Judah , and Jerusalem , as the * * Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 su per , propter , juxta , secundum . Sept. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Symm . ut refert Nobilius & Drusius , pro. citat . Eus. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 lib. 2. p. 43. in Hier. pro Juda & Ierusalem . Hebrew beares , and Greeks and Latines affirme . Though by and by , Verse 6. the Iewes are shewed the reason why they should goe into afflictions afore they have the deliverance mentioned in this Chapter ; Yet when it is said ( verse 2 and 3 ) It shall come to passe in the last dayes , that many peoples shall say , come , let us goe up to the Mountaine of the Lord , to the house of the God of Iacob , &c. for out of Zion shall goe forth the Law , & . there can be no lesse intended , then that this Prophesie doth ultimately concerne the Jewes welfare , when they , and the Gentiles converted , shall make one glorious Christian Church on earth . To this our late Annotationists on the Bible doe well consent , and in some termes fairely hint part of our Thesis . Here ( say they , in this second Chapter of Isa. ) begins a Sermon , contained in the three Chapters following , concerning the RESTITVTION of the Church , principally UNDER CHRIST ; which he both beginneth , Chapter 2 , and after the denunciation of many heavy judgements inserted , to be inflicted upon the maine body of the Jewish people , for their manifold grosse , and grievous sinnes , at length concludes with Chap. 4.

§ . 3 The Learned grant * * Iunius , Piscator , Alapide Grotius , Engl. Annot. that those promises in the words afore-quoted out of this Chapter do relate to the time of Christs coming , and do confesse the generall , that the Iews in a sublimer sense do understand them of the times of the Messiah . And one of them steps a little higher , and bids us for that to compare , Dan. 2.35 . where all the foure Mettals are utterly broken to peeces , and the little stone cut out of the mountaine became a great mountaine , and filled the whole earth . But I shall , God assisting , give you a more particular account , viz. that both Iewes and Christians do understand the promises in this Chapter of a visible glorious estate of the Church yet to be on the face of the earth , before the ultimate end of the world . Of the latter sort wee will name onely the famous Piscator , Alsted and Heurnius . Of the former in briefe thus : Their Talmud , Gemara Sanhedrim pereck . R. Ketina , &c. assert that this world doth continue six thousand yeers . In one it shall be destroyed , so as to be purified as gold , and freed from the CURSE , of which it is said , Isa. 2. The LORD ALONE SHALL BEE EXALTED IN THAT DAY . And R. Scelomo ( quoting also this second of Isa. ) saith , The Lord shall arise , and shake the earth terribly in the day of judgement , when he shall breake the wicked . ( It is usuall with the learned Iewes to call this glorious time of Christs visible Kingdome on earth a day of judgement ; not dissentaneous to the wont of Scripture to compellate and compare any great time of Reformation as a day of judgement , Psal. 50.1 . &c. 1 Pet. 4.17 . ) And indeed ( as John shewes us Rev. 11. ) in the beginning of this most glorious visible Kingdome , there is a beginning of the day of judgement , in that the wicked alive , that submit not to Christ , are destroyed , and the living Saints have a reward given them , together with the resurrection of the deceased Saints , which St. Iohn calls the first Resurrection . R.D. Kimchi saith , In that day , in the dayes of Messiah , when the Lord shall execute his judgement on the wicked , THE LORD ALONE SHALL BE EXALTED , Isa. 2. The Lord alone shall be exalted ( saith he ) is as much as to say , AND THE LORD SHALL BE KING OVER ALL THE EARTH . We might quote more , but for hast and brevity .

§ . 4 And this must be IN THE LAST DAYES ( saith the second of Isa. ) or nearer the Hebrew , IN THE LAST OF DAYES , or , UTMOST END OF DAYES . Therefore if the Prophet had looked at no further time then that of Christs first coming in the flesh , he would not have called that , the last of dayes , since which have passed above one thousand six hundred and fifty yeers . The last of dayes properly signifies those , after which Aeternity next and immediately follows ; As it doth after the compleating of the thousand yeers of this visible Kingdome .

§ . 5 These things being premised , let us view whether the promises afore-quoted , out of the second of Isaiah , have been fulfilled to this day .

1 ¶ Surely that in the second verse , and part of the third , That the mountaine of the Lords house shall be established on the HEAD of the mountaines &c. and peoples shall come and say , Come ye , and let us goe up to the mountaine of the Lord , &c. hath not been hitherto fulfilled and compleated . For as yet , neither the visible power and glory of Christ , nor of his Church ( so as for Gentiles to say , Come , let us go up , &c. ) hath been established over the HEAD , the Pope of the seven Hils of Rome , or over the Turk , the HEAD of the foure Hils of Ierusalem or over the height of power and glory of the Hils of the generality of the PEOPLES , Gentiles , or Nations of the world . The Church at Ierusalem , such as it was , in Christs time was in Captivity under the Heathen Roman Empire , and so continued till the rise of the Roman Bishops , and immediately after that thraldome , were subdued to the Turkes , who keeps them in that thraldome to this day . The Heathen Romans refused at the first , the Lord Christ by vote of the Senate , and after persecuted his Church for many yeers . And the Turks blaspheme Christ in their Alcoran , and hath warred against his Church from age to age since their rise . And the rest of the world for the generality , are Indians , Barbarians , and Semi-beasts , that know neither God , nor themselves , nor what Christ is , nor what a Christian is .

2 ¶ Nor was the house of the Lord established in the top of the mountaines , that is upon Zion ( the highest of the foure Hils of Jerusalem ; ) For presently after Christs death , persecution scattered Christians from Jerusalem , Act. 8. And within forty yeers ( or thereabout ) after Christs ascension the Temple of Jerusalem was destroyed , and after a while the City , and for about three hundred yeers onward , the Church of Christ was extremely persecuted , by the Heathen Romans , and anon after ( Constantines time onely excepted , or little more ) they were sorely persecuted by the Arian Hereticks . So that instead of all Nations going up to the house of the Lord on the top of the Mountaines for divine worship , Christian Jews and Gentiles were scattered among all Nations . And though Act. 2. there were a handfull of severall Nations at Hierusalem , if they were Gentiles , and not rather Jewes , yet this was farre from ALL NATIONS FLOWING to it , saying , Come , let us goe up to the house of the Lord , and he will teach us of his wayes , and we will walk in his pathes . For the generality of those very men ( Act. 2. ) mocked the Apostles , whiles they taught them the wayes of the Lord . And as at Ierusalem , so in the Countries round about , the Christians were every where persecuted , as the history of the Acts doth all along give us a particular account .

3 ¶ Nor is that fulfilled to this day which is prophesied in the fourth verse ; Christ hath not hitherto so judged among the Nations , and rebuked many people , that they have beaten their swords into plow shares , and their speares into pruning-hooks , so that Nation hath not lifted up sword against Nation , neither learned war any more .

4 ¶ Nor hath that been yet fulfilled which is in verse 10 , 11 , 12 , &c. to v. 17. That men have so dreaded the Majesty of the Lord that they have hid themselves ; That the lofty lookes of men have been humbled , and their haughtinesse bowed downe ; That THE LORD ALONE HATH BEEN EXALTED . That the day of the Lord of hosts hath been upon EVERY ONE that is proud and lofty , upon all the Cedars of Lebanon , and Okes of Bashan that are lifted up , upon ALL the high mountaines and hills that are lifted up , upon EVERY high tower , upon every fenced wall , upon ALL the ships of Tarshish , and upon all the pleasant pictures , to bow down , and bring down low all these , so that the Lord alone may be exalted in THAT DAY . Alas , ever since Christs comming in the flesh , the whole world generally hath been very high , proud against the Lord Christ ; Antichrist hath been much exalted , and the Lord hath been least exalted , his Honour , his Cause , his People have been trampled on . In the time of Constantine the Great , some little was done in the Roman Empire for a little time , for the Church of Christ ; but anon Arianisme arose , then Papisme mounted up , then the Beast did arise . The Church is put into a Wildernesse-condition , the witnesses prophesie in sackcloth one thousand two hundred and sixty yeares , which are not yet expired , for they have not yet laine dead in the Grave three dayes and an halfe .

5 ¶ . Nor is that in the 18 , 19 , & 20. verses yet fulfilled , That all Idols are abolished , that God hath so shaken the earth , that he hath made the inhabitants thereof to cast away all their Idols , and to hide themselves for feare . The Territories of the Papacie extending over France , Spaine , Italy , part of the Low Countries , part of upper Germany , part of Polonia , part of the Indies , &c. are full of Idols , and doe openly worship them ( as they say ) in the sight of the Sunne . The great shake of these is not till the Witnesses have laine dead in the Grave three dayes and an halfe ( Revel. 11. ) and then is the great fall ( ibid. ver. 11. ) and when those things are shaken downe , then the things that cannot be shaken , viz. pure worship , purely Spirituall , and pure Saints shall remaine unmoved , Heb. 12.27 .

§ . 6 Nor can it be rationally imagined that these things shall not be done till the ultimate day of the generall Judgement , for then there is no time of establishing of the mountaine of the Lords house upon the top of the mountaine , no proceeding of the word out of Zion , no running and hiding from the presence of the Lord , for the Sea and Grave , &c. shall give up their dead . And all good shall be turned into an eternity of absolute glory . Therefore the time of fulfilling of the Prophesies , and Promises of this second of Isaiah is yet to come , afore the ultimate day of the last generall Judgement . * * The Diatribae pars 4. of Mr. Mede lately coming forth , and come to my hands since I penned this eleventh Section , I thought it convenient to insert into the Margine , at least , his judgement of this second of Isaiah , ver. 2 , 3 , 4. which I will give you in his owne words : HILS , or MOUNTAINES ( saith he ) are States , Kingdomes , or Societies of men , which consisting of degrees , rising unto an height one above another , are compared unto Mountaines raised above the ordinary plaine , and levell of the earth . The MOUNTAINE OF THE LORDS HOUSE , is that State , and Society of men , which is called the Church , and People of God . REGNUM CAELORUM , the Kingdome of Heaven , i. e. a Kingdome , whose , both King , and Kings Throne , have their place , and residence in the Heavens . These words therefore are a Prophesie , or Propheticall promise of the GLORIOUS EXALTATION , WONDERFULL ENLARGMENT , and UNHEARD-OF-PROSPERITY of this Society of men , called the CHURCH , above all States , and Societies of men whatsoever . The glory and EXALTATION is expressed in the word , THE MOUNTAINE OF THE LORDS HOUSE SHAL BE ONE DAY EXALTED , yee mounted not only above the lesser hill ; but above the highest mountaine , though at this time it were depressed , and trampled under foot , by the proud enemies thereof . The ENLARGMENT is in the word , ALL NATIONS SHALL FLOW INTO IT , i. e. though at the time of this Prophesie it were reduced to a small remnant , yet the time was to come , when it should not only consist of one Nation of the Jewes , as then it did , but of all Nations under the whole Heaven . The PROSPERITY thereof begins to be described from these words , ver. 4. THEY SHAL BEAT THEIR SWORDS INTO PLOW-SHARES , &c. i. e , though the greatest part of JACOB were already captive , and Judah and Jerusalem in a continuall feare , and no lesse danger of the Armies , and invasion of the King of Babel , yet the time should one day come , that the People , or Church of God , should not only be the most exalted state upon the earth , and the most ample , and universall Dominion that ever was in the world , but the most peaceable , quiet , and flourishing State that ever was , since man was FIRST CREATED . This is the Prophesie ; But now comes the Question , Whether this , as we have described it , be , and hath already been fulfilled ? or whether if already any wayes fulfilled , whether it be not in part only performed , and the full accomplishment reserved for time to come , & c. ? For here the Church is to be established on the tops of Mountaines , &c. so that no other State shal over-top , or over-looke it , much lesse trample it under feet . Now whether there was ever such a time , when this was compleatly fulfilled , &c. I leave it to any mans indifferent judgement , who can compare the description of the Prophet , with the stories of fore past , and present times . In the times immediatly after Christs PASSION , I think any man will grant the Church then was neither VISIBLE , nor GLORIOUS . In the time of the PERSECUTING EMPEROURS , when the Church had taken foot among the Gentiles , and the Nations began to flow unto it , it was a Society indeed VISIBLE , but not GLORIOUS . I am sure it was not in the TOPS of the MOUNTAINES , but the Imperial Mountaine of ROME , not only over-topped it , but over trampled it under their feet . In the time of CONSTANTINE , and thereabouts , after three hundred yeares cruell persecution , the Sunne seemed as it were to breake forth of a Cloud , but presently that glory was eclipsed , and even the visibility of the Church in a manner covered , with the thick and a Universally overspreading cloud of ARYANISME

This ARIAN cloud was no sooner blown over , but , another great cloud of that fore-prophesied APOSTASIE of the Church begun to arise , whereby the Churches glory was not onely eclipsed , but at length againe the visibility thereof wholly overshaddowed with the thick darknesse of Idolatrous ANTICHRISTIANISME , untill after a long day of darknesse , it pleased God of late , somewhat to dispel the cloud , &c. and we hope , when the cloud shall be wholly consumed by the beams of the Sun of the Gospel , the Church shall become not more visible then yet it is , but far more glorious then ever hitherto it hath been . WHEN THE FULNESSE OF THE GENTILES ( as St. Paul speaks ) SHALL COME IN. For we shall finde in the Prophesies of the Scriptures , that there are two sorts , and times of the CALLING OF THE GENTILES , First , that which should be in the REJECTION OF THE IEWS , as St. Paul saith , to PROVOKE THEM TO IEALOUSIE . [ Such a calling as should be in a manner occasionall , that God might not want a Church , ] the time the Iewes were to be cast out . So Rom. 11.15 . The CASTING AWAY OF THE IEWS , is the RECONCILING OF THE WORLD , i.e. The CALLING OF THE GENTILES . Whence we may see , that the Apostles were not to preach Christ to the Gentiles , untill , being first offered to the Iewes , they refused him And this is that calling of the Gentiles which hitherto hath been many yeares . But there is a second and more glorious calling of the Gentiles to be found in the Prophesies of Scripture ; not a calling as this is , wherein the Jewes are excluded , but a calling wherein the Jewes shall have a share of the greatest glory , and to have a preeminence above other Nations , when ALL NATIONS SHAL FLOW UNTO THEM , and walke in their light ; for the calling of the remainder of the world ( which is not yet under Christ ) is reserved for the solemnizing of the Iewes RESTAURATION . This is that calling , and that time which hee calls the FVLNESSE of the GENTILES , conjoyned with the saving of ALL ISRAEL , Rom. 11.25 . This is that time whereof he speakes [ That if the present FALL of the Iewes be the RICHES OF THE WORLD , and their DECAY the RICHES OF THE GENTILES , how much more shall their FVLNESSE be the fulnesse of the Gentiles . ] This is that glorious time which the Prophesie of this text principally , if not altogether intended , which is not yet fulfilled . While the Roman Iron part of Nebuchadnezzart Image stood , a stone was hewne out of the mountaine without hands . This is the first call of the world hitherto . At length the time of the feet of the Image coming that the stone smote them , the wind blowes the Image away wholly , and there was no more place found for any part thereof ; which was no sooner done , but the stone which smote the Image swelled into a great Mountaine , and filled the whole earth . This is the time of the fulnesse of Christs Kingdome , the FULNESSE of the Gentiles ; This is the time when THE MOUNTAINE OF THE LORDS HOUSE shall be established on the TOPS of the MOUNTAINES , namely when the small stone of Christs Kingdome , which is now in being , shall smite the brittle feet of the last remainder of the Romane State , now subsisting in the Popedome , in whom the divided toes of too many Kingdomes are united , &c

SECT. XII .

§ . 1 THe second place in Isaiah for our Thesis , is chap. 9. ver. 6. For unto us a childe is borne , unto us a Sonne is given , and the GOVERNMENT shall be on his shoulders , and his name shall be called WONDERFULL , Counsellor , the mighty God , the everlasting Father , the Prince of peace . Ver. 7. Of the INCREASE of his GOVERNMENT , and peace , there shall be NO END , upon the THRONE of DAVID , and upon HIS KINGDOME to ORDER IT , and to ESTABLISH IT with judgement , and with justice from hence-forth and for ever . The zeale of the Lord of Hosts will performe this . Of this place we shall speake more briefly .

§ . 2 This text is very comprehensive , apparently griping within its armes a large tract of Time from Christs Incarnation , throughout all the processe of his Government , untill the end of the ultimate Judgement , as the words from hence-forth and for ever doe expresse ; therefore the Reader must not hang downe his head , poring only upon the Birth of Christ , as it is said in the beginning of this text , To us a childe is borne ; but must lift up his eyes to the utmost of this glorious prospect here presented in the close , upon the throne of David , and upon his Kingdome ( he shall sit ) to order it , and to establish it , &c. from henceforth and for ever .

§ . 3 It is not worth while for us to content with the late Jewish Rabbins , that say , this text is meant of Hezekiah ; we heard but now that the ancienter Rabbins , and Talmud , and their Targum , or Chalde Paraphrase following them , are contrary to that , interpreting this text of the Messiah ; as they had an invincible reason so to doe , in that the stile given to him here meant , is incompatible , and inconsistent with any but with God incarnate , that is , Christ Jesus , the true Messiah . And as little reason had those later Rabbins to interpret this Text of Hezekiah , who was borne a good space of time before the date of this Prophesie , yea and divers yeers before his Father Ahaz sate upon the Throne . For Hezekiah was five and twenty yeers old at his fathers death , whereas Ahaz his father had reigned in all but sixteen yeers , 2 Kings 16.2 . and chap. 18. v. 2.

§ . 4 Leaving therefore all improbable and impertinent conceits of men , let us come to the businesse , to finde out the excellent state that shall be set up under the government of the Messiah before the ultimate judgement . Our late Annotationists make for me a faire preface , meetly conducing to the true sense of the words , which we intend : That the deliverances ( say they ) of Gods people , and the pulling downe of such mighty POTENTATES , whether SECULAR or SPIRITUALL ( mark their words ) may not seem impossible , and incredible ; the Prophet now proceedeth to declare who it is , and what manner of person , by whom all that hath been said shall be effected , even the Messias the eternall Sonne of God , whom God shall raise up to be the King and Governour of his Church ; so they . But we have a more sure word to confirme this interpretation , Luke 1.31 , 32 , 33. And the Angel said unto Mary , &c. Thou shalt conceive in thy wombe , and bring forth a Sonne , and shalt call his name Jesus . He shall be great , and shall be called the Sonne of the Highest , and the Lord God shall give unto him the Throne of his FATHER DAVID , and he shall reigne over the house of JACOB for EVER , and of his Kingdome there shall be NO END .

§ . 5 Now lay this of Isaiah and Luke together , and then read , what they spell unto us . Namely , first , That the meaning of this Text is not of spirituals onely , but also of temporals . The FOR in the beginning premised by Isaiah as a meet inference , plainly sounds of a proof in this Text , to demonstrate an assurance of the deliverance of Israel , as is set forth in the fourth and fifth verses ( viz. Thou hast broken the yoke of his burthen , and the staffe of his shoulder , and the rod of his OPPRESSOUR , as in the day of MIDIAN * * Observe Gideons victories used to signifie this deliverance ; therefore not onely spiritual . &c. and it shall be , as with battel and blood , so with burning and fuel of fire . ) But these words ( if weighed ** ** For , close to the Hebrew , the words run thus . For every battle of the Warrier with noise , and garments rowled in blood , shall be also unto burning and fuel of fire . ) cannot , without violence , be wrested to signifie only spirituall deliverances , as our Annotationists also affirme with us , whose words upon the fourth verse are these , Having declared the greatnesse of their joy , he proceeds to shew the ground of it , their deliverance and freedome from the straits and thraldome of their enemies , as well CORPORALL as Spirituall . Therefore this Text is Gods giving security to his people , of deliverance of them , from temporall , as well as spirituall oppressions , troubles , &c. by Jesus Christ , after that he hath finished the workes of his incarnation , by passion , resurrection , ascention , and assession at Gods right hand , according to Psal. 110. of which we have spoken plentifully afore . Secondly , That Christ was invested with these Attributes and Omnipotentiall Properties ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. as it is the Hebrew ) of purpose to multiply his Princedome , and for peace without end . The Jewes observe , that the close-shut 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 mem in the middle of a word , as here in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( which 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 properly is a finall letter ) signifies the stability of the thing spoken of , as open 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the end of a word , as in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nehem. 2.13 . ( which 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 properly is a middle letter ) signifies the brokennesse of the walls there spoken of : which observation I mention not as a foundation strong enough for me to build upon , but as a sufficient Narrative , to declare the opinion of the Ancient Jewish Rabbins concerning the stability of the Messiahs Kingdome . Thirdly , That the words Princedome , Government , and for peace , and spoken in a way of Prophesie of what should be added to the Church above that they injoyed already , cannot but signifie more then Spirituals . Fourthly , That this is yet more apparent by that which followes both here , and Luke 1.32 . of the Messiahs sitting upon the Throne of DAVID , and upon his Kingdome , and to establish it with Justice and Judgement ( speaking in the phrase of an excellent politick Government . ) It needs not that Christ should sit on Davids Throne , and Kingdome , to Spiritually governe , and keep in peace his universall Church . Nor needed there a Promise that Christs Spirituall Kingdome shall be established with Justice and Judgement , which are low things to faith , hope , love , joy in the Holy Ghost , and the rest of the Graces of the holy Spirit . Nor was there need to assert the perpetuity of Christs Spirituall Kingdome , that it should be for ever ; the Jewes having now been a Church so many hundreds of yeares . Fifthly , The close , in a way of Gods great engagement , the zeale of the Lord of Hoast will performe this , must of necessity signifie something more , then the ordinary thing of Christs having a Spirituall Kingdome on earth . What need such high words , solemne protests , and most serious pawning of the zeale of God ( which is love in a flame ) to signifie the performance of that which had been long since done , and as an ordinary thing was to continue , viz. Christs having a Spirituall Kingdome on earth ? Sixthly , Both this of Isaiah , and that of Luke 1.31 . doth import ; That after there should be an interruption of the sitting of Davids race , upon Davids Throne , it should sensibly appeare that Christ should possesse that Throne , else why is it here Prophesied , that the Messiah shall sit upon Davids Throne ; and that the Lord God shall give to the Messiah the throne of his father David , and promiseth there he shall sit for ever ? The whole Earth long before , Gen. 1.26 , &c. compare Psal. 8. & Heb. 2. ver. 7 , 8. being given up to the rule of Christ , to be governed by his invisible providence , was never interrupted ; but in all Ages Christ hath continually powred downe his Judgements upon the wicked , as Peter proves , in his second Epistle , Chap. 2. And the Church was also given to him from the beginning , Gen. 3.15 . compare Rom. 16.20 . which , without any possible impediment , he hath ever preserved on earth in all Ages ever since , by his Spirituall power and grace . But the Line of Davids race hath been broken off from his Throne , as we shall see presently . Nor hath Christ been upon it at all , in any visible manifestation ; therefore this last must be a great part of the meaning of Isaiah , and Saint Luke , as Piscator expresseth it ( In solio Davidis tanquam haeres regni , & filius Davidis sedebit Christus , confer . 2 Sam. 7.12 , &c. so he : ) And that to be performed for ever ; that is , so as no visible power must reigne after him . Seventhly , Isaiah Prophesies in the time of the division of the Kingdome of the Jewes into Judah and Israel , see chap. 1. ver. 1. &c. And Saint Luke tells us , chap. 1. ver. 33. that this must be fulfilled by Christs reigning over the whole house of Jacob , which containes all the twelve Tribes , made up of Israel and Judah , even as according to Isaiah , Christ must sit upon the Throne of David , who ruled over both Judah and Israel . Eighthly , That all these must be so fulfilled , that Christ must appeare to be wonderfull and mighty , and to increase in his Government , ( as Isaiah speaks ) and to be Great ( as Luke speakes . )

§ . 6 Having thus digged into the meaning of the Text , let us next lift up our eyes , and take a view of all the Transactions of Christ since this Prophesie , and see what of this text hath been really fulfilled . Surely this text was not fulfilled in the Jewes returne from Babylon , for the ten Tribes did not then returne , to make up the house of Jacob , or the Kingdome of David . And besides , of that prosperity there was soone an end , in the miseries of the Maccabean Warres , and the Roman Conquest was over them afore Christ was borne .

§ . 7 Nor was it ever fulfilled since Christs coming in the Flesh , for he never yet sate upon the Throne of David , nor any other , deputatively ( for him ) of that Tribe , the Scepter being then , and thence to this day departed from Judah . The visible Government ( as the text imports ) was not all this time upon Christs shoulders , the time was not come , as Christ tells us , Act. 1.6 , 7. Act. 3.21 . The visible Government since Christs coming in the Flesh hath been upon the shoulders of the Roman Emperour , or the Pope , or the Turke . When the time comes that the Government shall be on Christs shoulders , he shall reigne as David ( as Isaiah speakes ) and over the house of Jacob ( as Luke speakes ) that is , over all the twelve Tribes , and that for ever ; that is , none visibly ruling them after him . But at Christs Incarnation , only two Tribes were about Jerusalem and Judea , but under the Romans visible Government , and for the generall , refused Christs spirituall Government , Act. 13.46 .

8 Nor can this be imagined rationally to be fulfilled in Christs Spirituall § . 8 government : for this Spiritual government ( if we may so call Christs giving of Ordinances , and grace into the heart ) extending it self equally to Gentiles , as wel as to Jewes , if not more for these one thousand six hundred and fifty years past , to the Gentiles , what priviledge or preheminence is given in this to Jacobs House , or Davids Throne , more then to the houses or thrones of Constantine the Great , or Charles the Great , or of Edw. the sixth , or of Q. Elizabeth , or of the Indian Sagamores , or of the Turkish Emperours , or Grand-Signiours , or of the great Chams of Tartar , or , &c. when they , or their Nations are converted , at the coming in of the fulnesse of the Gentiles . Besides , who of Beleevers at the time of this Prophesie did not know , that Christs Spirituall Kingdome of Grace should be for ever , and full of more then Justice and Judgement , viz. of all the graces of the Spirit ? ##

§ . 9 9 Therefore we conclude , this text is yet to be fulfilled afore the ultimate day of the generall Judgement , when Christ layes downe his Government . * * Mr. Medas learned Notes upon this ninth Chapter of Isaiah , collated with Mark 1.14 , 15. coming too late to my knowledge to be put into the Text , I could not forbeare inserting it into the Margine , which in summe is this . Galilee was the third Province of those three into which Canaan or Phalestine was divided in Christs time , and was on the North part , remotest from Ierusalem , and divided into two parts , upper and lower ; the upper was mostly the Land of Nephthaly , wherein was the goodly Metropolis of all Galilee , Capernaum . And this is the Galilee that was called Galilee , of the Gentiles , either because inhabited by the Gentiles long time , viz , to Solomons time , or because Solomon gave twenty Cities thereof to Hiram , or because it was the outmost of the Land next the Gentiles . In the lower Galilee was the Tribe of Zebulon ( and Issachar ) wherein were the Cities of Nazareth , and Bethsaida neare the Sea , or Lake of Galilee , or Cana ( of which , and Christs first Miracle there , Ioh. 2. ) and Mount Tabor . From Capernaum along the Sea side , through Bethsaida , lay the great rode from Syria into Aegypt , supposed to be that called in Scripture , The way of the Sea . In Christs time two of the said Provinces , viz. Judea and Samaria were under the Roman President Pontius Pilate . The third , Galilee , was under Herod ( or Au●ipas ) the Tetrarch : because he had but the fourth part of his Fathers Kingdome , who beheaded Iohn Baptist , and closed with Pilat when Christ was condemned . In this Province of Galilee was Christs conversation principally , whiles he was on earth , Matth. 3. ult. Luke 1.26 . Act. 1.11 . Act. 2.7 . Matth. 4.23 . Matth. 9.35 . Matth. 28.10 . For the Messiah was to have his abode principally in Galilee , according to the Prophesie in Esay 9.1 , 2 , 3 , &c. The Land of Galilee , or of Zebulon , and Nephthaly had the hard hap to be first in that calamity by the Assyrians , 2 King . 15.29 . all which Cities there named , except Ianoah and Gilead , were Cities of Nephthaly , and all Galilee and Nephthaly are there mentioned , as all carried away Captive to Assyria . In which calamity Isaiah comforts them with that Prophesie , That they should have the first and principall share of the Messiahs presence , when he should come . Read the first seven verses of that ninth of Isa. the meaning being , that Christ should enlighten the Province of Galilee , or the Land of Zebulon and Nephthaly , with the glory of his presence . And therefore if this be not a Prophesie of Christ , I know not what is . Compare Mat. 4. of his dwelling in Capernaum , the Metropolis of Galilee . The Jewes could not see this , but would not beleeve because he was of Galilee ; Should , say they , Christ come out of Galilee ? should he not come out of Bethlehem ? So he should too , and yet was by habitation and conversation a Galilean . Christians also are to blame for darkning this Prophesie of Isa. 9. and Matthewes application of it ; for my part I am perswaded , that the foure or five first words of this ninth of Isaiah , belong to the last verse of the former Chapter , as Ierom , and the Chalde referre them ; and that the words following begin a new Prophesie in this manner . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. ie . According as the first time that he made vile ( or debased ) the Land of Zebulon , and the Land of Nephthaly , so in the latter time he shall make it glorious . ( More of the reading of this text , and Master Medes reasons , the Reader may there see . ) From all ( saith Mr. Mede ) I inferre that , 1 Cor. 1.26 , 27. God takes the foolish things of the world to confound the wise , &c. For Galilee , and her inhabitants , in comparison of Iudea were reputed ignoble , strangers , being remote from Ierusalem , and the Temple , and part of the lot of the ten Tribes which Salmaneser captivated . Howbeit , some of the two Tribes after their returne , especially in the prevailing times of the Maccabees , setled there , but at length were subdued by the Gentiles , but still dwelling there , and replenishing that Land with their owne people ; yet so , as many of the Gentiles dwelt among them , in so much that in these and the aforesaid respects , they were despised of those that dwelt in Iudea , Joh. 7.41.52 . But Christ the King of Israel , and Saviour of Mankind would ( as aforesaid ) be a Galilean . The Doctrine he preacheth in Galilee is , The time is fulfilled , the Kingdome of God is at hand , repent yee , and beleeve the Gospel ; which Matth. 4. is called the Kingdome of Heaven , which is all one with Kingdome of God . See Dan. 6.24 . The heavens beare rule , that is , God . Luke 15.21 . I have sinned against heaven , and in thy sight , Matth. 21.15 . The Baptisme of John , was it from heaven , or from men . Marke the Exegesis , Luke 15. and the Antithesis , Matth. 21. which shew God to be meant by Heaven . The Kingdome of Heaven , or of God , is the Kingdome of Messiah , or Christ , Dan. 2 , 44. and Dan. 7.13 . ( read the places ) From which places the Iewes call the Messiahs Kingdome , the Kingdome of God , or of Heaven , because first , it is in this place of Daniel said , The God of heaven shall set up his Kingdome . And in the other place , That the Sonne of Man , ( the Messiah ) should come in the clouds of heaven ; For our Saviour brought not this phrase with him , but found it among the Iewes at his coming , and approved it , in oft use of it , Matth. 13. The Kingdome of Christ is his Church , or the Christian Church , &c. I must adde one thing more for the understanding of this Kingdome of Christ , which I have hitherto described , namely , that it hath a two-fold state ; The one Militant , in sufferings ; which is the present state , begun at his first coming ; The second state is a triumphant state , which shall be at his second , in glory in the clouds of heaven ; at what time he shall put downe all authority , power , and rule , and subdue all his enemies under his feet , 1 Cor. 15. &c. By which , that Mr. Mede includes the Kingdome of Christ at his second coming to be partly intended , in Isaiah 9 , they may easily perceive , that have heard , and observed other passages afore quoted out of him .

SECT. XIII .

§ . 1 THe third place in Isaiah is Chapter the eleventh in whole , and throughout , with a briefe collation of the tenth Chapter preceding , and the twelfth following , and therefore too large to write out . In lieu thereof we shall expresse the severall passages from whence we deduce any argument .

§ . 2 To speake as shortly as we may to this place of Scripture : In the tenth Chapter preceding , the Lord threatens Judah , that for their hypocrisie in Religion , and their unrighteousnesse in their dealings , he will send against them the Assyrian . But then withall it is threatned , that because the Assyrian would afflict the Jewes without consideration of Gods hand in it , and should manage the rod with insolent cruelty to the Jewes , that God will bring destruction upon the Assyrian for deliverance of the Jewes . The confirmation of this deliverance ( as is the manner of God in the Prophets ) hath its foundation laid in the sending of Christ , Chapter 11. The promise whereof , and description of whose person , we have set forth , and characterised in the first five verses . There shall come forth a rod out of the stem of Jesse , &c. and the Spirit of the Lord shall rest upon him , the Spirit of wisdome , &c. and he shall not judge after the sight of his eyes , but with righteousnesse shall he judge , &c. So that although in Hezekiahs time ( wherein Isaiah prophesied , the host of the Assyrians were destroyed to the number of one hundred eighty five thousand by the Angel of the Lord ( 2 Kings 19.35 . ) And againe , in the time of Judahs captivity in Babylon they were overthrown with a mighty destruction by the Medes and Persians , Dan. 5.30 . yet these are not the ALL of the Threat of this Prophesie against Assyria , for the Threat is carried on still in Zach. 1.15 . to the end of the Chapter , though at that time Judah was returned . And ( to keep to this our Text of Isa. ) according to the length of the foundation of this Prophesie , must the superstructure be extended , viz. to the comming of Christ : which coming of him , being not restrictively determined to his first coming in his incarnation , must be left at large to reach to his second coming at the great Restauration , as the Text doth seem to require , in mentioning his judging , v. 3. his smiting the earth , v. 4. &c. For we must know ( to give you Mr. Medes notion Alicubi , as neare as I can ) That the old Prophets for the most part spake of the coming of Christ INDEFINITLY , and in GENERALL , without that distinction of first and second coming , which we have more cleerly learned in the Gospel . For this reason , those Prophets ( except Daniel who distinguisheth those comings , and the Gospel out of him ) speake of the things which should be at the coming of Christ indefinitely , and altogether , which we who are now more fully informed by the Revelation of his Gospel of this distinction of a twofold coming , must apply each of them to its proper time . Those things which befit the state of his first coming unto it , and such things as befit the state of his second coming unto his second . And that which befits both alike , may be applied to both .

Which notion of Mr. Mede is the more to be acknowledged , in that it may appeare by many instances from the Creation hitherto , that the grand promises of great deliverances have their successive and graduall fulfilling from their first promulgation , unto the end of this world , as daily experience produceth fresh testimonies . Calvin on Isa. The context saith , Isa. 10.24 . &c. Thus saith the Lord , O my people , that dwellest in Zion , be not affraid of the ASSYRIAN , Hee shall smite thee with a rod , and shall lift up his staffe against thee after the manner of EGYPT . For yet a very little while , and the indignation shall cease , and mine anger IN THEIR DESTRUCTION , &c. And in that day his burden shall be taken away from thy shoulder , &c. Now in Hezekiahs time the Assyrian did not smite the Inhabitants of Zion , but were smitten by the Angel of the Lord ( as afore mentioned . ) Nor was the burden of the Assyrian taken away from off the shoulder of the dwellers at Zion at their returne from Babylon , by a destruction on them under whom they were then in captivity . For the Lord stirred up the spirit of Cyrus their King , voluntarily to let them return , as we well know the story , in the second of Chron. Chapter last , and Ezra Chap. 1.

And further , the Apostles do bring downe many passages of this eleventh of Isaiah unto the Transactions of their times , and downwards , applying them to the coming of Christ , yea to the coming of Christ after his ascention . For example :

¶ 1. First , that in verse 1. There shall come forth a rod out of the stem of Jesse , &c. is applied by the Apostle , Act. 13. v. 22. &c. to v. 42. to Christ as the eminent seed of David , of the seed of Jesse , conjoyning a quotation out of Psal. 2. Thou art my Sonne , this day have I begotten thee : which with other passages in that Psalme ( as hath been demonstrated ) signifies Christs visible Kingdome on earth yet to come . And a quotation out of Isaiah 55.3 . Touching the sure mercies of David . And one other quotation out of Ps. 16. That his holy one saw no corruption , of purpose to prove that though David himselfe be dead , yet Christ lives , to be the sure mercies of David , and to keep off his seed from seeing corruption , that in him the ever-living seed of David may reigne to the end of this world , and that in some peculiar way , priviledge , and relation , and proportion to David , or else the dint and vigor of Isaiahs , and the Psalmists Text , and the Apostles Commentary is made to languish . Which priviledge , peculiarity , relation and analogy to David , what can it bee , but a visible Reigning , or Kingdome of Christ ? For Christs Kingdom , purely spirituall , by his Word and Spirit , what doth it more relate to David then to other Christian Kings and Princes of the Gentiles converted from Heathenisme ? or how more over Davids people or Kingdome , more then over all Indians and Heathens , where the Gospel is spread and received ?

¶ 2 Again , that in verse the tenth of this eleventh of Isaiah , There shall be a root of Jesse , which shall stand for an ensign of the people , to it shall the GENTILES seek , the Apostle Rom. 15.12 . draws down to Christ then ascended , and gives us this sense of the Prophet , That Christ is not onely the OBJECT of faith to the Gentiles , but that the Gentiles shall be his SUBJECTS , he reigning over them . How reigning over them ? Marke curiously the Apostles words , and you may perceive something . Againe ( saith the Apostle ) There shall be a root of Iesse , and he that shall RISE to REIGNE over the Gentiles , in him shall the Gentiles trust . His reigning , as in relation to David , doth not commence from his Incarnation , but he shall RISE to reigne , spoken by the Apostle after Christs Resurrection , and Ascention , and rendred ( as you heare ) by our Translators under a future notion , He shall rise to reigne . Yea follow the words yet closer , even home to the very doores of the Original , and you will see ( I thinke ) yet more , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. There shall be a root of Iesse , and he shall RISE AGAINE to reigne over the Gentiles , or stand up AGAINE , to reigne over them . Christ had , before the Apostle penned that , risen the first time , viz. from the grave of the earth . But now that he hath ascended long since up into heaven , and there as it were had been ( in the opinions of most men ) buried in oblivion , and his glory covered , he must rise againe from that obscuring himselfe from men , to reign over them . Which the Prophet Daniel c. 12. calls His standing up as a great PRINCE to deliver his people ; which shall begin , saith the Angel , one thousand two hundred and ninety dayes , that is , so many yeers , from the ceasing of the daily sacrifice , and shall bee five and forty yeers in finishing , ere all the Iews enemies shall be thrown down . After which immediately begins the great Restitution of all things , the Resurrection of the Saints , Daniel standing up in the lot .

¶ 3 So that this Text of the 11 of Isaiah is most cleerly to bee extended beyond the Iewes deliverance out of Babylon , unto Christs personall coming , and on the other side , cannot be confined , stinted and terminated in Christs first personall coming , in his Incarnation , but must be carried on far beyond that , as these arguments following will evince .

First , after the Prophet had in the first of verse this 11 of Isaiah prophesied of Christs coming , and verse 2 , 3 , 1 Arg. of his qualification with gifts , and graces , then in the fourth verse he prophesies that Christ with righteousnesse shall judge the poore , and reprove with equity , for , or in behalfe of the meek of the earth , and shall smite the earth with the rod of his mouth , and with the breath of his mouth shall he slay the wicked . But Christ did not reprove in the behalf of the meek , nor slay the wicked at his first coming in the flesh . But it is extended by the Apostle , 2 Thess. 2. ( after Christs ascention ) unto future times , when Christ shall destroy Antichrist ( who was not revealed when the Apostle wrote ) whose destruction is the introduction to the future Restitution , as hath been afore demonstrated upon that 2 Thess. 2. &c. in our second Book .

Secondly , when the Prophet had prophesied of Christs coming , and the excellency of his person and gifts in the 1 , 2 , 3 , 4 , and 5 verses , 2 Arg. before he comes to the maine of the Prophesie , whereon I shall chiefly insist , in verse 10 , 11 , &c. he inserts between in the 6 , 7 , and 8 verses , a Prophesie that the Wolfe shall dwell with the Lamb , and the Leopard shall lye downe with the Kid , &c. meaning the restitution of the creatures from the enmity of the curse by Adams fall , according to Rom. 8.19 , 20 , 21 , 22 , 23. For which ( saith the Apostle ) not only the Saints , but the creature it self earnestly expects , and the whole creation groaneth to bee delivered from the bondage of corruption , and vanity , to which it is now subject , and to be put into the glorious liberty of the Sonnes of God . Which yet never was ; nor can it be imagined to be at the ultimate day of doom , and therefore is yet to come . I know full well that divers understand this part of this Prophesie metaphorically , of men by nature fierce as beasts , to be made tame and loving by the power of the Gospel at Christs first coming . Too common a fault in Writers , through lazinesse or blindnesse to take the sent and cry of the former , and to run with full mouth after them . But if this be a sufficient argument to assert the sence of a place of Scripture , we can produce both Jewes , and Christians , averring that this place is to be understood literally , of the change of the nature of the wilde Beasts at the restitution ( of which we speake . ) The Jewes take this according to the Letter , as if the Prophet should say : In the time of the Messiah the Wolfe , the Leopard , the Lion , and the rest of the wilde Beasts shall be made tame , and shal no more hurt just and good men . And thus much is acknowledged by Alapide upon this place .

Calvin * * Unde sequitur eum formare ipsis ( fidelibus ) ingenia , caelesti suo spiritu , quanquam longius spectat Prophetae oratio . Perinde enim est , acsi promiiteret BEATAM MVNDI REPARATIONEM , &c. Calv. in Isa. cap. 11. v. 6. & 7. also doth in his owne judgement assert hence , the change of the nature of wilde Beasts , and the restitution of the Creation as at first . Hence , saith he , it followes that God will forme the spirits of Beleevers by his holy Spirit . Howbeit the speech of the Prophet lookes farre beyond this ; For it is all one as if he should promise , that there shall be a blessed REPARATION of the world . For he describes what was that order from the beginning , before that unhappy and sad subversion , or disorder befell us , by the fall of man , under which wee now groane , &c. Surely there had been no disagreement between the Creatures of God , if they had stood in their first and perfect originall , &c. Seeing therefore when Christ shall come , he shal by abolishing the Curse , reconcile the world to God , the INSTAURATION OF A PERFECT STATE is not impertinently ascribed to him . As if the Prophet should say , THAT GOLDEN AGE shal returne , in which , before the fall of man , full felicity flourished . Thus Calvin , with much more to very good purpose to our point , which I forbeare to repeat , or quote other latter Writers * * Mair , &c. of the same opinion , because I may have occasion in that kinde to speake more to this Text , upon the WHAT this glorious RESTITUTION shall be . Meane while I attaine what I aimed at , that if some Learned men be opposite to us in their giving the sence of this place , we have other Learned men to ballance them , and that ( as I conceive , grounding upon Divine reason ) upon a better account . For to that the Analogie of other Scriptures concurre , Rom. 8. ver. 19. &c. Psal. 8. compared with Heb. 2. fully opened afore . To that also agrees that full enumeration of all the worst , and most hurtfull Creatures ; whereas a lesse reckoning , or a shorter expression would have served , to signifie an agreement among men by the power of the Gospel . Which whiles some so peremptorily defend to be the full meaning of this place , they had done themselves much right , and given us some satisfaction , if they had shewed us that effect of the Gospel at Christs first coming , answerable to the minde of this Prophesie , viz. That it should exceed that agreement and peace that was in the Nationall Church of the Jewes afore Christs coming , and that since Christs coming that hath been , as better , so more generall . But alas this they cannot doe , and therefore we cannot imbrace a sence that cannot be found out . For as Christ himselfe at his first coming said , I came not to bring peace , but a sword , and to set those of the same family one against another ; so we know by the Histories of the foure Evangelists , and of the Acts of the Apostles , that great Oppositions , mighty Tumults , hideous Persecutions followed upon Christs first coming , and so continued from Age to Age ; the streame of a deep torrent of bloud running in the channell of the Heathen Roman Empire for three hundred yeares , anon the black streame of Arian Heresie , and Persecution by it ; after that Popish and Turkish Persecutions , with successive Monsters of Massacres , Bonfires , Inquisitions , Suspensions , Imprisonments , and deadly feudes and enmities of the vast generality , against the handfull of Saints throughout all Nations . So that the small gleaning sprinklings , or first-fruits , that were reconciled to God , and to one another upon Christs first coming , are drowned as i● were in the Ocean and sea of enmity , that from thence forward untill now remaines with great animosity . And therefore we beleeve another sence of these words , viz. That at Christs next appearance there shal be a generall peace between men , and between the Creatures , and between both , as it followes in the next Argument .

For it followes in the ninth verse , They shall not HURT , Arg. 3 NOR DESTROY ( observe the words , nor destroy , nor so much as hurt ) in all my HOLY MOVNTAINE ( observe that also . ) And lastly , observe the confirmation of all , viz. That the earth shall be full of the knowledge of the Lord , as the waters cover the sea . Now though there was an increase of knowledge at Christs first coming ; as a fountaine , and spring streame , which , the further it ran , the larger it was ; sutable to Ezekiels Prophesie of the waters that arose from under the Sanctuary ( the Gospel of Christ began in Zion ) and so grew deeper , and deeper ; yet from that time , untill now , the knowledge of the Lord hath not increased to a sea , to cover all the earth , so as to drowne all iniquity , or opposition against Christ , or Christians , so as to work men unto that peace , that there shall be neither destroying , nor hurting , in all the holy mountaine . Sure enough it appeares by the sacred Story , in the Gospel , Acts , and the Revelation , and by experience , both leading us downe from Christs Incarnation to these times , that at least three parts of foure of the whole world hath not been filled with the knowledge of the Lord , but have made opposition against it , hurting and destroying , and that too in the holy Mountaine ; whether we take it strictly for Zion , or largely for the Church , wheresoever seated . Christ was condemned and Crucified , and the Disciples persecuted , ( unto a scattering ) at Hierusalem . Jerusalem both City and Temple are laid wast by the Roman Emperours ; the Ten bloudy Persecutions by the Heathen Romans are continued for three hundred yeares ; the Arian Persecution followes that , the Papall Persecution followes that , the Turkish overtakes that ; and both continue to this day , the Jewes joyning with them in opposition against the truth of Christ , both at Jerusalem , and where ever the Church is . Beside , that vast part of the world in the East , and West Indies , yet know not the Lord .

Further , it followes in the tenth verse , Arg. 4 And in that day there shal be a root of Jesse , which shal stand for an ensigne of the peoples ( so the Hebr. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) To it shal the GENTILES seek ; and his REST shall be glorious . In which words the Prophet mainly lookes at the great call of the Gentiles , as the Apostles ( the best Expositors ) have since , to that purpose alledged them , Rom. 15.8 , 9 , 10 , 11 , 12. Now I say , that Christ was a minister of the Circumcision for the truth of God , to confirme the Promises made unto the Fathers ; and that the GENTILES might glorifie God for this mercy , as it is written , For this cause I will confesse thee among the Gentiles ( quoted out of Psal. 18.49 . ) And againe he saith , Rejoyce yee GENTILES with his people , ( quoted out of Psal. 117.1 . ) And againe Isaiah saith ( viz. in the eleventh of Isa. ver. 10. ) There shall be a root of Jesse , and he that shall rise to reigne over the GENTILES , in him shall the Gentiles trust , &c. Now as there were few of the Gentiles that were brought into the faith , when the Apostle quoted and applied these words to this sence ( we heard but now in the former argument , how generally the Gentiles have , and doe oppose the Gospel to this day throughout the world ) so the Prophets close in this eleventh of Isaiah , ver. 10. HIS REST SHAL BE GLORIOUS * * Which the Hebrew hightens , being in the Abstract , viz. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 glory , pure glory . doth more evidently demonstrate that this place of Scripture , as to the maine intent , is not yet fulfilled . For if we will understand inward rest , the beleeving Saints afore Christs incarnation had it , Psal. 116.7 . and often elsewhere . Yea the Apostles in their troublesome times , 2 Cor. 6.10 . so that there needed not a Prophesie to fore-tell that which had been in past time , and was at the present . And if we would understand here eternall glory , yet we cannot , for two reasons ; 1. Because in this tenth verse it is said , Unto the ensigne Christ , the Gentiles shal SEEK , which cannot consist with eternall glory ; no seeking then . 2. Because of that in the eleventh verse immediatly following , And it shall come to passe in THAT DAY , that the Lord shal set his hand againe the second time to recover the remnant of his people , &c. from Assyria , Aegypt , Pathros , &c. ( things inconsistent with the state of eternall glory ) which last words bring us downe to the fifth Argument .

The fifth Argument , Arg. 5 Why this place of Isaiah is not yet in the maine intent of the Prophet fulfilled , is , because of those words in the eleventh verse of this eleventh of Isaiah , viz. And it shal come to passe in THAT DAY , that the Lord shal set his hand AGAINE the SECOND TIME , to recover the remnant of his people ( which shal be left ) from ASSYRIA , and from AEGYPT , and from PATHROS , and from CUSH , and from ELAM , and from SHINAR , and from HAMATH , and from the ISLANDS OF THE SEA . Observe diligently , the Lord must set his hand againe the second time , to recover the remnant of his people from the fore-mentioned places ; which clearly infer , as relatives , that God must doe it the first time , and then next , the second time . Now when the Prophet Isaiah Prophesied this eleventh Chapter , the Lord had not recovered his people from captivity in Assyria the first time , for the two Tribes of Judah and Benjamin had not yet been there captivated the first time , nor the ten Tribes , for ought we can finde . For Isaiah Prophesied forty yeares afore the captivity of the ten Tribes , and above seventy yeares afore the captivity of the two Tribes , as Bulcholcerus states the account . You see before your eyes by the length of his Prophesie , viz. consisting of sixty six Chapters , and by the many Kings , under whose reigne he Prophesied , viz. Uzziah , Jotham , Ahaz , Hezekiah ( the last of them ) that Isaiah prophesied along time ; and we are now but upon the eleventh of those sixty six Chapters . The Two Tribes were not carried away captive till a long time after Hezekiah , viz. in the time of Zedekiah King of Judah ( 2 Chron. 36. ) between which Zedekiah and Hezekiah reigned , five or six Kings over Judah . And the Ten Tribes were not carried away captive into Assyria , till the sixth yeare of the reigne of Hezekiah , 2 King . 18.9.10 . And therefore it seems that Isaiah prophesied the Prophesie of this eleventh Chapter , when Hezekiah was not come to the Crown , nor were any of all the twelve Tribes in captivity in Assyria the first time , and therefore could not be supposed to be delivered thence the first time . But before this Text can be fulfilled , they must be in Captivity in Assyria the first time , and be delivered the first time ( as it is hinted in the Text , they had been in Egypt the first time , and been delivered thence the first time . ) Now they were in Captivity in Assyria the first time ( as we touched afore ) in the ten Tribes , in the reign of Hoshea King of Israel , 2 Kin. 18. And in the two Tribes , in the Reign of Zedekiah King of Judah , 2 Chro. 36. So here is the totall Captivity of all the twelve Tribes in Assyria the first time : And their deliverance out of that Captivity the first time ( the first that we can possibly reckon ) is set down in the book of Ezra Cha. 1. and Chap. 2. &c. where for the generall the two tribes of Judah and Benjamin returned to Jerusalem , as is plain by their Genealogies , they were of the two Tribes , excepting some others that went up that could not shew their Genealogies . So that if wee make the most of the first recovery or deliverance , we can put the emphasis no where , but upon the returne of the two Tribes . Nor can we finde where at the soonest , to pitch this great emphasis of Gods recovering his people the second time , but upon that time when hee shall bring back the rest of the Tribes , viz. The ten Tribes , which were ( and still are ) in Assyria , from thence , and from Pathros , and from Cush , and from Elam , and from Shinar , and from Hamath , and from the Isles of the Gentiles .

Thus for the least and soonest Second time wee can possibly finde out , of their deliverance out of Assyria , and the parts afore-mentioned , which is not fulfilled to this day .

But a greater Second , and of the same length too , is this : This same [ Again the Second time , &c. ] may import two considerations : First , Two parts of the recovery , or deliverance of the All of the twelve Tribes from Assyria ; the first time of the two Tribes , the second of the ten Tribes , of which we have spoken afore . Secondly , Two distinct times of deliverance of the twelve Tribes , both the two , and of some of the ten , but especially of the Two . Object . ( The conceit of some , that the Second out of Assyria , answers to the first out of Egypt , is in my opinion but weak : Because they must be delivered , according to this Text , the Second time out of Egypt , as well as out of Assyria . Sol. And therefore these are co-eve , co-etanean , of the same age , and not successive . I say Second doth import ( as appears by history , both divine and humane , abetted with experience ) a Second deliverance of the twelve Tribes ( more or lesse ) from Assyria , as well as from Egypt , but specially this Second time , centers upon the two Tribes , called by the name of Jewes , ( of whom Christ came ) as the ten were called Israel . Which as briefly as we can we open thus :

That whereas God brought up the two Tribes from Assyria to Jerusalem by Ezra ( as his book makes large mention ) the Jews there continued for about three hundred threescore and ten yeers pretty quiet , till that Antiochus Epiphanes comes up into Judea , enters the City , spoyles the Temple , robs the City , and kills a many of the Citizens as the learned Chronologers quote out of Macchab , 1.1 . In which Macchabean wars , the Jews were much wasted and scattered . Yet after that act of Antiochus , the generality of the two Tribes that were left , and the sprinklings of the ten Tribes as is supposed , Ezra 2.62 . ( as many as came up with them under Cyrus by Ezra ) abode there , about a hundred sixty and six yeers more ( with much trouble in the ensuing Macchabean wars , and the Roman invasions and domination succeeding them till Christ should bee borne at Bethlehem in Judea , that the Scripture might be fulfilled touching that place of his birth . But they crucifying Christ , affronting his Gospel with sacrificing , and persecuting his members , and with all ( divine justice therein most righteously recompencing them ) rebelling against the Romans their Governours , God and men conspired in a further prosecution of this second scattering ( on foot by the Antiochian Macchabean , and Roman warres ) Titus the Roman Emperour some forty yeers after Christs ascention , destroying their Temple , and after him Adrian destroying the City of Jerusalem ; After whom Constantine the Great scattered them from Mamre , and then God himselfe scattered them , being about to re-build the Temple ( by the encouragement of Julian the Apostata ) by fire from heaven , and wonders on earth . After all which , the Saracens , Arabians , and Turkes invaded their land , and miserably scattered them , and so they continue ( excepting a few Jewes in , and about Jerusalem ) to this day dispersed in the Isles of the Sea , or of the Gentiles , viz. in the West-Indies , Italy , Poland , Spaine , Portugal , Low-Countries , Media , Persia , Assyria , &c. ( as we shall see presently ) and in most Countries in the world , as the Rabbins in their books plainly confesse . So that Gods setting his hand THE SECOND TIME to recover his people out of ASSYRIA &c. cannot be streightned to the returne of the two Tribes under the conduct of Zerubbabel and Joshua , with Ezra , for this was but the first time . They are again scattered . And the Ten Tribes as well as the Two , are his people ; and the promise is , Rom. 11. of saving all ISRAEL . Therefore the whole work of restoring all the twelve Tribes now lyes on Gods hands to recover them from Assyria the second time , in this sense also . And he must do it universally , including the generality of all his people that are scattered , and from all places , as ( saith our Text ) from ASSYRIA ] the common name of the Empire at their first captivity there . Of which there is abundant mention in the books of Kings , Chronicles , and Ezra . And there were of the Jews there in the time of Jeremiah the Prophet , Jer. 44.1 . And from EGYPT . ] Which likely afterwards was added in part or whole to that Empire , as severall times in the reigne of severall Kings of Israel and Juda , many Jews were carried thither . Of whose scattering there unto the Apostles time , see Act. 2.10 . And from PATHROS ] There was Pathros sometime belonging to the Territories of Egypt , there being mention of the Country of the Inhabitants called Pathrusim , Gen. 10.14 . whose place or land of habitation may very fitly be called Pathros , and was a Province of Egypt . Jer. 44.1 . The word of the Lord that came to Jeremiah concerning all the Jews , which dwell in the land of Egypt , &c. Then ( v. 15 ) All the men , &c. even all the people that dwelt in the land of Egypt in Pathros answered Jeremiah , &c. See also Ezek. 29.14 . and chap. 30. v. 14. And those Pathrusim were of the linage of Mitsraim or Egyptus , Gen. 10.14 . 1 Chron. 1.12 . Others say , it signifies Parthos , the Parthians of the Country of Parthia ( with an easie and usuall Metathesis ) which Parthia is on the borders of Media . Or ( say others ) it may be Petra in Arabia ( of which see Esa. 16.1 . The land from SELA , or as it is in the margine Petra ) whence Arabia Petrea . Others say , it is a part of Lybia , inhabited by the Pharusii mentioned by Pliny and Ptolome , and seated neer the Atlantick Sea . Of the Jewes being scattered unto the Apostles times in the said Parthia , Media , Egypt , Lybia , Arabia , we read in Act. 2.9 , 10 , 11. And from CUSH ] that is Ethiopia . Compare chap. 18.1 . And from ELAM ] that is Persia . And from SHINAR that is a region in Chaldea , Gen. 11.28 . Jer. 51.24 . & 35. Ezek. 23.16 . And of their scattering even to the Apostles times in Elam , or Persia , and Mesopotamia , which was part of Chaldea , &c. See Act. 2.9 , 10 , 11. And 1 Pet. 1.1 . And from HAMATH ] that is , Cilicia in Asia the lesse . Of their scattering there , see likewise Act. 2. ibid. and 1 Pet. ibid. Paul also an Hebrew saith of himselfe , that he was borne at Tarsus a chiefe City of Cilicia . And from the ISLANDS OF THE SEA , that is , the maritine Countries bordering upon the Sea , or any Kingdome on the other side of the Sea from Judea , as it is a common phrase in Scripture ; the Jews not understanding the nature of other Countries , being no travellours , or Sea-men , to leave their Nationall Church , for the barbarous Countries , as they were in the times of the Old Testament . So that Islands of the Sea , comprehends all the World beside the Countries of Judea and Samaria . So that according to this enumeration , and description , God must set his hand the second time to recover all the remnant of his people that are left in any of the said Countries . Which is not yet done , and therefore yet to be fulfilled .

Furthermore , that in the twelfth verse proves that the Prophesie of this Chapter is not yet fulfilled . Arg. 6 The words of that twelfth verse are , And he shall set up an Ensigne for the NATIONS ( Hebr. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for the GENTILES , that is , The unbeleeving people without the Church , that had not yet received the word ) And shall assemble the outcasts of ISRAEL ( that is , the ten Tribes ) and gather together the dispersed of IUDAH that is , the two Tribes ) from the FOURE CORNERS of the EARTH , For first , we see that this recovering of Gods Elect , the Second time is of the Iews , together with the Gentiles , which recovering them the second time wee never saw yet . At Christs first coming at his Incarnation , most Iewes and Gentiles held off from imbracing the Gospel ; as we see in the story of the Evangelists and Acts of the Apostles . And soon after Constantines time , and downward , more of both fell off . And at this day all the Iews , and the most of the Gentiles continue in infidelity . Therefore this gathering of both is yet to come before the destruction of all unbeleevers at the ultimate judgement . Secondly , observe how distinctly the Prophet names , 1 The Gentiles ; 2 The out-casts of Israel , that is of the ten Tribes ; 3 The dispersed of Iudah that is of the two Tribes , which was not done at the returne of the captivity out of Babylon , or at the coming of Christ in the flesh , nor to this day . Thirdly , Take notice that the elect of all Iewes , Israelites and Gentiles must be called and gathered together from the foure corners of the earth , that is , from all parts of the world , which is larger then Babylon , which is not done to this day , but the Iewes and Israelites are still found inhabiting in all quarters of the world , as Travellours and Sea-faring men see with their eyes , and the Rabbins confesse in their books .

And yet further it appears that the Prophesie of this Chapter is not to this day fulfilled by that in verse 13. &c. to the end of the Chapter . Arg. 7 The summe whereof is , That all envy between Iudah and Ephraim shall cease , and that all other that will not obey and comply with the Iewes in a right Gospel-worship of God shall be destroyed , viz. The Philistims in the West , and the people of the East , all of them of Moab , Ammon , Edom , and Egypt , and there shall be a way for the remnant of the Iewes from Assyria , as there was to them at their coming up out of Egypt . But the Iewes in a great part are under the tyranny of the Turk , and the rest scattered in all Nations , none of their enemies are destroyed , nor doe any Nations comply with them in point of Religion to this very day .

Lastly , Arg. 8 It appears by the twelfth Chapter ( the seal of the eleventh ) that the Prophesie of the eleventh Chapter is not yet fulfilled . For the Iews never yet were so delivered ( as in the 11. Chap. ) as in praise therefore to sing that Song of Thanks-giving in the twelfth Chapter . Their harps are hung up , as at their scattering in Babylon . I my selfe have heard some of them bemoaning themselves , that this their last captivity , or dispersion , is longer then ever any before . They have not hitherto , as it is in that Song verse 4. Declared the name , and famous facts of God among the peoples , but rather in refusing Christ , have obscured his name . Nor have they ( as verse 5. ) praised for the excellent things that God should doe for them in all the earth .

Now let the wise and understanding Reader review all that hath been said , and be judge himselfe whether the Prophesie of this eleventh Chapter of Isaiah hath been fulfilled to this day . And if not , sure he will not dream of a fulfilling of it at the ultimate judgement , there being something almost in every verse , inconsistent with that time , when no government ( as described in the first five verses ) is remaining in Christs hands , 1 Cor. 15.28 , &c. No dwelling of the Wolfe and Lamb together ( as held forth in verse 6 , 7 , 8. ) No lifting up of an Ensign , to bring men to a seeking after Christ ( as verse 10. ) No filling the earth with the knowledge of the Lord , &c. ( as v. 11. ) Therefore ( as sure as God is true ) this is yet to be fulfilled afore the ultimate day of judgement .

SECT. XIV .

§ . 1 THe fourth place in Isaiah is , Chapter 14. verse 1. &c. to verse 8. Verse 1. The Lord will have mercy on JACOB , and will yet choose ISRAEL , and set them in their OWN LAND , and the STRANGERS shall be joyned with them , and they shall cleave to the house of JACOB . Vers. 2. And the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 PEOPLES shall take them , and bring them to their place . And the house of Israel shall possesse them in the land of the Lord for servants and handmaids ; and they shall take them CAPTIVE whose CAPTIVES they were , and they shall rule over their OPPRESSOURS . Vers. 3 And it shall come to passe in THE DAY , that the Lord shall give thee REST-FROM THY SORROW , and from the FEARE , and from thy hard BONDAGE , wherein thou wast made to serve ; That thou shalt ( Vers. 4. ) take up this Proverb against the King of BABYLON , and say , HOW HATH THE OPPRESSOUR ceased , the GOLDEN CITY CEASED . The Lord ( Vers. 5. ) hath broken the staffe of the WICKED , and the Scepter of the RULERS . Hee ( Verse 6. ) who smote the people in wrath , with a continuall stroke , he that ruled the Nations an anger is persecuted , and none hindereth . The WHOLE EARTH ( Verse 7. ) is at REST and is QUIET , they breake forth into singing , &c. The rest of the Chapter , being appurtenances , illustrations , &c. of this here presented .

§ . 2 It is worth noting that our New Translators even in those Episcopall times , which were so adverse to this our point , do concur with us so far , as to give us the Contents of the Chapter in these words , Gods mercifull RESTAURATION of ISRAEL . And they speake well , and are not alone in their opinion , the stream of Interpreters generally concurring , that this Chapter intends , Gods joyning of Iews and Gentiles into one Church , which is something to the point in hand in the generall .

§ . 3 But let us weigh the words more particularly and exactly , for a discovery whether yet to this day they have been fulfilled . It may be that some may be apt to imagine that this making of Iewes and Gentiles into one Church , one sheepfold ( as it is called Iohn 10. ) was fulfilled when the substituted or subrogated Gentiles were brought in , in the Apostles time ( beginning in Act. 10. ) But they utterly mistake , if they so thinke . For those Gentiles , and downwards , were and are but substitutions and subrogations of them whiles the Iews fall off , till the fulnesse of the said Iews should be brought in , and then , and not till then , is the fulness of the Gentiles brought in with the Jews into one Church . So that the FULNES of the Gentiles is not yet brought in much lesse the fulnesse of the Iews . For as in Iohn the first , Christ coming to his owne , his owne received him not . So after they crucified him , and persecuted his Apostles . Whiles in the Old Testament , Christ called the Iewes , the Gentiles hung off . And whiles he called many Gentiles in the New Testament , the Iewes generally fell off . And although there were some sprinklings of Iewes and Gentiles converted in the Apostles time , and after that many Gentiles ; yet what is all that to the fulfilling of this Text of Isa. 14. I will yet choose ISRAEL and bring them into their owne Land , and the STRANGERS shall be JOYNED to them , and they shall cleave to the HOUSE OF JACOB . For neither in the Apostles time , nor downward to this day , have the GENTILES ( called here Strangers ) joyned to Israel , or cleaved to the house of Iacob ( Israel and the house of Iacob signifying the ten Tribes ) nor to the generality of the two Tribes , because neither two Tribes , nor ten Tribes have joyned and cleaved to the Lord Jesus . To make plaine , and prove all this that we have said , we will scan first the Apostles discourse Rom. 11. and secondly , the particular expressions of this Text of Isa. 14.

¶ 1. The Apostle Paul giving us an account of his time , and downward , Rom. 11. tells us in the 30 vers . As yee Gentiles in times past have not beleeved God , yet now have obtained mercy through the Iews unbeleef , even so also have the Iews now not beleeved , that through your mercy they also may obtaine mercy . That is , that the Church of Christ ( as needs must , whiles he is head ) being continued , at least by vicissitudes of Iews and Gentiles , the Gentiles now , upon the present falling off of the Iews , being in possession of the Gospel , may continue the same , throughout the successions of the Church , till the time of the vocation of the Iewes , that the said Jewes may be called thereby through the Ministery , prayers , and examples of the Gentiles . So that the Jews and Gentiles for the generality , have been since the first mention in the Old Testament of this distinction of Jewes and Gentiles to this day , as two buckets to a Well , if one were full , the other was empty , thus continually keeping their vicissitudes , and turnes in imbracing , or non-imbracing of the word of Christ , which the Apostle further shews us in that 11. to Rom. in the distinct graduals thereof , giving two to each of them , the two of the Iews thus , 1 There was their root , or first-fruits , or initiation . 2 Their branches or lump , or fulnesse , vers. 12.16 , and 18. The two graduals of the Gentiles thus : 1 SOME wilde branches ; 2 Their fulnesse , v. 11. and 25. Then mark the close of the Apostle concerning both , vers. 25. and 26. When the FULNESSE of the GENTILS shall come in , then ALL ISRAEL shall bee saved , quoting severall Prophesies of the Old Testament to prove the same . Whence wee must necessarily infer these two conclusions , That the conversion of the Iewes and Gentiles heretofore , and downward untill now , are still but the root , first-fruits and beginnings , the most persons of the Jews , and most Nations of the Gentiles to this day not knowing the Lord Christ . 2. That Jews and Gentiles are not to this day one Church , according to the Prophesie of this 14 of Isa. viz. That the Strangers of the Gentile Nations shall be joyned to the Jews , and shall cleave to the house of Jacob ; and according to the stating of the question by Saint Paul in this 11 of Rom. viz. That when the fulnesse of the Gentiles shall come in , ALL ISRAEL shall be saved . For let us but aske experience whether ever these were yet fulfilled to the full of these places ?

¶ 2 This will be far more plain by a punctuall scanning of all the passages in this 14. of Isa. First , that in the first verse [ I will saith the Lord ) yet choose ISRAEL , and have mercy on JACOB ] must needs be extended beyond the return of the Captivity of the two Tribes from Babylon , and beyond the conversion of a few of them in the Apostles time . For Jacob and Israel , must of necessity comprehend the ten Tribes , the Prophet Isaiah prophesying long after the division of the whole twelve into two Kingdomes ; two into the one , and ten into the other . And therefore the Prophet Isaiah well knew the distinction between Judah and Israel , Chap. 1. v. 1. and useth it in relation to our point , Chap. 11. v. 12. afore opened . And therefore he mindes here well enough , what he distinctly means when he saith . Jacob , and Israel , as comprehensive at least of the ten Tribes , to bee delivered as well as the Two . For secondly , when he saith in this same first verse , Strangers shall be joyned with them ; that is , with Jacob and Israel , he could not intend to leave out the most of the Jewes , viz. ten for two , to whom those Strangers were to joyne . Nor was this done at the return of the two Tribes from Babylon . Then Strangers of the Gentiles joyned not with them . Nor was it done at the joyning of the two handfuls , the one of Jews , the other of Gentiles in the history of the Acts of the Apostles . For they could no way answer to Jacob and Israel , and Strangers , indefinitly spoken without limitation . ☜ I have often admonished that the grand prophesied promises , touching Christs Kingdome , have their gradual , successive , progressive impletions . Redux Juda , Juda returning from Babylon was a Type . The conversion of an handfull of them in the Apostles time was but the first-fruits , Rom. 11. But the fulnesse of Gentiles and Jews is yet behind . Thirdly , we never yet saw that in the second vers. fulfilled , That Christians have been servants and handmaids to the Jews . in a right religious harmony and complyance . For that must be the sense and good news of this promise , or else Christians shall have losse , and that in things concerning salvation . Fourthly , nor did we ever see that also in the second verse fulfilled that the Captive Jewes shall take them captive , whose Captives they were , and rule over their oppressours . For neither in their return from Babylon did the Jewes take captive their Captivators , but returned by voluntary consent of King Cyrus ; nor at Christs coming did they take any captive , but rather were captives under Augustus and Tyberius , Emperours of Rome , and of Babylon too , as subdued by those Romans , the universal Monarchs then of the whole world . If any should be of so ayery a phantasie , as to evaporate this into a figure , that at Christs coming , the Jews took their Captivators captive in a spirituall sense , of conversion ; let such remember themselves that Converts are the greatest Free-men , Joh. 8.32 . And that for the Jews then ( alas for them ) the vaile was on them , 2 Cor. 3. So that they were generally in a spirituall Captivity themselves , like Sampson when his eyes were put out . And that Dan. c. 12. intimates that the Iews Conquest over their enemies should be corporall . Neither of which Conquests do we yet see , that the Jews either corporally or spiritually have subdued them that captivated them . Fifthly , neither was that in the second verse ever yet fulfilled , That the PEOPLES or Gentiles should take the Iewes , and bring them to their place , &c. Calvin on this place grants thus much , That this was not done after the Iewes coming out of Babylon ; giving this reason , That the Gentiles were so far from being the conduct , and assistance to the Iews in their returne and settlement , and to contribute their service to them therein , that they did not only trouble the Iews , but destroyed them from off the earth , quoting Ezra 4.4 . Adding that therefore this must be fulfilled in , through , and by Christ . Thus far Calvin . But when was this yet ever done by Christ ? Surely those seeds in Christ and the Apostles time , could not be the Harvest here meant , whole Iacob , and Israel were not then in the land of the Lord . Nor are they to this day . But are for the generall under the dominion of Turks , Romans , Indians , and Countries in every Nation almost under heaven , rather serving the Gentiles , then being served of the Gentiles . And therefore this cannot be done till as Dan. 2. that the little stone Christ , cut out of the mountain without hands , breaks to peeces the fourfold-mettaled image of all the foure Monarchies of the earth . Whereas yet the Roman Monarchy in great part stands to this day . Sixtly , The twelve Tribes of Iacob and Israel are not yet ( as it is v. 3. ) delivered from their sorrow , and fear , and bondage . They are in bondage being scattered amongst all Nations . They are in sorrow for that scattering from their own Country . And are there in fear , being forced to pay tribute for their own freedome . Nor were they freed from that bondage in Christs time , being then Captives under the Romans . Nor from their fear , but for fear of the Romans if they should owne Christ , they crucified him , and put him to death . Therefore when this deliverance is fulfilled to purpose , it is done as it follows in the seventh clause and consideration , v. 4 , 5 , 6 , 7 That the Jews shall take up this Proverb , How hath the OPPRESSOUR ceased . The Lord hath broken the SCEPTER of the RULERS , and the staffe of the WICKED , so that the WHOLE EARTH is at REST and QUIET , that they break forth into SINGING . But nor Scripture , nor Histories , nor Experience shew us , that ever these things were fulfilled to this day . And at the ultimate day of judgement will be no meet time for such work , as every mans own reason will easily prompt . Therefore it is yet to be done afore the ultimate day of judgement .

SECT. XV.

THe fifth place in Isaiah is Chapter 24. verse 23. Then the Moon shall be confounded , and the Sun ashamed , when the Lord of Hosts shall reigne in Mount Zion , and in Jerusalem , and before his Ancients gloriously . * * R. Kimchi upon this Chapter hath these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 This parasha , or Section is to be ( fulfilled ) hereafter , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . In the destruction of Edom 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Afterward he shall remember the salvation of ISRAEL . To understand what he means by Edome , he bids us ( upon v. 16. ) Look 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 upon the destruction of ROME mentioned in the whole book of God .

To these few words , I shall need to speak but few . THEN , relating to that afore in verse 22 , 23. fetcheth its sense from thence . In that day , say the 22 , and 23. verses , It shall come to passe , that the Lord shall punish the host of the High ones that are on high , and the Kings of the earth upon the earth ( meaning plainly , as the last clause evidenceth , the Gentile-Potentates and powers ) And they ( those Gentiles ) shall be gathered together as prisoners are gathered in the pit , and shall be shut up in the prison . And after many dayes THEY ( the Jews saith Calvin , giving a strong reason * * Quum igitur haec ad sustinendos FIDELES pertinerent , non dubium quin IUDAEIS dicerentur , apud quos potissimum fides crat , aut potius nusquam apud alios apparebat . ) shall be visited . To which sense touching the Iews the subsequent words also in the next verse ( the Text wee are now upon ) do mightily concur . The Moon shall be confounded , &c. when the Lord shall reigne before his Ancients . The originall and rise of which then , you now see ; That upon the great destruction of the impenitent Gentile-Potentates and Powers , the Iewes ( and if you will include the penitent Gentiles , it shall not grieve us ) shall be visited in mercy ; And the Moon shall be confounded , &c. that is , the glory of the Church shall be such , as the light of the Moon , and brightnesse of the Sunne shall be nothing to it . At which time , as it follows the Lord of Hosts ( in Christ Iesus , saith Diodat ) shall reign on Mount Zion , and in Ierusalem ( types of the universall Church ) and that in great glory before his Ancientours , who were the Church of the Jews , by blood , as well as by Profession ; Christ being considered as man , as the local circumstance of Zion and Ierusalem , cals for that notion .

§ . 3 Calvin again cleerly intimateth in many circumlocutions , that his sense of this Text is , that Christ ( speaking in the future of time after Calvins time ) shall establish his Church on earth in a most glorious estate . Ego non dubito quin persequatur Propheta , &c. That is , I doubt not , but that the Prophet prosecutes the consolation which he had touched in the former verse to this sense or effect ; when the Lord shall visite his people , and shall purge his Church from their filthinesses , he shall settle his Kingdome , and that so illustrious , that it shall obscure the Sunne and Stars with its splendor ; which kinde of speech is usuall with the Prophets , as we have already seen . But here Isaiah speaks of the BODY of the Church , and not onely of the HEAD : Seeing therefore the Lord will ESTABLISH HIS KINGDOME upon MOUNT ZION , so great shall be the Magnificence thereof in the INSTAURATION of the People , as that the things that otherwise shone in the sight of men , shall now be as darknesse . Which that he might expresse to the life , be names these things that above all are most splendent . The word RULING is improperly drawn ( to signifie ) Gods vengeance . For although God be said to reigne , when he acts the office of a Judge , yet this speech so comprehending within it , concerning THE KINGDOME of God in MOUNT ZION , it alwayes hath the notation of mercy and salvation . For hee speaketh of the RESTITUTION of the Church . Whence it follows that this is not fulfilled but in Christ . He making a precise mention of Elders or Ancients , useth a Synecdoche , which is exceeding usuall in Scripture . For he taketh a speciall part of the Church for the whole body of the Church , yet not without a consult purpose . He calls by the name of Ancients , as well the PRIESTS , as other RULERS , who were chiefe over Discipline and Manners , by whose moderation , and prudence , the rest are to be governed . Under their names he comprehends all the people , not onely because they represent the whole body , as under their shadow the people was covered , but also that believers might conceive hope of a future ORDER . For otherwise it would little , or nothing profit , that the multitude should be left dissipated in manner of a dis-membred body , or confused Masse . Neither is it impertinently added , BEFORE the ANCIENTS , that the Jewes might know that the power of God should be MANIFEST and ILLUSTRIOUS , &c. For SO HE REIGNES , that wee may PERCEIVE HIM PRESENT WITH US . For if it should be beyond our COMPREHENSION , no COMFORT would redound to us thereby . For GLORY , others read GLORIOUSLY , others GLORIOUS . I had rather take it in the substantive ( GLORY ) although it makes no difference in the sense . For it teacheth how great shall be the magnificence and glory of God by ERECTING THE KINGDOME OF CHRIST , in that all splendor is obscured , and ONLY the glory of Christ must be eminent and CONSPICUOUS . Whence it follows , that THEN at length , God shall injoy HIS OWN RIGHT AMONG US , and have his due honour , WHEN ALL HIS CREATURES BEING GATHERED INTO ORDER , he alone is RESPLENDENT IN OUR EYES . Thus Calvin , whose words and phrases here , can bear no lesse then a sense favouring a visible glorious Kingdome of Christ on earth , though something of it ( as he saith ) must be comprehended by faith above sense . To which visibility of Christs Kingdome on earth , the correlative in 22 , and 23. verses answering to our relative THEN in our Text , of punishing the Kings of the earth upon the earth , &c. doth strongly bear witnesse .

§ . 4 Now lay altogether , and then judge , when was this Text ever fulfilled ? Surely in a litterall sense , as to corporall Transactions , not at their returne from Babylon . For then the Babylonians were not punished , nor put in prison . Nor were the Iews in an outward glorious condition , but as in subjection still to Babylon , and made a scorn by Sanballat , Tobiah , &c. with the multitude of their adherents , hindring their building , discouraging their work , raising lyes , laying plots to indanger them . So that they were as long , neer upon , in repairing the Temple and City of Ierusalem , and setling the state thereof from the first that they began it , as they had been in Captivity . * * See the book of Ezra , Nehemiah , and Haggi . Nor was this Text of Isa. litterally , and corporally fulfilled to them , at Christs being on earth , being then also under captivity and reproach by the Romans ; † † See the story of the Evangelists , and Acts. and to this day in the same condition under them , and all Nations in the world . Nor hath this been yet fulfilled in a spiritual sense from that time to this day , in that , not one of ten thousand of the Gentiles , admired their Levitical glory . And their Ancients , the Scribes , Pharisees , Elders , and Rulers of the Synogogues , and People generally opposed and persecuted Evanagelical glory . And though for a spurt some few favoured the Gospel , Act. 1. Act. 2. yet by and by they universally ( Act. 13. ) fell off from this Glory , and so continued untill these our times .

§ . 5 Nor can these be fulfilled 〈◊〉 ●ltimate judgement . For then Christ RULES not , 1 Cor. 15. v. 24. v. 28.

SECT XVI .

§ . 1 THe sixth place in Isaiah is that which followes at the heels of this , viz. Chapter 25. throughout , but especially from v. 7. to the end of the Chapter , with some passages of the 26 Chapter , being also a Song of praise for the glorious state of the Church to be ; especially those passages , v. 14. v. 19.

The late invention of Chapters , may not hinder our prospect upon the continued sense of this Chapter , inseparably depending on the former ; where in the last verse the Prophet having said , THEN shall the Moon be confounded , and the Sun ashamed , WHEN the Lord of Hosts shall REIGN in Mount Zion , and Ierusalem ( &c. explained afore ) he now begins this Chapter with a solemne praise to God , for his preparation to , and manifestation of that his glorious Reign . To give you the maine passages of the whole Chapter , v. 1. O Lord thou art my God , I will exalt thee , &c. v. 2. For thou hast made of a City , an heap , of a defenced City a ruine ; a palace of strangers to be no City ; it shall never be built . v. 3. Therefore the strong people shall glorifie thee , &c. v. 4. For thou hast been a strength to the poore , and needy in distresse , a refuge from the storme , a shadow from the heat , when the blast of the terrible ones , is a storme against the wall . v. 5. Thou shalt bring downe the noise of the strangers as the heat in a dry place , even the heat with the shadow of a cloud , the branch of the terrible ones shall be brought low . v. 6. And in this Mount shall the Lord make to all people a feast of fat things , &c. v. 7. And the Lord will destroy in this mount , the face of the covering cast over all people , and the vail that is spread over all nations . v. 8. He will swallow up death in victory and the Lord God will wipe away all tears from off all faces ; and the rebuke of his people he shal take away from off all the earth , &c. v. 9. And it shall be said in that day , Lo , this is the Lord , we have waited for him , &c. v. 10. In this Mount shall the hand of the Lord rest , and Moab shall be trodden down under him as straw to the dunghill . v. 11 And he shal spread forth his hands in the midst of them , as he that swimmeth &c. and shall bring down their pride together , with the spoyles of their hands . vers. 12. and last , And the fortresse of the high fort of thy wals shall he bring down , and lay low , and bring to the ground , even to the dust . Chap. 26. vers. 14. They are dead , they shal not live , they are deceased , they shall not rise , &c. vers. 19. Thy dead men shall live , together with my dead body shal they rise , awake and sing , ye that dwel in the dust , &c.

§ . 2 This Chapter ( you see by the connexion with the former ) is to the same purpose as that former Chapter ; and its sense is extended to the state of the Church of the New Testament , that is yet to come , by Apostolical Expositions and applications in all the maine parts of it , which are three , Vi●●

1 The Destruction of the enem●●● ●f the Church , v. 2. amplified more afterwards . 2 The Deliverance of the Church , v. 4. enlarged more in the rest of the Chapter . 3 The joyful state of the Church upon that their deliverance , and their joy in it , v. 6 , 7 , 8 , and elsewhere in the Chapter .

All which three parts are , I say , by the Apostles carried downe to the state of the New Testament Church never yet fulfilled . I will give three Instances .

The first Instance . St. Ioh. in Rev. 7. makes these three parts a state yet to come . v. 1 , 2 , 3. you have the Destruction of the enemy . There were four Angels , that had power in their hands to hurt the four quarters of the earth , both by sea and land , as soon as the servants of God should be sealed . Those that were to be hurt , were those that had held the servants of God under tribulation , v. 14. And those enemies were to be hurt by a storme , viz. by the blowing of the four winds upon the sea , the earth , and the trees , v. 2 , 3. even as the Prophet Isa. in that 25 Chap. v. 4. calls the state of the wicked a storme , and compares it in their opposition against the godly , to a blast of a storme dashed against the wall , whose fury the wall stops , breaks , and scatters , so that they are sheltered that stand under it . So that plainly here is the destruction of the enemies of the Church prophesied by Iohn , in like phrase and formes of speech , as were used by the Prophet Isa. in that 25. Chapter . Next , for the deliverance of the Church , St. Iohn likewise prophesies of it in that seventh of Rev. in the same figurative speeches as the Prophet had used , viz. That the Lord shall be among his people , in manner of dwelling ( v. 15. ) And his people shall hunger no more , nor thirst any more , nor shall the same light on them ( or as it is in the Greek , fall upon them , that is a way of smiting , blasting , or scorching ) or any heat ( v. 16. ) For the Lamb which is amidst them shal feed them , &c. and shal wipe away all tears from their eyes ( v. 17. ) To which St. Paul speaking of the resurrection of the Saints , which is before the ultimate day of judgement in 1 Cor. 15. as we have , and shall demonstrate , annexeth this , Then shal be brought to passe that saying , Death is swallowed up in victory . And again the same Apostle Paul speaking of the conversion of the Jewes 2 Cor. 3. as of a thing to come after his time , but yet not fulfilled , but shal bee fulfilled at the great Restitution , of which we speak , he useth this expression , and gives forth this Prophesie in the 15 and 16 verses of that 2 Cor. 3. But even to this day , when Moses is read , the vail is upon their hearts . Neverthelesse when they shal turn to the Lord , the vaile shal be taken away , viz. By the presence of the Lord . All which expressions of Iohn and Paul , in relation to the Churches deliverance , are full to the sense and words of the Prophet in that 25 of Isaiah , viz. This is the Lord , we have waited for him , for in this mountain shall the hand of the Lord , rest , v. 9 , 10. ( whereby to signifie Gods presence amongst his people . ) And shall be a succour to his people from the fury of their enemies , as the heat is sheltered off with the shadow of a cloud , v. 3 , and 4. And he will feed them with a feast of fat things , v. 6. And he will destroy the covering cast over all people , and the vail that is spread over all Nations , v. 7. ( therefore among the rest , that is upon the Jews ) And ( v. 8. ) he will swallow up death in victory , according to the words of Paul , 1 Cor. 15.54 . And chap. 26. of this Prophet , v. 19. compared with v. 14. They shall not rise , but thy dead men shall rise . * * Upon this place of Isa. 26.14.19 . heare what the Hebrew Rabbins , the Septuagint , the ancient Jews , and the ancient Greek and Latine Fathers , say , and hold ; R. Solomon saith , They shall live that dyed for thy sake ( bringing in the Prophet as speaking to God ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. that is , The Royal , Regal , or Kingly decree went forth from thy face or presence , saying , MY DEAD BODIES SHAL RISE AGAIN The dead bodies of my people , whose bones fell for my sake , to them there shall be a resurrection . This by way of an Antithesis answers to that v. 14. above written . The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 REPHAIM ( expresse in the Hebrew Text , though obmitted I know not why , in the English , which the Chalde and Jerom render GYANTS ) SHALL NOT RISE AGAIN , but these shall rise againe . Thus R. Solomon . The REPHAIM be interprets of the WICKED 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that are remisse ; namely 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Who remit , or slack their hands from the Law . The Septuagint render it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hieron . vivent mortui tui , interfecti mei resurgent . And that the ancient Iewes did interpret this place of Isaiah touching the resurrection of the dead , appears by that Gemara Sanhedrim , Cap. 11. The Sadduces ●●kt R. Gamaliel , whence he could prove that God would quicken or make alive the dead ; he answered them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Out of the Law , Deut 31.16 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 out of the Prophets , Isa. 26.19 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 out of the holy writings , Cant. 7.9 . The Greek and Latine Fathers likewise interpret this place of the Resurrection of the dead , viz. Irenaeus , l. 5. c. 15 and c. 34. yea and of the Resurrection of the just . Tertul. de Resur . c. 3 1. Cyril . & Aug. lib. 20. de Civit Dei , Clemens Romanus in Ep. ad Cor. As for the third part , the agreement between Isaiah and Iohn prophesying of the joyful state of the Church , and their joying in it , he that hath but half an eye may see that it signifies , that great will be the glory of the Church , when those things mentioned by Isaiah and Iohn shall be fulfilled , and can signifie no lesse then a glorious restauration of the Church on earth , as all circumstances concur in both places . Even as , great was the Prophets and the Evangelists joy , personating , or representing the Church in a way of Songs of praise . John in the 9 , 10 , 11 , 12 verses of this seventh of the Revelation , speakes of the Churches triumphing , on this wise . After this ( saith he ) I beheld , and lo , a great multitude , which no man could number , of all Nations and Kindreds , and People , and Tongues , stood before the Throne , and before the Lamb , cloathed with white Robes , and Palmes in their hands , and cryed with a loud voyce , saying , Salvation to our God that sitteth upon the Throne , and unto the Lambe . And all the Angels stood round about the Throne , and about the Elders , and the foure Animals , or living creatures , and fell before the Throne on their faces , and worshipped God , saying , Amen , Blessing , and Glory , and Wisdome , and Thanksgiving , and Honour , and Power , and Might bee unto our God for ever , and ever , Amen . Which expressions of Praise meetly suit to the words of our Prophet in the five and twentieth of Isaiah , vers. first , second , third , and fourth ; O Lord , thou art my God , I will exalt thee , I will praise thy Name , for thou hast done wonderfull things ( by faith here praising God for things to bee done , as if done ; as the Church doth in that seventh of the Revelation ) for thou hast made , saith Isaiah , of a City an heap , &c. Therefore shall the strong people glorifie thee &c. for thou hast beene a strength to the poore , a strength to the needy in his distresse , &c. And verse 9. It shall bee said in that day , Lo , this is our God , wee have waited for him , and hee will save us : This is the Lord , wee have waited for him , wee will bee glad and rejoyce in his salvation . Thus of the first Instance .

The second Instance . John likewise in the 21 Chapter of Revelation first foure verses , applies those three parts of Isa. 25. ( ( viz. the Churches salvation , the enemies destruction , and the Churches exaltation ) unto a future glorious state of the Church yet to be upon the earth . I saw , saith John there ( in a Prophetick vision ) a new heaven , and a new EARTH , ( which sounds shrilly of a state on earth ) For the first heaven , and the first earth were passed away ; and there was no more Sea . Pareus confesseth New in quality , not in substance , which plainly condescends to a glorious state of the Church to be on earth ; the highest heaven above being of so much better a substance physically ( as the Philosophers rationally contend ) that it needs not to be made better in quality . Therefore the meaning must be , that the lower heavens , and the earth below , shall be qualified with freedome from all evill , as to the Church , and the inhabitants thereof high and low , shall be made better both physically and morally . The old heaven , and earth , must passe away . The enemies of the Church must be removed , or converted . Adams curse shall cease ( Rom. 8. ) and in this state shall ( as in 2 Pet. 3. ) dwell righteousnesse , and absolute pure worship . And the cessation of Sea , signifies also the removing of all enmities against the Church farre from her . For if it be taken figuratively , it signifies no more brinish , brackish waters of false doctrine in the Church ( as waters sometimes in Scriptures signifies doctrines ) and no more wicked men among the Church ( compared Isa. 57. to the troubled Sea ) for there shall bee ( as John tells us in this 21 of Revelation ) no unclean thing to enter into this estate : If taken literally , with some acute wits , it signifies that at the time of this great Restauration , the Sea shall be no longer totally liquid , and fluid , but at least at top , in most parts of the habitable world crusted over , consolidated , and compacted to be as a Chrystaline heaven below , to bee an high-way for all parts of the world to travell each to other , for spirituall communion , without any impediment of wind or weather . Then ( being a time as of a New creation ) there will be no need of trafficking for riches . Nor shall the knowledge of the Lord be bounded from the poor Indians , who have not the help , art , or animosity of Navigation to learn of Christians . Then nor the Egyptiack Sea , with the seven streams , nor the great Euphrates , &c. shall hinder Jews , or Gentiles from personall , & spiritual communion , and communication . God would rather either thus alter , or else dry up all Seas , then the glory and welfare of his Church should be hindered . To that wee have said touching the meaning of the cessation of Sea , our grave new Annotationists concurre thus farre ; No more Sea ( say they ) either literally , for there will need none for trade : The fire perhaps at the worlds end will dry it up ; or figuratively , no more warre against , nor trouble in the Church . The Church shall not be like the raging Sea , but like the quiet earth . So they . Saint John goes on in the description of the glorious state of the Church on earth , of which Isaiah prophesies ; I saw , saith St. John , New Jerusalem coming down FROM Heaven , saying , The Tabernacle of God is WITH MEN , and He will DWELL with THEM , and they shall be his people , and God himself shall be WITH THEM , and be their God ( all which cleerly relate to a state on earth ) and God shall wipe away all tears from their eyes , and there shall be no more death , nor sorrow , nor crying , nor paine . Which words exactly answer to Isaiahs words , in v. 8. of swallowing up death , and wiping away all tears .

Third Instance . In like manner St. John carries down other passages of Isa. 25. to the times to succeed long after him , not fulfilled to this day . For what is there spoken in Isa. 25. v. 2. and v. 12. of making the City of strangers an heap , a defenced City a ruine , a Palace to be no City , an high Fortresse into dust , &c. to the great joy of the Saints , so that they shall sing for joy of it ( Isa. 26. ) the same things John applies to the fall of Antichrist , and the ruine of his nest , viz. the City where he rests , Rev. 16.19 . we have it once : The City of Nations fell , and great Babylon came in remembrance before God . But in Revel. 18. we have it three times , viz. v. 2. v. 10. v. 18.

SECT. XVII .

UPon the seventh place in Isa. viz. Isa. 33. v. 20 , 21. I will onely aske this question of all the men and books in the world ; When was that ever fulfilled , since Isaiahs time , which is here spoken , viz. Thine eyes shall see Jerusalem a quiet habitation , a Tabernacle that shall be taken down ; not ONE of the stakes thereof shal EVER be removed , neither shall ANY cord thereof be broken ; But there the Lord will be to us a place of broad rivers , and streams , wherein shall go no Gally with Oars , nor gallant ship passe by : I say , when since Isaiahs Prophesie was this fulfilled ? For about seventy yeers after his begining , to prophesie , Jerusalem was taken by the King of Babylon , and the King and Nobles carried away captive into Babylon . And whereas they returned againe about the yeer five hundred thirty six afore Christ , and enjoyed their Country a good space of time ; yet about one hundred sixty seven yeers afore Christ , Antiochus Epiphanes , being ejected out of Egypt by the Romans , invades Jerusalem with a great Army , and spoyles and wastes both City and Temple . About threescore and eleven yeers after Christs birth , the Temple was destroyed by Titus the Roman . About threescore and one yeer after that , viz. a hundred thirty and one after Christ , the City was destroyed by Adrian the Roman Emperour . After these the Saracens and Turks invade Jerusalem and Judea , possessing it to this day .

SECT. XVIII .

§ . 1 THe eighth place in Isaiah is Chap. 34. v. 1. to v. 18. wee shall need but touch upon some passages of so plaine a place as this . Vers. 1 , 2 , &c. Come neer ye Nations to hear , and hearken ye people , let the EARTH hear and ALL that is therein , the WORLD and ALL things that come forth of it ( observe , this Prophesie concerns the whole Universe ) for the indignation of the Lord is upon ALL Nations , and his fury upon ALL their Armies , he hath utterly destroyed them , he hath delivered them to the slaughter ; with many more illustrations , and all for the sake of Zion , to be avenged of Zions enemies , v. 8. But there was nothing of this done at the Jewes return from Babylon ( carried captive thither about seventy yeers after this was spoken . ) And at Christs Incarnation , they were under the Romans power . And to this day under the Turks , who next succeeded the Romans in dominering over them . Therefore St. John carries this down to the New Testament , and the later times thereof , unto the ruine of the Antichristian Nations ( that are incorrigible enemies of Christ ) whereby to make way for the glorious Restitution of which wee treat , Rev. 11. There was a great Earthquake , and the tenth part of the City fell , and there were slain of men seven thousand ( a number of perfection , to signifie a sufficient number for the designe , were taken off ) The Lord takes to him his great power , and destroyes them that destroy the earth . Rev. 19. One sate upon a white horse , called faithfull and true , his eyes were as a flame of fire , &c. and out of his mouth went a sharp sword , that with it he might smite the NATIONS , and rule them with a rod of IRON . And an Angel cryed with a loud voice , saying , to the foules , &c. Come , and gather your selves together , &c. that yee may eat the flesh of Kings , and of Captains , and of mighty men , and of horses , and of them that sit on them , and the flesh of ALL men both free and bond , both small and great , &c.

§ . 2 Againe , vers. 8 , 9 , 10. of this 34. Isa. it is prophesied , It is the day of the Lords vengeance , and the yeer of recompences for the controversie of Zion . And the streams thereof shall be turned into pitch , and the dust thereof into brimstone , and the land thereof shall become a burning pitch , and it shall not be quenched night , nor day , THE SMOAK thereof shall go up FOR EVER . Now as there was none of this acted at the returne of the Jewes from Babylon , or at Christs Incarnation , or since ; but that still Antichrist , both Easterne , and Westerne , dominere over most of the world : So Saint John in the Revelation , not onely in my judgement , but in the judgement of the old Geneva Notes , and of our New Annotationists too , carries down these Prophesies of the destruction of the Antichristian world , Rev. 14.11 . Rev. 18.18 . and Rev. 19.3 . where it is said , And the smoake of their torment ascended up for ever , and they have no rest day nor night , who worship the Beast , and his Image , and whosoever receiveth the mark of his name . And they saw the smoak of the burning of Babylon , and her smoak went up for ever and ever .

§ . 3 Again , it is prophesied in the 11. ●erse of the 34. of Isa. that in , and upon the desolations of the enemies of the Church , shall dwell the Cormorant , Bittern , and the Owle , and Raven ; which being never fulfilled to the effect of Isaiahs Prophesie unto St. Johns time , hee carries it downe ( as our New Annotationists consent with me ) unto the desolations yet to be made upon Antichrist , Rev. 18.2 . An Angel cryed mightily with a strong voice saying , Babylon the great is fallen , is fallen , is become the habitation of Devils , and the hold of every foule spirit , and a cage of every unclean , and hatefull bird .

§ . 4 And ( which is very considerable ) the Hebrew Rabbins , and Chaldee Paraphrase interpret these judgements denounced in this chapter of the ruine of Rome , Chal. v. 9. &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i. e. The streams of Rome shall be turned into pitch , and its dust into brimstone , and its land into burning pitch . So the Chaldee , which Kimchy cites , and approves . R. Kimchi also on verse 16. hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The ruine of Rome . With which passages the Roman Clergy being offended , leave out in their Editions of those Authors the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rome , and put in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i. e. Cuthith and Javan , that is Grecia .

§ . 5 And as all these things have not been hitherto fulfilled , so they cannot be imagined to be fulfilled at the ultimate judgement , at which time one place will be no more desolate then another ; no birds inhabiting desolations , &c. Therefore they must bee fulfilled in a time between this Age , and the ultimate judgement .

§ . 6 If it be objected , that the threats of this Chapter are directed against Idumea the Country of Edom , or Esau , and Bozra the Metropolis thereof , v. 6. It is easily answered , that though Idumea bee named in particular , as a most intestine Jew-hating enemy , as the manner of unreconciled kindred is , and to be destroyed among the rest , yet the threats are expresse in v. 1 , 2. against ALL Nations . Secondly , Moab , and Ammon , and the Ishmaelites , or Hagarens being knit to the line of the Jewes ( Gen. 18. Gen. 16. ) as was Idumea the Country of Esau , they are most fitly held forth as types of the Antichristian enemies of the Church of the New Testament , Psal. 83. 6 , 7 , &c. they all being mothers children ( as Cant. 1. ) but not acting as brethren , even as St. John makes the destruction of those enemies Types and Prophesies of the destruction of Antichrist , as we heard but now .

SECT XIX .

THe ninth place in Isaiah is Chapter 43. and Chapter 44. being one entire discourse of the same matter ( notwithstanding the division of Chapters . )

In the main and principall designe , they treat of the conversion and salvation , spirituall and temporall of the Jewes , which are yet unfulfilled . We need but touch upon some passages .

It is said Chapter 43. v. 1 , 2 , 3. Thus saith the Lord that created thee O JACOB , and he that formed thee O ISRAEL , fear not , I have redeemed thee , I have called thee by name , thou art mine , when thou passest through the waters and fires , thou shalt not be destroyed , for I am the Lord thy God , the holy one of ISRAEL , thy Saviour , I gave Egypt for thy ransome , Ethiopia and Saba for thee . Which place if we look upon as an history of things done , then it will be justly queried that though God destroyed Egypt ( in the book of Exodus ) for Israels sake , yet when dealt he so with Ethiopia and Saba ? Therefore generally and most safely it is referred ( as a Prophesie ) to future things , answerable to verse 2. Thou art mine , and I will be with thee in all difficulties . And to v. 4. I have loved thee , and therefore I will give MEN ( mark the comprehensivenesse of the terme ) for thee . And answerable to verse 5 , 6. I am with thee , I will bring thy seed from the East , and gather thee from the West ; I will say to the North give up , and to the South keep not back , bring my sonnes from far , and my daughters from the ends of the earth . And verse 18 , 19 , 20 , 21. Remember not the former things , behold I will doe a new thing , &c. I will even make a way in the wildernesse , and rivers in the desart , the Beasts of the field shall honour me , because I give waters in the wildernesse , &c. to give drinke to my people , my chosen . This people have I formed for my selfe , they shall shew forth my praise . For , this giving Ethiopia and Saba for the Jews , cannot be understood ( as Calvin and the Geneva Notes hint ) of the coming up of Perkaka King of Ethiopia against Assyria , whiles Sennacherib King of Assyria was coming up against Jerusalem , Isa. 27. for these reasons : First , the Angel of the Lord going forth into the Army of Sennacherib , and slaying one hundred eighty five thousand of them ( Isa. 37.36 . ) was the giving of the Assyrians , not the Ethiopians , for a ransome for the Jewes . Secondly , If that slaughter of the Assyrians was a ransome for the two Tribes , yet is it nothing for Israel the ten Tribes , so often mentioned in this Chapter . Thirdly , As we have no sacred history for it , so no humane probability , that Sennacheribs Army thus weakned by the Angel , was in a fit condition to war against , and to worst that Army of the Ethiopians then gathered against Sennacheribs Kingdome of Assyria , or to overthrow Seba. As it is alike improbable , that Sennacherib could recruit the old , or raise a new Army speedily enough to encounter with Perkaka , who was then fully ready for fight . The story concludes Sennacheribs retreat from Jerusalem otherwise , viz. That he returned and dwelt in Nineveh , and worshipping in the house of his Idol gods , was slaine there by his two sonnes , Isa. 37. And in this our New Annotationists concur with us , saying , That though most understand this of Gods turning Sennacheribs forces against Egypt and Ethiopia , upon the tidings brought unto him of Tirkakas coming against him , when he was making towards Jerusalem to besiege it ( Isa. 37. ) yet wee cannot conceive ( say they ) that to be the meaning of the place . For though it be true that the rumour startled him , and made him thinke of returning ; yet was it not that , but the fright he tooke , upon the unexpected blow given in his Camp , that enforced him to flight , not to invade Egypt , or Ethiopia ; which he was in a sorry case then to doe ; but to get him home with as much speed as hee could into his owne Country , Chap. 31.8 , 9. And 37.36 , 37. So the Annotationists very well . But to that they adde , I cannot well consent ; when they say That this of giving Ethiopia and Saba for a ransome for Israel , may well have reference to that remarkable defeat of that vast Army , the greatest upon record in Scripture , given to the Cushites under Asa &c. For this Chapter is a Prophesie of things to come , speaking both first and last in the Chapter in the future tense . If in a touch it speaks in the past tense , in the middle of the Chapter it is but usuall in Prophesies to shew their certainty , to expresse what shall bee , as if done already . And it is spoken of Jacob and Israel , comprehending all the twelve Tribes , at least the ten , and not the two onely , called Juda , over whom Asa was King : and mentions the ruine of Saba for Israels sake , that they might bee delivered , of which wee have nothing in past stories . And if this Chapter bee a Prophesie , the story of Asa his victory abovesaid over the Chushites will not comport with the meaning thereof , Asa dying many yeers ( Bucholcerus saith above a hundred and fifty ) afore Isaiah prophesied .

§ . 3 Now these things afore prophesied throughout this Chapter ( further amplified in the following Chapter ) were never yet since Isaiahs time fulfilled . At their returne from Babylon , none were slaine for Israels sake . Nor at the time of Christs being on earth , nor since the Turk possessed Judea ; for they returned by the voluntary consent of the King of Babylon . And from the time of Christs being on earth , and downward , till the Turk took Judea , the Romans severall times ( as we have shewed afore ) slew them , instead of being slain for them , as did the Turks ( after the Romans ) deal with them likewise . Nor was the seed of Israel brought from the East , West , North , and South , and from the ends of the earth to this day . Where still they are dispersed &c. as it follows in these two Chapters . Nor can these things suit with the ultimate day of doom .

§ . 4 Therefore there remaines yet a time to come , when the Prophesies of these Chapters must be fulfilled , afore the ultimate day of judgement . There must be a distinct time on earth when Egypt , Ethiopia , and Saba shall be destroyed for the deliverance and freedome of Jacob and Israel , and not onely these , but all foure quarters of the world , and the utmost ends of the earth ( as it is expresse in v. 4 , 5 , 6. ) shall be forced to let Jacob and Israel goe free . The Lord will ( as it is v. 19. ) do a NEW THING ( which must properly signifie a thing never done afore ) to make way for their returne and liberty , as it is expresse , v. 19. &c. ( before set downe at large . ) Which wanton wits may endeavour to elude with Allegories and Phantasmes of their owne hatching , which neither can convince a rationall Christian , nor deliver the Jewes according to the intent of the Prophet . Who though afore that their deliverance ( as in v. 22. &c. ) they should not call upon God , as they ought , but should be weary of the Lord , and should weary the Lord with their iniquities , and therefore they are given up to the curse , and to the reproach ; yet after these things ( as it followes in the 44. Chapter , and first seven verses , as an Antithesis to their said evill condition ) the Lord promiseth , and the Prophet prophesieth it , that they should have a glorious condition , saying , Yet now heare , O Jacob my servant , and ISRAEL whom I have chosen . Thus saith the Lord that made thee , &c. Fear not O Jacob , and thou Jesurun ( the name also of the twelve Tribes , Deut. 32. ) I will poure water upon him that is thirsty , and flouds upon the dry ground . I will POUR MY SPIRIT upon thy seed , and my blessing upon thine off-spring . And they shall spring up among the grasse , as willows by the water-courses . One shall say , I am the Lords , and another shall call himselfe by the name of Jacob , and another shall subscribe with his hand unto the Lord , and surname himselfe by the name of Israel . Thus saith the Lord , the KING of Israel , I am the first , and I am the last : Who , as I , shall CALL , and declare it , and SET IT IN ORDER for me , since I appointed the ancient people , and the things that ARE COMMING , and SHALL COME ?

§ . 5 Thus you see the present state of the Jewes , as in the latter end of the former Chapter , viz. sinfull , and dolefull ; you see their names , viz. Jacob , Israel , and Jesurun ( all names of the twelve Tribes ) you see what is meant by pouring water upon the thirsty , viz. pouring out of the spirit ; you see what is meant by growing as willows by the water-courses , viz. by the effusion of the Spirit , multitudes shall own the Lord ; you see what Titles Christ hath , of KING of ISRAEL , and of FIRST and LAST , which are his Titles when he prophesies of his visible Kingdome to be on earth , repeated several times in the Revelation . Now then deal ingeniously , and compare the expressions with the Jewes condition , for above these one thousand six hundred and fifty yeers to this very day , and see then whether you can indeed , and bonâ fide , imagine that these Prophesies have been ever yet fulfilled ; or that it is proper , or feisable that they should be fulfilled at the ultimate day of Doom .

SECT. XIX .

THe tenth place in Isaiah is Chapter 45. v. 14. * * Touching v. 14. to v. 22. I will onely insert Mr. Medes Notes in the margin , because it came not timely enough to bee put into the Text : Esaiae vaticinium cap. 45. a versu 14. & deinceps in eodem Adventu ( secundo Christi ) implendum restatur Apostolus ad Rom. c. 14. v. 11. omnes enim ( inquit ) stabimus ante Tribunal Christi , scriptum est enim ( nempe in hoc Esaiae vaticinio ) vivo ego dicit Dominus , quoniam mihi flectetur omne genu , & omnis lingua confitebitur Deo . Quod si haec Prophetiae pars in secundo Christi adventu , in die nimirum Judicii adimplenda restet ; etiam reliqua eodem pertinere necesse est . Est autem Prophetiae initium , hujusmodi , Sic dicit Dominus , labor Aegypti , & negotiatio Cush & Sabaeorum VIRORUM MENSURAE ( i. e. MERCATORUM 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sic Targum , quod mensuris utantur ; non , MEN OF STATUR ) ad te ( O tu captiva , vel O civitas mea ) transibunt , & tui erunt & post te ambulabunt , in compedibus , ad te incurvabunt se , te deprecabuntur dicentes , Tantum in te Deus est & non est , & alius praeter ipsum Deus . In Hebraeo enim , omnia haec pronomina sunt generis faeminini , quare ad Cyrum referri nequeunt , sed ad Jerusalem captivam , de qua in versu praecedenti mentionem habuit ; quemque ad majorem rei evidentiam sic verterem , ego suscitavi ( Cyrum ) in justitia , & omnes vias ejus d●●gam . Ipse aedificabit civitatem meam , & captivam meam [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] DIMITTET , idque fine pretio , & muncre , dicit Dominus exercitum . Tunc sequuntur verba quae paulo ante recitavi . Sic dicit Dominus , labor Aegypti &c. q. d. parum est quod reaedificaberis & ●emitteris . Imo vero magna re O captiva mea , O civitas mea manet olim faelicitas . Observandum est enim Dominum , inde a fine versus undecimi espondere ; quasi interrogationi de Fatis filiorum fuorum , juxra quod praemisit , & ventura interrogate me de filiis meis , & de operibus mamanuum earum praecipite mihi , nempe ut narrem vobis quae futura sunt . Thus far Mr. Mede . By which it is most plaine that he thinks , and shews for it great strength of reason , that this place of Isa. is to be understood of a glorious state of the Church to be on earth , at Christs second coming . to the end of the Chapter , but specially verse 22 , 23 , 24 , 25. viz. verse 22. Looke unto me and be yee saved , all the ends of the earth , for I am God , and there is none else . 23. I have sworne by my selfe , the word is gone out of my mouth in righteousnesse , and shall not returne , that unto me every knee shall bow , every tongue shall swear . 24. Surely shall one say , in the Lord have I righteousnesse ( Heb. righteousnesses ) and strength , even to him shall men come , and all that are incensed against him shall be ASHAMED . 25. In the Lord shall the seed of Israel bee justified , and shall glory .

§ . 1 For those foure last verses of the Chapter , this is that I have to say : The Prophet having spoken to JACOB and ISRAEL , ( v. 17 , 18 , 19. ) Israel shall be saved in the Lord with an everlasting salvation , and shall not be ASHAMED , nor confounded , world without end , for thus saith the Lord that created the Heavens , and formed the earth , hee hath created it not in vaine , he formed it to be INHABITED ( which phrases Not ashamed , &c. and to be inhabited , extend that everlasting salvation to comprehend a blessed salvation on earth too ) I have not spoken in secret , in a darke place of the earth ; I said not to the seed of JACOB , seek ye me in vaine , I say , the Prophet having spoken to Jacob and Israel ( names comprehending all twelve Tribes ) next he extends his speech more generally with them to all the Nations of the world . ( v. 20 , 21. ) Assemble your selves , and come , draw neer together , yee that are ESCAPED of the Nations , Tell ye , and bring them neer , Look unto me , and be saved , all the ends of the earth , &c. as it follows in the words above described at large . So that by the connexion it is evident , that the words above quoted concerne both Jews and Gentiles .

§ . 2 The words are not onely a prescript , and precept to all the ends of the earth ( which must needs include Jewes and Gentiles ) but also a Prophesie and Promise , that all the ends of the earth shall look to the Lord for salvation , expresse , in saying , Be ye saved . And in the 23 verse , I have sworne by my selfe , unto me every knee shall bow , and every tongue shall vow ; surely shall each one say , in the Lord have I righteousnesse , &c. which is the plaine language of a promise , and is confirmed in manner of a promise , with that great confirmation , Gods oath .

§ . 3 First , for the two former verses , viz. the 22 and 23 , of looking to God , and bowing the knee to him , the Apostle applies them twice in the New Testament , to that future submission and subjection , that all the world shall yeeld to Jesus Christ , long after his ascention .

1 ¶ The first time is in Rom. 14. v. 8 , 9 , 10 , 11. Verse 8. Whether we live , we live to the Lord , and whether we dye , we dye unto the Lord , whether we live therefore , or dye , we are the Lords . 9. For to this end Christ both dyed , and rose , and revived , that he might be Lord both of the dead , and living . 10. But why dost thou judge thy brother , &c. wee shall all stand before the judgement seat of Christ . For it is written , as I live , saith the Lord , every knee shall bow to me and every tongue shall confesse to God . In which words , 1 It is plainly held forth , that the Apostle proves Christs Lordship , or Kingly-hood over ALL , both dead and living , by this place of Isa. That every knee shall bow to the Lord . And that as God made Christ a Priest by an oath , Psal. 110. emphatically urged by the Apostle , Heb. 7.20 . &c. ) so he makes him Lord and King by an oath in this place of Isaiah and so applied by our ●postle in this 14 of Rom. to signifie the certainty of the thing . 2 That being delivered in the future tense , it must signifie more then Christs spirituall Kingdome , which he then had , when Isaiah prophesied . 3 That the Apostles mentioning after Christs ascention his Lordship over the dead , and our standing at his judgement seat , must signifie a state ( now after Christ is in heaven ) yet to come . For he is not God of the dead , but as they are living in soule , in order to a resurrection , as Christ himselfe expounds in the Evangelist . 4 That this must be a state on earth before the ultimate Doom , in that the Apostle out of the Prophet asserteth , that all must bow to him , either sincerely , or at least seemingly , which cannot be so cleerly understood to be feisable at the ultimate day of judgement , which is the finall destruction of all , not sincere to Christ , and the time of Christs Resignation of all his power 1 Cor. 15. For the wicked to submit and perish in the same houre were little honour to Christ , and a short time for all the world to confesse to him . 5 That this is a kind of day of judgement , that is , the beginning , or preface to the great and ultimate day of judgement , at the beginning of the thousand yeers , when Christ destroyes all the open obstinate wicked , and sets up the Church into a glorious estate , Rev. 19. latter end . And Rev. 20. first six verses , compare v. 8.9 . &c. And at this beginning , or preface do all believers stand at the judgement seat of Christ ( Revel. 11. v. 15. v. 18. Rev. 20. first six verses ) where they receive honour and rewards of grace and favour . For , according to our Apostle , this bowing , &c. must be at SOME day of judgement . But it cannot be at the ultimate finall , and therefore afore , at the beginning of the day of judgement , viz. at the beginning of the thousand yeers .

2 ¶ The second time of the Apostles application of this of Isaiah touching bowing , to the submission of all unto Christ , is Phil. 2 , v. 8 , 9 , 10 , 11. Ver. 8. Being found in fashion as a man , hee humbled himself , and became obedient unto the death , &c. 9 Wherefore God also hath highly exalted him , and given him a name which is above every name . 10. That at the name of Jesus every knee should bow , of things in heaven , and things in EARTH , and things under the Earth . 11 And that every tongue should confesse that Jesus Christ is LORD to the glory of God the Father . 1 By the quotation of the place out of Isaiah , it is evident that the meaning of bowing the knee at the name of Jesus , is to submit to the Lordly and Kingly power of Christ . 2 Every knee ( both of things in heaven , that is of Angels , as they shall in speciall bee imployed in gathering the Church , and setting up the glorious state thereof , Rev. oft , and in earth , that is of all men ; and under the earth , that is , at Christs pleasure there shall bee no sea , Rev. 21.1 . ) must needs import a state on earth . Which in the third particular is more confirmed , That every tongue shall confesse that Jesus Christ is the LORD , to the glory of God the Father .

§ . 4 Now this of Isaiah intended for salvation of Jews and Gentiles , and as explained by the Apostle touching submission to , and glorifying of Christ , cannot comport with the ultimate doome : As they were never yet fulfilled ; but rather most knees and tongues , as of Turks , Papists , Heathens , Socinians , and all prophane persons whatsoever , are against Christ to this day . And therefore these things must have a time on earth , before the ultimate judgement , to bee fairely and effectually fulfilled .

§ . 5 As for the two last Verses of this 45 of Isaiah , Viz. v. 24 , and 25. I need no more but aske the question , was that ever fulfilled ( which is there spoken ) that every knee and tongue shall come and say ( for so is the connexion , especially according to the Hebrew Text ) surely in the Lord have I righteousnesse , and strength ? Or that fulfilled ( there also expressed ) That ALL that are incensed against the Lord shall bee ashamed ? Or that fulfilled ( which is the close of all ) That in the Lord all the seed of Israel shall be justified , and shall glory ? I say , when ever were these fulfilled ? You have seen that the persons spoken of are , Israel and Jacob , comprehending all the seed of the twelve Tribes , and all the ends of the earth of Gentiles , and that the Apostle expounds The Lord by the Lord Christ . Therefore I may boldly aske , when ever were these fulfilled ? Surely to our sorrow ( that are Beleevers ) wee see the contrary of all these , in the generality of all men , Turks , Pagans , Papists , Atheists , Hereticks , and prophane persons . And without multiplying words , the very phrases will not admit of a referring these to the ultimate day of Doome . And therefore must yet bee fulfilled on earth , before that day .

SECT. XX.

§ . 1 THe eleventh place in Isaiah is Chap. 49. wholly . But I shall need to touch only upon three or four places of the Chapter , which will give light to all the rest . In generall , the chapter is of the bringing in of Jews and Gentiles into the Church . The Jews are here named by the generall termes that comprehend at least the ten Tribes , if not the whole twelve : viz. by the names of Israel , ver. 3 , 5 , 6 , 7. and of Jacob ver. 5. and of the Tribes of Jacob , v. 6. and the preserved of Israel , ibid. In way of distinction from whom , the two Tribes are called Zion , v. 14. So that all the twelve Tribes that came of Jacob , are intended in this Chapter , in the close whereof , as a seal , the Lord stiles himself Their Saviour , their Redeemer , the Mighty one of JACOB . The Gentiles likewise are expressely named in v. 6. viz , I will also give thee for a light to the Gentiles , that thou mayest bee my salvation unto the ends of the earth ; quoted by the Apostle Act. 13.47 . to prove the propagation of the Gospel for salvation to the Gentiles . The concurrence of both Jews and Gentiles in coming in to Christ , is expressed to the life , ver. 22 , 23. Thus saith the Lord God , behold I will lift up my hand to the Gentiles , and set up my standard to the people , and they shall bring THY sons in their armes , and thy daughters shall be carryed upon THEIR shoulders , and KINGS shall be thy nursing Fathers , and THEIR Queens shall be THY nursing Mothers , &c. Adde , that the engagement of God that thus hee will call home both Jews and Gentiles , v. 13.15 , 19 , 18 , & 26. is great . Sing O Heavens , and be joyfull O Earth , and break forth into singing , O Mountains , for God hath comforted his people , and WILL have mercy on his afflicted . Can a woman forget her sucking child , that shee should not have compassion on the son of her womb , &c. Yet WILL NOT I FORGET THEE . Behold I have GRAVEN THEE upon the palmes of mine hands . As I LIVE , saith the Lord , thou shalt surely cloathe thee with them all ( that oppose thee ) as with an , ornament , &c. And ALL FLESH shall know , that I the Lord am the Mighty one of Jacob.

§ . 2 These being premised , let us but only put the question upon some Verses , whether ever they were yet fully fulfilled ; and that will be sufficient to ingenuous reason , to confesse they must yet be fulfilled , and that on earth .

§ . 3 When was the seventeenth verse ever fulfilled ? viz. Thy children shall make hasle , thy destroyers , and they that made thee waste , shall goe out of thee . We read no such thing at their return from Babylon , but that there were the crew of Sanballat , Tobiah , &c. that opposed them . Anon Alexander the Great the Grecian Monarch enters Jerusalem . After him , Antiochus Epiphanes , alias Epimanes King of Syria wasteth it . After these the Romans conquer it . And now the Turks ever since possesse it .

§ . 4 And when ever yet was the nineteenth verse fulfilled ? viz. Thy waste and desolate places , and the land of thy destruction , shall even now be too narrow by reason of the Inhabitants , and they that swallowed thee up , shall be far away . Surely since the carrying away captive of the ten Tribes , the Kingdomes of Israel and Judah were never full of their owne Inhabitants . We never read , that ever the Assyrians , Babylonians , Cutheans , &c. which the King of Assyria sent into the Kingdome of Israel ( 2 Kings 17.24 . ) were sent for home againe . Nor that ever those CALDEANS that were sent to governe Judea ( intimated in 2 King . 25. were recalled . And for after times ( as we have hinted afore ) when the Greek went out , the Syrian came in ; when the Syrian went out , the Roman came in ; when the Roman went , the Turke came in , and there he is to this day . These expulsing one another , there hath been a constant succession of them that swallowed up the twelve Tribes . Their wasters and destroyers have been changed , but have not been sent forth far away from Israel and Judah .

§ . 5 Againe , did the Gentiles and Peoples ever yet ( as v. 22. ) bring the sonnes and daughters of the Jewes in their armes , and upon their shoulders ? If we should wave the litterall sense of setling the Jews in their owne Land , and condescend to a spirituall sense of the generality of the Gentiles compliance with the generality of the Jewes in matters of Religion , and union into the universall Church , wee cannot tell when ever this was done to this day .

§ . 6 Nor can we say that ever the Kings of the Gentiles ( as it is v. 23. ) and their Queens , have been nursing fathers and mothers to the Jewes , and bowing downe to them . Alas , poore Jewes ! they have ever since the beginning of the Grecian Monarchy , long before Christ , downe to this very day , been under the awing power of the Gentiles , and mostly used hardly , and in most places of the world instead of reverence , have been , and are much villified . Therefore John in Revelation tels us , that this is yet to come , and to be fulfilled upon earth afore the ultimate day of judgement , as the circumstances of things , and the phrases of the Prophesie necessarily require , Rev. 21. v. 24.26 . And the Kings of the EARTH doe bring their glory and honour ( into New Jerusalem ) And they shall bring the glory and honour of the NATIONS into it . And yet so , as there shall in no wise enter into it any thing that defileth , &c.

§ . 7 Wee are likewise utterly to seek , when ever yet the 25. and 26. verses were fulfilled , viz. The captives of the mighty shall be taken away , and the prey of the terrible shall be delivered , for I will contend with him that contendeth with thee , and I will save thy children , and will feed them that oppresse thee , with their owne flesh , and they shall be drunken with their owne blood . Wee know not of any such thing since the captivity of the Jewes in Babylon , in all Histories divine , and humane , that thus the Jewes were saved by such destruction of their enemies . The Jews indeed soon after their captivity made some attempts , 2 King . 25. v. 25. After that , they made some attempts in 1 Book of Macchab . And after that , they made severall attempts in the time of Titus and Adrian , Roman Emperours . And since that the Turk hath dominered over them , the Kings of the Gentiles , especially of England , have made some attempts of warre on their enemies , managed by the stocke , counsell , and aide of severall religious orders for that end ; as of the Templars , Knights of the Rhodes , or of John of Jerusalem , and of the Knights of Malta , alias Melita . But all these attempts , have not amounted to Isaiahs phrase , to a full saving of the Jews by the destruction of their enemies , destroying their flesh , and pouring out of their blood . But in all these attempts in the end , the Jewes party had the worst , even as Israel and Juda are still dispersed , and those in Judea , are still under the power of their enemy the Turk . Therefore these things are yet to be fulfilled , viz. at the fall of Antichrist , Rev. 16.5.6 . and Rev. 19. v. 19.20 , 21. Thou art righteous O Lord , &c. because thou hast judged thus : For they have shed the blood of Saints and Prophets , and thou hast given them blood to drinke . And the Kings of the earth , and their armies were gathered together to make warre against him that sate on the white horse , and against his army , and the beast was taken , and with him the false Prophet , and cast into the lake of fire , &c. and the rest were slaine with the sword , &c.

SECT. XXI

THe twelfth place in Isaiah is in Chapter 54. v. 11. &c. to the end of the Chapter .

Verse 11. O thou afflicted ! tossed with tempest , and not comforted , behold I will lay thy stones with faire colours , and lay thy foundations with Saphires .

12 And will make thy windows of Agates , and thy gates of Carbuncles , and all thy borders of pleasant stones .

13 And all thy children shall be taught of the Lord , and great shall bee the peace of thy children .

14 In righteousnesse shalt thou bee established , thou shalt be far from oppression , for thou shalt not seare , and from terrour , for it shall not come neer thee .

15 Whosoever shall gather together against thee , shall fall for thy sake .

16 Behold I have created the Smith that bringeth forth an instrument , and I have created the waster to destroy .

17 No weapon that is formed against thee shall prosper , and every tongue that shall rise against thee in judgement shalt thou condemne . This is the heritage of the servants of the Lord .

§ . 1 If wee keep all these together in their twisted dependance , here set downe , and in their joynt relation , and intent , to the glorious estate of Jews and Gentiles conjunctively , as is intimated , v. 3. &c. Thy seed shall inherit the Gentiles , &c. when were these ever fulfilled unto Christ and the Apostles dayes ? And therefore they doe cleerly carry downe these things far beyond the age wherein they lived upon earth . Saint John prophesies that v. 11 , 12. of laying the Churches foundations with precious stones , that it shall bee fulfilled at the great restauration of the Church ( yet after one thousand six hundred fifty and two ) to be fulfilled Rev. 21. v. 18. &c. The building of the wall or New Jerusalem is of a Jasper , and the City pure gold , the first foundation a Jasper , the second a Saphir , the third a Chalcedony , the fourth an Emerald , &c. proportionably all the twelve foundations . So Christ carries downe that in the former part of the 13. verse , All thy children shall be taught of God , beyond his time , unto after times ; Joh. 6.44 , 45. That whereas the Jews then murmured against him , yet the time should come that they should be ALL TAUGHT OF GOD , quoting this of Isaiah . Which must the rather relate to future times after Christs time , in regard of that annexed in that 13. verse of the 54 of Isaiah , so closely , as that with the former , it makes but one period , viz. ALL THY CHILDREN shall be taught of God , And GREAT shall be THE PEACE OF THY CHILDREN ; which being not fulfilled unto Johns time , he refers it to the time of the glorious state of New Jerusalem on earth , Rev. 21.4 . And God shall wipe away all tears from their eyes , and there shall be no more death , neither sorrow , nor crying , neither shall there be any more paine , &c. so that the time must come that the Jews must not have onely pure inward peace , being taught of God , but GREAT outward peace also , which is further confirmed by that which follows in the next verses , viz. v. 14 , 15 , 16 , 17 , of this 54 of Isaiah , That in righteousnesse they shall be established , and they shall be far from oppression , and from feare , and from terrour , that all opposing them shall fall , and no weapon shall prosper against them , &c. as you have it above written before your eyes in the first Paragraph of this one and twentieth Section , which Peter 2 Pet. 3. and John in Rev. Chap. 21. apply ( as things not fulfilled to their time ) unto the glorious state of the New earth , that therein shall dwell righteousnesse , and no uncleannesse , or abomination , shall enter , but all tears , sorrow , paine , crying shall be removed ( as we have oft repeated afore . ) All which wee cannot but expect yet to come ( being never yet fulfilled , but the contrary alwayes extant ) and to be fulfilled before the ultimate day of judgement , there being nor time , nor place for foundations , windows , precious stones , teachings from God , &c. as above described .

SECT. XXII .

THe thirteenth place in Isaiah is Chapter 59. Verse 19 , 20 , 21. When the enemy ( viz of the Jewes ) shall come in like a flood , the Spirit of the Lord shall lift up a standard against him , and the Redeemer shall come to Zion ( or out of Zion , as the Apostle renders it , Rom. 11.26 . For if the deliverer come out of Zion , hee comes first to Zion , the preposition 7 having great variety of significations , as , in , at , according to , or for the sake , &c. ) And unto them that turne from transgression in Jacob ( or , as the Apostle renders it , Rom. 11.26 . shall turne away transgression from Jacoh . * * The Heb● . is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which may ( for ought I know ) beare , to be rendred To the end to turn men from : For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with the infinitive mood is in value a future . And 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the root sometimes is used transively to turne a thing away , or to turn it from viz. a termino a quo ad terminum , ad quem ( Schindl ) or to convert from ( Pagn . ) And 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is oft paragogicall , and sometimes put for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as the Masora gives instances . ) Surely the Apostle would not pervert the Text , nor could he erre . The Chaldee renders it neer as the Apostle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 To convert the transgressors of the house of Jacob. The Septuagint likewise ( of the best Edition in Bib. complut . & in Bib. Reg. & Gallicanis ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Arab. likewise , There shall come a Redeemer for Zion , who shall turne away wickednesse from Jacob. ) As for mee , this is my Covenant with them , saith the Lord , my spirit that is upon thee , and my words which I have put into thy mouth shall not depart out of thy mouth , nor out of the mouth of thy seed , &c. from henceforth , and for ever .

§ . 1 The Prophet having in the next verses before , shewed how God would recompence the enemies of the Jews according to their deeds , hee presently follows on , with this , that I have now presented before you : So that temporall and spirituall deliverances are here conjoyned , in one and the same Prophesie , to which in the first verse of the next Chapter he annexeth the glory of the Church of Jewes and Gentiles conjuctively ( of which in the next Section . ) Now this present place , the Apostle ( Rom. 11.25 , 26 , 27 ) referres unto the great call of the Jews upon the coming in of the fulnesse of the Gentiles , both making one glorious Church ; which the Apostle speaks of , as a thing to come to passe after his time . His words are ( that ye may see how fully they answer to those of the Prophet ) Blindnesse in part is happened to Israel , untill the fulnesse of the Gentiles come in , and so ALL ISRAEL shall be saved , as it is written , THERE SHALL COME OUT OF SION THE DELIVERER and SHALL TURNE AWAY UNGODLINESSE FROM JACOB . FOR THIS IS MY COVENANT UNTO THEM , WHEN I SHALL TAKE AWAY THEIR SINNES .

§ . 2 Now this was never yet fulfilled , as we plainly see by the forlorne state of the Jewes both temporall and spirituall to this day . And therefore this Scripture is yet to be fulfilled , and that afore the ultimate judgement , which is utterly inconsistent with this Prophesie .

SECT. XXIII .

THe fourteenth place in Isaiah is in Chapter 60 ( the very next Chapter ) the summe wherof our last Translators have meetly given us in saying , that the Chapter is concerning the glory of the Church ( of the Jews converted to Christ ) in the accession and addition of the Gentiles . The passages of most concernment to our point are ,

§ . 1 Vers. 1. Arise , shine , for thy light is come , and the Lord is upon THEE . v. 2. Darknesse shall cover the EARTH , and grosse darknesse the PEOPLE ; but the Lord shall arise unto THEE , and his glory shall bee seen upon THEE . vers. 3. And the GENTILES shall come to thy light , and Kings to the brightnesse of thy rising . v. 4. Thy sonnes shall come from farre , and thy daughters shall be nursed at thy side . v. 5. And thine heart shall be inlarged , because , the abundance of the Sea shall be converted unto thee , and the forces of the Gentiles shall come unto thee . v. 6. They of Midian , and Sheba shall come , they shall bring gold , and incense , and they shall shew forth the praises of the Lord . v. 7. All the flocks of Kedar shall be gathered together unto thee , the Rammes of Nebaioth shall minister unto thee , &c. and I will glorifie the house of my glory . v. 8.9 . Who are these that flye as a cloud , and as doves to their windows ? Surely the ISLES that wait for thee . v. 10. The sonnes of the strangers shall build up thy wals , and THEIR KINGS shall minister UNTO THEE . v. 11.12 . Thy gates SHALL BEE OPEN DAY and NIGHT , that men may bring unto thee the forces of the Gentiles , and that THEIR KINGS may be brought . For the NATION and KINGDOME that will not serve thee , SHALL PERISH . v. 14. The sonnes of them that afflicted thee , shal come BENDING unto thee , and all that despised thee , shal BOW THEMSELVES DOWN at the soles of thy feet , and they shall call thee THE CITY OF THE LORD , the ZION OF THE HOLY ONE OF ISRAEL . v. 15. Whereas thou hast been forsaken , and hated , I will make thee an ETERNAL EXCELLENCY a JOY OF MANY NATIONS . v. 16. Thou shalt also suck the milke of the GENTILES , and the breasts of KINGS . v. 17. For brasse I will bring gold , for iron silver , &c. and I wil make thy OFFICERS PEACE , and thy EXACTORS RIGHTEOUSNESSE . v. 18. Violence shal be NO MORE heard in thy Land , but thou shalt call thy wals SALVATION , &c. v. 19. THE SUNNE shal be no more THY LIGHT by day , neither for brightnesse shal the MOON GIVE LIGHT unto thee , BUT THE LORD SHALL BE THY EVERLASTING LIGHT , and thy God thy glory . v. 20. Thy Sunne shal no more go down , neither shal thy Moon withdraw it selfe , for THE LORD shal be thy EVERLASTING LIGHT , and the daies of thy MOURNING SHALL BE ENDED . v. 21. Thy PEOPLE also shal be RIGHTEOUS , and they shal inherit the Land FOR EVER . ( i. e. none after them . ) v. 22. ( the close of all ) I the Lord wil hasten it , IN HIS TIME .

§ . 2 Now I put the question to all the Learned and Libraries in the world , when was ever any such estate of the Church since the Jewes going into captivity in Babylon ? If any are so heavy headed , as falling fast asleep , shall dream , that all these passages concerne not a visible glorious estate of the Church on earth , or that these all are already spiritually fulfilled , let such know that they would be hard put to it , so to expound this Chap. congruously , and to tell us the time and manner , and make all handsomely hang together . And therefore St. John , a surer Commentator , having prophesied in Rev. 20. v. 4. compared with Rev. 5.10 . of the Saints reigning with Christ on earth , and in the 21 Ch. having given us his vision of a New EARTH , and of New Jerusalem , coming downe FROM heaven ( with many more passages of the future glory of the Church on earth , of which abundantly afore , severall times ) he goes on in that 21 Chapter to apply many of the passages of this sixtieth of Isa. to that future glorious estate of the Church on earth , yet to come , after the fall of Antichrist , which is not ( as wee see ) yet performed . For example ; The third verse of this sixtieth of Isaiah ( but now presented afore your eyes ) is exactly so applyed , Rev. 21. v. 24. And the Nations of them that are saved , shal walk in the light of it ( that is , the light of the glory of God , and the Lamb , as it is in the former verse ) and the Kings of the earth doe bring their glory and honour into it . So that in the 11. and 12. verses of this sixtieth of Isaiah ( as you see it afore ) is likewise applied to that future glorious state of the Church on earth afore the ultimate judgement , Rev. 21. v. 25 , 26. And the gates of it shall not be shut at all by day ; for there shal be no night there . And they shal bring the glory , and honour of the Nations into it . So the 19. v. of this sixtieth of Isaiah is in like manner applyed in Rev. 21. v. 23. And the City had no need of the Sun , neither of the MOON TO SHINE IN IT ; ( Mark , to shine in it , intimating that though those Planets continue in being , yet there shall be no need of their shining ) for the glory of God doth lighten it , and the Lamb is the light thereof . The same is to be seen in the application of the 20 v. of this sixtieth of Isaiah in Rev. 21. v. 3 , 4. Behold the Tabernacle of God is with men , and he wil dwel with them , &c. and God himselfe shal be with them , &c. And shal wipe away all tears from their eyes , and there shal be no more death , neither sorrow , nor crying , &c. And lastly , the application of v. 21. of this sixtieth of Isaiah is as cleerly applyed to the same purpose , Rev. 21. v. 27. And there shal in no wise enter into it , any thing that defileth , neither whatsoever worketh abomination , or maketh a lie .

§ . 3 Now where is the man , or book that can say these things have been fulfilled since the time of this Prophesie , That the Nations of Jews and Gentiles have conjoyned in matters of Religion ; as in the first ten verses of this sixtieth of Isaiah ? When ever did the Nations of the Gentiles bow down to the Jews , and those that would not serve them did perish , as v. 11.12 ? When were the Jews made an eternal excellency , and the joy of many Nations , as it is in 15 v ? when ( as v. 21. ) were the Jews made a righteous people to inherit the Land for ever ? But as sure , as God is true , these things must be ; And upon earth , as the circumstances constraine . And therefore before the ultimate judgement .

SECT. XXIV .

§ . 1 THe fifteenth place in Isaiah is in Chapter 63. first six verses , of which in a word .

Christ comes up ( as it is revealed to the Prophet ) from Edom , with dyed garments from Bozra , red in his apparrel , by treading the Wine-presse alone , treading downe his enemies in fury , til their blood be sprinkled upon his garments .

§ . 2 John in the Revelation Chapter 14 , v. 19 , 20 , and Chapter 19 , v. 11 , 12 , 13 , 14 , 15 , 16. applies these in the same phrase and figure to Christs destroying of Antichrist , to be fulfilled on earth , yet afore the last judgement . Another Angel came out from the al●ar , which cryed to him that had a sharp sickle , saying , thrust in thy sickle , and gather the clusters of the vine of the earth , for her grapes are fully ripe . And the Angel thrust in his sickle into the earth , and gathered the vine of the earth , and cast it into the great Winepresse of the wrath of God . And the Winepresse was trodden without the City , and blood came out of the Winepresse , even unto the horse bridles , &c. And I saw heaven opened , and behold a white horse , and he that sate upon him , was called FAITHFULL and TRUE , and in righteousnesse he doth judge , and make war. His eyes are as a flame of fire , and on his head were many Crownes , &c. And he was cloathed with a Vesture DIPT IN BLOOD , his name is called THE WORD OF GOD. And the Armies which were in Heaven , followed him upon white horses , &c. And out of his mouth goeth a sharp sword , that with it he should smite the Nations , and he shall rule them with a rod of iron , and he TREADETH THE WINE-PRESSE OF THE FIERCENESSE and WRATH OF ALMIGHTY GOD. And hee hath on his vesture , and on his thigh a name written , KING OF KINGS and LORD OF LORDS .

§ . 3 These are obvious enough for every one to apply to the point in hand , according to our former method so often repeated . ##

SECT. XXV .

THe sixteenth place in Isaiah is Chapter 65. verse 17 , &c. to the end of the Chapter .

Verse 17. Behold I create new Heavens , and a new EARTH , and the former shall not be remembred , &c. v. 18. But be you glad and rejoyce FOR EVER in that which I create ; for behold I creat JERUSALEM a rejoycing , and her people , a joy , v. 19. And I will rejoyce in Jerusalem , and joy in my people , and the VOYCE OF WEEPING SHALL BE NO MORE HEARD IN HER , NOR THE VOYCE OF CRYING . v. 20. There shal be no more thence an infant of dayes , nor an old man that hath not filled his dayes , &c. And they shall build houses , and inhabit them , &c. And plant vineyards , &c. Before they call , I will answer , &c. The woolf and the lamb shall feed together , &c.

§ . 1 This , will every one say , that marks what he reads , must signifie a state of the Church upon earth , to bee before the ultimate judgement . ##

§ . 2 And there is no man or monument can be produced that ever this was so fulfilled since it was prophesied . Therefore it must signifie a state on earth yet to come , according to the Prophesies of the Apostles , and their applications of the aforesaid Prophesie of Isaiah . So doth Peter , and John apply the 17. verse . Peter in 2 Ep. chap. 3. v. 12. and 13. comforts the Jews ( to whom he wrote , 1 Pet. 1.1 . ) that before the ultimate judgement there should be new Heavens , and a new EARTH wherein dwels righteousnesse , according to Gods promise , meaning this of Isaiah 65.17 . And John in Revel. chap. 21. refers this same place of Isaiah to the time of the glorious state of the Church on earth immediately after the fall of Antichrist . In Rev. 19. the three last verses is Antichrists fall , Chap. 20. the Devill is bound , and the Saints reign , Chapter 21. is their glorious estate described , and in part by these words of the Prophet Isaiah , I saw ( saith John ) a new Heaven , and a new Earth , and the first heaven , and the first earth were passed away . And addes in verse 17. Nothing that defileth , enters therein . In like manner the 18. and 19. verses of this 65 of Isaiah are referred and applied by St. John in Rev. 21. the first five verses , to the glorious state of the Church yet to come , after the fall of Antichrist . Behold I make all things new , new Heavens , and new Earth , and new Jerusalem ( which is all one , as to say he creats , ) And wipe away all tears from their eyes , and there shall be no more sorrow , &c. I need say no more of this place to an understanding Reader , of which Mr. Mead , comparing it with 2 Pet. 3.13 . and Peter with it , saith , Miror , &c. I wonder how any man can understand this of a state in the highest heavens .

SECT. XXVI .

THe seventeenth and last place in Isaiah is Chapter 66. v. 5. &c. to the end of the Chapter . * * This place of Isa 66. from the fifth verse , &c. Justin Martyr , in his Dialog. cum Tryph. p. 312. doth testifie , to belong to the Kingdome of Christ , that is to be at his second coming : In which words ( saith he , commending this place of Isa. ) is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the mastery of our being againe generated , or made new at the Resurrection , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and absolutely of all , who expect Christ shall appear at Jerusalem , and by well doing study to please him . Thus Just. Mart. with which Mr. Mead is much taken , and understands him in those words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to mean the Resurrection of the godly .

§ . 1 The Prophet in the fifth verse , directs his speech to them that in an holy manner , trembled at Gods word . The effect of his speech there is , that though their false brethren hated them , and cast them out for Gods name sake , saying , Let the Lord be glorified ( that is , we have done well in casting them out , or let God appeare in his glory to shew favour to you , if we have not done well in casting you out ) yet the Lord should appear to their joy ( that had been so hated and cast out for his name sake ) and those their false brethren should bee ashamed .

§ . 2 In the seven and eight verses most evidently the Prophet setteth forth the manner of the conversion of the Jews , I say , conversion ( their settlement will cost longer time , as it seems Dan. 12. the three last verses ) viz. their conversion shall bee as the birth of a child , before the mother is in pain ; as the birth of a Nation at once , which well may bee , being to bee done by the appearance of Christ in the Clouds .

§ . 3 In the 10. and 11. verses : All Nations must rejoyce with Jerusalem , because they shall suck the breasts of her consolations ; that is , share in her comforts . ##

§ . 4 In the twelfth verse , The Lord will extend peace to Jerusalem like a River , and the glory of the Gentiles , like a flowing stream . See a glorious conjunction of Jews and Gentiles .

§ . 5 In the 13 , and 14 , 15 , 16. verses , is set forth the sensible comforts of the Church , and the corporall destruction of their enemies . As one whom his mother comforteth , so will I comfort you , and ye shall be comforted in Jerusalem , and when ye see this , your heart shall rejoyce , and your bones shall flourish like an herb , and the hand of the Lord shall be known towards his servants , and his indignation towards his enemies . For behold the Lord will come with fire , &c. For by fire , and by his sword will the Lord plead with all flesh , and the slain of the Lord shall be many . Illustrated vers. 24. They shall go forth , and look upon the carkasses that have transgressed against me ; for their worm shall not dye , nor their fire be quenched , and they shall be an abhorring to all flesh : Which in the generall to bee taken literally , is confessed both by Jews and Christians . Consult our new Annotationists upon the place . See Sect. 41. § . 5. ¶ . 2.

§ . 6 In the 18 , 19 , 20 , and 21. verses is held forth to us the congregating of all Nations both Jews and Gentiles into union of true religious worship , and beholding of the glory of God , and that ( as the Jewish Doctors expound it ) in his destruction of the enemies of the Church , in the dayes of the Messias .

In the 22. verse , we have the height and length of this glorious estate of the universall Church of Jews and Gentiles on earth . It is no lower then a state of a new Heaven and a new Earth : And it is to be perpetuated ; It is to remain unalterable ; continue ( say our new Annotationists ) for ever .

§ . 7 Now these things were never yet fulfilled according to the phrases and circumstances of the place , as to the Gentiles , nor in the substance as to the Jews , who remaine totally unconverted to Christ , and are dispersed and despised ( to our sorrow ) throughout the world . But God must be true , therefore these must be fulfilled , and on earth before the ultimate judgement , as every verse doth hint unto us . And therefore St. John in the Revelation Chapter 18 , Chapter 19 , Chapter 20 , and Chapter 21. doth apply these in a way of Prophesie to the glorious state of the Church on earth yet to come at the fall of Antichrist . I shal give you them in summe and short , because I have before so often made particular applications of them . Babylon the great is fallen , is fallen . How much she hath glorified her selfe , so much sorrow and torment shall be given her . Her plagues come in one day , death , and mourning , and famine , and she shall be utterly burnt with fire . Rejoyce over her thou heaven , and ye holy Apostles and Prophets , for God hath avenged you on her . And after these things , I heard a great voyce of much people , &c. saying , Allelujah , salvation , and glory , and honour , and power unto the Lord our God , for true , and righteous are thy judgementss , for he hath judged the great Whore that hath corrupted the earth , and hath avenged the blood of his Saints . And again , they said Allelujah . And the foure and twenty Elders said Amen , Allelujah . And I heard as it were the voyce of a great multitude , and as the voyce of many waters , and as the voyce of mighty thunderings , saying , Allelujah , for the Lord God Omnipotent reigneth . And the beast and the false Prophet were taken and cast into the lake fire : And the rest were slain with the sword . But the Saints reigned with Christ a thousand yeers , in the new Heavens , and new Earth , to whom the Kings of the earth , and Nations of the world bring their honour .

§ . 8 Now let him that readeth understand , and consider , whether he were best to beleeve his owne phantasie , or the opinions of men , rather then St. Johns series and system of Visions and Prophesies , so aptly in phrase and matter expounding the Prophet Isaiah , of a future glorious state of the Church on earth yet to come .

Thus of the Prophet Isaiah .

SECT. XXVII .

NExt we come to the Prophet Jeremiah . The first place for our purpose is in Chapter 16. verse 14 , 15. compared with Chapter 23. verse 3. &c. to verse 9. The words of that in Chapter 16. verse 14 , 15. are , Behold the dayes come , saith the Lord , that it shall be no more said , The Lord liveth that brought up the children of Israel out of the land of Egypt ; But the Lord liveth that brought up the children of ISRAEL from the LAND OF THE NORTH , and from ALL THE LANDS whither he had DRIVEN THEM , and I will bring them againe into THEIR LAND , that I gave unto their Fathers .

§ . 1 The Prophet calling these of whom he speaks by the name of Israel , and in relation to their returne out of the Land of the NORTH , and out of All Lands whither they had been driven , must needs comprehend as well the ten Tribes , as the two . And the more cleerly to hint to us , that his meaning is , not onely of a reduction of them to their own Land , but of their conversion unto their God , and this not at a petty call of a few of them , but at the great call of the generality of them all , he subjoyns the bringing in of the fulnesse of the Gentiles , verse 19. The Gentiles shall come unto the Lord , from the ends of the earth , and shall say , surely our Fathers have inherited lyes , &c. At which time of the coming in of the fulnesse of the Gentiles ( as their coming from the ends of the earth fully expresseth ) All Israel ( saith the Apostle , Rom. 11.25 , 26. ) shall be saved .

§ . 2 Now let us parallel this with that in the 23. Chapter , verse , 3 , 4 , 5 , 6 , 7 , 8. wherein wee have the same expressions , with further illustrations , and explanations to confirme the same . The words of the Prophet there are , verse 3. I will gather the remnant of my flock out of ALL Countries whither I have driven them , and will bring them again into their folds , and they shall he fruitful and increase . vers. 4. And I will set up shepherds that shall feed them . And they shall FEARE NO MORE , nor be DISMAYED , neither shall they be LACKING , saith the Lord . verse 5. Behold the dayes come , saith the Lord , that I will raise unto David , a RIGHTEOUS BRANCH , and a KING shall reign and prosper , and shall execute justice and judgement upon the earth . In his dayes JUDAH shall be saved , and ISRAEL shall dwel safely . And this is his name whereby be shall be called , THE LORD OUR RIGHTEOUSNESSE . verse 7. Therefore behold the dayes come , saith the Lord , that they shall no more say the Lord liveth , which brought up the children of Israel out of the land of Egypt . verse 8. But the Lord liveth which brought up , and which led the seed of the house of ISRAEL out of the NORTH COUNTRY , and from ALL COUNTRIES whither I had driven them , and they shall dwell in THEIR OWN LAND .

§ . 3 Mark now , what the Hebrew Doctors , and Jewish Rabbins ( as opposite as they be to Christ ) in their writings since the returne of the two Tribes from Babylon . It is written in the book Berochoth Benzuma saith , It shall come to passe that ISRAEL shall not remember their departure out of the land of Egypt , in the WORLD TO COME ( speaking just as the Apostle Heb. 2.5 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) in the dayes of MESSIAH ( by which last clause you may see what the Rab. means by the world to come . ) And ( saith the Rabbin ) how doth this appear ? That which is written in Jer. 23. ( saith he ) will prove it ; Behold the dayes come , and they shall say no more the Lord liveth which , &c. which ( saith this Rabb . ) wise men interpret thus ; not as if the name of Egypt should be blotted out , but because the wonders which shall be effected in the dayes of the KINGDOME OF THE MESSIAH shall be principal , and the Egyptian lesse .

§ . 4 Observe next the phrases and circumstances of the place ; As first That here is mention not onely of Judahs reversion , and conversion , but of Israels too . And secondly , that they shall returne not onely from the land of the NORTH , but from all Countries whither they were driven ; which Countries are mentioned , Act. 2.9 , 10.11 , and 1 Pet. 1.1 . And being compared with ancient and moderne Histories , and experience , doe shew , that they are now scattered into all parts of the world , and are so acknowledged to bee by the learned Jew , R.M. Ben Israel in his SPES ISRAELIS . And thirdly , that at the time the Prophet intends , there must be a sweet compliance between Jews and Gentiles in matters of Religion . And lastly , that these things must be , when Christ the RIGHTEOUS BRANCH springing from David , shall be KING , and reign , and PROSPER , and execute justice and judgement in the EARTH .

§ . 5 All which duely weighed , doe cleerly demonstrate , without multiplying of words , that they were never yet fulfilled , nor can the transaction of them consist with the ultimate day of judgement . And therefore are yet ( according to the truth of God ) to be fulfilled afore that day .

SECT. XXVIII .

§ . 1 THe second place in Jeremiah is Chapter 30. and Chapter 31. * * This 31 Chap. hath been alleadged before Jeroms time , for the glorious state of all things in the thousand yeers , of which we speak , Omnes hujusmodi repromissiones jux●a Judae●s & nostros Judaizantes , in mille annorum regno putan●●● esse complendae , &c. Hie● . on Jer. 31. v. 27. & v. 38. both being one continued discourse of one and the same thing ( as the connexion in verse 1. of Chapter 31. plainly shewes ) In which are many things , which of themselves upon bare reading of them , without all glosses , shew themselves never to have been fulfilled to this day , since the time of that Prophesie . For example , marke the words well .

§ . 2 That in Chapter 30. was never yet fulfilled , viz. verse 3. Lo the dayes come , saith the Lord , that I will bring again the CAPTIVITY of my people ISRAEL and JUDAH ( naming distinctly both Kingdomes , containing all the twelve Tribes ) and cause them to returne to their own land . Nor was that ever yet fulfilled in verse 8. In that day , saith the Lord of Hosts , I will break his yoke from off thy neck , and will burst thy bonds , and strangers SHALL NO MORE SERVE THEMSELVES of him , but they shall serve the Lord their God , and DAVID THEIR KING , † † The Chaldee is very remarkable , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That is , They shall obey the Messiah , or Christ ( the Son of David ) their King . whom I will raise up unto them . Nor was that ever fulfilled in verse 10. Fear thou not , O my servant JACOB , saith the Lord , nor be dismayed , O ISRAEL , for lo I will save thee from a far , and thy seed from the land of their captivity , and JACOB shall return , and shall be in REST and QUIET , and NONE shal make him AFRAID : ( repeated again , Jer. 46. v. 27. )

So many things in the 31. Chapter were never yet fulfilled , as all that from v. 1. to 15. concerning their corporal restitution into their own Country , and their visible peace and glory there .

Nor can these things of both Chapters be referred to the ultimate day of judgement , as the nature of the things speake loud enough : And therefore they are yet to be fulfilled afore that time .

SECT. XXIX .

§ . 1 THe third place in Jeremiah is in Chapter 32. verse 37. to the end of the Chapter . Verse 37. Behold I will gather them out of ALL COUNTRIES whither I have driven them in mine anger , &c. And I will bring them again into this PLACE , and I will cause them to dwell SAFELY . verse 38. And they shall be my people , and I will be their God . verse 39. And I will give them one heart , and ONE WAY , that they may fear me for EVER , &c. verse 40. And I will make an everlasting Covenant with them , that I will not TURNE AWAY FROM THEM to do them GOOD , &c. verse 41. Yea I will rejoyce over them to do them good , and will plant them in this LAND assuredly , with my whole heart , and with my whole soul . verse 42. For thus saith the Lord , like as I have brought all this great evil upon this people , so will I bring upon them all the good that I have promised them , &c.

§ . 2 Now these things thus spoken , were never yet fulfilled since the captivity of the ten Tribes ( carried away afore this Prophesie ) or of the two Tribes ( carried away after this Prophesie ) they have not been gathered from all Countries into their own land , they have not dwelt there safely , they have not had one way , &c. But since the returne but of two Tribes ( the ten never yet returning ) Antiochus of Syria , and the Grecians , and Romans , and Turks , have by a continuall succession molested them . And the generality of all the twelve Tribes are scattered in all Countries to this day . The fulfilling of which at the ultimate day of judgement cannot be imaginable ; and therefore are yet to be fulfilled before that day .

SECT. XXX .

THE fourth place in Jeremiah , is in Chapter 50. the foure last verses , viz. v. 17 , 18 , 19 , 20. The words are these :

Verse 17. ISRAEL is a scattered sheep , the Lions have driven him away ; first the KING of ASSYRIA hath devoured him , and last , this NEBUCHADNEZZAR King of BABYLON hath broken his bones . v. 18. Therefore thus saith the Lord of Hosts , the God of ISRAEL , Behold I will punish the King of BABYLON , and his land , as I have punished the King of ASSYRIA . v. 19. And I will bring ISRAEL again to his HABITATION , and he shall feed on CARMEL , and BASHAN , and his soul shall be satisfied on mount EPHRAIM , and GILEAD .

§ . 1 That this Prophesie is not yet fulfilled , nor can it be fulfilled at the ultimate day of judgement ; and therefore to bee fulfilled on earth afore that day , note first that he dittie is of ISRAEL , which must at least comprehend the ten Tribes , which appears , not onely in styling God here , in relation to this , the God of ISRAEL , but by severall passages after , that all the twelve Tribes are here meant . Now the deliverance of the ten Tribes was never yet performed to this day .

§ . 2 Secondly , the deliverance must be in a hostile way , viz. by the destruction of their enemies , namely of Kings and Kingdomes , expressed v. 18. in relation to which God is called the Lord of Hosts . But as yet the Kings and Kingdoms , who in a constant succession down to this day , have been the enemies of the Jews , are not destroyed .

§ . 3 Thirdly , that God promiseth to come downe in a methodicall order , to punish their enemies , successively in time and place , as successively as they afflicted the twelve Tribes : First , the King of Assyria had devoured Israel , which can be no other then Salmaneser his taking Samaria , &c. captive , ( 2 King . 18.9 . ) which Samaria was the Metropolis of the Kingdome of the ten Tribes . And this is the King of Assyria's devouring Israel , Nineveh being the Metropolis of that Kingdome , whiles called the Kingdome of Assyria , 2 King . 19.36 . Then secondly , Nebuchadnezzar , alias Nebuchadrezzar King of Babylon , came up against Jerusalem ( the Metropolis of the Kingdome of the two Tribes ) and took it , and carried away all the considerable persons of that Kingdome , and all their substance of any value , captive to Babylon , 2 King . 25.1 . &c. And this was the King of Babylon his breaking of their bones , called the King of Babylon , because Babylon then was the Metropolis of the Kingdome of Chaldea , the Chaldeans then ruling over the Assyrians . And therefore the Monarchy was afterwards called the Assyrio-chaldean . Now as God hath punished some of their enemies heretofore , viz. Nineveh of Assyria , according to the Prophet Nahum . And Sennacherib their King , and his Host , 2 King . 19. So he must according to his promise descend in order , with destruction in an hostile manner upon Babylon , and upon the Kings of Babylon , whatsoever , and whosoever that Babylon , and those Kings be , in the Scripture name , and notion , and extended in the promises of the New Testament . And therefore as God did punish Nebuchadnezzar King of Babylon , with turning him as it were into a beast for certaine yeers , Dan. 4. And after hee punished Belshazzar King of Babylon , and that City by Darius the Mede invading it , Dan. 5. and Darius the Mede ( then King of Babylon ) by Alexander the Greek , and Alexanders successours ( then King of Babylon ) by the Roman ; and the Roman Emperour ( then King of Babylon both old and new , that is Babylon and Rome ) by the Arabian , Saracen , or Turk ( the now King of old Babylon ) Dan. 7. so according to the explication and application in the New Testament , of this promise made in this Text in the Old , God must yet goe on corporally to destroy the Turk , the present King of old Babylon , and the Roman , that once was the Tyrant of Old Babylon and after that continued to be the Tyrant of New Babylon , viz. Rome , first by Heathen Tyranny , and after by Papal and Antichristian Tyranny , down to this day , acording to Prophesies in Dan. 7. and this must bee done by the power of Christ and his Church , ibid. and Dan. 2. Now neither the Turkish King of Babylon , nor his Kingdome , is yet destroyed , but rather mightily prospers , and prevailes , yea and God is behinde in arrears of judgements with New Romish Babylon for her heathenish ten bloody persecutions , extending , by intervals , about three hundred yeers , and hath not given her , her present pay for her late Papal , and Antichristian massacres , inquisitions , tortures , and blasphemies , as to the matter of destroying the supream power , and the Kingdome of this Babylon , according to the amplification of Revelation 17 , 18 , and 19 Chapters .

§ . 4 Note fourthly , that the successive punishing the enemies of the Jews , in succeeding generations , following this Prophesie must so succeed as to have this successe , that ISRAEL and JUDAH may be delivered from their dispersion , and restored to their own land , and distinctly to their severall quarters there , viz. Carmel , Bashan , Ephraim , and Gilead . One Carmel was a City of the Tribe of Judah , some twelve miles from Jerusalem Southward . Another Carmel was of the Tribe of Issachar , about threescore and foure miles from Jerusalem Northward , not farre from Prolemais , toward the shore of the Mediterranean Sea , Josh. 19. Jer. 46. Bashan before the Israelites came up from Egypt to Canaan , was of the Country of Og , but after became part of the portion of the half Tribe of Manasseh , Numb . 21. Isa. 2.13 . Mount Ephraim is between Jericho and Jerusalem , extending towards the Sea . It was the portion of the sonnes of Joseph , Ephraim , and Manasseh , Josh. 13. and 17. And as one halfe of the Tribe of Manasseh stuck to Judah , so Ephraim is an usuall expression to signifie the Kingdome of the ten Tribes , or Israel , Isa. 7. Isa. 9. Hos. 5. Psal. 59. Gilead was a Country that lay between the sea of Galilee , and mount Gilead , some sixty miles from Jerusalem . It separates the Country of Galilee from Israel . By this description of the scituation , and owners of these places , it evidently appeares , that Gods minde in this Prophesie of Jeremy is , that not onely the two Tribes , but also the other ten , and so all twelve are to be restored to their own land , though it cost the ruine of all Kings , of all Babylons whatsoever . But this is not yet fulfilled , as the present , and long time past condition of those twelve Tribes sadly speak .

§ . 5 Therefore as sure as God is true , these Prophesies of Jeremiah must be yet fulfilled on earth : And that before the ultimate day of judgement ( as we said before ) the nature of the things necessarily requiring it . Thus of Jeremiah .

SECT. XXXI .

NExt wee come to the Prophet Ezekiel . The first place is in Chapter 28. v. 24 , 25 , 26. Vers. 24. There shall be NO MORE a pricking briar unto the house of ISRAEL , nor any grieving thorne , of all that are round about them , that despised them , and they shall know that I am the Lord . v. 25. Thus saith the Lord God , when I shall have gathered the HOUSE of ISRAEL from the people among whom they are scattered , and shall be sanctified in them , in the SIGHT OF THE HEATHEN , then shall they dwell in their LAND , that I have given my servant JACOB . v. 26. And they shall dwell SAFELY therein , and shall build houses , and plant vineyards ; yea they shall dwell with CONFIDENCE when I have executed judgements upon ALL those that despise them , round about them , and they shall know that I am the Lord their God .

§ . 1 Take notice that God pawnes his manifestation of himselfe to be the Lord God , and to be their God ( twice repeated ) that this prophesie shall be fulfilled .

§ . 2 And fulfilled to the ten Tribes , as well as to the two , as appears by the severall expressions of Jacob , of Israel , and the house of Israel ( twice expressed . )

§ . 3 The pricking briar , and grieving thorne are exprest above , to bee the adversaries of the Jews , whereof some are named , viz. Tyrus , verse 1. &c. to verse 20. Sydon verse 20 , &c. to 24. Both there threatned with ruine for being adversaries to the Jews . Others are but intimated , as verse 24. Nor any grieving thorn of ALL THAT ARE ROUND ABOUT THEM , THAT DESPISED THEM .

§ . 4 Now mark the matter of the Prophesie , viz. First , Those adversaries must be destroyed or removed , for the bringing of Israel and Jacob into their own land , there to dwel SAFELY , and with CONFIDECNE . Secondly , they must be gathered from all places where they have been scattered . 3 They must be free from ANY pricking briar , or grieving thorne . And fourthly they must there dwell in their own land , with full liberty as of their Politie , to injoy their buildings and plantations ; so of their Piety , to exercise the true spirituall worship of God , as to sanctifie God , or magnifie him , and that fifthly , in the sight of all the Heathen .

Now let the wisest men on earth , that know History , and take notice of the present state of all the twelve Tribes , shew us , whether ever this Prophesie was yet fulfilled to them ! And if not , whether it be possible these things should be performed at the ultimate day of judgement ! And if not , whether we have not just cause to beleeve as God is true , that these things shall be yet fulfilled upon earth , before that day .

SECT. XXXIII .

§ . 1 THe second place in Ezekiel is Chapter 34. v. 11 , &c. to the end of the Chapter . Verse 11. Thus saith the Lord , I will searth my sheep , and seek them out , v. 12 illustrated by a comparison from a shepherd seeking his scattered sheep . v. 13. God wil bring ISRAEL ( for that is the name used all along this Chapter ) from the Countries where they are scattered , to their own land , to feed them on the mountaines of ISRAEL . v. 14 It is amplified , that upon the Mountains of Israel shall be their FOULD . v. 15. It is further illustrated in prosecution of the same Allegory ; I wil seek that which was lost , and bring again that which was driven away , and bind up that which was broken , and strengthen that which was sick ; And I wil destroy the fat , and the strong , and feed them with judgement ; i.e. as it is in verse 17. The wicked Rams , and Hee-goats : And why ? because verse 18. they eat up the good pasture , and tread down the rest , and drink of the deep waters , and puddle the rest . And verse 19. saith the Lord , My flock eat that which ye have trodden with your feet : and drinke that which you have fouled with your feet . Therefore thus saith the Lord , verse 20 , 21 , 22. I wil judge , between the fat and the lean , because ye have thrust with side and shoulder , and pushed all the diseased with your horns , till you have scattered them abroad , therefore will I save my flock , and they shall be NO MORE A PREY . In the 23. and 24. is set down the manner and means of that saving them , viz. And I will set up ONE shepherd over them , and HE shall feed them , even my servant DAVID , he shall feed them . And I the Lord will be their God , and my servant David a PRINCE * * Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 among them , or as the Chalde renders it ** ** Chalde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . a KING . In verse 25 , 26 , 27 , 28 , 29. is held forth the manifestation , or confirmation , and the measure of this deliverance . And I will make with them a COVENANT of peace , and I will cause the EVILL BEASTS TO CEASE out of the land . And they shall dwell SAFELY in the WILDERNESSE , and sleep in the Woods . And I wil make them , and the places round about my Hill , a blessing , &c. And the trees of the field shall yeeld her fruit , &c. And they shall be SAFE in the land , and they shal know that I am the Lord , when I have broken the bands of their yoak &c. And they shall be No MORE a PREY to the heathen , &c. But they shall dwell safely , and NONE shal make them AFRAID . And I wil raise up for them a PLANT of renown , and they shal be no more consumed with hunger in the land , neither bear the shame of the Heathen ANY MORE .

§ . 2 Now that yee see so plainly before your eyes the height , depth , length , and breadth of these Prophesies , that they are to Israel without limitation , over whom Christ the Sonne of David must bee Prince or King , and their happinesse here prophesied must bee on earth in their own land , with blessings sutable thereunto , yet not without God in Covenant with them , and they must be delivered from all sorts of evill for ever ; What need I multiply words to the intelligent Reader to prompt him that these were never yet fulfilled . Let him but read distinctly the places afore quoted , and keep those things together which the Prophet hath laid together , and withall remember what the state of the Jews and Israelites hath been ever since both their captivities down to this day , as we have before often and largely set forth , and then his own reason will convince him , that neither these things have yet been fulfilled , nor can they finde room to be fulfilled at the ultimate day of judgement , and that therefore the truth of God still lyes ingaged to perform them afore that day .

SECT. XXXIII .

THe third place in Ezekiel is Chapter 36. the whole Chapter , especially verse 9. &c. to 37. * * So long since at least as afore Jeroms time , this Chapter also hath been alleadged for the glorious state of the Church in the time of the thousand yeers , not onely by the Jewes , but by the learned Christians ; so Jerome confesseth in these words , Haec illi ( Judaei ) expectant in mille annorum Regno , quando civitatem Hierusalem asserunt extruendam , & Templum quod in fine hujus voluminis lescribitur , & rerum omnium faelicitatem , &c. Quod & multi nostrorum , & praeti●ue TERTULLIANI iber , qui inscribitur de spe fidelium ; & LACTANTII Institutionum volumen septimum pollicetur , & VICTORINI PICTAVIONENSIS Episcopi , Crebrae expositiones . Et nuper SEVERUS noster in Dialogo , cui Tallo nomen imposuit . Et ut GRAECOS nominem , & primum , extremumque conjungam , IRENAEUS & APOLLINARIUS . Sic Hieron . in hoc caput Ezech.

§ . 1 A word likewise to this place will be sufficient . Observe first , That this Prophesie is in part concerning Israel . Not concerning Judah only , containing the two Tribes , but concerning the ten Tribes also , called Israel ; the Prophet repeating it in this chapter , from v. 1. to 24. at least ten times .

Secondly , Observe the universality of the mercy , in all things , v. 9. to 16.

§ . 3 Next observe the great dimensions of their deliverance , in that promise in the 24 verse , I will take you from among the Heathen , and gather you out of ALL COUNTRIES , and will bring you into your OWN LAND . This their reversion from all captivities , and dispersing .

§ . 4 Then note the spiritualizing of them in this their happy condition on earth v. 25 , 26 , 27. Then will I sprinkle cleane water upon you , and yee shall be cleane from ALL YOUR FILTHINESSE . A new HEART also will I give you , and put my Spirit within you , and cause you to walke in my Statutes ; where you have their conversion from their sinnes . The rest of the chapter contains amplifications of those two .

§ . 5 Now looke upon this place of Scripture , and withall upon the condition of the Jewes , Judah and Israel ever since this prophesie unto this day ; and then tell me if you can , when these things were ever fulfilled .

SECT. XXXIV .

THE fourth place in Ezekiel is in the 37th . Chapter throughout . * * This chapter also Jerom confesseth hath been alleadged afore his time for the glorious ●tate of the thousand ye●rs , both by Jewes and Christians . Quod si ( inquit . ) Judaei , & Judaizantes Christiani , hae● ad mille annorum voluerunt referre regnum &c. vide Hieron . in hoc caput .

§ . 1 The two parables set forth the substance of the deliverance of the Jewes . The rest of the chapter sets forth the notable circumstances of their state being delivered .

The first parable , of the reviving of the dry bones , with the Prophets Exposition thereof , from v. 1. to ver. 15. doth mainly set forth the matter of their deliverance , viz. that the dry bones signifie ( as the prophet expresseth it with great emphasis ) the WHOLE house of ISRAEL . So that no lesse then the twelve Tribes must be the matter delivered .

§ . 3 The second parable , of the connexion of the two sticks , ver. 15. to ver. 23. the one to have written upon it Judah , to signifie the Tribe of Judah , and his Companions that were of Israel , i. e. Benjamin , that is the Tribe of Benjamin that clave to Judah in one Kingdome : The other to have written upon it Ephraim , to signifie , as the Prophet emphasizeth it v. 16. ALL the house of ISRAEL , and both these integrated into one stick , doth signifie the forme of the deliverance of the twelve Tribes , viz. to be restored into one intire Kingdome as it was at first , in Davids and Salomons time , &c. and that upon the mountaines of Israel , v. 22.

§ . 4 The eminent circumstances of this deliverance are , 1. That they shal as marvelously be brought out of all quarters of their captivity , into their owne Land , as dry ●ones made to live , or dead men to be raised out of their graves , So vers. 9 , 11 , 12 , 19 , 21. 2 Circumstance that they shall have but one King , and that must be David , that is one of Davids ●eed that must needs be ( as the Rabbins doe well understand ) Christ , or the Messias the sonne of David , as often upon these like places and phrases they expresse themselves . And he shall be their Prince for EVER . v. 25. The third eminent Circumstance is , that they , their children , and their childrens children shall dwell in their own Land FOR EVER v. 25. The fourth and last Circumstance is , The spiritualizing of this their happy deliverance in ver. 26 , and 27. Moreover ( saith the Lord ) I will make a Covenant of PEACE with them , it shall be an EVERLASTING Covenant with them ; and I will place them , and will multiply them , and I will set my sanctuary in the midst of them for evermore . And my Tabernacle also shall be with them ; yea I will be their God , and they shall be my people .

§ . 5 Now some extend these things especially that of the dry bones , as far as the last resurrection , minding more the fitnesse of the comparison to that in the simile of the dry bones reviving , and Gods bringing them out of the graves , then that which is immediately annexed , as ver. 12. O my people , I will open your graves , and cause you to come up out of your graves , and bring you into the LAND OF ISRAEL . Repeated againe v. 13 , 14. which things are utterly inconsistent with the last generall resurrection or day of Judgement . And in nature and use of speech among men ( as Grotius well notes ) may meetly be applyed to deliverance from captivity . Populus in captivitatem deductus desinit esse populus , ideoque optimè comparatur ossibus , aut corpori mortuo . Sic oppidorum cadavera dixit Sulpitius in Ep. 8. Ciceron . Intelligitur ergo per spiritum vitalem inditum , libertatis & status restitutio . Grot. in loc.

§ . 6 Others again restrain this so narrow as to Judah's returne from Babylon , and explaine David their King to be Zerubbabel . In answer whereto we say onely this . 1. These things in this chapter of the deliverance of all Israel , for matter , and forme , and circumstances , as afore set down plainly according to the Text , were in no wise fulfilled at Judahs two Tribes returne from Babylon , under the conduct of Zerubbabel ; who though of the kindred of David , yet no King , nor called a King , nor could he be accounted a King , whiles they were under the Medio-Persian Monarch . And secondly , Daniel , and the Apostles in the New Testament doe carry down and apply the phrases and things of this chapter , unto future times , to succeed after them , at the great and generall call of the Jewes and restitution of all things . Dan. 12. ver. 1 , 2. At that time ( viz. after the tyranny of the Roman Empire hath been long time rampant ( as had been prophesied by Daniel chap. 11. ) Michael shall stand up , the great prince which standeth for the children of thy people , and there shall be a time of trouble , such as never was since there was a Nation , &c. and at that time thy people shal be delivered &c. and MANY of them that sleep in the dust shall awake , some to everlasting life , and some to shame , and everlasting contempt : which things prudently weighed in all the circumstances , cannot be applicable to the last and general resurrection , or ultimate day of judgement , as is fully discussed elsewhere in this Volume ; but do clearly comport with the beginning of the businesse of the great restauration at the generall call of the Jewes . See in this third Book , Chap. 2. Sect. 37. § . 20. ¶ . 5. &c. So likewise the Apostle Paul applies the phrases and things of this 37 of Ezekiel to the times of the generall call of the Jewes ; Rom. 11.15 . If the casting away of the Jewes be the reconciling of the World , what shall be the receiving of the Jewes , but LIFE FROM THE DEAD ? So likewise St. John in Revelation chap. 11.11 , to 14 shewes plainly , that the witnesses must first rise , and then there was a great Earthquake , and then the tenth part of the City ( of the whore of Babylon ) fals , and thousands are slaine : which things can have no fellowship with the ultimate day of judgement ; especially if we marke , that the Earthquake , the fall of the City , and the slaughter , are mentioned afore the sounding of the seventh Trumpet . Now within the last of the space of which seventh Trumpet fals the ultimate judgement : and therefore these things belong to the great restauration , at the ruine of Antichrist , and the call of the Jewes , and the setting up of the glorious Church of Jewes and Gentiles : for presently after ( ver. 14 , 15. ) the seventh Trumpet sounds , and the Kingdomes of the World become the Kingdoms of our Lord , and of his Christ .

Thus of the places in Ezekiel .

SECT. XXXV .

Next we come to Daniel . The first place in this Prophet is in the second chapter , from ver. 31. to ver. 36.

§ . 1 NOw Mr. Medes lately printed Diatribae , pars 4. and his Opuscula , and my pen being met , I shall give him the way and precedency , as glad of such a strongly-learned Captaine to lead me up in the Skirmish , for the truth now in hand , against the many opposers thereof . And the rather , because perhaps ( such are the partiall-personalities that act some mens braines ) the same truth will be better accepted from his mouth then from mine . Quo demum ( saith he * * Opuscul . par. 2. p. 20. Arg. 2. ) absoluto , &c. i. e. The fourth Kingdom , ( or Monarchy ) according to Daniel , is that upon the dissolution and abolition whereof followes the consummation of Christs Kingdom * * By Christs Kingdom , which Mr. Mede do●h ●o often mention , in these ●is discourses , here quoted , in this §. 1. he ●eans ( as he expounds it in other places of his workes ) CHRISTS CHURCH , as CHRISTIAN , or the CHRISTIAN CHURCH OF CHRIST . See before in this third book chap. 2. Sect. 12 S. in the large marginal note . . But the Roman Kingdome being once extinct , and abolished , the Kingdom of Christ shall be consummated ; therefore the Roman Kingdome ( or Monarchy ) is the fourth .

The major ( or first proposition ) is most evident from either prophesie of Daniel . As concerning Nebuchadnezzars dreame , thou sawest ( saith he chap. 2. v. 34 , 35. ) untill a stone was cut out without hands , and it smoate the image upon its feet of iron and clay , so that it brake them to peeces . So the wind carryed them away , and no place was found for them . But the STONE that smote the image became a great MOUNTAINE , so that it filled the whole earth . That is , Daniel himselfe being the Interpreter , in the dayes of the fourth Kingdome ( or Monarchy ) the God of Heaven will raise up a Kingdome ( this is , that stone cut out of the mountain ) which shall not for ever be destroyed , and which shall not be left to another people ( as it befell the former Monarchies ) but it shall crumme , and consume all those Kingdoms , but it selfe shall stand for ever : that is , the stone of Christs Kingdome , having now , for many ages past , been cut out of the mountaine of this world ; at length when the time decreed of God shall come , the last parts of this image being cast out , and utterly abolished , though hitherto it hath been but a STONE , and indeed of offence , or stumbling , shall then grow into an HUGE MOUNTAINE , and shall fill the whole earth .

For the minor ( or second proposition ) That the Roman Kingdome or Monarchy being once extinct and abolished , the Kingdom or Monarchy of Christ shall be consummated , it is easily proved out of the New Testament . For by , or from the abolition of Antichrist shall the Kingdome of Christ be consummated , 2 Thes. 2.8 . And that wicked one shall be revealed , whom the Lord will consume with the spirit of his mouth , and shal abolish with the splendor or brightnes of his coming ; or ( as the Syriack ) shall kill him with the revelation or manifestation of his coming . So also it is apparent out of the Apocalyps that Antichrist shall remaine till the sounding of the seventh , that is , the last Trumpet ; which once sounding , there are great voyces in Heaven , THE KINGDOMES OF THE WORLD ARE BECOME THE KINGDOMS OF OUR LORD JESUS CHRIST , who shall reigne for ever and ever , Rev. 11.15 . the very same thing which the Angel a little afore ( Rev. 10.6 . ) foretold , That the seventh Trumpet sounding , the MYSTERY OF GOD SHALL BE FINISHED , as he hath declared to his servants the Prophets . But Antichrist was to rise out of the Roman Empire , 2 Thes. 2.7 . and Revel. 16. John affirmes Antichrist to be one of the seven-headed beast .

The foure Kingdomes in Daniel are ( saith Mr. Mede * * Diatr : par. 4. p. 361.393 . ) twice revealed ; first to Nebuchadnezzar , in a glorious image of foure metals : 2 To Daniel himselfe in a vision of foure divers beasts , arising out of the Sea . The intent of both is , by that succession of Kingdomes ; to point out the time of the KINGDOME OF CHRIST , which no other Kingdome should succeed , or destroy . Nebuchadnezzars IMAGE of MONARCHIES , Dan. 2. points out TWO STATES , of the Kingdome of Christ . The first to be while the times of those Kingdoms of the Gentiles yet lasted , typified by a STONF CUT OUT OF A MOUNTAINE WITHOUT HANDS , the Monarchical STATUE YET STANDING upon his FEET . The second not to be untill the UTTER DESTRUCTION and DISSIPATION OF THE IMAGE , when the stone having smote it upon the feet , should GROW INTO A GREAT MOUNTAINE WHICH SHOULD FILL THE WHOLE EARTH . The first may be called , for distinction sake , REGNUM LAPIDIS , the Kingdome of the Stone ; which is the slate of Christs Kingdome , WHICH HITHERTO HATH BEEN . The other , REGNUM MONTIS , the Kingdome of the Mountain ( that is , of the Stone growne into a Mountaine , &c. ) which is the state of his Kingdome which hereafter shall be . The INTERVALLUM between these two , from the time the stone was first hewen out ( that is , the Kingdome of Christ was first advanced ) untill the time it became a MOUNTAINE ( that is , when the MYSTERY OF GOD shall be FINISHED ) is the subject of the Apocalypticall visions . Note here , that the STONE is expounded by Daniel , to be that LASTING KINGDOME which the God of Heaven should set up . Secondly , That the STONE was hewne out of the MOUNTAINE , before it SMOTE the IMAGE upon the FEET , and consequently , before the Image was DISSIPATED . And therefore that , the KINGDOME typified by the STONE , while it remained a STONE , must needs be within the TIMES OF THOSE MONARCHIES : that is , before the last of them ( viz. the Roman ) should expire . Wherefore Daniel interprets , vers. 44. of this second chapter , That IN THE DAYES of these Kingdomes ( not after them , but while some of them were in being ) the God of Heaven should set up a Kingdome WHICH SHOULD NEVER BE DESTROYED , nor LEFT ( as the other were ) to another people ; but should BREAKE IN PEECES , and CONSUME ad those Kingdomes , and it selfe should stand for ever . And all this he speaks , as the INTERPRETATION of the STONE : FOR AS MUCH ( saith he ) AS THOU SAWEST THAT A STONE WAS CUT OUT OF THE MOUNTAIN WITHOUT HANDS ; AND THAT IT BRAKE IN PEECES THE IRON , THE BRASSE , THE CLAY , THE SILVER , AND THE GOLD . Here make the full point , for these words belong not to that which followes ( as our Bibles , misse-distinguishing , seem to refer them ) but to that which went afore , of their interpretation . But the STONE becoming a Mountaine , he expounds not , but leaves to be gathered by what he had already expounded .

So then [ IN THE DAYES OF THOSE KINGDOMES of the Gentiles ] signifies , DURING THEM , and in the latter part of them , as the nature of the thing spoken of sufficiently argues , which was to destroy the last Kingdome , which had destroyed , and swallowed the former three ; I mean the second swallowed , or possessed the first ; the third , the second ; the fourth the third : and so in a sence , by the destruction of the fourth , the STONE destroyeth all the rest , as contained therein . For the stone smites neither the golden part , nor the silver , nor the brasse immediately , but onely the feet of iron and clay ; and yet by that blow , was the brasse , the silver , and the gold destroyed also , in as much as they all came by succession to the iron . I adde that the dissipation of the gold , silver , and brasse , together with the Iron , may bee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 typi , the comlinesse or conveniency of the type ; because the parts of the Image in the type could not succeed one another in time , as the Kingdomes ( signified by them ) did ; and so the Image appeared to be dissipated all at once , in vision , though the Kingdomes were not so , save only in the sence afore-named . Thus Mr. Mede , to whom I assent almost in all things .

I have other good company to goe along with me in this point , upon this Chapter , but I must first premise some things to make way for them . You have in this second Chapter of Daniel , from ver. 36. to ver. 46. the prophesie of this visibly-glorious Kingdome of Christ to bee on earth , given by God to Nebuchadnezzar in a dream of a great Image ( ver. 31. &c. ) of foure Mettals in the foure parts thereof ; the Head being of gold , the Brest and Armes of silver , the Belly and Thighes of brasse , the Leggs and Feete of Iron , but in the feet a mixture of clay : and to Daniel by the spirit of propheticall revelation to interpret it according to the true intent and meaning of Gods mind therein . According to which , in ver. 37 , 38. Daniel tels Nebuchadnezzer that he the said Nebuchadnezzar , is the first part of the first metal , viz. the Head of gold ; in that the God of Heaven had given him a Kingdom ( or Empire , viz. the Assyrio-Chaldean ) and power and strength , and glory . Why further hee is called a golden head , wee shall annex more conveniently by and by .

In ver. 39. Daniel tels him , that after him shall arise an inferiour Kingdom , which he applies to the Breast and Armes of silver , mentioned afore in verse 32. which fitly resembles the Empire that next followed , viz. the Medo . Persian . Which taking the said golden head , when Darius ( Dan. 5. ) tooke Babylon , added to it this breast of Empire , with the two armes of Medes and Persians . And therefore this silver Empie is called inferiour , not in respect of power , authority , or Territory ( wherein it was greater , by taking to it selfe that of the former , and adding its own ) but in manner of Government , as in relation to the Church , being far more harsh to the Jewes ( till the last ) then the former : The Jewes injoying golden dayes ( in comparison ) under Nebuchadnezzars Empire ; although he was the first , that took the Kingdome from the Jewes ; Which is the reason why the sacred storie of the Jewish Churches foraigne State , begins at Nebuchadnezzar , calling him the head ; when as the Empire of Assyria and Chaldea was long afore him in being , viz. the Scripture takes no notice of the Kingdomes of Heathens , or of the world , further then as they concerne the woe or weale of the Church . This Nebuchadnezzar therefore , beginning the desolation of the Church of the Jewes , as to their Temple-worship , and habitation , in the injoyment of these in their own Land , is called the head of that monstrous Image of Monarchy .

In the same 39 verse , Daniel tells him , that after that second Empire of silver , shall arise a third of brasse , which metall ( though otherwise not expresse ) intimates , by the order and proportion of descention , and degeneration , in calling the silver one inferiour to the golden ; that this third brazen one , shall be as much baser and worse ( if not more ) in the sence aforesaid , then the second of silver , as the silver was worse then the gold . And this was to signifie the Grecian Empire or Monarchy ; Alexander the Great being the Belly , that possessed it in whole ; and his two Commanders , succeeding him , are the two thighes or hips . For though foure at first shared it , yet all , by their disagreeing and striving , soon fell into the hands of those two ; Whereof one had the Northern moyety , or half , called therefore , the King of the North : the other the Southern ; called thereupon the King of the South ; as you have the matter at large by way of prophesie , Dan 11. to which the best Histories since doe exactly answer . But of this more after , when we come to the eleventh of Daniel .

In ver. 40 , 41 , 42.43 . Daniel tells Nebuchadnezzar , that the fourth Kingdome , Empire or Monarchy shall be of iron and clay . Thereby signifying a baser state then the former , in the sence afore-explained . And this must of necessity signifie the Roman Empire , which next followed the Grecian , conquering it , as Dan. 9. prophesies ; and Histories since , singularly shew the performance . In the days of this Iron Empire Christ comes , ver. 44. Imperante Augusto , natus est Christus ; Imperante Tiberio crucifixus , is known to every School-boy that hath learned his Grammer . He came in the time of the Roman Empire ; not in the time of the Grecian , or any of the former . And this Roman Empire is described by , and called Iron , because it was harder , and hardier to breake the former , and more cruell ( as wee afore intimated ) to the Church . Witnesse the Vespasian-Titan cruelty , prophesied by Christ , Matth. 24.1 . &c. to come to passe ( as it did ) about forty yeares after Christs ascension ; and so along with it , and afore , and downeward , throughout the ten persecutions , for three hundred yeares in all , the Roman Emperours successively , most bloodily , and with variety of torments persecuted the Church in innumerable multitudes , in all Countries , under their expanse Dominion . This Empire , though ( at Christs birth ) was for a time united ( if we may so say ) in the twist of the two legges , or thighes , ( as the two brazen hips were at first in the belly ) yet a while after it is divided into Two ; two thighes , or legges ; and feet with their ten Toes ; and those Feet and Toes are mixt with clay , among the iron : That is , it was divided into the Eastern and Western Empire ; Constantinople being the Metropolis of the Eastern , and Rome of the Western ; and so opportunely fell into subdivisions , till it answered exactly to these ten Toes , and Saint Johns Beast with ten Hornes . And they are mingled with clay , because now the generality of the Church ( as they seemed in outward profession ) much degenerated , mingled themselves with the dirty seed and sonnes of men ; that is , the Heathen , and men of the world , that were out of the Church ( according to that phrase Gen. 6.2 . ) that is , the Papacy , or Papal Church ( as they pretended to be ) and their issue , incorporated themselves with the civill State powers : All which can fit to none so aptly as to the Roman Empire . The marriages between the King of the North , and the King of the South , were both , and all , of the seed of men : and therefore the mixture aforesaid , is not applicable to them . As for the division of the Empire , it is divided to this day ; the Mahomitan Turke ( in severall respects aforesaid , rising out of the Romans , though otherwise in part a Jew by blood ) hath the Constantinopolitan Eastern part ; and the Emperiall Pontificiall Pope hath the Roman Western .

Thus you see how largely Daniel by Gods Spirit of propheticall revelation shewes us the succession and successe of the foure great Monarchies of the earth , extending from before Daniel down to us , ●preading themselves over the face of the earth ; and how the latter eat up the former , making it selfe fatter and stronger thereby . Now what should be the design of the Heavenly , Church-loving God , so much to minde matters of State , and worldly Polities ; and in a prophesie to his spirituall , world-slighting Church ? surely , a very considerable one , viz. to the end he might methodically , for their better capacity , and understanding , prophesie to them of a fifo Monarchy , or Empire , or Kingdome , bigger and better then any of the former , to follow at the heeles , yea , to tread upon the toes of the fourth ; and that by a glorious conquest . So that as curious wits speake of Quintessentia , the quintessence of beings ; so this shall be the quintessence of what ever was good in all the foure preceding , with an addition of celestial , divine , and infused , and superfused grace and glory . This fifth Monarchy is immediately under Christ , then the sole Emperour thereof : And this must as really , orderly , and assuredly succeed after , and prevaile over all the Places , Powers , and Territories of the former , as they followed and foiled one another . So that this fift Monarchy must as really , and sensibly be upon earth , as any of the preceding were , as Daniel with all might and maine of phrase strives ( according to Gods dictating ) most plainly to set forth .

§ . 3 In this very sence of this notable place of Daniel , to that end , I have very learned and pious men to go along with me , viz. Mr. Huet , on Daniel , Mr. Parker in his Visions and Prophesies of Daniel expounded , and Mr. Archer in his personall reign of Christ . You shall heare them themselves speake , and urge their own Proofes , Reasons and Arguments , that you may the better see cause to justifie them , and not condemn me of singularity .

§ . 4 , The sum of Mr. Huet is this ; The fift Kingdom is made up of the state of the Jewes ; who out of their dead and desolate estate in regard of piety and polity , are awakened by God , and brought to the embracement of Christian Religion , and to unite into a Kingdome , who were as dead men under the flourishing state of the Empire of Rome . But in the declining condition of that Roman Empire , the Jewes are to be awakened by God , and to be re-established into their former Kingdom , with great glory , and large command , ash us : ¶ 1. Such a Kingdome is here intended as was by the foure mettals with-held from the Jewes , who of all Noahs posterity were the just heires of the world . C ham was to be a Servant ; and Japhet was to dwell in the Tents of Shem , as one of his family ; Shem being the head of that family . That such a Kingdome must bee here meant , appears in that the Image stands up , at the instant of the Jews losse of Soveraignty , being made Vassals to the CHALDEANS by captivity . 2. In that this fifth Kingdome ( as it relates to the Jewes , for the Christian Gentiles must by no means bee dissevered ) began to be raised up to his greatnesse , at the time of the battering of the Image . Now had this Kingdome been meerly spirituall , it needed not to have staid for the overthrow ☞ of the Image before it filled the earth ; seeing Christs spirituall Kingdome doth not overthrow , ( but rather set up ) civil Government ; and the Gospel hath flourished where the Church hath been under Tyranny . ¶ 2. It is such a Kingdome , as doth break in peeces all the former Metals , viz. smites the feete , and so demolisheth the Image . Now ☞ the spirituall Kingdome of Christ doth rather invest , then dis-robe earthly Kings and Emperours , commanding obedience to them whether good or bad , as the Scriptures abundantly mention . This smiting of the feet is left out as a Cypher by them that interpret it spiritually of the preaching of the word . Consider then , if this ☞ were meant of the preaching of the Gospell , discovering the vanitie of earthly things , how glorious soever , why should it not rather strike at the more glorious Mettals ? Is there any sence , that Christ should declaime against the base things of the world , and passe by the eminent States ? or should wee thinke that a conviction wrought in Syria-Egypt ( as some by these make up the account of the fourth Mettal ) should occasion the other States to yeeld to the imbracement of the faith of Christ , themselves being strangers to his Sermons ? Sure I am , the conversion of Nations to the faith costs more adoe . Or lastly , dare any say , that our Lord either by his own person , or Apostles did first preach to the States of Syria and Egypt , before any other Countries ? Is there not cleare evidence of the conversion of other Churches , before clay-footed Syria-Egypt ? How then is the stone said immediately to smite the feet , rather then any other part of the Image ? Surely these and the like improbabilities we fall into , by intending hence Christs ministry of the Gospell . ¶ . 3. Such a Kingdome is here intended , as was to be continued to the Jewes without alteration . So the Text , it shall not be given to another people , from Daniels people . But when Christ first came , and brought his Spirituall Kingdome ( whiles to be meerly spirituall ) he first preached the Gospell to the lost sheep of the house of Israel ; from whom notwithstanding the Gospell was taken away , and given to the Gentiles . The which Argument is yet more plainly laid downe in Dan. 7. ver. 18. The Saints of the most high shall take the Kingdomes from the Beasts , and possesse it for ever and ever . To which some answer , the words are to be understood of a strange people . Whereunto I reply ; the sence is the same ; another people , or a strange people , are indifferently the same , sith all were esteemed strangers to the Jewes , which were not Jewes . Others object , it shall not be given to another people , because Christ will exercise his spiritual Lordship himselfe . To which sence I will subscribe , if any shew me who did exercise this spirituall Lordship before the coming of Messiah , For so much the words sound ; That whereas you have been held under the Tyrants of this world thus long ; upon the recovery of your Kingdome , it shall never be resigned to any , as it hath been . Now nothing makes more against them then this . For it our Lord did assume such a Kingdome as was formerly resigned to others , it cannot be meant of spirituall regiment . ¶ . 4. Such a Kingdome is here meant as must answer to Daniels scope , in his answer to the Kings dreame . But if this Kingdome be meant spiritually only , then Daniel had missed the scope much . For Nebuchadnezzar had his thoughts busied about the issue of HIS Monarchy ; according to which thoughts , the dream was directed : & Daniel interpreting it , undertakes to resolve him fully For in a word Daniel intends two main points . 1. To comfort the Jewes in the losse of their Kingdom & liberty , shewing that after many changes it should be restored to them againe . 2. To convince the King of his Tyranny over them , by which his third Heire should be nothing the warmer ; another should take it from him , a third from him , and a fourth from him , which at length ( maugre all their despight ) should be returned to the Jewes in greater glory , then ever they lost it . Now whether the spirituall Kingdome of Christ ●oth answer this scope or no , I leave to the judgement of the godly wise .

Thus Mr. Huet , to whom in the generall , and maine I fully consent .

§ . 5 Next let us heare Mr. Parker on this second of Daniel . The maine controversie ( saith he ) in this vision , is about the iron feet and legs , and the stone that smote them . The opinion of some is , that the legges and toes of iron signifie the successors of Alexander , in the Grecian Monarchy ; and especially the Seleucidae . And that the Stone cut out of the mountaine signifies Christ at his first coming , and his spirituall Kingdome . But this cannot stand .

¶ . 1. Because every metall signifies a distinct Kingdome , and the fullnesse and complement the●eof , from the beginning to the perfect end . And therefore , as the brazen belly and thighes are the whole and perfect Grecian Kingdome ; so accordingly , the legs and feet of iron doe signifie another Kingdome , distinguished from the Grecian ; which cannot be the Seleucidae , and other Successors in the same Kingdome . For as the golden head signified the whole Babylonian Kingdome , and the silver breast , and armes , the Persian ; so the brazen belly and thighes , the whole Grecian , including the Seleucidae and the other Successors . For these make up the integrity , ●nd fulnes of the Grecian Monarchy or Kingdom , as much as the Successors of Nebuchadnezzar make up the integrity of the Babylonian : or as much as the Successors of Cyrus doe concur to the perfect constitution of the Persian : And so when the Greeke Kingdome is proposed , Dan. chap. 8. ver. 21 , 22. it is expresly described as constituted , not onely of Alexander the Great , but also of the Seleucidae , and other the successors in the same Kingdome . ¶ . 2. This Vision must reach to the last dayes chap. 2.28 . which could not be , if the legges and feet , the extreame , and utmost part of the image should end in the Seleucidae ; for as much as this Kingdome expired before the birth of Christ . ¶ . 3. Because the legges are said to be of iron , in comparison of the parts and Kingdomes going before , which were of weaker metals . Whereas the Seleucidae , and the other success●rs of Alexander , had not the strength of Alexander , c. 8.21.22 . Thou wilt-say , the Kingdom is represented by iron , onely in relation to the Church , whereunto it was more terrible then the former : I reply , 1 As the two first Kingdomes are represented by unequall metalls , the first of gold , the second of silver , to note an absolute inferiority of the one unto the other , chap. 2.39 . so by proportion , the two following of brasse and iron , to note an absolute imparity in strength , between the latter , and the former . Wherefore the Iron Kingdome must be absolutely , and in it selfe , stronger then the Brazen , and not ( onely ) in respect of particular exercise and imployment of its strength against the people of the Church . 2. The Iron Kingdome is expresly said to be as iron , because it brused all these ; that is , the former Kingdoms : and not onely because more terrible to the Jewes , ver. 40. 3. Because it is the same with the fourth beast with the iron teeth , chap. 7. v. 7. which is therefore so represented , because it devou●ed the WHOLE EARTH , and not the Jewes onely 4. Because Nebuchadnezzar , and Haman in the former Kingdomes , were more formidable to the Jewes , then the Seleuc●dae . And therefore there is no reason that in this respect ( only ) the fourth should be represented by Iron , in comparison of the former Kingdomes , as stronger and more terrible then those . ¶ . 4. In the dayes of these Kings , shall the God of Heaven set up the Kingdome of his Sonne : Whereas the Seleucidae , and the whole Greeke Empire was utterly dissolved before the birth of Christ , v. 44.

§ . 6 Neither can the Stone that smote the Image be Christ at his first coming and his Kingdome immediately following , &c. for the reasons following .

¶ . 1. Because the Kingdome signified by the stone , must breake in peeces all the other Kingdomes : But this Kingdome of Christ ☞ that was , and is between his first and second coming , was not appointed for the breaking down of all earthly Kingdomes ; this being the time of the Gentiles , Luk 21.24 . and for the adversary to reign , and for the Church to be trampled under foot , Rev. 11.2 . ¶ . 2. Againe , the Kingdome here spoken of , doth breake in peeces all other Kingdomes ; so that those being utterly extinct , this alone doth stand in place of them ver. 44. Now this state is not to be expected under the Kingdome of Patience , or before the fall of Antichrist ; who fallen , the Kingdomes of the earth shall become the Lords , and his Christs , Rev. 11.15.18 . ¶ . 3. Further , what prerogative , and advancement had it been for the Kingdome of Christ SPIRITUAL , to have broken down ☞ the Selcucidae , and other Horns of the Greeke Empire , as long as another Kingdome , the Kingdom of the Romans , succeeded in their place , to beate downe the Church , by the Heathen Emperors , and Antichrist , for longer space of time , and with greater and more terrible persecution then ever before ?

§ . 7 Contrarily I affirme , that the legges , feet , and toes of the iron , doe signifie the Roman Kingdome . 1. Because it is represented by a distinct mettall , coming after the Brazen belly and thighes , which is the Grecian . For no other distinct Monarchy came after the Grecian but this , as History doth shew . 2. Because t is stronger then all the rest , and breaketh them in peeces , Dan. 2.40 . 3. The Iron legs and feet are parallell with the Iron teeth of the fourth Beast , which signifies the Roman Kingdome , Dan. 7.7 . 4. The ten toes representing the ten Kings are accordingly a character of the Roman Kingdome , Revel. 12.3 . and 13.1 . and 17.12 . 5. T is such a Kingdome as must stand to be destroyed by the Kingdome of the Saints ; in the end of time , and therefore can be no other , ☜ then the Roman Kingdome , yet continuing under Antichrist .

§ . 8 The Stone is the Kingdome of the Saints , as it is interpreted Dan. 2.44.45 . with chap. 7.26 , 27. ☜ And that is the Kingdome to be set up at the fall of Antichrist : as it appeareth by these reasons . 1. Because it shal be set up to destroy all adverse Kingdoms in the world , which cannot be expected til about the time of the fal of Antichrist . ☜ 2. It shall not rise till about the sounding of the seventh Trumpet , which is the time of the fall of Antichrist , Revel. 11.15 , 16 , 17. 3. Then , and not before , it shall fill all the earth , ver. 34 , 35.44 , 45. that is , all Kingdoms shall be subject unto it , chap. 7.26 , 27. compare Rev. 11.15 .

Thus Mr. Parker , to whom in the maine and generall of his matter I assent .

§ . 9 In the last place let us hear Mr. Archer speak , in his fore-cited book p. 7. & 8. And then I shall take my turne .

The fourth Monarchy ( saith he ) was that of the Romans ; which because it began farre lower then the rest , viz. more Westward ; and yet rose as high Eastward as the highest of the former , therefore it became a mightier Monarchy then all the three former . This is expressed in this second of Daniel , by legges of Iron ; because it was the strongest of all , and subdued all under it . But in processe of time , the body of the world which it bore up , being so great , to which it was a leg ; it divided it selfe into two legges , viz. the Easterne and Westerne Monarchy . Which yet , though divided , was as strong as Iron , and held all Nations under them : But in processe of time , fell into feet and toes . The Eastern Monarchy was swallowed up by the Turke ; the Westerne fell into divers Kingdomes . But among these sub-divided Kingdomes , was strength and weaknesse ; the feet being part of iron , and part of clay : And much mingling there shall be amongst them , to re-joyne the Kingdomes into one body ; some whereof are weak , and some strong , as iron , and clay : but never shall be , as Iron cannot be mixed with clay . The Spaniards and Austrians of Spaine and Germany , and other Nations of Europe , some of which are strong , and some weake , have sought by marriages , and other covenants to mingle and re-joyne themselves into one Monarchy , but it shall never bee ; as we cannot mingle iron and clay : But in the period and up-shot of their Soveraignty and Monarchy , they shall remaine distinct Kingdomes , as Feete and Toes of Iron and Clay , partly weake , and partly strong .

§ . 10 Now in the dayes of this Roman Monarchy , this fourth Western Monarchy , there shall be a stone cut out without hands , which shall ruine these Kingdomes ( smiting the Image on the feet of iron and clay ) and so swallow up the whole image ; all the fore-going Monarchies being brought under it , and by it , to nothing : And it becomes a Monarchy over the whole earth , where ever the former Monarchies had ruled , ver. 35. That is , as it is explained ver. 44 , 45. a Kingdome which that stone shall obtaine , set up by the hand of the God of Heaven . Whereas the other Kingdomes or Monarchies were erected by men on earth , though permitted , and ordered by God : This Kingdome , or Monarchy shall swallow up in it all fore-going Monarchies . And this is a FIFT Monarchy which shall arise in the world , after the former foure , which is meant of a state of Christs Kingdome ; as appeares by severall reasons .

¶ . 1. Marke , it is called a Stone , as Christ is the cheife corner stone which the builders refused , 1 Pet. 2. v. 3. &c. to 8. ¶ . 2. Againe , it is a stone not in hand , or cut out without hands . Because God shall reare up this Kingdome . As touching Mr. Archers words of Gods rearing up this Kingdome without hands of humane helpe , I cannot insert or assent to , while I stick at that place in Daniel chap. 12. ver. 1. &c. that when Michael shall stand up to deliver his people , meaning the great and generall deliverance of the Jewes from temporall and spirituall captivity , there shall be a great time of trouble , such as there never was since it was a Nation , even to that same time ; Insomuch that many of the Jewes , afore , as it were a sleep in the dust , or as dead men , in their forlorne , hopelesse and helplesse condition , shall now at Christs appearance awake and stand up for the cause of their deliverance ; yet some of them shall fall off to their everlasting shame . According to which , there is a double period of time relating to their deliverance , mentioned in the eleventh and twelfth verses of that chapter ; as if it should begin at one thousand two hundred and ninety yeares after the ceasing of the daily sacrifice ; but they onely should be blessed that wait , and come to the one thousand three hundred thirty and fifth year , which is forty five years after . But of the full meaning of this place to this sence , and the demonstration thereof , we shal hear after in our last place of Daniel . This I confesse , and I can freely conceive , that whereas the Church of Christ is that stone , that Kingdome of Christ ( as Mr. Mede , Mr. Huet , and Mr. Parker , have afore well expressed , or hinted ) so Christs call of the residue of the Church into the state of grace at the great and last bringing in of the Jewes , shall be so immediately and suddenly done , by Christ himselfe , by his appearing in the clouds , and such like extraordinary wayes ( as in the birth of a Nation at once , as the Prophet describes their call ) that there shall not be used ( for ought I know ) the Ministry of mens preaching to that end . ¶ . 3. It s duration ( saith Mr. Archer ) that it shall last for ever , shewes that it is meant of Christs Kingdome . We people ( saith he ) shall swallow it up , as they have done all other Monarchies . The Babylonian was left to the Medes and Persians , and this to the Grecians ; and the Grecian to the Romans : But this shall be left to none , but shall be for ever ( Dan. 2.44 . ) that is , to the worlds end . But the Kingdome at the Worlds end , shall be Christs ; for at the last end of all , he gives it up to the Father , 1 Cor. 15.24 . Therefore till then , and at that time , when ALL ENDS , he hath the Kingdom . Christs SPIRITUALL Kingdome , and his PROVIDENTIALL were before this time : Therefore that which is to begin , when these Monarchies end , must be Christs Monarchy ; wherefore from this prophesie we learne that Christ shall have a MONARCHICALL STATE ON EARTH , and a VISIBLE KINGDOME as other Monarches had , swallowing up , or causing to vanish all other Monarchies ( as the latter Monarchies did the former . )

Thus Mr. Archer , to whom in the bulk and sum , with the explanation afore , I assent .

§ . 10 By this you have seen some of my good company in this point , consenting with me , upon the strong reasons they have produced , how deduceable our position ( in the main ) is , out of this Chapter : I shall not need to adde any thing by way of argument , but only a few words for further explanation of this prophesie .

¶ . 1. Note how aptly and appositely this fift Monarchy , this Monarchy of Christ ( that is , Christ the Monarch , and the Christian Church , the Saints , his Monarchy ) is compared unto a Stone cut out of the Mountaine , &c. We know that Christ is often called , or typified by a rocke , or Stone , Matth. 16.18 . 1 Cor. 10.4 . quoted out of Moses , Numb. 20.8 . And the Church is compared to an house built on , or in a rocke , Matth. 7. Matth. 16. and Zech. 3.7 . seven eyes upon one stone , is ( saith Junius ) the Church built on Christ . ¶ . 2. Some stone ( as the Adamant , that cannot be filed ) is harder then iron : and an huge stone of any sort , falling from a Mountaine , will breake the iron that is under it , much more the iron that is mixed with clay . So Christ and his Church shall make up a Monarchy that shall be too hard , and weighty for the fourth , the Roman Empire , or Monarchy ( that brake the rest ) to beare : Matth. 21.42 , 44. Did yee never read in the Scriptures , The STONE which the builders rejected is become the head of the corner ? whosoever shall fall on this STONE ( Christ ) shall be broken ; but on whomsoever it shall FALL , it will grind him to powder . Zech. 12.3 . And in that day I will make Jerusalem a BURDENSOME STONE for all peoples : all that burthen themselves with it , shall be CUT IN PEECES , though all the people of the earth bee gathered together against it . ¶ . 3. T is said , the Stone was CUT out of the mountaine WITHOUT HANDS , but withall it is said , It SMOTE as a STONE against the Image ; and as a STONE it brake the MATTER of the Iron and Clay . Whence I cannot conceive otherwise , but though Christ , the Monarch , was conceived ( without man ) by the Holy Ghost , &c. and his Church , his Monarchy both Jewes and Gentiles is , and shall be effectually called , and regenerated by the same holy Spirit , without humane help ; yet Christ and his Church shall by a visible hand of power dash in peeces the fourth Monarchy , the Roman Pope , and his Armies , Territories , and Powers ; and the Turke and his ( which sprang out of the Roman as is afore demonstrated ) I say , shall dash it in peeces by a visible hand of power , Dan. 12. Rev. 16. Rev. 19. ¶ . 4. The meaning of the continuance of this Monarchy of Christ for ever , doth not signifie , as if it should never have any end , as if Christ should never lay downe all his power of regiment ( for the contrary is expresse in 1 Cor. 15.24.28 . ) but the meaning is this . 1. That it shall never be DESTROYED , ( verse 44. of this second of Daniel ) that is , it shall not end with a devastation and desolation , as the former Monarchies did . 2. It shall not be LEFT TO OTHER PEOPLE ( ibid. ver. 44. ) that is , other people shall never succeed the Saints , or Church of Christ , to possesse this fift Monarchy , as another people successively succeeded , and possessed the other Monarchies by turnes ; the Medes and Persians took the Assyrio-Chaldean , and so down-ward . 3. That it shall STAND FOR EVER ; that is , ( as is explained in that same 44. verse ) this shall continue when the other Monarchies shall be broken to peeces . 4. That the end of this Monarchy of Christ ( so farre as it may have an end ) is onely formally , of the power or mode of government by Christ ; he resigning his power to God himselfe ( 1 Cor. 15.24 , 28. ) not materially ; for the Saints shall continue for ever , eternally happy under the wing of the beatificall vision of God himselfe . ¶ . 5. This visible Kingdome or Monarchy of Christ is to follow the rest in an immediate order and succession of naturall time , and in the same physicall place of , or upon the Earth , as when and where the former ( having existed their terme ) were exterminated . For if this Monarchy of Christ succeeded onely in eternity in the Empyrean highest Heaven , It can bee said no more to succeed the said foure Monarchies ( as Daniel would by all meanes have it ) then it succeeded any other Empire or Kingdome on Earth , especially those that were contemporary with these foure aforesaid Monarchies , yet not subject to them , as some such there were all the time of their duration * * This last clause of some Kingdome extant in the time of the four Monarchies , yet no : subject to them , is also asserted by Mr. Mede , and t is confirmed by Hist. and exper .

SECT. XXXVI .

THE next place in Daniel for our Thesis is in chapter the seventh throughout . " From whence ( saith Mr. Mede † † Vi●e Mr. Mede Diatrib . par. 4. p. 420. ) as from the mother Text of Scripture the CHURCH OF THE JEWS grounded the name , and expected the great Day of Judgement ** ** What he means by the great Day of Judgement see by and by at the 2 ☞ . with the circumstances thereof ; and whereunto , almost all the descriptions and expressions thereof in the New Testament have reference . For in the Vision of this seventh of Daniel , we have a SESSION OF JUDGEMENT , when the fourth BEAST CAME to be DESTROYED . Where we see the great ASSISES represented after the manner of the great SYNEDRION , or CONSISTORIE OF ISRAEL : Wherein the PATER JUDICII ( the Father of the Judicatory ) had his ASSESSORES ( his Assistants or Assessors ) sitting upon seates semi-circle-wise , before him , from his right hand to his left . I BEHELD ( saith DANIEL verse 9. ) TILL THE THRONES , OR SEATS WERE PITCHED DOWN * * Vulg lat. Donec Throni positi sunt . LXX and Theodot . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Chal. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & sic 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 usurpatum de Sol●o invenies apud Chald , par●p . Jerem. 1.15 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ubi in Hebr. est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sept. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ; ( namely for the Senators to sit upon ; ) not throwne down , as we of late have it . And the ANCIENT OF DAIES ( Pater Consistorii ) did sit &c. and ( subaudi ) I BEHELD TILL THE JUDGEMENT WAS SET ( that is , the whole Sanhedrim ) and the books were opened . Here we see both the forme of judgement delivered , and the name of judgement expressed ; which is afterwards twice more expressed ; 1. In the amplification of the Tyranny of the WICKED HORN , ver. 21 , 22. which is said to bee continued TILL THE ANCIENT OF DAIES CAME , and judgement was given to the Saints of the most High ; i. e. Potestas judicandi ipsis facta . And the second time in the Angels interpretation verse 26. But the JUDGEMENT SHALL SIT , and they shall take away the dominion to consume , and to destroy to the end . Where observe by the way , that cases of DOMINION , of BLASPHEMY , and APOSTASY , &c. belonged to the jurisdiction of the great SANHEDRIM . From this description it came , that the Jewes gave it the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Day of Judgement . And 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The day of the great Judgment . Whence in the Epist. of Jude v. 6. it is called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( the judgement of the great Day . ) From the same description they learned , that the destruction then to bee , should be BY FIRE , because it is said verse 9. His throne was a FIERY FLAME , and his WHEELES BURNING . A fiery streame issued , and came forth before him . And ver. 11. The Beast was slaine , and his body destroyed , and given to the BURNING . From the same fountaine are derived those expressions in the Gospell , where this day is intimated or described , THE SON OF MAN SHALL COME IN THE CLOUDS OF HEAVEN . The son of man shall come in the GLORY OF HIS FATHER WITH HIS HOLY ANGELS , as it is said here , thousands ministred unto him , &c. And that Daniel saw one like the sonne of man coming with cloudes of Heaven , and he came to the ancient of Daies , and THEY brought him , or placed him neare him , &c. Hence St. Paul learned , THE SAINTS SHOULD JUDGE THE WORLD ; because it is said , that MANY THRONES WERE SET ; and ver. 22. by way of exposition , JUDGEMENT WAS GIVEN TO THE SAINTS OF THE MOST HIGH . Hence the same Apostle learned to confute the false feare of the Thessalonians , that the day of Christs second coming was then at hand ; because that day cannot be , till the MAN OF SIN WERE FIRST COME , and should have reigned his APPOINTED TIME ; for as much as Daniel had foretold it should bee so , and that his destruction should bee at the SONNE OF MANS APPEARING IN THE CLOUDES ; whose appearing therefore was not to bee till then . This is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Saint Paul ( the appearance , or brightnesse of his coming . ) Which man of sin ( saith he ) Christ shall destroy at the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( appearance ) of his coming . Daniels wicked HORN , or the BEAST , acting in the wicked horn , is St. Pauls MAN OF SIN . But to go on ; whiles this Judgement sits , and when it had destroyed the FOURTH BEAST , the sonne of man which comes in the cloudes , receives DOMINION , AND GLORY , and A KINGDOM , THAT ALL PEOPLE , NATIONS and LANGUAGES SHOULD SERVE , and OBEY HIM , ver. 14. which KINGDOM is thrice explained afterwards ; as ver. 18. These foure BEASTS ( saith the Angell ) are foure KINGS which shall arise . But ( viz. when they have finished their course ) the Saints of the most High shal take THE KINGDOME . Againe verse 22. The wicked Horne prevailed , UNTILL THE TIME CAME THAT THE SAINTS POSSESSED THE KINGDOME . Againe verse 27. when the fourth Beast , reigning in the wicked Horne , was DESTROYED THE KINGDOME and DOMINION and the GREATNES OF THE KINGDOME UNDER THE WHOLE HEAVEN , SHALL BE GIVEN TO THE PEOPLE OF THE SAINTS OF THE MOST HIGH , &c. These grounds being laid I argue as followeth .

The Kingdom of the son of man , and of the Saints of the most high , in Daniel , begins when the great Judgement sits . But the Kingdome in the Apocalyps , wherein the Saints reign with Christ a thousand yeares , is the same with the Kingdome of the sonne of man , and Saints of the most high in Daniel . Therefore it also begins at the great Judgement * * Mr. Mede saith not , at the ultimate generall Judgement ; but at the great Iudgement , speaking as Daniel , and other Scriptures ( aforesaid ) and the Hebrew Rabbins ; calling al the thousand years the great judgement . And the beg●nning of them the beginning of the day of judgement . See after at the next ☞ . That the Kingdome in Daniel , and that of the thousand years in the Apocalyps , are one and the same Kingdome , appears thus . First , Because they begin ab eodem termino ( from the same terme ) at the destruction of the fourth Beast . That in Daniel , when the Beast ( then ruling in the wicked horne ) was slaine , and his body destroyed , and given to the burning flame , Dan. 7 ver. 11.22.27 . That in the Apocalyps , when the Beast and false Prophet ( the wicked horne in Daniel ) were taken , and both cast alive into a lake of fire burning with brimstone , Apocal. 19.20 , 21. Secondly , Because Saint John begins the Regnum of the thousand yeares from the same session of judgement , described in Daniel , as appeares by his parallell expressions , borrowed from thence .

Daniel sayes chap. 7.

Ver. 9. I beheld till the Thrones were pitched downe , and the Judgement ( i. e. judices , the Judges ) set .

Vers. 22. And judgement was given to the Saints of the most high .

St. John sayes chap. 20.

Vers. 4.

I saw thrones , and they sate upon them .

And the Saints possessed the Kingdome ; viz. with the Sonne of Man , who came in the cloudes .

And judgement was given unto them . And the Saints lived and reigned with Christ a thousand years .

Now if this be sufficiently proved , that the thousand years begin with the day of judgement , ☜ it will appear further out of the Apocalyps , that the Judgement is not CONSUMMATE , TILL THEY BE ENDED : For Gog and Magogs destruction , and the UNIVERSALL RESURRECTION is not till then . Therefore THE WHOLE THOUSAND YEARES IS INCLUDED IN THE DAY OF JUDGEMENT .

Hence it will follow , that whatsoever Scripture speakes of a Kingdome of Christ , to be at his second appearing , or at the destruction of Antichrist , must needs be the same which Daniel saw should be at that time ; and so consequently be the Kingdome of the thousand years , which the Apocalyps includes between the beginning and consummation of the great Judgement . Therefore that in Luk. 17. vers. 20. to the end ( where the Pharisees demand of Christ , when the Kingdome of God should appeare ? And Christ answers that it comes not with observation , but as the lightning that lightneth out of the one part under heaven , shineth unto the other , &c. ) And that in Luk. 19. vers. 11. &c. to 15. ( He spake a parable , because he was nigh to Jerusalem , and because they thought that the Kingdom of God should immediately appeare , &c. ) And that in Luk. 21. ver. 31. ( When you see these things come to passe , know that the Kingdom of God is at hand . See what went afore ; viz. The Sonne of Mans coming in a cloud , with power and great glory ; borrowed from Daniel . ) And that in 2 Tim. 4.1 . ( I charge thee before God , and the Lord Jesus Christ , who shall judge the quicke and dead at his appearing , and his Kingdom , ) must signifie the same Kingdome that Daniel saw should be at the destruction of Antichrist , and consequently , the Kingdome of a thousand years ; which the Apocalyps includes between the beginning , and the consummation of the great Judgement . By these we may understand the rest ; Taking this for a sure ground , That this expression of the Sonne of Mans coming in the cloudes of Heaven , so often inculcated in the New Testament , is taken from , and hath referrence to the prophesie of Daniel ; being no where else found in the Old Testament . As our Saviour also cals himselfe so frequently The Son of Man , because Daniel so called him in that Vision of the great Judgement ; and that we might look for the accomplishment of what is there prophesied of in him . It was not in vaine that when our Saviour quoted the prophesie of Daniel , hee added , He that readeth let him understand * * Matth. 24. ver. 15. . Certainly the great Mystery of Christ is cheifly , and most distinctly revealed in that Booke .

§ . 1 Thus out of my great respect to Mr. Medes learning , having given him the precedency to speak first , I shall limp after , and stammer forth my own Notions ( such as they are . )

§ . 2 In the second verse , out of the strivings of the blustering spirits of ## the inhabitants of the foure quarters of the World , in a Sea of Warres , there ariseth a succession of foure Monarchies ; each in his turn ruling the greatest part of the whole earth . This order , or series of the foure Monarchies began with Nimrod , about the year of the world one thousand seven hundred and eighty eight , and afore Christ two thousand one hundred and eighty three ; and hath continued to this day . This succession , order , or series of the foure Monarchies , the Prophet according to his vision sets forth in the third verse , under the name and notion of foure Beasts : Which he explaines in the seventeenth verse , to signifie four Kings or Monarches , that should arise out of the earth ; that is , by earthly means domineer over the greatest part of the earth .

§ . 3 The first Beast ( ver. 4. ) is like a Lyon , that had Eagles wings , wherewith he was wont to lift up himselfe from the earth , till they were plucked , and then he was made to stand upon his feet as a man , resting upon the earth ; and a mans heart was given unto him . By all which is meant the Babylonian Monarchy ; which was strong like a Lyon , and had wings of celerity and victory , becoming the Assyrio-Chaidean Monarchy , whereby it was lifted up to an Imperiall eminency above the generality of all the earth . Obadiah ver. 4. Jer. chap. 4. ver. 13. Those his wings are plucked by Darius the Mede , and Cyrus the Persian , and so made to stand as a man upon his feet ; that is , was brought down to the common rank of men : And hath a mans heart given unto him ; that is , the spirit of an ordinary man ; an ordinary , low , boates , peasants , plebeian spirit ; not an Heroick , and Imperiall .

§ . 4 The second Beast ( vers. 5. ) is like a Beare , that raised up it selfe on one side , and had three ribs in its mouth , between its teeth , and they said thus unto it , Arise and devoure much flesh . By all which is meant the Persian Monarchy ; which was ravenously cruell like a Bear ; raising up one dominion , induring no Mate , or Corrivall ; but subdued first the Medes , then the Babylonians , uniting all into one Monarchy : Between the teeth of his mouth , of his desires and power , demanding , and snatching more dominion , he hath the three ribs of the Easterne , Westerne , and Southerne parts of the world by conquest ( compare Dan. 8.4 . ) He ariseth and eateth much flesh , in his cruell slaughterings , and spoilings in pursuance of his Victories .

§ . 5 The third Beast ( ver. 6. ) is like a Leopard , which had upon the back of it foure wings of a fowle , and had also foure heads , and dominion was given to it . By which is signified the Grecian Monarchy , which was like a Leopard in subtilty , celerity , and rapacity , Jer. 5.6 . Hab. 1.8 . Dan. 8.5 . The Subtilty appeared in the policy of Philip the Father , and Alexander the Sonne , in laying the plot for this Monarchy , slyly occasioning a quarrell , to fall out with the neighbour Nations . And in the cunning of Alexander in battell , that would alwayes fight his supernumerous Enemy in straites , where his said enemy might not have roome to bring up more of his men in fight , then Alexander on his part could display in battell . The swift celerity appeared in that the Grecians under the said Alexander did so suddenly ( within about twelve years ) over-run the greatest part of the world ; as if this Conquerour had flowne upon wings ; of whom the proverb was , He came , he saw , he overcame . And is therefore described in Dan. 8. by an Hee-Goate , which skips as if he touched not the ground . The rapacity , or ravenousnesse to devoure appeared especially against the Jewes , the foure heads of this Leopard , and their Successors exercising matchlesse cruelty against them ; and every where ( as naturally ravenous ) more tearing , and destroying ; then taking prey . For Alexander , and the Empire under him , being the Body , his four Captaines that immediately succeeded him in the Empire , were the foure Heads , or Rulers ( Dan. 8.8 . — and 11.4 . ) Cassander head of Macedonia , Antigonus of Asia , Seleucus of Syria , and Ptolomy of Egypt ; all possessing Imperiall dignity at once : By which this Monarchy became a Monster , and monstrous in devouring .

§ . 6 The fourth Beast ( verse 7. ) is so variously monstrous , and strangely different , that no naturall Beast , nor Name is found meet to describe him ; onely he is said to have ten hornes , and iron teeth to devour , and feet to stamp the residue of the beasts under it . A strange beast , different from all Beasts , and all the Beasts ; but compounded ( as John shewes , Rev. 13. ) of all foure . By this description of Daniel is set forth the Roman Monarchy : which ( according to Daniels words ) was dreadfull and terrible to all Nations , being exceeding strong to annoy them all ; having such teeth of warre , as Scipio , Pompey , Caesar &c. iron victors . That addition of nailes of brasse ver. 19. signifies their Imperiall Senate , and Provinciall Magistrates , who held fast whatsoever the iron teeth conquered . The ten Hornes are explained by Saint John , Rev. 17. to be the character of the Roman Empire , and to signifie the ten Kingdomes into which at last it was divided . And the breaking off three of these ten , by the one Horn that grew up among them , doth further notably describe the Body of Antichrist arising out of the Roman Empire , with its two sides : The Turke , one Eye , Legge , and Arme ; and the Pope the other Eye , Legge , and Arme : Both making up one Antichristian Body , to keep the world from imbracing Christ and his pure Gospell . I have already largely shewed * * Lib. 2. cha. 2. Sect. 4. §. 2. how Turke and Pope are ( generally considered ) one Antichristian body : that they jarre among themselves , it nothing prejudiceth this Notion ( no more then the foure heads of the Leopard , prejudiced the onenesse of the Grecian Monarchy , or the ten hornes the onenesse of the Roman ; or the severall factions between the severall Popes co-existent at the same time , with mighty factions of their severall sorts of Friers , did null the union of the Roman Antichrist . ) As Herod , and Pontius Pilate , disagreeing in other things , became friends in that tertio of crucifying Christ ; so the Turke and Pope , however they disagree in other things , yet they are most deservedly called by the same NAME , Antichrist , and described by the same number of their name : The Turke keeping off the Jewes , and the Pope the Christians ( so called ) from imbracing Christ : And both their names making exactly six hundred sixty six , of which afore , loco citato . Even as their SEATS are both called by the name of Babylon , both in the Old and New Testament . Their RISE also being the same , compare Revel. 13. with this seventh of Daniel , the Pope rising out of the Romane Empire , and the Turke out of the Pope , viz. out of Popish advise for Religion , and the Popish Territories for dominion . The Pope taking part of the Romane Empire , and their Heathenish religion , and the Turke ( Mahomet ) formed his religion by the advise of Sergius a Monke ( of which largely afore ) and tooke part of the Romane Empire , viz. three parts of tenne towards his Territories , as it is in this seventh of Daniel .

Their END OF DESTRVCTION is also the same , both in time and manner , they falling immediately one after another , by which the fourth Beast is destroyed , and much after the same manner , as we may see by comparing Dan. 7. Revel. 19. & 2 Thes. 2. and most justly , their EYES and MOVTHES of wit and blasphemy against Christ being so like , Dan. 7. ver. 8.25 . Rev. 13. ver. 5.6 . Neither doe they differ in their PRIDE , Dan. 7.20 . 2 Thes. 2. advancing themselves above all that is called God . not only above Magistrates , but above Christ ; the Turke in preferring Mahomet , the Pope in dispensing with great sinnes continually practised , which Christ threatens , and nulling much of his Word , and ordinances . They both also concurre in TYRANNY , in changing Lawes and times , ver. 25. of this seventh of Dan. & 2 Thes. 2. Their CRVELTY is also described as one , in continuall making warre with , and prevailing against the Saints of the most high . Compare this seventh of Dan. ver. 21.25 . with the thirteenth of Revel. ver. 7. But it is but for a TIME , which is measured out as the same , in the generall term , viz. A time , and times , & part of a time . So in the twenty fifth verse of this seventh of Dan. & Dan. 12.7 . compared with Revel. 12. ver. 14. Revel. 13. ver. 5.6 . And if we reckon the difference of the commencement of one thousand two hundred & ninety dayes , and one hundred and sixty dayes , mentioned Revel. 11. & Dan. 12. the account will arise to be neare the same ; of which computation ( God permitting ) more after . For close of this identity , or likenesse , as the Turke pulled off at first three hornes of the ten of the Roman Empire , viz. Syria , Aegypt , and Africa ; or rather as other reckon , Syria , Grecia , and Africa ; so the Pope arrogates a triple Crowne over the Romane state .

§ . 7 Before we can fairely goe on any further upon this seventh of Daniel , I must insert here my thoughts touching the LITTLE HORNE ; I know the Learned differ much about it . Not to mention ( as if worthy of words , that impossible opinion , that it signifies Antiochus Epiphanes ) the learned Parker , and others hold , it meanes the Antichrist of Rome . But learned Graserus and others understand by it Mahomet , and give very strong reasons for it . The answers whereto that some give , are not to me sufficient ; nor are their owne Arguments for the Roman Antichrist ( as to peculiarise that Horne to him ) in my judgement convincing . I have here nor place , nor time ( patching in this seventh § . after I was past it in the Copy ) to discusse the Question at large , but I shall propose this expedient to the learned ; 1. To consider ( as hath been even now , and afore hinted , as we pointed in the Margin ) that Turk and Pope , with their successours , are but the maine Integrals of Antichrist . 2. That upon exact review of what ever is said on both sides touching the little horne , it may appeare that all may handsomly and fairely be accommodated to both Turke and Pope , if not more appositely to the Turke . 3. That as they that make it a Romane Horne , may be led thereunto , with feare of omitting any thing that Prophesieth and promiseth the ruine of that Roman Antichrist ; so we must be jealous of waving any thing that threatens the ruine of this Mahometan , or Turkish Antichrist , intended in Revel. 9. by Mr. Parkers owne confession , as after in the sixteenth of Revelations , in the sixth Vial , and elsewhere . For with me , I confesse , it is a rule ( which diligent observation , as I have gone along over all the Scriptures , hath irresistably ingraffed into my reason ) That all the Scriptures touching the great Restauration , or Restitution of the Church to her glorious estate on earth , before the ultimate day of Judgement , doe more directly , and immediatly look towards the Jewes ; consequentially , inclusively , and mediatly upon the Gentiles . And therefore by consequence doe more immediatly threaten the ruine of the Mahometan Turkish Antichrist , as their more immediate and cruell enemy , inhabiting all their borders , and next extend to the Roman Antichrist , taking him in , under the generall notion of a grand enemy to the conversion of Jews and Gentiles unto Christ , and of the glorious reformation of the Church , and of the pure Doctrine and ministration of the Gospel conducing to both . Nor doth it hang handsomely together ( in my eye ) that the little Horne breaking off three of the ten , should be the Romane Antichrist his conquering three of the Mahometan Emperours , because the breaking off three of the ten , was to disjoyn them from the ten , not to reunite them unto the ten , and so make up thirteene ; or to make up the ten to be ten , for they were ten afore , over which the Roman Antichrist ruled , afore the three were broken off . Thus in briefe I have in this strait of place modestly presented my thoughts , which with all my heart I humbly submit to the judgements of the more learned , that can produce stronger reasons against what I have propounded .

§ . 8 Now to returne to , and goe on upon this seventh of Daniel of these foure Beasts ( answering to the Image in chap. 2. of the foure Metals three eating up ( as Pharoahs Kine ) on another ; the next thing that offers it selfe to consideration is , who , or what it is that destroyes the surviving fourth . The Thrones ( ver. 9. ) were set ( so we must read it , as we have proved afore ; * * Lib 3. cap. 2. Sect. 3. §. 3. and since Mr. Mede coming forth , hath asserted the same with us ( as we heard but now S. 1. ) God the Father sits , called the Ancient of dayes , as out-living all Empires , and is said to have Garments as white as snow ; alluding to the white of Judges and Rulers , in their white Meniver , importing his righteousnesse in judging ; his haire is said to be white as wooll , noting the gravity and solidity of his Wisdome ; his Throne a fiery flame , and his Wheels as burning fire ; signifying that his sentence of Judgement is swift and severe in execution , according to his minde and will . The fiery streame issuing out , and coming forth from before him , notes the continuation of execution , till all his minde be fulfilled . The thousand thousands ministring unto him , &c. signifie the assession , assent , and assistance of Saints and Angels in that execution , 1 Cor. 6.2 , 3.

§ . 9 After this description of the posture of this Judicature , it followes to the twelfth verse , concerning the acts of this Judicature . ( For take it for a considerable rule , when the Lord is to doe some notable thing for his people , or against their enemies , it is represented in Scripture in the forme of a Day of Judgement , Deut. 33.2 . Job 1. Psal. 50. Jude ver. 14. ) The Judgement , or Judicature being set , and the Bookes being opened ( as aforesaid ) Daniel beholds till the Beast was slaine , and his body destroyed , and given to the burning flame ; That is , the Judicature sate on purpose to condemne and execute ; that is , to destroy the fourth Beast with ten Hornes , the Antichristian Roman Monarchy , divided into seven and three Hornes ; opposing Christs Kingdome with Papall and Mahometan Heresie and Tyranny ; and this Judicature sits ( ver. 26. ) to destroy the ten Hornes , divided into seven and three ( ver. 24 , 25. ) and to consume them unto the END , as the connexion of those three last named verses evidently gives in . The meaning is , that upon the totall of the fourth Beast , in both his limbs or parts , of Turke and Pope , in both his powers , Secular and Religious ( alias irreligious ) must be a continuall destruction , till a full end of his ruine be compleated . The opening of the Bookes signifies an open discovery of this Beast , and of all his Limbes , and all his impieties , to them that afore admired , adored , or obsequiously submitted to him , and to all others that will come in to the Lord Christ , and his cause , to give the said Beast a proportionable reward . Observe that it is said in the ninth and tenth , ver. That Daniel beheld the fourth Beast , till the Judicature was set , and the Bookes were opened ; and ver. 11. he beheld till the Beast was slain ; which seemes to me aptly to set forth , that though a deadly blow be given to the Beast at the first erecting of the Throne of Judicature , yet his destruction comes on by degrees , and is not compleated till the end of the striving , mentioned Dan. 12. ver. 1. compared with ver. 11 , 12. To understand this more clearly . This fourth Beast ( saith the text ) is various , and strange from all the rest ( as aforesa●d ) It hath ten Hornes , and among them came up another little Horne , breaking off three of the ten . All which aptly may signifie these three things . 1. The Roman Empire . 2. The Papacie , rising out of that . 3. The Turkish state , rising out of both ( as hath been touched afore . ) Now the two first growing into one ( the Papacy swallowing up the Emperialtie ) may be destroyed at the first setting of the Judicature ; the third , the Turkish Dynastie , or power may immediatly after begin to fall , and so fall more and more before the Jewes ( the Gentiles assisting them ) till it be fully downe : which graduall seems to be further hinted in ver. 11. First , the BEAST is slaine . 2. His BODY is destroyed . 3. GIVEN to the BURNING . Sure enough ( to humane reason ) it seemes probable the Papacie should first downe ; whose imagery and idolatry are the great offence hindering the Jewes from turning Christians , and to stand up for their deliverance . In this graduall destruction of Antichrist ( in the generall ) Mr. Parker on Daniel , doth fully concurre with me * * Mr. Parker in Vis . & Prophes . Exp. p. 32 , 33. . And he goes on confidently thus farre further ; as to assert that this graduall ruine of Antichrist shall be in acting , the space of those forty five yeares hinted in Dan. 12.11.12 . from one thousand two hundred and ninety , to one thousand three hundred thirty five , which are just forty five years . Of which computation more after . But

Having seen Daniels vision of the destruction of the fourth Beast ; next in verse the thirteenth he shewes us in a further vision , who takes the Kingdom or Monarchy of the fourth Beast , with an explication of all former passages in this chapter .

§ . 10 But it seemes by the twelfth verse that the former three Monarchies were not destroyed in the destruction of the fourth . For Daniel having shewed us in the eleventh verse , that the fourth beast was slain , and his body was given to the burning , followes on presently in the twelfth verse , telling us , that as concerning the rest of the Beasts , they had their dominion taken away , yet their lives were prolonged for a season , and a time . We Answer : 1. If we keep close to the words of the originall , then thus we must render it ( just as there , word for word ) And they tooke away the dominion of the rest of the Beasts ; for * * Chal. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which like materia prima ( as Mr. Mede speaks ) accepts of many significations , and stands as a causal in many places of Scripture , as Psa. 60.11 . Isa: 64.5 Isa. 39.1 . comp. 2 King . 20.12 . ( where 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in I say is turned 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) are undeniably apparent examples . length of life was given to them but for a time and season . The words are an answer to a supposed question that might be put , viz. And what ( might some say ) became of the rest of the Beasts ? why ( saith Daniel ) they ( that is each from one another , the latter from the former ) took away the Dominion of the rest , residue , or remainder ; for it was granted unto them ( by the ancient of dayes vers. 9. ) to live in person and power but for a time , and a season . All which Daniels vision presents , to set forth antithetically the excellency of this fifth Kingdom , or Monarchy , that it was free from all such shortenings ; and in that sence to be for ever . Yea , materially in the person and felicity , to be absolutely for ever . 2. If any hanker , and long after the sence , that our translation hints , as if the three former Beasts had a kind of life allowed them , after their dominion was taken away ; to give these content , we can give them this faire answer ( which may likewise be handsomely improved as to the illustration of the ruine of the fourth Beast , and so of the glorious remaining of the fift Monarchy ) That though the three former monarchies were dis-robed of their Monarchicall paramount Emperiality , the former by the latter , yet those three ( divine providence permitting ) had continued unto them some degree of regality , untill some good space of time that the fourth had been in being and power : which is the more probable . 1. Because , how else could it bee said , that the third trampled the second , and the fourth the third ; yea , all the remainder of the former ; unlesse they had some entiry or being to be trampled . 2. Because the whole Image is broken by the ruine on the feet of the fourth and last . And therefore probably there were certaine broken limbs of the three former , remaining to be beaten into dust with the fourth , 3. Because wee have some such account given us in the faithfullest humane Histories . First , For the Armenians , part of Chaldea , as some learned affirme , had a King and Kingly dignity even unto the dayes of the Roman Monarchy . Tigranes King of Armenia was subdued by the Roman Pompey , and his Country made tributary , and so stamped under foot . But after a while , even in the reigne of Tiberius , the same Armenia was fortified against the Romans , whom the Emperour rather pacified ( with promises ) then subdued with Warre ; who after got the staffe so far into their hands againe , that in the reigne of Jovinian they were called Friends , not Vassals , to the Romans . Secondly , For Persia , they had great power in the time of Antiochus the great , and of his sonne , Antiochus the vile ( of the Greeke Monarchy ) downe unto , and farre into the times of the Roman Emperours . Of whom Julian lost his life ; Valerian went under ransome , and Jovinian put to the shamefull foyle , of the losse of foure whole provinces . Thirdly , For the Grecian Monarchy ; after the Romans had trampled Egypt ; Anthony and Cleopatra being subdued by Augustus , and their Countries reduced to Provinces : yet after the Greekes did so far shake off the Roman yoake , as that they withstood divers of their stoutest Emperours , viz. Galienus , Aurelian , and Dioclesian . And this last answer doth also well illustrate the prophesie ; That whereas somthing of the former Monarchies remained in the days of the later , yet the fift should leave nothing of the fourth , and so nothing of the former : All being to be broken in the feet of the fourth ; So glorious should the fift Kingdome be . Now let the reader take which answer he pleaseth .

§ . 11 Having cleared ( we hope ) this knot , let us now goe on with Daniels visions ; wherein , he having already shewed us ( towards the discovery of the Who , and what , that destroyed the fourth Beast ) the posture and Acts of the Session of Judicature ; next he represents to us the person or persons , the Captaine , and his Army that tooke from the fourth Beast the Roman Monarchy , and all other Kingdoms , into their owne hands of power ; and these are , Christ and his Christians , vers. 13 , 14. Daniel saw in the night-visions ( fitly signifying the Antichristian darknesse that then clouded the Church ) one like the Son of Man come with the cloudes of Heaven . This is Christ , who relatively as a King and Captaine Generall ( as the Scriptures set him forth ; ) and Mystically as he is by union of the Spirit , head of his Church , doth infer ( as soon as he is come ) an Host of Christians at his heeles , as part of his Session when hee sits ; all which must necessarily bee here understood , as the 18 , 26 and 27 verses ( being of the interpretation of the vision ) give sufficient warrant . vers. 18. But the SAINTS OF THE MOST HIGH shall take the Kingdome for ever , Zech. 1.8 . Heb. 2.10 . Revel. 19.11 , 12 , 13 , 14. even for ever and ever , ver. 27 , 28. But the Judgement shall sit , and they ( of the Judgement ) viz. as it is in this vision , the Son of Man and his ten thousand times ten thousand of all Nations , Languages and Peoples that beleeve in him , shall take away his ( the fourth Beasts ) dominion , to consume , and destroy it to the end . And the Kingdome and Dominion , and the greatnesse of the Kingdome under the whole Heaven shall bee given to the PEOPLE OF THE SAINTS OF THE MOST HIGH , whose Kingdome is an everlasting Kingdome , and all Dominions shall serve HIM . Where most evidently , Christ called here the Son of Man , doth as a publicke person , and a representative , as the second Adam of all mankind that beleeve , include and signifie all the sonnes of men that beleeve ; and they and he are so one mystically by faith , and relatively as a corporation , or united Emperiality , that it is indifferent to the Holy Ghost to mention HIM , or THEM to be the Ruler of this fifth Monarchy .

As for that his coming we mentioned but now , Daniel expresseth it in the said thirteenth verse , The Sonne of man came with the Clouds of Heaven . Upon which words Mr. Parker saith thus ; The Sonne of man is Christ the Head , including also his Body the Church , as appeareth ver. 26 , 27. He is said to come , and this is his second coming , in a large sence , comprehending his coming to beare rule on earth , by setting up his Kingdome , breaking down the enemy , and this is the space of forty five yeares ; and then his visible appearing at the Resurrection immediatly ensuing , to finish the New Jerusalem begun , in heavenly perfection . And in this large description his second coming is usually taken in the Prophets . He is said to come in the Clouds of Heaven ; that is , on high , above the glory , and power of the Kingdomes of the earth , in the supereminent Majesty of his Kingdom , Rev. 11 , 12. Isa. 52.13 . Mat. 24.30 . Thus Mr. Parker . I only adde this , that by the current and tenour of Scripture this phrase of his coming in the Clouds , signifies withall , that he shall visibly and really appeare in the natural Clouds , at that his second coming but now mentioned ; as Christ himselfe , and Saint John expounds the Prophets , Matth. 24.30 . Revel. 1.7 . Then shall appeare ( saith Christ , in that twenty fourth of Matthew , ver. 30. ) the signe of the Sonne of Man in Heaven , and then shall all the Tribes of the earth mourne , and they shall SEE the Sonne of Man coming in the CLOVDES of Heaven , &c. And saith John ( in that Revel. 1.7 . ) Behold he cometh WITH CLOVDES , and every eye shall SEE him , and they also that pierced him .

§ . 13 He is said in the same thirteenth verse , both to come to the Ancient of dayes , that is , as he is Mediator , to the end to obtaine the Kingdome for his Saints , being removed from the enemy . So the Lamb is said to approach to him that sate upon the throne to receive the Booke . And he is also said to be brought before the ancient of dayes ; which words , saith Mr. Parker , untill better light may shine , I cannot but conjecture ( saith he ) that they doe signifie the Saints , who bring Christ neare to the ancient of dayes , BY IMPORTVNITY OF PRAYERS , for the obtaining of the Kingdome , and removall of it from the Beast .

Whereupon the Kingdome , with all the dominion , and glory thereof , following in ver. 14. to the end of the chapter , is given to him ; that is , to Christ and his Saints , as afore cleared ; The beginning whereof saith Mr. Parker , is at the fall of Antichrist , and the setting up of the Throne of Judgement , as appeareth vers. 21 , 22 , 23.25 , 26. and is absolved in heavenly perfection , at the Resurrection immediatly ensuing . So he . The greatnesse of it is in those words , that All People , Nations , and Languages should serve him ; signifying , that it is the very same Kingdome , or Monarchy , in place and substance , only the quality shall be better , and the quantity bigger ; these words holding forth ( saith Mr. Parker ) the universall conversion of the remnant of the earth , who at the fall of Antichrist shall be subject to Christ , and his Ordinances , in the hand of his holy people , the witnesses of truth ; for which cause they are also said to be subject to them , v. 26 , 27. Isa. 60.10 , 12. All that shall withdraw their ●ecks from such subjection , shall be destroyed . ☞ And this is the first state , or rising of New Jerusalem , the space of five and forty yeares , before its compleating in the resurrection ; which state is specially described by all the Prophets . The description of the continuance of this Kingdom of Christ is , that it shall be for ever , as hath been afore largely opened .

§ . 15 From the whole visionall representation , and propheticall Nartative in this chapter , Mr. Archers short argument ( I may call it ) in matter , is considerable , especially if put into forme , thus .

Christ , the Son of Man , must have a Monarchy on earth , delivered to him by God the Ancient of daies , at the ruine of the fourth Monarchy , to bee in his occupation at his second appearance , and from thence to the end of the world .

But this cannot be meant of his spirituall and providentiall Kingdome , which he had before the foure Monarchies , 1 Cor. 10.1 . &c. as after the end of this world , at the period of the thousand yeares he hath no Kingdom , but resignes up all to the Father , 1 Cor. 15.24 , 28.

Therefore this is yet to come ; the fourth Monarchy being not yet destroyed ; nor Antichrist , the main , and most part of that fourth Monarchy .

§ . 16 Adde for a close of all we shall say , upon this seventh of Daniel , the resolution and reasons of learned Master Huet upon the scope thereof . This Kingdome ( saith he * * Huet on Daniel chap. 7. ver. 14. ) is ascribed to the person of the Messiah , which in ver. 22.27 . is given to , and possessed by the Saints . It is Christs authoritatively ; it is the Saints by delegation and ministry . And such as rule for God , and according to God , are said to rule with God , Hos. 11 , 12. Rev. 2.26 , 27. which Kingdome of our Lord is either meerly spirituall and inward , whereof he maketh no VICAR , saving his holy Spirit ; and this Regency he reserveth with himselfe , as a peculiar Royalty : or else outward and mixt , partly spirituall in the Ordinances of Worship ; and partly civill in Equity and Justice , according to righteous lawes , &c. This admits of Deputation . And the exercise of it may be ascribed either to God , or Man ( the first and second causes never jarring ) This is that dominion here mentioned , whereof the Iews are deprived , by the tyranny of the Roman Monarchy . Yet now through the glorious appearance of the Deliverer , it is restored to them againe , never more to be wrested from them . This interpretation , the circumstances of the Text confirme . 1. It is such a regiment as was resisted by that very People , Languages and Nations , that after were brought in to serve and obey it , upon the violent breaking to peeces of all that perseveringly resisted it . But thus the spiritual Kingdome of Christ is not set up . Ergo. 2. This Kingdom is such as may admit of humane deputation : viz. that may be exercised by the Saints on earth , ver. 22. Judgement was given to the Saints of the most high , and the Saints possessed the Kingdom . But Christs spiritual Kingdom admits of no deputation ; seeing none among men can give the Spirit , command the Conscience , or move the Will , but Christ alone . So he . I will adde a word , and I have done with this Scripture ; and that may be a third Argument : The dominion here prophesied and promised , is that which was taken from the Jewes . 1. By the Babylonian captivity , wherein Daniel and the Jewes now were ; and in a way of comforting him and them , against this their present desolate condition , these visions , and predictions are given to him ; and upon his sadnesse at first dark sight of them ( frequently mentioned in this booke ) they are further explained to him . See more in an exact consideration of the whole ninth chapter of this prophesie . 2. By the desolations of Jerusalem . And accordingly Daniel sadly complaines in prayer to God in chap. 9. ver. 12. That under the whole Heaven hath not been done , as hath been done unto Jerusalem . And for his comfort it is answered vers. 24. That there were but seventy weekes to be determined upon the holy City : which now hee understood ( ver. 1.2 . ) that they were neare expiration . 3. By the ceasing of the daily sacrifice , which is expresly mentioned chap. 12.11 . as from thence to begin the account of one thousand two hundred and ninety yeares , at the expiration whereof their full deliverance should commence . Now observe , That therefore the dominion passing away from the Jewes , 1. passed away by Temporall calamities ; as in the captivity , and the desolations of Jerusalem : 2. By the interruption of outward publicke worship . But the spirituall Kingdome of Christ , he ruling their hearts by his Spirit , and they worshipping him in secret with spirituall worship , cannot passe away from a people by those two things . But contrariwise , as the Jewes were a religious people , and the onely Church of Christ , many years after the captivity , yea , and some hundreds of years after their returne , till the Apostles times ; so the Christian Church was most flourishing spiritually , when outwardly most persecuted , under the ten persecutions , and were faine to serve God in secret , at dead midnight . Compare the story of the Acts with Rev. 11.1 . &c. and Rev. 12.1 . &c. Fox Martyrolog Volum. 1. all which relate to those times ; as Mr. Fox in his Book of Martyrs gives us a particular account .

SECT. XXXVII .

Wherein Daniel chap. 11. and chap. 12. are collated so far , as they assert our maine Thesis , touching the GENERALL AND GLORIOUS RESTAURATION OF THE CHURCH , AND RESTITUTION OF ALL THINGS .

§ . 1 THat I may , as often as I can deliver my selfe from the prejudice of singularity , and save my labour in doing things well done to my hands , I shall here also put learned Mr. Huet , and Mr. Mede , in the Van , and after them , to my power I shall bring up the Reare ; For they have well cleared , as I conceive , many things , and corrected some versions , punctations , and obscurities of both these chapters ; which had need enough , afore any solid inferences can thence bee safely made . As for any thing considerable in the eighth chapter , ( to our matter in hand ) it may be touched occasionally as we go on , with these , and other Scriptures .

§ . 2 The whole eleventh chapter ( saith Mr. Huet ) concerns the state of the Jewes under the three last humane Monarchies , viz. the Persian , Grecian , and Roman . The twelfth containes the Jewes deliverance : the first mention of the Romans is in the thirtieth verse , of the eleventh chaper ; For the ships of Chittim ( alias Kittim ) shall come against him ; therefore he shall be grieved , and returne , and have indignation against the holy Covenant ; so shall he doe ; he shall returne , and have intelligence with them that forsake the holy Covenant . Which v. Mr. Huet paraphrastically readeth thus : For the Navy of the Romans shall come against him ( Antiochus Epiphanes , alias Epimanes ▪ being rather furious then fair ) for fear of whom he shal be forced to retire from Egypt , and by the way shall execute his fury upon the Jewes , the refractory Jewes assisting him , For ( saith Mr. Huet in his exposition of this thirtieth verse ) whereas the Romans aide , sent under the conduct of Popilius , are called ships of Kittim ( alias Chittim ) it is for that originally they came of Kittim , who was one of the Sons of Javan , Gen. 10.4 . from whom , not onely some parts of Grecia , but all Italy did originally spring , Ancient Records declaring how Latinus transported the Citians from the Greekish Islands into Italy . The which is the rather probable , all antiquity concluding the Italians originally to spring from Graecia . And ships of Kittim are here mentioned , rather then people of Kittim ; 1. For that the arrivall of the ships onely , in the Haven of Alexandria , drove Antiochus from Egypt , without any other hostility ; the Souldiers being never landed . 2. For that the history of the Roman greatnesse , beginning from these times , the Lord would have his people at once discerne the rise , and ruin of their last and great oppressor ; which he doth by citing Balaams unwitting prophesie Numb. 24.24 . That the SHIPS of KITTIM should afflict ASSUR , translating it into a province , and also should afflict HEBER , the JEWES ; sacking their City , and scattering their people on the face of the earth ; and yet in the end shall perish for ever ; the Ancient of dayes casting this fourth Monster into the streames of fire , and restoring the dominion to his owne people . So that the wise-hearted Jewes might know , that when the Romans came against Antiochus the vile , that their last oppressor was at the doores , who yet should perish for ever . But first Antiochus must finish his Scene , who is yet in this vision upon the stage of power , acting his fury against the Jewes , of which a touch in the former verse ; now followes more in v. 31. And Arms shall stand on his part , & they shal pollute the sanctuary of strength , and shal take away the daily sacrifice , and they shall place the abomination that maketh desolate . Which Mr. Huet thus paraphrastically readeth : Wherein ( that is as afore , in executing his fury on the Jews ) having other power to assist him , he shal defile the holy Temple , and trample under the strong holds of Sion ; and shal destroy the Ordinance of Gods daily worship , placing in the Temple an abominable Idoll , causing desolation where it comes . Upon which he comments thus ; In the which attempts against Jerusalem , besides his confederates among the Jewes , he had other forreigne Captaines assisting herein , who indeed were the speciall actors of these Tragedies , as Philippus , Andronicus , Apollonius ( 2 Machab. 5.22 , 23 , 24. ) men of insatiable cruelties ; who having taken the Fort of Sion , they fortifyed it against the Jewes , and committed miserable massacres , without either respect of Sex or age ( 1 Machab. 1.35 . ) also polluting the Temple . First , By the blood of Innocents , slaine before the Altar : Which being a sanctuary of refuge from blood , was polluted by the effusion of it , 1 Machab. 1. ver. 37 , 39. compare 2 Chron. 23.14 . Secondly , By their presence in the Temple , who were strangers to God and his Religion , Acts 21.28 . Thirdly , By medling with holy things , and touching the consecrated places and vessels . Fourthly by disannulling the ordinances of Gods daily Worship , interdicting the holy Assemblies of the Temple , 1 Maccab. 1.45 . and commanded the Jewes to sacrifice in every City , vers. 51. And lastly placing the abominable Idoll Jupiter Olympius , in the Temple , and his sacrifice on the Altar of the Lord , ver. 54. called there the abomination of desolation . Abomination , by a propheticall phrase , Jer. 32.34 . Idolatry being most abominable to God , Jer. 1.13 . And of desolation , because Idolatry brings desolation upon the good Jewes in grief on their spirits : upon the bad that fel to Idolatry in plagues upon the land . In these sore desolations and destructions by madde Antiochus , a great triall of mens hearts appeared , as it followes in verse 32. And such as doe wickedly against the Covenant , shall be corrupt by flatteries ; but the people that doe know their God , shall be strong , and doe exploits . Which Mr. Huet in his way of paraphrase renders thus ; In which tryals many of the Jewes shall be corrupted by faire speeches , to deny their religion ; but such as are faithfull with God , shall gather courage , and cleave to their religion . Whereof in his Commentary , he gives us a briefe account . Diverse Jewes ( saith hee ) revolted from the faith , and joyned with him against their brethren , as Menelaus , who was guide to Antiochus , in robbing the Temple , and was more outragious against his Brethren , then the very Gentiles themselves , 2 Macca . 5. ver. 15. and ver. 23. Jason , who entred the City with a thousand Souldiers , and made havocke of his Country-men . Also Alcimus , who contrary to his Oath , betrayed his brethren , and aided Bacchides , 1 Maccab. 7.5.16 . besides multitudes of inferiour ranke . In the 33. and 34. verses followes the event : And they that understand among the people , shall instruct many ; yet they shall fall by the sword and by flame , by captivity and by spoile many dayes . Now when they shall fall , they shall be holpen , with a little helpe ; but many shall cleave to them with flatteries . Which paraphrase-wise M.H. renders thus ; Yea , such of them as have the knowledge of the law , shall instruct and incourage their brethren , in these sufferings ; yet many of them shal suffer the sword , fire , bondage , and spoile for many daies . Yet in this distresse , this shall be holpen by the courage of some zealous of religion ; yet among them many of false and treacherous hearts shall be joyned . Which in his Commentary he explaines thus , Of the Saints of these times , some were put to death by the sword , 2 Maccab. 5.26 . Others were cast into the mercilesse fire , 2 Maccab. 7.5 . Others spoiled of their goods , 1 Maccab. 1.35 . And others were sold to the Gentiles for slaves , 2 Maccab. 5.24 . The little help they had ( in these distresses ) was the exploite of Mattathias , and his Sons ; Judas and his Brethren . Who though they were but a handfull in respect of Antiochus his Army , yet through the good hand of God prospering their attempts , they were a refuge to their distressed brethren , and a vexation to their enemies . To whom they gave many onsets , and many foiles , 1 Macca . 2.24 , 25 , 44. yet were there many false brethren , as Alcimus and others .

§ . 3 In the 34. ver. which according to our last English translation is [ And SOME of them of understanding shall fall to try them , and to purge , and to make them white , even to the time of the end , because it is yet for an appointed time ] We have , saith Mr. Mede . Clausulam persecution is Epiphanianae , &c. That is , The close of Epiphanes his persecuting : And therefore he reads it , points it , and notes it thus : And of those that are understanding ( men ) MANY shall fall , for the tryall of them , and to make them pure unto the time of the end ; there putting the full stop [ . ] of the whole five and thirtieth verse : adding at those words [ unto the time of the end ] this note [ That is to ( saith he ) the end of the Greekish Kingdome ] And accordingly he comments upon it thus ; With this close ( saith he ) of the Epiphanian persecution , the Greekish Kingdome , according to the reckoning of the Holy Spirit is judged to have its end ; neither beyond that doth it come into the account of the propheticall Tetrarchy , or quaternion of four Kingdomes . And bids us for this to compare Dan. 8.23 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . To which let me not inconveniently adde this , that our English renders that of Dan. 8.23 . [ And in the LATTER time of THEIR KINGDOME ] But Pagnin and Arias , in novissimo regni eorum , i. e. in the last of their Kingdome .

§ . 4 In the 36 verse the former part , we have ( saith Mr. Mede * * Note that in all the general sence of the verses following of this 11. chap. of Dan. which Mr. Mede gives of them , as to signifie the fourth Roman Monarchy , Mr. Huet also doth concur with him . ) the characterisme of the fourth , to wit , the Roman Kingdom , &c. This verse in our English is rendred and pointed thus [ And the King shall doe according to his will , and he shall exalt himselfe and magnifie himselfe above every God ; &c. ] But Master Mede begins this 36 verse higher , viz. from the last clause of the five and thirtieth verse : which last clause is reckoned to begin immediately after the word [ end ] ) thus : [ even to the time of the end ( or as Master Mede ) BECAUSE as yet unto an appointed time , a King shal doe according to his pleasure , and shal extol and magnifie himself above every God ] For saith he , these words ( as thus parted , and pointed ) are a Transition . And the Article [ H ] prefixed to [ King ] ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) is not here 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; commemorative , or repetitionall of some thing , or person , mentioned afore , but in this place onely signifies some certaine or eminent thing , or person ; as it doth likewise , in Isa. 7.14 . Behold a Virgin shall conceive ; ( of which virgin there is no mention afore , yet is it written with that article prefixed ) [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] And of the ill placing of Soph Pasuck ( the Hebrew full point ) in the middle , or ●ody of the verse , contrary to distinct order and sence see Gen. 23.17 . and elsewhere . In which place of Genesis the full point , put at made sure in our English , or the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ round about ] which is all one ( the Hebrew differing a little in the order of the words ) is contrary to nature . For doubtlesse the assurance , and the person to whom the assurance is made , should be put both within the same period , or full stop . But you see ( if you list to turne to it ) in the English translation , which is pointed just according to the Hebrew [ the field and the cave , and the trees of the field of Ephron were made sure ] put in the seventeenth verse , locked up with a full point . And then the eighteenth verse begins [ Unto Abraham for a possession ] Mr. Mede having thus parted and pointed this six and thirtieth verse of the eleventh of Daniel , he comments upon as much of it as is afore expressed by him thus . The thirty sixth verse , is the characterism of the fourth , or Roman Kingdome , from the conquering of Macedonia to the end of Augustus , who as it were with a certaine fiercenesse , and torrent of fortune , brought into subjection to himselfe the Gentiles , or Nations , and their gods * * Vid. Florum l. 2. c. 7. Patert . l. 1. c. 6. 1 Macc. c. 8. . See the like phrase also concerning the rising Persian Monarchy , Dan. 8.4 . and touching the Grecian Dan. 11.4 . By a propheticall Trope , The Gods of Cities and Nations are said to be made subject and conquered , when the Nations and Cities themselves are brought into subjection , over whom those gods were supposed to be presidents and protectors , ( Isa. 46.2 . Jer. 50.2 . and 51.44 . and chap. 48.7 . ) Even as on the contrary ( which you may more wonder at ) they are said to serve those Gods ( that is politically ) who are compelled to submit their necks to those Nations , whose gods they were , Deut. 4.28 . with parallell places in chap. 28. vers. 36 , 64. and Jerem. 16.13 . and 1 Sam. 16.19 . upon all which places , see the Chalde paraphrase . Here only it will be worth while to consider the solemne custome of the Romans , when they besiedged Cities , of calling forth in verse those gods or goddesses that were the protectors of those places , to bring them to be on their side , casting away their tutelarity , or protection of their enemies . * Formu●am vide apud Macrob . l. 3. Saturnal . c. 8.

In the latter part of the six and thirtieth verse ( which Mr. Mede renders [ Moreover he shall speak , or edict stupendious things against the God of Gods , and shall prevaile till the indignation be consummated ; for there is made a decision of the time . ] ) There is the characterisme of the same fourth , or Roman Kingdom , from the death of Augustus to the abrogation of Gentilisme ; in which intervall of time , the said Roman Empire crucified Christ , THAT GOD OF GODS then appearing in the flesh under Pontius Pilate ; and exercised the worshippers of HIM with direfull persecutions and butcheries for near three hundred years .

§ . 6 In the thirty seventh verse [ Furthermore , moreover , or hence forth ( as Mr. M. renders it ) he shall not regard , nor give any heed to the gods of his ancienters , or the desire of women ; yea , he shall not give his mind to any Deity , but shall magnifie himselfe above all ] is set forth the characterism of the Roman State for the times following the abrogation of the religion ( viz. Gentilisme ) of their Ancienters , and the bringing in Christianisme , by Constantine the Great , and his Successors . By occasion whereof single-life ( contrary to the ancient institutes of the Romans ) begins to be preferred afore marriage , and to glory in its priviledges * * Vid. Sozom. l. 1. c. 9. Euseb: de vit. Constan l. 4. c. 26. . But with all , unto the worship of that onely true God , to whom they had ingaged themselves with sacred Christian Initiations , taken up in Baptism , they super-induced new petty-puppet-gods and Idols , whom they worshipped not onely in the same Temple , but at the same Altar .

§ . 7 Vers. 38. Mr. M. renders thus ; For together with GOD * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Similem praefixi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 usum habes , Ezr. 15. Lev. 16.21 . Num 9.15 . , ●e shall honour Mahuzzim in his seate ; I say with GOD whom his Ancienters acknowledged not , he shall honour ( THEM ) , with gold , and silver , and precious stones , and desireable things . For ( saith M. ) these are they whom the holy Spirit cals Mahuzzim , that is , Defenders , or itular-Deities ; with which sort of titles of deceased Saints , and Angels , the Romans worship them as their Patrons , Protectors and Mediators between God and men * * Vide ( inquit M.M. ) commen . ●●cas●ad 6 , Tub. p. 114 115. . For the confirmation of which signification I speake of , it maketh , that the Septuagint renders 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Psalmes fives times by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( a Defender , as with a Buckler ) and the Vulgar latine , so often by protectorem , a protector : videsis loca .

§ . 8 Verse 39. And ( according to Mr. M. translations ) he shall make fortifications common to Mahuzzim , and THE STRANGE GOD , whom acknowledging he shall aboundantly honour ; and shall make them ( the fortifications , or Mahuzzim ) to rule over many , and shall divide the land for a reward . Where , saith Mr. M. are understood either the Temples of the Mahuzzim , to be dedicated in common to GOD ( whom he had chosen , having nulled the religion of his Ancesters ) and to Mahuzzim , juxta formulam N. or N. whose reliques are wont there to be placed ( so that indeed it may be the same with that which went afore , he shall honour Mahuzzim in his seate ; that is , in the seat of God , which his fore-fathers acknowledged not : ) or perhaps the Images are so called , in which their Deities are visibly set up , as cloathed with coates of Maile or armour of defence . For indeed with the same or the like similitudes , or Images , with which the Roman represented his petty-puppet gods and Mahuzzim , he would likewise represent the zealous or jealous God of Israel , whom he had chosen to himselfe to worship . And moreover these Temples , or Images of his Mahuzzim , or if you had rather , those Mahuzzims themselves he shall make to bear rule over many , and shall divide unto them the Land for a patrimony , and territory . A known thing .

§ . 7 Moreover , because it addes , as a thing of great moment , to the interpretation of this prophesie , I would not have it escape the observation of the reader ; That even as by the Jewes who had the onely true GOD of their Fathers , the Gods of the Nations were accounted and called strange Gods : So on the contrary by the Romans , who were the worshippers of false Deities , from the very beginning of that Nation , the true God was accounted and called the strange God , and indeed only and solely HE ; For as much ( as Leo the Great hath it in one of his Sermons ) when Rome did domineer almost over all Nations , she served or adored the errors of all Nations , and seemed to assume to her selfe great religion , because it refused no falsity . From this mind proceeded that of the Philosophers , when Paul preached the Gospell at Athens * * Act. 17 , 18. , He seems ( say they ) to be a setter forth , or declarer of STRANGE GODS . And to the same purpose tended that inscription † † Ibid. ver. 23. alleadged by the Apostle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 TO THE UNKNOWNE AND STRANGE GOD ** ** The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 strange is not in our ordinary Greek copies . But Mr. Mede reads according to the Greek Scholia whose words are these 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; ΘΕΟΙΣ ΑΣΙΑΣ ΚΑΙ ΕγΡΩΜΠΣ , ΚΑΙ ΑΙΒγΗΣ ΘΕΩ ΑΙΝΩΣΤΩ ΚΑΙ ΞΕΝΩ That is , The whole inscription of the Altar is this , To the Gods of ASIA , and of EUROPE , and of LIBYA . To the UNKNOWNE , AND STRANGE GOD. Beza also mentions the same , reciting Philippida his History ; with Pausanias , in Atticis : And Hieron . in Tit. 1. What say you to this , that Licinius about to enter into that criticall , or deciding battle with Constantine , doth expressely by name upbraid him , That having violated his Fathers Institutes , Ordinances , or Customes , had chosen to himselfe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a certaine strange God to be worshipped by him : But on the contrary , he himselfe with his Army did worship 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 his Fathers Gods which they had left him from their progenitors since their beginning *⁎* *⁎* Vid. orat . Licinii ad militapud Euseb. l. 2. c. 5. De vitâ Constant●ni .

§ . 8 Verse 40. And , or but , in the time of the end ( as Mr. M. translates ) the King of the South shall invade or set upon him by War , and the King of the North shall rush in upon him as a whirle-wind , with charriots , and horse-men , and mighty ships ; and entering into the Countries , hee shall overflow , and passe through . On which Mr. M. comments thus ; But ( saith he ) for so heinous a commixtion and against GOD , impatient of a Corrivall and an Image , he ( the Roman ) shall bee punished by the Saracens from the South rushing into his provinces and snatching away a very great part . Then after by the Turkes , a Northerne Nation , who indeed should first assault the Saracens , but having overthrowne their Empire , shall so passe over their borders towards the Romans , that they shall bring upon the Roman world , a destruction that shall bee by far the most grievous ; and greatest that ever hath been heretofore ; or untill the finall destruction ☞ of them , now at the doore , enforce it to bee taken away .

Note here , and in comparing the next verse , viz. 41. the former part , that the time of the end , wherein those evills from the South , and from the North shall lye , and presse upon the Romans , are fore-told to be the last period of the Roman State : which is elsewhere defined within the course , or current of a time , and times , and halfe a time ; in which that King should audaciously presume to practise so great a wickednesse against the GOD OF THE CHRISTIANS , whose worship not long afore he had taken up . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 at the time of the end is of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of the latter times or of the Roman Kingdome , when the King of the South , i. e. the Saracen shall push at him , and the King of the North , i. e. the Turke shall come against him , like a whirlewind , &c. Both the Saracen and the Turke should plunder the Roman Empire within these 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the latter times thereof , within this inter-capedo of time happened the invasions both of the Saracen and Turke : the former about Anno Dom. six hundred and thirty , the latter Anno one thousand three hundred , or before . See Com. in Apocal. ad Tub. 5. and 6. And of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 see the Apostacy of latter times , p. 71.

§ . 9 Vers. 41. the former part : and he shall enter ( as Mr. M. translates ) into the land of beauty , or renowne ( that is into Palestine , or the holy Land . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , are constantly in this booke a description of Palestine , or the Holy Land , see chap. 8. ver. 9. and of this chap. vers. 16 , 45. ) The latter part of this one and fortieth verse is [ And many shall be overthrown , but these shall escape out of his hands , Edom and Moab , and the cheife of the children of Ammon ] to wit ( saith Mr. Mede ) the Inhabitants of Arabia Petrea , which were never yet provincials of the Turkish Empire . The Inhabitants of Arabia petraea were never to this day brought under the Turkish yoake . Yea it is granted , to pay to some of them , a certain annuall tribute , that they may not infest with robberies the troopes of those strangers , rambling thereabout , up and downe . By which thou mayst understand ( saith Mr. M. ) that of the Angell in the one and fortieth verse concerning the Edomites , Moabites , and the halfe , or middle part of the children of Ammon , escaping the hand of the KING OF THE NORTH .

§ . 10 Vers. 42. He ( viz. the Turke ) shall stretch forth his hands also upon the Countries ( viz. of those parts ) and the land of Egypt shall not escape ; though it should hold out long , under the Marmalukes , even till the year one thousand five hundred and seventeen .

§ . 11 Verse 43. But he shall have power over the treasures of gold and silver , and all the precious things of Egypt , and the Cushites ; That is , the neighbouring Nations , whether of Africke , or Lybia , as in those of ALGIERS , &c. or of the Arabians , in Scripture called Cushim ; these shall be at his steps , that is , at his devotion .

§ . 12 Verse 44. and 45 , But tidings out of the East , and out of the North shall trouble him ; therefore he shall goe forth with great fury to destroy , and utterly to make away many . And to that purpose , he shall plant the Tabernacles of his palace between the Seas , in the glorious mountain of holinesse . As 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . So here 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 refer to the Holy Land . The tidings from the East , and North , may be that of the returne of Judah and Israel from those quarters . For Judah was carried captive at the first into the East , and Israel by the Assyrian into the North ( namely in respect of the Holy Land ) and in those parts the greatest number of them are dispersed to this day . Of the reduction of Israel from the North , see the prophesies Jer. 16. verse 14 , 15 and chap. 23.8 . Also chap. 31.8 . Or if those tidings from the North may be some other thing , yet that from the East I may have some warrant to apply to the Jewes returne , from that of the sixt Vial in the Apocalyps , where the waters of the great river Euphrates are dryed up to prepare the way of the Kings of the East . So that it is true , that I incline to apply [ The King of the North's going forth ( upon the tidings from the East and the North ) in a fury to destroy : and to that purpose , to plant the Tabernacles of his palace in the glorious mountaine of holinesse ] to the Jewes returne , and expedition of Gog and Magog into the Holy Land .

§ . 13 Thus Mr. Mede , whom the diligent observer may see that he accounts ( if I mistake not ) that the Roman and the Turke make up the fourth Monarchy : As before reason ( above alleadged ) induced me to thinke , that they both make up THE ANTICHRIST : which conjunction of them , in both respects , ( according to good reason , their state , and practises in all things being so like ) doth ( I perceive ) prevent many perplexing intricacies , touching the sence of Scriptures .

§ . 14 Now give me leave to put in mine Oare , and to acquaint you with my conception , before I knew of the birth of Mr. Medes . Those things concerning the fourth Monarchy in this 11 chap. of Daniel from vers. 36. to the end of the chapter , doe mightily conduce to the unfolding of that maine passage in Daniel chap. 12. ver. 1. And at THAT TIME Michael shall stand up for Daniels people , that is , the Jewes , to deliver them . For by a diligent , orderly observation and following of the method and succession of things in this eleventh chapter , from vers. 36 to the end , we are distinctly led downe , step by step , unto that time , touching it as it were with our foot , that we cannot well tread further , without an evident taking notice of it , or to stumble against the sence .

§ . 15 For from the said 36 verse to the end of this eleventh chapter , we have the cleare description of the Roman , the fourth Monarchy , in its full latitude ; as the last generall enemy of Jewes and Christians , and ultimate Predecessor and Prejudicer of Christs Kingdome , hindering the setting up thereof , untill that time in the twelfth chapter , verse the first , of Michaels standing up for the deliverance of his people . Which description of it in the generall , holds forth the Tyranny , impiety , heresie , apostasie , and blasphemy thereof , in all the branches springing thence . That Empire , as Heathen , being the stock , or body ; and of the same Empire ( materially ) as divided into the Popish and Saraceno-Turkish part , are the maine Master limbes . And ( which is the wonderfull wisdome of God ) they are all set forth by such characters , and in such a dresse of language , and phrases , as admirably comport to every of them , and to each in his severall garb , in a way of singularity , though one at once is mainly intended . Which observation will easily manifest it selfe to any understanding , that will compare their history , and the passages of this prophesie fairly together ; particularly , those in the 36 , 37 , 39 , 41. ver. He shall doe according to his will ( viz. leaving all divine rules ) . And shall exalt and magnifie himselfe above every God ( viz. Kings and Princes , and , God himselfe , in despising his word , and setting up his own decrees above it ) And hee shall speake marvelous things against the God of Gods ( viz. Christ Jesus . ) Neither shall he regard the desire of women ( viz. in a way of honourable wedlock . ) And he shall rule over many ( viz. Countries ) And shall enter into the glorious land ( viz. the Country of the Jewes . ) &c.

§ . 16 From the 36. verse &c. to the fortieth is cheifly described the Roman Empire as Heathen ; and after , as degenerating into pontificall . From the fortieth verse to the end of the chapter it is described so far forth , as it became first Saracenicall , and then Turkish . For the King of the South intends the Saracens , who next to the Romans were the immediate oppressors of the Jewes ; which Saracens were described to be a people of the South . 1. Because of their rise , who arose out of Arabia , which is Southward from Judea . 2. Because of their seat ; who planted themselves in Egypt ( Alexandria being their Imperiall City of their Souldan ) which was also South from Judea . The King of the North intends the Turke ; who next to the Saracens , were the immediate oppressors of the Jewes ; the Turk winning from the Romans several Countries of their Empire . These Turkes have the notation of a people of the North ; partly because they arose out of Scythia ( being the Natives thereof ) which was North from Judea ; partly because they possessed the Country of Syria , which was North from Judea . Of the Romans oppressing the Jewes we heard afore , on Chapter 2. and Chapter 7. and hinted in this , in verse 36. as instruments of Gods indignation . Which held to the Apostles times , and further , as we shall hear more after . The Turkes joyning with the Saracens , beat the Romans out of Judea , and severall other Countries adjacent , but to no advantage of the Jew ; the Jewes hereby onely changing their oppressor ; but not their oppression , into a deliverance , as hath been touched afore , upon the 40 , and 41 verses in this chapter .

§ . 17 The deliverance of the Jewes from these oppressors . 1. From the Roman Empire as Roman is hinted in verse 36. in those words , till the indignation be accomplished , for that that is determined shall be done ; that is , the time of Gods wrath against the Jewes , is but for a certain terme of yeares . There must be a deliverance of the Jewes , &c. after the period of this misery , as Daniel hath more abundantly declared in the former part of this his booke . Their deliverance from the Roman last Monarchy , so far as it was become Saraceno-Turkish , is expressed verse 44 , 45. But tidings out of the East , and out of the North shall trouble him , therefore he shall goe forth with great fury to destroy , and utterly to make away with many ; and although he shall plant the Tabernacle of his Palace between the Seas , in the glorious mountaine , yet he shall come to his end , and none shall helpe him . That is , the Jews rising up in the bordering Countries , lying East , and North from Judea , thereby become the object of the Turkish fury in their owne land . The application of these rumours from the East , are ill applyed to Antiochus , disquieted about the Parthian warres : And as ill are the reports of the commotions from the North applyed to Judas Maccabaeus his prevailing ; as Mr. Huet hath learnedly demonstrated . But that they plainly signifie the rising of the Jewes as aforesaid , thereby provoking the Turke , severall arguments speak strongly .

¶ . 1. This propheticall booke of Daniel hath constantly kept , in all the Chapters preceding ( viz. chap. 2. chap. 7. chap. 8. chap. 9. and chap. 10. ) wherein hath been mentioned the misery of the Jews under the foure Monarchies of the world , I say hath constantly kept this method to annex a close concerning the delivery of the Jewes ; it being the scope of this whole Book to set forth the Trage-Comedy of the Jewish state , the Ante-Scene , or prelude , to be sad to the Jewes ( glad to their enemies ; ) but the Catastrophe and turn of the stage , and state of things as glad to the Jewes ( sad to their enemies ; ) the Jewes deliverance arising out of their enemies ruine . The Holy Ghost well minding the sad captivity of the Jewes at the time of this prophesie ; and therefore had dear need , upon any mention of their oppressions , and continuance of them , of some comfort at least , to bee presently added . Now unlesse this comfort of their deliverance bee here hinted , this method is quite broken off . ¶ . 2. Daniel holds this method in the 12. chapter . For mentioning the Jewes troubles the first verse ; hinting them againe in the third verse , he spends the rest of the chapter in discovering their deliverance . This therefore being the method of the holy Spirit in the mouth of Daniel , from first to last in this prophesie , it is altogether most improbable that it should bee omitted in the eleventh chapter . ¶ . 3. The conversion of the Jewes is prophesied expressely to come from the East , Revel. 16.12 . in mentioning the drying up of the great river Euphrates , that the way of the Kings of the EAST might be prepared . ¶ . 4. It is observed , that at this day the Jewes are especially conversant in those Eastern parts neare Judea , hankering after Canaan , for the sake of whose residence there , the Arabian parts thereabouts , viz. Ammon , Edom , Moab , &c. are spared by speciall divine providence , as is intimated afore v. 41. ¶ . 5. The enemy himselfe , for the prevention ( if he might ) of the returne of the Jewes into their owne land , pitched ( ver. 45. ) the Tabernacle of his palace in Judea , therefore there , and thereabouts especially , shall be the insurrection of the Iewes .

§ . 18 But notwithstanding all the power and prudence of the Turkish enemy , he shall ( vers. 45. ) come to his end , by the said rising of the Iewes to re-possesse themselves of Iudea .

§ . 19 For * * Our Translators render it And. But 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is oft , and must of necessity be rendred For ( as we gave instances afore ) and most congruously to the sence is here so rendred . at that time ( saith Daniel chap. 12. vers. 1. ) shall Michael stand up , the great Prince , who standeth for the children of thy people ; and there shall be a time of trouble , such as never was , since there was a Nation , even to that same time . And at that time thy people shall be delivered . By which words considered in their substance , and dependence , we may perceive the necessity of our opening so much of the eleventh chapter , as hath been presented to you . For the whole of that and this put together , clearly amounts to thus much in expresse termes , that at the end of the fourth Monarchy , Christ ( most fitly called Michael , which signifies , who is as God ) stands up to deliver the Jewes , called the children of Daniels people , or Nation , and that as well from their civill bondage , as from their spirituall . Now this cannot be at the ultimate generall judgement . For first , Then are the Iewes no more delivered , then any other people of other nations , who were beleevers . Which were but a small priviledge to the JEWES , as to them in peculiar . And a small comfort to them now in captivity ; that their full deliverance from captivities under Tyrants should not be till the last day of the generall Judgement . 2. Nor can the Jewes then be so delivered , unlesse they be first grafted in againe by faith ( as the Apostle speakes , Rom. 11. ) the last judgement being a destruction ( not a deliverance ) of all but beleevers . For which work of making the Iewes beleevers , the ultimate day of judgement is no time ; as the Monarchies of the earth need not be removed , that Iewes or Gentiles may be converted ; many thousands beleeving in the time of all four . This corporall deliverance therefore of the Iewes , ( besides their spirituall ) from captivity under the fourth Monarchy , not having been yet fulfilled , as we see before our eyes , is yet to come before the ultimate day of Judgement . Which conclusion is further confirmed , in that this time of the Iewes deliverance is a time of the greatest troubles ; defining the qualitie and NATURE of those troubles , in a way of analogy and proportion to former troubles of nations ( ver. 1. ) ( though greater in degree ; ) and not in a way of samenesse , or semblance to the destruction by the lake of five , at the ultimate judgement Revel. 20.14 , 15. At which time is not an increase of the troubles of them that are the Lords delivered , but a putting a totall and finall end to all their troubles .

§ . 20 If any object , that it may seeme this deliverance must be at the last judgement , because of two passages in this chapter ; the first , in the first verse : They shall be delivered that are found written in the booke . Secondly , in the second and third verses : Many of them that sleep in the dust of the earth shall awake , some to everlasting life , some to shame and everlasting contempt . And they that be wise shall shine as the brightness of the firmament , and they that turn many to righteousness , as the stars for ever and ever . Both which passages sound much of the last judgement ; that is to come : The ful answers to which , we have in a readinesse , wil demonstrate , that these passages do mightily confirm the contrary : we cannot but confess that many learned and pious men in times of more darknesse , when few had light , or will to object against any thing that such men delivered ( that were orthodox in the generall ) did imagine this place of Scripture to intend the last judgement . But that we must openly oppose that sence , the reasons of our answers will justifie our innocency . Which reasons in the generall do arise from the circumstances antecedent and subsequent , that inviron those two passages . Whence we thus argue .

¶ . 1. It is said , at the opening of that booke MANY of them that sleep in the dust shall awake , some to everlasting life , and some to everlasting shame , &c. But at the last judgement ALL shall rise . Therefore this cannot be meant of the last judgement . ¶ . 2. It is said that at this said time , spoken of by Daniel , the godly ( called wise and converters of others ) shall awake , though to life , yet to great troubles , in a time of trouble ; which is to continue from their awakening , to the time of their blessednesse ( vers. 11 , 12. ) forty five yeares . So that this time shall be a great trying time ( vers. 10. ) many thereby being tryed , purified , and made white ; the wicked on the contrary doing wickedly . But the godly doe not rise at the last judgement to troubles , or trialls . Therefore this cannot signifie the time of the last judgement . ¶ . 3. The question is asked ( verse 6. ) How long shall it be to the end of these wonders ? Observe curiously , How long shall it be to the END ; not how long to the BEGINNING . And how long to the end of these WONDERS ; ( meaning , by the relative , those afore mentioned ; ) not how long to the end of the RESURRECTION . But if the resurrection had been here meant , it had been by far a more proper and usefull question to have inquired of the beginning of the resurrection , then of its ending : our welfare depending upon our sharing in the happy beginning of it ; which attained , no matter how long it last , there being no wearisomenesse in happinesse . Therefore this Scripture doth not intend the Resurrection , or last judgement . ¶ . 4. It is said ( vers. 7. ) these things were to be finished , when the Lord shall have accomplished to scatter the holy people . But the accomplishing of the scattering of the holy people the Jewes ( which is by conversion of them , and repossessing of them in their owne Country , as the Prophets all along afore-quoted have fore-told ) is on all hands generally confessed to precede the resurrection , and day of judgement . Therefore the resurrection , or last judgement is not here to be understood .

§ . 21 And therefore ( not to urge severall other arguments to the same purpose , which might be pickt up out of the context ) the true meaning of the four first verses of this chapter must be to this effect ; And I am not left alone without the company of other pious learned men * * Huet on Dan. Glimpse of Sions glory . Parker in Vis . and Proph. of Dan.

¶ 1. These times are said ( ver. 1. ) to be troubleous times , when Michael shall stand up to deliver his people , the Jewes . First , Because the great warlike oppositions that the enemy shall then make against the corporall deliverance of them that awake at that time , shall seeme but cold entertainment to new-converts . For their arch-enemy the Turke is then in a great fury , contending to hold his tyrannical Empire over them . Secondly , because of the length of these troubles , from their first awakening to their quiet settling ; which will bee forty five years ver. 11 , 12. So that by reason of both , viz. the greatnesse and continuance of these troubles , for so long , many shall ( ver. 2. ) fall off from that cause to which at first they were awakened , and so they rise to their shame and contempt before men , not ( as yet ) in hell torment . ¶ . 2. The book mentioned vers. 1. in which , all , and onely they were written , that should be delivered , must be distinguished . For there are divers bookes mentioned in Scripture , both in the old and new Testament , which cannot be the same book , because in Rev. 20.12 . there is mention of Bookes , in the plurall . And of another book , ibid. Therfore as to our purpose we must at least distinguish of a two-fold Booke of Life . First , there is the book of God the Fathers eternall election , Phil. 4.3 . Help those women , with Clement , and with other my fellow labourers , whose names are in the BOOKE OF LIFE . Now the writing in this booke is unchangeable , 2 Tim. 2.19 . Secondly , There is the booke of life of the Lamb , touching things in time , viz. of externall vocation , to an outward imbracing the Gospell , and a subjection to the Scepter , and Kingdome of Christ , unto all appearance of holinesse , Revel. 21. ver. 27. And there shall in no wise 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Go INTO it ( that is the holy City , new Jerusalem , as it is afore in that chapter called ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 any thing ( that is , any creature ) that maketh no difference between things holy and unholy , but counts both as common , and so defileth himselfe with things , or actions impure ; or WORKETH , or MAKETH , or DOTH an ABOMINATION , or a LIE ; but they which are written in the LAMBS BOOKE OF LIFE . The antithesis of which words , distingnishing between them that are written in the LAMBS BOOKE , and those that defile , and make or dot abominations or leys , doth seeme to intimate , that they that are free from outward evill conversation , but in all appearance and likelihood are holy , are written in the Lambs booke : And if any such fall off from this outward good conversation , and fair-shew of holinesse , and degenerate into an evill conversation , they are put out of the Lambs booke . As the Psalmist in Psalm 69. v. 21. to 29. speaking of those that should have pittied him in his afflictions , but instead thereof , so farre degenerated from their profession , that they gave him gall for his meat , and in his thirst gave him vinegar to drinke ; among other judgements upon them , he prophesieth this for one , Let them be blotted out of the book of the living , and not be written with the righteous ; that is , with them , that at least in all appearance , are righteous . Which context of giving vinegar and gall , &c. is , in the judgement of our last Translators , applyed by the Evangelist Matth. 27.48 Mark . 15.23 . unto the degenerating Jewes ( of professors , becoming persecutors of godlinesse ) offering Christ upon the crosse , vinegar , and wine mingled with bitter myrrh . Even as one of those curses prophesied in that sixty nineth Psalm v. 25. let their habitations be desolate , as it was first applyed to , and executed upon that Apostate Judas , according to the Apostles allegation Act. 1. So since upon the generality of the Jewes in their scattering , for their falling off from the Gospell , so plaine a Commentary upon their Law . Suitable to this , it is said in Revel. 22 vers. 19. If any man shall take away from the words of the booke of this prophesie , God shall take away his PART OUT OF THE BOOKE OF LIFE , and out of the HOLY CITY * * ☞ , and from the things which are WRITTEN IN THIS BOOKE . And thus the generality of the Jewes at present are blotted out of the Lambs Booke , whiles fallen off from the profession of true godlinesse . And those likewise are blotted out in the second verse of this twelfth of Daniel , that at first arose in outward profession for , and in the behalfe of the common good cause , at last fell off to their everlasting shame . But those that are in the booke of election , can never totally and finally fall away . As their effectuall regeneration being once really begun , can never utterly bee extinguished . Once in Christ , and ever in Christ . ¶ . For thirdly their awakening out of their sleep in the dust ( vers. 2. ) signifies no more immediately , and in the generall , then the recovery of the Jewes from their dispersed , & despised condition among all Nations , wherein they seemed afore that to lie as dead politically . As afflictions are called a death , killing , and dying , Rom. 8.36.2 Cor. 4.10 , 11. 2 Cor. 6.9 . And a poore man , because distressed and despised is ( as some learned conceive ) called a dead man , in regard he is put in opposition to the living as meaning the rich , Eccles. 6.8 . As on the other side , the restauration of the Jewes from captivities under men , is compared to the making dead bones to live again ( Ezek. 37. ) And their outward call thereunto , is likened to a resurrection , Rom. 11.15 though the event of both these two prophesies last quoted , doth not stay there in an outward call , and deliverance from captivity , as to the Elect. For there are two sorts of Jewes ( as the sequell makes the distinction ) that are outwardly called , and entered into the beginning or preparation to their restauration ; as it followes . ¶ . Fourthly , It is said many , not all shall awake , and of them that awake , some onely awake to everlasting life ; and the other to everlasting shame . The meaning whereof must needs be to this purpose : That all the native or naturall Jewes shall not be awakened to the generall call of the maine body of them unto their restauration ; but some there shall be even or them , either so naturalized to Heathenisme , or so diabolized to Turcisme , or so superstitionized to Papisme , at Judaized unto Leviticall ceremonies , that they shall slight their call , and so their recovery ; insomuch that they shall still sleep in the dust of their earthly miserable condition ; till the common deluge of destruction on Christs enemies sweepe them away , with those to whom they adhered . And againe , of the maine body of them that are awakened , even some of them imbracing true religion , and the cause of Christ with a false heart , and flagging in the pursuance thereof , by reason of the then present troubles , shall be cast off by the rest of the Church , and so end in temporall , and at last eternall shame . Whiles on the other side the generality of the rest of them that were outwardly called , attending upon that outward call , till they were inwardly effectually called , and so persevering in the saith , and cause of Christ ; shall attaine to a three-fold life . First , The life of honorable liberty , never more to be vassalized to other Nations . Secondly , The life of a most glorious religious Church-State ; never more to be scattered . Thirdly , At the end of their perseverance , to the period of the thousand yeares , to the life of eternall glory . ¶ . 5. So that the resurrection ( as some would call it ) here meant , is not a resurrection ( to use their word ) in a proper sence . That is , it is not a Physicall resurrection , viz. of the deceased bodies out of their graves ; but a metaphoricall resurrection of the living . First , politicall , of their persons from bondage ; and then spirituall , of their souls out of the state of unbeleefe . The physicall resurrection of the dead elect Jewes , is not till that resurrection of all beleevers , which is at the end of these five and forty yeares mentioned vers. 11 , 12. and at the beginning of the thousand yeares . As the resurrection of all the wicked is not till the end of the thousand yeares , as hath been afore discussed . So that as the said thousand years of the RESTITUTION OF ALL THINGS is bounded with two physicall resurrections , as hath been afore discussed : So this five and forty years of the preparation to that RESTITUTION , by stirring up the Jewes to stand for their liberty , till they be setled , is bounded with two resurrections ; the first metaphoricall , the second physicall , of which more after , when we come to dispute the time when this RESTITUTION OF ALL THINGS shall begin , as is hinted in the residue of this twelfth Chapter of Daniel from the fourth verse to the end .

§ . 22 The amplification of the Jewes State in that five and forty yeares is held forth in the third verse , in two distinctions . First , In a distinction of their glory that are then effectually brought in . Secondly , In a distinction of their graces .

¶ . 1. The distinction of their glory is , that they that be wise , shall shine as the BRIGHTNESSE OF THE FIRMAMENT ; And they that turne many to righteousnesse , or justification ( for the originall is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) shall SHINE AS THE STARS FOR EVER . The meaning whereof is this ; that whereas the greatest glory of the Elect is reserved to the ultimate day of judgement , when they all shall SHINE FORTH AS THE SUN IN THE KINGDOME OF THE FATHER , Matth. 13.43 . Yet meane while , at this particular metaphoricall resurrection , the effectually called shall have great glory , proportionably to their relations . They that are private converts shall have much glory , but they that are instrumentally publicke converters shall have more . The private converts , or Schollars of wisdome , called here WISE , shall have much honour and glory in the eyes and approbation of their beleeving brethren , for their patience and zeale . But the publick converters to bring others to the imbracement of true justification , shall have a greater degree of honour and glory in esteem among the beleeving Jewes , and other Churches of God . ¶ . 2. The distinction of the graces of the converted Jewes is this that the peoples graces are expressed rather by the name of Wisdome then by naming any other grace , because blindnesse of mind ( Rom. 11.25 . ) and a foolish prejudice in heart ( 1 Cor. 1. Act. 28.27 . ) was their cheife sinne that formerly caused them to reject Christ , and his Gospell . The Teachers gifts are named , a bringing many to justification , rather then to sanctification ; because formerly they had cheifly beguiled the people in the point of justification , crying up the workes of the law , as their righteousnesse ( see the rule Rom. 9.32 . and see the example Act. 15.1 . ) But did not teach Christ the true righteousnesse . as the prophets had often told them , calling him the RIGHTEOUS BRANCH ; and THE LORD OUR RIGHTEOUSNESSE . There might be other reasons of this compellation of their graces . As of calling the peoples graces by the name of Wisdome ; because all grace comes in , in the beams of knowledge , without this no grace . Though all knowledge is not accompanied with grace : And of calling their Teachers gifts by the title of bringing many to justification . Because justification is the door to let in sanctification . Till we are united to Christ for righteousnesse , there is no flowing forth of his fulnesse , for holinesse .

§ . 23 And thus you see what is that time in general , that Daniel means , wherein Michael shall stand up to deliver his people , viz. when the glasse of the period of the fourth Monarchy is run . The time more particularly is in the remainder of this twelfth chapter of Daniel , compared with other places . But of there , if God permit , afterwards .

Thus of the Prophesies of Daniel .

SECT. XXXVIII .

FRom the Prophesies of Daniel , next in order , we come to those of the the Prophet Hosea , wherein the first conducing to our main Thesis , is in chap. 1. v. 10 , 11. Yet ( or for all that , or after that * * The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here put is of a vast comprehension , i● the Hebrew language . And therefore may be indifferently rendred as we expresse . Only then best when nearest the sence . Learned Grotius his note is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 bis positum apud Hebraeos sape tempora connectit , ita ut Latine per POST QUAM reddatur optimè . ) the number of the children of ISRAEL shall be as the sand of the Sea , which cannot be measured nor numbered ; And it shall come to passe , that in the place where ( or instead of that †. †. T is well our Translators would at least put in the margin [ instead of that ; ] and had done better if they had turned 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 That , not where ; which That would have served both readings , as the Hebrew word is oft so used , although we rather imbrace the Marginal reading , not onely for Grotius his reason , that Illud . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 valer FRO EO QUOD , & sic multi populi etiam nunc loquuntur [ in the place ] in the usuall vulgar languages as well as in the Hebrew , signifies as much as we Englishmen say in our English ideom [ in the room of , or in the stead ] and imitating the French we say [ in lieu of that ] But principally for this reason ; that the Prophet speaking of the unmeasurable and innumerable multitude of Jewes to be brought in to Christ , the Prophet could not point at this or that particular place where onely some of them were . ) it was said unto them , yee are not my people , there ( or leave out this there , not being in the Hebrew ) it shall bee said unto them , YEE ARE THE SONNES OF THE LIVING GOD. Then shall the children of JUDAH , and the children of ISRAEL bee GATHERED TOGETHER , and appoint themselves ONE HEAD , and they shall come up out of the land ; for great shall be the day of Jezreel .

§ . 1 Least the memories of any might mistake , and stumble by like sound of severall Scriptures , let them heed well that this place of Scripture is not in any part or intent thereof , a minceing or littleing of the number of them of Israel that shall be saved ( that the Apostle alledgeth : Rom. 9.27 . out of Isaiah chap. 10. v. 22. ) Though few of them ( as Isaiah means ) comparatively considered in relation to many past generations , wherein they have laine blind , and not owned Christ , shall be saved ; yet looked upon absolutely , as they are and shall be exstant and surviving at Christs next appearance , or generall call of them , there shall be an innumerable multitude that shall be saved . And this is the intent , and to this pitch are formed the high phrases of the prophet Hosea , that those of them that shall be called Gods people , shall be as the sands of the Sea unmeasurable , and innumerable , NOTWITHSTANDING that in former ages they were cast off , and called of God [ YEE ARE NOT MY PEOPLE . ]

§ . 2 So that Vatablus doth well hit the naile on the head , when he saith upon this place , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 erit autem ; solent Prophetae , &c. i. e. But it shall come to passe that the number of the children of Israel shall be as the sand , &c. The Prophets are wont after they have threatned , by and by to subjoyn consolation : Therefore this Text ought to be understood of beleeving ISRAEL , the true sonnes of Abraham . As if the Prophet should say , this that I spake before ( in way of threatning ) ought to be understood of those that shall remaine in unbeleefe . For otherwise , the number of the children of Israel shall be as the sand of the Sea , &c. For all the Israelites shall not perish ; yea , the number of the sons or children of the Church shall be exceeding great .

§ . 3 But to wind our selves a little deeper into the sence of the text , that we may draw up thence the golden oare of comfortable inferences ; ISRAEL must at least signifie the Ten Tribes ; ( Hierom saith all twelve ) our prophet naming ISRAEL and JUDAH distinctly in ver. 11. And in ver. 4. He sets forth the Kingdome of Israel ( consisting of the ten Tribes ) by Jehu their King ; threatning for his pouring out of the blood of the family of Ahab ( his predecessor , King of Israel ) in Jezreel , the royall City , where the Kings of Israel dwelt .

§ . 4 The number of these ten Tribes ( that are to come in , to make up the glorious Church on their part , in the last times ) must not ( saith our Text ) be a small number , a picking , or gleaning of a few , here , and there , but must be a most mighty multitude , even as the sand of the Sea , that cannot bee measured , or numbered . A mighty expression .

§ . 5 The state to which these Israelites shall be restored , shall not onely be a goodly temporall estate , in their owne Land ( as it is intimated in the next verse , viz. the eleventh ) but unto a gracious spirituall state of conversion , this being the introduction to that ; so that they shall be truely called Gods people , and the Sonnes of the living God ; though before they were said [ not to be his people . ]

§ . 6 The height that this shall amount to is this , in these steps ; That these ten Tribes of Israel being converted , they with the two Tribes called Judah shall First , Be gathered together : Secondly , Appoint themselves one Head , in common over them all ; Thirdly , Shall come up out of the Land . Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 up out of the earth , or from the earth , where ever they were scattered . Fourthly , It must be to returne into their owne land , even to Jezreel &c. named in the Text. To which two last steps Vatablus notes well . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 From the earth ( saith he ) that is , from under captivity ; that is , they shall be delivered from under captivity . For they that returned from captivity were said to ascend up out of the earth , or land of their capivity . Oecolampadius also saith , that from the land , or earth , signifies from that dispersion , 1 Pet. 1.1 .

§ . 7 This HEAD they shall appoint over both , is variously expounded ; the most are lead away by the aptnesse of the terme , and truth of the thing in some sence , that Christ is here meant to be the Head . But whether this be the sence of the Prophet I doubt : partly because , by the order of the Text they had Christ for their spirituall head afore , being by his means ( Act. 4.12 . Joh. 1.12 . ) made the sonnes of God : partly because this Head is but to lead them up from their dispersion , in opposition to the way-laying Turke , that they may come into their owne Country , there to sit downe under Christs Regiment in his visible Kingdome . In which expedition whether Christ will be a personally visable , or a visible personall conductor , I doe not know . If he would , I am apt to thinke that the struggle against the Jewes enemies the Turke , &c. need not be so long as five and forty yeares , according to Daniel 12.11 , 12. The Chalde paraphrase saith that this Head shall be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 one Prince , or Cheifetain : of the house of David . R. Jarchi saith David : likely to the same sence as the Chalde . Grotius saith Zorobabel . And Aben Ezra names another . And Alapide another . And our new Annotations doe not speake absolutely that only Christ is here meant , but cautiously , thus , one Head of the house of David , Hereby is PRINCIPALLY meant the Messiah Christ , the Head of the Church . So they . Now it is a true rule , subordinata non sunt contraria . I confesse , seeing after their call to the faith , ( for till then they stirre not , ) they gather together , and they appoint , and this for their orderly and safe returne ; I can thinke no other to be here meant , then some worthy fit man , to be their Commander in cheife . At the sound of the seventh Trumpet , Christ takes his Kingdome Revel. 11.15 . The last wrastling of the Church against their enemies to ruine them , is ( it seems to me ) in the latter end of the sixth Trumpet , Rev. 11.13 . And just so is the order of the Vialls , Rev. 16. viz. to destroy the Beast : see the exposition , Rev. 17.1 . and chap. 18. and chap. 19. And then Satan is bound , and the Saints reigne with Christ chap. 23. As for Christs spirituall headship , it doth as well make other places great in the day of their call , as it doth Jezreel : Of which next .

§ . 8 The eminency of this expedition is , that great shall be the day of Jezreel , which is brought in as a reason , and proofe ( Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chalde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sept. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Latines all suitable , quia ) BECAUSE great shall be the day of Jezreel ; That is , whereas ( saith God ) I took away the Kingdome of Israel , for the blood shed in Jezreel . 1. Of the blood of Naboth by Jezabel . 2. Of the blood of Jezabel by Jehu , he doing it extrajudicially , for his owne ends , to establish the Kingdome to himselfe , and set up , or at least , continue Idolatry ; not for Gods ends , to rule for him , and set up Reformation ; now great shall be the day of delivering Jezreel ; that is , of Israel both by a Synechdoche , a part for the whole , Jezreel being the royall City of Israel : as also by the notation of the word Jezreel ; which Jerom interprets the seed of God : for such the Israelites shall be through Christ his sonne , at their great call . And others interpret , the sowing , or scattering of God ( to which our new Annotations incline ( and so Jezreel shall be Israel , viz. they having been sowne or scattered into all Countryes as seed into so many fields , should be brought together in the granary of their owne Country , as seed growne up to ripe corne at the time of Harvest . And so the Chalde renders it , Great shall be the day of their gathering together . For Israel of a Jezreel a scattering , shall againe be an Israel , a Prevailer with God . I omit many other notations of the name Jezreel , as rather pursuing matter , and that which is most pertinent .

§ . 9 The Text is now ready for inferences , but onely I would interpose the thoughts of a late learned writer upon this place , as glad of his company as far as he goes my way . It is Dr. Mayer ; Who having quoted divers Authours , as Austine , Hierome , Lyra , Calvin , and Gualter , varying more or lesse from the literall sence , turns against them all upon sound reason thus . I see no reason saith he ) why by Jezreel may not be understood the Kingdome of the Ten Tribes , and their day of conversion said to be a great day ; seeing the first son of Hosea by his wife had his name Jezreel , that herein he might figure out this Kingdome ; which thought it selfe strong , but for sinne was adjudged to dissipation ; yet being by Gods mercy gathered together againe with Judah , under the Gospell , Israel should be as famous and honourable , as before miserable , and infamous ; and the day when this should be done , should be counted a great day of Jezreel ; formerly so called in derision , but now seriously , they coming to be the seed of God , as it is expressely faid , they shall be called the Sons of the living God ; and therefore I rest in this , it is here prophesied , that not onely some of the Kingdom of Judah , who returned from the Babylonish captivity , shall imbrace the faith of Christ , thus becoming the sons of God , Joh. 1.12 . which began also to be fulfilled in the Apostles , and seventy Disciples sent out to preach , and in thousands of other faithfull people of the Jews , of whom we read Act. 2. Act. 5 Act. 21. But moreover it is prophesied of the Kingdome of Israel , so long continuing no people , that the time shall come , that they shall be enlightned also , and come up , or ascend to this high honor out of the Land , wherein they have so long lain dead , as it were ; for which , Saint Paul calleth their conversion a resurrection from the dead ; and Ezekiel chap. 37. sets it forth by the reviving of dead bones . And saith Dr. Mayer , a little above this , " Here ( saith he ) it seemeth plainly prophesied , that not onely Juda , but also Israel , even they of the Ten Tribes , who were formerly divided from the Kingdom of Judah , should return out of the Land , whereunto they were carried , and then be united under one King , Christ Jesus , never to be divided any more . And about their uniting under him , the Prophet speaketh so , as that it cannot be understood ONELY OF SOME OF THE TEN TRIBES , who lived mixt with Judah , but of them that were never before , after their division , again mixed , till the time here spoken of : For it is said , They shall gather themselves together ; intimating they lived at a distance , all the time afore , and appoint over them one head ; intimating that they did not so till now . And therefore Saint Paul speaketh so confidently , that there shall come a time of their conversion , Rom. 11.25 . applying hereunto , Isai 59.20 . speaking of the Redeemer coming to Zion , and to Jacob ; as here both are comforted by the like promise . So Doctor Mayer .

§ . 11 Now lay altogether , and think if you can , with any shew of reason , that this Text hath been duly fulfilled according to the purport thereof , to this very day , since the first scattering of the Ten Tribes ; For when , ever since that , to this time , was there such a multitude of Israel , like the sands of the Sea , &c , gathered from all the Earth , and called the sons of the living God ; and they and Judah to put themselves under one Head , and returning to their own countrey , are setled in Christs visible Kingdom ? The Apostle Paul in his time , tells us , Rom. 11.25 . That even to that very then , that blindness in part was happened to Israel ; so that the conversion of the fulness of them was to his time , still behinde ; As in Acts 13.46 . & 28.25 . we have instances .

§ . 12 It is true , That the same Apostle Paul , in the same Epistle to the Romans , but two Chapters afore , viz. Rom. 9. doth cite in Vers. 25 , 26. this place of Hosea , Chap. 1. v. 10 , 11. But to what effect , and degree ? The Text and Context ( if we keep close to that ) will plainly shew us . 1. The effect to which Paul alledgeth it , is to shew us , the riches of Gods glory on the vessels of mercy , in them whom he calls , not onely of the Jews , but also of the Gentiles , as he saith in Hosea ; and where it is evident ( let some Authors talk what they please that the Apostle in this ninth to the Romans , mindes chiefly the call of the Jews : Insomuch , that he did suspect others , least they should suspect him to mean onely the Jews ; For so the very phrase here [ Not ONELY of the Jews , but ALSO of the Gentiles ] doth plainly shew . As if the Apostle should say , least any should think by my discourse , that I mean onely the Jews , take notice , That I exclude not the Gentiles . For most evidently his heart was carried out mainly in this Chapter , towards the Jews , as ye have it there before your eyes ; For Vers. 1. he begins as passionately affected , for the conversion of the Jews , ready even to wish himself accursed , for their salvation ; and so goes on minding them to Vers. 16. yea , never mentioning or hinting the Gentiles , but twice in all the Chapter , and that is Vers. 24. & 30. But concludes the Chapter touching the Jews . And in the next Chapter , viz. the tenth , he is mainly upon the state of the Jews ; and again in the eleventh Chapter . Adde to all , That the Apostle prevents our drowning this multitude of Israel to be saved , according to Hosea , in our main comprehension of the Gentiles conversion ; in that , presently to the quotation of Hosea , he addes a citation or two , out of the Prophet Isaiah , that are even altogether concerning the Jews . 2. For the degree of the present state of the call of the Jews ; When Paul in that ninth to the Romans , quoted this place of Hosea , it is most evident , that the Apostle did not think that then when he quoted it , that it was commensuratly fulfilled , according to the comprehensiveness of the Prophets phrase . For after he had said , Vers. 24. That God hath shewed the riches of his glory , even on US whom he hath CALLED , not onely of the Jews , but also of the Gentiles ; he closeth up this ninth Chapter with a Na●rative , how ISRAEL had not attained to the Law of Righteousness , because they sought it not by Faith , but as it were by the Works of the Law ; and begins the next Chapter , viz. the tenth , with this , That his desire and prayer to God was , that ISRAEL might be saved , and closeth up that tenth Chapter , with the complaint that God thitherto had stretched forth his hand to Israel a gain-saying People , all the day long , all in vain . And the business of the next Chapter , viz. the eleventh is Pauls prophesie , that in aftertimes All ISRAEL shall be saved , when the fulness of the Gentiles shall come . Therefore most clearly , Pauls minde in this quotation of Hosea , in the ninth of the Romans , was not , that it was then fulfilled proportionably to the minde of the Prophet , in the comparison of the sand of the Sea ; but onely some first-fruits of Israel were then brought in .

§ . 12 Besides , let some strain this ninth to the Romans unto the vocation of the Gentiles , what they can , so as they tear not to peeces the main body of the Text , that ( as Calvin and Paraeus note ) contains this vocation of the great number of the Jews and Gentiles , to be not onely unto salvation , but into union ; and then let them , if they can , even from thence declare unto me , when ever yet was this Prophesie of Hosea justly fulfilled ? when did ever any eye behold any considerable number , or incorporated body of Gentiles , joyned , in a Religious notion , as under one Head , Christ , unto any numerous Body , or Church of Jews ? For this the least that can be made ( according to their principle ) or nothing can be made of this Text , and keep the Text entire .

SECT. XXXIX .

WE shall consider onely one place more in Hosea , and that is in Chapter 3. v. 4 , 5. For the children of ISRAEL shall abide many days without a King , and without a Prince , and without a Sacrifice , and without an Image or Statue , and without an Ephod , and without a Teraphim : Afterwards shall the children of ISRAEL return , and seek the Lord their God , and David their King , and shall fear the Lord and his goodness , in the later days .

§ . 1 Note in the first place , of whom this is prophesied ; viz. of Israel , twice express in the Text , as once before , vers. 1. Therefore the Ten Tribes must not be excluded ; to which , Lyran speaks well . Post vocationem , &c. After the call of the Gentiles , is prophesied the FINAL conversion of the Jews in general ; which will more appear by the following particular . As

§ . 2 Next consider the condition this people ( of whom the Prophet speaks ) shall be in , and how long , ere they be delivered . viz. 1. They shall many days be without a King , and without a Prince , i. e. without any Civil Politie , either Monarchical , or Aristocratical , &c. of their own Nation . Suitably , Grotius well notes , They shall have , not onely no King , but no man of their own Nation , endowed with any jurisdiction . The Sept. therefore rightly render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Ruler . And the Chalde by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i. e. And without any that takes , or undertakes the rule over Israel . So that this while they have , of , and among themselves , no State polity at all . 2. They shall so long be without a Sacrifice , and without a ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) Matizebah ; which , though our English renders Image ; yet Hierom , Grotius , and our ordinary Steptuagint render it ( sihe altari , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) without an altar . To justifie whom , therein I have this to say , That Mattzebah signifies a Pillar or Stone , erected in honor to God , as the root 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies no more , but to stand , or to make to stand ; and the Hebrews put onely this difference between it , and ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) Mitzbach an Altar ; The Pillar consisted of one stone , the Altar of many . The Pillar was erected for the offering , or pouring out of oyl upon it ; the altar was for sacrifice : And therefore were these Pillars lawful , before the settlement of the Law by Moses . See Gen. 28.18 , 22. & 31.13 , 45 , 51 , 52. & 35.14 , 20. And the Septuagint there renders this erected stone by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Pillar . And ( to go on with our Text ) so long the Israelites shall be without an Ephod ( being part of the High-Priests vestments , worn upon his shoulders ; put here Synecdochically to signifie all his glorious Garments , and by them the Priest himself , even as the Septuagint renders , without an Ephod , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 without a Priesthood ) and without Teraphim . It s plural , the singular whereof Taraph , in it self signifies no more then an image in general . And ( as Grotius and Calvin consent with me ) is a word of a middle nature , or acception . For as it is used to signifie Labans and Micahs images ; so also to signifie the image Michol made ; and put in her bed to dissemble Davids being there , when he was gone . Yea , it may here signifie ( as Hieronymus and Grotius note ) the Cherubims . The Cherubims you know are described Exod. 25. That they had wings and faces , and were stretched over the Mercy-seat , looking one upon another ; under which was the Ark , from whence was the oracle , or answer of God by voice . The Septuagint accordingly in some Copies is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , without manifests , in others 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , without manifestation : And Aquila ( as Hieronymus asserts ) translateth it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Illuminations : And the Chalde sutable , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 without them that declare . By all which , of this second part of their destitution , viz. without a Sacrisice , without an Altar , or Pillar , without an Ephod , &c. is signified , That so long also the Israelites should be without an Ecclesiastical polity , a Church polity , or Publick Liturgy of solemn worship : For I cannot imagine ( as most do ) that here is intended any thing that is idolatrous , or superstitious , for three Reasons . 1. Because we see in what a good sence , and to what good sence every word may be rendered and improved . 2. It is without controversie , that some of the things named by the Prophet , were in the Old Testament , good , lawful , and commanded ; as the Sacrifice , and the Ephod . Now it is no way probable to me , that the Holy Ghost would name a mingle-mangle of Piety and Idolatry together . 3. Because these words are intended as a threat , and as an affliction to Israel for the long time afore their deliverance should come : But it would be no affliction , nor threat , to take away their Idols and Superstitions from them . But this would be , and hath been an affliction to them , that they have lost both their Political state , and their Church state , and so abide without Civil Government , and Church Administrations among themselves .

§ . 3 Out of all ariseth a sure Explication of the MANY DAYES wherein they shall be without these , and without a deliverance . For by this that hath been said , it appears , That these many dayes must be , as Paraeus well observes , more then Seventy years of days , whiles the Two Tribes , called Judah , were in the Babylonish captivity . To which , Jerom himself ( though our Adversary in our main position , to whom we shall shape an answer afterward ) I say Jerom himself doth rationally concur ; for he speaks and hints an Argument , Judaeorum quidam , &c. ( saith he ) Some of the Jews expound this Chapter of the Babylonian captivity , in which , for seventy years the Temple lay wast , and at lost under Zorobabel it was restored to its former condition . But we refer it to a FUTURE TIME , SEEING NO OTHER CAUSE CAN BE FOUND why they were forsaken SO LONG A TIME , but their PUTTING TO DEATH THE SAVIOUR . So Jerom. By which words , it appears , he understands this place of the time that followeth after our Saviours passion . Since which , I am sure , they never had or owned David , or any of Davids loyns or line , to be their King . But not to shew you men , but demonstration . 1. In their time of captivity in Babylon , they were not altogether without a King of their own Nation . For Jehojakim lived many years in the time of that captivity , And it came to pass ( saith the Sacred Story , 2 Kings 25.27 . ) in the thirtieth year of the captivity of Jehojachin , King of Judah , in the twelsth moneth , in the seven and twentieth day of the moneth , that Evil-Merodach , King of Babylon , in the year he began to reign , did lift up the head of Jehojachin , King of Judah , out of prison ; and he spake kindly to him , and set his throne above the Kings that were with him in Babylon , and changed his prison garments , and he did eat bread continually before him ALL THE DAYES OF HIS LIFE . And his allowance was a continual allowance , given him of the King , a daily rate for every day , all the dayes of his life . Upon which words the Old Genevah notes , and our New Annotations , say thus . This seven and thirtieth year of Jehojachins imprisonment , was the five and fiftieth year of his age ; so long had Nebuchadnezzar kept him in prison . And so long were his wife and children in Babylon , whom Nebuchadnezzar son Evil-Merodach , after his fathers death , preserved to honor . Thus by Gods providence the SEED OF DAVID was PRESERVED UNTO CHRIST . Thus they ; and they say well . For of Jebojachin , alias Jeconiah , came Salathiel , a Prince , &c. Jer. 29.2.1 Chron. 3.17 . Matth. 1.12 . and so downward , the Scepter doth not utterly depart from Judah , till Shiloh ( Christ ) comes . Gen. 49.10 . Thus you see they were not altogether without a King in the time of the Babylonish captivity . 2. Nor without a Priest , in the said time of that captivity ; nor after unto Christs time . Jeremiah and Ezekiel , who both lived in the time of that Babylonish captivity , were Priests , Jer. 1.1 . Ezek. 1.3 . And after in the time of Antiochus Epiphanes , one of the Kings of the Grecian Empire , that same famous Mattathias ( that stood up for the rescuing of the Jews against that Antiochus ) was a Priest ; and Judas Maccabeus was his ( on , 1 Maccab. 2.1 , 2 , 3 , 4 , 5. And chap. 3. v. 1. And unto , and in Christs time there were Priests , and High-Priests , and Sacrifices , Luk. 1.8 . & 2.24 . Matth. 26.3 . Job . 2.13 , 14. And abundantly often in all four Evangelists . We conclude therefore , that it is impossible ●o understand these many dayes , to signifie the time of Iudahs captivity in Babylon ; yea , or ( as our New Annotations would have it ) the time since Iudahs return from Babylon , till Christs ascension : But these many dayes must be extended unto the conversion of the Ten Tribes , as well as the two , yet to come . Dr. Mayer with Calvin * * On those words , After that long time they shall have David their King . , ratiocinatively speaks out our conclusion at length of words , thus . Calvin ( saith he ) ingenuously confesseth , that by David spoken of in the Prophets , Christ is alwayes set forth ; and therefore this long time of the Jews , being without a King , &c. must be understood of the time immediately fore-going their imbracing the Faith of Christ ; and therefore not of the time of their captivity ; for then they had not David for their King . Neither can it be understood of the time immediately going before Christs coming , and after their return ; for then they had Princes , and Priests , and Sacrifices . And what remaineth then , but to understand it of the time that now is , at the END WHEREOF the Iews shall turn to Christ ! And herein Gualter and Tossartus follow Ierom.

§ . 4 All that hath been said , will be yet made more evident by that ## punctual specisication of the time , in the next verse following , when the Israelites shall be delivered and saved . viz. It shall be after that ( in the former verse ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in ( as Vatablus , Grotius , Arias , and Jerom , renders it ) novissimo dierum , that is , the last of dayes ; even as in like manner the Septuagint , and Chalde render it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , in the end of dayes . And therefore justly doth Lyran interpret this last of dayes to be sub sinem mundi , i. e. A little before the end of the world . And Rabbi David Kimchi , thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. " This ( saith he ) shall come to pass in the last times , in the beginning of the time of salvation , when the children of ISRAEL shall return by Repentance . And Dr. Mayer thus , It is said that this should be in the last dayes , whereby the time of the Gospel is alwayes set forth ; all the time afore being counted old , Heb. 1.1 , 2. But these Novissima tempora , that is , these are the newest times ( this Latine phrase signifying , the last times ) because all things are new . Yea , and AT THE LATTER END OF THEM the Jews shall be new creatures , as are all that are in Christ , and then the world shall be destroyed , and God will make a new Heaven , and a new Earth . If to all these , you will hear a learned Papist ( Alapide ) it is worth while ; because whiles an enemy to the truth in Hypothesi , he telleth the very truth in thesi . In the last of dayes ( for so he renders our Text , according to the Old Latin ) that is , ( saith he ) In the end of the world , when a little afore , or at the coming of Antichrist , especially after the SLAYING of him , the ISRAELITES , and JEWES , who clave to him while the said Antichrist was alive , and reigned , partly by remembring the Sermons and Miracles of Elijah and Enoch ; and partly by the Exhortations of other Preachers , shall be converted unto Christ , even as I have said upon the 11 chap. of the Revelation . For then all Israel shall be saved , Rom. 11.25 . So Saint Hieronym . Haymo , Albert. Hug. Lyran , and others . Secondly , I sidore and a Castro , think these things to be done in the Incarnation and first coming of Christ , to wit , INCHOATIVELY . For then A FEW of Israel BEGAN to be converted . Others erre , who think these things to have been performed in the relaxation of the Babylonish captivity by Cyrus . Thus Alapide confesseth twice over in his works , the just time of the fulfilling of these things to wards the end of the world , and at the destruction of Antichrist . But like a Papist , he blindly supposeth , that Antichrist is not yet come ; that so his Pope might not be thought to be Antichrist . But what he hath granted , is enough for our purpose , truth so far prevailing upon a Papist .

§ . 5 Thus the persons , i. e. the Israelites , the Ten Tribes , as well as the Two ; and the time of their deliverance , being cleared ; next for the close of this Chapter , and our consideration of this Prophet , comes the deliverance it self , viz. they having been so long a time humbled by great afflictions ; after all , at the time aforesaid , they shall return and seek the Lord their God , and David their King . That is , God , and his Son Christ ; or , God in his Son Christ . Even as verynear it their own Rabbins and Hebrew Doctors render it in their Chalde Paraphrase 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. i. e. After that the children of ISRAEL shall be led by REPENTANCE , and shall seek the worship of their God ; And shall obey Christ , the Son of David , &c. And thus the learned , pious Christians , viz. The Genevah Notes , our New Annotations , and Dr. Mayer , understand it , by authority of Scripture . In the latter dayes ; Hebrew , the end of dayes , that is , when the world now neer unto an end , they shall seek David their King ; that is , The Messias , Christ , the Son of David , ( Jer. 30.9 . Ezek. 34.23 , 24. Ezek. 37.24 . Mat. 9.27 . Apoc. 22.16 . ) And his Kingdom , in which Davids Kingdom is promised to be for ever , Psal. 72.17 . i. e. To the end of the World . For David himself long since is dead , as the Apostle argues , Acts 13.34 , 35 , 36. when he would prove that by David , mentioned Isai. 55. and Psal. 16. is signified Christ . Nor shall David return again , till the Physical Corporal Resurrection of the Saints , before which must precede the Metaphorical Resurrection , that is , the call of the Jews , at least five and forty years afore , as we have before proved upon Daniel , chap. 12. So this returning of Israel here meant , is not onely from captivity , but from sin ; as is plain by that which follows ; They shall fear the Lord , and his goodness . Fear here , as commonly throughout the Scriptures , being put for all the inward graces , and worship of God in the heart ; as to trust in him , rejoyce in him , love him , &c. and that for his goodness , that is , in , through , and for Christ ; who , as he is called the wisdom of God , 1 Cor. 1. And the Word of God , Joh. 1. &c. so he is the Goodness of God ; because God is not , cannot , in justice be communicative of his goodness unto the lapsed sons of Adam , but in , and through Christ , Tit. 3.4 , 5 , 6.

§ . 6 Which things being so , they speak of themselves , that they were never yet fulfilled according to the purport of the Text. For the generality of Israel and Judah too , are to this day without a King , without a Prince , without a Priest , without a Sacrifice ( that ceasing , at least , ever since three hundred sixty and six . ) Nor have they instead of those Princes , Priests , and Sacrifices , sought the Lord their God , and David , that is , Christ their King to fear the Lord , and his goodness , as hath been afore expounded . And for the last day of Judgement , that is no time for Conversions of souls , and reversions from captivity . Therefore this prophesie in the main of it , is yet to be fulfilled . Thus of Hosea .

SECT. XL.

NExt we come to the Prophet Joel . The first place in him , is Chap. 2. v. 28 , 29 , 30 , 31 , 32 , 33. Verse 28. And it shall come to pass afterwards , that I will pour out my spirit upon ALL FLESH , and your sons , and your daughters shall prophesie ; your old men shall dream dreams , your young men shall see visions . Verse 29. And also upon the servants , and upon the handmaids , in those days will I pour out my Spirit . Verse 30. And I will shew wonders in Heaven , and in Earth , Blood , and Fire , and Pillars of smoak . Verse 31. The Sun shall be turned into darkness , and the Moon into blood , before that great , and terrible day of the Lord come . Verse 32. And it shall come to pass , that whosoever shall call upon the name of the Lord , shall be delivered . For in Mount Zion , and in Jerusalem shall be deliverance , as the Lord hath said , and in the REMNANT WHOM THE LORD SHALL CALL .

§ . 1 Note first in general , touching the ALL of this Text , that though Saint Peter , in Acts 2. doth truly apply part thereof , to the wonderful effusion of the Spirit there ; yet is it not solely applicable to that ; nor is the intent and meaning of the whole , or of any part thereof , wholly fulfilled and terminated therein . And that I may not be condemned of singularity herein , let me tell you what others hint to the same effect , though they will not speak out to my size . That antient , pious , and most learned Oecolampadius , Publick Reader of Divinity at Basil , above an hundred years since , saith upon Verse 28. [ ET ERIT ] ubi illa impleri coeperint , ubi Christus nimirum sanguine suo faedus nostrum confirmaverit , ubi a mortu is resurrexerit . i. e. The things onely BEGAN to be fulfilled presently after the resurrection of Christ , &c. And that learned and ingenuous Alapide , upon the same Verse . [ POST HAEC ] i. e. Post Christum doctorem , ejusque mortem , & ascensum in coelum , ego Deus effundam Spiritum Sanctum in Pentecoste , ac DEINCEPS ; primo ecclesiae seculo , visibiliter in Apostolos , & Christi discipulos : SEQUENTIBUS vero SECULIS , invisibiliter cundem effundam in OMNES , &c. That is , God did promise to pour out his Spirit after the Ascension of Christ , in the dayes of Pentecost ; and so afterwards ; on the first age of the Church visibly , in the succeeding ages invisibly upon all . So that both these confess upon this first clause , That this effusion of the Spirit prophesied by our Prophet , was not fully fulfilled in Acts 2. where the Apostles quotes it . And for those other passages , in Verse 30 , &c. I will shew wonders in Heaven , and on Earth , Calvin confesseth , Prophetam comprehendere totum Christi Regnum ab initio usque ad finem , &c. That is , The Prophet here comprehends the whole Kingdom of Christ , from the beginning , to the end thereof . And this is usual enough . And in other places of Scripture we have shewed , that the Prophets commonly so speak ; or so speak in common . When therefore they speak of the Kingdom of Christ , sometimes they touch upon the beginning thereof , sometimes also they speak of the end thereof . But often within one graspe , or comprehension they design the whole course , race , or process of Christs Kingdom from first to last : And so the Prophet doth here . Thus Calvin , with much more to that purpose . Alapide likewise on this thirtieth and one and thirtieth Verse , deals very plainly and ingenuously with the Text , and with us , opposing those of his own Religion . The Catholicks ( saith he ) think that these prodigious signs came to pass . 1. At the Nativity of Christ when the star appeared to the wisemen ; and the Angels appeared to the Shepherds . 2. At Christs passion , when the Sun was eclipsed ; the Earth trembled , the graves opened , the beholders astonished . 3. At Christs Resurrection , in the appearance of the Angel , astonishing the Soldier that kept the Sepulchre and comforted Mary Magdalen , and her company . 4. At the Pentecost , in the cloven tongues of fire , at which time the Spirit was poured out . This Exposition , saith Alapide , is probable , but incompleat . Then indeed began these wonders , but shall be compleated a little afore the day of Judgement , as I shall declare by and by . On the otherside , Saint Jerom and Oecumenius ( saith Alapide ) hold , That these prodigies were acted a little afore the destruction of Jerusalem , by Titus . But lastly , and genuinly , it is certain , That here are handled the prodigious prognosticks that shall precede the day of judgement ; which appears from the beginning of the next Chapter . Thus Alapide . Adde one more ; Lyra ( saith Doctor Mayer ) averts that in this thirtieth Verse , The Prophet passeth from the first coming of Christ , to his second ; before which , these signs shall be shewed . Thus you see I am not singularly bold to assert , that this Scripture was not totally and finally fulfilled in that story , Acts 2. And Peter himself tacitly intimates as much in translating the Prophets 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 afterward by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , In the last days , which must not exclude One thousand six hundred and twenty years succeeding , reckoning from Christs Ascension , but to our time . And our Prophet drops some passages , which are inconsistent with perioding at the Pentecost . As Gods pouring out of his Spirit UPON ALL FLESH , &c. Of which , largely and distinctly by and by ; mean while , let me intreat the Reader to minde what I have prompted to him several times , viz. That Golden Rule , That Prophesies of this nature touching the Kingdom of Christ have their gradual , progressive , and vicissitudinous fulfilling , from the first breathing of them , to the end of the world ; as it were from one type to another , till it come to the Antitype , and full meaning , and managing of the perfection of the whole , even as the Ark of Noah , might be an occasion of the Ark of Moses ; I am sure signified Baptism , and Baptism leads us to salvation in Christ , 1 Pet. 3.21 . Just like Parelia , when we see two or three Suns , or Rainbows , the one carries up the sight to the other , till at last it be fixed upon the Sun it self , the substance of all . The Church hath its growth , and her eyes is not able to endure all degrees of light at first . The Infant hath but the glimmering of the light of the fire ; afterwards it can behold the candle , at last indures the light of the Sun : And the Sun of the choicest Gospel-Light , is not in its Vertical point and Apoge , in an instant , but by rising , and gradual Ascension . And thus we have viewed the Text in general .

§ . 2 Next for the particular scanning of it , that I may deal faithfully with the precious Word of God , and with my Reader , and mine own heart ; Let us see , and say ingenuously , what of this Text of Joel hath been fulfilled in the Acts , and what not .

¶ 1. These things in part have been fulfilled . 1. The pouring out of the Spirit . They , in Acts 2.4 . ( named in part , and numbered to be about One hundred and twenty , Acts 1.13 , 14 , 15. ) were all filled with the Holy Ghost . 2. The seeing of visions . Peter had a vision , Acts 10. And Paul had a vision , and Ananias likewise , concerning Paul , Acts 9. So had Cornelius , Acts 10. And Stephen , Acts 7. 3ly , The prophesying of their sons and daughters . As Paul did , Acts 27. v. 22 , &c. And Agabus did . And Philip the Evangelists four daughters did , Acts 21.8 , 9 , 10 , 11. And afterwards John , and Peter , and Jude did prophesie , as the Revelation , and their Epistles testifie . 4. The darkning of the Sun ; For before this notable day of the Lords pouring out his Spirit upon the Disciples , Acts 2. preceded that terrible darkning of the Sun at Christs passion , Matth. 27. For surely all that darkning of the Sun , mentioned by our Prophet , must not be made more dark by an allegory , or evacuated by a figure ; seeing it is set down as a mark of time , when God is about to do some sensible visible exploit . 5. That there was a deliverance of some , in some sence in Jerusalem , and at Mount Zion . There being converted at Peters Sermon about three thousand souls , Acts 2. which after were five thousand , Acts 4.4 . All these five heads of this Text of our Prophet Joel were fulfilled in part , in the story of the Acts , at , and upon that pouring out of the Spirit . And in regard of these , Peter had just reason to apply this Prophesie of Joel to that purpose . Although the stream were to run to the magnitude of an ocean , in the fulness of its fulfilling ; yet this running first by Peters door , he might well say these waters were for his use ; and so take up as many buckets , as he needed . ¶ 2. In these respects this Text in full was not fulfilled in the Acts of the Apostles , nor yet is to this very day . For first , This prophesie of pouring out of the Spirit , and upon all flesh , and upon all sorts , upon old men , and upon yong men , upon Fathers , and upon children , upon Masters and servants , and upon men-servants , and upon maid-servants ; and unto a variety of gifts ( expressed stylo veteri , in an Old Testament phrase , as most commensurated to the Jews ears , viz. Of visions , dreams , prophesies , ) I say these things , which way soever ye take , either with these learned , or those learned Interpreters , to expound them of an extraordinary portion , or giftedness of the Spirit , or of an ordinary , so as it be in order to salvation , as the last verse constrains us to extend it ; it can intend no less then a plentiful communication of the Spirit , not onely to the generality of the Gentiles , but also ( and I should think chiefly ) to the generality of the Jews . But alas , what were five thousand Jews converted of the Kingdom of Judah , to the generality of them ? And then what were these five thousand , to the generality of the Jews , of all the Twelve Tribes ? And to what doth the story of the Acts of the Apostles amount , as to the fulfilling of this clause of Joel , when by that time it is carried on the thirteenth Chapter of the Acts the generality of the Jews , give the Gospel a Bill of Divorce , and send it away ? whereupon it went unto the Gentiles , Acts 13.46 . So that the next news we hear of it , is in the Epistles of Paul to the Romans , and to the Corinthians , and Galatians , &c. viz. To the Latin , Greek , and Galline Galatia minoris Asiae regi● , Phrygiae contermina , a Gallis ita dicta ; qui relicta patria ibi sedes fixerunt . Incolae appellantur Galarae , & Gallograeci , quod ex Gallis simul & Graecis coal●orint . Steph. Gentiles , &c. And therefore doth Saint Paul in the eleventh to the Romans , give all the Jews , both of Judah and Israel for gone into utter blindness , till the fulness of the Gentiles were come in . Which is not yet done to this day , as we see by experience , both in the thing , and in the effect . Most Gentiles , by far , being ignorant of the light of the Gospel ; and generally all the Jews ( with sorrow we speak it ) are obstinate against the light thereof . So that ALL ISRAEL is far from being saved , whiles the all of the fulness of the Gentiles is far from coming in . For Mr. Mede hath very well approved that account , that one hath made , touching the Christian state , and share of the world , thus ; For one ( saith Mr. Mede * * Diatrib . pars 4. p. 82 , 83. ) hath well observed , That Christianity at this day , is not above the sixt part of the known world ; whereas the Mahumetans have a fifth , and all the rest are Ethnicks and Pagans . So that if we divide the world into thirty parts , Christianity is but as five in thirty , Mahumetism as six , and Ethnicism as nineteen ; and so Christianity is the least part of all , and plain Heathenism hath far above the one half of the world ; and the better part of the other is also Mahumetans .

Thus he , with Mr. Medes approbation . I onely adde this , that even in this account , I suppose , the Popedome and Papisme ( wheresoever it is professed ) is included in Christianity , because in a sort ( a sorry one ) they acknowledge Christ ; and then the account to this day falls far shorter of the fulnesse of the Gentiles coming in ; and therefore shorter yet of the Saving all Israel , as the Apostles phrases are , Rom. 11 We have it from day to day before our eies , that not one of ten Christians hardly , is more then called a Christian ; and not one Jew of ten thousand bears the name of a Christian . And therefore in this first branch , this place of Ioel is not in the main yet fulfilled . 2. This of this second of Ioel is not yet fulfilled . That at the time the Prophet mainly means there , must be such wonders in Heaven , and in Earth , as must be accompanied with blood , and fire and pillars of smoake , and such a darkning of the Sun , and discolouring of the Moon , &c. As all these things must amount to the making up of a GREAT and TERRIBLE DAY OF THE LORD : And that in relation to the destruction of them that believe not , so as to call upon God in faith ; as the last verse intimateth , Whosoever shall call upon the Name of the Lord , shall be saved . And the destruction shall be especially of those unbelievers that are enemies to the Jews ; as the same last verse of this second Chapter , and the first and second verses of the third Chapter , do evidently hint . For in Mount Zion , and in Jerusalem , shall be deliverance , as the Lord hath said , and in the remnant whom the Lord shall call . For behold in THOSE DAYES and in THAT TIME , when I shall bring again the captivity of JUDAH and JERUSALEM , I will also gather ALL NATIONS , and will bring them down to the valley of Jehoshaphat , and will PLEAD with them there , for my people , and for my heritage ISRAEL , whom they have scattered . For by the wonders at the passion of Christ , Matth. 27. there was no destruction of any man . At the effusion of the Spirit after his ascension , Acts 2. There was nothing but consolation , or , at least , admiration . At the destruction of Jerusalem by Titus , according to Matth. 24. there was the sad destruction of the Jews , but of none of the Jews enemies . 3. This of this prophesie of Joel is not yet fully fulfilled , viz. In Mount Zion , and in Jerusalem , shall be deliverance AS THE LORD HATH SAID , and in the remnant whom the Lord shall call . For this was not compleated in the few Jews converted in the Acts , or since , as these Reasons induce me to think . 1. The Apostle Peter , in Acts the second , quoting Joel , makes not the least mention of this clause . 2. Christs coming to Jerusalem as a Spiritual Deliverer , in his publick ministration of the Gospel , was before that of pouring out of the Spirit , about five years ; as his disputing with the Doctors was two and twenty years before , and his incarnation above four and thirty years afore . But the deliverance mentioned according to the Apostles method , yea , and of the Prophets , is after the pouring out of the Spirit . And indeed follows after , as naturally , as the effect succeeds the cause : This pouring out of the Spirit , fitting instruments for the salvation of those ages . 3. The Prophet addes , as the Lord hath said . viz. By his Prophets . But they mainly spake of the Jews corporal deliverance , as we have before opened in the discuss of many places . For as for spiritual , they then had it , and there was no doubt but it should be continued in all ages , else the Church would be extinct ; or Gods Covenant with Abraham and David , would fail . 4. The Deliverance must be not onely in Jerusalem , but in the remnant whom the Lord shall call : But Christ did not at his being on Earth , save the generality of the remnant , either corporally , or spiritually . The Two Tribes were then under the Roman captivity , and they generally refused Christ , John 1.11 . Acts 13.46 , 47. and for the Ten Tribes , they , for the generality , neither saw nor heard Christ , but continued in their captivity in Assyria , &c. ( 1 Pet. 1.1 . Jam. 1.1 . ) They were not returned to Zion or Jerusalem ; and for the Gentiles , if any will make them of the remnant , ( which is hatsh , being the greater part of the world ) they and the Jews were never yet incorporated in Religion , as the copulative , And , promiseth , viz. There shall be deliverance ( in those days , and at that time ) in Jerusalem . AND in the remnant whom the Lord shall call . 5. The Prophet Joel speaks of such a deliverance of the Jews , as shall be , by bringing down their enemies to the valley of destruction , to them , though of salvation to the Jews , as the next Chapter , vers. 1 , 2 , &c. shews . But this hath not been yet fulfilled , as was touched afore ; neither can it be fulfilled at the last judgement . For that being once come , there is no effectual salvation , or invocation , as the last verse of the second Chapter mentions .

SECT. XLI .

THe second , and last place , we shall touch in this Prophet Joel , is Chap. 3. v. 1 , &c. to the end of the Chapter . For behold , in § . 1 those days , and in that time , when I shall bring again the captivity of Judah and Jerusalem . 2. I will also gather all Nations , and will bring them down into the valley of Jehoshaphat , and will plead with them there for my people , and for my heritage Israel , whom they have scattered among the Nations , and parted my Land , 3. And they have cast lots for my people , and have given a Boy for a Harlot , and sold a Girle for Wine , that they might drink . 4. Yea , and what have ye to do with me , O Tyre , and Zidon , and all the coasts of Palestine ? will ye render me a recompence ? and if ye recompence me , swiftly and speedily , will I return your recompence upon your own head . 5. Because ye have taken my silver and my gold , and have carried into your Temples my goodly pleasant things . 6. The children also of Judah , and the children of Jerusalem have ye sold unto the Grecians , that ye might remove them far from their border . 7. Behold , I will raise them ●ut of the place , whither ye have sold them , and will return your recompence upon your own head . 8. And I will sell your sons and your daughters into the hand of the children of Judah , and they shall sell them to the Sabeans , to a people far off , for the Lord hath spoken it . 9. Proclaim ye this among the Gentiles , prepare war , wake up the mighty men , let all the men of war draw near , let them come up . 10. Beat your plough-shares into swords , and your pruning-hooks into spears ; let the weak say , I am strong . 11. Assemble your selves , and come all ye heathen , and gather your selves together , round about : Thither cause thy mighty ones to come down , O Lord . 12. Let the Heathen be wakened , and come up to the valley of Jehoshaphat ; for there will I sit to judge all the Heathen round about . 13. Put ye in the sickle , for the harvest is ripe : Come , get you down , for the oress is full , the fats overflow , for the wickedness is great . 14. Multitudes , multitudes in the valley of decision ; for the day of the Lord is near in the valley of decision . 15. The Sun and the Moon shall be darkned , and the Stars shall withdraw their shining . 16. The Lord shall roar out of Zion , and utter his voice from Jerusalem , and the Heavens and the Earth shall shake ; but the Lord will be the hope of his people , and the strength of the children of Israel . 17. So shall ye know , that I am the Lord your God , dwelling in Zion , my holy Mountain ; then shall Jerusalem be holy , and here shall no stranger pass thorough her any more . 18. And it shall come ●o pass in that day , that the mountains shall drop down new wine , and the hills shall flow with milk , and all the rivers of Judah shall flow with waters , and a fountain shall come forth of the house of the Lord , and shall water the valley of Shittim . 19. Egypt shall be a desolation , and Edom shall be a desolate wilderness , for the violence against the children of Judah , because they have shed innocent blood in their Land . 20. But Judah shall dwell for ever , and Jerusalem from generation to generation . 21. For I will cleanse their blood , that I have not cleansed , for the Lord dwelleth in Zion .

This as it follows close at the heels of the former place , so ( notwithstanding mens chapter-divisions ) hath it a great coherence with it . Calvin upon this third Chapter , verse 1 , 2. tell us in the general , Confirmat his verb is Propheta , quod prius docuit de Ecclesiae RESTITUTIONE . i. e. The Prophet in these words confirms , what before he had taught concerning the RESTITUTION of the Church . More particularly , let me tell you , That the most ( if not the all ) of the former place in the second Chapter , is again mentioned in this third Chapter ; and with four great emphases of connexion , both sounding of confirmation , and explanation of what had been said before , 1. FOR ( Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Chalde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Septuagint 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) As if the Lord should say , I bring this for a proof , that I will do as I have said . 2. BEHOLD ( Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Chalde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Septuagint 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) As much as to say , There shall be some notable thing done , some grand event , as an eminent sign , that I will be as good as my word . 3. IN THOSE DAYES , and AT THAT TIME ( with great emphasis of Pronouns and Articles , both in Hebrew , Chalde , and Septuagint : Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Chalde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Septuagint 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) which sound to this effect ; That methodically , and in a just order , when I do the former things , I will do these following also ; so that the plurality and magnificence of exploits shall force the eyes of men to see my truth , and true performance of all that I have spoken . 4. I will in pursuance of that deliverance of my people , mentioned in the former Chapter , Gather all Nations to the valley of Jehoshaphat , and will plead with them there for my people ; which amounts justly to thus much for our present observation , That the famous , remarkable circumstances , as before of time , so here of place , shall be undeniable witnesses of the substance of my true performance . For as the great Philosopher saith , Many common accidents concurring , may amount to a proprium quarto modo , to an infallible property ; and so to a demonstration . And we know that circumstances of time , and place , &c. beget in us great credence to a report , That such a thing was done . Thus for the coherence of this place , with the former .

§ . 2 Next for the substance of this place , in order to our point , take notice in the entrance , That the people that shall , according to this prophesie , be delivered , are named in the first verse , Judah , and the Inhabitants of Jerusalem , signifying the Two Tribes . In the second verse , and verse sixteen , they are called his heritage Israel , and the scattered among all Nations ; which most aptly set forth the Ten Tribes , who , of the Kingdome of Israel , became the greatest dispersion among all Nations , far beyond those of Iudah . And the deliverance of both , is so expressed in the Hebrew , Chalde , and Septuagint , that the words may well be extended to a spiritual conversion of their souls from infidelity ; beside the corporal deliverance of their persons from captivity ; as many Translaters render it . And for confirmation , observe , That whereas in Hosea , chap. 1. the Lord calls them ( speaking of both the said Kingdoms of the Iews ) Lo-ammi . NOT MY PEOPLE , and Lo-ruhamah , I WILL NOT HAVE MERCY , viz. Whiles they are to be in captivity ( where , for the general , they lost their piety , as well as their liberty , in not receiving Christ and his Gospel , from thence , to this day . ) Behold here in this Text of Joel , the Lord speaking of their deliverance , expresseth it in relation , and to the effect , of receiving them at their return , as his people , and to be his heritage , v. 2. For surely , if God did justly , for their great wickedness , carry them away captive , he had little reason to receive them from thence , if they were no better , then when they went . Put now all together , and all plainly spells , that this first clause of the deliverance of Judah and Israel hath not been fulfilled to this day , according to the sence before demonstrated ; which will clearly appear by the rest that follows .

§ . 3 For in the next place we are to observe , that this must not bee a meer still and tacit deliverance of the Jewes , but withall a tumultuous destruction of their Enemies , that formerly caused their bondage , and with-held their deliverance , ver. 2. I will gather all Nations , and being them down into the Valley of Jehosaphat , and plead with them there or my people &c. Which last clause the Chalde renders 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. And I will take vengeance on them there for my people , which is much further amplified in ver. 9 , 10 , 11 , 12. &c. The valley of Jehosaphat is particularly named here , as the place where God will avenge his people . 1. Because there Jehosaphat overthrew the Ammonites and Moabites and their Confederates , that rose up against the Jewes , 2 Chron. 20.22 &c. 2. Jehosaphat signifies pleading or judging , viz. the thing that God will doe upon the incorrigible enemies that yet remaine , ver. 12. 3. Because this is also called the valley of Beracha , that is , the valley of blessing ; Because there Jehosaphat blessed and praised God , first in hope of the said Victory ; Secondly , for helpe in the said Victory , 2 Chron. 20.22 . compare ver. 16. 4. Because this is called the valley of decision or threshing , twice in this fourteenth verse of this third of Joel , because there God threshed his Enemies ( as the chaffe from the wheat ) according to Isai. 25.10 . and thereby decided the controversie between the Jewes and their Enemies ; viz. that the Jewes should have the mastery , not their enemies . But though the valley of Jehosaphat be here named by these names , yet they are to be understood in intent and meaning appellatively in a larger sence ( as is most safe ) to signifie and typifie any eminent place or places , where the Lord shall overthrow the incurable enemies of the beleeving Jewes . For first , Let any reasonable Hebrician looke into the original , and he shall plainly perceive that the holy Ghost useth the name Jehosaphat onely as a Paranomasia , I will bring them into the valley 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. As if we should say in English , I will bring them down to the valley of Jehosaphat , and there I will Jehosaphatize them , that is , overthrow them as Jehosaphat did his enemies . Secondly , Let any rational man judge whether Jehosaphat , as a proper name of a place in Judea , doth signifie that there and there onely , God will judge the enemies of the beleeving Jewes , when as their enemies are seated in every place where the Jews are scattered ; and those enemies shall oppose them , and the beleeving Gentiles , that shall help in their returne , where-ever they stirre to that end . Yet I contend not , but that that very place may be one where , of some notable overthrow of some cheife enemies of the Jewes : as of the Arabians , Saracens , and Turkes , that shall enter into the Holy Land to hinder the Jewes sitting downe , and settling there . Now this clause of the Prophet Joel in this third chapter , was never yet fulfilled since the first Assyrio-Chaldean captivity of Israel or Iudah . For the Prophet gives us a sign that this is to be done after the Jewes are sold to the Grecians . The Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in its first originall sence and use , signifies to yeeld up , and deliver up . And so the Septuagint renders it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which most commonly , as the composition of the word requires , signifies to yeeld up , or to deliver up into another mans jurisdiction and power . And this transmitting of the Jews from their Native Country , to Graecia , seems to be charged upon several Nations , who handed them from one to another , vers. 2 , 3 , 4 , 5. But the Greeks came not to any considerable repute , power , and jurisdiction , till above two hundred years after the beginning of the Second , viz. The Medo-Persian Monarchy . Since which time , the Jews were never delivered , according to the character of the Text , viz. By a destruction of their enemies ; and to such an effect and degrees , as that no stranger should pass through Jerusalem any more , verse 12 , 13 , 14 , 15 , 16 , 17. For we know the contrary by History , Experience , and sight of our own eyes in our travells .

§ . 4 The opening of this destruction of the Jews enemies at their deliverance , and the collation of their happy condition when delivered , will yet further demonstrate , that this prophesie of Joel , in this third Chapter , is not yet in the main , to this very day fulfilled .

¶ 1. The destruction of their enemy must be very formidable , v. 14 , 15 , 16 , 19. Multitudes , multitudes in the valley of decision ; for the day of the Lord is near in the valley of decision ; the Sun and the Moon shall be darkned , and the Stars shall withdraw their shining . The Lord also shall roar out of Zion , and utter his voice from Jerusalem , and the Heavens and the Earth shall shake . Egypt shall be a desolation , and Edom shall be a desolate wilderness , &c. ¶ 2. On the otherside , the happy condition of the Jews shall be as glorious , as their enemies destruction shall be miserable ; which is interchangably enterwoven within the same verses , the better to minde us , that they both concur to the same time , and in that method , that the ruines of the enemy , is the rise of the Jews , Vers. 16. But the Lord will be the hope of his people , and the strength of the children of ISRAEL . V. 17. So shall ye know , that I am the Lord your God , dwelling in Zion , my holy Mountain ; then shall Jerusalem be HOLY , and there SHALL NO STRANGERS PASS THROUGH HER ANY MORE . V. 18. And it shall come to pass in that day , that the Mountains shall drop down new Wine , and the Hills shall flow with milk , &c. V. 20. Judah shall dwell FOR EVER , and Jerusalem from GENERATION to GENERATION . You see here in this Chapter , a corporal destruction of all the Nations that irreconcileably oppose the Jews . You see the happy condition of the Jews following thereupon , to be expresly both temporal and spiritual ; and you see it set forth with most ample extension , both for latitude and length . Need I now upon things so plain spend six sentences , to declare this was never yet fulfilled to the Jews , since their first captivity in Babylon to this day ? Surely , if the succeeding Monarchy punished the preceding , they did withal keep the Jews under their subjection ; and so from Assyrians , to Medes and Persians , from them to the Grecians , and thence to the Romans , and so to the Saracens and Turks to this time , the Jews have been more , or less under forreign power , and not a free people ; much less so happy , or their enemies so miserable as hath been described . Lastly , If we mark some references of this third of Joel , made § . 5 by the Apostles themselves , in the New Testament , we shall beyond all dispute of them that believe the New Testament , clear it , That the prophesies of this Chapter are not yet fulfilled .

¶ 1. Consider how exactly the thirteenth verse , &c. of this Chapter of Ioel , is repeated and applied , Rev. 14.15 , 16 , 17 , 18 , 19 , 20. to the ruine of Antichrist . Put ye in ( saith Ioel in this third Chapter , v. 13. ) the sickle , for the Harvest is ripe ; come , get you down , for the press is full , the fats overflow , for their wickedness is great . And then follows expresly the destruction of the enemies of the Jews , as we before repeated . Sutably , Saint Iohn saith , in the said place of the Revelation ; An Angel came out of the Temple , crying with a loud voice to him that sate on the cloud , thrust in thy sickle , and reap , for the time is come for thee to reap , for the Harvest of the Earth is ripe . And he that sate on the cloud , thrust in his sickle on the Earth , and the Earth was reaped . And another Angel came out of the Temple , which is in Heaven , he also having a sharp sickle . And another Angel came out from the Altar , which had power over fire , and cryed with a loud voice , Cry to him that had the sharp sickle , saying , Thrust in thy sickle , and gather the clusters of the Vine of the Earth , for her grapes are fully ripe . And the Angel thrust in his sickle into the Earth , and gathered the Vine of the Earth , and cast it into the great Wine-press of the wrath of God ; and the Wine-press was troden without the City , and blood came out of the Wine-press , even unto to the horse-bridles , by the space of one thousand six hundred furlongs . In which parallel of Iohn and Ioel , you see how accurately Iohn extends that of Ioel to the ruine of the Antichristian enemy , and the raising of the Christian Church , consisting of Iews and Gentiles , yet to come ; as it will easily appear to him that will carefully read this fourteenth Chapter of the Revelation .

¶ 2. Compare this prophesie of Ioel , touching the valley of Iehoshaphat , and Gods judging there , with Isa. 66.24 . Matth. 5.22 . Rev. 16.16 . It seems by that place of Isaiah , that there shall be a slaughter of the enemy of the Church , at his great fall , in a more conspicuous place above others ( perhaps not the remotest from Ierusalem ) whither the Church ( made up of Jews and Gentiles ) shall ( to keep Isaiah his words ) go forth and look upn the carcases of the men that had transgressed against God ; for which they had been slain . For saith Isaiah ) their worm shall not die , neither shal their fire be quenched , and they shall be an abhoring to all flesh . Upon which words our new Annotations say well , that apparent enough it is , that the execution of Gods wrath on the wicked , either on the Mountaines near unto Jerusalem ( as some of the Rabbins affirme ) or in the valley of Jehosaphat , according to Joel 3. or in Tophet in the vale of Gehinnom , Isa. 30.33 . Ierem. 7.31.33 . is here described , by a resemblance taken from dead bodies , that after great slaughter made of them , lie a long time above ground unburyed , either as deemed unworthy to be at all interred , or because , in regard of the multitude of them , it cannot suddenly be effected . The WORM hath reference to such Vermine as is wont to breed in , and feed on dead corpses ; on such carcasses especially as lie so long above ground , until they rot , and become as dung . The FIRE to the burning of such bodies , not sit now to be stirred , or removed , but to be consumed by fire , in the place where they lie . And because the putrifying carcasses long time crawle with worms and magots , ere the flesh be consumed ; and it would be a long time of burning to consume the remainder with fire ; therefore it is said , their worm never dyes , and their fire is never quenched ; but a long time are an abhorring to all flesh , viz. that shall behold them . The Lord Christ , as St. Matthew chap. 5.22 . gives it us , speaks of such a place of common execution of malefactors , Whosoever shall say to his brother , thou foole , shall be in danger of hell fire ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here , as Broughton learnedly disputes , doth not of it selfe signifie Hell . And I adde , that it cannot possibly signifie here an eternall punishment in the Hell of the damned ; for then it would follow from this Text , that some sins are veniall , and only some are mortall or damnable ; because our Saviour saith , he that is ANGRY with his brother without a cause , shall he in danger of the JUDGEMENT ; and whosoever shall say to his brother , RACHA , shall be in danger of the COUNCIL ; and he only that shall say , THOU FOOLE , shall be in danger of HELL FIRE . But this distinction is crosse to all the Scripture , and therefore , eternall hell fire , or the place of the damned cannot be here meant . But ( to keep to the order and nature of the Greeke words ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is the Gehinnom of fire , that is the valley of Hinnom , or the valley of the son of Hinnom , taking its name from the first possessor . Of the name and situation of this place , see Iosh. 15.8 . where it is described to be in the borders of the lot of the Tribe of Judah ; and therefore not far from Ierusalem , even near the East-gate , Ier. 19.2 . And the sacred history tels us further in the 2 Kings 23.10 . and 2 Chron. chap. 28. v. 3. and chap. 33. ver. 6. Ier. 32.35 , That in this valley of Hinnom was Tophet : And that there they burnt their children in the fire , as a sacrifice to the Idoll Moloch , after the manner of the Heathens . Tophet signifies a drum , because they beat a drum to drown the noise of the cry of their children , when they were cast into the fire . And further , in Ier. 7.33 . we have it set forth as a place of the execution of Gods vengeances Behold the daies come , saith the Lord , that it shall be no more called TOPHET , nor the VALLEY OF THE SON OF HINNOM . butthe VALLEY OF SLAUGHTER ; For they shall burie in Tophet , till there be no place . Rabby David Kimchi on Psal. 27. v. 13. on these words [ The land of the living ] saith thus , Even as the judgement of the wicked is called GEHENNA , which was a valley near Jerusalem whereinto they did cast forth every uncleannesse , and dead carkases , and there the fire did perpetually burn them even into bones , &c. And unto this ( saith Beza ) will some have it , that Christ alludes in that Matth. 5.22 . afore quoted . This name Geennua , or Gehenna is a compound Hebrew word compounded of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gi , which signifies a valley , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hinnom , the name of the ancient possessor of the place ( as we touched afore ) and suitably ( as Tremelius notes and pronounceth ) the Syriacke writes and speakes it , Gihanna . Doubtlesse as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 JUDGEMENT signified a lesser civill punishment , viz. that inflicted by the JUDGES ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the COUNCIL signified a greater , viz. that which the SANHEDRIM , or great Council inflicted ; so this Gehinnom of fire must signifie the greatest . Not but that our Saviour , by way of parallel , may intend , and leaves the learned Pharisees so to apply it , that if men did thus gradually punish such faults according to their degrees ; how much more will the most righteous holy God ? But this by the way . Our businesse now is , to explain by way of parallel the meaning of this third of Ioel , touching the corporall ruining of the Churches enemies , more especially in some such eminent place as the valley of Iehosaphat , yet to come . For which purpose we must touch one place more ( afore quoted ) viz. Rev. 16.12 . &c. And the sixt Angel poured out his viall upon the great river Euphrates , and the waters thereof were dryed up , that the way of the Kings of the East might be prepared . And I saw three unclean spirits like Frogs come out of the mouth of the Dragon , and out of the mouth of the Beast , and out of the mouth of the false Prophet . For they are the spirits of devils , working miracles , which goe forth unto the KINGS OF THE EARTH , and of he WHOLE WORLD , to gather them to the battle of that great day of God Almighty . Behold I come as a theefe in the night , &c. And he gathered them into a place called in the Hebrew tongue , ARMAGEDDON . This , touching the River Euphrates , and the Kings of the Earth , would be a little explained , and then wee shall the better understand this Armageddon , and the suitablenesse of it to our purpose . The sixt viall ( saith Mr. Mede ) shall be poured out upon the great River Euphrates , that being dryed up , a passage may be prepared for new Enemies of the Beast to come from the East ; that is , for the Israelites to bee wonderfully converted to the pure faith , and worship of Christ , and now seekers for the Kingdom promised many ages since . That I may take these Kings to come from the East to bee the Jewes , two things serve for it . First , That this is the last viall save one ; in the time whereof therefore the Jewes must be converted , if at all ; or else must be destroyed with the rest of the enemies of Christ , among whom they remaine , in that great day of universall Revenge and Judgement , which the next viall shall bring upon them . ( Both which , viz. of non-conversion , or generall destruction are flat against all the tenour of Scripture . ) Secondly , That place of Isaiah chap. 11. ver. 15 , 16. whence this of the sixt viall is borrowed , moveth mee thereunto . And the Lord will destroy ( or rather render the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 like as the Lord hath destroyed ) the tongue of the Egyptian Sea : And ( rather so ) he shall lift up his hand upon the river ( Targum , the River Euphrates ) in the strength of his spirit , and shall smite it in the seven streams , so that men may passe over dry-shod . And there shall be a way for the remnant of my people , which shall be left by the Assyrians ( a plaine marke Euphrates is understood ) as it was in that day wherein he ascended up from the Land of Egypt ( a good justification of that translation of the words in the first clause , ) Parallel to which place is that of Zech. 10.10 , 11. Which the Chalde renders thus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. i. e. And even as I brought them out of the land of Egypt , so will I gather together their captivity from Assyria , and I will bring them backe to the land of Gilead and of my sanctuary , and it shall not be sufficient for them : And miracles , and the marvelous great workes of God shall be wrought for them , even as they were wrought for their fathers when they passed through the sea : and they shall see the vengeance on their enemies , &c. So the Chal. But what shal we say that Euphrates is , whose waters shal be dried up ? mystical Babylon shal also have her Euphrates , as wel as ☞ that ancient Babylon , the Turkish Empire , which shal be the obstacle of those new enemies from the East , and on that part the ONLY DEFENCE OF THE BEAST . Neither will such understanding of Euphrates be without example of Isaiah himselfe , who chap. 8.7 . by the like parable of Euphrates , hath expressed the Army of the Assyrians bordering upon the same River . The Lord shall bring upon them , or cause to come against them ( that is , against the Syrians and the Israelites ) the waters of THE or THAT River ( so Euphrates 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by way of eminency , or emphasie , is wont to be called ) strong and many , the Kings of Assyria , and all his glory ( Targum , his army ) &c. compare Jer. 47.2 , 3. Behold waters rise up out of the North , and shall be an overflowing flood , & shal overflow the land and all that is therein ; the City and them that dwel therein ; then the men shall cry , and all the Inhabitants of the land shal howle , at the noise of the stamping of the hoofes of his strong horses , at the rushing of his chariots &c. where evidently by the waters of the north are understood the Armies of the north . Why therfore should not this Euphrates , of the vials , by the same reason be understood of the Turks ; being no less borderers upon Euphrates before their over-flowing , then the Assyrians , the Inhabitants of the same Tract ? To this it maketh not a little , that the losing of that great Army of Horse-men , long stayed at that GREAT RIVER EUPHRATES , Rev. 9.15 . signifies the Turks thence to over-run the Roman Empire , as the series of the Trumpets , and the apt truth of the matter demonstrate . Therefore by the sixt viall this Euphrataean deluge shall be dried up : Plainly according to that which is said Revel. chap. 11. that next after that overthrow of the City , which shall come to passe in a great Earth-quake ( agreeing to the fift viall ) the second woe shall be past , that is the plague of the sixt Trumpet . But by what meanes that 's to come to passe , and by what Authors , whether by the Jewes themselves ( which haply Ezekiel intimateth chapter 38. and 39. ) who shall possesse the holy Land again ; or by some intestine discord , fitly to goe before the returne of these ; or haply both , but in order , and one after another , or by some other cause , we cannot certainly say . What ever it bee , this let being removed , it is said A WAY of going to some place , is prepared for these new Christians from the East ; and that ( as it seemeth ) to make an expedition against the Beast ; to the ruine of whom , all the Vials serve .

From whence otherwise , or wherefore , from this drying up , should so great a trembling and fear , at an instant , assail the worshippers of the Beast , yea , even the Devils themselves , as it seemeth ; that it should minister occasion for so horrible , and unheard-of a preparation for war , as is here described ; unless they , with their whole diabolical band , should fear all extremity , by the coming of these new Kings of the East ? Now this Armageddon , mentioned in this 16. of Revel. v. 16. ( of the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 HAR MEGIDDON , that is , The mountain , mountainous places , or downs , as we said of Megiddon ) was the place where good King Josiah was slain , whence Jeremiah takes the rise and beginning of his Lamentations , as the ante-scene to the ensuing captivity , 2 Chro. 35.22 , 23 , 24 , 25 , 26 , 27. Where , though it be written 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 MEGIDDO , yet because in Zach. 12.11 . it is written in the Hebrew , as above , viz. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 HAR MEGIDDON , and so in the Greek , even in that 2 Chron. 35.22 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , therefore the Apostle writes it Armageddon ; The mountainous part adjoyning to the valley . By all , Saint John intimating , That God will yet before the ultimate general judgement , give the Churches enemies , as they come forth to oppose her , a notable overthrow in some notorious eminent place . For it is most incongruous with the last general judgement , to speak of a particular place wherein the grand enemies of the Church shall be destroyed for her deliverance ; even as it is not disagreeable to Joels close , who concludes upon that destruction at the valley of Jehoshaphat , that Judah and Jerusalem may have a quiet and lasting habitation . Thus of the places in Joel .

SECT. XLII .

NExt we come to the Prophet Amos. wherein we shall touch but one place , viz. The ninth and last Chapter , v. 11 , 12 , 13 , 14 , 15. viz. The five last verses , parallelled and compared with Obadiah , V. 17 , &c. to the end ; and with Acts 15. v. 13 , 14 , 15 , 16 , 17. Vers. 11. In that day I will raise up the Tabernacle of DAVID that is faln , and close up the breaches thereof ; and I will raise up his ruines , and will build it as in the days of old . Vers. 12. That they may possess the remnant of EDOM , and of ALL the Heathen , which are talled by my Name , saith the Lord , that doth this . Vers. 13. Behold the days come , saith the Lord , that the Ploughman shall overtake the Reaper ; and the treader of Grapes , him that soweth Seed ; and the Mountains shall drop sweet wine , and all the Hills shall melt . Vers. 14. And I will bring again the captivity of my people ISRAEL , and they shall build the waste Cities , and inhabit them ; and they shall plant vineyards , and drink the wine thereof ; and they shall also make gardens , and eat the fruit of them . Vers. 15. And I will plant them upon their Land , and they shall be NO MORE PULLED UP OUT OF THEIR LAND , § . 1 which I have given them , saith the Lord God .

Touching these words , that ye may acquit me of privacy of opinion , hear first what others say upon them . The great Mercer presents to us , Ex Lyr. upon the 13 , 14 , 15 , ver. this , Non possunt haec , &c. i. e. These things cannot be understood of the restauration of the Jews after their Babylonish captivity , seeing these things are not spoken of JUDAH ONELY , neither did the people of Judah remain in their Land , but were dispersed into all Nations . The Prophet refers this to the CONVERSION OF ISRAEL in the LAST OF DAYES , when they shall SUBJECT and SUBMIT themselves to CHRIST , and shall WITH ALL THEIR HEARTS ADHERE to him ; at which time MANY OF ISRAEL shall return into their own Land . The mighty Hebrew Critick , Mercer himself , upon the eleventh verse , saith thus , Post varias comminationes , &c. i. e. Here the Prophet , after various threats , subjoyns at length magnificent consolations and promises . Which , no doubt , belong to the TIME AND KINGDOM OF THE MESSIAH , by the confession of all the SOUNDER HEBREWS , and the TALMUDS THEMSELVES , as Lyranus cites in the Tract Sanhedrin , cap. Helec . Where from this place , they call the Messiah 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The son of lapses or ruines , because he should restore the lapsed ruines , as it is said in this place . Thus all the Prophets almost end their prophesies , in predictions of the Kingdom of Christ . So the ending of the Prophet Joel , and of this Prophet agree in many things . This place also is cited by James , in the Acts of the Apostles , chap. 15. to prove the call of the Gentiles ; then which , we cannot have a more certain Exposition . By the Tabernacle of David , the Prophet understands the Kingdom of the House of David , as learnedly the Chalde paraphrast turns it ; that is , THE KINGDOM OF THE MESSIAH , as often in Scripture Christ is called by the name of David . And in the fourteenth verse , the Prophet addes other magnificent promises , which also appertain to the Kingdom of Christ , viz. I will bring back the captivity of my people Israel . The Jews understand this according to the Letter , of the external bringing back of the Ten Tribes , and many of ours also are of the same minde , being carried thereunto by that argument , of which Esdras writes , Esdr. lib. 2. cap. 13. of the sure return of the Ten Tribes , given in a divine dream , and after expounded to that sence . Thus Mercer , though he contends also for a spiritual sence , which we do not altogether deny , but do altogether affirm ( as warranted by many Scriptures ) That the external deliverance of the Jews shall be accompanied with a glorious spiritual vocation of them , and their conjunction with the Gentiles in matters of Religion . But for a litteral sence , and corporal bringing back of the Ten Tribes into their own Country , we also mainly contend . To which , Mercer himself seems not altogether adverse , when upon the twelfth verse [ viz. that they may possesse the remnant of Edom , and of all the Heathen ] , I say , when upon this verse he hath these words , These things ( saith he ) can neither be referred to the times after the destruction of Senacherib ( as Aben Ezra imagins ; ) nor to the returne from the Babylonish captivity : Things much more ample and magnificent are here promised , then those done at that time . For that externall felicity of Ezekiah was most short ; nor , on the other part , doe we read that he subjected divers of the Gentiles to himselfe . And albeit it had been so , in a short time after , the Temple and Judea was destroyed . And after their returne from that captivity , how miserably were the Jews tossed to and fro by the Persians , Medes , Greeks , and Romans ; so that the famous victories of the Maccabees are not here to be commemorated or connumerated . Therefore indeed , not so much as according to the letter , or shadow are these things ( in my judgement ) to be referred to Ezekiah's , or any other time , then to the Kingdome of the Messiah . And Aben Ezra , being compelled by truth , confesseth this to be a more plaine place concerning the Messiah ; in which sence the Talmudists also have expounded it . To all which , Mercer upon the fifteenth verse [ viz. I will plant them upon their owne land ] addes this , I will plant them after the manner of trees , which take deeper root in the earth ; as if the Lord should say , I will give them firme and established seats in their own land . Thus Mercer : Which words whether they sound not of a temporall deliverance of Israel , as well as spiritual , let the candid and considering Reader judge .

Calvin on this place is of the mind , that this promise doth intend , that Israel ( according to ver. 14. ) shall returne from their captivity , but not all , but only the elect . And that they shall quietly injoy their owne land , according to ver. 15. without which ( saith he ) all the rest of the prophesie had been but a mockery : And confesseth that this Scripture was never yet fulfilled according to the letter as to a temporal deliverance . And upon Act. 15. ver. 16. quoting this place , he hath these words , Reversi ab exilio , Babylonico &c. i. e. the Jews returning from the Babylonish captivity , they were worn out with continual , innumerable calamities , even to utter perishing . After that , the residue that was left , was much wasted by little and little with intestine discords . Yea , when God did succour them in this their miserable condition , the appearance of help then held forth unto them , became a certaine kind of matter of dispaire . For the Emperiality , or Rule , which the Maccabees assumed to themselves , was then quite taken away from the Tribe of Juda. Thus Calvin well . But for his , or Mercers , or Dr. Mayers , or any others flying to a spirituall sence of this prophesie , upon this ground point blacke , and precisely , because it was never yet fulfilled in a litteral ; to me speaks no more in plain English , then as if , because God had never to fulfilled it , therefore he never would , or could fulfill it for future ; which reason I leave with the unprejudicated reason of the Reader , Quem penes arbitrium est , & vis , & norma loquendi ! Our late new Annotationists say upon the fourteenth verse [ I will bring againe the captivity of Israel , &c. ] that A new face o● ALL THINGS shall then appeare , when God shall shew his chearfull face upon his people . The full accomplishment hereof is under Christ , when they are planted in his Church , out of which they can never be pulled after they are once graffed therein . Let the Reader here have one eie upon these words , to this day , spoken in the future Tense ; and the other , on the present State of Judah and Israel , on whom this prophesie is not , according to the expressions of our Annotationists , yet fulfilled . And Dr. Mayer confesseth , that this prophesie cannot be restrained to that deliverance out of Babylon , because though they built in their owne land after this , yet they continued not alwaies there , but were afterwards expelled again by the Romans .

§ . 2 Next to tell you my notions upon this prophesie , before the former Authors either were extant , or consulted ; observe first , that as wel the ten Tribes as the two Tribes must be here meant to share in this deliverance , being mentioned in the termes DAVID ( who reigned the latter part of his life over all the twelve Tribes ) and ISRAEL which by Gods assignation was the name of Jacob , the father of all the twelve Heads of the twelve Tribes , and by proper acception after the division of the Kingdome , was the name of that part which contained the ten Tribes . Both which parts , viz. Judah and Israel , are the more necessarily conjoyned in this deliverance ; because Jerusalem ( though in the Kingdome of Judah ) was the publicke place of the Churches meeting , and of their solemne divine worship , in common , and joyntly to all twelve Tribes ; and this Prophet Amos doth expressely prophesie to the Tribes of Israel chap. 1. ver. 1. [ The words of Amos which he saw concerning ISRAEL ] The prophet there sufficiently hinting to us in the words following , that he did well remember the distinction of Judah and Israel ; for it followes , that Amos saw those words concerning ISRAEL in the daies of Uzziah King of JUDAH , and in the daies of Jeroboam the sonne of Joash , King of ISRAEL .

§ . 3 Next observe , that in this deliverance all the twelve Tribes ( for the generality ) and the fulnesse of the Gentiles , must be conjoyned in a religious Church union , and divine Gospel-worship . So in ver. 12. The Lord having said in ver. 11. I will raise up the Tabernacle of David , &c. He addes in the twelfth verse , that they ( the said Jews ) may possesse the remnant of Edom , and of ALL THE HEATHEN which are CALLED BY MY NAME ; Which Saint James Act. 15.13 , &c. to ver 18. doth sully and effectually apply to that sence and end ; James answered saying , men and brethren , hearken unto me ; Simeon hath declared how God at the first did VISIT THE GENTILES , to take out of THEM a people for his name ; and to this agree the words of the Prophet , as it is written , after this I will return , and WILL BUILD AGAIN THE TABERNACLE OF DAVID , and will build again the ruines thereof , and will set it up , THAT THE RESIDUE OF MEN MIGHT SEEK AFTER THE LORD and AL THE GENTILES UPON WHOM MY NAME IS CALLED , &c. in which quotation St. James minding the sence of the Prophet , rather then his words , and what the Apostle spake at large , and most likely in his native Hebrewish language , Saint Luke giving us but the sum , and in the Greek tongue , following also , for the most , the Septuagints version of the Prophet , that speech and translation being then most common over the world , by reason of the late Grecian Monarchy over-spread so wide , for neare two hundred and eighty years , expiring not till about forty six yeares afore Christ ) some smal differences there may haply be in terms and reading from both the Hebrew and the Septuagint ; But none at all in the main intent and meaning . For the prophet saying that THEY ( the Jews ) may possesse the remnant of EDOM , WHICH are called by my name , ( Hebr. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which may conveniently be rendred by whom my name is called upon , even by them ) this WHICH ( Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 being of all Numbers and Genders , as our English which ) may either relate to that same THEY , that is Judah and Israel ( who shall possesse the remnant of Edom , and all the Heathen ) shall be called by my name i.e. The said Jewes , being converted unto the Gospell shall thereupon be called Christians , and my people , and so called by my name . And calling upon God in faith , shall thereby be said to call upon Gods name , or to be those , in , or by whom the name of God is called upon . Or else this WHICH may be referred to the remnant of the EDOMITES and of all the HEATHEN , that they , so many of them as shall be converted , and truly professing godlinesse , shall thereupon be called Gods people , to wit , Godly , or Christs people , that is , Christians , and so called by his name : And calling upon God with faith in prayer , they shall be those , in , or by whom the name of God shall be called upon , even in them , or among them . Now which way soever wee referre it , it comes all to one maine sence , intent , and purpose : viz. That upon the eversion of the incurable enemies of Christ , followes the conversion of them that submit to Christ ; whether they bee the Jewes , the possessors of the remnant of Edom , and of all the Heathen ; or the Gentiles , the possessed , to wit , the remnant of Edom and of all the Heathen . Both which being converted , shall incorporate into one Church , and way of worship . If any Reader be contented with this composal of these seeming differences , he may jump over the next sectiuncle , viz. [ §. 4. )

§ . 4 If others will not be satisfied without a more particular parallel and reconciliation of those three , viz. the Hebrew , the Septuagint Greeke , and the New-Testament Greeke ; the two former in this place of Amos , the last in Act. 15.17 . then thus , if they will have patience to hear me to the end .

The divers readings .

Hebrew Amos 9.12 . ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , that they may possesse , or inherit the remnant of Edom.

Septuag. Amos 9.12 . ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. that is , That the remnant of men may seek after .

The New Testam . Act. 15.17 . ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , That the remnant of men may seeke , or seeke after the Lord .

Thus you have an exact true Scheme of the divers readings , which is a little mistakingly set downe in Mr. Medes Diatr . par. 4. p. 525. For there is no copie of the Septuagints , or variae lectiones of them on Amos 9.12 . that I know of ( although I have divers ) that have in them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Lord .

The Reconciliation .

Mr. Mede would reconcile these places thus . 1. That for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Article , he would read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Lord . And for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Edom he would read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Adam or Man . And for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that they may possess 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that they may seek after . And he doth suppose the Septuagint , and the Apostle and Evangelist did follow some such copie , and upon that ground supplyed the word Lord , and altered the word Edom , to Adam or man ; and the word possess , to seek after , and so read , That the remnant of Adam , or man , may seek after the Lord . To which conjecture or reading I can contribute a little something : To the first this , that some copies of the Septuagint have instead of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lord , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Me , as relating to the Lord ; Which is not onely reported by Nobilius , but I have the like Greek copy by me . To the second this , That Edom by the Hebrewes is used commonly , to signifie the Nations that were not of their Jewish Church ; and especially those under the Roman Monarchy . And therefore the Jesuites have expunged out of the Hebrew Rabbins Commentaries on the Hebrew Bibles , printed within their reach , the word Edom oftentimes , as it is to be seen in the edition of Buxtorfes great Hebrew Bible , with the Chalde and Rabbins , compared with that of Bomberg . To the third this , That some copies of Jeroms Latine Translation have quaerant me , may seeke after mee .

See De Dieu in his Animady . in Act Apostol . And his Animadvers . on Clav. Apocal. De Dieu * conveniently salves the matter , and saves the Hebrew text without any supply or alteration of any one word at all , thus ; Act. 15.17 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. that is , that the residue of men might seeek after the Lord . These words are fetched from Amos 9.12 . where the Hebrew Text hath it thus : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. which is wonted to be translated , that they may possess the remnant of Edom , and all Nations , Gentiles or Heathens , which version of the words seems to me most harsh to reconcile with this place of the Acts : But not so , if we say that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here is not a note of the Accusative Case , but as often else-where of the Nominative , and we turn it , That the remnant of Edom , and of all the Heathen on whom my name is called , may possess the restored Tabernacle of David . Neither is there any doubt with me , but that the Septuagint so tooke the words : for so they turne them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. i.e. That the rest of men , and all Nations , Gentiles or Heathens may seek after . Which words have no sence , unlesse thou dost supply in thy understanding , what they are to seek after ; to wit , that which but even now he had spoken of , viz. the Tabernacle of David that was thrown downe , but now restored . Instead of which James doth not ill substitute the words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Lord . For whether thou sayst that they should seek after The restored Tabernacle , or after the Lord the restorer , and Master of that Tabernacle , still thou sayest the same thing . Adde that the Gentiles or Nations should seek after that Tabernacle , not for its own sake , but for the Lords sake . Here also must be shewne , why instead of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that they may possess , the Septuagint saies , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that they may seek after . Whether or no , because for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that they may possess , they read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that they may seeke after ? So t is commonly thought . But let leave be granted to conjecture another matter : This is to bee held as a rule or tenet , amongst all the Orientals , that words which signifie Esse , that is , to be , doe also signifie fieri , that is , about to be done , that is moveriad esse , viz. to be moved towards that same esse or being . As 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies to open , and to let loose ; Because loosening is a moving towards apertion . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies to possess , and to buy , Because buying is a moving towards possession , there are hundreds of the same sort . So 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doth not onely signifie to possess , but to move toward possession : For example , Deut. 2.24 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Begin , Possess , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and conflict with him in war ; They could not actually begin to possesse , before they had conflicted and cast out the enemy . The sence therefore is , Begin to enter upon the possession . And more clearly ver. 32. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which if we render with Pagnin , Begin thou to possess , that thou mayst possess his land , is a meer Tautologie ; but not so if you render it , Begin thou to enter upon the possession , &c. So in this place 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 That they may possess , the Septuagint conceived did signifie , not the possession it selfe , but the endeavour of possessing , which they happily enough expressed by a verb of seeking . Nor is it wonder that they translated 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The remnant of Edom , by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The remnant of men . For perhaps they read it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Adam ; or rather , they tooke the word Edom in this place , as often elsewhere , to bee of a larger signification then to note the people properly so called . For as Isaack the younger of Rebeckahs sonnes did typifie forth the Church , so the elder ESAU , or EDOM did typifie all other men that were strangers from the Church . Wherefore in the writings of the Rabbins the Roman Empire , especially whiles overspreading the whole world , was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Kingdome of Edom ; who also by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Sons of Edom , do understand all Christians . That wee said 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sometimes notes the Nominative Case , if any should perhaps grant that after Verbs Passives , but deny it in other Verbs , let him see 2 King . 9.25 . Neh. 9.34 . 1 Sam. 17.34 . 2 Kin. 6.5 . Eze. 43.7 . Jer. 33.5 . where it is so construed with Neuters . Yea sometimes with Transitives , as Neh. 9.34 . Jer. 38.16 . Eze. 39.14 . * * Hence it comes to passe that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which otherwise of the Accusative Case , doth among the Rabbins with all the Verbs promiscuously make the Nominative Case , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 He did it or he made , or made it . Plainly therefore both the Hebrew and the Greek , both waies , signifie the conversion of the Jews , and Gentiles first , AL ISRAEL next Rom. 11. ) into a cohabitation and Church-union .

Which is very aptly opened , and inlarged in the very next Prophet , viz. the Prophet Obadiah ; and with many of the same words and phrases , with addition of others , Obad. ver. 17 , 18 , 19 , 20 , 21. But upon MOUNT ZION shall be deliverance , and there shall be holinesse , and the HOUSE OF JACOB shal possess their possessions . And the HOUSE OF JACOB shall be a fire , and the house of JOSEPH a flame , and the house of Esau for stubble , and they shall kindle in them , and devoure them : And they of the South shall possesse the mount of Esau , and they of the plaine , the Philistims , and they shall possess the fields of Ephraim , and the fields of SAMARIA , and Benjamin shall possess Gilead . And the Captivity of this Host of the children of ISRAEL shall possess that of the Canaanites even unto Zarephath , and the captivity of JERUSALEM , which is in Sepharad , shall possess the Cities of the South ; And Saviours shall come upon mount Zion to judge the mount of Esau , and the Kingdomes shall be the Lords . In which words , we have such a character of the future happy state of the Church on earth , harmoniously and beautifully wreathed and inter-woven of Jewes and Gentiles converted unto Christ , as yet never was , but still lies upon the engagement of Gods infallible truth to be fulfilled . For on the Gentiles part , here expressed under so many names , they are not all to be destroyed , but possessed , with a mixed cohabitation of Jews , according to the aforesaid place of Amos ( with which is our present collation this of Obadiah ) that there shall bee a REMNANT of Edom , and a REMNANT ( for so the grammer of the word carries it ) of all the Heathen , among whom , and by whom the name of God shall be called upon . And on the Jewes part , both the Kingdome of Judah ( now as Judah and Benjamin are called 1 King . 11.13 . and ch. 12.20 . because of the mixture of their territories , as the Geneva notes well give the reason ) and also the Kingdome of Israel , must bee here understood as sharers in the spirituall salvation and outward happinesse here so laboriously inculcated : else why doth the Prophet use one while such comprehensions in words , as the house of Jacob , ( and that twise ) and the house of Joseph ? Another while such distinctions and discriminations in terms , as the captivity of the host of the CHILDREN OF ISRAEL , and the captivity of JERUSALEM , plainly enough setting forth the two Tribes & the ten Tribes : and generally the learned agree , that both are here understood , though severally they fix the footing of their interpretations . Oecolampadius saith on ver. 20. Duplices facit captivitates , &c. that is , the Prophet makes two captivities . For he gives to Israel the space towards the North ; and then he gives to them that were of Jerusalem , that is , to the Tribe of Judah and Benjamin , that tract which is towards Egypt . Mercer hath it over and over , that in the 19. verse of this Obadiah is touched the State of Judah , and in the 20 verse the State of Israel . Hierom saith , the house of Jacob signifies Judah , and the house of Joseph the ten Tribes . And Ephraim , the son of Joseph , out of which Tribe was the Regality of Samaria , intimates that the two Kingdoms were to be again coupled or re-united for the devastation of the Edomites ; that is ( as t is generally agreed among the learned , both Jewes and Christians ) those that are incorrigible Antichristian enemies of the Kingdom of the Lord Jesus . And then that which is added in the close as the corenis of this glorious internal and externall salvation of all these to be saved [ that Saviours ( in the plurall ) shall come upon mount Zion to judge the enemies , and the Kingdome shall be the Lords ] is of that strength and torrent , that it bears downe afore it all limitations of the meaning to their return from Babylon , or the incarnation of THE SAVIOUR CHRIST , whose then was the Kingdome ( in kind ) no otherwise then it was formerly , when he ruled the world by his power , and his Church by his Word and Spirit ; whereas this close , THE Kingdome shall be the Lords , must intend that it shall be answerable to the description from the seventeenth verse downward , viz. a most holy Kingdome , and withall a most visible , outwardly large , and glorious Kingdome , and that on earth ; all corporall , incurable , Antichristian enemies sensibly falling before it . Which is not only my opinion , and sence of these words ; Mercer presents to us Ex Lyr. commenting on this Prophet thus much Odium Esau in Jacob in semine perseveravit , &c. that is , the hatred of Esau against Iacob continued in the very seed ; therefore the overthrow of them is foretold Isa. 21.34 . Ier. 49. Ezek. 35. Amos 1. Mal. 1. This Prophet doth excellently handle , and is wholly in this , That as Christ is the Son of Abraham , and of Israel , and that after the flesh , and therefore all indued with the spirit are his Brethren , and belong to the seed of Abraham and of Israel ; so all false brethren , that is , ANTICHRISTS and Hypocrites belong to the seed of Esau . Unto these agrees and suites whatsoever thou here readest against the Edomites . Obadiahs Prophecy is smal in bulk , great in sence , comprehending many things in a few words . He prophesieth in the behalfe of Israel , against Edom , prophesying the subversion of the Edomites , and the GLORY of the true Israel , the Church of Christ ; and that he alone shall reigne . He saith that on mount Sion shall be deliverance and salvation , which are more perfectly fulfilled according to the letter , in the Church ( collected of all the faithfull ) then in mount Zion ; because the state of mount Zion continued but for a time , but the Church abides for ever ; which shall be , wee are confident , more eminently famous in the very land of Israel , when Israel in the LAST TIME SHAL RECEIVE CHRIST . And their possessing their possessions ( or that they shall possess those that possessed them , as he renders it ) shall ( he saith ) come to passe with illustrious glory , after the LAST CONVERSION OF ISRAEL . It is some-how fulfilled daily in the Elect , overcoming their enemies with invincible patience ; But it is to be fulfilled more sublimely , and gloriously in the judgement , when the wicked shal openly before all be judged of the Elect. In speciall , the house of Joseph is named ( albeit it is contained under the house of Iacob ) least for their worshipping of Calves , and their long captivity , it should be deemed as rejected . Ioseph and Ephraim ( of which Tribe was Ieroboam ) are the ten Tribes , whose captivity , say the Hebrewes , is not yet discharged . But as it is said in the end of the Prophet Amos , in the LAST TIME ISRAEL SHALL BE CONVERTED . There are they which by Esau understand the Gentiles , and by Israel the faithfull ; whom I contradict not . There were of the Tribe of Iudah and Benjamin among the Apostles . But who of the Tribe of Ephraim and Ioseph were among them , is uncertaine . But they on whom this Prophesie must be fulfilled , must be of all Israel converted ; and the house of Iacob shall be a fire . Who can deny this yet to bee fulfilled hereafter ? Apparently it shall be fulfilled , when the world shall be judged . For t is impossible that this should be fulfilled , seeing as it is here said . For the Lord hath spoken it . ZAREPHA ( which others write Sarephta ) and SEPARAD R. Sel. interprets to bee France and Spaine . But out of all such speeches as the Prophet here useth , this may safely be collected , that because those Nations are here named , which most infested the Israelites , namely the Canaanites , Philistims , and Edomites , that all enemies of the faithfull are here to be understood , which haply is to be fulfilled according to the letter . ISRAEL being converted in the last times , so that ALL ISRAEL being converted in ALL LANDS , they all are to be accounted for the Inheritance of Israel ; Thus far he . Oecolampadius likewise , In Monte Sion erit evasio , id est salus , &c. That is , on mount Sion shall be deliverance , that is , salvation or safety : T is certain the Apostles , by the sending of the spirit upon mount Sion , and others conjoyned to the Church , were delivered by Christ at his first coming ; and so we beleeve that at this day every Congregation of the faithfull is delivered . But we expect a more ample felicity when the Lord shal come again , &c. In the last times we expect perfecter sanctity ; and these of the house of Jacob shall be Lords of those who before oppressed them . We find not in History that many of the Jews did bear rule in those Countries , save only that the Maccabees seized upon certaine Towns . BUT THOSE THINGS DO NOT SEEM TO SATISFIE THE PROPHETICAL MAJESTIE * * Majestati ropheticae . In the last times , that is , when Christ shall come , we shall see the Apostles and those that have imitated them , to be Iudges of the whole Earth : albeit at this day the Elect are divers waies afflicted by the Antichristian party , yet it shall come to passe that they shall be LORDS OVER OTHERS , &c. I am not ignorant that some , agreeing with the Jewes , doe thinke that before the day of Christ , this KINGDOM SHALL BE ON EARTH . Christ did not tell his Disciples this , therefore let not us be solicitous of this thing . No farther shone the the dimme light of Oecolampadius touching this truth in those ancient darker times : Yet hear him presently , almost in the next words , how hee doth in the generall grant this truth , as a truth worthy to be known on those words , [ And the house of Jacob shall be a fire , &c. ] he saith , By the people of Esau , we ( saith Oecolampadius ) understand the enemies of the truth , who shall be before it , as stubble to the fire ; which began in the preaching of the Apostles , overthrowing idolatry , &c. But in the day of judgement , when hereafter they shall with Christ pronounce sentence and condemne them , they shall perish by the word of God , &c. However the Jewes expound it either of times afore , or after the returne from B●hell , yet still they have been adversaries , all eit they speak of an HAPPY AGE FOR A THOUSAND YEARS . Some doe thinke that the just or righteous Jewes shall rise , and dwell upon the earth ; but I leave that as uncertaine . But MOST CERTAINE IT IS , that this Prophet doth promise to the people of God in these words , A MOST PERFECT FELICITY . Among the Edomites shall be no felicity , &c. In these verses , therefore he teacheth that the KINGDOME OF CHRIST SHAL BE MOST AMPLE AND LARGE , and not concluded in so strait a corner as formerly , &c. And upon the twentieth and one and twentieth ver. Oecolampadius concludes thus . The Jews say that Canaan signifies all Germanie unto France , and that Sepharat signifies Spaine ; which things are uncertaine by this description of places . But certainly ALL ISRAEL shall be saved . ' All which things I plainly referre to the last day . Now compare Oecolampadius , with Oecolampadius , and see whether he doth not in the generall grant the point in hand , and grant it as a thing certaine , and to be hoped for . Thus for the parallel with Obadiah .

§ . 6 The next thing to be considered on this place of Amos , now under our hands , is the time when this must bee mainly fulfilled , viz. At that day ( saith our Prophet ver. 11. ) that is , at some notable day , namely , when ( as in ver. 9. ) God hath sifted the house of ISRAEL in all Nations , like as corne is sifted with a sieve , yet not the least graine fals on the earth ; that is the wheat of converted Israel ( for the generall ) shall be gathered from the chaffe of the obstinate in all nations . But alas , Judah and Israel , all of them for the generality , are yet in their chaffe of non-conversion , and in the straw of all Nations .

§ . 7 The last thing to be considered on this nineth of Amos is the manner of their state when delivered , viz. All ruines must bere-built , and all breaches closed up , they must call upon God , as God may own them for callers upon his name . There must be as all spirituall , so all outward prosperity for the sanctified use of the Church , in a goodly succession of seasons for that end ; expressed under the notions of the Plowmans overtaking the reaper , the mountaines dropping sweet wine , &c. All their injoyments must be perpetuated , so as they must never bee pulled up out of their own Land .

§ . 8 Now laying all particulars of this Text together , let all the men and bookes in the world shew us when Judah and Israel were ever thus delivered since their captivity , and put into this spirituall and temporall happy condition in a religious conjunction with the Gentiles to the worlds end ? and this must be before the ultimate generall Judgement , as the circumstances of the place importune , and necessitate us to expect . Therefore this Prophesie of Amos is yet to be fulfilled .

Thus of Amos.

SECT. XLIII .

§ . 1 NExt we come to the Prophet MICAH , wherein we shall consider onely one place , viz. chap. 4. throughout . Of which note this in generall , 1. That this prophesie of Michaiah , is as well concerning Samaria ( the Metropolis of the ten Tribes ) as concerning Jerusalem ( the metropolis of the two Tribes ) chap. 1. ver. 1. Secondly , That this place was urged for our opinion before Jeroms time ( which was three hundred ninety yeares after Christ ) which Jerom confesseth in these words in Micheam 4. Sciendum quoque , &c. i.e. we must know ( saith he ) that this Chapter also , and that like it , out of Isaiah ( meaning Chap. 2. Ver. 2. &c. ) is referred by the Jewes , and the heires of their mistake to the Kingdom of Christ and his Saints , for a thousand years . Thus Jerom ; for whose jircking our opinion , you shall see him anon jirck himself :

§ . 2 For particulars , note in the first place the time of fulfilling this prophesie that we here alleadge . Our last English Translation saith , In the last daies . The Hebrew speaks higher 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which words differing in Gender and Number , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 properly signifying last ) cannot be closely construed to the Grammer of them , but thus , In the last of daies . And so also Jerom renders it ( in novissimo dierum . ) So the Chalde ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ) So the Greeke according to the Septuagint ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ) So that the state of the Church , here prophesied , is the last state of the Church , before the end of the world , at the ultimate general resurrection . And therefore the notation of the time doth undeniably put us upon a looking for such a glorious state of the Church on earth , as is here described , as yet to come . Observe secondly , that all those words of the first , second and third verses [ That the mountain of the house of the Lord shall be established in the top of the mountaines , &c. and many Nations shall say , come let us goe up to the mountaine of the Lord , &c. and he will teach us , &c. and we will walk in his pathes , &c. For the law shall goe forth out of Zion , &c. and he shal judge among many people &c. and they shall beat their swords into plow-shares , &c. Nation shall not lift up sword against nation , neither shall they learne war any more . ] I say , that all those words are , per omnia idem , altogether the same , with Isa. 2. ver. 2 , 3 , 4. largely discussed before in this third booke , and chap. 2. Sect. II. S. 1 , 2 , 3 , 4. &c. whether we transfer the consideration of them ; onely adding here 1. The notablenesse of the prophesie ; which is thus twise mentioned by two famous Prophets , with so great emphasis , in the same words , phrases , and figures . 2. The words of the Geneva notes , who assert in the margin , that this Prophesie of the state of the Church in the last dayes , relates to the time of Christs coming , and to the time when THE TEMPLE shall be destroyed . Which order of words import , that they meant the time after that destruction of the Temple , which demolished it about forty yeares after Christs ascention . I say the time after that destruction ( for which sence they had good ground from the last verse of the chap. 3. of this prophet Micha . ) But such a time of restauration of the Church , as Micha here in this fourth chapter describes , was never yet seen on earth . Therefore it is yet to come . 3. Our new Annotations referre this to the time intended by Joel chap. 2.28 . But that time , we have proved afore , ( in this third booke chap. 2. Sect. 40. ) in the maine of it , is not yet come to passe . 4. Dr. Mayer on the fourth verse [ they shall sit every one under his own vine , &c. and there shall bee none to make them affraid ] hath these words ; And this ( saith he ) is still to bee fulfilled WHEN THIS WORLD DRAWETH NEAR TO AN END , the FULNESSE OF THE GENTILES BEING COME IN , and the Jewes who remaine yet blinded , BEING CONVERTED TO THE FAITH OF CHRIST . Wherein the Doctor speaks very home to the point in hand , in the main thereof . For surely this prophesie is not , in the chief intent thereof , fulfilled unto this day ,

§ . 3 In the last place , consider exactly , in the remainder of the chapter , from ver. 4. to the end , the description of the Churches , yea , of the Jewish Churches Prosperity , Piety , and Victory ; and thou canst not with any shew of solid divine reason imagine these things to have been ever yet fulfilled since the Jews first captivity in Babylon , but remain in future to be performed afore the last universall resurrection .

¶ 1. The prosperity is described vers. 4. They shall every man sit under his own vine , and under his owne fig-tree , and none shall make them affraid , vers. 6. In that day I will assemble her that halteth , and will gather her that is driven out , and her that I have afflicted , ver. 7. And I will make her that halted a remnant , and her that was cast off , a strong Nation , and the Lord shall reign over them in mount Zion , FROM HENCE FORTH , EVEN In Hebr. no even , But it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i.e. And for ever . FOR EVER . Now when ever was this prosperity made good to them since their Babylonish captivity , and for so long time as for ever ? It is true , two Tribes returned from Babylon about the year of the world three thousand five hundred and eighteen , under the Persian Monarchy . A long time it was ere they grew to a settlement of their City and Temple set up , and their publick ministration set in order , by reason of the opposition and undermining of Sanballat and Tobiah and their adherents . So that some thinke they were neare as long in attaining to the said settlement , as they had been in captivity , viz. seventy years . But if they had been setled at the first of that their returne , yet from the year three thousand five hundred and eighteen , to three thousand six hundred and forty ( about which time Alexander the ( Greeke Monarch brought Jerusalem under subjection to him ) are but one hundred twenty two years ; after which Alexander , the Romans immediately subdued them ; and after the Romans , the Saracens and Turks , which is the slavish condition of all the Countries of the Jews to this day . A mark of remembrance of their subjection to the Greeks , is the Greek translation of the Bible , called the Septuagint , because it was done by about seventy Jewes , at the command of the Grecian powers . And as plain a Memento of their Romish subjection is , that Christ was crucified under the Roman Pontius Pilat . And a sufficient Memorandum of their subjection to the Turks is , that they possesse Jerusalem at this day . So that if wee deduct the time of the Jewes trouble under the Persian Monarchy , from their first dismission by Cyrus , to their settlement ; and make the reckoning to begin with that their settlement , and to end at Alexanders coming to Jerusalem , it will not amount to above seventy years that the Jews were in peace and quiet , which is no more then the length of their captivity . If we take into the account the time of their struggling to be settled ; yet all , as I said before , will make up but sixscore and two years ; and what is this , in comparison , to enable the Prophet to make the close and seale of this part of the Text touching their prosperity , That the Lord should reign over them of Mount Sion , from hence forth AND FOR EVER : which must be understood of such a manifest , apparent , visible reigning , as stands in flat opposition every way to Tyrannicall mens , or conquerours reigning over them ; or else the Prophet had told them nothing ; he had made this Antithesis to their captivities under men , in vaine , and had expressed this his reigning in mount Zion to no purpose ; seeing God doth equally reign by his power over all the world , and by his spirituall grace alike over beleevers , where-ever they be one the face of the earth .

¶ . 2. Their piety is charactarised in the fifth verse . For all people will walke every one in the name ELOHAIU , of HIS GOD , and wee will walke in the name of JEHOVAH ELOHENU , of the LORD OUR GOD for ever and ever . Which words are not only a promise , but a prophesie , as to signifie the piety they should practice , at the time when the Lord should performe the aforesaid prosperity unto them . For as for Micha , and his generation of religious men , they were soon dead . And the generality of the Jewes and their Common State , as to religion , now at this present of Micha's prophesying , were mightily corrupted ; and stood heinously guilty of Ignorance , Idolatry , injustice , oppression , cruelty , and the falsehood and security of Princes and Prophets , as the first , second , third , and sixt chapters abundantly testifie ; expresly reckoning up , and charging them with those sins , and threatning Gods wrath upon them for that cause . Nor was that prosperous time , in which they should so serve God for ever , yet come : The Prophet minding both Judah and Israel of nothing they were to expect at present , but devastations and captivities ( in the forementioned chapters , ) if the ten tribes went not into captivity afore that Micahs prophesie was at an end . Who prophesied ( as t is expresse chap. 1. ver. 1. ) in the reign of Hezekiah , who reigned nine and twenty years ( 2 King . 18.2 . ) in the fourth yeare of whose reign , Salmanasser besiegeth Samaria , 2 King . 18.9 . and in his sixt yeer , took it , ibid. And for after times , ensuing that returne of them that was granted by Cyrus the Persian ; from that day to this , they were under a forreign power , in a constant succession , the hand of the succeeding oppressor being upon them afore the predecessors was taken off : Yea , the following , tearing them out of the hands of the former , to the great prejudice , as well of their piety as of their prosperity . In the time of the Maccabees , great prophanation was brought in as a flood upon their Jewish religion , 2 Maccab. chap. 5. chap. 6. and chap. 7. And in Christs and the Apostles time ; first , For the Jewish religion , we find that the whole body of their law , according to their interpretations , and the bulke of publike worship , according to their traditions and practise to bee exceedingly corrupted , as our Saviour laies them open in the fifth , sixt , thirteenth , fifteenth and three and twentieth chapters of Matthew . Besides the many Sects mentioned , some in the four Evangelists , viz. the Pharisees , Sadduces , and Herodians , and others mentioned in Ecclesiaticall stories , as Assideans , Essenes , and Gaulonites , whose single several errors were these . The Pharisees held 1. That they were the holy ones , Of the Pharisees . and all else vile , Luk. 18.11 . God I thank thee , I am not as other men , John 7.49 . This 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( rabble of the common ) people that know not the law are cursed . Suitably their common Hebrew phrase was , to call the people 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 people of the earth . 2. They ascribed many things to Fate , and many to free will , Joseph . l. 13. c. 9. 3. They held that the soules of good men deceasing passed by a kind of Pythagorean 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or transmigration of soule , successively into the bodies of those good men that were next borne . Thence is that speech ( as the learned conceive ) touching Christ risen , that he was John Baptist , or Elias , or Jeremias , Matth. 16.14 . 4. They stood mainly for Traditions , Matth. 15.2 . Mark . 7.3 , 4. Matth. 9.11 . Luk: 18.12 . Matth. 23.5 . Therefore our Saviour calls the Pharisees so often Hypocrites , in that one chapt . Matth. 23. The Sadduces first , Of the Sadduces . Denied the resurrection of the body , or any reward or punishment in the world to come , Matth. 22.23 . Luke 20.27 . Act. 23. ver. 6 , 7 , 8. Concerning their opinion , that the soules of men were annihilated at their deaths , see Joseph . de Bel. Iudaic. l. 2. c. 12. Secondly , They denied all the Bible , but the five Books of Moses ; which is the reason why our Saviour , Matthew 22.32 . waves all other plainer places of the resurrection , in Iob and the prophets , and proves to them the resurrection out of Exod. 3.6 . Thirdly , They ascribed all to mans free will , Ioseph . l. 13. c. 9. The Sect of the Herodians ( mentioned Matth. 22.16 . ) were a sort of Iewes , Of the Herodians . that complied with the Court of Herod in grosse flattery , and a compounded piety , of Iudaisme and Herodianisme * * Beza in Mat. 22.16 . . For they ** ** Epiphan. Heres. 20. Theophyl in Matth. 22.16 . & alii . held , that either THE Herod ( that is , Herod the great ) was THE Messiah ; or at least , that ● Herod ( v. 9. Herod , Tetrarch of Galilee , alias Antipas , or &c. ) was a Messiah to them ; in that the Scepter was then departed from Iu●ah ( the mark of the time of the Messiah's coming ) and the then Herods government so wel pleased them . So that he and his Court concurred with them to crucifie Christ , Mark . 3.6 . and they complied with him and his Court , touching the equity of the Jewes paying tribu●e ‡ ‡ Hieron . in Mat. 22.16 . ( Matth. 22.16 . ) And in the celebration of Herods birth say , with superstitious solemnities . At which Persius , ( who flourished about sixty years after Christ ) hath a sore jirke in his fifth Sayr . v. 10 , &c.

Herodis venêre dies , unctâque , fenestrâ Dispositae pinguem nebulam vomuere lucernae Portantes violas , rubrumque amplexa catinum Cauda natat Thynni , tumet alba fidelia vino : Labra moves tacitus , recutitaque Sabbata palles . When Herods Birth-day's come , the Lamps are plac'd In ranks , in the oyl'd window all be-greas'd By a far mist , which they had spued out , Though with sweet vi'lets pranck'd and crown'd about . And whiles in a red pan doth swim a Thyne , The white stone Pitcher floateth'ore with wine . But pal'd with fasts thou muttringly dost pray All the Circumcisions Sabbath day * * On this of Persius learned Lubins note is this . Herod the Asealonite ( saith he ) reigning over the Jewes , they , called the Herodiens , adored his Birth day as Sabbaths . On which day they put lamps lighted up in the windowes , filled with oyle , and trimed with Violets , adorning also the doors with flowers . The Jews being wont to put on the Eve afore their Sabbath Enneamyxon , a lamp of nine Branches of lights in their window . The swimming of a Thyne or Tunie in a dish or platter of red clay , signifies , that though the Jewes used plaine vessels , yet they had varieties , and dainties well sauced in their Feasts , which is more illustrated by the abundance of wine in the next verse . And their Feast daies are called , Circumcised , or circumcision Sabbaths , because the circumcised Jewes did celebrate them . .

The sacred Text doth intimate that a great number of the country of Galilee were at the celebration of Herods Birth day , Mar. 6.21 . where you have the sad event of that merry-making , viz. Iohn Baptist is beheaded ; in which the Jewes no doubt had an hand , by that our Saviour speakes Matth. 17. ver. 9. &c. to 14. where he having mentioned his resurrection , and the Disciples thereupon objected , why then say the SCRIBES ** ** Scribe was a name of Office , not of Sect , and was of any Tribe , as the Jewes themselves intimate . There were two sorts ● Laic . 1. Such as taught to write which we call Scribes or Writing . Masters . 2 Such as drew Deeds and Writings of bargaines and sale , which we call S●riveners . To both these Psal. 45. ver. 1. alludes . Then thirdly , out of these that were most expert , there was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Kings Scribes , which we call Secretaries , 2 King . 12 , 10. and chap. 22. ver. 1. And 2 Sam. 20.25.4 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Scribes of the people , which were much like to our Clerkes of Assizes ; for these Scribes were to attend the publicke Courts , and Consistories ; 1 Maccab. 5.42 . The second sort of Scribes were Clericks , learned men called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , Scribes of the Law , Ezra 7.6 . and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lawyers , Matth. 22.35 . Luk. 7.30 . and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Doctors , or Teachers of the Law , Luk 5.17 . Elias must first come , he answers , Elias truly shall first come , and restore all things ; but I say unto you , that Elias is come already , and THEY ( the Iewes , led by those Scribes ) knew him not , but have done unto him whatsoever they listed . Likewise shall also the Son of Man suffer of THEM . Then the Disciples understood that he spake to them of John Baptist . And by Christs speech , that generation in which he was borne , should bee called to an account for all the blood of the Saints shed by the Jewes persecution , from Abel down to the Apostles ( which must needs include the murther of Iohn Baptist ) Matth. 23.35 . Luk. 11.51 . And further the sacred Text doth intimate , that these Herodians had held some dangerous leaven of doctrine ( though t is not there expressed ) Mar. 8.15 .

The Assideans were of two sorts , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tsadikim , and the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chasidim . The Isadikim kept close to the letter of the Scriptures , and studyed that ; The Chasidim ( commonly translated Assidael , Assideans ) studyed how to adde to the Scriptures . The Tsadikim conformed ( outwardly at least ) to what the law required . But the Chasidim would be holy above the Law , D. Kimch . Psal. 103.17 . Pirke Aboth . cap. 5. The Essenes , first , Of the Essenes . Held many of the Pythagoreans evill opinions , as a communitie of goods ( Aul. Gel. l. 1. c. 10. Laert. in Pythag. Ioseph . l. 18. c. 2. ) They allowed not lawfull pleasures , ( Iustin . l. 20. Ioseph . de bello l. 2. c. 12. ) they ascribed all things to fate and destiny , Suid. Ioseph . Antiqu. l. 13. c. 9.2 They worshipped towards the sun rising , ( Philo. Ioseph . ) 3. Bound themselves by oath to preserve the names of Angels , the phrase implying a kind of worshipping of Angels , Ioseph . de bel . l. 2. c. 12. &c. The Gaulonites , Of the Gaulonites . who had their name from one Iudas sometimes called Iudas Gaulonites , sometime Iudas Galilaeus , Ios. Antiq. l. 18. c. 1 , 2. mentioned Act. 5.37 . Held first , That tribute was not to be paid to Princes , as being a badge of servitude . Secondly , that they ought to call none Lord , but the Lord of Lords , the God of Heaven . Thirdly , They forbad sacrifices to bee offered for the welfare of the Roman Empire , and Emperour , which is conceived to be the reason why Pilat mingled their blood with their sacrifices , Luk. 13.1 . Oecumen . in Act. 5.37 . Theophyl . in Luk. 13.1 . For Pilat was not over the Nation or province of the Galileans ; and therefore it must be this Sect that Pilat so punished . And thus you have had an account of the Iewes corrupting of Religion in Christs time as Iewish . And as for Christian religion , they did for the generality refuse both it and him , Ioh. 1.11 . He came unto his own , and his own received him not . And so they did after in the Apostles ministrations ; rejecting their Doctrine , and persecuting their persons , Act. 13. Act. 4. and so saith St. Paul , Rom. 11. they are to continue in blindnesse till the fulnesse of the Gentiles shal be come in , that then ALL ISRAEL may be saved .

¶ . 3. For the Jewes victory , prophesied in this fourth of Micha , it is set forth in the eighth verse &c. to the end of the chapter , v. 8. And thou O Tower of the flock , the strong hold of the daughter of ZION , unto thee shall it come , even the FIRST DOMINION , the Kingdome shall come to the daughter of Jerusalem . ( That is , thou must have a flourishing estate , at least , as glorious as at first , in David and Solomons time , ) ver. 10. Thou shalt be delivered from Babylon ; there the Lord shall redeem thee from the hand of thine enemies . ( They shall not onely be dèlivered as by a common providènce , but shall be redeemed as relating to the fruit of a Saviour , Luk. 3. ver. 30 , 31 , 32. and v. 38. ) Ver. 13. Arise , and thresh O daughter of Zion , for I will make thine horne Iron , and I wil make thine hoofs brasse , and thou shalt beat in peeces MANY PEOPLES . And I will consecrate their gaine unto the Lord , and their substance to the Lord of the earth . So that the Jewes must not onely be delivered from their enemies , but must be the destroyers of their enemies , ( that continue enemies ) and that not of a few , but of many peoples . Now when ever had the Jewes since their first captivity , such prosperity , such victory ; such a Kingdom , and such a conquest ? Ten Tribes for two , are still by the Jewes confession , in captivity . And the two Tribes , ever since their first return , have been notwithstanding , under the power of one Monarch or another by an immediate and concatena●ed succession , 1. The Persian , 2 , The Grecian , 3. The Roman , 4. The Saracen , 5. The Turke . So that this Scripture is not yet come to passe , and cannot be deferred to the ultimate general resurrection , as being inconsistent with that time in most of the branches . Therefore it is yet to bee fulfilled afore that time .

Thus of Micha .

SECT. XLIV .

Next we come to the Prophet Zephany , where we shall insist but upon one place , and that is an Eminent one , viz. chap. 3. ver. 9 , &c. To the end of the Chapter .

§ . 1 IN this place three things are prophesied , which orderly laid together , doe compleatly make up the maine of our point , that yet before the ultimate judgement at the universall resurrection , there shall be a most glorious visible Church on earth , beautifully woven , and integrated of Iewes and Gentiles .

1 Here is prophesied the RESTITUTION of the Iewes , both in a way of conversion unto God , and of reversion into their owne Country , unto a glorious Church State . 2 The VOCATION of the Gentiles , both unto an effectual conversion unto God , and a most harmonious union with the rest of the Church . 3 The SUBVERSION of the enemies of the Jewes , and of the Church of Christ .

§ . 2 The first , the RESTITUTION of the Iewes , as to the first part thereof , viz. their conversion , wee have it in the 10 , 11 , 12 , and 13 verses . Ver. 10. From beyond the river of Ethiopia my suppliants ( that is , that call upon my name ) even the daughter of my dispersed , shall bring mine offering ( That is , shall worship me in a right manner , such as I shall require ) which verse plainly speakes of the Jews , almost in every word ; as in that [ My suppliants beyond the river of Ethiopia , ] and ( expounding it ) EVEN the daughter of my dispersed there . The Hebrewes in their Chalde paraphrase translate 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ethiopia , by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 India ; and elsewhere they call it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hind & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hid for Hind , which answers to the Latine Indi , Indians ; and to the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Subduer or Conquerour of India ; * * Qui suit Bacchus ; saltem est Bacchi Epithe●on apud Graecos . Sic Graeci appellant Indicum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and to our English , who say India , and Indians : where Rab. Menasse Ben Israel saith , ( in his book de spe Israelis ) multitudes of Jews are . There are , to speak distinctly , three opinions touching Ethiopia , and the river beyond it . 1. That this Ethiopia signifies Egypt , which is beyond the river Nilus , which riseth in Ethiopia , and flowes thence unto Egypt . To which A Castro contributes this , that the Hebrew name , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chus , that is , Ethiopia , doth not signifie Aethiopian Sub-Aegyptian , that is , Ethiopia under Egypt , as they call it , which is now called Abyssia , where Prester John reigneth ; but Arabia , in which , among others , the Madianites lived , who in the Scriptures are called Ethiopians . And for this he quotes Psal. 74.14 . Thou brakest the head of the Leviathan in peeces ( speaking of the drowning of Pharoah and the Egyptians in the red sea ) and gavest him to be meat to the people inhabiting the WILDERNESSE , ( Hebr. desolate places , ) which the old Latine , Jerome and the Septuagint translate , To the people of the ETHIOPIANS . For Chus the son of Cham ( who gave the name to Ethiopia ) with his sons , viz. Seba , or Saba , and Havilah , and Sabtah , and Raamah , and Sabtecha , Gen. 10.7 . fixed his habitation between the Persian and Arabian gulfe , or red sea . This Tract therefore is called Ethiopia , that is Arabia , in which is the RIVER GIHON , flowing out of Paradice ; and the river TRAJANUS , and the Lake Sirbonides and the Arabian gulfe . But by the leave of so learned a man , it is most certaine that both the Ethiopiaes , as Plinie , Ptolomy , Strabo , Herodotus and letter writers distinguish * * Plin. l. 5. c. 4. and c. 8. Ptol. l. 4. c. 7 & 28. Strab. l. 1. Herod . expedit . Xerxis contra Graecos , naming them the Easterne and Westerne Ethiopia ; or the Asiaticke , and Affrican Ethiopia ; which distinction of Two the Scripture hints , by their several characters , neighbours , or circumstances , when they name either , Ezek. 29.10 . and c. 30.4 . Amos 9.7 . Nahum . 3.6 . Zeph. 3.10 . The Affrican again distinguished into superior , alias interior , and inferior , alias exterior Ethiopia ) I say , all the Ethiopiaes are called in the Hebrew by the name of Chus . The second Opinion of many other learned , understands here Aethiopiam sub - Aegypto , id est Ethiopia , under Egypt , in Affrica , to wit Abissia , for this was near to the Iews , and by that name well known to them ; and so the Affricans , and all inhabiting with them , were beyond the rivers of Ethiopia in respect of Iudea and Egypt . And so may be here understood all the Countries beyond the Sea , viz. the Brasilians , Peruvians , Mexicans and all the West Indians . The third opinion , which A Castro much favours , understands here the East Indies unto Iaponia and China : For Tigris and Euphrates are here called the rivers of Ethiopia ; which slide first by , or through Chaldea ( where Nimrod the son of Chus reigned ) ; then by , or through Mesopotamia , and after through the midst of Arabia , which sometimes in Scripture is called Chus , that is , Ethiopia ; beyond which rivers lies all Asia , and India unto the Sinae . And therefore as well Vatablus , as the Chalde Paraphrase , inclines to expound this of the Indians , as if Indian-Ethiopia were here meant ; whence the Sabeans are as well Indians , as the Persians , Arabians , and Abyssines ; as Pererius asserts out of Beroaldus , and Dionysius on Gen. 25. ver. 5. And indeed Seba and Havilah , the sons of Chus , dwelt towards India ; so that Cyril , Theodoret , and Procopius calls the Country of Sabea , by the name of Indian-Ethiopia . The sum of all ( to draw all three opinions into one harmonious head ) is this , that the Prophet Zephany intends , that all the Iewes and Israelites , dispersed into the remotest Countries over the face of the whole earth , they and their neighbours there , innumerous multitudes should be converted unto Christ . For the Iewes did deem the Ethiopians the utmost borders of men ( according to that , extremique hominum Morini . ) And Christian writers count the more Eastern Ethiopians of the same ranke with the Indians ; as they account all to be Indians that are the remoter people of the world , that live in any wealthy condition . But yet withall , the wise Prophet expresseth that generall meaning so , as that neatly he alludes unto , and mindes us of it , as an anchor of hope , the carrying away captive of the Iews through Arabia , unto Babylon , and dispersing them into all the Countries of the East ; part of whom ( as a first fruites ) once Cyrus returned , and sent back to Jerusalem : The lump Christ will restore afore the world ends . Nor doth the phrase of [ bringing offerings to the Lord ] signifie lesse then the Iews , and yet not prejudice the glorious Christian state of the Church , integrated of Iewes and Gentiles , A Rule how to understand Levitical phrases , in describing the Christian glorious state to come . we speak of , as intended by all the prophesies we produce . For take this for a Rule , for this and all other like places of that nature , though in Moses time it was taken according to the letter to signifie material Leviticall Sacrifices ; yet in after times , not only the Apostles of the New Testament , but the Prophets of the Old , by offering , and offerings , and sacrifices , and altars &c. did signifie unto us spirituall oblations , compatible and correspondent to the GOSPELL ; Psal. 50. ver. 14. OFFER to God thanksgiving , and pay thy vowes , &c. ver. 23. Whosoever OFFERETH praise , glorifieth me , Psal. 51.17 . The SACRIFICES of God are a broken spirit . Psal. 141.2 . Let my prayer be set forth before thee as INCENSE , and the lifting up of my hands as the EVENING SACRIFICE , Hos. 14.2 . Take away all iniquity , and receive us graciously , so will wee render the CALVES OF OUR LIPS : with a multitude of more instances , which might be given . And therefore no wonder if the language of the new Testament be to the same tune , Rom. 12.1 . OFFER , or PRESENT to God your bodies as a living SACRIFICE , Mark . 12.3 . To love the Lord with all the heart , and with all the understanding , &c. and to love ones neighbour as ones selfe , is more then all WHOLE BURNT OFFERINGS and SACRIFICES , Heb. 9.22 , 23. And almost all things are by the law purged with blood ; and without shedding of blood no remission . It was necessary therefore , that the patterns of things in the Heavens should be purified with these , but the HEAVENLY THINGS THEMSELVES with BETTER SACRIFICES then THESE , Heb. 13.19 . But to doe good , and to communicate , forget not ; for with such SACRIFICES God is well pleased , Phil. 2.17 . If I be offered upon the SACRIFICE and service of your faith , I joy . Rev. 8.3 . And another Angel came and stood at the ALTAR having a golden CENSER , and there was given to him much INCENSE , that hee should OFFER IT with the prayers of all Saints upon the golden ALTAR , which was before the Throne . Thus you see how the tenth verse sets forth the conversion of the Iews ; which is further amplified in the eleventh verse thus : In that day shalt thou not be ashamed for all thy doings , wherein thou hast transgressed against me . For then will I take away out of the midst of thee them that rejoyce in thy pride , and thou shalt be no more haughty , because of my holy mount . Which is also most evidently spoken of the Jews , and their conversion , in that the Lord promiseth to take away their sins , and in particular , their pride of the Temple , of which they had been formerly very sinfully proud , Jer. 7.4 . and that swelling was not quite down in our Saviours time , Mat. 24.1 . And therefore then this text was not fulfilled . But when their sins shall be taken away , then the judgement , viz. their shame shall be taken away , neither shall they be only negatively good , but also positively . I will ( saith the next verse ) leave in the midst of thee an afflicted and poore people , and they shall trust in the name of the Lord . This last clause of trusting in the name of the Lord , containes the very life and power of godlinesse . As for the first clause , whoever can well weigh the Hebrew , * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and will duly consider the precedent verse , and propheticall purpose of this place , touching the conversion of the Jewes , cannot but confesse that these words may as well , and in some respect better be rendered , I will cause to remaine in thee a people that is humble and meeke ( or poore in spirit ) as Arias , the Septuagint , and the Syriack and Arabick render it ; this , and the rest of this verse aptly answers and stands over against , as a contrary to their pride in the former verse , and is the ready way to that which followes in the thirteenth verse . The remnant of Israel , ( that is , all the converted , as well of the ten Tribes as of the two ) shall not doe iniquity , nor speake lyes , nor shall a deceitfull tongue be found in their mouth ; for they shall feed , and lye downe , and none shall make them afraid : That is , they shall there abide , because there shall be no danger ; and they shall be so holy , because they shall have grace within , and no temptation from without .

For the second part of the Jewes restitution , namely , their reversion into their owne Country in a glorious Church-state ; wee have it in the sixteen , seventeen , eighteen , and twentieth verses thus ; ver. 16. In that day it shall be said to Jerusalem , feare thou not , and to Zion , let not thy hands be slack , or faint . Ver. 17. The Lord thy God in the midst of thee is mighty , he will save , he will rejoyce over thee with joy , he will REST IN HIS LOVE ( an high and glorious expression ) he will joy over thee with singing . Ver. 18. I will GATHER them that are sorrowfull for THE SOLEMNE ASSEMBLY , who are of thee , to whom the reproach of it was a burthen . Ver. 20. At that time I will BRING YOV AGAINE , even in the time that I GATHER YOV . For I will make you a name , and apraise among all people of the earth , when I TVRNE BACKE YOVR CAPTIVITY before your eyes , saith the Lord . In which words you have the expression of their reversion into their owne Country , in capitall letters , as well in sence as writing . And the Lords being amidst them , more then in his generall presence over the earth , and his rejoycing over them with joy , yea with great joy , as in singing , and resting in his LOVE , and gathering them into the solemne assembly , and to make them a name , and a praise among all people of the earth , can signifie no lesse then a glorious visible Church-state , making them a LOVE or SPOVSE unto their LORD CHRIST .

For the second generall head , the vocation of the Gentiles , both unto an effectuall conversion unto God , and a most harmonious union with the rest of the Church ; we have it all , and in full , in verse the ninth : For then will I turne to the people a pure Language , that they may call upon the name of the Lord , to serve him with one consent . Close to the Hebrew thus : I will convert in the peoples a pure lip , that they may call upon the name of the Lord , to serve him with one shoulder . I stand not to dispute it from terme to terme , because they that know well the Originall , and well minde the sence of the place , will ease me of that labour , * * Junius ; Mutab● in populis labium , ut purum sit , quo invocent omnes nomen Jehova , colendo cum humero uno . Hieron & old Latin . Reddam populis labium electum , ut invocent omnes nomen Domini , & serviant ei humero une . The Chalde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. i. e. I will so convert in all nations one choyse speech , that all may pray in the name of the Lord , that they may serve him with one shoulder . The Syriack , Then will I restore unto the Gentiles an elect or choyse lippe , that all may call upon the name of the Lord , and worship him in an equall yoke . but rather , I will speake a word to the opening . It is expresse , that the Peoples , Nations , or Gentiles are here spoken of , who upon their conversion should be exempted from the ruine on Nations in the eighth verse , and should returne with the dispersed Jewes in the tenth verse , and their prophane lips should be purified , and their Idolatrous and blasphemous words before their false gods , should be turned into holy prayers to Jehovah , and they should serve him not only with one consent of minde , but with one way of practise ; as when many lift as with one shoulder , to move a thing the same way , or draw equally in the same yokes , fastened to the same chaine or traces .

§ . 5 The third generall , the destruction of the enemies of the Church , and so of the Jewes ( converted ) you have in the fourteenth , fifteenth , and nineteenth verses very fully . ( You your selves , who heed what you read , doe perceive these three heads interchangeably interwoven , to signifie that the whole of all this visible glory comes together . ) Vers. 14. Sing O Daughter of ZION , shout O ISRAEL , be glad and rejoyce with all thy heart , O daughter of JERUSALEM . Vers. 15. The Lord hath taken away thy judgement , he hath cast out THINE ENEMY . The King of ISRAEL is in the midst of thee , even the LORD , you shall not see EVILL ANY MORE . Vers. 19. Behold at that time I WIL UNDOE ALL THAT AFFLICT THEE , and will save her that halteth , and gather her that was driven out , and I will get them a praise , and fame in every Land , where they have been put to shame .

Thus you see the full extent , and intent of the text , insomuch as never to this day can be found a capacious and adequate space of place and time , wherein to lodge the fulfilling thereof ; and therfore waites for its turne to be performed , by our God that cannot lye , before the ultimate Day of Doome . See for this , in the first place what others hint , I may say afore they are aware , because the streame of their opinion runs a contrary way . Doctor Mayer thus : I will turne to the people a pure Language , intimating the conversion of the Gentiles ; but least when Judgements should come upon all peoples by Nebuchadnezzar , they should despaire of any such worke to be wrought among them , he saith , My determination is to gather the Nations , to poure out mine indignation upon them , as meaning that great destructions should BEFORE THIS , passe through all Countries by the Chaldes , then by the Persians , after that by the Grecians , and finally by the Romans ; last of all which , should the conversion of the Nations to the Gospel follow . Thus he . Now the destructions by the Romans is not yet at an end , that Empire ( so much of it as is left ) still making great destructions both spirituall and temporall , in Spaine , France , Portugall , Germany , Italy , &c. and much more the three Hornes of the Turkish dominions broken off from that Roman , enslaving the fifth part * * See the account cast up afore in Sect. 40. S. 2. P. 2. ( or thereabout ) of all the world ; and therefore by Doctor Mayers words , this generall conversion of the Gentiles is not yet come , so as to convert them ( as he carries on the sence ) that are beyond the river of Ethiopia , &c. Calvin , and our New Annotations say , that This Prophesie is extended unto the time of the Gospel ; when not only the Gentiles shall come into the Church , but also the Jewes shall returne into their owne Country , that they may make one BODY , with the converted Gentiles . Thus they . Which when it hath been ever fulfilled , since the time of the Gospel , let them prove that will undertake to assert it : for we shall by and by give many strong reasons to the contrary ; and therefore according to their supposition , or grant , this is yet to be fulfilled . Alapide saith ; Christ took away their pride ( mentioned vers. 11. ) when having overthrowne their materiall Temple by Titus and the Romans , he erected his Church in Sion , transferring beleevers from that Judaicall Temple unto the Church , in which as in a Schoole of humility hee teacheth the Jewes lowlinesse of minde , and humbly , together with the Gentiles , to submit to the grace of Christ . Now , when ever , since the overthrow of the Temple by Titus the Romane ( which was about forty years after the Passion of Christ ) did the Lord Christ erect a Church in Zion , and translated the beleeving JEWES and GENTILES into it , teaching the Jewes there lowlinesse of minde , and together with the Gentiles humbly to submit to the grace of Christ . Surely as in the thirteenth of the Acts we have it in the generall asserted , from History of Divine authority , that the Jewes generally refused the Gospel , whereupon it was transferred to the Gentiles , and there it hath continued ( according to Rom. 11. ) downe to these times , leaving the Jewes in blindnesse ; so we have it illustrated by particulars from all the most famous Histories and Chronologies , that long after Titus his ruining of the Temple , the Jewes persisted in their Leviticall Sacrifices , offered in the City upon the rubbish of the Temple , untill Adrians overthrow of the City , and his expelling the Jewes thence , in the yeare after Christs Incarnation one hundred thirty foure . And againe , for many yeares after that , being thence expulsed , they persisted in Jewish sacrificing at Mamre ( where formerly God appeared to Abraham ) and so continued untill Constantine the Great ( who began to bee sole Emperour about the yeare of Christ three hundred and twelve ) overthrew their Altar there , and built in the roome a Church-place of worship for the Christians . And after that Julian the Apostata encouraged the Jewes , out of his hatred to the Christians , to rebuild the Temple of Salomon , in the yeare of Christ ( saith Bucholcerus ) three hundred sixty three , God wonderfully destroyed their worke by fire from Heaven . And from that time to this they have been seen and heard in all Countries where they are permitted their Synagogues , to worship God after the manner of the Jewish Liturgy , in singing the Psalmes of David according to our Hebrew Text , and reading the Law and the Prophets , with tripudiations , &c. and doe professe ( as I have had it by Letters from their learned Rabbins ) that they hope to be saved by the Law of Moses ; all which doe sufficiently demonstrate that they are not yet translated into the Church erected in Sion , since Titus his devastation of Salomons Temple ; so that this Scripture of Zephanie remaines yet to be fulfilled , which I make thus to appeare .

¶ 1. Observe how many Parties are here mentioned , that must have a share in the fulfilling of this Prophesie , when ever it be fulfilled , viz. First , The Gentiles , ver. 9. Secondly , the two Tribes of the Jewes called Juda , expressed in the words , Zion and Jerusalem , ver. 14. & 16. Thirdly , The ten Tribes of the Jewes , called by their name Israel , ver. 14. but all these three parties have not yet joyntly shared in the mercies prophesied to them in this Text , therefore it remaines yet to be fulfilled . ¶ 2. Observe the parts , or things to be shared among those Parties , viz. conversion unto the true God , congregating of them into a christian Church , and destruction of all that hate them , as you have heard . Now when did the Gentiles , the people of Judah , and the Tribes of Israel ever joyntly injoy these three mercies ? For , ¶ 3. Observe , all these must at the great time of fulfilling them be extant at once , together ; for though in the discusse I distinguished them into parts , according to their nature and sence , yet the Prophet according to place and order of sentences did interweave , and windingly wreath them one within another , to the intent that no man might separate what God had joyned together , but might behold them as a goodly Coine , that though there be a distinction of the parts , of the impressions upon it , yet all make but one Image of Caesar . All those parts are but the severall sculptures of one and the same entire character of the glorious time of the Church , yet before the end of the world ; for hitherto , the said three parties never enjoyed the afore-mentioned three parts joyntly together ; but rather for the most have been visibly to the eye of the whole world under a contrary condition . For , ¶ 4. Observe the high expressions the God of truth gives forth touching the glory of the state , the said parties shall enjoy at the said time when this Prophesie shall be fulfilled , viz. That the Peoples , or Gentiles shall have pure lips , wherewith to call upon the name of the Lord , as it is in ver. 9. That Israel shall not doe iniquity , nor speake lies , nor shall a deceitfull tongue be found in their mouth , ver. 13. That they of Zion and Jerusalem , and Israel , shall be glad , and rejoyce with all their heart , ver. 14. for it followes ( ver. 15 , 16 , 17. ) the Lord shall so take away their judgements , and cast downe their enemies , and instead of them he himselfe , as King , will be so in the midst of them , that they shall not see evill any more ; nor shall their hearts feare , nor their hands faint . He will be so in the midst of them in his might , that he will save them , and rejoyce over them with joy , and that as with singing , and will rest in his love . Now did ever these things appeare in the state and condition of the Church , either of Jewes or Gentiles , since the Babylonish Captivity ? surely the contrary hath abundantly appeared down to these dayes . 1 For their Spirituall , or Ecclesiasticall state in relation unto Religion , the Gentiles generally have been very wicked , and for the most part ( the more is their sinne ) intestine enemies to the Jewes . And for the Jewes , whiles the ten Tribes of Israel were carried away captive , the King of Assyria brought men from Babylon , and from Cuthah , and from Ava , and from Hamath , and from Sepharvalin , and placed them in the Cities of Samaria , instead of the Children of Israel , ( 2 King . 17.24 . ) of whose returne to their owne Country the Scriptures leave no mention . But they tell us , that when the two Tribes returned , there was a MIXED MVLTITVDE among the Israelites , ( Nehem. 13.3 . ) That there were many that pretended to be Priests , who because they could not find their Genealogy , were as POLLUTED put from the Priesthood ( Ezra 2.62 . Nehem. 7.64 . ) That the people of Israel , and the Priests , and the Levites , had not separated themselves from the people of the land , doing according to their ABOMINATIONS , even of the Canaanites , Hitties , Perezites , Jebusites , Ammonites , Moabites , Egyptians , and Amorites , having taken of their Daughters for themselves , and for their Sons , &c. Ezr. 9.1 , 2. And though they did repent of this great transgression , and promised amendment , Ezr. 10.9 . &c. Yet they are again greatly guilty thereof , Neh. 13.23 . Further , the Scriptures tell us , that some of the two Tribes , of a slavish spirit , stayed in Babylon to be servants in servile basenesse to that King , when the generality returned , 1 Chro. 4.21 , 22 , 23. which Josephus mentions at large . And in the time of the Maccabees , in the time of Antiochus Epiphanes , of the root of the Greeks , who began his reigne about the 137th yeare of their Kingdome * * Which was in the one hundred seventy third year afore the incarnation of Christ , Bucho . Ind. Chron. Ad annum mundi , 3798. ( or Emp●re ) there went out of Israel wicked men , who persuaded many , saying , let us goe , and make a covenant with the Heathen that are round about us ; for since we departed from them , we have had much sorrow . So this device pleased them well . Then certain of the people were so forward herein , that they went to the King ; who gave them license to doe after the ordinances of the Heathen . Whereupon , they built a place of exercise at Jerusalem , according to the customes of the Heathen , and made themselves uncircumcised , and forsooke the holy Covenant , and joyned themselves to the Heathen , and were sold to doe mischeife , 1 Maccab. 1.10 , 11 , 12 , 13 , 14 , 15. Which corruption in the Jewes religion , by the story , seems to be voluntary , as the Narrative precedes the history of Antiothus his Tyranny . Nor was this only for once , or a spurt , but againe in the second book of Maccabees , together with betraying one another , and the publick welfare , chap. 3 and chap , 4. Come we hence to Christs time , and there we shall finde at least six Sects of abominable corruptions in matters of Religion , viz. Pharisees , Sadduces , Herodians , Assideans , Essenes , and Gaulonites ; of whose wicked opinions wee have given you a more particular account afore * * Viz. In this chap. Sect. 43. §. 4. P. 2. . In the Apostles time the Jewes for the generality were persecuters of them that imbraced Christ and the Gospell , as we have it all along the story of the Acts of the Apostles ; and among the Christians , there were Anti-resurrectionists , Judaizers , wicked Apostataes , Idolatrous and prophane Balaamites , and Nicolaitans , &c. as the Epistles of the Apostles , and of Christ to the seven Churches expressely shews us . For the two next hundred years after the death of the Apostles was bloody persecution of the Christians over all the Roman Empire . About the twelfth year of the fourth Century , Constantine the great stanched that blood , and settled the Church in peace for the space of about twenty five years , viz. till the year three hundred thirty seven , at which time Constantine the great dying , by and by horrid Arianism , and the Arian persecution succeeded . And after that Papisme , and Turcisme , down to our daies . So that f●om about sixty yeares after Constantines death , the Church began ( according to the vulgar account ) to be hid in the wildernesse , the witnesses to prophesie in sackcloth , and the Beast to have power 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rev. 11. Rev. 13. And secondly , for their civil condition all this while , they have been ever under the usurpations successively of the Persians , Greeks , Romans , Saracens or Turkes , as we have often repeated . So that all that hath been done in matters of salvation , or outward deliverance , since the returne of the two Tribes from Babylon ( the ten remaining there , and still dispersed ) have been but as prefaces , first-fruits , and gleanings , in comparison of the full vintage here described . ¶ . 5. Observe certaine notes and marks , that this prophesie is not yet fulfilled . First , That ver. 9. The peoples , or Nations shall serve the Lord with one shoulder ; which in regard of the universality without restriction , and the immediate connexion of Gods Suppliants of the Jewes ( as Calvin argumentatively asserts ) must signifie the unanimity and conformity of Jewes and Gentiles in general , in one way of Gospell worship . But alas , besides the Jewes perseverance in their Judaisme , the Gentiles themselves , called Christians , doe not harmonize into one consent and practice , but are at too vast a difference , in their Papisme , Lutheranisme , Socinianisme , Calvinisme , Episcopacy , Presbytery , &c. Secondly , That in ver. 10. the calling of the Jews from beyond the river of Ethiopia , which is not yet done ; the people of Judah , but especially they of Israel remaining dispersed into the utmost parts of the earth . Thirdly , That v. 11. and v. 19. Their shame shall be taken away , and they shall be made a name , and a praise in all lands where they have been put to shame , and all they that afflicted them , shall be undone . Instead whereof , the Iews in all lands are under great reproach , and contempt , and their enemies rather undo them , then that their enemies are undone for their sakes . Thus of Zephany .

SECT. XLV .

§ . 1 NExt we come to the Prophet Zechary , who prophesied within two months at the same time that Haggy prophesied , Hag. 1.1 . Zech. 1.1 . ( and therefore is commonly accounted as a co-partner with Haggy . ) Both prophesying after Judah's return from Babylon , in the second yeare of Darius ( sonne of Histaspis . ) For Haggai reproves them chap. 1. ver. 2. for not re-building the Temple . And v. 6. declares that the scarcity upon them was for that neglect . Neither of which could have been rationall , if they had been then in Babylon . Zechariah likewise hints the same time , in chap. 1. ver. 6. in acknowledging that God had then fulfilled the judgement threatned upon them : And expressely in the 16 verse saith ; The Lord is returned to Jerusalem with mercies , and his house shall be built .

§ . 2 These being premised , the first place we pitch upon in this Prophet is , chap. 2. ver. 6. &c. to the end of the chapter . Ver. 6. Ho , ho , come forth , and flee from the land of the North , saith the Lord . For I have spread you abroad as the four winds of the Heaven , saith the Lord . Vers. 7. Deliver thy selfe O Zion , that dwellest with the daughter of Babylon . Vers. 8. For thus saith the Lord of Hosts ; After the glory hath he sent me unto the Nations , which spoiled you ; for he that toucheth you , toucheth the apple of his eye . Ver. 9. For behold I will shake mine hand upon them , and they shall be a spoile to their servants , and yee shall know that the Lord of hosts hath sent me . Sing and rejoyce O Daughter of Zion ; for lo I come , and I will dwell in the midst of thee , saith the Lord . Ver. 11. And MANY NATIONS SHALL BE JOYNED UNTO THE LORD in that day ; and shall be my people , &c. Vers. 12. And the Lord shall inherit Judah , his portion , in the holy land , and shall chuse Ierusalem againe . Of which words , the introduction preceding in the §. 1. leades us into this sence , that they look beyond the two Tribes , called Iudah , unto the returne of the ten Tribes called Isreal .

§ . 3 It hath been often very grievous in my eyes , to see how Authours commonly follow one another in expounding Scripture , as if they were rather led by humain example , then by divine reason . And let this goe for one instance : where they successively vote , or dictate ( not demonstrate ) that that great call to the Jewes in ver. 6. To come forth and flee from the land of the North , &c. relates to those of the two Tribes that tarryed behind , when the rest of them returned : I confesse , as to wipe off singularity , I am glad of the bare company in opinion , of them that are learned ; but I had rather have one of their reasons ( if they give any ) then an hundred of their names . Oecolampadius speaking for us saith , Terram Aquilonis , &c. that is , the Prophet calls Babylon the land of the North , which is situated towards the Northern part , Eastwardly . And seeing that others were dispersed into divers parts of the earth , according to the foure winds , and others oppressed with other servitude , all that are burdened , are called , &c. And Pellican likewise voting for us saith , the Prophet here foretels a double gathering of the Inhabitants , and cals unto them : for the dispersion of the faithfull was two-fold , one of the people of Iudah in Babylon , who are called together with Nehemiah unto the building of Ierusalem , whom the Prophet exhorts to goe forth out of the province of the Babylonians , and to beleeve the word of God , and to restore the divine worship in the Temple . The other was greater , and more general , of all Israel , whom God had scattered into the foure quarters , or climates of the world . All which the prophet cals and desires to be congregated toward Zion , &c. But to leave men and words , and come to reason .

¶ 1. T is clear that this place of Scripture is a prophesie of future things , by the language of it , speaking all along from the fourth verse to the end of the chapter in the future tense , that these and those things shall come to passe ; and such things , and so , God will do . ¶ . 2. And the exhortation in the sixt verse ( the thing in controversie ) is expresly there extended not only unto the Jews in the North , viz. Babylon ; but to all of them dispersed in the foure quarters of the world ; as they are to this day . Where marke the connexion , For I will gather you from the four winds : making this the meaning of coming out of the North. Compare also Zech. 8.7 . a considerable place , viz. Thus saith the Lord of Hosts , behold I will save my people from the East Country , and from the West Country ; and I will bring them , and they shall dwell in the midst of Jerusalem . Accordingly the Septuagint reads this of Zech. 2.6 . thus , Ω 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i. e. Ho , ho , fly from the land of the North , saith the Lord ; Because I WILL GATHER you from the foure winds of Heaven , saith the Lord . ¶ . 3. The said two Tribes had been , even now ( when Zechariah preached this Sermon ) returned from Babylon into Iudea , near this sixteen years . For ( as the best Chronologers cast up the account ) they returned from Babylon in the year of the world 3435. And Zechary began his prophesie in the year of the world three thousand foure hundred fifty one . A faire time , for the most of the Jewes of the two Tribes to take heart to returne , that are mentioned in the beginning of their deliverance by Cyrus , to have lingered behind the rest , 1 Chron. 4. if feare of the Kings sincerity in dismissing them had remorated them ; and to have been incouraged by their fore-runners prosperity in Iudea , if any considerable number staid in Babylon for feare of successe . And therefore doubtlesse by this time most of the people of Iudah were returned . Iosephus boldly affirmeth * , and Sanctius approves the account , that there returned of the Tribes of Iudah and Benjamin forty six hundred thousand , Lib. 11. Cap. 4 and twenty eight thousand , which may appear to have some truth in it , if we compare Ezr. 2.61 , 62 , 63 , 64 , 65. and Nehem. 13.3 . And truly the great work they did in re-building the Temple , repairing the City wals , and their bountifull offerings at the dedication , speake aloud that they were a very numerous people . And therefore t is very unlikely that the Prophet in that exhortation , verse the sixt , should mainly mind a gleaning of a few lingerers in Babylon . ¶ . 4. This exhortation ver. the sixt calling for separation , and to come out of Babylon , is carryed downe by the Apostles unto the latter , if not to the last times of this world . For St. Paul in the 2 Cor. 6.17 , 18 brings it down to his time ; which is far beyond any occurrences in Zecharies time ; who prophesied five hundred and eighteen yeares ( plus minus , thereabouts ) afore Christs birth . And Paul pens this Epistle at least fifty two years after the birth of Christ ( for about that year he wrote his first Epistle to Corinth ) his words are these ; Come out from among them , and be yee separate , SAITH THE LORD ( marke his quotation of the old Testament ) &c. and I will receive you , and be a father unto you . Just to the same effect as Zecharie in the said sixt verse . Come forth , flee from the land of the North , &c. Deliver thy selfe O Zion , that dwellest with the daughter of Babylon , &c. Lo I come , and I will dwell in the midst of thee , saith the Lord . Thus far St. Paul extends it . But St. Iohn Revel . cha. 18. ver. 2 , 3 , 4. extends it much further , and that in a propheticall way ; viz. to the time nearly preceding the fall of Babylon . I saw another Angell come down from Heaven , having great power , &c. and he cryed mightily with a strong voyce saying , Babylon the great is fallen , is fallen , &c. ( i.e. shall surely fal ) And I heard another voice from heaven saying , come out of her my people , that yee be not partakers of her sins , and that yee receive not of her plagues . Which two last clauses being of a future tense , and sence , clearly shew that [ is fallen , is fallen ] signifies it shall fall ; and that in regard thereof the people of God must timously come out thence . ¶ . 5. There are high straines annexed to this prophesie , in this second of Zecharie , which effectually evince that it is not yet fulfilled , as that ver. 5. I , saith the Lord , will be unto her a wall of fire round about , and will be the glory in the midst of her . That is , a fence about the Church ( consisting of Jewes and Gentiles ) of absolute defence to them , and of a devouring offence to the enemy : And that ver. 8 , 9. Thus saith the Lord , after the glory hath he sent me to the Nations , which spoiled you . For he that toucheth you , toucheth the apple of mine eye . For behold I will shake mine hand upon them , and they shall be a spoile to their servants . And yee shall know that the Lord of hosts hath sent me . That is , after this glory of your famous return , and rebuilt Temple , the Lord hath sent me the Messiah , to the Nations that spoiled you , that is , to your enemies , who in touching you to hurt you , did as it were thrust their fingers into mine eyes . Therefore I the Messiah will shake mine hands upon them , as Psal. 2.9 . To break them with a rod of iron ; and so to make them a spoile to their servants , that is , to you whom they rigidly made their servants . Lastly , that in vers. 10 , 11 , 12 , 13. Sing and rejoyce O daughter of ZION , for lo I come , and I will dwell in the midst of THEE , saith the Lord . And many NATIONS shall be joyned to the Lord in that day , and SHALL BEE MY PEOPLE ; and I will dwell in the midst of THEE , and thou shalt know that the Lord of hosts hath sent me unto thee . And the Lord shall inherit Judah in the HOLY LAND , and shall chuse Jerusalem AGAINE . Be silent , O all flesh before the Lord , Because he is [ awakened concerning the habitation of his holinesse 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] That is , a joyfull time is yet to come , when the Messiah shall dwell in the midst of the Jewes , they dwelling in the holy Land , many Nations being joyned unto the Lord , together with the Jewes into one Church , he dwelling in the midst of them all ( for dwelling in the midst is againe repeated ) so that then they shall effectually know not only that this Prophet was sent of God to preach this to them ; but also that the true Messiah shall be at the appointed time sent to performe these things to them ; to the putting of all fleshly and carnall minds to silence , that doubted or disputed against these thing , I say , to put them to silence by the appearance of Christ , awakened and bestirring himselfe in the behalfe of his holy habitation , or the habitation of his holinesse ; that is , the Church , in her pure state and worship . Now , when were these high straines , these sublime expressions , ever yet fulfilled ? We have a watch-word in the twelfth verse , that we must looke for the impletion ●hereof , far beyond Zecharies time : For though he in his time of this Prophesie saw the returne of the Jews into the holy Land , yet saith , The Lord SHALL inherit Judah , his portion in the HOLY LAND , and SHALL chuse Jerusalem AGAINE . Surely if wee keep the prophesie together , as the Lord hath laid it , and left it together , there was never yet to this day , since their return from Babylon that time , and state of the Church that is here limbed forth to the life , viz. that the Church should consist of Jews and Gentiles joyned to the Lord , and owned by him , as his people , even while the Jewes possesse the holy Land , and the Lord should be as a wall of fire , protecting them , and devouring their enemies , and making the Jewes , of servants to the cruell Heathens , to be the spoilers of them , &c. and all these things to be carryed up to that height of glory , that all spirituall hearts should sing and rejoyce , and all fleshly hearts should bee struck dumb or astonished with silence , We have before repeated ( usque ad nauseam , foriè aliquibus ) very often , how the Jewes ever since the return of the two Tribes have been little lesse , or otherwise then in a captive condition , under three Monarchies ; that when the Jewes ( a few of them ) imbraced Christ , Acts second , third , and fourth chapters , the Gentiles were not converted . When the Gentiles began to be called , the Jewes fell off , Act. 13. Rom. 11. That the Maccabean conflict , in regard of the catastrophe and event is not worthy to be named with this Prophesie . And therefore this Prophesie is yet unfulfilled ; and requires by the circumstances of it , a time of fulfilling before the ultimate universall resurrection .

SECT. XLVI .

THe second place in Zecharie is in chap. 6. ver. 13 , 13 , 14 , 15. which I need little more then name . V. 12. Thus speaketh the Lord of Hosts saying , behold the man whose name is the BRANCH ; and he shall grow up out of his place , and HE shall BUILD THE TEMPLE of the Lord . 13. Even HEE shall build THE TEMPLE OF THE LORD , and he shall bear the glory , and shall sit and RULE UPON HIS THRONE , and he shall be a PRIEST upon his throne , and the COUNSILL OF PEACE shall be between them both . 14. And the Crowns shall be to He●em , and to To●ijah , and to Jedajah , and to Hen the son of Zephania● , for a memorial in the temple of the Lord . 15. And they that ARE FAR OFF shall come and build in the temple of the Lord .

Though this second Temple was long since founded , and by this time in great part raised , chap. 8. ver. 9. and the carrying on of the work to a finishing by sufficient and able men was now in hand ; yet the Prophet here foretells that the man whose name is the BRANCH ( the usuall and frequent title of Christ ) shall BUILD the TEMPLE of the Lord in vers. 12. And presently againe repeated with great Emphasis in ver. 13. EVEN HEE shall build the temple of the Lord . And therefore the Prophet in these words , looked far beyond his owne time . Christ builds the Temple , first , in his natural body , secondly , in his mysticall ( subordinates are no opposites ; but doe ray forth a typicall radiation , from the one , successively to the other . ) First , In his natural body , by his resurrection , according to his owne exposition , John 2.18 , 19 , 20. When his adversaries demanded of him , What sign shewest thou unto us , seeing thou dost these things ? Jesus answered , destroy this Temple , and in three daies I will raise it up . Then said the Jewes , forty and six years was this Temple in building , and wilt thou rear it up in three daies ? But he spake of the Temple of his body . Secondly , In his Mysticall body , the Church of beleevers ; By communicating unto whom his holy Spirit , he makes them his Temple , and the habitation of God , 1 Cor. 6.15 , 16 , 17 , 18 , 19. And 2 Cor. 6.16 . Eph. 2.21 , 22. This mysticall Temple was founded long since : but the Prophet here points mainly to the finishing of it . Or to speake in a juster proportion to the first and second materiall Temple ; The first mysticall Temple , that is , the Church of the Jewes being destroyed at Christs passion ( the vaile then being rent , to signifie the tearing down of Jewish worship , ) upon his ascension , by sending the Spirit hee began the building of the second mysticall Temple , viz. the Christian Church , Act. 2. &c. and throughout that booke . But when this second mystical Temple shall be finished , ( made up in its fulnesse , Rom. 11.25 , 26. of which St. John mainly prophesies in his Revelation ) of which finishing Zecharie here in ver. 15. gives us this signe , That THEN , they that ARE AFAR OFF shall come and build in the Temple : Which can have no other adequate , and more certaine interpretation then this ; that when the Gentiles that are afar off in Religion , shall in full come in ; and the ten Tribes of Israel , that are to this day afar off in place too , shall come and be built into the Christian Church ; at that same THEN , even at that very time , the BRANCH Christ , that built this second mysticall Temple , shall SIT and RULE upon his THRONE , and he shall be a Priest upon his Throne , and the Counsil of Peace shall be between them both . That is , as Christ hath sensibly appeared in acting his Priesthood , when hee paid and prayed for his Church , at , and afore his Passion * * In the 17 , 18 , and 19 chapters of John . ; so shall he as manifestly be seen to act his Kingly-hood , in a glorious , universall evident peace , flowing from both , in the time of his Kingdome . Else nothing is prophesied ; for meer inward spirituall peace into the hearts of the Saints had flowed in all ages of the Church afore , from his Kingly and Priestly office , precisely considered as spirituall ; and the Saints knew it upon much experience . But here is prophesied such things , and such effects , as many of the Church could hardly beleeve . And therefore there should be crownes to Helem and Tabijah , and Jedajah , and to Hen for a memoriall in the Temple , i. e. They should be in Zecharies time , hung up in the Temple , to be a conviction , and condemnation of them that beleeved not this Prophesie ; and to draw men unto faith to beleeve the same , as Calvin , Pemble , and Junius expound it . But these things were never yet fulfilled , as History , and experience shew . And the last universall resurrection will be unseasonable , and unsuitable . Therefore it is yet to come .

SECT. XLVII .

§ . I THe third place in Zecharie ( which we need but touch ) is in chap. 8. ver. 20. &c. to the end of the chapter . Ver. 20. Thus saith the Lord of Hosts , it shall yet come to passe , that there shall come people * * Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chal. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , Peoples , Sept. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Many peoples . And so t is expresse in v. 22. , and the inhabitants of many Cities . 21. And the Inhabitants of one City shall goe to another , saying , let us goe speedily to pray before the Lord , and to seeke the Lord of Hosts ; I wil goe also . 22. Yea many people , and strong Nations shall come to seeke the Lord of Hosts in Jerusalem , and to pray before the Lord . 23. Thus saith the Lord of Hosts , in those daies it shall come to passe , that ten men shal take hold out of all languages of the Nations , even shall take hold of the skirt of him that is a Jew , saying , we wil goe with you ; for wee have heard that God is with you .

§ . 2 There is no more to be said to this so plaine a prophesie , but this , that we shall boldly assert that it was never yet fulfilled since the Jewes returne from captivity , till men or bookes can shew us the contrary . The Scriptures tels us no such thing , History tels us no such thing , experience shewes us no such matter , as that peoples , yea , many peoples , yea , and strong Nations , did ever joyne with the Jewes in religious worship , as in prayer to God , &c. and that at Jerusalem . As for those mentioned Act. 2.5 . &c. viz Parthians , Medes , Elamites , &c. They were neither Nations nor Gentiles , but were some certaine Jewes , who having been borne in those forenamed Countries , did now for the present sojourne * * So the word in the Text. from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is used by the Septuagint which the Apostles and Evangelists much follow in their new Testament quotations , Gen. 27.44 . Son arise ( saith Rebecka to Jacob ) and flee unto Laban thy Brother to Haran , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and sojourne with him a few dayes . 1 King . 17.20 . O Lord my God ( saith Elijah ) hast thou brought evill upon the widdow 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , with whom I sojourne . In which places the word is plainly taken for sojourning , and accordingly circumscribed with a short time . at Jerusalem , for the businesse of worship , at the feast of the Passeover , and Pentecost . Thus in this fifth verse they are expressely called Jews , There were sojourning , or abiding at Jerusalem , JEWS of every Nation under Heaven . Ver. 22. when Peter spake to them , he saith to them , Yee men of ISRAEL . And that none put this off with an imagination that they were Proselytes , that is , Gentiles converted to Judaisme ; let them heed , that Proselytes are named ver. 10. distinctly from Jewes , and Jewes from them . The strangers of Rome , were Jewes and Proselytes . The truth is , t is most evidently declared to us by the holy Scriptures , Act. 10. that Cornelius was the first Gentile that was converted to the Christian faith , next to the conversion of those Jewes Act. 2. and Act. 4. And by that time a few Gentiles more began to hearken to the Gospell of Christ ; the Jewes for the generality began to reject the Gospel , and so to give it a passe to go freely to the Gentiles , Act. 13. In a word , let opposite men use their wits what they can , ●or their sense to tackle circumstances together , all will not reach to the sence of this prophesie , as afore expressed and opened by us . The hot ten persecutions for the first 300 years after Christ , hindred effectually the conversions of Nations of Gentiles . And long afore those 300 years were expired , the Jews generally were blinded ; which had seized upon them in Pauls time , Rom. 11. ( He writing that Epistle about the year fifty foure after Christs birth , that is , about the twentieth yeare after Christs ascension , ) and so they continue to this day .

But God , that cannot lye , hath said this prophesie shall come to passe , it shall be fulfilled ; therefore we may boldly expect it afore the last judgement , or universall resurrection .

SECT. XLVIII .

§ . 1 THe fourth place in Zecharie is in chap. 10. ver. 3. &c. to the end of the chapter . [ 3. Mine anger is kindled ( Hebr. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hath been kindled ) against the Shepheards ] viz. Those Diviners of lies , and Dreamers of falshoods , in the former verse . The period of this conflagration was at the late returne of Judah from captivity , as the FOR in the next clause imports ; [ For the Lord of Hosts hath visited his flocke , the house of Judah , and hath made them his GOODLY horse in the battle , ] which must needs signifie a visitation in mercy ; begun in their said return ; but extended to a vast longitude of future times , as the Septuagint ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) and the Chalde ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. ] he shall visite them , he shall make them as his goodly horse . This their march from Babylon , being but the type , or first-fruites of their future , finall , full deliverance . Which future sense is expressely carried on in all the residue of the chapter from ver. 5. to the end ; all speaking , ( say our Translators ) in the future tense . And the fourth verse is indefinite in the Hebrew , without tense or verb , [ out of him the CORNER , out of him the NAILE , out of him the BATTLE BOW , out of him every oppressor , or as in the Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 EXACTOR OF TAXES . ] That is , the house of Judah being built on the CORNER stone Christ . and so incorporated into the Church , they shall fasten the NAILE of union with Israel , and together with them , and the rest of the Church , they shall be the BATTLE-BOW to wound ( as in the former verse ) and THE GOODLY WAR-HORSE to tramphe nowne their enemies ; so that out from the Church , as is the close of this verse , shall proceed the EXACTOR OF TRIBUTE , instead of paying Tribute , to signifie the Churches dominion over the world . The rest of the chapter is so plaine for our point touching the visible glorious state of the Church yet to come , as it sufficiently speakes for it selfe ( to every one that will understand ) by a bare repetition of the words , without any humane glosse . ver. 5. And they shall be as MIGHTY MEN , which TREAD DOWNE their enemies in the MIRE of the streets , in the BATTEL ; and they shall FIGHT , because the Lord is with them , and the RIDERS ON HORSES ( viz. their enemies in the former clause ) shall be confounded . 6. And I will strengthen the house of JUDAH , and will save the house of JOSEPH ( That is , Manasse and Ephraim , expressed ver. 7. signifying two of the Ten Tribes of ISRAEL , and by them all the TEN of Israel , as Judah is named for then , and the other , viz. Benjamin of the Kingdom of Juda ) and I will BRING THEM AGAIN to PLACE THEM ( as in v. 10. in Gilead , &c. ) For I have mercy upon them , and they shall bee AS THOUGH I HAD NOT CAST THEM OFF , &c. ( compare Hos. 1.10 , 11. ) 7. And they of EPHRAIM shall be like a mighty man ( commonly in Scripture put to signifie the TEN TRIBES , Isa. 7.2 . Isa. 9.21 . Isa. 11.13 . ) Yea their CHILDREN shall see it and be glad . What shall they see ? Vers. 8. I will GATHER THEM , for I have redeemed them , and they shall increase , as they have increased . 9. And I wil sow them ( The Chalde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , And as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I HAVE scattered them ) they shall remember me in FAR COUNTRIES , and they shal live with their children , and RETURN AGAIN . 10. I wil BRING THEM AGAIN ALSO out of the land of Egypt , and gather them out of Assyria , and wil bring them into the land of GILEAD , and LEBANON ( the Cities of Gilead being part of the lot of the Tribe of Gad ; and halfe of the Country of Gilead , pertaining to the children of Machir , the son of Manasseh , Tribes of the Kingdom of Israel , Josh . chap. 13. ver. 25.31 . As Lebanon belonged also to the ten Tribes , an hundred miles from Jerusalem being too remote for Iudah to inhabit ) 11. And he shal passe through the Sea with affliction ( Lerom , Arias , and the Septuagint render the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in , or by a streight , or narrow of the Sea ; this their passage of great mercy , not induring the circumstance and naming of misery ) and shall smite the waves of the Sea , and all the deeps of the River shal dry up ; And the pride of Assyria shal be brought down , and the Scepter shal depart away ( of all which see the prophesie of Nahum particularly prophesying to that . )

Now in the first place review WHO they are here mentioned , that must share in the fulfilling of this Prophesie , viz. the Kingdom of Judah , and of Israel ( all twelve Tribes ) and they united as two wals joyned in a coyne or corner-juncture ; or as two peeces of timber , nailed or pinn'd together . So expressely afore .

§ . 3 Next revise , what they must injoy , or attain to , viz. the conquest of their enemies in battle ; their domination over them in a way of Government ; the Scepters and Powers of Nations ( that are not of the Church ) ceasing . And the possession of their own land . All which being thus plainly and candidly laid together ; if any now that is of a scrutinizing spirit , and a pondering ingenuity , should transfer to a spirituall sence , I should be extreamly filled with wonder .

¶ . 1. Because the main things insisted upon are corporall things , drest forth in such language , and circumstantiated with such particulars , as suit not well but to corporalls . As for example , Battle-Bow ; treading down in the mire ; the riders on horses shall bee confounded , &c. ¶ . 2. Because when there is a touch here and there of spirituals , it is with such a distinguished way from the corporals , with an inference from the cause to the effect , as rather to argue , and prove , and ascertaine them by spirituals , then to draw them unto , and drowne them in a spirituall notion : as to give an instance or two . They shal tread down their enemies in the street , and fight , BECAUSE THE LORD IS WITH THEM . I wil bring them againe to place them ; FOR I HAVE MERCY ON THEM . And they shall be as though I had not cast them off : FOR I AM THE LORD THEIR GOD , AND WIL HEAR THEM , &c. ¶ . 3. Because some passages do parallel their future state in outward things , to the pattern of their former prosperity , in Davids , Salomons , or the like times : As for example , They shal be as though I had not cast them off ; And , their children shall increase , as they have increased . ¶ . 4. Because some passages the holy Ghost elsewhere applies to a sensible , visible , materiall performance . As that in ver. 10 , 11. * * So Grotius applies it , Flumen cùm simpliciter appellatur , intelligendus Euphrates . Ex hoc loco desumitur et ille qui est Apoc. 16.12 . viz. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. Subticetur quasi . Sensus enim est , Euphratem tam pervium ipsis fore , quàm si ●otus ab aquis destitutus esset , Isa. 11.15 . Maris fauces hoc loco designatas Hebrei , quos Hieronymus consuluit , interpretabantur Bosphorum Thracium , inter Byzantium & Chalcedonem ; non male , si consideres Nabuchodonosori imterium pertin●isse ●tiam ad dextram Ponti oram , i. e. ad Daeiam . &c vid. Grot. in loc . of the returning of the Iewes from Egypt , and Assyria , over sea , and deeps of rivers , is applied by St. Iohn , Revel. 16.12 . in the pouring out of the sixt viall , to the Kings of the East , that is , the Iewes returning from Assyria , over the river Euphrates ; which river Zecharie must needs mean , whiles he speakes of their return from Assyria , by the Metropolis whereof , viz. Nineve , and through parts of that Country Euphrates slides : Which returne of the Jews thence personally , and corporally , Mr. Mede ** ** See Mede before on Dan. 11. the latter end . Particularly on vers. 44 , 45. And see him in his Comment. on Revelation 8.6 . Phyal . in 16 Chap. And see our quotation of him in this third Book , chap. 2. Sect. 41. §. 5. p. 309. lin 35. hath asserted both on Daniel , and the Revelation , &c. severall times with cleare demonstration . The Jewes go further into a literal sence , of a miraculous drying up of waters that shall lie as an hindrance in their way , as formerly at the Redsea and Iordan . Which though I assert not , yet the opinion is not so grosse as some conceive . For if their first vocation and awakening shall bee by a miraculous , or extraordinary appearance of Christ in the cloudes , as before hath been largely demonstrated , I doe not see such an absurdity as is remote from all reason , that some miracles may be done for confirmation that God is with them . See and consider well what is said afore in p. 310. lin. 4. and lin. 13. out of Isa. 11.15 , 16. Zech. 10.10 , 11. compared with the Chalde .

§ . 4 Now let the wise-hearted lay all together , and finde out if they can , when , and where , and how this intire prophesie , as t is here woven together , was ever yet fulfilled ? And assert if they can , whether the last universall resurrection , and ultimate judgement may be a meet time for the fulfilling of it ?

§ . 5 If they wil hazard the dispute upon a transforming all into an Allegory , and make their reliance upon a spiritual sence , there they are gone ; and we are confirmed : For in that way severall of the learned have stumbled and fallen ; that is , have contradicted and perplexed themselves ; and could not fairly rise and come off , but by taking hold ( more , or lesse ; expressely , or implicitly ) of our opinion .

¶ . 1. Oecolampadius is very much for a spirituall sence of this whole prophesie , afore-quoted ; understanding by the War-horse , the Corner , the Naile , the Battle-Bow , and the strong men , &c. the Apostles , Evangelists , and Pastors of the New Testament . And at every verse almost he hath to this effect , Nos illa spiritualiter intelligimus ; i. e. We understand these things spiritually . But if hee did so understand them , why doth he upon the sixt ver. tell us That the naming there of the house of Judah , and the house of Joseph , is a plaine demonstration that the speech of this prophesie is directed to all the Israelites ? And why doth he tell us upon the seventh verse , That the Tribe of Ephraim , whose captivity was greater , shall be greatlier strengthened ; and made like to a Gyant , refreshed with wine , as the Country of Ephraim abounded therewith ? The gleaning of the grapes of Ephraim , Judg. 8.2 . being better then the Vintage of Abiezer . And woe ( Isa. 28.1 . ) to the crown of pride , the drunkards of Ephraim ? For surely in the time of the Apostles and Evangelists , a great part of the Kingdom of Judah was in Canaan ; but Israel was not then returned . And if any of them were , why must Ephraim be more strengthened then Judah , or &c. if the sence be spirituall , those from Ephraim , as Jeroboam and his followers having been far more idolatrous then others ? And again , if he will spiritually understand this prophesie , why doth hee translate the eleventh verse to a litterall sense ; he shall passe through a STRAIT of the sea , and tels us , exponunt , &c. they expound this STRAIT to be Propontis ? Yea , how doth that speech of his upon the ninth verse , [ This is spoken ( saith he ) of the ten Tribes , who are said to returne , when they are converted to Christ . ] I say , how doth it agree with the times of the Apostles ? from whose age , to this day , they are not converted , comp. Rom. 11.25 . with experience downe to us . Lastly , how doth his glosse and spirituall sence , and the text agree together in the tenth verse ? The text is , I will bring them againe out of the land of Egypt , and gather them out of Assyria , and I will bring them to the land of Gilead , and Lebanon , and place shall not be found for them . His glosse is , The Prophet minds Egypt , and Assyria , because there ISRAEL under-went harder servitude And he mentions Gilead and Lebanon , because when all Israel went out of Egypt , they first possessed Gilead ; and when Judah returned from Babylon , they entred into Judea by Lebanon . His spirituall sence is , " we ( saith Oecolamp . ) understand those things spiritually . For all that have received the knowledge of Christ are already brought into the holy Land . So hee . Now what shew of reason was there for the Prophet to mention so emphatically Egypt and Assyria , yea Gilead and Lebanon , to signifie the ALL of them that should beleeve of what Nation soever , to bring them to faith in Christ ; seeing most of those things are obscure to men unconverted , and we have new Testament miracles nearer at hand , and more particularly pointing to the person of Christ ? much lesse was there any ground for him to urge the consideration of those Regions and Countries to the ALL of beleevers , that already by faith were spiritually entered into the holy Land . And how doth this spirituall sence agree with the Text , That place shall not bee found for them ; that is , the place shall not bee sufficient to receive them ? For if the said spirituall sence stands good , then the whole earth should not bee capacious enough to receive all that shall bee converted , which is contrary to common sence . Therefore Oecolampadius speakes safelier , and comes off fairlier , when he saith on the sixt verse , these things pertaine ( saith he ) to the times of Christ ; not naming which time , whether that of his first , or that of his next coming ; but leaves it large enough to comprehend both .

¶ . 2. A Lapide likewise will understand by this goodly war-horse , the Apostles and Apostolical men ; on which Christ did , as it were , ride , conquering the world spiritually . And yet too , he will understand ( as he saith ) Judas Maccabeus , and his brethren trampleing Antiochus and his Commanders , to signifie this generous horse for battle , here mentioned .

¶ . 3. As for Calvin , though upon the fift verse he hints mostly a meer spiritual sence , the Jewes , as also the Church militant under the crosse , shall be conquerours , and triumph over all the wicked , partly in hope , and partly in the effect . For God doth wonderfully sustaine them , and causeth that all particular beleevers possesse their soules in patience , &c. Yet before and after he lancheth forth into a further sence ; yea , and times too , beyond any that hath yet come to passe . For upon the fourth verse he hath these words ; From among the Jews shall be the Corner ; that is , those in that people that shall beare the publicke Government . And the batttle-Bow , that is , they shall be sufficient to conquer their enemies . And the Exactor ; that is , they shall injoy the Empire , or rule over their neighbours , and require tribute of them , instead of paying it to them . If any aske when this shall be fulfilled ? I answer , There were some preludes of this , when God exalted the Maccabees : But t is certaine , that the Prophet compriseth the whole course of redemption : And upon the sixt verse . The Jewes ( saith he ) could not acquiesce in those beginnings , which scarcely in the hundreth part did answer to the promises of God . It behoved therefore to have their mindes lifted up on high , that they might hope for more then did appeare before their eyes . And this doctrine is useful for us , because we are apt to restraine the promises of God to a narrow time ; and so whiles we shut him up in our straits , we cause him not to doe what we desire : Therefore let the example of the returne of the people of Israel still be before us ; because the Lord did promise by all his Prophets that their returne should be glorious , and every way plentifull , and the state of the people happy , which did not appear when the Jewes returned into their Country . And therefore it followes , I will strengthen the house of Judah , and the house of Joseph . In which Zecharie promises no vulgar thing , when as he saith , both peoples ( Judah and Israel ) shall bee rejoyned , and so incorporated into one , as before the breach , when the ten Tribes fell from the two . And in that clause , I will bring them again , and place them ( as it is in our English , or , ( as Calvin roads it , ) I will bring them backe , and cause them to dwell 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hoshbotim , being a compound word , or Verb , signifying , That God will not onely bring backe againe the ten Tribes , but will give them a fixed seat in their owne Country . Which last words of Calvin are full to our sence . Our new Annotations say upon the fourth verse , touching the Oppressor , or Exactor , thus , They shall prevaile against their enemies , and oppresse their oppressors , and exact tribute , of them as Victors do of them whom they have subdued . This best suits with the context . And this we see partly verified in the history of the Maccabees , and more fully in , and under the Gospell , the Prophet here comprehending in these promises the whole and entire , redemption , and deliverance of Gods Church and people , by , and under the Messiah .

Thus our new Annotations speake , as well for a litterall sence as a spiritual , and of times yet to come , as well as those past .

¶ . 4. Dr. Mayer hath observed a little this interfering of Authours against themselves , having upon the eleventh verse these words , Some by Judah ( saith he ) understand the Jewes , and by Joseph and Ephraim , the Gentiles converted to the saith , and that no local motion is meant , when he speakes of bringing them to their place , but onely their coming into the Church , &c. And yet ( saith he ) they apply that which is here spoken , in part , to that which God did for the Jewes in the time of the Maccabees . The Doctor himself doth well apply this prophesie , mainly to a litterall sence : but I had hoped with more coherence . For if , as he well asserts upon the fourth verse , touching the Corner , t is there prophesied of the joyning together of the two Kingdomes of Judah and Israel , whereby they should be greatly strengthened ; how then doth he tel us after on the same verse , that this prophesie was partly fulfilled in Judas Maccabeus , and partly ( as he intimateth , or affirmes on the eleventh verse ) in the return of those Jewes that fled into Egypt under Ishmael , upon the slaughter of Gedaliah ( 2 King . 25. ver. 25 , 26. ) who returned out of Egypt ( as A Lapide beleeves Josephus * * Lib. 11. Antiq. c. 2. ) in the reign of Ptolomeus Philodelphus , the successour of Ptolomeus Lagi , in the Kingdome of the Greeks ; and that the pride of Assyria was brought down when Alexander subdued both Persians and Assyrians : And the Scepter departed from Egypt in the daies of Cleopatra , their last Queen ( with whose love Antony was so intangled ) whose dominions Cesar conquered ; but not her , because she slew her selfe , that she might not come into his hands ? I say how do these things hang together in an handsome harmony ? For all these things do nothing conduce to the re-union , and re-dintegration of the two Kingdomes of Judah and Israel into one body , being never yet done , since their division in Rehoboams time , to this day .

¶ . 5. For the further clearing whereof , let us speake distinctly some thing to all the three last mentioned particulars ; especially to that of Judas Maccabeus , who hath so taken the eyes of most Interpretors , that they cannot in commenting on this Chapter look off from him , putting the maine stresse of Interpretation upon his History . First , For that particular , Of the returning of those Jewes from Egypt , that fled thither upon the occasion of Ishmaels slaying Gedaliah ; It is not probable that many returned . When they went they were but the gleanings of a captivity , ( 2 King . 25. ) And Dr. Mayer confesseth , that in Egypt , whiles they were there , Ptolomeus Lathurus slew of them thirty thousand ; and those that did returne were of the Kingdome of Judah , which nothing concerns Israel . And the time of their return was long before Christ , at least two hundred and fifty years . Now the sacred Text tels us plainly , that the Scepter should continue to Judah , distinctly ( as divided from Israel ) till Christ should come . Since which it departed ; but never returned either to Judah , or Israel , or to both joyntly . To the second particular , of bringing downe the pride of Assyria , and the Scepter of Egypt , the former by the Greekes , the latter by the Romans ; we say that it nothing favours the sence and intent of this prophesie ; which speaks like all the rest of the like prophesies , which threatning the ruine of the Jewes enemies , alwayes declare to what end and issue , namely , for the raising of the Jewes . Thus all along this Chapter , ver. 4. I have punished the Goats , FOR the Lord hath VISITED his flock , the house of Judah , and hath made them his goodly horse in the Battle . V. 5 , 6. They shall tread down their enemies , and I will STRENGTHEN the house of Iudah , and SAVE the house of Ioseph . And so in the eleventh verse now under consideration ( compared with the twelfth verse ) The pride of Assyria shall be brought down , and the Scepter of Egypt shall depart away . To what effect ? It followes , and I will strengthen them , that is , the Jewes . The question therefore is , What advantage accrewed to the Jews by the Grecians beating the Assyrians , and the Romans the Egyptians ? Surely , no more but this , the Iews changed their oppressors , but not their oppression , which continued upon them under the Roman yoke to Christs time , and hundreds of years after , till the Saracens and Turkes began to take their turn of oppressing them , which they have perpetuated to this day . To the third particular , Of the story of the Maccabees ; we confidently affirme that this contributed little or nothing to the fulfilling of this prophesie , which so emphatically foretels , ver. 6. the saving of the house of Ioseph , and bringing them againe to place them ; and the making them of EPHRAIM ( ver. 7. &c. ) to be like a mighty man , and gathering them from Egypt and Assyria . For , of what Tribe soever Iudas Maccabeus , and his brethren were , whether of Levi ( as their fathers Priesthood imports * * 1 Macc● . 2.1 . , if in those corrupt times it were kept within the line ) or what other Tribe , clear it is by frequent expression throughout that Maccabean story , that they were the Inhabitants in and about Jerusalem , of the quondam Kingdome of Juda , and not of the ten Tribes of Israel ( which never returned from captivity to this day , as the Jews confesse ) that made up the Army that did those exploites . Besides we may not forget what Mercer said , pag. 313. lin. 14. And what Calvin said afore to the same purpose in the same page 313. line 40. viz. That the story of the Maccabees is not worthy the naming , in comparison of the deliverance that God intends by these prophesies ; that war being occasion of bringing the Jewes into a lower condition , viz. that the Scepter departed from Judah * * The glory of the history of the Maccabees Book 1. cha. 16. ( where ends their exploits ) sets in a cloud . The history of the second book of Macca . is of the acts done in the same times of the first ; only with this difference , that the history of the first book extends to 40 years , that of the second only to 14. And for the third book of Macca . as Junius and Grotius have it , it is in nature first ; being ( it seems ) the relation of what was done at the beginning of all , in the first year . . And therefore Dr. Mayer doth a little correct himselfe after , and pretty wel make up the matter , if he will be taken in our sence . Because ( saith he ) thus ( that is , in the three particulars afore mentioned ) the things here prophesied of , were but done in part , their perfect accomplishment is to be looked at in Christ ; no Ephraim or Joseph having this made any way good unto them , before his coming . So he . Which coming being taken at large , as comprehending not onely his first coming , but also his second appearance , viz. in the clouds to convert the Jewes , doth well mend the matter : Or else nothing is said to the full meaning of the Text. For since Christs coming , Judah and Israel ( as we said ) have not been united , nor is the pride and Scepter of them that rule over them brought low , &c. Thus have I been drawn on by occasion of the false lights that have dazled this Text , to enlarge my discourse upon it , far beyond all purpose or expectation . But t is an old truth ; Non sunt long a quibus nihil est quod demere possis .

That is not of too long a size , Which none can well epitomize .

SECT. XLIX .

§ . 1 THe fift place in Zecharie is Chapter 12 throughout ; which is so full for a glorious visible State of the Church on Earth ; and so plainly demonstrating it selfe , never yet to have been fulfilled , that I shall but little more then name the particulars .

§ . 2 It seems very clear in the first place , That this prophesie of such happy promises to be fulfilled , is intended as well for Israel , as for Judah . And therefore , as with Judah is often mentioned Jerusalem ( part of their Territory ) ver. 2. ver. 5 , &c. So with Israel , expressed in the first verse , are mentioned after ver. 13 , 14. the Families of Levi , and of Simeon , &c. which were of the ten Tribes . Now till any one shew us that ever these prophesies were fulfilled both to Judah , and Israel since their captivity , we must conclude they are yet unfulfilled .

§ . 3 And the rather , because , although at this time the people of Iudah had returned from Babylon , near twenty years since ; yet in ver. 6. the Prophet points at another returning , to a re-inhabiting of Jerusalem , in her own place , even in Jerusalem . And this to be done at a notable day ; Of which we know nothing in Scriptures , Histories , or Experience , as to a notable fulfilling thereof , since Judah's first returne to this day : And therefore must bee expected as yet to come .

§ . 4 For where ever since that time were the particulars , after mentioned in this chapter , fulfilled ? I need but aske the question , to convince men of that they can never answer . When was that in the second verse fulfilled since that time , that God did make Jerusalem a cup of trembling to all that besieged her ? When Alexander M. with his Army , about one hundred and eighty years after this , came to Jerusalem , though he came as a Conqueror , yet he entred , and was received in all peaceable manner , with reciprocall , high respect between him and the High-Priest . When after him , about one hundred forty three years ( as the account is cast up , 1 Maccab. 1.20 . ) Antiochus Epiphanes came against Jerusalem with his Army , he prevailed against it , and miserably spoiled it , and the Temple , and slaughtered the people , 1 Maccab. 1.21 , 22 , 23 , 24. When after him about seven years , Antiochus Eupator came up against Judea and Jerusalem , he prevailed against both , partly by power , and partly by policy , and threw down the walls of Zion , 1 Maccab. 1. ver. 17. ver. 48 , &c. to the end of the chapter . About ninty eight years after him , the Roman Pompey takes Jerusalem , and the Temple , sending Aristobulus the King of the Jewes bound to Rome , and subdued the Jewes to the Roman power * * Buchol . Jud. Chron. Ad an . Mund. 3909. About six years after ( which was about fifty six years afore the birth of Christ ) Gabinius the Roman invading Syria , and then Judea , he there conquered Alexander King of the Jews ( Son of Aristobulus ) in a maine battle ; slaying 3000 Jewes , and taking as many prisoners * * Iosephus . . As for the History after Christ , t is more familiarly known , that Titus the Roman Emperor about 70 years after the birth of Christ , destroyed Jerusalem , both City and Temple ; as likewise did Adrian the Roman Emperor after him , about the year after Christs birth 133. and so Rome successively held it , til the Saracens and Turks wan it away from them , holding it to this day . So that I renew my question , When since the return of Judah , was Judah and Jerusalem a cup of trembling , to any enemy that ever came against it in that space of time ? And upon the same ground of history , but now summed up , I may put unaswerable questions upon most of the chapter following , as , When since their returne , was ever Jerusalem a burthensome stone to all people of the earth , to cut them all in peeces that shall burthen themselves with it , as t is prophesied in ver. 3 ? Or when , as in ver. 4. hath every horse been stricken with astonishment , and his rider with madnesse ? Or when , as ver. 5. Could the Governors of Judah say in their heart , the Inhabitants of Jerusalem , under God , shall be my strength ? Or when , as in ver 6 : Have the Governors of Judah been like a Hearth of fire amongst the wood , and like a Torch of fire in a sheafe , devouring all the people round about , & c ? Or when , as ver. 7. and 9. Hath the Lord so saved the tents of Judah , and defended the Inhabitants of Jerusalem , that he that was feeble among them was made as David , and the house of David as ELOHIM , and as the ANGEL of JEHOVAH ; and hath sought to destroy all the Nations that come against Jerusalem ? But mind the breviate of history afore recited , and look upon the State of the Jews at this day , and remember the account we gave afore of the Maccabees in the former Section , and we cannot but expect the particulars yet to come . And upon the same grounds , adding the history of the carriage of the Jewes towards Christ , penned by the Evangelists , and the context in the ninth verse [ At that day it shall come to passe ] viz. at the time that the former part of the chapter shall be fulfilled , with a collation of Revel. 1.7 . and Matth. 24.30 , We may as boldly quere , when were those things ever yet fulfilled , mentioned in the 10 , 11 , 12 , 13 , and 14 verses , That God would so poure out upon the house of David , and the Inhabitants of Jerusalem the spirit of grace and supplication , that they shall looke on him whom they have peirced , and mourn for him with great bitternesse , each family mourning a part ? which cannot be imagined to be fulfilled by the Jews , afore Christ was peirced . Which is the argument of two Jews of late , with one of which I had conference ; that they expect the Messiah yet to come , ☞ to convert their Nation , because they must see him with a penitent eye after he is pierced . Nor was it fulfilled upon the obstinate Jews , who beholding his passion , derided him , or persisted in impenitency . Nor upon the eleven Disciples , who fled when he was led to suffering . Nor did they pierce him . Nor upon those mourners , Act. 2. for they saw him not when they mourned ; nor did any of these sorts of mourners aforenamed , mourn with their families : Nor did they see him in the clouds , and thereupon mourn for him , as t is expresse in those places of Mat. 24 , and Rev. 1. afore quoted .

§ . 5 Therefore the main of this whole prophesie is yet to be fulfilled . And before the last universall Resurrection , and ultimate Judgement , because the Circumstances of it so require .

SECT. L.

§ . 1 THe sixt and last place in Zechariah is in chap. 14. from vers. 3. to the end of the chapter ; which hath been anciently , afore Jeroms time ( as he confesseth ) urged both by Jewes and Christians , for the glorious time yet to come , of which we treat . And to me it seems so full for it , that I know not what considerable thing can be rationally said against it . As for quibling Jerom ( I grudg almost here to call him Saint Ierome , because in his notes on this place , instead of demonstration , he jeers , and that very obscenely ) we shall talk with him after , and most justly arraigne him , upon his owne confession .

§ . 2 Ver. 3. Then shall the Lord goe forth , and sight against those Nations , as when he fought in the day of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Kerab . which word as it signifies conflicting , so also beginning , or approaching near ; and may be aptly so rendred and applyed here ( according to the sence that most understand ) to Gods assisting the Iews in the beginning of their Wars , as against Amalech , and Og , &c. when they approached near towards Canaan . Which words , as that same [ THEN ] mindes us , points at the after times following that Coming up of all Nations against Ierusalem to Battle , rifling , ravishing , and captivating it ; which ruine was to come to passe in long processe of time after this Prophesie , as t is hinted in the future expression of the first verse , the Prophet having dispatched in the thirteenth chapter next afore the Prophesies that did belong to the time of Christs passion , ver. 1. and v. 7. of that 13. chap. For it was a long time after Christ ere all Nations ( confining our all , to the all of the foure Monarchies ) did so miserably ruine ( mark the phrase ) Ierusalem . For the Romans did it not the first time , till seventy years afore Christs incarnation : they did afore that , some hurt to the Country , as we said afore , but did not miserably ruin Ierusalem . Nor the Romans the second time , till one hundred thirty three years after the said incarnation . Nor did the Saracens of Asia till the year one thousand and nine ( thereabouts . ) But however , let the reader fix the depredation , and devastation of Ierusalem , by all Nations since Zecharies Prophesie where they will , yet we are at a losse , and all our books cannot help us to tell when , yet to this day , The Lord went out to fight all those Nations , that fought against Ierusalem , as he did at first when he overthrew Amalech , and Og , &c. as the Iews approached near Canaan . Surely we have had a sad account to the contrary , in the very next preceding Section , §. 4. in a short , but full Chronology , from Zecharie to this very day . And a meer spirituall notion will not help us out , seeing the Text expounds it selfe , That the Lord will goe out , and fight against the Nations that spoile Jerusalem ; how , or in what manner ? As he fought at first , when the Iewes approached Canaan , or ( to keep to our common translation , as when he fought in the day of battle . Which exposition needed not to be added , if a spirituall sence had been mainly intended . Which if it were , yet that is not to this day fulfilled ; that the enemies of Jerusalem are either converted by grace , or confounded in hell .

§ . 3 T is true , that as not any Prophesie ( hardly ) so nor is this likely without some allegory ; But to convert all into a spirituall sence , seemes to me impossible , without selfe-contradiction , or contradicting the Text. For how can we presume upon a spirituall sence , when it is said , ver. 4. HIS FEET shal stand upon the MOUNT of Olives , which is before Jerusalem on the East &c. which shall cleave in the midst . And ver. 5. Yee shall flee to the VALLEY OF THE MOUNTAINS , which shall reach to Azal , &c. as yee fled from the EARTHQUAKE in the daies of Uzziah , and the Lord shall come and ALL HIS SAINTS with him ? Or how can that be taken in a spirituall sence in ver. 7. That there shall be a distinct ONE day , and knowne to the Lord , that shall not be day nor night , but the evening shall be light ? Surely , if the light of the time of the Gospell must bemeant , as some will , it is no distinct time , nor one measured day of a round number of years , be it of few or many , for it hath been now above one thousand six hundred and twenty years , since the first preaching of Christ , continued to this day , which hath been as well known to us , as to the Lord ? And how should that in ver. 9. be comelily , and compleatly cloathed , and covered with a meer spirituall notion , That the Lord SHALL be King OVER ALL the earth ? And at THAT day he must be the one , and onely Lord , and his name one ? For the Lord from the beginning hath been King of power , and King of grace ; secretly ordering , and sanctifying whom , and wheresoever he listed , over the face of the earth . Therefore this same shal , must import his yet future visible Monarchy , before which all must so fall down , that they cast away all their Idols , seeming Deities , and different formes of worship , and adore him alone with one uniforme way of worship according to his will ; which thing to this day is desired , being never yet injoyed . And as difficult it is , if not impossible , with cleare reason , to fasten a spirituall sence upon the rest of the chapter . That all the Land shall be turned , or compassed AS A plaine ( pervious and profitable for habitation ) FROM GEBA TO RIMMON , SOUTH OF JERUSALEM . So that it shall be lifted up or exalted ( in the opinion of men ) and inhabited in her place , FROM BENJAMINS GATE unto the place of the FIRST GATE , unto the CORNER GATE , and from the Tower of HANANIEL unto the KINGS WINE . PRESSES . And men shall dwel in it , and there shall be NO MORE utter destruction , but Jerusalem shal be SAFELY inhabited . And this shall be the plague wherewith the Lord will smite all the people that fight against Jerusalem ; THEIR FLESH SHALL CONSUME AWAY WHILE THEY STAND UPON THEIR FEET , and their EYES SHALL CONSUME AWAY IN THEIR HOLES , &c. And so shall be the plague of the HORSE , of the MULE , of the CAMEL , of the ASSE , and of all the BEASTS that shall be in these Tents , as THIS PLAGUE . ●oo wonderfull and industrious a circumstantiating of all places , plague , things &c. to signifie meer spirituals .

§ . 4 Men may phantasie to themselves a satisfaction , that spirituals are here meant , because of the next verse , that the residue of the Nations that came up against Ierusalem that is left , shall go up from year to year to worship the Lord , & to keep the feast of Tabernacles . But we did before give a rule , and proved it , that even in the Old Testament as wel as in the New , the most Gospel Truths are sometimes cloathed with Jewish language , and Leviticall phrases * * Lib. 3. Cha. 2. Sect 44. §. 2. P. 330. See also Just. Martyrs excellent Note in this third Book , Chap. 3. Sect. 2. S. 3. and P. 2. . Nor indeed is there any Gospell expression scarcely in all the New Testament , that is not dressed forth with one or more Tropes and figures . As Come to me all yee that are weary and heavy laden , &c. Matth. 11. And a bruised reed he shall not breake , &c. Matth. 12. Christ being no Porter , nor Christians reeds , in a literall sence . Beside for the words of Zecharie themselves , there is no more exprest but goe up , and once a year , and at the feast of Tabernacles ; as to signifie our deliverance from the Egypt of the world ; as Israel going out of Topal Egypt , first pitched in Succoth , that is Boothes ; And in memorial of that deliverance , praised God yearly in the feast of Boothes . As we hereafter shall often congratulate our LORD with HALELUJAHS for our deliverance from the Egyptian world , frequently prophesied in the Revelation . To this day we pray in hope ; but then , when the great restauration of the Church , and Restitution of all things is come , we shall praise with joy . And whoever will not , shall be plagued with temporall plagues , ver. 17 , &c. For all that then will exist in peace , must be holinesse to the Lord , they and their imjoyments , ver. 20.

§ . 5 If all those aforesaid Material expressions , and corporal circumstances will not awaken some men , but they will fall asleep , and dream pleasant dreams of all figurative meanings , and will not sensibly see the visible glory here prophesied ; then I would entreat them to tell us their dreams , from point to point upon every Verse , when all Nations obstinately at enmity with the Jews were spiritually destroyed ? when the rest that came in to close with them , did joyntly with them own the LORD as King over all the Earth , in one way of worship ? when was Jerusalem safely inhabited , as free from spiritual evils ? And how could the Horse , and the Mule , and the Camel , and the Ass , and all Beasts , be spiritually plagued ?

§ . 6 There is but one thing more that I will adde , and that is this , That those of the Learned , that have gone about to squeeze out of this Text a spiritual meaning , have ( I know not how ) been forced to let fall from them many considerable passages for a literal sence . A Lapide applauds Jerom for his spiritual interpretation of this prophesie . Quocirca verè S. Hieron hic ad vers. 11. haec inquit , &c. that is , Therefore Jerom saith truly upon the eleventh verse , the Jews and our Chiliasts dream these things , shall be literally performed ; but let us interpret Jerusalem to be the Church , which walking in the flesh , yet doth not live according to the flesh , whose freedom is in Heaven , &c. So he ; and yet within a very few lines after the same , A Lapide hath these words . Dico ergo , &c. that is , I say therefore according to the Letter , it is here signified , that Jerusalem is to be taken by Antiochus Epiphanes , and to be restored by the Maccabees . Which , how untruly it is asserted , we have afore demonstrated ; onely , we alleage this to instance how A Lapide falls from his spiritual to a litteral sence . Mr. Calvin whiles mighty much for a spiritual sence of this prophesie , hath to this effect on those words in the third verse [ The Lord shall go forth and fight against those Nations , as he fought in the day of battel . ] Zechary ( saith he ) tells the Jews , Certamen saepe vobis fuit , &c. i.e. You have often fought with the strongest enemies ; they have been conquered , and that when you have been by far unequal in number and power . Seeing therefore the Lord hath so often , and so many ways cast down your enemies , why shall ye not hope for the same thing from him ; So he . Our new Annotations have many touches of a spiritual sence ; but many also for a literal , expresly or implicitly . On the second verse this , Here the last destruction of Jerusalem seems more plainly described then afore . On the third verse this , As when he fought in the day of battel ; that is , not slightly but earnestly , as he did for Gideon , and divers others , Judg. 7.22 . On ver. the fourth , Gods coming to defend his Church , shal be conspicuous and glorious . On ver. the fift , the very Jews themselves shall be afraid at the presence of Gods appearance . It were needlesly tedious to recite the many passages more they have , to the same effect , though they are very considerable to our purpose , seeing the Reader knows where to finde them .

SECT. LI.

§ . 1 FRom Zechary we come to Malachi , where we will consider but one place , viz. Chapter 4. but that throughout , verse 1. For behold the day cometh that shall burn as an oven , and all the proud , yea , and all that do wickedly , shall be stubble ; and the day that cometh , shall burn them up , saith the Lord of Hosts , that it shall leave them neither root nor branch . Vers. 2. But unto you that fear my name , shall the Sun of Righteousness arise , with healing in his wings ; and ye shall go forth , and grow up as calves of the stall . Vers. 3. And ye shall tread down the wicked ; for they shall be ashes under the soles of your feet , in the day I shall do this , saith the Lord of Hosts . Vers. 4. Remember the Law of Moses my servant , which I commanded unto him in Horeb , for all Israel , with the statutes and judgements . Vers. 5. Behold , I will send you Elijah the Prophet , before the coming of the great and dreadful day of the Lord , Vers. 6. And be shall turn the heart of the Fathers to the children , and the heart of the children to their fathers , least I come and smite the Earth with a curse .

§ . 2 There are so many famous Authors , both Ancient and Modern , that understand this Chapter of the second coming of Christ , ( as you may see in the Margent * * Paties Graeci & Latini . Cyril . Theodor. Remig. Haymo . Albert. Hugo . Lyra. Chrysostom . Euthym. Beda . Anselm . Hippol . lib. de Consum , s●culi . Cypr● tract . de Sina . & Sion . Ephrem . tract . de Antich . Prosper in dimidio temp. c. 13. Tertul. lib. de anima . c. 35. Justin Mart. Dialog. contr. Tryph. Nyssen . lib. Testim . contr. Judaeos . Augustinus , 20. Civit. Dei . Greg. 11. Moral . Andreas , Ambros . Rupert & Arethas in Apocalyp . c. 11. Scholastici . Thomas in Matth. 17. A Lapid . in hoc cap. Malach. &c. Translatores . Septuag. in An●iq . exempl . Arab. quorum utrique vertunt Elijam Thesbiten . Neoterici . Oecolamp . M. Mede . D. Mayer — Sibyllae — Tum quoque caelesti curru devectus inibit — Terras de caelo Thesbites , signaque trina — Ostendettoti mundo vitae pereuntis — Omnes Judaei communi eorum sententia . ) to the number ( if we should name all ) as amounts ( as Calvin confesseth ) to the major part , that we shall go free from wonder , novelty , or singularity in holding the same . Especially , if the Reader will take notice , that those that incline to the other interpretation of Christs first coming , as Calvin , our New Annotations , &c. do ingenuously confess , that the things of this Chapter shall not be compleatly fulfilled till the second coming of Christ . Jerom ( our great adversary ) though on this Chapter he inveighs against the Jews and Judaizers , for their expecting Elijah to come in person ; yet ( as A Lapide also hath noted ) upon Matthew , chap. 11. vers. 14. & chap. 17. ver. 11. he clearly teacheth , that Elijah must come in person ; which A Lapide endeavors to reconcile thus ; Because the Jews do yet expect the first coming of the Messiah , and that Elijah in person shall be the fore-runner of that his first coming . Therefore Jerom on this Text reproves them ; but Jerom yeelds that Elijah in person shall be the fore-runner of the Messiahs second coming ** ** Sunt qui propterea Johannem Heliam votari , quod quodam modo IN SECUNDO SALVATORIS ADVENIU , JUXTA MALACHIAM PRAECESSURUS EST HELIAS , & venturum Judicem nunciaturus : Sic Iohannes in primo adventu fecerit . ET UTERQUE FIT NUNCIUS , VEL PRIMI ADVENTUS DOMINI VEL SECUNDI . Ierom in Matth. 11.14 . — Ecce apparuit illis Moyses & Elias , cum co loquentes ] Scribis & Pharisaeis tentantibus se , & de caelo signa poscentibus , dare noluit , sed pravam postulationem con●utavit responsione pindenti . Hic vero ut Apostolorum AUGEAT FIDEM , DAT SIGNUM DE CAELO , Elia inde DESCENDENTE quo conscenderat , & Moyse ab inferis resurgente . ●erom on Matth. 17.11 . . Thus Jerom. For my part , I shall endeavor rather to demonstrate , then ( as the manner of most is ) to dictate , what I assert in the matters of this prophesie .

That this Chapter is of a state of the Church under the New Testament , I need not labor much to prove ; Malachy being the last Prophet of the Old Testament : And that V. 2. of this Chapter of the rising of the Sun , &c. is applyed to Christ . John 1.9 . Calling him the true light that lightneth every one , &c. As that V. 5. of this Chapter touching Elijah , is applied by Christ , Matth. 17.13 . in part to signifie John Baptist , his harbenger .

§ . 3 But the great question is , How far into the times of the New Testament this prophesie doth run ? To answer which , lay this for a ground work , That the time to which this prophesie doth reach , is called the GREAT AND DREADFUL DAY OF THE LORD . And it is as adequatly and answerably to that name described , in the first verse , to be a day that shall BURN AS AN OVEN , which shall burn up the proud and wicked as stubble , leaving them neither root nor branch . Now observe .

¶ 1. This cannot be extended to the ultimate day of judgment , at the universal resurrection of all the wicked , then cast into the lake of fire , Revel. 20.12 , &c. to the end of the Chapter ; for these Reasons . First , Because at this day , if not according to the order of the prophesie , after this dreadful and burning day , in this first verse of the fourth of Malachi , Christ the Sun of Righteousness shall arise with healing in his wings , to them that fear his name ; and they shall GO FORTH , and shall GROW UP AS CALVES OF THE STALL , Ver. 2. Now this cannot be at that universal resurrection , and ultimate judgement ; at which time Christ hath done healing , hath finished his mediatorship , and resigned up all his power to God the Father , 1 Cor. 15.24 , 25 , 26 , 27 , 28. and the elect have done growing . Secondly , Because ver. 5. an Elijah must be sent BEFORE THE COMING of the GREAT and DREADFUL day of the Lord ; who shall turn the heart of the fathers to the children , and the heart of the children to their fathers . Which is not a work to be done at , or near-upon that ultimate judgement ; but then he that is unjust , let him be unjust still , and he that is filthy , let him be filthy still ; then is a time of destruction , not of conversion . Thirdly , Because it is added in the last verse of Malachi , That Elijah must come , and shall turn the heart of the fathers to the children , LEAST the Lord come , and SMITE THE EARTH WITH A CURSE . Now at the ultimate judgement , there is no other smiting and cursing of the Earth , but with that judgement it self , it swallowing up all other evils . And whether all parents or children be converted , or not converted , that ultimate judgement will be ●ure to come for the elects sake . As concerning who this Elijahs is , we shall dispute it particularly by and by . ¶ . 2. On the other side , this prophesie cannot be cut so short as to terminate in Christs first coming . For then was no dreadful day of the Lord so burning as a fiery oven , to burn up the proud and wicked doers , root and branch . Christs coming is set forth in Matth. 21.5 . according to Isa. 62.11 . Zech. 9.9 . compared with Matth. 11.29 . Phil. 2.7 , &c. in all meekness , meanness , lowliness , and lowness . And although there were wonderful days at his incarnation or birth , ( Luke 2. Matth. 2. ) at his passion . ( Matth. 27. ) his resurrection , ( Matth. 28.1 , 2 , 3 , 4. ) at his ascension , ( Acts 1. ) and at his mission of the Spirit , Acts 2. Yet these were not THE great and dreadful day in the singular number , they being many : Or if we call them DREADFUL , especially that of the resurrection and passion ; yet these days destroyed none : For it is observable , what Christ saith , He came to heal or help , not to destroy . And therefore though he cursed the fig-tree to warn men , yet with all his power and miracles , he never killed or crippled any man ; being infinitely injured , he revenged not ; but rather healed Malchus , and his enemies wounds and maladies . Yet see by this time , how streightly and strongly we are butted and bounded with these two Paragraphs , that we cannot fall so short as Christs first coming ; nor launch forth so far as to the universal resurrection of all the wicked at the ultimate judgement .

§ . 5 Now therefore to answer the question distinctly , when this time is ; We assert , That no time can shape and correspond to the circumstances and characters of this prophesie , but the time abutting upon the beginning , entrance , or prelude of the whole day of judgement , containing a thousand years ( as Peter speaks , 2 Pet. 3. ) and bounded out exactly ( Revel. 20. ) with two physical or corporal resurrections , as we have before amply opened * * Book 1. Cap. 2. Sect. 1 , 2 , 3 , 4. This we shall endeavor to demonstrate by these Arguments .

¶ 1. That burning of all the proud , and of all evil doers as stubble , leaving them neither root nor branch , Ver. 1. And that trampling them under the feet of the Saints as ashes , Ver. 3. must rather be referred to such a time set down in the Scriptures , as most aptly answer to those particulars ; then left at random to the imaginary times in mens brains , of which we never read nor heard to agree to their character . But these things do most harmoniously concord with the times of the last ruining of the Antichristian enemies of the Church , before the raising of it to her great restauration , and restitution of all things , Rev. 18. wholly , and Rev. 19.11 . to the end of the chapter , compared with Rev. 20.1 , 2 , 3 , 4 , 5. Therefore thither are these things to be referred . I hope the very setting down of the words will convince the ingenuous Reader ; where after a large and particular description with all manner of corporal circumstances of the BURNING of Babylon , Rev. 18. There follows alike iconism , or corporal characterism of the ruine of the rest of the Churches enemies by fire and sword , Chap. 19. I saw Heaven opened , and behold a white horse , and he that sate upon him was called Faithful and True , in righteousness he doth judge and MAKE WAR. His eyes were as a FLAME OF FIRE , &c. and he was clothed with a vesture DIPT IN BLOOD , &c. And the ARMIES which were in Heaven followed him upon white horses , &c. And out of his mouth goeth a sharp sword ; that with it he should smite the Nations . And he shall RULE them with a ROD OF IRON ; and he treadeth the wine press of the fierceness of the WRATH OF ALMIGHTY GOD , and he hath on his vesture , and on his thigh a name written , KING OF KINGS , AND LORD OF LORDS . And I saw another Angel standing in the Sun , and he cryed with a loud voyce , saying to all the FOWLS that flie in the midst of Heaven , Come and gather your selves together unto the SUPPER of the Great God , that ye may eat the FLESH of KINGS and the FLESH of CAPTAINS , and the FLESH of MIGHTY MEN , and the FLESH of HORSES , and of them that sit on them ; and the FLESH of ALL MEN , both free and bond , both small and great . And I saw the BEAST and the KINGS of the Earth , and their ARMIES gathered together to make WAR against him that sate on the horse , and against his ARMY . And the BEAST was taken , and with him the false Prophet , &c. these both were cast alive into the lake of fire , burning with brimstone . And the REMNANT were SLAIN ; and all the fouls were filled with their flesh . And I saw an Angell come down from Heaven , having the keyes of the bottomlesse pit , and a great chain in his hand ; and he laid hold on the Dragon , &c. which is the Devil , and bound him a THOUSAND YEARS . And cast him into the bottomlesse pit , that he should not deceive the Nations no more , till the THOUSAND YEARS SHOULD BE FULFILLED ; and after that he must be loosed a little season . And I saw Thrones , and they sat on them , and judgement was given unto them ; and I saw the soules of them that were beheaded for the witnesse of Jesus ; and for the word of God , and which had not worshipped the Beast , neither his image , neither had received his marke upon their foreheads , or in heir hands , and they LIVED AND REIGNED WITH CHRIST A THOUSAND YEARS . But the rest of the dead LIVED NOT AGAINE , untill the THOUSAND YEARES WERE FINISHED . In which words ( opened laboriously afore , in Book 1. Chap. 2. Sect. 1 , 2 , 3. and severall times else where ) we have a burning and trampling , as in war , both to purpose ; destroying bond and free , great and small ( answerable to root and branch ) set on foot by the metaphoricall sword of Christs mouth , his word , prophesying and commanding the destruction of the Antichristian enemy ; out executed materially , with physical fire and sword , if so many material expressions , and corporal circumstances can set it forth ; ending in eternal : and all this before the raising and reigning of the Saints at the beginning of the Thousand years , and a full thousand years afore the generall execution of all the wicked , body and soule in hell fire . For most emphatically it is said in ver. 7 , &c. to the end of the twentieth Chapter of the Revelation , that after the THOUSAND YEARES WERE EXPIRED , that Satan were loosed , and had deceived the Nations , that then hee was cast into the lake of fire and brimstone , WHERE THE BEAST and FALSE PROPHET ARE , or WERE , viz. afore ; in chap. 19. ver. 20. And with the Devil , the dead wicked , raised , and judged according to the books there opened , are cast also into the lake of fire . Whether this corporal destruction , as to means , be ordinary or miracu●ary , it alters not the case . But to dream of a spirituall destruction by the Word , and to be set forth by fire and war ; and in a continued speech that sounds of nothing but opposition against Christ to the very death , cannot appear to my best reason , any better then a meer chimaera and imaginary fiction . And the rather , because slaying of men , to the giving of their flesh to the fowles of the aire , is emphatically distinguished from casting the other ALIVE into the lake of fire ; as this casting of those alive into the lake of fire , is distinguished from the general damnation in hell fire , in the last verse of the twentieth chapter .

¶ . 2. That in the second verse of this fourth of Malachie [ unto you that fear his name , shall the sonne of righteousnesse arise with healing in his wings ] cannot be more fitly applyed then to that 2 Pet. 1.19 . The whole context runs thus , Ver. 16. We have not followed cunningly devised tables when we made known unto you the power and COMING of our LORD JESUS CHRIST , but were eye witnesses of HIS Majesty . Ver. 17. For HE received from God the Father , honour and glory , when there came such a voyce to him from the excellent glory . THIS ●S MY BELOVED SON in whom I am well pleased . Ver. 18. And this voyce which came from heaven we heard , when we were with HIM in the holy Mount . Ver. 19. We have also a more sure word of PROPHESIE , whereunto yee doe well that yee take heed , a● unto ●●●gh that shineth in a darke place , untill the day dawn , and the DAY-STAR arise in your hearts . Peter in his first Epistle chap. 1. v. 1. writing to the Jewes ( being their Apostle Gal. 2.7 . as Paul was of the Gentiles , Rom. 11.13 . ) holds forth to these Jewes in the words afore quoted three things . 1. That all along there he speaks of Christ . 2. That there is a twofold coming of Christ , the one past when he wrote this second Epistle , viz. when he came at first in the flesh , receiving that testimony by voyce from heaven , Matth. 17.5 . afore mentioned in ver. 17. of this 2 Pet. 2. The other to come , held forth in a word of Prophesie in this v. 19. which when it is fulfilled the day ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) shall dawne , and the Day-star ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) shall arise , &c. 3. That this Day-star is Christ , both by the contexture of Peters speech afore , being all of Christ , and by the sence of the Day-star , which is the Sun ; as the Moon , &c. is the night-star , Psal. 136.8 9. So that M●lachies Sun of Righteousnesse , arising with healing in his wings ( that is , in his beames ) and Peters Day-star shining into the hearts of men , is all one . And lastly , by the Antithesis put between the word of prophesie , named onely a light shining in a dark place , as a candle , or small star in the night , and the day-star making full day ; no person being to be exalted above the word of the prophets but Christ , which Sun or Day-star , when he shines with a full body upon the whole periphere or compasse of the Moon , his Church , he makes her full of light , that before had much darknesse mixt with her light . 3. The Apostle Peter holds forth to the Jewes in the continuation of his speech to them , When this Day-star shall arise in their hearts , viz. when it shall shine in the generality of them ; that is , that Christ shall be effectually made known to the lump of the Jewes ( as Paul Rom. 11. cals the Nation or body of them yet unconverted but in after time to be converted ; ) so that the ALL OF ISRAEL ( as is Pauls phrase there ) SHALL BE SAVED . And further that he shall with a dawning of the day , remove the long night of their afflictions . For as for a spirituall shining by some grace in the hearts of a few Jewes , the Apostle acknowledgeth that to be now done already , ver. 1. But this was but by or through a light shining in a dark place . But hereafter when the day dawns , the Sun the Day-star shall arise in their hearts : And this by the processe of his speech shall be at the great destruction of the enemies , and the restauration of the Church Chap. 3. For marke the proceed of the Apostles discourse closely woven together ; The Apostle having mentioned an adherence to the word of Prophesie UNTILL the day dawn , and the Day-star arise , &c. ( which words plainly point at a time to come for the fulfilling of it ) he busies himselfe in nothing but in advancing the true divine prophesies , dictated to holy men of God by his Spirit , and the interpretation thereof according to the publicke tenor of the Prophets and Apostles , ver. 20 , 21. and declaiming against false Prophets , and false Teachers , damnably teaching , and seducing the people chap. 2 throughout ; I say , he busies himselfe in nothing but in these two , till he return in the third chapter to exhort the Jewes afresh to be mindful of the words of the Prophets , and consonantly of the words of Christ and his Apostles according to those prophesies ver. 1 , 2. To what end ? Why now ( as he declares himselfe particularly ) to observe the time when this prophesie shall have an end , that the day may dawn , and the Day-star arise . Which ( saith he , ver. 3 , 4 , 5.6 , 7. ) though some through wilfull ignorance sooffe at the promise of CHRISTS COMING , yet be it a thousand years off , and more , all this to God is but as one day : And when that time is come , that day shall be a thousand years . So that though it seem long to men , yea , so long to impenitent men , as if he would never come , yet he will be sure to come , and that suddenly , as a theife in the night , and formidably to the wicked , as in form of a day of Doom , the Heavens passing away , and the Elements melting and the works of the EARTH dissolving . But not so to the Church , not so is the state of the Church , expressed with a keen antithesis , NEVERTHELESSE ( q. d. notwithstanding those high words , and huge deeds . WE ( beleevers ) according to his PROMISE ( that divine ancient promise so particularly expressed Isa. 65.17 , 18 , 19 , 20 , &c. ) look for new Heavens , and a NEW EARTH , wherein dwels righteousnesse . Which cannot be the description of a state in the highest Heavens , which were never worne old , nor made of earth , nor without the inhabitation of righteousnesse . So that the result of Peters discourse is , that that Sun of righteousness , or Day-star shall rise and radiate at the time of the dissolution of the power of the wicked , and the restitution of all things for the glory of the Church on earth . Our oft touching upon this 2 Pet. 3. afore , makes us speak so sparingly of it now .

¶ . 3. That coming of Elijah ( in the fift verse ) before this great day , must signifie an Elijah yet to come , either personally , or personatedly . For though Elijah is said to come in part , personatedly in John Baptist , representing him , by the similitude of his zeale in doctrine , and austerity of life , Matth. 17.12 . yet Elijahs coming is not totally , nor mainly fulfilled to this day . He must yet come again either ( as we said ) personally , that is , he himselfe individually in his owne person ; or else personatedly , that is , ( if I may so speake ) specifically , represented by one of the like kind and degree of parts exactly like unto him ; viz. mighty in spirit and action , to doe as aforesaid in this context , to convert the heart of the Fathers to the children , before that great day afore mentioned yet to come , where he shall ( Matth. 17.11 . ) RESTORE ALL THINGS . That this truth may find the better entertainment in mens apprehensions , I will for the most wave my obscure selfe , and sentence herein , and present it in the words of divers learned men wherein they urge their owne reasons for it .

¶ . 4. The Scribes of and among the Jewes ( the clerick Classis of them , very learned men in their generations , by office Expounders of the Law , Ezra . 7.6 , 9. Luk. 5.17 . and 7.30 . ) asserted after John Baptists death , from this very Text of Malachie , that Elijah was to come , Mat. 17.10 . From them grounding on that Text some of the twelve Disciples ( after Christ had chosen them , and indowed them with wonderfull gifts , Matth. 10.1 , 2. &c. and had shewed them his transfiguration on the mount Mat. 17.1 , 2 , &c. to 9. ) take up the same Tenet , as worthy of consideration touching the coming of Elijah , and presseth it upon our Saviour , in the same Mat. 17.10 . the Lord Christ in answer to them first doth clearly acknowledge at that time , a good while after John Baptists death * * For John Baptist was beheaded An. 32. after Christs birth , and Christs transfiguration was An. 33. Buchol . Ad An. 32 33. , That Elijah SHAL COME , and asserts it with a TRULY , as our Translators render it , as indeed in sence so it is . And then Christ addes that when hee comes , he SHAL ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) restore all things . Which makes one maine objection , that John Baptists time on earth , was not the ALL of Elijahs coming . Besides Christ speaks of Elijahs coming so long after John Baptists death , in the present tence ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) commeth , as intimating that he is still coming , or yet to come . So that as Christ comes twice , once past , another to come ; so with a proportionable decorum , his Harbenger comes twice , both times to usher in his Master . The one is past in John Baptist , the other is to come , in him that is still called and expected by the name of Elijah , as we shall see more by and by .

¶ . 5. Of the Christians likewise long since Christs ascension there are many men of fame for piety and learning , both ancient and modern , that doe not only assert , but argue , expressely or couchedly , for the coming of Elijah , yet to be fulfilled .

1. Tertullian ( who flourished about the year one hundred and eighty after Christ ) in his Book concerning the Resurrection asserts , † † Quis inimicos Christi jam subjecit pedibus ejus secundum David Psal. 110 ? Quis coelo descendentem Iesum talem conspexit , qualem ascendentem Apostoli viderant ? Nulla ad hodiernum tri bus ad tribum pectora cae●iderun● , ●g●oscentes q●e● pu●ugerunt N●mo adhuc EXCEPIT HELIAM . Nemo a●huc fugit Antichristum . Nem adhuc Babylon ●xitu●● flevit Tertu● . lib Ve Resur●ect. ● . 22 . Et ●cce mutam ●obis Heliom THESBITEN Sed ●nim Metempsychosis illorum est revocatio animae jampridem morte functae & in aliud corpus iteratae , HELIAS aut●m non ex decessione , sed ex translatione venturus est ; nec corpori restituendus , de quo non est exemptus , sed mundo reddendus , de quo est translatius , non ex post liminio vitae , sed exsupplemente prophetiae , idem & ipse & sui nominis , & sui bominis . Tertul. lib. de Anima Cap. 35. that Elijah after his time was to come , by the same reason that his coming is a positively set down in Scripture to be a signe of Christs second coming , as any other signes . Some of his words are these , who hath subjected Christs enemies under his feet , according to David ( Psa. 8. Psa. 110. ) ? who hath seen Jesus so , or such a one , descending , as the Apostles saw him ascending ( Act. I. II. ) There is no Tribe , with Tribe to this day smiting their breasts , acknowledging him whom they have pierced , Zech. 12.10 , &c. Matth. 24.30 . Rev. 1.7 . ) No man hath yet RECEIVED ELIJAH ( Mal. 4.5 . Mat. 17.11 . ) No man yet hath fled from Antichrist , Rev. 12.6 . &c. he means from the persecutions of Antichrist ; for he was not in his time risen to that power as to persecute , nor till long after . And ( saith Tertullian ) no man hath wept over the ruine of Babylon , Rev. 18.9 . &c. He goes on in another place thus , And behold I will send you Helias the THESBITE . But indeed their Metempsychosis , or transmeation of soules , is the revocation of a soule that having long since finished the death ( of that body to which it was united ) is re-insta●ed in another body . But Helias is to come , not from a departing out of this life ( by death ) but from his Translation ; neither is he to be restored to the body from which he was never exempted , but to the world from whence he was translated , not by a returning from death to life , but by supplement of the prophesie ; the very same man , and he himselfe , of his owne name and humane nature . When Tertullian saith , THEIR Metempsychosis , he means the Philosophers , to whom he wrote that booke , and in particular the Pythagorean Philosophers , whom in the context of the fore-cited place hee mentions .

* * Quod dixit Dominus Heli as quidem venturus est , & re stituit omnia , id est eos , quos persecutio Antichristi contur baverit August . Quest. Evang. c. 21. Tom. 4. operum . 2. Augustin ( who was Presbyter of the Church of Hippo about 391. after Christ ) affirmed the coming of Helias upon the words of Christ , Matth. 17.11 . because he was to restore the ruines which the persecution of Antichrist should make upon the Church . Some of his words are these ; That our Lord hath said , HELIAS SHAL COME AND SHALL RESTORE ALL THINGS , that is , those whom the persecution of Antichrist shall make desolate . Now Antichrist was not risen in John Baptists time , and therefore John Baptist could not be that Elijah . And in Austins time Antichrist had not done wasting ; yea , the papal Antichrist had not at this time of Austin , begun ( hardly ) to waste the Christian Church . And therefore he so argued for Elijah yet to come .

† † 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Theodoret in Malach. 4. v. 5. v. 6. 3. Theodoret likewise ( who flourished about four hundred years after Christ ) argues for the future coming of Elijah ( calling him Elijah the Great ) from our Text in Malachi the fourth , upon these grounds ; That he must teach the Jewes Christs coming , and perswade them to be integrated into one Church with beleeving Gentiles . Which we see not yet done to this day .

Mr Mede on Mar. 1.14 , 15. Diatr . par. 4. p. 1. &c. 4. Mr. Mede likewise is of the same judgement , and upon very good reason ; with the argument whereof he excellently closeth this point thus ; those words Mark . 1.14 , 15. [ Now after that John was put in prison , Jesus came into Galilee preaching the Gospell of the Kingdome of God , and saying , the time is fulfilled , and the Kingdome of God is at hand , repent yee , and beleeve the Gospell . ] I say these words are a narration of our Lord and Saviour Jesus Christ his first beginning to preach , which they describe first by the time when ; Secondly , By the place where ; Thirdly , By the sum of what he preached .

The time when , After that John was put into prison . The place where , Galilee ; Jesus came into Galilee . Lastly , The sum of what he preached , The time is fulfilled , and the Kingdome of God is at hand , repent yee , and beleeve the Gospell . In which Sermon there are also some parts to be considered , which we shall more conveniently distinguish when we come to handle it . Mean while let us begin with the three parts or circumstances already named , in order . And first , of the first , The time when , After that John was cast into prison ] Our Saviour began not his solemn preaching till his Messenger John the Baptist , who was sent to prepare his way , was cast into prison . This circumstance is else-where precisely noted in the Scripture so that we cannot doubt but there is some matter of moment therein . For St. Matthew tels us , as St. Marke doth , Now when Jesus had heard , saith he , that John was cast into prison , he departed into Galilee ; and then it followes , from that time Jesus began to Preach , and to say , Repent , for the Kingdome of God is at hand . So St. Peter , Act. 10. when he came to preach the Gospel of Christ to Cornelius , was carefull to mention this circumstance of time , as well as the other of place . The word , saith he , which God sent unto the children of Israel preaching peace by Jesus Christ ( he is Lord of all ) That word ( I say ) you know which was published throughout all Judea , began from Galilee after the baptisme which John preached . Loe here the place , where ? Galilee , and the time , after that John had done , as in my Text. All which argues this circumstance of time to be one of the marks of the true Messiah ; as namely , that this Jesus was the Lord whom they looked for , who was to send a messenger before him , the voyce of a cryer in the wildernesse , to usher his preaching and prepare the way of his Gospell , as was prophesied in Esay and Malachi , and the Jewes at that time expected . Which was the reason of that scruple of the Disciples in the Gospel when they saw our Saviour and Elias , whom they supposed should be his fore-runner , appeare in glory , both together in his transfiguration Why then , say they , doe the Scribes say , that Elias must first come ? Our Saviour tels them , that John the Baptist was that Elias the fore-runner of the Messiah , according to those words of his father Zechary ; And thou child shalt be called the Prophet of the highest ; for thou shalt goe before the face of the Lord to prepare his way . Namely , ( as the Angell told him ) in the power and spirit of Elias , Luke 1. For this reason , as our Saviour was not conceived , nor born , till six months after John , so he began not his prophesie till John had done , that so the Scripture might be fulfilled , and John be his fore-runner and the messenger both in one and the other : Johns beginning to baptize , and his casting into prison , was between Christs prophesie and his . And lastly , to conclude the illustration of this circumstance , John was not onely a fore-runner of our Saviour in his nativity , and prophesie , but also in his passion and suffering : For so our Saviour himselfe expresly saith Mat. 17.12 . Elias is come , and they knew him not , but have done unto him what ever they listed ; even so also shal the Son of man suffer of them . Now the observation , or if you will the consideration , I will make upon this circumstance shall be this , If that Messiah according to prophecy were to have a Harbinger to prepare the way for his coming , and the holy Ghost in the new Testament thought this circumstance so needful to prove the verity thereof , as so curiously to note it in the History of his Nativity , Preaching , and Suffering ; It would be considered ( seeing the coming of Christ is two fold , the first and second ) whether the same prophecy imply not that there should be an Harbinger as well of his second coming as of his first ; as well an Elias to prepare the way for his coming in glory to judge the world , as there was at his first coming in humility to preach the Gospel , and suffer for the world . And Elias I mean , to be the Harbinger of Christ to the Nation of the Jewes , before his second coming , as John Baptist was at his first . For to the Jews alone is this Elias promised , and not to the Gentiles , and John Baptist wee know ( the Elias of his first coming ) preached to them alone . It is well known that all the Fathers ( unlesse S. Hierome somewhat staggered ) were of this opinion : and why we should so wholly reject it as we are wont to do , I can see no sufficient reason . For if the Fathers erred concerning the person and other circumstances of this Elias , yet it follows not but the substance of their opinion might bee true . As we know also they erred concerning the person , quality , and reign of Antichrist , and yet for the substance the thing was true . Our Saviour rejected not the tradition of the Scribes concerning the coming of this Elias , when the Apostles objected it , though it were mingled with some falshood , but corrected it onely ; for they looked for Elias the Thisbite ; but our Saviour admits it only of Elias in Spirit , not of Elias in person ; so yeelding it true for the substance , though erring in circumstance ; so should we doe in the like case : For hee that throwes away what he findes , because t is foule and dirty , may perchance sometimes cast away a Jewell , or a peece of gold , or silver : so hee that wholly rejects an ancient Tenet because it hath some errour annexed to it , may unawares cast away a Truth ; as this seemes to be of an Elias to be the Harbinger of Christs second comming : And that for these reasons . First , Though the prophecy of Esaias , The voice of one crying in the wildernesse , prepare yee the way of the Lord , make his paths straight , alledged by all the four Evangelists , and by John himselfe , seems appliable onely to the first coming of Christ ; yet the other out of Malachi ( expresly quoted by St. Marke , and by our Saviour Mat. 11 , though elsewhere alluded unto ) seemes by Malachi himself to be applyed not onely to the first coming of Christ , but also to his second coming to judgement . For in his last chapter speaking of the coming of that day which shall burne like an oven , wherein all the pround , yea , and all that doe wickedly , shall be as stubble , and it shall burne them up , leaving neither root nor branch , &c. he addeth , Behold ( saith the Lord ) I will send you Elijah the Prophet , before the coming of that great and terrible day of the Lord , and he shall turn [ or restore ] the heart of the fathers to their children , and the heart of the children to their fathers , lest I come , and smite the earth with a curse . If you wil not admit the day here described to be the day of judgement , I know scarce any description of that day in the old Testament , but we may elude . For the phrase of turning , ( or as I had rather translate it , restoring , as the LXX . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) the heart of the fathers to the children , and the heart of the children to their fathers , the meaning is , that this Elias should bring the refractary and unbeleeving posterity of the Jewish nation to have the same heart and mind their holy Fathers and Progenitors had , who feared God , and beleeved his promises ; that so their Fathers might as it were rejoyce in them , and own them for their children ; that is , he should convert them to the faith of that Christ whom their Fathers hoped in , and looked for , lest continuing obstinate in their unbeliefe till the great day of Christs second coming , they might perish among the rest of the enemies of his kingdome . Therefore the Son of Syrach in his praise of Elias the This bite paraphraseth this place after this manner : who wa st ordained ( saith he ) an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or type ( for so it may bee turned ) for the times to come , to pacifie the wrath of the Lords judgement before it breake forth into fury , and to turne the heart of the Father unto the Son , and to restore the tribes of Israel , Eccles. 48.10 . which explication also the Angel warranteth , Luke 1.17 . in his message to Zachary concerning his sonne , He shall goe , saith he , before the Lord in the spirit and power of Elias , to turne the hearts of the Fathers to the children , and the disobedient to the wisdome of the just ( this is instead of reducing the hearts of the children to the Fathers ) to make ready a people prepared for the Lord .

For the better understanding of this first reason we must know , that the old Prophets for the most part spake of the coming of Christ indefinitely and in generall , without that distinction of first and second coming , which we have more clearly learned in the Gospel . For this reason those Prophets ( except Daniel , who distinguisheth those comings , and the Gospel out of him ) that speake of the things which should be at the coming of Christ indefinitely and all together : we who are now more fully informed by the revelation of his Gospel of this distinction of a two-fold coming , must apply each of them to its proper time : Those things which befit the state of his first coming unto it , and such things as befit the state of his second coming unto his second : And that which befits both alike ( as this of an Harbinger or Messenger ) may be applyed to both . My second reason for the proofe hereof is from our Saviours own words in the Gospel , Mat. 17.10 , 11. where his Disciples immediatly upon his transfiguration asking him , saying , Why then say the Scribes that Elias must first come ? Our Saviour answers , Elias truly shall first come 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and shall restore all things : These words our Saviour spake when John Baptist was now beheaded , and yet speakes as of a thing future , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Elias shall come and shall restore all things . How can this be spoken of John Baptist , unlesse he be to come again ? Besides , I cannot see how this restoring of all things can be verified of the ministery of John Baptist at the first coming of Christ , which continued but a very short time , and did no such thing as these words seeme to imply ; for the restoring of all things belongs not to the first , but to the second coming of Christ , if we will beleeve St. Peter in his first Sermon in the Temple after Christs ascension , Acts 3.19 . where he thus speakes unto the Jewes , Repent ( saith he ) and bee converted for the blotting out of your sins , that the times of refreshing may come from the presence of the Lord , and that he may send Jesus Christ which before was preached unto you , whom the heavens must receive untill the times of the restitution of all things , which God hath spoken by the mouth of all his holy Prophets since the world began . The word is the same 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . If the time of restoring all things be not til the second coming of Christ , how could John Baptist restore all things as his first ? If the Master come not to restore all things at his first ? surely his harbinger , who is to prepare his way for restoring all things , is not to be lookt for till then . These are the reasons which have induced me to thinke that the opinion which the Church hath had , as farre as I know from her infancy , of an Elias which should be the Harbinger of Christs second coming , hath some matter of truth in it . But that this Elias should be Elias the Thisbite who was taken up unto heaven , I confesse I beleeve not any more , then that he should be slaine by Antichrist , as some fable . For that which the Prophet saith , Behold , I will send you Elijah the Prophet , proves no more that it should ●e Elijah in person , then that which is said of Messiah ( And David my servant shall rule over them ) proves Christ should be David in person . It is much more like , if it be one that comes againe , it should be John Baptist himselfe , who was the Harbinger of the first coming : That as Christ himselfe the Master had two commings , so should his Harbinger have ; and as it shall be the same Christ which comes the second time that came the first , so should his Harbinger be the same . And to this both the words of the Angel to Zachary the father of the Baptist , and the words of our Saviour in the place before quoted , would not bee unappliable . The second coming of Christ is the time of the resurrection , and in that respect it would not be unsuitable for the Harbinger thereof to be one risen from the dead . But as for Elias the Thisbites coming I finde no ground at all , but the contrary . Howsoever though I compare probabilities , I will not determine any thing , lest some perhaps should say , that while I reject old fables , I coyne new ones : I rather conclude , Cum Elias venerit , solvet nodos ; when that Elias comes , he shall dissolve hard questions . Thus farre Mr. Mede .

¶ 6. Thus we see according to the judgement and reason of learned pious men , Elijah must come , a little before the second or next coming of Christ , when shall begin the great restitution of all things . But we never heard of any Elijah , or of any great Prophet of the Jewes converting , or endeavouring the conversion of the Jewes to the true Messiah , since the deceasing of the Apostles . But they continue still blinded , according to Rom. 11.25 . and therefore this Elijah is yet to come , and consequently , this Prophesie of Malachie is yet unfulfilled . Thus much of proofes out of the Old Testament .

CHAP. III.

The inconsiderablenesse , and inconsideratenesse of some ancient Authors verball glancings against what we have alleadged for our generall Thesis in the fore quoted places of Scripture taken into consideration , whereby it is cleared that they are justly to be condemned in their owne way , and out of their owne words .

SECT. I.

A generall Survey of the authority of mens words , or writings .

§ . 1 AS long as we have but the bare asserts of any Humane Writers , we are not to be moved more then with wind ; as the Apostle calls such dictates , wind of Doctrine , and names them Children , that will be tossed to and fro with the blasts thereof , Ephes. 4.14 .

§ . 2 A sufficient ballancing against such is the bare enumeration of as many of equall qualifications on the other side . But if we produce more , then upon this account purely the former are out-weighed . We quoted afore in our first Booke ( it being the very businesse thereof ) a multitude of all sorts of learned men of our judgement . And in the next , viz. the fourth Booke , we shall quote as many more as will amount to little lesse then will signifie our opinion to be even ●he voyce of the Law of Nature in all men . And for this particular fourth Chapter of Malachie , we mustered up afore * * In the 2. §. of this present 51. Section . very many of the learned , that held on our side , that it prophesied of Christs second coming , where wee brought you also Calvins confession , that the All of that minde , were the major part of Commentators .

§ . 3 Rationall men are not swayed in matters of moment , but by reason ; nor in Divine things , but by Divine reason . If God say a thing , it is enough to a Beleever , whether he speak it in his Word , or in the naturall instinct , and universall vote of all Mankind ( that is compos ) both being a kinde of revelation . But if an hundred men should affirme a thing in words , without evincing Arguments , the Heathen would soone answer ; Socrates is my friend , and Plato is my friend , but a greater friend is truth .

SECT. II.

JEROMS jerkings at the precedent proofes , discussed .

[ Erom ( who flourished about three hundred and ninety years after Christ ) in his Commentations on the Old Testament , gives many jerks at the opinion of a glorious time of the thousand yeares , and at the proofs thence alleadged by learned Jews and Christians , upon as Is. 54.1 , &c. to 12 — ch. 60. ver. 1 — ch. 66.22 . Jerem. 31.27 . to 39. Ezech. 16.55 . chap. 36. to ver. 12. chap. 37 ver. 15. chap. 38. chap. 39. Micha 4. Zach. 14. to ver. 10. but therein Jerom confesseth against himselfe , that that opinion was ancienter then himselfe , and that those places were so long since urged for proofe thereof .

§ . 2 And indeed generally the streame of all the best approved Antiquity before him both of Hebrews , Greeks , and Latins ran that way ; * * See our first Booke . and therefore wise men much wonder how Jerom raised , and rubb'd himselfe to that animosity and boldnesse , to swim against the streame , unlesse he could have brought in a tide of over-mastering demonstrations .

§ . 3 And he is justly the more to be wondered at , because hee hath confessed as much , viz. That many Ecclesiasticall men and Martyrs were against him . And we may perceive that his objecting that the expectation of Oblations and Sacrifices were mixed with their opinion , was no demonstration upon his Conscience , he only saying so , not peremptorily condemning it ( to which should seeme he was prone enough , if he had been as free in his spirit ) but rather permitting men of that fame , therein to abound in their owne sence . For , ¶ 1. His owne words on Jerem. 19.10 . [ Then shalt thou breake the bottle in the sight of the men ] are these ; * * Et conteres , &c. Perspicuè non de Babyloniâ , sed Romanâ dicitur captivitate , post Babylonios quippe , & urbs instaurata , & populus reductus in Indaeam , & ●bundantiae pristinae restitutus est . Post captivatem au●em quae sub Vespasiano & ●ito ; & postea accidit sub Hadriano , usque ad consummationem seculi , ●uinae Hierusalem permansu●ae sunt ; quanquam sibi Iudei auream , atque gemmatam Hierusalem restituendam putent ; rursumque victim . 〈◊〉 , & sacrificia , & conjugia Sanctorum , & regnum in ter●is Domini salvatoris . Quae l●cet non sequ●mur , tamen d●●mar● 〈◊〉 p●ssumus ; Quia mul●i ECCLESIASTICORUM VIRORUM ET MARTYRES ista dixcru●t . Et ●●usquis●que in suo sensu a●und●t , & Domini cuncta judicio reserventur . Quomodo autem vas fict le , & test●ceum si ●tactum ●u●● it , in actiquam speciem non potest reformari , si● et populus Judaeorum , & Hierusalem subversa , statum pristinum non habebune , Hieronymus in I●rem. 19.10 . This is evidently spoken , not of the Babylonian , but of the Roman captivity ; for after the Babylonians , both the City is rebuilt , and the people brought back to Judea , are restored to their ancient abundance ; but after the Captivity that happened under Vespasian , and Titus , and after that under Hadrian , the ruines of Jerusalem shall remaine unto the end of the world , although the Jewes imagine that a golden , and gemmed Hierusalem shall be restored unto them ; and that againe they shall have oblations , and Sacrifices , and the marriages of Saints , and the Kingdome of our Lord and Saviour upon earth . Which things , though we follow not their opinion , yet wee cannot condemn , because many Ecclesiasticall men , and Martyrs have said the same . And let every one abound in his owne sence , and all bee reserved to the judgement of the Lord . But looke how a Potters vessell of earth , if broken , cannot be againe formed into its former shape , so the people of the Jewes , and the City of Jerusalem being subverted , they shall never have their ancient state . Thus Jerom , in which words observe ; 1. That all we asserted in the former § . is here represented to a syllable before your eyes . 2. That his argument he urgeth against the Jewes restauration after their Romish destruction , is as weake as the earthen bottle whereof hee makes the foundation of it . For he overstretcheth the Prophets comparison , who therein intended onely a totall or universall dispersion of the Jewes , but not a finall destruction ; this selfe-same Prophet else-where , and of the rest the most in all the old Testament ( as we have largely discussed ) prophesying , and describing to the life the glorious restauration of the Iewes , yea , and of the Israelites too . And as Ierom formally urgeth the argument ; hee doth seem to ground himself upon the impossibility of that restauration , as of re-forming a broken earthen bottle ; and so with a by-blow smites our hope of the resurrection , because that may seem to men impossible : But beleevers must not goe upon that ground in dispute . It is a like easie for God to doe , as to say , witnesse his fiat , let it be so , in the creation . Yea , the comparison it selfe prompts a possibility and probability ; that as after a broken earthen bottle is mellowed and mouldered againe into clay , may be new formed into a bottle : so after the deep desolations of the Jewes , they shall be restored againe , as the Prophet Daniel chap. 12. v. 2. gives it us , in a like comparison ; and the Apostle after him , Rom. 11. v. 15. viz. of bodies turned to dust or clay , reviving to life , which metaphors are higher then the new-forming of an earthen broken bottle . ¶ . 2. Collate with Jeromes words , the words of that most ancient , pious , and learned Justin Martyr , in his very discusse of the future glorious restauration of the Jewes and of the universall Church , and that in his Dialogue with Tryphon the Iew , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Justin Mart. in Dialog. cum Tryph. p. 340. Ed●t . Graec. Lat. Pa●is . A. D. 1636. and we shall find that Ierom did wrong in saying they expected again Iewish Oblations and Sacrifices . Iustin Martyrs words are these , For he is the excellent cheife Priest and eternal King , CHRIST himself , as the Sonne of God , in whose coming again , ye may not think that Isaiah , or others of the Prophets did teach that the Sacrifices of blood , or Oblations should be offered upon the Altar , but true , and spirituall praises with thanksgivings . For indeed we doe not in vaine hope in him , neither are we seduced from those that so teach . Thus Justin . In which words you see clearly the opinion of the religious learned Ancients , Jewish Prophets &c. ( of whom Justin speakes in the Plurall ) that their opinion , yea , and faith , and hope was contrary to the sence that Jerom would put upon them . ¶ . 3. Jerom himselfe hath confest the same sence with us of divers places before alleadged for our opinion , as on Hos. 3.4 . Book 3. chap. 2. Sect 39 , on Mat. 11.14 . on Mat. 17.14 . &c. Book 3. cha. 2. Sect. 51. Margent , and else-where . ¶ . 4. Hear Mr. Medes answer to all Ieroms speeches against us , on those places of Scripture afore quoted § . 1. Sed fidem tuam Hieronyme ! qui cum Dionysio tuo Alexandrino &c. i. e. But O thy faithful dealing O Ierom ! who together with thy Dionysius Alex. doe fasten upon the opinion of the Millenaries , that the injury of circumsicion , the blood of Sacrifices , and the rest of the legal Ceremonies , are againe to be restored after their supposed death ; Indeed those things which Iewes , or perhaps Hereticks out of Iudaisme dreamed concerning their Millenarie , you odiously dash upon the Christians . But hath this becommed your candor ? Yea , thou Ierom no more but thy selfe being judge , dost bewray thy crimination to be false . For so thou writest on Jer. 19.5 . Post captivitatem quae sub Vespasiano , that is , After the captivity which happened under Vespasian and Titus , and after under Hadrian , the ruins of Hierusalem , are to continue to the end of the world ; albeit the Jews do thinke that there shall be restored unto them a golden and gemmed Hierusalem ; and that again ethere shall be oblations and sacrifices , and the marriages of the Saints , and the Kingdome of the LORD our SAVIOUR upon earth , which although we follow not , yet we cannot condemne , because many Ecclesiasticall men and Martyrs have so said . These are thy word O Jerome . But prethee tell me ; did those Ecclesiasticall men and holy Martyrs say , that circumcision and sacrifices should at the time of Christs Kingdom be restored ? take heed of saying so . For certainly they taught the contrary , as may be confirmed out of Justin Martyrs Dialogue with Trypho &c. or if thou hadst certainly known they had so beleeved , wouldst not thou have condemned them without any demur ? Thus Mr. Mede .

SECT. III.

Of the words of GAIUS , seconded by DIONYSIUS ALEXANDRINUS , both falsly fathering our opinion upon CERINTHUS , and injuriously mingling therewith , such impieties as our souls abhorre ; yet so far credited by EUSEBIUS PAMPHYLIUS , therein too credulous , as that they are alleadged by him for history without putting any check upon them . * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Euseb. Pamphil. lib. 3. cap. juxta Graec. 26. & 27. juxta la●motas in Irenaeo . & juxta Aug. cap. 24 , 25 In the discusse whereof , our Opinion of the THOUSAND YEARS is VINDICATED from VOLUPTUOUS CHILIASME .

THE whole story is this . About the same time ( viz. of the Sect of the Ebionites ) we learne that there was one Cerinthus , an Author of another Heresie . Gaius , whose words we have aforealleadged , in the controversie carryed about in his name , writeth thus of him . CERINTHUS also by revelations written as of a great Apostle , brought unto us certaine monstrous things , faining them to have been revealed unto him by Angels ; that the Kingdome of Christ after the resurrection , should become earthly ; that in Jerusalem our flesh again should serve concupiscence , and the lust of the flesh . And being wholly set to seduce , as an enemy to the word of God , he said there should be the term of a MILLENARIE feast allotted for marriage . Dionysius Bishop of Alexandria , in his second Book , after he had remembred the Revelation of Saint John received by tradition of OLD , he reporteth of this man CERINTHUS , thus ; CERINTHUS which founded the Cerinthian Heresie , gave his figment a name , for the further credit thereof . His kind of Doctrine was this , he dreamed the Kingdome of Christ should become earthly , and set upon those things which he lusted after , now being covered with his flesh , and conpassed in his skinne , that is , the satisfying of the belly , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 eum quae sub ventre sunt , with meat , with drink , with marriage . And that he might the more colourably bring his devillish devices to passe , he dedicated thereunto Holy-days , Oblations and slaughter for Sacrifices . So far Dionysius . But IRENAEUS in his first Book against Heresies layeth down certain more detestable opinions of his . And in his third booke he reporteth an history , worthy the memory , as received by tradition of Polycarp , saying , That John the Apostle on a certain time entred into a Bath , to bathe himselfe ; and understanding that CERINTHUS was therein bathing himselfe , John started aside , and departed forth ; not abiding to tarry with him under the same roofe , signifying the same to his company , and saying , let us speedily goe hence , lest the Bath come to fall , wherein CERINTHUS , the enemy of the truth , batheth himselfe . Thus Irenaeus . And thus you have heard at full Eusebius his report of the whole matter .

To prepare , and make way for an answer whereunto , let the Reader take notice , that if Cerinthus did say that the Kingdome of Christ after the resurrection should become earthly , yet we say not so ; though we affirme that the Church shall be resident on earth for a thousand years after the first resurrection ( as t is called Rev. 20. ) that is the resurrection of all beleevers ( as t is explained Rev. 11. ) For the true Church of beleevers hath been on earth from the creation to this day , and yet , as beleevers not earthly , but the spirituall body of Christ . The holy Angels and Christ Jesus have conversed on earth , and yet they were not thereby earthly . And if Cerinthus said , That in Jerusalem our flesh againe should serve the concupiscence , and lust of the flesh , &c. Yet our soules abhor any thought thereof .

But indeed Cerinthus , for ought we can find by diligent search into the ancientest and most approved antiquity , did not say any such thing ; nor did he meddle with our opinion at all in the particulars thereof . And therefore wee have more cause to suspect Eusebius , Gaius , and Dionysius to be guilty of too light credulity , then to accuse Cerinthus of that we cannot groundedly charge him withall . We deny not Cerinthus to be an Heretick ( as the Ancients call him ) holding divers great impieties : But we cannot beleeve Eusebius , Gaius , and Dionysius , that he was guilty of those things they charge upon him in relation to our opinion .

To this purpose , hear Mr. Medes * * Opuscul : Lat: Ad rem Apoca : spect. par: 2● p : 55. answer , An non hinc merito quis suspicari possit Gajum istum , &c. i. e. May not one justly hence suspect that same Gaius to have been one of the number of the heretical Alogi ** ** Alogi are according to the signification of the word , men without the word , or without reason . And therefore by the Ancients oft called Brutes , and charged with denying the word of God both the axiomatical , in the etter , and the substantiall viz Christ in the flesh : , which Alogi , or Alogians denied , saith Epiphanius 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Dei , THE WORD OF GOD , and therefore they ascribed to Cerinthus , as well the Gospell of John , as the Apocalyps ? The time doth altogether agree to that ; For Theodotus the Champion of the Alogian Standard , was cast out of the Church by Pope Victor ; and Gaius flourished in the time of Zephirus , who next succeeded Victorius . Neverthelesse , the words of Gaius † † 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. lo● : citat : § 1. hujus Sect. 3. may bee taken in that sence , as if he had said , Cerinthus had feignedly fathered upon the great Apostle , I know not what Apocalypses ( beside that one and onely Apocalypse ) out of which feigned Apocalypses that forging fellow endeavoured to prove that after the resurrection , the Kingdome of Christ should be earthly , wherein men should serve the lusts of the flesh , and the inticements of carnall pleasures . But what ever was the mind of Gaius , it is very likely he was deceived concerning Cerinthus . For if this had been the Heresie of Cerinthus , how could it be that Justin , Irenaeus , Melito , Tertullian , and Hippolytus should be ignorant of it ; of whom , Irenaeus and Tertullian have purposedly numbered up the Heresies of Cerinthus ? but of that heresie , deep silence . How therefore came it to be knowne to Gaius ? Neverthelesse it seems that the words of Gaius , an obscure fellow , gave occasion to Dionysius Alexandrinus , Eusebius , and many others , in the heat of contention with the millenaries , to doubt of the authority of the Apocalypse . Thus Mr. Mede .

§ . 4 That which I have to adde , or illustrate , is this , that the words of Gaius and Dionysius , and the story of Eusebius alleadging them , are not to bee weighed in this matter . My reasons are ,

¶ . 1. If Eusebius , and Dionysius , yea , and Gaius himself doubted of the au●henty of the Apocalyps in opposition to our opinion , of the glorious state of the Church with a visible , yet spiritual glory for a thousand years yet to come , they must needs be mis-led thereunto by mistakes , untruths , and false reports . For there is no just reason to doubt of the divine authority of the book of the Revelation , Nor is there any thing in our Tenet , unbecoming that divine book , nor dissentanious there-from , but is more evidently held forth there then in any other book of the Scripture . ¶ 2. Irenaeus and Tertullian , and I adde Epiphanius naming Cerinthus , and particularizing his hereticall opinions , have not one word of his holding any thing of our opinion . * * Iren. lib. 1. ca. 25. ( quoting in Marg. Euseb. l. 3. cap : 25 : ) and Iren : l : 3 : c : 3 : 1. Irenaeus mentions Cerinthus , and his wicked opinions , and wickednesse twice , yet hath nothing of his holding our Tenet , either in the same words with us , or in others of any proportion ; although Erasmus or Grineus , or both in their marginall notes doe well mind what Eusebius had said quoting the place . All that Cerinthus held , as Irenaeus reports the matter was , Cerinthus autem quidam in Asia , &c. i. e. And there was one Cerinthus in Asia , who taught that the world was not made by the first cheife God , but by a certaine power that was exceedingly separated and distant from that principality who is over all things ; Et ignorante eo , quiest super omnia Deo . He alleadged that Jesus was not borne of a Virgin ( for that seemed impossible to him ) but was the son of Joseph and Mary , like as other men . But could doe more , ( or was more potent , by his righteousnesse , prudence , sapience above all ; and after his baptisme Christ descended upon him in the figure of a Dove , from that principality which is over all , and then declared the unknowne Father , and perfected his vertues ; and in the end Christ fled away from Jesus , and Jesus suffered and rose , but Christ being impassible , impatible , or unpassive , continued in his spiritual existence . And there are that heard Polycarp say , that because John the Disciple of Christ going into a Bath in Ephesus to be washed , saw Cerinthus in the Bath , he the said John ●eaped out of the Bath unwashed , saying , that he feared least the Bath should fall , whiles Cerinthus an enemy of the truth was in it . And this is all Irenaeus saith of Cerinthus or his opinions . * * Tertul. De prescrip. adver. A●reticos cap : 48. 2. All that Tertullian hath concerning Cerinthus and his opinions is this . Carpocrates praeterea hanc tulit sectam , &c. i. e. Furthermore Carpocrates brought forth this Sect. He saith that there is one principall power in the highest ; by this the Angels , and Powers , or Vertues were brought forth . Which Angels being far distant from the supreame vertues or powers , did create that world in the inferiour parts . That Christ was not born of the Virgin Mary , but was begotten of the seed of Joseph , as a meer man . Indeed he was better then others in the adorning of righteousnesse , and integrity of life : He suffered among the Jewes , onely his soule was received up into heaven , because he was more constant and stronger then others . Whence he would collect , that there are no resurrections of the body , only he retained the † † In the ordinary copies t is teniatâ a●imarum solâ salute : But Junius in his notes on Tertul : saith , legendum censceo retentâ animapum solâ salute . Vocem autem illam retenta latinius repoui monuit oporicre . salvation of soules . After this man , CERINTHUS the Hereticke broke out teaching the LIKE THINGS . For he also saith , that the world was ordained by them ( those Angels aforesaid . ) He publisheth or declares that Christ was born of the seed of Joseph , contending that he was only a man , without the divinity . Giving forth also , that the law was given by Angels . And tels us that the God of the Jewes was not the LORD , but an Angell . Thus far , and no further Tertullian of Cerinthus and his opinions . * * Epiphan: l. 1. contra ●aeres . Tom 2. Haeres. 28. 3. Epiphanius speakes more largely , because hee mentions not onely Cerinthus , but his heretical succeeding race , and doth not only relate , but confute their Heresies ; yet hath not Epiphanius one word from first to last of his or their holding any thing of our Tenet . Cerinthus porro rursus , a quo Cerinthiani dicuntur , &c. Furthermore ( saith Epiphanius ) Cerinthus , of whom are named the Cerinthians , did out of this bestiall spawn of these creepers , bring again into the world a poison . But nothing more , almost , but the aforesaid Carpocras . Indeed he brings forth into the world the same mischeivous poisons . For he vomits out against Christ the same calumnies as did the said Carpocras ; as that Christ was begotten of the seed of Mary and Joseph . And likewise that the world was made by Angels . For this man varied nothing from the former , in the introduction of his Doctrine , saving in this onely , that in part he to as addicted to Judaisme . He also asserteth that the Law and the Prophets were given by Angels ; and he that gave the Law , was one of those Angelis that made the world . This CERINTHUS lived in Asia , and there made the beginning of his preaching . Now let us speak of this man , that he also preached , That the world was not made by the first and supream power , but from them above , and the supream God there descended upon Jesus ( after he was of ripe yeares , having been begotten of the seed of Joseph and Mary ) Christ , that is , the holy Spirit , in shape of a Dove at Jordan , and revealed to him , and by him to his posterity the unknown Father . And thereupon after vertue or power came upon him from them above , he did wonders . And that when he suffered , that which came from above , fled away again from Jesus . That Jesus indeed suffered , and rose againe . But Christ that came upon him from above , fled away again unhurt upward from Jesus , that is , that which came descending in the shape of a Dove . And that Jesus was not Christ . But this man also erred , as all you that are the friends of truth do plainly see . For he saith , the Law-giver was not good , whose Law he seems to obey . And t is plaine he obeys it as seeming good . How then did one that is evill give a good Law , & c ? But the man is mad , who enters upon such things . Furthermore , my deare friends , this is one of them that caused trouble before , or in the presence , or times of the Apostles touching circumsition ( Act. 15.34 . ) And this is one of them that resisted Peter touching his going to uncircumcised Cornelius , Act. 11. 2 , 3. These things were then handled and moved by this aforesaid false Apostle Cerinthus . Even he and his Companions at another time raised sedition at Jerusalem , when Paul returned with Titus , Act. 21.27 , 28. &c. compared with Gal. 2.1 , 2 , 3. These are they that Paul cals false Apostles , deceiful workers , transforming themselves into Apostles of Christ . For they use the Gospell according to Matthew in part , not wholly . But for that speech of generation in the flesh , they bring that testimony out of the Gospel . It is sufficient to the Disciple , that he be as his Master . What therefore say they ? Jesus was circumcised , be thou also circumcised . Christ walked according to the Law ; do thou likewise . But they refuse Paul , because he was not obedient to Circumcision ; yee reject him , because he said , As many of you as are justified by the Law , yee are fallen from grace ; and if yee be circumcised , Christ shall profit you nothing . This same Cerinthus also being a foole , and a Master of fooles , rashly durst further say , that Christ suffered , and was crucified , but was not yet risen againe . But shall rise when the universall resurrection of the dead shall be . Therefore with them their words and opinions are unconstant ; against this Paul disputes 1 Cor. 15. &c. Therefore every way Cerinthus is easie to be reprehended , and they that are deceived by him Thus ye have the whole of what Epiphanius speaks of the particulars of Cerinthus his opinions .

§ . 4 You see it now confirmed in the mouth of the three witnesses of the best antiquity , that Cerinthus held no wanton voluptuous chiliasme ; nor spake he any thing at all of the Millenaries , though Tertullian , and Irenaeus lived above an hundred yeares nearer to Cerinthus his time then did Eusebius . And therefore wise men cannot but wonder that Eusebius should tel us such stories . And wonder the more , because Epiphanius , on the other side , ( that gave himselfe ten times more to inquire into opinions then Eusebius ) flourishing about 30 years after Eusebius his death ⸪ ⸪ Euseb: dyed about the year 339. and Epith. flourished about the year 365. doth neither himselfe finde any such opinion held by Cerinthus or his Sect ; nor doth he mention it as reported by Eusebius , or his Gaius , or Dionysius , or any other . And thus ( praise to Jehovah ) of the places in the Old Testament .

CHAP. IV.

Of the places in the New Testament , proving our generall Thesis , viz. That there shall be yet afore the ultimate generall Judgement , a most glorious visible state of the Church on earth for many years , wherein the Saints shall reigne and triumph over all their enemies , and there shall be a Restitution of all things , like as a new Creation .

SECT. I.

Of our New-Testament proofes , we have occasionally opened so many , and so much to explaine the Prophets , that we have greatly anticipated our selves , and happily made our worke so short in this , that hence there is no feare of tediousnesse to the reader .

§ . 1 THe first place we shall touch upon in the New Testament for the glorious visible state of the Church on earth , before the ultimate generall Judgement is in Matth. 24.13 , 14. But he that shall endure to the end shall be saved . And this Gospel of the Kingdome shall be preached in all the world for a witnesse unto all Nations , and then shall the end come . That antitheticall BUT , points at a time immediatly following the universall transcendent impieties of the wicked world , mentioned vers. 10 , 11 , 12. which by the Apostles in their Epistles * is oft prognosticated to be as the night , 2 Thes. 2.3 . 2 Tim. 4.1 . 1 Tim. 3.1 . Compare 2 Tim. 4.1 . 2 Pet. 2.1 . Compare 2 Pet. 3. ver. 3 & ver. 12. preceding the Sun-rising of that glory of which we speake . The end here mentioned must needs be the end of the world , not of Jerusalem , as we have before analitically demonstrated on this twenty fourth of Matthew , p. 102. Sect. 9. And this end must be of the wicked world ; that is , of the world as wicked , not of the world as a world , or materiall substance : else why doth our Saviour mention enduring ; and of preaching the Gospel for a witnesse to all Nations ? For when the time of the aforesaid glorious state of the Church throughout the whole earth is come ( called the restitution of all things , Acts 3.21 . ) there will be no putting of men to be saved , upon enduring , or suffering , they now are saved , and glory hath dispelled suffering . And consequently there will be no need of making the Gospel a testimony against all Nations , to which at this time all that survive shal altogether submit , as to all appearance . The end therefore here intended is the end of the world as a sinfull world , then to be turned into a glorious Kingdome , as well as the world , formed by the Gospel , preached in all the world , to all Nations ; to which , at which time Christ shall gloriously appeare , and radiat upon it on earth , as we have largely demonstrated on the thirtieth verse , &c. of this twenty fourth of Matthew , p. 82. Sect. 3. &c. The signe immediately antecedent to this end ( to be transformed into that glorious beginning ) I say the signe , prognostick , or causal signe , is the preaching of the Gospel in all the world to all Nations , which is a glorious prelude ; This radiant Sun softning all good generous plants to a flowing of sap into the flowers of Gods Garden , or fruit-trees of his Fortward , though it hardens the dead earth into stones , to be trampled and broken by the prancings of victorious judgements upon them , as other Scriptures ( before opened ) abundantly enlarge .

§ . 2 That these things , thus briefly hinted , may duly be illustrated according to the just extent of the words under consideration , let us make three observations upon them .

¶ 1. That such an end must be here meant as cannot be applied to the destruction of Jerusalem , but to the time immediatly before the end of the world , because there was little or no salvation , temporall or spirituall to them surviving at the destruction of Jerusalem ; and therefore our Saviour adviseth the Jewes in the sixteenth verse , &c. at this time to flye , not to endure to the end of those troubles , even as many yeares afore the Gospel was fled from Jerusalem , Acts 8.1 , &c. and generally from the Jewes , Acts 13.46 . Rom. 11.25 . even as they witnessed the said departure , in their continuance in their Jewish sacrificing , from Titus his destruction to Adrian , and from him to Constantine , and from thence to Iulian his time ( as we have oft before recited . ) Besides , the evils here set as markes of the end , are the same the Apostles make of the approaching of the end of the world , for which compare the ninth , tenth , eleventh , and twelfth verses of this twenty fourth of Matthew , with 2 Tim. 3.1 , 2 , 3 , 4. ¶ 2. The Gospel must be preached in all the World . so as to be a witnesse to all Nations ; Gr. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Gospell shall be preached IN all the INHABITED world for a witnesse to all the GENTILES . A thing may be said to be proclaimed TO a whole towne , if declared but in the Market place ; or to a whole Province or County , when it is done in the chiefe City . But this preaching must be in the whole inhabited world , where-ever men inhabite ; as Jonah preached in every street of Nineveh , labouring three dayes in that worke in that one City ; and this preaching must be such , and so much as will justly amount to a witnesse to them , viz. a witnesse to convince them beyond all excuse , that the Gospel was preached to them . ¶ 3. That it is here said , THIS Gospel of the Kingdom ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 shal be preached in all the world ; so that by this emphaticall expression is given to us a cleare distinction betweene THIS Gospel and the THE Kingdom ; insomuch that Christs meer Spiritual Kingdome cannot be here understood . The Gospel is the Law of the Kingdome ; the Saints are the Subjects , or matter of that Kingdom ; the Gospell comes from Heaven ; the people of the Kingdome are , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the inhabited world ; converted by that Gospell out of all Nations , as our Text holds forth . The preaching of the Gospel is the antecedent sign of the coming and approaching of that Kingdome . But the antecedent cannot be the consequent , or the signe bee the thing signified ; nor can the cause be the effect . Besides Christ saying , he that indures to the end shal be saved , is antithetically put in opposition to both sorts of evils immediately afore recounted viz. not only to false Doctrines , but to cruell persecutions ; and therefore a corporal as well as a spiritual salvation must be here meant : and these to be performed on earth , viz. in the inhabited world , just where the Gospel preached , converted them , and where they endured to the end : And unto which , Christ doth gloriously appear FROM heaven , ver. 30 , &c. to make up the splendor of that state on earth we here speak of .

Now all these things cannot be fulfilled at the ultimate generall judgement ; nor are they hitherto fulfilled , and therefore they remaine yet to be fulfilled : which Mr. Mede solidly amplifies on Jer. 10. ver. 11. thus . Hitherto ( saith he ) we have spoken of the accomplishment of this prophecy , for so much as is already past , now let us see what that is , which we expect as yet to come ; for though in regard of former times , when Ethnicisme was so large , and the worshipers of the living God so small a scantling , the extent of the Church be now at this day a goodly and large portion of the world ; yet if we consider the number of Nations yet Pagans , or not Christians , it will seem too scant , as yet , to be the accomplishment of this and other prophecies , concerning the largenesse of Christs Kingdome , before the end of the world . For one hath well observed , that Christianity at this day is not above the sixth part of the knowne world ; whereas the Mahumetans have a fifth , and all the rest are Ethnicks and Pagans . So that if we divide the world into thirty parts , Christianity is but as five in thirty , Mahumetanism as six , and Ethnicisme as nineteen ; and so is Christianity the least part of all , and plain Heathenism hath far above the one half of the known world ; and the better part of the other is also Mahumetans . And though Christianity hath been imbraced in former times , where now it is not , yet is it now spread in those places where in those times it was not . And therefore all laid together , we may account Christianity at this day as large , I think , as ever it was since the Apostles time . But that this is not that universal Kingdome of Christ , that flourishing and glorious estate of the Church which yet we expect & hope for , my reasons are these : First , These frequent places of Scripture , which intimate that the Lord should subdue all People , all Kingdoms , all Nations , and all the ends of the earth unto himselfe , and that all these should one day worship and acknowledge him , Psal. 22.27 . All the ends of the world shall turn unto the Lord , and all the kindreds of the nations shall worship before him , for the Kingdome is the Lords , and he is governor among the Nations . And Psal. 47. Clap your hands all yee people , for the Lord is a great King over all the earth , he shall subdue the people under us , and the nations under our feete . And againe , God is King of all the earth , and reigneth over the Heathen , Psal. 66. Make a joyfull noise unto God , all yee-lands ; through the greatness of thy power shall thine enemies submit themselves unto thee ; a● the earth shall worship thee , and sing of thee ; they shall sing unto thy Name . The whole Psal. 67. which we read every day , is , as it were a prophecy and prayer for this great kingdome , That the way of God may be knowne upon earth , and his saving health among all the Nations , let the people praise thee , O God , let all the people praise thee : Then shall the earth yeeld her increase , &c. God shall blesse us , and all the ends of the earth shall fear him . And Psal. 89. All nations whom thou hast made , shall come and worship before thee , O Lord , and shall glorifie thy Name , for thou art great and doest wondrous things ; thou art God alone . And Isa. 2. which is a prophecy of Christs Kingdome , it is said , That the Idols , the Lord shall utterly abolish ; or as some read , the Idols shall utterly passe away : So Esay 54.5 . speaking of the amplitude of the Church of the Gentiles , Thy Redeemer ( saith the Prophet ) the holy one of Israel , the God of the whole earth shall be called . Certainly , this constant stile of universality , implies more then this scantling , which yet is small , being but one of the least parts of the whole earth . Secondly , The same conclusion may be gathered from 1 Cor. 15.25 , 26. compared with Heb. 2.8 . Christ must reigne ( saith St. Paul in the first place quoted ) till he hath put all his enemies under his feet ; the last enemy which shall be destroyed is death . Hence it followes , that Christ shall subdue all his enemies , whereof the Prince of this world is the cheife , before the last rising of the dead ; for the subduing of death , that is , the rising of the dead , shal not be afore the rest shall be done ; the vanquishing of death being the last act of Christs reigning ; which done , he shall yeeld up the Kingdome unto his Father . In the other place Heb. 2.8 . the Apostle speaking of the same thing , alleadgeth that of Psal. 8. Thou hast put all things in subjection under his feet , ( and then adds ) for in that he put all in subjection under him . But now ( marke it ) we see not all things put under him . If any say , that the Apostle speakes here of the Kingdome of Glory in Heaven , and not of the Kingdom of Grace on Earth ; I reply first out of the former place , that he speaks of such a subjection , whereof the rising of the dead shall be the last act of all , and which shall be before he yeelds up the kingdome to his Father . But neither of these can be affirmed of the kingdome of glory , but the contrary , viz. The rising of the dead is at the beginning , and not at the end of the Kingdome of glory ; and so is also his yeelding up of his kingdom unto his Father . Secondly , I reply out of this place , that the Apostle speaks of that kingdome and subjection of the earth , or state of the earth , which was to come . For so he speaks , v. 5. Unto the Angels he hath not put in subjection 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the earth , or state of the earth which shal be , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of which we speak . Here he affirms , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is that , of whose subjection he meaneth . If then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sign●●●s onely the earth ' , and the earths inhabitants , and is no where in the Scripture otherwise used , I cannot see how this place can well beare any other exposition . First then to confirme this , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is the same which the Hebrews call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for so the Septuagint renders it , whose use of speaking I doubt not but the Apostle followes . But 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 most constantly signifies the habitable earth , or the earth with the things that live and dwell therein ; whence the Septuagint , though they commonly render it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 yet sometimes they render it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the earth ; some-times 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that which is under heaven . Therefore with the Septuagint 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the earth , and that which is under the heavens . If this suffice not , we may yet consider , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a participle of the feminine gender , and therefore understands 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the earth which is inhabited . Lastly , wheresoever elsewhere this word is found in the New Testament , it is most expresly used of the earth and inhabitants thereof . In the beginning of this Epistle we reade , Thou , Lord , in the beginning hast laid the foundations of the earth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the heavens are the workes of thine hands , Mat. 24.14 . This Gospel of the kingdome shall be preached , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 over all the earth , and then shall the end come , Luke 2.3 . Then went a decree from Augustus , that all the world should be taxed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The rest behinde are farre more expresse ; but I leave them to your owne leisure , and will onely adde this one thing , that our English rendring in this place of the Hebrewes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the world to come , makes it not only ambiguous , but seeming to meane the Kingdome of glory : But we shall finde that the world in that sense is alwayes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but no where in all the Bible , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And so I leave this , with submission to the judgement of others . My next reason shall be from that we read in the Revelation , where the Church , by the conquest of Michael , set free from the Dragons fury , is said to escape into the wildernesse ; that is , into a state , though of safety , peace , and security , yet of hardship , misery , and scarcity ; for it seemes to bee an allusion to the Israelites escaping the tyranny of Pharaoh , by going into the wildernesse . In this wildernesse , or place of hardship , scarcity , misery , and much affliction , the Church must remaine ( saith St. John ) a time , times , and halfe a time ; or , as he elsewhere speaketh , 1260. daies ; that is , a yeare , yeares , and halfe a yeare , and when this time shall be expired ; that is , as learned Divines thinke , when so many years shall be ended as those dayes are , taking the beginning of our reckoning from Michaels Trophee ; then saith our Apostle● shall the kingdomes of the world become the kingdomes of our Lord , and of his Christ , and he shal reigne for ever and ever , Rev. 11.15 . Whereby it should seeme , that the Church is yet in the Wildernesse , and that the promised happinesse of the ample and flourishing glory thereof before the end of the world , is yet to come . My last reason shall bee from Rom. 11. where St. Paul speaking of the future restoring and calling of the Jewes , saith it shall be when the fulnesse of the Gentiles is come in ; I would not ( saith he ) that yee should be ignorant of this Mysterie , &c. ver. 25. Now because the Jewes are not yet called , it followeth , that the fulnesse of the Gentiles is yet to come ; and what should then this fulnesse be , but the fulnesse of the Gospels extent over all the nations of the world ; which our Apostle , ver. 15. calls life from the dead ? for if the casting away of the Jewes , be the reconciling of the world , what shall the receiving of them be , but life from the dead ? As if the Church of the Gentiles were as yet halfe dead , if it be compared with that glorious vigour and accession which shall come unto it , when the Jewes shall be againe received into favour . In briefe , the fulnesse here spoken of , is either a fulnesse of grace , a fulnesse of extent , or a fulnesse of time . A fulnesse of time onely it cannot be , because our Apostle saith , this fulnesse shal enter in ; namely , shall enter into the Church of Christ ; but this I see not how it can be spoken of a period of time . As for a fulnesse of grace and spirituall gifts , that was greater when St. Paul spake then ever it was since ; and therefore if it be meant , it must be yet to come . And for the fulnesse of extent , it was as large for the number of Nations in the Apostles times , as it is now in ours , ( for as for the American Christians , they are onely so in name , being forced only to seeme so by the Spaniards ; ) whatsoever fulnesse then the Apostle here meaneth , is yet to come . I will adde only one thing more , and so end this point ; some thinke that St. Paul in this place hath reference unto that speech of Christ , Luke 21.24 . where he foretels ; That the Jewes should fall by the edge of the sword , and be led captive into all nations , and Jerusalem should be trodden downe of the Gentiles , untill the times of the Gentiles should be fulfilled , or accomplished . But it seemes to me , that the fulness of the Gentiles , and the fulfilling or accomplishment of their times should not be the same , howsoever they may be co-incident . It should rather seeme that our Saviour hath reference as to a thing knowne unto the Prophecy of Daniel , where the times of the Gentiles , or the times wherein the Gentiles should have dominion , with the misery and subjection of the Jewish Nation , are set forth in the vision of a four-fold image , and foure beasts , which are the foure Monarchies , the Babylonian , Persian , Greek , and Roman . The first began with the first captivity of the Jewish Nation , and through the times of all the rest they should be in subjection , or in a worser estate under them . But when their times should be accomplished , then saith Daniel , The Saints of the most high God shall take the kingdome , and possesse the kingdome for ever and ever ; that is , there shall be no more kingdomes after it ; but it shall continue as long as the world shall endure . Three of these Monarchies were past when our Saviour spake , and the fourth was well entred . If then by Saints there are meant the Jewes , which we know are called the holy people , in that sense their country is called the holy Land , and their City in the Scripture , the holy City , viz. relatively ; then is it plaine enough what Daniels and our Saviours words import ; namely , a glorious revocation and kingdome of the Iewes , when the time of the fourth Monarchy which then remained , should bee expired and accomplished . But if here by the Saints of the most High , are in generall meant the Church , yet by co-incident of time , the same will fall out on the Iewes behalfe ; because St. Paul saith , that at the time when the fulness of the Gentiles shal come in , the Iew shall be againe restored . For a conclusion ; the last limbe of the fourth Monarchy is in Daniel , The horne with eyes , which spake proud things against the most High , which should continue a time , times , and halfe a time ; that is , a yeare , yeares , and halfe a yeare . In the Revelation it is , the beast with so many heads and horns , full of names of blasphemy , which was to continue forty two moneths ; the same period with the former , which was expressed by times and yeares ; and the same time with 1260. dayes of the Churches remaining in the Wildernesse . When these times , whatsoever they be , shall be ended , then is the period of the times of the Gentiles , and of the Jewes misery , whereto our Saviour seemes to referre in the Gospel . Then by St. Paul , shall the fulnesse of the Gentiles enter in : Then , saith St. John , shall the kingdomes of the earth be the Lords , and his Christs : Then saith Daniel in the former place , chap. 7. shall the kingdome , and dominion , and the greatnesse of the kingdome under the whole heaven , be given to the people of the Saints of the most High , whose kingdome is an everlasting kingdome , and all dominions shall serve and obey him .

SECT. II.

The second place in the New Testament is , Luke 1. ver. 31 , 32. And behold thou shalt conceive in thy wombe , and bring forth a sonne , and shalt call his name Iesus . And he shall be GREAT , and shall be called the sonne of the Highest , and the Lord God shall give unto him the THRONE of his FATHER DAVID ; and he shall reigne over the house of Iacob for ever , and of his Kingdome there shall be no end .

§ . 1 ON which words , observe first , that this place is taken out of Isa. 9.7 . ( before discussed * ) of giving to Christ the throne of his father David , which is not yet fulfilled . For , Pag. 182. l. 3. chap. 2. Sect. 12 S. 5. &c.

§ . 2 Observe secondly , That Christs coming in his Incarnation was a state of the greatest humility that could be , Phil. 2.7 , 8. and that from his birth to his ascension , saving but to a few , radiating for a minute in his transfiguration to three of the Apostles ( Matth. 17.1 . ) and his appearing to the rest of his Disciples after his Resurrection , and ascending up in their sight , Acts 1. And therefore though these words are spoken by the Angel , upon occasion of his Incarnation , yet are they not applied by the Angel adequatly to set forth his state of Incarnation , but rather antithetically extended to carry the minde of Mary , &c. farre further , as thus ; That though this Jesus shall be conceived in thy wombe , a meane woman ( in comparison of the visible glory of the royall races of Princes ) yet this Iesus shall be no meane person , but shall be GREAT , and shall bee called the SON OF THE HIGHEST , and shall have the THRONE of his father David , and shall REIGNE over the house of JACOB for ever , &c. which things were never fulfilled all the time of his Incarnation , to the day of his Ascension . Nor was that the time so much as of the full revelation of them ; but when the Apostles taking hint from these words of the Angel , and the like places of Scripture , asked our Saviour , ( Acts 1.6 . ) a little before he ascended , Wilt thou at this time restore the Kingdome to ISRAEL ( comprehending all the twelve Tribes , as doth the house of Iacob in the text ) our Saviour denied not the thing , but the revelation of it that time , saying ( vers. 7. ) It is not for you ( viz. now , the words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. are in the present tence ) to know the times , or the seasons , which the Father hath put in his owne power . But about seventy yeares after that his ascension , God gave the full revelation of it to Christ , to shew it by an Angell unto John , who might write it to the Churches , Revel. 1.1 . so that

§ . 3 Observe in the third place , that at Christs first coming , viz. in all the time of his Incarnation , from his Birth to his Ascension , he was not in the throne of his father David , he was in the Manger , in the Mountaines , more destitute then the Birds and Foxes , in a Crowne of Thornes , in garments of scorne , on the Crosse , in the Grave , and at last in Heaven , but never all that time in the Throne of David . The Romans all that time , and divers hundreds of yeares after , reigned over the Jewes , Christ not having any thing of Davids visible corporall government ( which was the notion of Davids government , the High-Priest bearing that which outwardly might be called Spirituall ) yea when it was offered unto Christ , to be made a King , and to divide the portions between the Brethren , he refused it . Therefore ,

§ . 4 Observe fourthly , That the beginning of that Kingdome of Christ which shal be for ever , that is , after which no Kingdom on earth succeeds ( as often hath been expounded ) was not yet begun . For after Christs ascension , from that day to this , other Kingdomes on earth over the Jewes did succeed , viz. the Romans , Sarazens , and Turkes . Why the meere spirituall Kingdome of Christ cannot be here understood , we have already given unanswerable reasons ( as we conceive ) afore , when wee parallel'd this place with Isa. 9.7 . * * Pag. 184. l. 1. and why this Kingdome cannot be in Heaven at the ultimate end of the world , the reason is at hand ; because then Christ shall deliver up the Kingdome to God the Father , when he shall have put downe ALL rule , &c. and the sonne himselfe shall be subject to him , &c.

SECT. III.

The third place in the New Testament for the said visible glorious state of the Church on earth yet to come , before the universall Resurrection , is in Luke 21.24 . And they ( the Jews ) shall fall by the edge of the sword , and shall be led away captive into all Nations , and Jerusalem shall bee trodden downe of the Gentiles , untill the times , ( Gr. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 opportunities ) of the Gentiles be fulfilled ( Gr. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 filled up .

OBserve first , that our Saviour speaking of the two Tribes , that had been now returned from Babylon above five hundred years , that they shall be led away captive in all nations , must of necessity meane another , and a more dispersing captivity , ( following that ) which was begun by Titus , Sonne of Vespasian ( the Roman Emperour ) burning both Temple and City , selling an hundred thousand Jewes , besides the slaughter of eleven hundred thousand , about forty yeares after the ascension of Christ , as Bucholcerus , and Josephus affirme ; prosecuted by Aelius Adrianus ( the Roman Emperour ) about an hundred yeares after Christs ascension , at which time the said Aelius Adrianus buried Jerusalem in its own rubbish , and gave it to other Nations and Gentiles to inhabite , calling it after his own name Aelia ; promoted yet further by the Saracens , making feareful desolations in Judea about a thousand and nine yeares * * So Bucholcerus , Ind. chron. after the Incarnation of Christ , and at last this scattering of those two Tribes into all Nations is perfected by the Turkes dominion over them , from about the yeare one thousand three hundred after the Incarnation of Christ to this day , whereby they are dispersed ( as our Merchants and Travellours finde them ) into all Countries and Nations ; therefore the deliverance of the Jewes which is to follow this scattering , intimated in the word untill , is not yet fulfilled , and till then the glorious state of the Church on earth to be made up of Jewes and Gentiles cannot exist , as we have often heard afore out of the Prophets .

Observe next , that the Jewes must continue thus scattered into all Nations , UNTILL the opportunities or seasons of the Gentiles be filled up , or compleatly made up ; which was not done in Pauls time , Rom. 11.25 , 26. for as it is there added , when the fulnesse of the Gentiles shall come in , ALL ISRAEL SHALL BE SAVED by a Deliverer that shall come out of Sion , turning away ungodlinesse from Jacob , according to covenant ; which as it is no opportune businesse for the ultimate Judgement , so it hath not had its opportunity hitherto to be fulfilled upon earth ; as it is apparent before our eyes in the Non-conversion of the Jewes , and the non-preaching of the Gospell to all Nations of the Gentiles , before discussed . * * See before in this third Book , chap : 4. Sect. 1.

Observe lastly , that this trampling of Jerusalem by the Gentiles is computed by the Holy Ghost , Rev. 11.2 . to continue forty two Moneths , that is ( vers. 3. ) one thousand two hundred and sixty dayes , that is , yeares , to commence from the time that Antichrist should have that same 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as some Copies read it ) i. e. power or authority to doe , or act , as Antichrist ; as Antichrist growne up to act . Or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as other Copies read ) that is , power or authority to make warre . Now if we take the eldest account , viz. from his power to act or doe ; this cannot wel commence higher then from the removing of HIM THAT WITH-HELD and LETTED the revealing of Antichrist , 2 Thes. 2.6 , 7 , 8. That is , the laying low of the Roman Emperour , Anno Dom. 410. by Alaricus King of the Goths taking and spoyling Rome , and exposing her by this weakening , to future depredations by the Vandals , &c. And therefore the most learned Elias Reusnerus boldly takes the beginning of the compute of the 42. Moneths from that same time ; which if granted , infers that these 42. moneths , or 1260. dayes of yeares , that is , 1260. yeares , then taking their beginning , are not expired till the yeare 1670. Reusner gives us both the briefe of the History , and the exact account , in his Isagoge Historica , at the yeare 410. of the Infancy of Antichrist . * * Roma Victrix ( inquit ) & Domina orbis ab Alarico Gothorum Rege capta , & direpta ( Sc●●at . lib. 7. ● . 10 . ) a quo tempore , auctoritate ejus plurimùm imminut● , ipsa exposita est pari deinceps praedae atque di●eptioni Vand●lis , Herulis Longobardis , aliisque Germaniae Gentibus , quae in Italiâ , Galliâ , Hispani● & Britanniâ ex●tarun● diversa regna . Ab hâc imperii Romani inclinatione sublato è medio 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Paulus Apostolus , 2 Thes , 2. Ordiendum esse innuit tempus Fil●i PERDITIONIS , qu●m Dominus confecturus fit spiritu oris sui . Rectè ergè hic initium figitur XLII MENSIUM ANGELICORUM regni bestiae ( septicipitis ( Apoc. 13. ) & decicornis , potestatem magnam , ab infernali Dracone mutuantis , & horribiles contra Deum blasphemias eructantis ; hoc est , Papatus Romani , per septem occidentis regna , Italiam , Hispaniam , Britanniam , Galliam , Germaniam , Hungariam , & Poloniam diffusi : a quo tandem posteriora capita quinque per Agnum Dei ( Apocal. 17 ) divelluntur , quae in decem regna specialia resurgunt , nempe Germaniam , Bohemiam , Hungariam , Poloniam , Sueciam , ●aniam , Norvegiam , Scotiam , Angliam , & Franciam ; in quibus hodiè contabescit regnum Pontificis Romani . HORUM MENSIUM FINIS INCIDET in Anno Christi 1670. Sic Elias Reusnerus , Isag . Hist. De Infantia Antichristi ad annum Christi 410. If we take the younger or latter account , viz. from the power of Antichrist to make warre , and fix the beginning thereof ( with the greatest probability , as to that , among the learned ) upon Pope Hildebrand , alias Gregory the seventh , who was the first ( saith Helvicus ) That excommunicated the Emperour , and arrogated to himselfe the power of appointing and setting up the Emperour , enfolding ( as Reusner carries on the story ) the Roman Empire in all manner of seditions and civill Wars , excommunicating Henry the fourth , Caesar ; making him attend bare-foot at his Palace gate in sharp winter , arming the Nobility of Germany against him , absolving them from their allegeance ; I say , if we fixe the beginning of Antichrists power to make warre upon this . Hildebrand , then it will be far longer ere the 1260. yeares wil be run out ; the said Hildebrand so ruffling in his power not till about the yeare of Christ 1070. to which if we adde 1260. we make up a far larger reckoning then the former , and so much farther from fulfilling ; whereas this our context affirmes , ver. 28. that when that time of trampling shall be fulfilled , the Jewes redemption draweth nigh . Which must be fulfilled afore the ultimate Judgement ( the time of that Judgement being inconsistent with these things ) or else it cannot be fulfilled at all . Therefore as sure as God cannot lye , this is yet to bee fulfilled .

SECT. IV.

The fourth place is in Luke 22.28 , 29 , 30. Ver. 28. Ye are they which have continued with me in my temptations . Ver. 29. And I appoint unto you a kingdome , as my father hath appointed unto me . Ver. 30. That yee may eate , and drink at my Table in MY Kingdom , and sit on Thrones , judging the twelve Tribes of ISRAEL .

§ . 1 IN the first place let us not forget that ancient true rule , Non est a literâ seu propria scripturae significatione recedendum , nisi evidens aliqua necessitas cogat , & scripturae veritas in ipsâ literâ periclitari videatur . i.e. We are not to depart from the Letter , or proper sence of the Scripture , unlesse some evident necessity compel , and the truth of the Scripture seem to be endangered . Now there is no such necessity lies upon this Text to recede from the litterall sence thereof . For by a litterall and Proper interpretation of this Text , neither is the truth of this , nor of any other place of Scripture , nor of any of the Articles of our faith in the least indangered , as wee shall see more abundantly when we come to answer objections against our Thesis . Mean while take notice , that there are many grave , godly , learned men , not onely in our Nation , but in other Countries , who while they doe not yet take up this opinion as their own , do yet notwithstanding ingeniously confesse , that it is a very harmelesse opinion .

§ . 2 Note in the second place , that there is a great importunity , if not necessity , incumbent on this Scripture , to understand it ( at least in the general ) according to the letter . For ¶ . 1. Therein is promised , as a peculiar reward to them that had indured temptations with and for Christ , that he hath appointed to them a kingdome , yea , HIS kingdom , ver. 29 , 30 , with which , let the studious reader diligently compare Revel. 11.18 . Rev. 20.4 . which tribulations or temptations all Converts that live on earth to any maturity of age ( to professe their godlinesse in life and conversation ) doe more or lesse undergoe on earth , Act. 14.22 . And therefore it is here promised that they shall be rewarded on earth , as we have , and shall abundantly demonstrate . But if there be no such estate to be fulfilled upon earth , but only a state of glory in the supreamest Heaven , then all the Elect dying in their infancy ( to whom also the Kingdom of Heaven belongs , Mark . 10.14 . ) who never indured any temptations , &c. shall have as much priviledge ( viz. the fulnesse of ultimate glory ) as those that have indured most and longest in temptations ; which seems contrary to the Text , which holds forth a peculiar eminent prerogative , to them that indure temptation , with , and for Christ : compare Rev. 20.4 . ¶ . 2. Christ appoints unto them a kingdome , as his father appointed unto him a kingdome : But the father appointed unto Christ no kingdome in ultimate glory , in the supreamest heavens ( which as on all hands t is agreed , followes the ultimate judgement ) for then and there Christ layes downe all his Kingdomship , Kingship , or reigning , 1 Cor. 15.24 . & 28. And it is most improper to say , the Saints , the Members reigne , when and where the head Christ himselfe ( a● Christ ) doth not reigne . Besides , reigning in and over a Kingdome , implies by an inference from relations , that some are subjects to them in that Kingdome , being brought under subjection to them ; but in the highest heaven there is nothing made subject to them . If the Angels ministration be not at an end when the Church is perfected in glory , yet they are said only to be servants for the Church , but not subject under the Church , at their command , being subject under Christ alone , Heb. 1.6.13 , 14. But if Christ , according to that fore-quoted place , 1 Cor. 15.24.28 . doth then lay downe all his power and authority , we cannot understand how the service of Angels should be thence-forward continued ; but in the glorious estate on earth the Saints have all the Creatures , and men that truly beleeve not , subject to them , according to the many Prophesies afore alleadged and opened . As for the Spirituall Kingdome of Christ , beleevers were in that in all ages by past , and therefore that could not be the meaning of this Promise , and Prophesie given forth by our Saviour in this text . Besides , the Spirituall kingdome of Christ is the kingdome of patience ( as Saint John often intimates ) where the Saints indure those temptations Christ mentions , and so cannot signifie the kingdome of reward which Christ promiseth to that induring . ¶ . 3. Eating and drinking are unsuitable expressions , to signifie supernall eternall ultimate glory , but very suitable to expresse Christs glorious Kingdome ou earth yet to come , as we have before opened * * Book 2. ch. 2. sect. 5. p. 91. ¶ 4. By the order of the words the Saints must first be in the Kingdome , and then sit on Thrones and judge the Tribes of Israel . But in the Spirituall kingdome of Christ they had not so done , nor doth Christs speech relate to past , but future ; and in the supreamest ultimate glory there is nothing to be judged , neither persons nor things . ¶ 5. Christ promising emphatically that the Saints should sit on Thrones in HIS Kingdome , cannot be applied to the supreamest ultimate glory , in which Christ hath no Kingdome , but layes downe all , 1 Cor. 15.24 , 25.

Therefore this Kingdome here meant , is yet to come before the ultimate Judgement , and the state of glory is to succeed that .

SECT. V.

The fifth place in the New Testament is , Acts 1.6 . & 7. When they were come together they asked of him , saying , Lord , wilt thou at this time restore againe the Kingdome to Israel ? And he said unto them , it is not for you to know ( or as it is in the Greek , it is not of you to know ) the times , or the seasons which the Father hath put in his owne power .

§ . 1 WHat formerly hath been spoken on this text by others ; see before in Page 33. §. 3. where they assert , that the Kingdome here enquired after , signifies a Kingdome to be on earth after Christs resurrection , afore the ultimate Judgement .

§ . 2 And see it plainly in the text , that though Christs Spirituall kingdome in the height of it by John , and Christs ministry , in a New Testament exaltation had been now in being these four yeares past before the putting of the question in the text ; and the Apostles were fully informed of the state of ultimate glory , by the tenor of all the Scriptures , yet they expect another kingdome , viz. one to be restored to ISRAEL , yea to the TWELVE Tribes of Israel , for as much as at present only the two Tribes were at , and about Jerusalem , and they under the power of the Romans , the other ten being in captivity in forreigne Nations .

§ . 3 Note further , that Christ doth not deny the thing , but only the manifesting of it , and at this time ; even as he speakes in the present tence , IS not , not it SHALL not :

§ . 4 And therefore the Apostles then present were not by this beaten off from expecting it , but rather went on preaching it , Acts 3.21 . largely opened afore , pag. 96. Sect. 7. pag. 165. ¶ . 3. and 2 Pet. 3. ( discussed Book 3. chap. 2. sect. 51. §. 2. )

§ . 5 Yea in processe of time , after Christs ascension , Christ did fully reveale to John the Apostle in severall Visions , the thing and the time thereof , Revel. 1.1 . the particulars whereof wee have abundantly discussed upon several Chapters of that revelation * * See before on Revel. 20. in 1 Booke , 3 chap. Sect. 1 , 2 , 3. & 4th . on Rev. 1. p. 80 , &c. on Rev. 5. p. 73 , &c on Rev. 7. p. 204. on Rev. 9. p. 49. & 87. on Rev. 10. p. 67. & 96. on chap. 11. p. 58. 72 91. on chap. 12. p. 94. on chap. 13. p. 87. on chap. 14. p. 67 , 73 , 74. on chap. 16. p. 309. on chap. 17. p. 88 , &c. on chap. 18. See Book 3. c. 2. S. 45. S. 3. P. 4. on chap. 19. See p. 62. & 74. & 89. & 56. & 58. on chap. 20. See again , p. 116 , &c. & p. 55 , 56. & 66 , &c. & 226. on chap. 21. See p. 116. on chap. 22. see p. 94. and see after in this third Book , Chap. 4. Sect. 12. , and shal more hereafter , ** .

Lastly , if Christ had here meant either his Spirituall kingdome , or the kingdome of ultimate glory , he would not have been shye to declare those unto them , having been alwayes free to preach and manifest them from time to time to all his Disciples . See John 14. &c. to the end of the seventeenth Chapter , and often elsewhere .

SECT. VI.

The sixth place in the New Testament is , Rom. 11.25 , 26 , 27. vers. 25. For I would not brethren that yee should be ignorant of this mystery ( least ye should be wise in your owne conceit ) that blindnesse in part is happened to Israel , untill the fulnesse of the Gentiles come in , vers. 26. And so all Israel shall be saved , as it is written , there shall come out of Zion the Deliverer , and shall turne away ungodlinesse from Jacob , vers. 27. For this is my Covenant unto them , when I shall take away their sinne .

§ . 1 THe Apostle would not have the Roman , or any Gentile Christians ignorant that blindnesse is happened to the Jewes but in part , and for a time , least they should be wise in their owne conceits ; that is , applaud themselves , and despise the poore Jewes , for their blindnesse touching the Messiah , as most doe , most sinfully to this day .

§ . 2 The Mystery is , that after the time that this partiall blindnesse is over , which is to period when the fulnesse of the Gentiles shall be converted and brought in , ALL ISRAEL shall be saved , according as it is written , viz. Isa. 59.20 . which place we have afore opened , with some short collation of this , Rom. 11.25 , 26 , 27. See pag. 219. Sect. 22.

§ . 3 Doctor A●sted ( a learned Professor , or publike Reader beyond the Seas ) hath upon this text of Rom. 11. these words , Apostolus hoc loco docet , &c. That is , The Apostle teacheth us in this place , that the Jewes should so long remaine in their blindnesse and calamities , as till the fulnesse of the Gentiles should come in ; that is , till the rest of the Nations should flow in unto the Gospel ; for then it shall come to passe that all Israel shall be saved ; and this the Apostle calls a Mystery , and that not unfitly . For this is that Propheticall secret so often pressed by the Prophets , of which Paul would not have the Gentiles ignorant , least they should despise the Jewes , as cast off for ever . Thus Alsted .

§ . 4 Doctor Prideaux in his Oration of the calling of the Jewes ( Sect. 6.7 . ) argues notably , No sence or interpretation to become or fill up such an Apostolicall Phrase , as to name the saving of Israel a MYSTERIE , but universalem , sive nationalem Judaeorum conversionem ; that is , The universall or nationall conversion of the Jewes . And saith he , Accommodatiùs ad textum , qui talem urgent vocationem ; that is , They speake more accommodatedly and sutable to the Text , who urge such a conversion . And a little after reckoning severall opinions about the fulness of the Gentiles , and the salvation of the All of Israel , he saith , Rectiùs igitur al●i post deletam Romanam Idolomaniam , &c. That is , therefore others rightly thinke that after the Roman Idol-madnesse is extinguished , and the blasphemies of Mahumetisme removed out of the way , the Jewes shall lift up their eyes unto the Mountaines of the Scriptures , from Whence the Spirit inwardly illuminating them , they shall attaine light and salvation . And after , the Doctor argues severall things about it , and brings in a great rowle of ancient and moderne Writers of the aforesaid opinions .

§ . 5 Mr. Maton gives another touch upon this Mysterie , viz. who comparing Isa. 66.8 . with this text of Romans , to explaine the saving of all Israel upon the coming in of the fulness of the Gentiles , saith thus ; The saving of all Israel at that time must be a very famous and wonderfull thing , because as it is in that sixtieth of Isa. ver. 8. it shall be done with such a trice , as if a Nation were borne at once , and it is fitly called by the Apostle , a Mysterie .

§ . 6 That which I have to say upon this text of Rom. 11. is only to apply the place to our present purpose , in these foure observations . ##

¶ 1. That the Salvation the Apostle speakes of , must be of All Israel , of Israel the ten Tribes as well as of the two , and of the generality of all twelve that shall be surviving at the time of fulfilling this Prophecy ; the salvation of a few hundreds of Israel , or of the all of Judah , will not adequatly answer to the comprehensive phrase of the text ; but neither of these hath been yet fulfilled , as our eyes are witnesses . ¶ 2. That this salvation of the all of Israel must be , when the fulness of the Gentiles shall be brought in . But we see not yet the manner , or the meanes in any forwardnesse ; the Gospel is not yet promulgated to many and mighty Kingdomes of the Gentiles , in the East and West Indies , or under the Turke , Persian , and Tartar ; much lesse hath the matter , the coming in of the fulnesse of the Gentiles been fulfilled . But on the contrary , Antichrist both Easterne and Westerne is yet standing , and standing in the way , and standing stifly to oppose the salvation of the fulnesse of Jewes and Gentiles , he being upheld by the Kings , and Potentates , and powers of the earth , who hereafter shall hate and ruine him , Revel. 17.16 . and therefore this is not yet fulfilled . ¶ 3. The fulfilling of this Salvation of all Israel may not be made lesse , or laid lower then the unfolding of a great Mysterie , both in regard of the time , manner , and measure ; the saving of a few Jewes now and then , here and there , is as a nothing to fill the mouth of this text , I meane to fulfill the words thereof ; but this is so farre from fulfilling ( which if done , above all would convincingly unmaske the Mysterie ) as that generally all the Jewes , and most of the universe of Gentiles are very ignorant of this Mysterie . ¶ 4. That the fulnesse of the Gentiles , and the all of Israel must meet in effectuall conversion , and centre into a blessed union with the universall visible Church ; For this text , and the thing therein contained , must be fulfilled , As it is written , and thus written ; That there shall come out of Zion a Deliverer , &c. and must be fulfilled according to Gods ancient Covenant . Now we have abundantly heard the Prophets made very plaine to us , touching the Deliverer , and the future integration , and incorporation of Jewes and Gentiles into one and the same universall visible Church ; and touching the Covenant of God with the Patriarchs touching the matter , manner , and measure of their deliverance ; and therefore neither is this fulfilled to this day .

And therefore we conclude that this text is not yet fulfilled , but ●ust according to the truth of God be fulfilled , and that afore the ultimate generall Judgement ; for that is not a time for conversion of any , but of destruction of all unbeleevers .

SECT. VII .

The seventh place in the New-Testament is , 1 Cor. 15.22 , 23 , 24 25 , 26 , 27 , 28. vers. 22. For as in Adam all dye , even so in Christ shall all be made alive . vers. 23. but every man in his owne order ; Christ the first fruits , afterwards they that are Christs , at his comming . vers. 24. Then cometh the end , when he shall have delivered up the Kingdome to God , even the Father , when he shall have put downe all rule , and all authority , and power . vers. 25. For he must reigne till hee hath put all enemies under his feet . vers. 26. The last enemy that shal be destroyed is death . vers. 27. For he hath put all things under his feet ; but when he saith all things are put under his feet , it is manifest that he is excepted which did put all things under him . vers. 28. And when all things shal be subdued unto him , then shal the Son also himselfe be subject unto him that put all things under him , that God may be all in all .

§ . 1 WHat I have largely Commented on these words , for explication of the one hundred and tenth Psalme , all in order to our point in hand ; see before * * Pag. 166. P. 6. and p. 167. & 168. , as worth while for the reader to consider : especially seeing that is premised , we have the lesse need to be large now , and so shall omit the repetition here of severall considerable things there asserted .

§ . 2 M. M. On this place hath these words ; first , he analyseth upon ●hem in generall thus ; Every one must rise in his owne order , Christ the First-fruits , after they that are Christs ; therefore not the Martyrs only : then cometh the end . What presently after his coming ? No , but when he hath delivered the Kingdome to God the Father ( meaning the ultimate end . ) And when shall that be that he shall deliver up the Kingdome to God the Father ? When hee shal have put downe all rule , and authority , and power : for he must reigne till he ( that is , God the Father ) hath put all his enemies under his feet ; which will be fully accomplished ( where hee plainly mindes , as aforesaid , the ultimate end ) when the last enemy shal be destroyed , which is death . And when all things shall be thus subdued unto him , shall follow unutterable glory , the height of happinesse : so he . Which last clauses must warily be understood with this distinction ; That the destruction of Death as an enemy to the Saints , and Christs visible Kingdome on earth , of which we speake , is the beginning and introduction to Christs and the Saints reigning in that Kingdome . For that Kingdome , and the thousand yeares of glory to Christ , and happinesse to the Saints on earth , begins with the resurrection of the deceased Saints , Revel. 11.11 , 12 , &c. and Rev. 20.4 , 5. ( often explained afore . ) But the putting an end to death , in the raising of the wicked unto the ultimate generall Judgement , that it may no longer be an enemy to Gods ultimate designe of punishing the said wicked , body and soule , with everlasting punishment , is indeed the end , or period of Christs reigning , Revel. 20.12 . Secondly , our Author Commenteth on the generall of this place of 1 Cor. 15 : thus ; Pauls words ( saith he ) doe clearly prove , that the reigne of Christ as Man ( of which alone we treat ) doth neither begin before his second coming , nor extend it selfe beyond the last resurrection ; and therefore cannot without a palpable contradiction be taken for the time when he shal give up his Kingdome to his Father ; or for the time that now is . Betwixt which , and his Kingdome , our Saviour in my conceit hath put an irreconcilable distinction , calling this , not the time of a Kingdome , but a time of temptation , * * See a little before in this fourth chap. Sect. 4. on Luke 22.28 , &c. that is , a time of persecution for righteousnesse sake , that thus fulfilling the rest of the afflictions of Christ for his bodies sake , which is his Church , they may at last wholly , and together in body and soule reigne with Christ ; but their bodies as yet shall be captive in the Grave . Or , shal the Saints that are found alive at his coming be exempted from that his Kingdome ? For if he shall reign till then , and then give up his Kingdome to his Father , they are exempted . But if , as our Apostle shewes here , his reigning begins not til his coming ( viz. his second coming ) then at that time the living and dead in Christ shal wholly , and altogether reigne with him on earth . 3. In particular our Author Paraphraseth on that clause , After they that are Christs , thus ; These words ( saith he ) doe shew , that there is some distance of time between the Resurrection of them in Christ , and other men ; or else it had been easie for the Apostle to have said , They that are dead , or they that are in the Grave . And if there shall be a precedency of time , then no doubt it shall be such a precedency of time as may bring some advantage , and honour to the Saints ; and therefore not of a few houres , or dayes , but of a more notable continuance of many yeares . For if Christ shall descend for no other purpose , but to call men to Judgement , as there would be no need of distinction of time , so there could not well be any priority of time to distinguish their resurrection , because in that act both good and bad must be assembled before him at the same time ; and the wicked doubtlesse should then be raised as soon to see his coming , as the just to meet and accompany him there .

To all this I have now but a few words to adde ( my former discusse , p. 166. excusing me here ) and that is this ; That the Apostle in this text hints to us three Physicall resurrections ; 1 The Resurrection of Christ , which the Apostle saith is past , vers. 20. and there , and ver. 23. cals it , the first fruits of the Saints Resurrection , 2 The Resurrection of the wicked also , called the end , vers. 24. which also followes the second at a distance ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) as the gleaning doth the harvest ; and this succession is that which the Apostle calls ( ver. 23. ) order , each to rise in his owne order , and it is a very distinct order ; for as there hath been now above one thousand six hundred yeares since Christs resurrection , and yet the Saints are not risen ; so it wil be a thousand yeares between the resurrection of the Saints and the wicked , as Saint John asserts , Rev. 20. ( oft and much insisted upon afore . ) And as at the resurrection of the Saints , death , as to them shall be destroyed , so at the resurrection of the wicked , life to them shall be destroyed , their living being worse then death , and therefore called the second death , which over the Saints shall have no power , because of the blessed life they are restored to , Revelations 20. and first twelve verses .

SECT. VIII .

The eighth place in the New Testament for the glorious state of the Church yet to come before the ultimate generall Judgement , is 2 Cor. 3.15 , 16 , 17 , 18. vers. 15. But even unto this day , when Moses is read , the vaile is upon their heart . vers. 16. Neverthelesse when it shall turne to the Lord , the vaile shall be taken away . Vers. 17. Now the Lord is that Spirit , and where the Spirit of the Lord is there is liberty . vers. 18. But ( or , and , or truly ) we all with open face beholding , as in a glasse , the glory of the Lord , are changed into the same image from glory to glory , even by the Spirit of the Lord .

§ . 1 IN this Text three things are evidently asserted concerning the Jewes .

¶ 1. What their present Spirituall condition was in Pauls time , viz. That even to that day when Moses was read , the vayle was upon their heart . In vers. 13. the Apostle had said , Moses did put a vaile over his owne face , that the children of Israel could not stedfastly look to the end of that which is abolished , according to Exod. 33.32 , &c. to the end of the Chapter , where you have the thing , manner , and the end thereof . So that hereby are signified two vailes , ( the one typifying the other ) one upon the thing beheld , another upon the beholders ; so that through Moses ( representing the ministration of the Leviticall Law ) the Jewes could not looke unto Christ ( representing the ministration of the Gospel . ) For saith the Apostle , 1. There was a vaile of materiall types , viz. of Bloud , Sacrificing , Washing , &c. covering and concealing the shining , that is the Spirituall meaning , and Gospel glory of Moses Law . 2. The vaile of sence , upon , or over the hearts of the Jewes , that whiles they made use only of their sences , to discerne the things of Moses Law , their apprehension was terminated at that which was only sensible , not reaching to that which was spirituall ; and so the Divine Evangelicall meaning was kept from entering into their hearts , and so they rested in the materiall grosse service , and made no spirituall conclusions and applications concerning Christ . And this saith Paul is the condition of the generality of the Jewes to this day . Compare Rom. 11.25 . especially Rom. 9.31 , 32. asserting there , that the Jews attained not righteousnesse , because they sought it not by faith ( viz. in Christ , the sence and summe of the Leviticall Law ) but AS IT WERE ( he saith not really , or altogether , but as it were ) by the workes of the Law , because in resting on the outside , and acting of Leviticals , they turned those Leviticals ( in their true intent and meaning Evangelicall ) into workes of the Law . As if a man rest upon the opus operatum , the labour , and meere deed done of the Evangelicall duty of prayer , praise , &c. he turnes that duty into legall . ¶ 2. What their future spirituall condition shal be at the time of their call , viz. when their heart is turned to the Lord ( the Pariphrasis of Conversion ) the vaile shal be taken away ; to wit , both vailes . 1. That vaile of Jewish worship , that as de jure it was taken away in the authority of it , upon rending of the vaile at Christs Passion ; and defacto in practise as to the sacrificall part , at the destruction of the Temple by the Roman Titus , and Adrian , and fire from Heaven in the time of Julian , so also it shall bee taken away , as to the Jewes esteeme , in the whole Mosaicall Liturgy thereof . 2. The vaile of sence over their hearts shall be taken away ; so that by the Divine Illumination of the Spirit they shall looke through and beyond sence , and carnall reason ( thence derived ) unto the spirituall minde , and meaning of all the Law of Moses , viz. unto the Gospel , and Christ Jesus , who is the spirit thereof ; which is plainly expressed in the following words , now the Lord is that Spirit . That is Christ , as God is that Spirit , Joh. 4.24 . and Christ , as Christ is the summe and marrow of the spirituality of the Gospel ( as the Gospel is of the Mosaicall Law ) and he hath the spirit above measure , and sends the spirit to enlighten , and enliven , and allure them to the embracement of him . For Lord in the New Testament phrase oft signifies Christ , and Spirit often signifies spirituality , and the spirituall sence , and way of the Gospel , and the communication of the efficacy of the Spirit , as many instances might be given , but for tediousnesse . It is added , Where the Spirit of the Lord is , there is liberty ; That is , when the Lord is spiritually in the heart , there is spirituall liberty ; that the Jews shal neither look at , nor relye upon the Letter , Character , or outward acts of Judaicall services ; to which sence , and ( from thence ) carnall reason held them in a kinde of bondage , as thinking the command bound them , and the threat awed them , mainly to that . The Law indeed obliged them to an actuall performance of all the materiall Leviticall services , whiles in force , but even then it was their sensuality , and carnality that held their apprehensions in bondage , and within those stinted bounds that they could not look further , so that for want of the addition of Gospel knowledge , faith , godlinesse , &c , they could not see afarre off . But were short sighted , as Peters phrase is . But where the spirit of the Lord is in the heart by grace , there they wil finde a liberty of apprehension , to looke to the spirituality of all worship ; a liberty of action , to act more with the inward graces , then with the laboursomnesse of the body ; and a liberty of confidence , to relye upon the object , the things , viz. Christ held forth in the Gospel , and not on the outward for me of worship . ¶ 3. What their estate both corporall and spirituall shal bee from that time forward till ultimate glory comes , when the vaile is taken away , and that liberty restored in lieu thereof , viz. it shall be very glorious , when WEE ALL , both Jewes and Gentiles , with open face , beholding as in a glasse the glory of the Lord , are changed into the same image from glory to glory , even as by the spirit of the Lord . The Verse is not to begin with But , as an Antithesis , or opposition to that afore , but with an And , as a Prosthesis , or addition of a further degree of attainment ; so the Greek ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) well beares , and so the sence requires ; for at present there was never an ALL of Jewes so beholding , and so transformed . Nor were the converted Gentiles yet so glorified with that divine Metamorphosis ( as the Greek signifies ) And the Jewes must not be excluded , because the Apostle a Jew , speakes in the first person plurall , We , including himselfe : and the converted Gentiles must not be excluded , because he writes these things to the converted Gentile Corinthians . So that this verse is knit on the former rather as an ex●gesis , & auxesis , an illustration and amplification , then as an antithesis , or opposition to the former verse , It is true , that this last verse is part of an Antithesis to the Jewes blindnesse , but not to their spirituall sight and liberty ; but then that Antithesis began higher a good deale , viz. ver. 16. Neverthelesse when it shall turne to the Lord , the vaile shall be taken away , &c. and so the Apostle falls first upon the discourse of the Jewes future spirituall condition , and then from thence ascends higher in the last verse to their and our future visible glorious condition , which on earth is to follow that spirituall condition . For the plaine sence of the whole is as if the Apostle should have said ; The poore Jewes at present are blind-fold for the generall , with a double vaile ( as afore explained , as they are to this day . ) But when they shall bee converted , those vailes shal be taken away ( though to this day they are not . ) Now the Lord is that Spirit , and where-ever he is in any of our hearts , whether we be Jewes or Gentiles , there is liberty , liberty of spirituall sight , and liberty of Gospel worship , freeing us from the numerous burthensome Leviticall considerations , and observances , and performances ; so that we doe see Jesus Christ ( the summe , spirit , and quintessence of all divine Lawes . ) And , or furthermore , we all with open face , beholding as in a glass , the glory of the Lord , we are transformed into the same image from glory to glory , even as by the Spirit of the Lord , or , ( as the Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 well beares , and our Translators assent in the Margin ) by the Spirit the Lord ; as if the Apostle speaking of an higher matter , would speake in an higher phrase meet to correspond to that matter .

Now as the two former verses are not yet fulfilled to the Jewes , as to conversion , so nor is this last to Jewes or Gentiles ( though converted ) as to that transformation it here expresseth , meaning at the great restauration ; to which this text hath , I conceive , a speciall eye .

§ . 3 We will argue it , first from the coherence of this verse with those going afore , which plainly is this ; that whereas the whole precedent discourse of the Apostle is concerning the generall call of the Jewes , from under that universall vayling that was upon them ; mentioning the liberty they should attaine to ( which liberty is a word so comprehensive , that it is used by the Apostle in part , Rom. 8.21 . to describe that great state of the restitution of all things ) the Apostle cannot be conceived to contradict that discourse , or to detract from it , but rather to heighten it . Even as it is agreed on all hands , that confesse the generall call of the Jewes , that then will be a most glorious time on earth . And accordingly the Apostle mentioning afore liberty in the seventeenth verse , here in this eighteenth verse he addes to it glory , and in relation too unto the Sons of God , so as to make up that glorious liberty of the Sons of God , which the Apostle gives forth in that , Rom. 8.21 . as the description of the restitution of all things .

§ . 4 Secondly , we will argue from the substance of the text , scanning it almost terme by terme ; which though , we deny not , includes conversion and sanctification by way of a necessary supposition , yet it transcends higher into a large prospect of the great Restauration . For , ¶ 1. There is a great emphasis in the WEE ALL , even as the Apostle , Rom. 11.26 . having said , Blindnesse in part is happened to Israel concludes , but all Israel shall be saved . So here having said , ver. 13. The children of Israel could not stedfastly looke to the end of that which is abolished ; now he asserts , but we all with open face beholding the glory of the Lord , &c. are changed , &c. For it were wonderfully strange , if the Apostle wholly discoursing afore of the conversion of the Jewes should make his conclusion an exclusion of the conversion of the Jewes . As on the other side ( as we said ) the Apostle writing this to the Gentil-Corinthians , and at last drawes up all into an ALL WE , must needs include all converted Gentiles , and so the time of conversion of the generality of both must imply a glorious time , according to all the Prophets afore opened . ¶ 2. Although the word to behold be in the present tence , yet it is in a participle ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) beholding ; noting a continuance of time , and action in that time , and so in effect signifies a future . Even as in common speech in our , and other vulgar Languages wee expresse a future by a present , v. g. we are now ( say we ) miserable , but dying in the Lord we are happy . ¶ 3. Beholding as in a glass . The Greek is all but one word ( expressed immediatly afore ) to signifie beholding , and beholding in a glasse ; and therefore seeing our Translators were pleased to be so over-punctuall in following the composition of the word so close ( the Apostle intending only an open cleare sight , as the next words with open face shew , as the use of the word is , to signifie the apprehending of a thing with a full imagination ) they might have dealt fairely , to have expressed what glasse the composition of the word signifies , which is there as much expresse , as glasse ; for surely glass is not here intended as a sight-darkning glasse , as a glasse window is some darkening to our eye , in looking through to the object , Cant. 2.9 . but a light reflecting , or a bright-representing , yea lively presenting glasse , as Spectacles , Perspectives , and Looking-glasses manifest the object more plainly . And if we should pursue the Metaphor in the notion of a Looking-glasse , which is most ancient , and more to the proper Idiom of the composition of the word , it would rather brighten , then obscure the state the Apostle meanes , and we expect ; for first , a Looking-glasse infallibly supposeth the person neerly present . 2. It represents the person plainlier . 3. By reflection and refraction it makes all shining glory as that of the Sunne , Fire , Diamonds , &c. the more to returne their radiation upon us with a sparkling glare . All which notably suit to set forth Christs presence , and our extraordinary beholding of him , in the time of the Churches glory on earth , as the cause thereof . We cannot see then perhaps the Deity immediatly , but we shal then Behold that Suu of the God-head , ( Psal. 84. 11. ) in the glorious Body of Christ ( as the Apostles phrase is ) as in a Chrystall Lantern . If Moses face so shone by his standing forty dayes and nights under the beames of a vision of God ( Exod. 34.29 . ) how much more gloriously shall the Body of Christ radiate , not only by his presence with God in the utmost glory above one thousand six hundred and fifty yeares , but principally by his Hypostaticall union with God himselfe ; the time being then fully come , for him fully to radiat ( Malac. 4.2 . ) according as his transfiguration had prefaced ( Matth. 17. ) how glorious it should be . If Stephens elevated soule , through the operation of God , saw ( he being now on earth ) the Sonne of God in heaven , standing at Gods right hand ( to give way whereunto , the heavens were made to open ) and Stephens face appeared like the face of an Angel , Acts , chap. 6. & chap. 7. how gloriously shall Christ shine , and we be radiated upon , into a glorious aspect and hue , or unto transformation into glory , at the time wee contend for ? At present , we see darkly through the glass of materiall Ordinances , and the dimme eyes of imperfect and mixt graces , ( 1 Cor. 13.12 . ) though in comparison of Moses vailed , God may be said now , ( as in 2 Cor. 4.6 . ) to shine upon our HEARTS in the FACE of Christ ; but hereafter upon the appearance of Christ , at the coming in of the fulnesse of the Gentiles , and the call of the Jewes into one universall visible Church , God will shine forth most gloriously through the WHOLE PERSON of Christ , upon OVR WHOLE PERSONS , so that we shall be like him in glory , Phil. 3. 21. and we shall know as we are known , 1 Cor. 13.12 . we shall put off all corporall imperfections , and shall apprehend him as well perfectly by our sences , as by our graces , as will appeare more by that which followes . For , ¶ 4. We shall behold him with open face , or unvailed countenance , or uncovered , or unmasked persons ( as the Greeke comprehends all ) and this being spoken indefinitely , and unlimitedly , either to the beholder , or thing beheld , it is safest to take in both , answerably opposing the two vailes afore ; so that 1. All we Jewes and Gentiles , that shall partake of this glorious state on earth , shall behold with uncovered sences , with uncovered reason , with uncovered graces . Our eyes and mindes shall not be held , as Luk 24. that our Phantasie should peirce no further then sence , or that sence should apprehend extraordinary things in an ordinary notion . And our reason shall not be covered , nor cumbred with errour , and mistakes , and sensible desires ; and our graces shall not be blind-fold with inordinate carnall affections . 2. Christ shall be beheld as altogether uncovered , he shall not be covered as to be seene only in Aenigmaticall expressions ( as the Apostles phrase is in the Greek , 1 Cor. 13. 12. ) or in typicall seales , as in receiving the elements of the Holy Supper , we are said to shew his death till he comes , ( 1 Cor. 11.26 . ) or in the heavens ( as now he is ) or in a personall state of humiliation , as when he was on earth , in afflictions , and sufferings ; but he shall be wholly uncovered , to be seene as he is , in his great glory ( in that time of the Churches restauration on earth , at his appearance ) as it is here said in the next particular . ¶ 5. Beholding the glory of the Lord . At his first coming we beheld his ingloriousnesse , Phil. 2. Isa. 53. After , at his transfiguration , some two or three saw a glimps of a prelude of his glory . After that , a few saw , at his ascension , his entrance into supreame glory , Acts 1. But here WEE ALL , Jewes and Gentiles in generall , whosoever , and how many soever converted unto Christ , shall behold 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 THAT SAME glory of the Lord . ¶ 6. And so behold as to be changed into the same image . A wonderfull , and efficacious beholding , which shall transforme the Embryon of the new Creature , conceived in the wombe of the Soule , into the glorious Image of Christ , by beholding him in his glory , in this state on earth . The divine Plants of God in this new Paradise on earth , shall so see the Sun of righteousnesse , that they shal blossome , and flower , and fructifie into like colours , stripes , an rayes , as are in that Sun . We must ( as the Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies ) be Metamorphosed , from our corrupt and inglorious image into the glorious Image of Christ . So this text . So againe the same Apostle hath it , 1 Cor. 15.51 , 52. The introductory both of the discourse , and of the thing leading to this change , in verse fifty one , begins at vers. 22. which we have laboriously opened afore but in the seventh Section immediatly preceding . To which adde this memorandum , that Paul expresly treates there only of the resurrection of Beleevers , as that at Christs next coming : When , saith the Apostle , we shall not ALL sleep , but we shall ALL be changed . The dead shall be raised incorruptible , and we shall be changed . This corruptible must put on incorruption , and this mortall must put on immortality ; then death is swallowed up . And this change is said to be glorious , vers. 49. As we have borne the image of the earthly , so we shall beare the image of the heavenly Adam , viz. Christ . Which suite to our present text in this , 2 Cor. 3.18 . That we shall so behold the glory of Christ , that we shall be Metamorphosed , transformed into the same image . By which parallel ye perceive what the Apostle meanes by this transformation into the same glorious Image , viz. to our glorious state on earth at the first resurrection of the Saints , at Christs next coming . At our first conversion , we have some spirituall inward change . Of this our Apostle made mention afore in this , 2 Cor. 3. viz. vers. 16. in that phrase of turning to the Lord . And vers. 17. in those words , where the Spirit of the Lord is , there is liberty . But in that clause in the last verse , of Metamorphosing into the same Image , some greater thing must be intended . For , ¶ 8. It followes , we must be changed into the same Image from glory to glory ; which sounds of a future . For , from glory to glory , must signifie more then a processe from one degree of grace to another ( as it is intended in Psal. 84. from strength to strength ; and Rom. 1.17 from faith to faith , ) for though that be the beginning , and touched vers. 16. & 17. of this 2 Cor. 3. yet here the Apostle drives at the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the exaltation of a Saint to his height , and must import that the former glory is suitable to the latter glory ; which is true of personall glory on earth , at Christs next appearance , that it is like to the latter , viz. ultimate glory , both glorifying the whole man ; whereas the glory of our imperfect sanctification doth glorifie only the inward man , and that too but in part . There is also a difference in the cause , as it is in the last clause , viz. ¶ 9. By the Lord the Spirit ( as we touched the Translation afore ) whereby it is plainly held forth , that whereas our inward glory of Sanctification in all the processe thereof , is from the inward power of the Spirit of the Lord , our personall glory of soule and body at the said coming of Christ , is from his personall presence , transcendently , and efficaciously radiating on our persons to a change , and filling the earth with the beames of his glory .

Now weigh all together , and see whether the whole minde of this text can be terminated in our conversion , and sanctification , or can be wholly extended to ultimate and supreamest glory ! Or can be fixt upon that unsuitable time of converting Israel , at the day of the ultimate Judgement ! And if not , then it is yet to come before the ultimate generall day of Doome .

SECT. IX .

The Ninth place in the New Testament for the glorious state of all things on earth at Christs next appearance , is Phil. 2.9 , 10 , 11. God hath highly exalted him ( Christ ) and given him a name above every name , that at the name of Jesus every knee shall bow , of things in heaven , and things in the earth , and thing under the earth , and that every tongue should confesse , that Jesus Christ is the Lord , to the glory of God the Father .

§ . 1 WHat hath been said afore of this place , for opening the Prophet Esa. 45.14 . and it selfe , See pag. 113 , 114. and p. 215. l. 1.

§ . 2 This a glorious time on earth ( expresse in the Text ) when it shall be fulfilled ; but this is not yet fulfilled . For , ¶ 1. All things on earth doe not submit to Christ ( which is the sence of bowing the knee . ) But on the contrary , an hundred for one are openly against Christ , so that as the Apostle saith , Heb. 2.8 . We see not yet all things under him . And Heb. 10.13 . the Apostle saith long after his Ascension that he still sits in heaven , expecting till his enemies be made his footstoole . ¶ 2. All things under the earth , viz , the infernall Spirits doe not universally and actually subject to him ; that is , they are yet permitted of God to act against Christs Kingdome ; but they must be made universally , and actually to forbeare opposing Christs Kingdome , Revel. 16.17 . The seventh Vial is poured out upon the aire ; that is , upon the Prince of the aire ( the Devil ) and on his retinue . How ? Why Christ shall binde him for a thousand yeares , &c. Revel. 20.1 , 2 , &c. ¶ 3. Much lesse to this day doth every tongue , or the generality of all tongues , confesse that Jesus Christ is the Lord , TO THE GLORY OF GOD THE FATHER ; when as most either doe not name him , or name him prophanely , or blaspheme him . ¶ 4. Paul tels us in another place , viz Rom. 14.10 , 11. ( discussed also afore touching the meaning * * See pag. 214. but by mistake printed , p. 116. vix . t is in lib. 3. cha. 2. Sect. 19. S. 2. P. 1. ) That this bowing to Christ is not fulfilled till Christ shall sit in Judicature on his Seate of Judgement ; but this begins not till the first Resurrection , Rev. 20.4 , &c. compare it with Revel. 11.15 , 16 , 17 , 18. meane while Turk , and Pope , and Heathens extreamly domineer .

§ . 3 This truth hath not been discovered from these two places of Rom. 14. and Phil. 2. as yesterday ; but judicious Calvin long since did assert from the collation of both places together , that this genuflexion , and submission to Christ is not fully fulfilled till Christs next coming .

§ . 4 Now this cannot be deferred to the ultimate generall Judgement , for then is no time for confession and submission to the glory of God the Father , but a silent bearing of Judgement by them that despised Christ , and so Christ resignes his kingdome .

SECT. X.

The Tenth place in the New Testament of the glorious state of the Church yet to be on earth , is in Revel. 2.25 , 26 , 27 , 28. ver. 25. Hold fast till I come . Ver. 26. And he that over-cometh , and keepeth my workes unto the end , to him will I give power over the Nations . Vers. 27. And he shal rule them with a rod of Iron , as the vessels of a Potter they shall be broken to shivers , even as I have received of my Father . Vers. 28. And I will give him the morning Star .

§ . 1 ALthough in our last English Translation the former part of the twenty seventh verse be read with a Parenthesis , yet not so in Stephanus his best Greek edition in Folio , nor in Bezaes Greek or Latin , nor in our former English Translation . The continued speech in the third person throughout the twenty fift and twenty sixt verses , and former part of the twenty seventh verse , and the distinguishing turne to the first person in the latter part of the twenty seventh verse , makes it plaine enough that these Promises are made to the Beleever that keeps Christs workes to the end ; even as Christ goes on in the twenty eighth verse , promising him the said Beleever , that he will give him the morning starre . So that it is the said Beleever , that shall under Christ , by the donation and assistance of Christ , have power over the Nations , and rule them with a rod of Iron , till they be broken as a Potters vessels , to whom he will give the morning starre . That which perhaps made our last Translators put in the said Parenthesis , was the agreement of the words they included , with those Psal. 2.9 . ( quoted by them in the margin ) spoken of Christ . But it is a sure rule , Subordinata non sunt contraria , subordinate things are not contrary ; and that other , Qui facit per alium , facit per se : That he who causeth others to doe a thing , doth it himselfe . If Christ by his Saints over-power the Nations , and rules them with a rod of Iron ; Christ himselfe over-powers the Nations , and rules them with a rod of Iron . That which the Carpenter worketh with his tooles , the Carpenter is accounted to worke , or doe . In this respect it is said in Dan. 7. ver. 13.4 . That the Kingdome which is to succeed the foure Monarchies is given to Christ . And vers. 22. & 27. it is said to be given to the Saints .

§ . 2 The sence of these words are obvious and plaine , especially if we minde what hath been given in by way of explication afore , on Psal. 2. * * Pag. 158. & 159. and on 2 Pet. 1.19 . ** ** P. 360. P. 2 , &c. Suitably our new Annotations confesse , That hold fast TILL I COME ( ver. 25. ) signifies till Christs second coming , GENERALL , or SPECIALL . Power over the Nations , signifies to JOYNE WITH CHRIST IN JVDGING THE NATIONS , &c. And that giving the morning starre signifies Christs giving the FULL FRVITION OF HIMSELFE . We shall further give the explication of this Scripture in the application thereof . Which application is ,

That this Scripture is not yet fulfilled , as may appeare in the distinct consideration of each particular thereof .

¶ 1. It is expresse in the twenty fifth verse , Hold fast TILL I COME , spoken by Christ neare an hundred yeares after his Incarnation . But Christ never came since that . ¶ 2. It is said in ver. 26 , 27. That to them that hold fast till hee comes , he will give POWER OVER THE NATIONS , to rule them with A ROD OF IRON , and to BREAKE THEM IN PEECES as a Potters vessels . Which words import a Corporall breaking , not a Spirituall ; as the Iron Scepter of force is distinguished from the golden Scepter of the Word . Now this was never yet fulfilled in the generall , but rather contrariwise hitherto , the Nations breake the Saints , and Churches , as we have often given a large account from History , and experience . ¶ 3. That of Christs giving the morning starre , what can it bee but the appearance of Christ againe ? especially to the Jewes , according to 2 Pet. 1.19 . before expounded . For as the converted Gentiles Spiritually considered are said to be , not in the night , but in the day , 1 Thes. 5.5 . The unconverted Jews are in the night , and in the darke , Rom. 11.25 . Therefore this morning Starre , the Sunne-rising ( mentioned to this very particular , Malac. 4.2 . ) must of necessity signifie Christs personall appearance ; which Christ hath not yet fulfilled to this day . Therefore yet to come .

And this text must be fulfilled before the ultimate generall Judgement , because then is a totall destruction , not an appearance for conversion of them that are found in unbeleefe . Then is the Saints full enjoyment of utmost glory , not their striving with the Nations . Then Christ layes downe all power ( 1 Cor. 15. ) therefore doth not put power into the hands of his people .

SECT. XI .

The eleventh place in the New Testament is , Revel. 3.21 . To him that over-cometh will I grant to sit with me in my Throne , even as I also over-came , and am set downe with my Father in his Throne .

§ . 1 WHat can we make of this Text , unlesse we understand the Saints ( viz. sincere Soules , and cordiall Christians , that persevere to the end ) reigning with Christ on EARTH ? As it is by and by added , chap. 5.10 . which the foure Animals , and twenty foure Elders expresse in a Song of praise to Christ ; Thou hast made us unto our God , Kings and Priests , and we shall REIGN ON EARTH . On which our New Annotations confesse ; That this may signifie the PROSPEROVS TIMES OF THE CHURCH UNDER CHRISTIAN KINGS AND EMPEROVRS , Dan. 7.27 . ( which place , as we have largely afore demonstrated , * * Pag. 126. S. 4. & p. 127 , &c. Again , p. 249 Sect. 36. &c. doth plainly signifie the glorious state of the Church on earth yet to come ) Psa. 37.11 . But the meek shall INHERIT THE EARTH , Matth. 5.5 . Blessed are the meek , for they shall INHERIT THE EARTH . Thus they ; which must signifie a State to come , as the expression is in the Future tence , and experience shewes us that in past times the meeke have not ( in the generall ) INHERITED the earth , but in all Ages have been sorely disturbed and distressed . That state of Christs Kingdome hath not yet come , for it followes in this text , deeply to be considered , that ,

§ . 2 It is granted here by Christ himselfe , that as he is God and Man , he hath not hitherto sate upon his owne Throne , but upon his Fathers Throne : the highest heaven of glory , should seem , is the Fathers Throne , as it is oft expressed in the Old Testament , Psal. 11.4 . Isa. 66.1 . &c. And there Christ is now , Coloss. 3.1 . but the time is yet to come ( according to the future expression of the text long after Christs Ascension ) that Christ must have a Throne of his owne , on which , together with him , those that overcome shall sit .

§ . 3 Now this must needs be on earth , because after the Judgement Day on earth , Rev. 20.11 , &c. to the end of the chapter , Christ layes downe all his power , 1 Cor. 15.24 , 28.

SECT. XII .

The Twelfth and last place in the New Testament , which we shall urge for this particular under consideration , is Revel. the 18. & 19. chapters .

§ . 1 THe Prophesies whereof are not yet fulfilled to this day , so long since the Ascension of Christ .

¶ 1. Note that ver. 2. of the eighteenth Chapter , where it is said , Babylon is fallen , is fallen ; for whether wee understand New Babylon figuratively so called , viz. Rome ( described by her seven Hils , and seven sorts of Government , and the ten Kingdoms under the seventh , Rev. 17.9 , 10 , 11 , 12. ) or old Babylon , properly so named , viz. where the Jewes were held captive , neither of them since this Prophesie are so fallen , as is described in the following Verses of this Chapter ( of which by and by ) but stil the Popish Antichrist possesseth the one , and the Turkish the other , and both in the ruffe to this very day . ¶ 2. Nor is that in the fourth and sixth verses yet fulfilled , wherein the People of God are commanded saying , Reward her , even as she rewarded you , and double unto her double , according to her works , and the cup which she hath filled , fill to her double ; for the people of God have not yet rewarded her ( either old or new Babylon ) single , but as ver. 7. Shee glorifies her selfe , and lives deliciously ; yea and oppresseth the people of God . ¶ 3. Nor is that yet fulfilled , vers. 8. That her Plagues have come in one day , viz. Death , and Mourning , and Famine , and utter burning . But she ( both elder and younger ) stands in great glory to this day . ¶ 4. Nor is that yet fulfilled , ver. 9. That the Kings of the earth that have committed ( Spirituall ) fornication , and lived deliciously with her , shal bewaile her , and lament for her , seeing the smoake of her burning . But generally they rejoyce with her , and for her glory in which she is at this day . ¶ 5. Nor is that yet fulfilled mentioned from verse eleventh to the end of the nineteenth , of the mourning of the Merchants over her destruction by fire , standing afarre off , crying , Alas , alas . But contrariwise they flocke to her , trade with her , and admire her glory . It is true , the Gothes and Vandals have conquered new Babylon , and spoyled her ( as we mentioned afore ) but not she , nor old Babylon is yet totally destroyed by fire , that there should be no Candle seen , or Milstone heard in them ( ver. 20. & 22. ) but both flourish with great glory in their dominion over the people of God . ¶ 6. Nor is that in the twentieth verse yet fulfilled , that the holy Apostles and Prophets have yet , since this Text was penned , ever rejoyced in the destruction of either Babylons ; but both Babylons doe yet triumph in their owne prosperity and power over the Nations ; and among them , over many Saints , vers. 7. yea the rejoycing of the Apostles and Prophets over Babylons destruction , doth signifie ( one would thinke ) the triumph of the Church over their enemies on earth , at the first Resurrection ( of which wee have so largely spoken afore ) For when else possibly can the Prophets and Apostles rejoyce over the destruction of Babylon ? § . 2 ##

For so it followes in the nineteenth Chapter and first seven Verses ( spoken over foure times ) Hallelujah , that is ( as it is englished in verse the fift ) Praise yee God ; which praise is given to God by the foure Animals , and twenty foure Elders , and of a great multitude . Why ? because Gods Judgements are righteous and true . Wherein ? Because he hath judged the great Whore which did corrupt the earth , and hath avenged the bloud of the Saints at her hand . And he the Lord God Omnipotent reigneth , and the Marriage of the Lamb is come , and his Wife hath made her selfe ready .

¶ 1. Which last clauses cleerly relate to the first Resurrection , wherein all the Saints rise ; so that the ruine of Babylon , and the raising of the Saints immediatly concurre with the sorrow of the one , and the triumph of the other . But these have not been fulfilled to this day ; as the contrary face of things gives evident testimony . ¶ 2. Nor is that fulfilled from the eighth verse of the nineteenth Chapter , to the end of the Chapter , of the glory of the Church , of the glorious appearance of Christ , and of the corporall destruction of all whatsoever that take part against Christ , and his Church ; largely discussed afore , more then once out of this Chapter .

But these things as sure as Christ is the Truth , and the faithfull witnesse ( Joh. 14.6 . and Revelations Chap. 1.5 . ) must be fulfilled , and afore the ultimate generall Judgement ; for after that Christ is no King , ( as vers. 16. ) After that he rules not the Nations with a rod of Iron , ( vers. 15. ) After that there is no giving the flesh of Kings , Captaines , &c. as meat to the Fowles of the Heavens ( vers. 19. ) I say , he is none of these , doth none of these , 1 Cor. 15.24 , 28.

Therefore it must be fulfilled at the first Resurrection , and reigning of the Saints in the twenty , and one and twenty Chapters , largely opened afore .

CHAP. V.

Conteining several Arguments to prove the QUOD SIT , That there is such a glorious time ( aforesaid ) yet to come , before the ultimate judgement .

SECT. I.

§ . 1 IF God hath been wont , generally , in all ages to punish on earth , and there to destroy all long , fierce Tyrants , and Persecutors of his Church , then still hee will so punish them : But Antichrist ( consisting of Pope and Turke and their adherents , as afore-demonstrated ) have been long time , and still are fierce tyrants and persecutors of the Church . Therefore that Antichrist will God yet punish and destroy upon earth .

§ . 2 For proofe of the antecedent of the first proposition ( or major , as we call it ) viz. that God hath been wont &c. note briefly . 1. The Scripture sets forth the destruction of the Egyptians on earth by ten plagues , and their drowning in the red-sea , for their long and fierce tyranny over the poor Israelites for about 300 years , Exod. the first fifteen chapters . 2. The Scripture notes the ruin on earth that is brought upon the first ( that is the Assyrio-Chaldean ) Monarchie for that Nebuchadnezzar ( who is the head of the monstrous persecuting image Dan. 2. ) having slaine the Nobles , hee carryed , away captive to Babylon the whole land of Judah , in all the considerable things , and persons thereof , 2 King . 25.2 Chron. 36. And having them there , commanded them to worship his Idoll golden Image , upon paine of being put into a fiery oven , which he executed on Shadrach , Meshach , and Abednego , Dan. 3. For in the reign of Nebuchadnezzars Grand-child , viz. Belshazzar ( son of Evil-Merodach , the son of Nebuchadnezzar ) the Assyrio-Chaldean Monarchy is swallowed up of the Medo-Persian Monarchy , Dan. 5.28 , 29 , 30 , 31. Thirdly , The Medio-Persian Monarchy , treading in the same steps of cruelty to the Church , or worse , as the sixth chapter of Daniel , and the whole books of Ester and Nehemiah give us a full account , is swallowed up of the Grecian-Monarchy , according to Daniels vision , cha. 7. of the fulfilling whereof we have a large account in the Books of Maccabees , Quintus Curtius , Josephus , &c. The Grecian Monarchy , following the same rode , invading Judea , and at length most miserably corrupting , and depopulating the parts and places of their worship , and cruelly , putting to death thousands and ten thousands of the Jews ( as Heb. chap. 11. and the books of Maccabees relate at large ) it is at last swallowed up of the fourth and last , that is , the Roman Monarchy , according to Daniels Visions , and Prophesies , Dan. 7. Dan. 8. and Dan. 11. This fourth Monarchy of the Romans not differing from the former in cruelty ( unlesse in exceeding them ) concurring in putting to death Christ , and his Apostles ( as the New Testamament gives us hints ) and lengthning , and increasing their cruelty for three hundred yeers with variety of horrid torments executed on the Christians over the world , reaching even to our England ; the Lords divine justice ever since that hath been pouring out a Vial of wrath upon it , though it is not yet totally consumed . Pilate , and two and thirty Emperours next succeeding came to untimely ends ( as Mr. Fox in his Book of Martyrs , gives an excellent account . ) About the year three hundred and twelve , Constantine the Great , rising up in behalfe of the Christians , slew his Colleagues , and their Armies that had so persecuted . About the yeer One thousand after Christ the Saracens tear from the Romans part of their Empire , in particular , Judea . ( Drechs . Cedr . page 582. Bucholc . Ind. Chron. ad annum one thousand and nine . ) About three hundred years after , viz. Anno one thousand three hundred the Turks by their addition to the Saracens making a mighty Empire , rend three Horns of the ten on the head of the Roman Beast from him , that is , so many great parts of his Empire ( afore largely explained , leaving him but seven ( Bucholc . Jud. Chron. ad annum one thousand three hundred . Huet on Dan. &c. ) I may not here be so tedious as to descend to , and dilate on all particulars , how God hath punished the German persecutors with above twenty years wars by the noble King of Sweden ; The Spanish Inquisition-cruelty , with the wars of the Netherlands , the revolt of Portugal , and the French wars in Catalonia . The French massacres , with annual bloody Insurrections among themselves . The English persecutions , and Marian Bonefires , and High-commission cruelties , with several Invasions , the Barons-wars , the Tway-King-conflicts , and the late vials of blood . Thus of the Antecedent of the major Proposition . For the Consequent and sequell of it , it is founded upon the unchangeablenesse of God , being immutable in his Counsel , immutable in his purpose , immutable in his controversie against , and his justice upon the same wayes of sinne ; immutable in his power , and immutable in his goodnesse to his Church to quit it from the hands of the wicked . And upon the warrant we have from the word of God , so to infer from Gods unchangeablenesse , that because God hath delivered his Church and people , and that by destroying the wicked enemies thereof , therefore wee may expect hee will so doe for future . So the Apostle Paul is confident , 2 Cor. 1.10 . So the Apostle Peter infers , and that from severall examples , 2 Pet. second Chapter , first nine verses , and many other places might be alleadged , but for brevity .

§ . 3 For the second , or minor Proposition : 1 That the Turk and Pope have been long time , and still are fierce persecutors of the Church of God ; we need not insist upon the proof thereof , having so often afore repeated their history and Chronologie ; and the eyes and ears of the present generation are witnesses , so that both of them are healing and growing up againe to their Zenith , Apoge , or Achme , I mean very high , notwithstanding the many cuts and wounds ( aforesaid ) given them by divine vengeance . So that the Turk hath slain as many Christians in one battel , as the tips of their right ears being cut off , have filled nine sacks , as Mr. Fox gives us the story in his Martyrologie . And daily he mightily enlargeth his Empire whiles the Christian Kings , and Emperours , and Nations , Popish , and Protestant , are bangling one with the other . And for the Pope , his eldest sonne the house of Austria , and his Catholick Kingly Sonne of Spaine is now higher and more Monarchicall then he hath been these many yeers ; so that his unholy Holinesse the Pope , and his Crew in their late Jubilee at Rome , sang their Magnificat , and Te Deum , that All Christendome was theirs , excepting a few minute spots , and obscure corners of a few peevish Protestants . Now the Catastrophe of these must be , according to the full Tenor of the Argument , the stream of all Prophesies , and the examples of the three former Monarchies , a total ruine of them .

SECT. II.

§ . 1 AFter long and many tedious troubles and afflictions and persecutions , the Lord hath in all ages given the Church a generall rest upon earth . But the Church hath been long under affliction and troubles and persecutions in all Countries where it hath resided , even since about forty yeers after Constantine the Great his Reigne . Therefore God will yet again give the Church a general rest upon earth .

§ . 2 The minor , or second Proposition is plaine by History , Experience , and that which hath been said in the former Argument , and therefore there is no need of speaking more to that .

§ . 3 Of the major Proposition , the Lord from the beginning hath given his Church severall typical first-fruits , laying the foundation of all upon his own example , in resting from the Creation the seventh day , and thereupon gave them a seventh day every week , the seventh year of every seven yeers ; and the Jubile being the last year of seven seven yeers , wherein to rest from labours , morgages and servitude , as a type and taste of the rests he would give his Church from other troubles and afflictions upon earth ; notably argued by the Apostle upon those grounds , Heb. 4. throughout that Chapter , largely opened afore . And according to these types , so hath the Lord practised towards his Church from the beginning . 1 After about One thousand six hundred and fifty years of afflictions upon the Church from the Creation , by the murther of Abel ( Gen. 4. ) by the ungodlinesse of men , and their hard speeches against God in the time of Enoch ( Jude v. 15. ) and the ungodlinesse of the world in the time of Noah before the Deluge ( 2 Pet. 2.5 . ) God gave a rest to the Church in the Arke of Noah , the name of that good man typifying , and ordered by providence unto that end , to signifie rest , of viz. from toyl ( Gen. 2.29 . ) 2 After the flood new troubles to the Church began to spring up . Nimrod assumed to himselfe to be a Monarchical Tyrant over men , called therefore a Mighty Hunter , that is ( as the Learned expound ) a Man-hunter . The beginning of his Monarchy was Babel , Gen. 10. 8 , 9 , 10. After this , the building of the Tower to prevent Gods future judgements ( Gen. 11. ) brought confusion of Languages , which proved a great affliction . After that there was great trouble by the Wars taking Lot prisoner , &c. Gen. 14. and by the firing of Sodome , Gen. 19. But at last God sent Isaack ( signifying Laughter , and a type of Christ ) all the time of whole life there was a time of great Tranquillity . This peace perioding , many troubles arose in Jacobs time , by Esau , Laban , Simeon , and Levi , and the selling of Joseph : But Joseph being advanced in Aegypt , the Country of Goshen , there was provided as a Land of rest for the Church for many years , Gen. 28. &c. to the end of that Book . Joseph being dead , and forgotten of the Kings of Aegypt , great afflictions are heaped upon the Church in hard labour with much rigor , persecutingly putting to death their male Infants , causing them to groan and cry to God in much anxiety of Spirit , Exod. the three first Chapters . But at length God brought them out from that place , and persecution , and gave them freedome forty yeers in the wilderness . After this , they had sore Wars with the Canaanites , but at last rest in Canaan . I should be too tedious to dilate upon their rest in returning to Judea , after seventy years Captivity : Upon the spirituall refreshing the Saints had for a time , after the Maccabean , and other troubles , which wars and troubles lasted about foure hundred years , from Malachi to the beginning of the New Testament . Upon the rest the Church had after those persecutions Act. 8.1 . which rest is emphatically mentioned , Act. 9.31 . And upon the rest they had afore the life time of Constantine , after three hundred years in the ten Persecutions , which distinction of ten , was by pointing and distinguishing them by some lucida intervalla , some rests , and respites , between each of them , till Constantine gave them a greater rest , lasting for about forty yeers .

§ . 4 Therefore we have reason , yea divine reason to expect a great and notable rest for the Church after so long time of troubles ( for the general ) upon all the Church more or lesse since that time , which is now above a thousand and three hundred years ; so the Apostle in part argues ( as we said ) Heb. 4. that God having given severall rests on earth to the Church , after which , ever and anon by turns fresh trouble sprang up , therefore yet there remaineth another notable rest on earth to the people of God ; which rest mentioned in that of Heb. 4. is not meerly spirituall , or totally supernall glory , as we have laboriously argued afore upon that Chapter . And there is also a Prophesie inferred upon their state in the Wildernesse , touching the Churches rest upon earth , Rev. 12.

SECT. III.

§ . 1 THe Churches extremity is Gods opportunity , as Philo Judaein in his Book 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and experience witnesse . But the Church considered in generall , in all countries , hath been for many years past even till now under great extremities ; Therefore God will take an opportunity to deliver it . The full confirmation of both premises , may be sufficiently picked out of the two former arguments . The conclusion follows of it selfe .

SECT. IV.

§ . 1 IOynt prayers never miscarry , but ever receive gracious returns . See the generall Experiment , 2 Chron. 15.4 . particulars , see in the joynt prayers of the Church in Egypt , Exod. 2.23 , 24. under the Judges ( Judg. 6.6 , 7. Judg. 10.10 . to the end of the chapter ) under the pious Kings , Asa ( 2 Chron , 15.18 . to the end ) Jehoshaephat , ( 2 Chron. 20.12 . to 31. ) Hezekiah ( 2 King . 19.1 . &c. ) Josiah ( 2 King . 22.19 . )

§ . 2 But in many ages , even ever since the Apostles prayer , Act. 4.24 . The Saints and Churches in their convenings have prayed for the fall of Antichrist , and all opposers of the Church , for the conversion of the Jews , and the restauration of the Church to her glory on earth , witnesse the severall prayers in the Scriptures , and experiences of the prayers of Gods people in all their convenings , as the antientest Saints alive have been eare witnesses .

§ . 3 Therefore there must be a returne of these prayers , according as beside the former precedents , God hath made severall promises , and engagements ( as Psa. 50.15 . Mat. 7.7 . Ioh. 14.13 , 14. Luk. 18.1 . &c. ) of hearing his peoples prayers . For though God defer long ( as it is in that parable , or comparison , Luke 18.1 . &c. ) yet he will be sure to answer , as he did that prayer , Act. 4.24 . though it were near three hundred years afore he eminently performed it , to wit , in the conversion of Constantine the Great , and of his followers .

SECT. V.

§ . 1 THat wil surely come to pass , which God pre-impresseth on mens spirits ( according to his word ) presignifies in the wonders of nature , and prepares for , and makes way by the transactions of men ; ●ut so hath God from time to time done , especially of later times towards the fall of Antichrist , and all the intestine enemies of the Church , and consequently towards the restauration of the Church : Therefore these things will surely come to passe .

I might enlarge much upon the proofe of the premises of this Syllogisme , but for brevity ; it being high time to shut up this third Book . When the Lord intended Israel should conquer Canaan , he put a valour into their heart , and sent before among their enemies the Hornet of fear , and the Moth of decay and weakness , Ex. 23.27 , 28. Deut. 20.21 . Josh. 24.12 . Isa. 50.9 . Isa. 51.8 . when the two witnesses are about to stand upon their feet to the terror of all their enemies , there shall a breath of life , of resolution , and boldnesse for that end , enter into them , Rev. 11.11 . Before the thirty yeares of the late German wars against that tract of Antichrist , and the Churches enemies , the Lord sent eminent signes appearing many daies over the Country , as Christ prophesied there should be such prodigies and prognostick signs over Jerusalem ( which had been an arch-enemy to Christ ) before the destruction thereof , Mat. 24. which accordingly came to passe , as Josephus largely relates . There is mention also in that 24. of Mat. of Earthquakes before the destruction of that Jewish Antichristian Jerusalem . As before , when the Prophet Amos prophesied the destruction of the enemies of the Church , viz. of the Syrians , Philistims , Tyrians , Edomites , and Ammonites , he emphatically sets down , that that prophesie was committed to him two years before the Earthquake , as if that Earthquake were a kind of seal to his prophesie that it should come to passe , Amos 1.1 . &c. And it is prophesied that before the fal of the Antichristian enemies , and of their nest , the great City , an Earthquake should precede , Rev. 11.13 . And we are assured by good information that of late yeares there have been divers terrible Earthquakes in the Popish Dominions . How the Hornet and Moth have been among the enemies of Christ , terrifying and weakening them , both abroad , and at home , I leave the wise Reader to make up of his own observation . As also what a spirit of resolution and action there is in all wise good men , against real Antichrist and Antichristianisme . I say real , for I utterly disavow those whimsies of Phantasticks , that call every thing Antichristian that soders not to their dreamed opinions , nor centers with their interest .

Finis Libri tertii .

THE FOURTH BOOK

Holding forth the judgements of all sorts of men , almost of all Nations , whether learned , or unlearned , viz. HEATHENS , MAHUMETANS , JEWS , and CHRISTIANS , confessing more or lesse , our general THESIS .

CHAP. I. Containing a Preface to this Book .

§ . 1 THREE things I must necessarily here premise . ##

1 What I mean by those four sorts afore named , viz. I mean by Heathens all those that acknowledge not any part of the holy Scriptures , that is , eo nomin● , under that notion of the holy Scriptures , or Word of God , dictated by the holy Spirit , and penned by holy men extraordinarily endowed with that Spirit . By Mahumetans , I minde all that adhere to the Doctrine of Mahomet , viz. Turks , Arabians , Saracens , who yet acknowledge some peeces of the Old Testament . By Jews , all know whom I understand , who do acknowledge entirely all the Old Testament . By Christians , I here intend all that are so named , whether they are so sincerely , or but seemingly , as Papists , Protestants , Lutherans , Calvinists , &c. who acknowledge the totall of all the Books of holy Scripture both in the Old and New Testament . 2 That I must bee briefe in my Collections in this large field , ●ounded out in this fourth Book , contrary to my intention and disposition , § . 2 who would most willingly have abounded in this thing . But first , the frequent fears of my friends , so often mentioned in mine ears , by that time we had Printed off the third Book , have lured me off . And secondly , I am the more satisfiedly taken off , partly by the great bulk of Antiquity , and number of Modern Writers , I presented to the Reader in the first Book : And partly by the urgency of time , our friends longing for it ; and this present gallopping age ( outrunning rule and reason ) needing it ; who boldly presume they have in part entred upon the possession , afore indeed they doe in any measure know the thing , much lesse the time , which yet is many years off . § . 3 3 That the Reader is not to conceive that I approve of every particular clause which those foure sorts shall assert ; but he must mind my general intent , viz. that directly , or indirectly , in whole , or in part , expresly or intimatedly , such passages fall from their mouths , as argue they had some light more or lesse , by some means or other touching our general Thesis , in the summary bulk , and main matter thereof .

CHAP. II.

Containing the passages in Heathens , in favour of our opinion , in our aforesaid Thesis .

§ . 1 THe Heathens in their Doctrine touching the Immortality of the soule , reserved in the other world for happinesse ; in their description of the Elysian fields ( their state of blisse on earth in the next world ) in their discusse of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i. e. The state of men in the World to come , yet unseen ; and their professed expectation of the Platonick yeer ( however they mis-dream the computation ) wherein ( as they say ) all things shall returne to their primaeve perfection ; And their Tenet of Metempsychosis , or Transmigration of souls , passing from one body deceasing , into another next living , and so are cloathed with divers corporal shapes till they attaine the perfectest , do speak in substance , a glorious state of man on earth after the Resurrection . It is wonderfull to read in History how earnestly some of them have sought death , being ravished with the desire of enjoying the state of the immortality of souls , upon their Philosophers description of the glory of it . Their Elysium or Elysian fields , they so named 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from the dissolution of the soul from the body . For ( say they ) it is the place which good mens souls inhabit after they are freed from the bonds of the body , ful of happines , & seated in the Fortunate Islands &c. And it was the great comfort , saith Homer , ( of which learned Broughton takes notice ) that the friends of the Greek Captains slain in the Trojan war gave to their surviving wives , that the souls of their husbands were gone 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( subintellige 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) to the house of Hades , that is , to the world unseen , that is , to the other world of bliss , yet not visible to us . Of the Platonick yeer , restoring all things to their primitive perfection , we had something afore in our first Book , in Lactantius his Quotation & Rectification of the opinions of Heathens . And if any be not contented with that , and our necessitated brevity here , but are restlesly further inquisitive ; I refer such to Plato himselfe , and to the Platonists , viz. Ficinus , and other zealous Commentators , and followers of him . But that Metempsychosis added and joyned to all these , did compleat them up ( being fairely interpreted with meet allowance to Heathens ) into a system or body ( in the maine sense ) of our opinion , casting up , as the high way leading thereunto , a resurrection , or reunion of soules with their bodies . Pythagoras saith , that the soule of Euphorbus , a noble Trojan , slaine in the Grecian wars against Troy , transmigrated itselfe into his body . Ovid * * Ovid Metam . l. 15. Fab. 3. ( juxta Bersmani editionem ) &c. sets forth a briefe of all , with great eloquence and learning , after his way .

O Genus attonitum , gelidae formidine mortis , Quid stygia , quid tenebras , & nomina vana timetis ? Materiam vatum , falsique pericula mundi ? Corpora sive rogus flammâ , sive tabe vetustas Abstulerit , mala posse pati non ulla putetis . Morte carent animae ; semper priore relictâ Sede , novis domibus vivunt , habitantque receptae . Ipse ego ( nam memini ) Trojani tempore belli , Panthoides Euphorbus eram ; cui pectore quondam Haesit in adverso gravis hasta minoris Atridae . Cognovi clypeum , laevae gestamina nostrae , Nuper Abanteis , Templo Junonis , in Argis . OMNIA MUTANTUR , NIHIL INTERIT , ERRAT , & ILLINC Huc venit , hinc illuc , & quoslibet occupat artus Spiritus , &c. Which I shall give you in English . O men whom horrors of cold death affright , Why fear you Styx , vain names , and endlesse night , The theam of Poets , and fear'd miseries Of a false world ? If fun'ral flames surprise , Or age doth pine your bodies ; they nor grieve , Nor suffer pains . Our souls for ever live . Though evermore their ancient houses leave , Yet live in new , which them as guests receive . In Trojan wars I ( I remember well ) Euphorbus was Phanthöus son , and fell By Menelaus lance . I knew my shield Born on my left arm in Mars his field . ( Beleeve me you may ) for this againe At Argos late I saw in Junos Fane . ALL ALTER , NOTHING FINALLY DECAYES , Hither , and thither still the spirit strayes , Guest to all bodies . Out of beasts it flyes To men , from men to beasts , and never dyes . Nihil est toto quod perstet in ●●be-Cuncta fluunt , omnisque Vagans formatur imago . Corpora vertuntur ; nec quod fuimu●ve sumusve-cras erimus . Id est ( inquit Commentator ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 As Pliant wax each new impression takes , Fixt to no form , but still the old forsakes , Yet is the same : So souls the same abide . Nought in this circled world is fix'd , we view , Each fading form at last is form'd anew . So change our bodies without rest or stay ; Nor what we yesterday , nor what to day , We were , or are , hereafter we shall be , &c.

They that can read Heathen Poets , Philosophers , Orators , Historians , &c. in their owne languages , shall finde aboundings of this , what hope they had of a glorious blisse on earth in the next world . Or they that will read but Morneys truenesse of Religion ( translated into English ) shall receive satisfaction enough in these things . The holy Scriptures themselves take some notice of the minds and meaning of the heathens in these things . We will note but two places .

§ . 2 The first is Matth. 14.1 , 2. At that time Herod the Tetrarch heard of the fame of Jesus , and said unto his servants , This is John the Baptist , he is risen from the dead , and therefore mighty works doe shew forth themselves in him , or ( as it is the Margent ) mighty works are wrought by him . We might here againe take occasion to repeat the Gentiles Theologie , viz. Pythagoras and Platoes , and others doctrine of their ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) The change of the state of souls , passing into bodies , the change of bodies into better forms ; and as the New-creation of both , and might produce much out of * * Plato in l. 10. Poli ; In Timaeo ; In Phaedro ; Cum concinnâ ( ut ait Chemnitius ) interpretatione cum amantium . Plato , † † August . de Civit. D. l. 22. c. 18. ex varronis libris . Austin ** ** Lactant. l. 7. Ex Chrysippi Stoici libro de providentia . Lactantius , and *⁎* *⁎* Joseph de bello Judaico , cap. 7 Josephus to that purpose . But brevity puls me by the ear ; and therefore I shall onely note that , which indeed is the main , expressed in this Scripture with that great emphasis , That John the Baptist being risen from the dead , THEREFORE mighty works are wrought by him ! where plainly to me , this Scripture with an intentive eye , takes notice , that Gentilisme , or the doctrine of Heathens ( whence Herod had his opinion ) did hold that the soules of good men deceased , after their returne to their bodies , did put them into a far better condition on earth then they were in before . For we read not that John Baptist did in his life time work any miracle , or mighty worke at all . But wee have a text to the contrary , Joh. 10.41 . But now that he is risen from the dead , as Herod conceived , hee judged that he was very able to worke miracles on earth . This collection of mine , by good providence , I found seconded by Great Chemnitius , that most pious and learned man , and by our received New Annotations . Chemnitius his words are Credidit insuper ipsum . &c. i.e. Furthermore Herod did beleeve that John Baptist , that before his death wrought no miracle , now as if made more divine , and by reason of the sanctity of his former life , he could do those works which did surpasse humane power . Our New Annotations on the Bible say thus . He is risen from the dead ; Syr. from among the dead . Some note here Herods opinion of Johns sanctity , as concurring with the Pharisees , who thought that the Holy did easily returne to life againe . See Josephus Antiq. l. 18. cap. 2. The meaning is as if Herod had said , HE HATH MORE POWER NOW , THEN EVER HEE HAD ; For John wrought no miracles . John 10.41 . Thus our New Annotations .

§ . 3 The second place of Scripture is in 1 Cor. 15.29 . Else what shall they do , which are baptised for the dead , if the dead rise not at all ? why are they then baptized for the dead . The Apostle here takes notice of the opinion of the Heathens , that they had a dim hope of the Resurrection , in that they washed the bodies of such as were deceased to lay them trimly and decently accommodated to that end among the dead . For if the dead rise not ( saith the Apostle ) why will they doe it , that wash over the dead , or pour water over , or upon the dead ; that is , wash the dead , as the Greek very wel bears . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( both in the Text ) are equally of the middle voice , as of the passive ; both being in terms and syllables , the same in the Greek . And then if in the middle voice they may wel be rendred actively , as before we have rendred them . And so the Syriack renders them actively ( which Beza highly approves . ) And for justification of our rendring baptizing by washing , we have good warrant from Mar. 7.4 . where the Greek word Baptisme , is rendred washing , viz. of cups , and pots , and brazen vessels , and tables , as the nature of the things there mentioned , necessarily require it to be so rendred . Yet if any will contend for a passive signification , then saith learned Beza , there will be a verball nown included in the verb it selfe , ( as is common among the Hebrews ) and so this Text must thus be translated , What shall they do , that is , What shall be done to them who are washed with a washing over the dead ; that is , with a mortual ( as Plautus speaks ) or funerall washing , or a sepulchral washing , or a washing belonging to them that are dead . It seems by that phrase of heathen Roman Platus , and other passages of others of them , as , Tarquinii corpus bona faemina lavit , & unxit ; that is , A good woman washed and anointed the body of Tarquin , that the Heathen were wont to wash the bodies of their dead ; which they had learned of the Patriarchs and Jews , mentioned in their Talmuds , and practised in Act. 9.37 . Now saith the Apostle to the Corinthians , who formerly were heathens ; why do the heathen wash their dead , if they expect no more of the welfare of such bodies in another world , then of the bodies of beasts . Others bring ( I confesse ) other Interpretations . But I leave them to learned Beza , and our New Annotations , who have elaborately confuted them . Onely I adde this word , That baptizing with blood in suffering persecution ( an unknown phrase in Pauls Epistles ) cannot be here meant ( as some would ) because it will not have the force of an argument on them that doubted of the Resurrection . For , to such , out of doubt , suffering for Christianity ( newer then the doctrine of the Resurrection ) was as doubtful , if not more doubtfull , then the Resurrection it self . Such would bee ready enough to say , That it is their stubbornness and pride ; or at least their valour and honour &c. ( as in Duels ) not to be mastered by their adversaries , that makes men dye for that Religion ; else if they preferred life , they would keep it whiles they had it , and comply , or conceale their Religion . Indeed for Paul to satisfie himselfe , and his fellow-beleevers that they were in jeopardy every day for the Gospels sake , upon the ground of hoping for a Resurrection , is something . But to them flatly denyed the Resurrection , with whom hee disputes , hee must urge Extra scripturian , or Scripturelesse arguments , viz. customes of men , &c. in several Nations ( as touched afore ) to convince them . For surely they that doubt of the Resurrection , doubt of the Scriptures , that so often as well in the Old Testament as in the New mention the same . But of this in the fourth Chapter of this Booke . Out of the Heathen Sybils , for the glorious state on earth , yet to come , wee had many of Lactantius his quotations in our first Book . And we had not need make repetitions when haste to prevent our friends fear of our tediousness , will not permit me to insert all I would assert .

CHAP. III.

Next wee come to the MAHUMETANS , viz. the SARACENS , TURKS , and ARABIANS , touching their opinions of the future glorious state on earth yet to come .

§ . 1 IN the generall , they have this ancient Tradition received among themselves : That they , last of all , shall be subdued by the children of ISAAC . So Purchas in his Pilgrimage ( that large and laborious History ) informs us ; and pious and learned Mr. Huet on Daniel takes it up as credible .

§ . 2 In particular ; in their Alcoran , according to the English Edition they say * * Pref. to the Alcoran . That Jesus Christ a great Prophet , borne of the Virgin MARY , a Virgin both before , and after her delivery , conceived by the divine inspiration , without a Father , shall come againe on earth at the end of the world , to confirme the Law , &c. That * * Chap. 2. of the Epitome of the Alcoran . beleevers after the Resurrection shall enjoy the immense pleasures of PARADISE , wherein flow many Rivers ; and shall there finde all sorts of fair and savoury fruits , &c. Which particular is there sometimes much illustrated , and often repeated ; in all ( that mine eye in a cursory reading , took notice of ) to the number of thirty times * * To Chap. 3. twice , 4. thrice . In 5.10.13.14.15 , 16 , 18 , 19 , 20 , 21. 22.35.42.48 . twice . 52.56.64.69.76 , 78 , 81 , 83 , 88 , 99. . That this happinesse then on earth , is better then that now ** ** Chap. 4. . That that happinesse on earth shall have communion with the happinesse in heaven *⁎* *⁎* Chap. 3.48 . & 89. . That there shall be no evill † † Chap. 19.74 . . There the possessors shall praise God * * Chap. 35. . Shall enjoy the great grace of God ** ** Chap. 42. . That when JAGOG and MAGOG shall come running from the eminent places of the earth , then shall the day of judgement appear *⁎* *⁎* Chap. 32. Chap. 21. . That all men shall one day be assembled before him , to be judged ; a THOUSAND YEERS being BUT AS ONE DAY before him † † Chap. 43. . That the comming of JESUS the Sonne of MARY , shall bee a signe of the certainty of the day of judgement † † Epit. Alcor . lat. cap. [ Creatoris rerum ordo num in margin . 8. ] .

§ . 3 In their Alcoran according to the Latine Edition ( for I finde more in that then in the English Edition , not onely upon report , but by the Epitome of the Alcoran in Latine translated out of the Arab. into Latine by Robert Ketenensis an English-man ) I say in the Latine Edition of the Alcoran I finde a discourse of the duration of the world to seven thousand yeers , six of which much past . Of the signes of the day of judgement . * * Ibid. num. in Marg. 60. Of the returning of all mankind , and creatures to God . That God will raise the dead , and make them to returne to him † † Ibid num. in . Marg. 33 . That good men shall be in Paradise as Co-heirs with God * * Ibid. num. in Marg. 60.

§ . 4 In the Theology of Mahomet , translated into Latine by Hermannus Nellingunnensis , in Quarto , and conjoyned in my Copy , with the said Epitome of the Alcoran , There is a large description of the Paradise ( which good men shall enjoy on earth after the Resurrection ) setting forth both the quality and continuance of it . Touching the quality , Paradise is there described by gold and precious stones , not altogether different from some phrases in the Prophets , Isa. chap. 54. and Revel. chap. 21. And by Trees and Rivers , not utterly dissonant from Revel. 22. The account of the continuance doth something differ . The day thereof ( saith that Treatise ) is a thousand yeers ; The yeer thereof , four hundred thousand yeers . Possibly the thousand yeers intend the limited felicity on earth ; the foure hundred thousand yeers , the eternal in ultimate glory . And then the said Tract of Theologie goes on , saying , They that possesse this estate , shall be all perfect in STATURE ; to wit , in the STATURE OF ADAM ; and in FORM viz. in the FORM OF JESUS CHRIST , never suffering any increment , or decrement . They shall have all sweet contentment , and all at their pleasure , without difficulty , or delay .

§ . 5 It is there added concerning the day of judgement , That the day of judgement shall continue a long time . Three Trumpets shall bee sounded . At the last , all shall be gathered together to Jerusalem .

§ . 6 Thus you see what glimmering light the Turks had ; of the future state we speake of . If they erre in the manner of their discourse , it is no wonder , being such Barbarians , as I may say , in many respects . We have in substance confessed by them , what wee contend for . A wise man hath been sometimes cloathed in a fools Coat . We told you before we should not justifie all the words , the Heathens , Turks , and Jews should speak of this point . Yet let not this ( as Mr. Mede saith , touching the rubbish mixt in the Fathers , and others touching this opinion ) make us cast away the substance of gold . The Turks you see in part ( and I might have shewed you more ) sometimes speak in substance according to Scripture . And sometimes they speake in effect touching our point against themselves ; wherein they are to be regarded . As in that touching Jagog and Magog ( who are they themselves ) and touching Jesus Christ , his comming againe to confirme the Law , and to be the patterne of our perfection at the Resurrection , and not their Mahomet . And that the children of Isaac shall at last overcome them . Great is the power of truth , and it shall prevaile ; as Cardanus said , and in a demonstration thereof , as he professeth , he wrote the disgracefull story of his owne birth and life .

CHAP. IV.

Containing the Doctrine of the Jewish Rabbins , concerning the state of the godly after the Resurrection , and the Scriptures they alleadge for their Doctrine .

§ . 1 FIrst we will present to you some passages out of a collection of them , compiled learnedly by R. Menasse , Ben Israel . * * In his Treatise , De Resurrectione mortuorum , libritres . As for the Rabbi himselfe , in the first Book , hee doth very orthodoxly assert abundantly out of many Scriptures of the Old Testament , and the consent of some Rabbins therein the Resurrection . I will touch one , because according to his allegation , the inference thence naturally flowing looks more particularly with favour on our Thesis . Moreover ( saith he * * Ibid. lib. 1. cap. p. 13. 101. ) Jacob ( in Egypt ) would be buried with his Fathers ( in Canaan ) and Joseph commanded his brethren , that when they should depart out of Egypt , they should carry his bones with them . All which are of that nature , that by them it easily appears , that they believed the soule to be immortal , or else that care had been ridiculous . Yea it had been ridiculous , if they had not hoped for an happy estate among the godly in their bodies upon the earth at the Resurrection . Else they needed not take any regard of places on earth , neer the faithfull , or &c. of this inference as allowed by the Rabbins see after in this Chapter .

§ . 2 In his second Book he brings us many resolutions of questions , out of the learned Rabbins . 1 That men that were monsters here , shall rise againe without all monstrousnesse , because else their monstrosity would terrifie the minds of men , &c. * * Ibid. lib. 2. cap. 5. p. 163. which reason argues a conversing of men on earth after the Resurrection . 2 That the dead shall rise cloathed . ** ** Ibid. 2. c. 6. p. 164 , 165. &c Thus , saith he , R. Meyr in Tract Sannedrim , asserted when Cleopatra put it as a Question to him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. He gives his answer in summe thus , If the Wheat-corne sowne in the earth , doth not need for its putrefaction so many wrappers , as it springs up with , yet it ariseth out of the earth with a blade , and ear ; How much more convenient is it that pious and good men for decorum sake shall rise cloathed with garments ? And in the Jerusalem Talmud it is said , under the name of R. Natan 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. with the same vestiment with which a man is buried shall he rise againe , according to that ( Job 38.14 . ) He is changed as a lump of clay , and stands as a garment . ) To the same effect R. Johanan ( in Beresit Raba ) & R. Irmihah . These things I doe not take time to dispute , whether true or false ; but this I inferre , that those Rabbins that beleeved this , must needs thus thinke , upon this ground , that there should be an happy estate of good men on EARTH at their resurrection . Howbeit for mine own part , if you will needs presently know my inclination what to thinke herein , remember that Adam and Eve being both naked in innocencie ( and our estate at the Resurrection shall not bee more imperfect ) they were not thereby obnoxious either to sinne or shame . 3 How the world shall be able to containe all that shall be raised , and particularly the land of PALESTINE , Ibid. l. 2. c. 10. p. 186 , 187. &c all the JEWS ? To which the Rabbins answer , That there are now many Tracts of the world , which are not habitable , but either are at present unknown , or if known , yet through too much heat , or too much cold , are not inhabited . Which things shall not be so at the Resurrection . For then all parts of the whole Earth shall be known , and all shall be made habitable . And for the capacity of PALESTINE , or the Holy-land promised to the ISRAELITES , as the place of their entertainment , this Isaias excellently explains , Chap. 54.2 , 3. Sing O barren , &c. Enlarge the place of thy Tent , and let them stretch forth the Curtaines of thine habitations ; Spare not , lengthen thy cords , and strengthen thy stakes . For thou shalt break forth on the right hand , and on thy left ; and thy seed shall inherit the Gentiles , and shall make the desolate Cities to be inhabited . By the place of the Tent ( saith the Rabbin ) is meant Jerusalem , and by the Curtains of her Tabernacle , are meant the Cities of the Holy-land . Moreover , faith the prophet , those Curtains shall extend themselves too far . In which matter this Prophet agrees with the words of Zachary ( Chap. 9. v. 1. ) That Jerusalem ( as the Rabin renders it ) shall be extended unto the gates of Damascus , and Hamat with Tyre and Sidon shall enter into the borders of the Holy-land , even as the Chalde Paraphrase doth expound : which also may be confirmed out of Jeremiah ( Chapter 31. v. 38. ) Behold the dayes come , saith the Lord , that the City shall be built to the Lord , from the Tower of Hananeel , unto the gate of the corner . And the line shall go forth over against it , upon the hill Gareb , &c. Thus the Rabbins to this question ; by which it is apparent they expect a glorious state on earth at the resurrection . Fourthly , he gives this as the last reason of the resurrection ( the rest being not so pat to our purpose , Ibid. l. 2. c. 10. p. 186 , 187 , &c. I mention not ) Because ( saith he ) if they onely that shall be alive at the time the rest should rise , shall enjoy the salvation , and deliverance of the Lord , and the FELICITY OF THE DAYES OF THE MESSIA , then many should be most unjustly dealt with , viz. they that have suffered much , and that unto death for godlinesse sake , &c. This reason is as alleadged by R. Menasse , so asserted by R. Arisba ( in his Commentaries called Agadot ) and assented unto by R. Isaac Abravanel . This reason is good , but because not pertinently driven home to my purpose , as touching making Saints to triumph where they have been trampled ; I quoted it I confesse , rather for the sake of a By-expression as more direct to my Thesis ; viz. That the Saints at the Resurrection shall enjoy the felicity of the dayes of the Messia , which dayes unlesse they be fulfilled on earth afore the ultimate universall judgement , I know not how they should in the ultimate glory , when Christ shall lay down all Kingdome and power , and God must be all in all , 1 Cor. 15.24.28 .

§ . 3 The third Book presents us with the full minde of the stream of learned Rabbins , viz. with the whole state of the world to come , immediately following the Resurrection .

¶ 1 In the first Chapter are presented to us three several opinions of the Rabbins touching the meaning of the phrase ( oft in Scripture ) the world to come . Some understanding the world of separated souls ; others that world that shall follow a certaine terme of time , after the time of the Resurrection . Others , that World that begins at the very hour of the Resurrection . Which third opinion , saith learned R. Manasse , is to me most probable . Of this opinion was R. Moses Gerundensis in a contest against R. Moses Egyptius , who held the " first of the three opinions aforesaid . And Gerundensis opinion in sum was this , That the world to come is that which immediately follows the resurrection of the dead , into which all that live piously , probously and honestly , being raised , shall be brought in soule and body conjoyned , to enjoy indefinentlie , and without end the reward of their labours . With this compare the prayer which the men of the Great Synagogue composed , whose words are these , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. That is , There is no proportion with thee , O Lord our God , in this world ; There is none besides thee , O our King , in the world to come ; none besides thee , O our Redeemer in the daies of the Messiah , and who is like to thee in the resurrection of the dead . Which words thus rendred , close to the Hebrew ( without ●aking liberty of neoterick phrase ) may conveniently bee thus explained , That in opposition to this life in its mighty length throughout all ages ( first named ) they put the World to come of the Eternal state , set in the second place . And lastly , they name the daies of the Messiah at the resurrection of the dead , as intercident between both . For plainly they here speak in the two last of a World to come ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as they speak , and that with an emphasis ) And therefore the dayes of the resurrection of the dead , and of the Messiah ( at this coming , are according to their sense all one : With this well concurs that in the Sanhedrim , That no man of those that deny the resurrection shall partake of the world to come ; giving this reason 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. i.e. Who ever denieth the resurrections of the dead , by this very thing there cannot redound to him a share in the resurrection from the dead . Consonantly R. Abraham Bibag in his book called Derech * * Emuna l. 3. part. 4. proves by severall places of Scripture , that The houre of the resurrection of the dead , and the continued and perpetuall life which shall follow , is called the world to come . For although oftentimes the same name is given to the world of separated soules , yet properly , and more rightly is understood the world of the resurrection of the dead . I insist not upon the application of these to our purpose , being I have hinted sufficient afore in this [ Section ] and we shall anon hear the Rabbins come nearer to us , and carry the matter up to the very achme , and top of their prospect of light .

¶ 2 In the next , the second Chapter of the said third Book , the Rabbins speak out plainly and freely what before we struggled for by deduction , whiles their speeches were darker . It shall not bee grievous to us ( as much haste as we are in ) to translate much of this Chapter , and those that follow of the said third book out of the Latine and Hebrew , whiles the things much conduce to the truth in hand , because the Book it selfe , is not to be had . The head or summe of this second Chapter is , That the RESURRECTION OF THE DEAD , shall be conjoyned unto the DAYES of the MESSIAH . This , R. Menasse Ben Israel 1 Learnedly proves out of the books of Moses , and the Prophets ; And secondly , brings the stream of learned ancient Rabbins consenting thereunto . It is apparent , saith he , out of Moses by that song of his , Deut. 32. v. 35 , 36. to v. 40. To me belongeth vengeance , &c. their foot shall slide in due time . For the Lord shall JUDGE his people , and repent himself for his servants , when he seeth that their power is gone , &c. See now that I , even I am he , and there is no God with me , I kill , and I make alive . See here ( saith Menasse ) the day of the comming of the Messiah , and the day of the resurrection are conjoyned . As for the Prophets , it is manifest ( saith he ) out of the second Chapter of Isaiah ; It shall come to passe in the last of dayes , that the mountaine of the Lords house shall be established in the top of the Mountains , &c. and all Nations shall flow unto it . And many people shal say , Come let us go up to the Mountaine of the Lord , to the house of the God of Jacob , and he will teach us his wayes , and we will walk in his paths ; for out of Zion shal go forth the Law , and the word of the Lord from Jerusalem , and he shal judge among the Nations , &c. and they shal beat their swords into plow-shares . The Prophet here teacheth ( saith R. Menasse ) not onely temporal good things , but also spiritual , which shall come to passe , when the Messiah shall come . For then all Nations with unanimous consent ( even as Zephany also foretels ) adhering to the God of Isaac and Jacob , and imbracing his Doctrine , shall serve him with one kinde of worship . Then all shall enjoy a quiet , tranquillous , and most happy life , because the earth then shall not be infested with any noyse of Arms. And all those wars which before were stoutly waged by reason of the difference of Religion , shall then cease . The cause ceasing , the effect ceaseth . After the Prophet had spoken of the time of the Messiah , presently he proceeds to those things that are to follow , viz. to the day of judgement , and the resurrection of the dead . For , saith he , the day of the Lord shal be on every one that is proud and lofty , &c. upon all the Cedars of Lebanon , and upon all the oaks of Bashan , and upon all the ships of Tarshish , &c. No doubt ( saith he ) but by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 THE DAY OF THE LORD , the Prophet signifies the day of judgement ( as we shall afterward demonstrate ) which otherwise is called the day of resurrection of the dead ; for then the dead are judged , called also the day of the Lord , because a day of admiration . Nothing then that is ordinary shall be done , but all above nature , &c. He alleadgeth likewise for the said head of this Chapter that in Isa. 23.14 . They shall lift up their voice , they shal sing for the Majesty of the Lord , &c. And Isa. 49.14 . &c. But Zion saith , the Lord hath forsaken me &c. Can a woman forget her sucking child ? Psal● 72.16 . And they of the City ( so Menasse renders it ) shal flourish as the here out of the earth . Thus far we have shewn by Scripture ( saith he ) that the resurrection of the dead , shall be conjunctive to the coming of the Messiah ; next it remains to be proved , that the Ancients were of the same opinion . It is to be noted what reason they give , why the Patriarchs so much desired to be buried in the Holy-land , which was no other then this , That they that are there buried shall FIRST RISE * * So in Beresit . Raba-Paras . 74 & 66. & Semot . R. pur . 32. . From whence is inferred , That the resurrection of the dead , to the comming of the Messiah is annexed in time . The same is found also elsewhere ** ** In the Jerusalmy de Kilaym . And so Semuel in Gemarah de berahot . . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. i.e. This world doth not differ from the dayes of the Messiah , but in the subjecting of Kings . In Zoar † † Paras . voyera Elar . is manifestly and cleerly expressed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. i.e. The blessed God shal first build the Temple and order , and dispose the Pallace , and build the City , and then the dead shall be raised out of the dust . The Cabalists do sound their opinion on the words of the Psalmist , Psal. 147.2 , 3. The Lord buildeth up Jerusalem , he gathereth together the out casts of Israel , he healeth the broken in heart , and bindeth up their wounds .

3 In the next , viz. the third Chapter of that third Book , the Rabbin solves this Question , Whether within the aforesaid times shal be the end of the world , or after the resurrection of the dead ? This Question ( saith he ) may easily be resolved , by that we have said in the former Chapter . For when the sacred Scripture treats concerning the dayes of the Messiah it alwayes calls that time , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i.e. the end of dayes . So Gen. 49.1 . Gather your selves together , saith Jacob to his sons , and I will tell you that which shall befall you , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the end of dayes . Upon which R. Moses Gerundensis commentating saith , where ever there is speech concerning the end of dayes , it is to be understood of the dayes of the Messia . Jacob would have told his sons what should befall them in the dayes of the Messiah , but God inhibited him . The like phrase is in Balaams speech , in Numb. 24.14 . &c. Come I will advertise thee , what this people shal do to thy people in the end of dayes . I shal see him ( saith he , speaking of the Messiah ) but not Now , I shal behold him , but not nigh ; There shal come a Star out of Jacob , and a Scepter shal arise out of Israel , he shal strike through the corners of Moab , and destroy all the children of Seth. Note that the time is by him called the end of dayes . Therefore he saith , I see it , but not nigh . Againe when he saith , he will destroy or demolish the children of Seth , he means the inhabitants of the whole world . From whence it doth appear that that is to be understood of the Messiah . He , the said Rabby alleadgeth many other places for that phrase , the end of dayes , to be taken for the dayes of the Messiah yet to come , as Isa. 2.2 . Jer. 30.24 . Chap. 31.1 . Ezek. 38.16 . Hos. 3.5 . Mich. 4.1 . Dan. 10.14 . And because ( saith R. Menasse ) our deliverance is deferred to so long a time hence , and distant from us , therefore David makes that vehement complaint , Psal. 89. v. 49. O Lord where are thy former loving kindnesses , which thou swarest unto David in thy truth , &c. But I am not ignorant ( saith Menasse ) that they that dissent from us , do make a double coming of the Messiah , and so do expound those places far otherwise . But I have no list ( saith he ) at this time , to dispute with any , concerning that thing , but simply and candidly to hold forth the opinion which the Hebrews professe . From what hath been said , two things ( saith he ) doe necessarily follow ; One , that the redemption of Israel shall be extended unto the end of the world . The other that that same end shall come , before the resurrection of the dead . And because that end shall take its beginning in the dayes of Messiah , therefore there is a necessity that a NEW WORLD SHALL BEGIN FROM THE RESVRRECTION OF THE DEAD , therefore it is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The world to come . Dan. 12. v. ult. Go thy way unto the end , and rest , and awake in thy lot , in the end of dayes . The same is to bee collected out of the saying of the Ancients * * In Gemara Abodae , Zarae cap. 1. cap. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. It is pronounced in the School of Elia ( not the Thesbit , but of some Rabbin ) that the world shall continue six thousand yeers . In two thousand is the void or empty time ( that is the time untill Abraham , being void of Moses Law . ) In two thousand is the time of the Law . In two thousand are the dayes of the Messiah . So that as it is read elsewhere * * In Sebet . Jeudah . It is not said that the Messiah shal come in the end of four thousand yeers , or in the beginning of five thousand yeers , but onely that the dayes of the Messiah shall be two thousand yeers , that is , that within that space the Messiah shall come , about the beginning , middle or end . Which last words ( say I ) are very considerable by us Christians . For within that space Christ is come , and will come ☜ again .

¶ 4 In the fourth Chapter are declared the opinions of the ancient Rabbins , concerning the terme and end of the world . In the Talmud wee read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. The world shall endure six thousand yeers , in one it shall be destroyed ; upon which many comment thus , The ELEMENTARY and TERRESTRIAL world shall endure six thousand yeers , and in the seventh thousand all shall return to their ancient chaos , of which they were made . And after that a New world shall exist . And that likewise after it hath stood six thousand yeers shall also relapse to its former Chaos . And then the revolution of the world shall endure for nine and forty thousand yeers . And after that , the heavens and the earth shall be annihilated * * It seems by this , that what the doctrine of Mahomet said of 1000 yeers and 49000 , was learned of these Rabbins . . All this they thinke to be shadowed forth partly by the six dayes of the Creation ; because , according to the Psalmist ( Psal 90.4 . ) A thousand yeers in the sight of the Lord are but as yesterday . Partly by the Law and the Commandement , That six yeers the land should be tilled , in the seventh it should rest ; and in the fiftieth the Jubile should be celebrated . As for my opinion ( saith R. Menasse ) I thinke , That after six thousand yeers , the world shall be destroyed upon one certaine day , or in one houre ; that the orbs of heaven shall make a stand , as unmoveable ; that there shall be no more generation , or corruption ; and all things by the resurrection shall be renovated , and return to a better condition . And this ( saith he ) out of doubt , is the opinion of the most learned Aben Ezra , who commenting on that place of Isaiah ( Chapter 65.17 . ) Behold I create new heavens , and a new earth , &c. saith thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. i.e. Rather we are to say , that the Heavens are expansed , and that God will make new the aire to be singular good , &c. and then also shall there bee added to the earth a fresh vigor , whereby it shall bee made New . According to which verdict of Aben-Ezra , ( saith Menasse ) There is a total , and universal reforming , or new-framing of the world . And although the Text hath it , New Heavens , yet there is no necessity , nor doth the sense require it , that we should understand New Heavens , to be meant of other Heavens , diverse from these now in being , but onely that there shall be a certain Instauration , and Reformation of them into better . And whereas afore , the Ancients said , that after six thousand yeers , the world shall be destroyed in one ; the meaning is not , that after six thousand yeers should be nothing , how can it be measured by ONE ? Againe , the word Destroy doth not signifie a total annihilation , but onely a ruine , or lapsing of things . Therefore from those words cannot be concluded that the world shall be reduced to nothing ; but as R. Hasday thinketh 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. i. e. Nothing else can be gathered from the aforesaid speeches , but that there is a CERTAIN NECESSARY ETERNITY OF THE WORLD IN SPECIE , or KIND , that is , that the world be not plainly consumed , and turned out into nothing , but still bee turned into a better world . Accordingly , R. Huna saith concerning R. Joseph Galilean , even those heavens of which it is written , I create new Heavens , are already created in six dayes in Genesis . And suteably in that 65. of Isa. 17. speaking of creating a new earth , he doth not say meerly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 new , but with an additional of an emphatical article 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 this same earth New . So that as Psal. 102.25 , 26. The heavens and the earth waxing old as a garment , are CHANGED , as a new drest garment . And to the same purpose the Ancients speak * * Par. 30. Noah ( say they ) saw the New world , yet at that time the world was not altogether destroyed , but renewed ; according to Psal. 102.26 . The summe is , That the world shall not be destroyed for a thousand yeers , but in one day , or punctum of an houre , the earth shall suffer a mighty change , and upon that change immediately shall follow the resurrection of the dead , and a new world . Even as it is in Zoar * * Parasah Toldoth Ishac . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 From the hour of the resurrection of the dead , the world shall remain stable . And Lactantius Firmianus intimates that he had received it from a Cabalist , that the terme of six thousand yeers being consummated , the state of all humane affairs , shall be formed into a better condition .

¶ 5 In the fifth chapter is held forth by the Rabbins what kind of ruine there shall be of the world before the great restauration of it yet to come . And concerning the Jews war with GOG and MAGOG All the Rabbins ( saith Menasse Ben Israel ) agree in this , That theISRAELITES after their return into their own Country at the time of their redemption , are not to injoy a full and perfect tranquillity , and peace , until the last war with Gog and Magog shal be finished . For it shall come to passe ( saith he ) that after the Israelites shall returne into Palestine , that Nation of Gog and Magog shall come to invade , and possesse that Country , and that with an huge multitude of men , and infinite forces of souldiers , with the same hope and mind , to recover the Kingdome , and Empire to themselves , as the Goths and Vandals accompanied with a multitude of vile persons subjected unto themselves most puissant Kingdomes , and triumphed over them . And although perhaps they may be perswaded , that Monarchy of the Jewes to bee erected not without the singular divine providence of God , yet haply they may thinke that it shall continue but for a time ; and so may conclude that it will bee as possible for them to subvert , and subdue it , as it was for Nebuchadnezzar and Titus Vespasian formerly to overthrow and enslave it . With this hope , and confidence , those Nations ( of Gog and Magog ) shall with an armed power , invade the Holy Land , and having againe expulsed thence the Israelites , they shall endeavour to subjugate them under their power . All which may be confirmed by divers places of Scripture . 1 By Ezekiel , Chap. 37. where the Prophet treating of the gathering together , and restititution of the Ten Tribes , and of the other Two , signified by the Two sticks , in which the names of Judah and Ephraim were written , and declaring that all those Tribes shall be conjoyned , and shall have David to be their King for ever , &c. he by and by subjoyns in the 38. Chapter , that this people shall be broken , and exceedingly troubled by Gog and Magog . Therefore he begins the 38. Chapter thus ; Son of man , Set thy face against Gog , the land of Magog , &c. And prosecutes the reason , Vers. 14. Therefore Sonne of man prophesie , and say unto Gog , Thus saith the Lord God , In that day when my people dwelleth safely , shalt thou not know it ? And thou shalt come from thy place out of the North parts , thou , and many people with thee , all of themriding upon horses , a great company , and a mighty Army . And thou shalt come up against my people of Israel , as a cloud to cover the land , it shall be in the latter dayes , and I will bring thee against my Land , that the heathen may know me , when I shal be sanctified in thee . O Gog , before their eyes . Therefore ( saith Menasse ) this war being ended . THERE SHALL BEE A GREAT CHANGE OF ALL THINGS . For then ( saith he ) in my opinion , shall bee THE END OF THE WORLD , * * Indeed then shall be an end of this world . viz. the begining of the dayes of the Messiah , but not the ultimate end of the world , as that in the 21 , 22 , 23. & 24. verses quoted by R. Menasse , plainly shews , viz. sword . pestilence , blood , hailstones , &c. of which there is no use at the ultimate end of the world . And in the next Chapter , viz. the 39. of Ezekiel the Prophet describing the destruction of Gog , saith v. 2. that he should not be totally destroyed , but onely part , viz. onely the sixth part , as some will . The other five parts shall be reserved ( as Vatablus expounds ) to be destroyed at the end of the thousand yeers of the Kingdome of the Messiah , Rev. 20 : 7. Besides Ezekiel in the next Chapter , viz. the 40 &c. to the end of the Book , describes a glorious state of the Jews on earth , after the destruction of Gog and Magog . And therefore the Prophets former description of their destruction cannot bee at the ultimate end of the world : As the restoring of the Temple of the Jews described in that 40. Chapter of Ezek. &c. to the end of Book , following the destruction of Gog is a Type of New-Jerusalem . As Mr. Mede asserts , and Dr. Twisse approves . Mede Diatr . pars . 4. page 546. as it is related in the 20. Vers. &c. The fishes of the sea , and fowls of heaven , and the beasts of the field , and all creeping things , &c. shall shake at my presence , and the mountaines shall be thrown down , and the steep places shall fall , and every wall shall fall to the ground , &c. verse 21 , 22 , 23 , 24. to the end of the Chapter . Secondly , It may be confirmed out of Joel , Chapter 3.1 , 2. Thirdly , out of Dan. Chapter 12.1 . &c. ☞ Who this Gog , and Magog are , it is not stated by the Jewish Rabbins . Mr. Mede saith ( Diatr . pars . 4. p. 546. ) The Turk is Gog and Magog ; and Dr. Twisse highly approves it . But the Jewish Rabbins deliver their minde uncertainly . I know ( saith R. Menasse ) that others by the war of Gog and Magog , doe understand the Antichristian age that shall be at the end of the world . Hence Augustine saith ( l. 20 De Civit. Dei c. 1. ) Gog is the Devil , and Magog the Army of Antichrist . Ambrose thinks Gog to be the Goths , who invaded , and everted many of the Roman Provinces ( l. 20. De demonstr. Evangel. cap. 3. ) Eusebius ( saith he ) did thinke ( l. 5. c. 13. or 23. ) Gog to be the Roman Emperour , and Magog his Kingdome and Empire . Pliny asserteth ( l. 5. c. 23. ) That there is a City of Cava Syria ; which he calls Bombices or Bombice , and Hierapolis , that is called by the Syrians , Magog . The Hebrews ( saith he ) know indeed that Magog is of the posterity of Japhet , but which is that Nation at this day , they do not know .

¶ 6. In the sixth Chapter , we have the RESTAURATION , or RESTITUTION of the world ( in the dayes of the New world ) punctually described ( as they say ) to the life , by a parallel with the six dayes works of the first Creation , viz.

In the first day was created light , which was ( saith R. Menasse ) according to the opinion of the Ancients a supernatural light ** ** Beresit . Raba . Paras . 3. . So in the Restauration of the World , there shall be an extraordinary transcendent light , according to Isaiah , Chap. 60. v. 19. The Sun shall be no more thy light by day , neither for brightnesse shall the moon give light unto thee , but THE LORD SHALL BE UNTO THEE AN EVERLASTING LIGHT , and thy God thy glory . On which words Isaac Abravanel comments thus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. Thou shalt have no need of solary light , or light of the Sunne by reason of the divine light .

On the second day was created the Expanse ( as the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 calls it ) or Firmament ( as we call it according to the Greek ) which ( saith R. Menasse ) according to the opinion of the learned signifies the Region of the ayre . So this ( as we said afore ) in the New world shall be purged , or refined from all noxious exhalations ( by which is signified , saith Ahen Ezra the New heaven ; ) And all evill spirits and Devils , whose seat was in the Ayre , shall bee removed thence , according to that in the Tract of Aboda * * Aboda Zara. cap. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. i. e. Hell shall not be in the new world . But the blessed God at the day of judgement shall draw forth the Sunne out of its sheath , and torment the wicked . So Malach. 4.1 . it is said , Behold the day cometh that shall burne like an oven . And Zach. 13.2 . I will cause the unclean spirit to passe out of the land .

In the third dayes work , the dry land appeared , and the plants were created , which after were cursed for Adams sinne . Therefore in the New world the earth shall be amended , and a better efficacie and vertue shall be instilled into it for germination , according to Aben Ezra : thence in Siphra , it is said by the Ancients on Levit. 26.4 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. i. e. The earth shall give her increase , not in the manner it doth now , but as it did in the time of Adam . Likewise we read in Semot * * Semot . Raba . paras . 15. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. i. e. It shall be that the trees shall yeeld their fruit every month , according to Ezek. 47.12 .

In the fourth day was created the Sunne , Moon and Stars . These also shall be renewed ; For the light of the Sunne ( the fountain and originall of all celestial light ) shall in a marvellous manner be augmented , as in Semot we read * * Semo . R. par. 12. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. i. e. The blessed God will cause that the Sun shall shine forth nine and forty parts of more light , as it is said ** ** Isa. 30.26 . , The light of the Moon shall be as the light of the Sun , and the light of the Sun shal be sevenfold more , as the light of seven dayes .

In the fifth day were created the Fishes and Fowls , and the great Leviathan . " By which is understood ( saith Menasse ) according to " the opinion of the Ancients , it taken litterally , That God will prepare in the world to come all curiosities for the just .

In the sixth day were created all Animals void of reason ; and last of all Adam , of the dust of the ground , yet most perfect in all respects and that without conjunction of male and female . The Rabbins further say , that his body was full of light , or lightsome , and was of a goodly stature . Therefore out of doubt when Adam shall rise again , for he ( saith the Rabbi ) shall be raised first , he shall rise according to his first form and stature : Yea moreover his body shall then be far more lightsome diaphanous , or transparent ; According to that of the Ancients * * In Midras a-Nehelam in Paras . Veycra Elau . , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. i. e. R. Levi saith , The soule whiles it is in its glorious estate , sustaines it selfe with a superiour light , and is cloathed with it , when it shal returne to its body in the world to come , it shal returne with the same light , and then the body shal shine as the splendor of heaven , accordinng to that of Dan. 12. They that understand , or the intelligent , shal shine as the brightnesse of heaven . And because ( saith R. Menasse ) in that New world SINNE SHALL HAVE ☜ NO PLACE , as we shall demonstrate in that which is to follow ) therefore by good consequence , the body shall alwayes remaine in the same glory , and splendor , and so the whole world to bee restored into the same state wherein it was , before sinne entred .

Mean time note that this renovation of the Lord shall ( in my judgement ) differ from the state of the first Creation . 1 This world was made of nothing ; but that to come , not of nothing , but of the things already created , being endowed with a new disposition , and better quality . 2 At first , this world was made in seven dayes . But the other shall be new-formed in one day . 3 This world began with night , the other shall begin with day , according to that in Zechary Chapter 14.7 . At evening it shall be light .

There are , that wil have all that we have hitherto said to come to passe in the time of the Messiah ; and to that , they think , doth belong that saying of the Ancients 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i. e. prepared to come . But if any rightly weigh what the Ancients have said , ( as was afore hinted * * Viz. In cha. 2. of the third Book of R. menasse , is the whole matter at large . ) especially that in Midras a-Nehelam , he shall finde that these things are to be understood of the New world which begins with the resurrection from the dead . The summe of which matter is this : That unto the comming of the Messial ( say the Rabbins ) is knit on ( as immediately subsequent ) the resurrection from the dead . Now it is worth the weighing what space there may be of the former , to the beginning ☜ of the latter . Observe this . In the Sanhedrim Chap. 11. divers opinions are propounded . R. Eliezer maketh the space to bee foure hundred yeers . R. Elhazar Ben Hazaria maketh it to bee seventy yeers . R. Elhazar forty yeers . These all differ , and yet were not altogether rash in their opinions . For R. Eliezer computed according to the time of the Egyptian Captivity , four hundred yeers . R. Elhazar Ben Hazariah according to the Babylonian Captivity , seventy yeers . And R. Elhazar forty yeers , according to the time of the Jews peregrination in the wildernesse . And all three of them each to confirm his own opinion , bring that of the 90. Psalm v. 15. Make us glad , according to the dayes wherein thou hast afflicted us , and the yeers wherein we have seen evil . ( For the Rabbins affirmed afore , that after the Jews shall be brought back by the Messiah to their owne land , they shall be very much troubled by Gog and Magog , of which space of time , I conceive , is the present dispute among these Rabbins but now quoted ) In Midras a-Nehelem wee finde it written , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. i. e. THAT THE CONGREGATING or GATHERING TOGETHER OF THE ☞ CAPTIVE ( Jews ) shall ANTICIPATE or PRECEDE THE RESURRRECTION OF THE DEAD THE SPACE OF FORTY YEERS . And ( saith R. Menasse ) if this last opinion bee received and delivered by the Ancients , it may be soundly admitted , because it implyes no contradiction , nor doth it contain any difficulty * * Thus R. Menasse out of the Rabbins . But I think that it is neer the matter in the sacred compute of the holy Scripture . Dan. 12. v. 11 , 12. if carefully computed and compared with v. 1. Touching the troubles at the time when Michael shall stand up to deliver his people ; together with v. ult. touching the resurrection of the dead . . Thus wee hear why R. Menasse would refer the glory afore spoken , rather to the New world , then to the dayes of the Messiah . Now hear him go on in this sixth Chapter , and that in a way of condiscention of referring it ( if any will ) to the dayes of the Messiah . If , saith R. Menasse , it so seem good to any , he may refer the glorious things aforesaid in some sort unto the times of the Messiah , because both times are connexed the one on to the end of the other , as we shewed afore . Again , because the end of the resurrection is , that the raised may enjoy the happinesse of that age ; therefore they may be taken for one and the same time .

Those admirable verses of the Kingly Prophet David , Ps. 104. do not a little serve to our purpose , as they seem to me , viz. v. 27 , 28 , 29 , and 30. All wait , or hope upon thee . Thou givest them their meat in due season , &c. Thou hidest thy face , they are troubled : Thou takest away their breath they dye , and return to their dust . Thou sendest forth thy Spirit , they are CREATED , and thou RENEWEST THE face of the earth . Where the Prophet saith , that after death , the soule the second time returns to the body , and then the earth is renovated .

¶ 7 In the 7 , 8 , 9 , 10 , and 11. Chapters these questions are put and resolved chiefly ; 1 Whether then shall be the day of judgement ? To which the Rabbins answer is , out of many Scriptures , and allegations of Antiquity ; That after the world shal be made new , and the dead raised , then shal be a day of judgement . In part God judged afore the living , in the war of Gog and Magog , EXCEPTING A THIRD PART OF THEM † † ☞ So that according to the Rabbins also a part of Gog and Magog as was said a little afore , are reserved , who in all probability , are they , that shall make head at the end of the thousand yeers , Rev. 20. v. 7. , And after he shall come to judge the dead . 2 Whether then shall be the restauration of the place and parts of worship , and a settlement of the fruition of the holy land ? To which it is answered , yea . 3 Whether there shall be the use of food , and prolification ? to which Gerundensis answers , that then shall be no other then a spiritual life , though some other Rabbins are of another minde . 4 Whether they that are raised shall dye any more ? To which the § . 4 general answer of the Rabbins is negative .

Thus far you have heard the opinion of the Jews concerning the glorious state on earth yet to come , in the general vote of their Rabbins , laid together by R. Menasse Ben Israel . Next hear learned Mr. Mede give you the summe of them , Diatriba , pars . 4 , pag. 461. Though the ancient Jews ( whilst they were yet the Church of God ) had no distinct knowledge of such an order in the Resurrection as first and second , but only of the resurrection in grosse , and general , to be in die judicii magni ; yet they looked for such a resurrection , wherein those that rose againe , should reigne some time upon earth according to that Apocalyps 5.10 . we shal reigne on earth , as appeareth by Wisdome 3. from the first to the eighth verse , inclusivè ; where it is expresly said , That the soules of the righteous which were departed , should in the time of their VISITATION shine , and that they should judge the Nations , and have dominion over the people , and their LORD SHOULD REIGN for ever . See the place , and consider it . This opinion is also here and there dispersed in the Chalde Paraphrase , and in the Talmud , as of ancient tradition ; and in the opinion of the Jews at this day ; who as they look not for the Kingdome of the Messiah untill Dies judicii magni ( the day of the great judgement ) so they expect that their fore-fathers ( at least such as were just and holy ) should arise at the beginning of the same , and reigne in the land of Israel with their off-spring under the MESSIAH . I can hardly beleeve ( saith Mr. Mede ) that all this smoak of tradition could arise , but from some fire of truth anciently made knowne unto them . Besides , why should the Holy Ghost in this point , speak so like them , unlesse he would induce us , mutatis mutandis , to mean with them ? In fine , the second and universal Resurrection with the state of the Saints after it , now so clearly revealed in Christianity , seems to have been lesse knowne to the ancient Church of the Jews then the first , and the state to accompany it .

§ . 5 Let us close this discourse of the suffrage of the Jews touching the glorious state on earth yet to come , with the Prophesie of Tobit or Tobias about to dye , concerning the twofold Captivity of the Jews , and the last state of things , according to the most exact Hebrew copy * * Not that of Munsters , tempered and patched up out of the Greek and Latine Translations . But that most ancient Constantinopolitan copy ( purely Hebraising ) set forth by Paulus Fagius . So that this Copie differs something from that in Greeke● and that we have in English , formerly annexed to our English Bibles . Should seem this Copie wee alleadge , was originally in Chalde , and was translated most faithfully by some Jew that was singularly learned in the Hebrew Dialect . We shall with the Translation , give you a taste of it in some main parts , in the Hebrew . . That we intend , is in the Prophesie of Tobias , according to this said copy in Chapter 14. v. 3. &c. And it came to passe when Tobias was old , that he called his sonne Tobias , together with his six sonnes which were borne to him , and said unto him : My sonne , thou knowest that I am now spent with old age ; Take heed therefore after my death , that thou stay no longer at NINEVE ; For certaine it is , and cleare to thee , that it shall come to passe that the Prophesie of the Prophet JONAH shall bee confirmed . Wherefore take thy sonnes , and all that thou hast , and goe into the Land of the MEDES ; for THERE shall bee peace unto the appointed time .

But the rest of our brethren of ISRAEL 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 who are in Jerusalem , all of them shall 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 goe into exile , and Jerusalem shall bee for , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or into heapes * * For so , and in the very same words the Prophet Micha had now prophesied about the beginning of Hezekiah , in which time Tobias was carried away into Captivity . See Jer. 16.18 . Micha 3.12 . , and the mountaine of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 House for , or into high places of a Forrest , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and shall remaine desolate for a little 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 time . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

And then shall the children of Israel go up and rebuild it , and also the Temple ; but not according to the former structure ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 they shall remaine there MANY DAYES , UNTIL A 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 CERTAIN SERIES OF AGES BE FULFILLED † † In the Greek tis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Till the seasons of that age or world be fulfilled . .

Then shall they againe goe forth into a Captivity , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by farre the greatest they were ever in * * Those words Then againe they shall go into Captivity by far the greatest they were ever in , are left out of the Greek Copy , either by mischance , or of purpose , because it savoured of our opinion which the times then , when it was expunged likely in Jeromes time , could not bear it . And therefore Jerome even for that cause left out , not onely that clause , but also two whole Paragraphs in that place , to the utter routing of the coherence of the sense ; even as he translated the whole , exceeding perfunctorily , by his own confession . For in his Prologue to that his Translation , he saith Because the Chalde tongue is neer in kin to the Hebrew , finding a ready man of speech in both languages , I snatched the labour of one day , and what he expressed to me in Hebrew , that by a notary I expounded in Latine . . But the blessed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Holy God , shall remember them , and shall gather them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from the four quarters of the world .

Then shall Jerusalem , the holy City be restored , with a beautifull and excellent structure ; as also the Temple shall be built , with a famous structure , which shall not be destroyed , nor demolished for ever , as the Prophets have said . Then shall the Gentiles be converted to worship the Lord , and shall cast away the graven Images of their gods , and shall give laud and praise to his great name . The horne also of his people shall be exalted before all Nations , and all the seed of ISRAEL shall celebrate and glorifie his great Name . Then shall his servants , that serve him in truth , be glad ; all that do righteousnesse and godlinesse shall rejoyce , and triumph before him .

If all that I have produced touching the Jews suffrage for the glorious state of all things on earth yet to come , be not sufficient for some ( though perhaps I have quoted too much for others ) let such read the Chalde Paraphrase on the Bible , if but in the Latine Translation ; the Rabbins ( at least as quoted in Mercer ) on the minor Prophets ; Petrus Galatinus ; Buxtorfs Jewish Synagogues , and the fourth book of Esdras ; of which last , Mr. Medes censure is worth the hearing , especially in that it relates to the point in hand . Whereas you say ( saith he , in answer to Mr. Haines ) that the Jews since Christ brought in this opinion of the Roman to bee the fourth Kingdome that so they might the better maintaine their expectation of the Messiah yet to come , because that Kingdome was yet in being ; I say it was affirmed , whosoever first affirmed it , without all ground , authority , or probability ; the contrary also being easie to be proved ; viz. that the Jewes were of this opinion before our Saviours time , as appears in Jonathan Ben Uziel the Chalde Paraphrast , and by the fourth Book of Esdras ; which whatsoever the authority thereof be ; is sufficient to prove this , being written by a Jew ( for it is , saith Picus , the first of their seventy Books of Cabala ) and before our Saviours comming , as appears by many passages of Messiah expected , and yet to appeare within foure hundred yeers after that supposed time of Esdras . Certainly he that writ it meant no hurt to the Christians , as will easily appear to him that reads it , and finds the name Jesus , and so often mention of the Sonne of God . " Which I note , in case you should rather thinke it written after Christ . The ancient mention thereof is by Clemens Alexandrinus , Anno 200.

CHAP. V.

Of the Vote of Christians ( at least so named ) concerning the glorious state of things yet to be on earth afore the ultimate judgement . Delivered not onely in short passages here and there sprinkled in their Works , but in their great Councils , and forms of Catechismes , for the grounding of people in Religion .

§ . 1 TOuching the opinion of some learned Papists in the point now under consideration ; we gave you some instance afore in the first Book out of Lorinus a learned Papist his quotations of some of his owne Religion : And out of learned A lapide ( though a ranke Papist ) confessing much of this point in his Commentary on Hos. 3. v. 5. as his owne judgement , quoting many Fathers , &c. to countenance his opinion therein ; adde now out of him on Hos. 1. Chapter upon the tenth verse [ And the number of the children of Israel shall be as he sand of the sea , which cannot be measured , nor numbred ] he hath these words , Dico ergo , &c. I say therefore ( saith A lapide ) this Prophesie began to be fulfilled by Christ who preached in person both to Jews and Israelites as Matth. 4 15. and after by Philip , Peter , and John , Act. 8. Adde that daily many of Israel shall be converted . And at last in the end of the world ALL THE ISRAELITES shall bee converted , as saith the Apostle , Rom. 11.26 . And THEN shall this Prophesie of Hosea be perfectly fulfilled . So S. Jerome , and Christopherus a Castro . And that by Israel must here bee understood as Gentiles , so the natural Israelites , converted unto Christ is the common exposition of the Fathers , and School-men * * Ita ( inquit A Lapid . ) S. Hier. Cyril . Ruffinus Haymo . Hugo . Albertus . August , l. 22. Contra Faustum , cap. 89. & saepe alibi . Cyprian . lib. Testim , contra Judaeos cap. 19. Tertul. lib 4 contra Marc. cap. 16. Irenaeus lib. 1 cap. 4 Prosper lib. 2. De vocat Gentium cap. 18. Primas . Anselm . & S. Thom. in Rom. 9. . And upon v. 12. [ And the children of JVDAH and the children of ISRAEL shall be gathered together , and appoint themselves one head , &c. For great shall be the day of Jezreel ] A lapade hath these words , Then the Natural Jews , and the Israelites shall be converted unto Christ . ** ** Ita ( inquit A Lapid . ) S. Hieron . Haymo . Alber. Vetab . Arias . a Castro . They shall ( I say , saith Alapide ) be gathered into one Church of Christ . By Israel and Judah are fundamentally understood the true Israelites , and those of Judah which shall bee converted unto Christ ; symbolically and mystically the Gentiles to be coverted unto Christ . And touching the great day of Jezreel , that is the Day of the Messiah , of which the Sibyl sang † † Apud Virgil. Eclog. 4. Incipient magni procedere monises [ Then shall proceed the magnificent months , &c. ] As the Platonists called the time of the revolution and return of all things to their pristine or first perfection , THE GREAT YEER ; So Christ brings the GREAT YEER , when he repairs and reduceth all things to their primaeve orlinal felicity . Again the day of Jezrreel signifies the Arm of God . So all these daies of Jezreelare daies and works of the mighty arm of God ( so Arias . ) And lastly , The great day of Jezreel shall be the day of the Resurrection " and Judgement . ( So Cyril . ) Adde to these things of Alapide , That " divers of the Popish Schoolmen , viz. Aquinas , Scotus , and Cajetan hold many things of our Tenet , according to Dr. ●rideaux his quotation of them .

§ . 2 As for Lutherans ( beside what Luther hinted in our first Book , touching Abel , and the Saints bodies after death ) Note the words of famous L. Osiander upon the twelfth of Daniel , touching the computations of the times of Michael ( Messiah ) his delivering the " Jews : I think ( saith Osiander ) these yeers will fall in with that time , " in which the Popedome of Rome shall bodily be overthrown .

§ . 3 Out of the better sort of Christians , viz. the choice Gre●k , and Latine Fathers , and later learned pious Authors , I have alleadged so much in our first Book , that I shall now adde but some culled and picked flowers out of severall goodly Gardens afore omitted , to make up the summe of the conclusion ; That our Thesis in the main is little lesse then as it were the voyce of the Law of nature in all men .

¶ 1 Take in the first place ( as worthy to carry the col●urs ) Mr. Medes * * Diatrib . part. 4. p. 455 , &c. p. 485. &c. p. 490. &c. p. 462. &c. summary , and pithy account * , especially for Antiquity ( set forth long after I was a good way entred into this work . ) Touching the question of the thousand yeers , you may see I have demonstrated them to follow the times of the Beast , and of the false Prophet , and consequently the time of Antichrist . And if the Apocalyps be canonicall Scripture , it must needs be granted there is such a time to come , or we must deny either Rome which now is , to be Babylon , or the Beast to be Antichrist , or Antichristendome , which those who opposed the ancient Chiliasts , found so necessary , as forced them ( having no other way to avoid their adversaries ) directly to deny the Apocalyps to be Scripture ; nor was it re-admitted , till they thought they had found some commodious interpretation of the thousand yeers : And yet the Apocalyps hath more humane ( not to speak of divine ) authoriy then any other book of the New Testament besides ; even from the time it was first delivered . But we see ☞ what the zeale of opposition can do . Justin Martyr alleadged . This Dogma of the thousand yeers , regnum or Kingdome , was the general opinion of all orthodox Christians in the age immediately following the Apostles , if Justin Martyr say true ( of whom see at large in our first Book ) and none knowne to deny it but Hereticks , Irenaeus a●leadged . See his words at length by and by at that denyed the Resurrection , ☞ and held that the God of Abraham , Isaac and Jacob was not ☞ the father of our Lord Jesus Christ . This was the reason Irenaeus maintained it in his Book ( contra omnes hareses ) against all heresies ; and ●er●u●●an against the Marcion●●es , Chapter 3. Eusebius who sound out one Gaius , to father it upon Cerinthus , deserves no credit . He was a party , and one of those which did his best to undermine the autherity of the Apocalyps . Not did any know of any such Gaius , but from his relation . And if there were any such , he should seem to be one of the Alogi ; who denied both Jesus , Gospel , and Apocalyps , as is testified by Epiphanius . And their age jumps with the age which Eusebius affignes to Gaius . Yet I deny not , but some might maintaine very carnall and intollerable conceits about the ( Regnum ) Kingdom of a thousand yeers , as the Mahumetans doe about their Paradise . But these are not to be imputed unto those Primitive Fathers , and Orthodox Christians . The censure of Ferom . S. Jerom was a chiefe Champion to cry downe this opinion , and according to his wont , a most unequall Relator of the opinion of his adversaries ; what credit hee deserves in this , may appeare by some fragments of those Authors still remaining , whom hee charged with an opinion directly contrary to that which they expresly affirmed . And yet when he had stated it so , as it must needs be Heresie and Blasphemy whosoever should hold it , he is found to say , he durst not damne it , because multi virorum Ecclesiasticorum , &c. i.e. because many Ecclesiastical men , and martyrs said the same things . Comment. on Jer. 19.10 . So that S. Jerome is a man of no faith with mee , when he describes the opinion of his adversary , which whatsoever it were , he would set it forth as odious as possibly he could . He was a man that cared not what hee said , so it might disparage his adversary . This appears sufficiently in the cases of Vigilantius and Jovinian . Yea but he lived the same time . Answ. So doe we with those we differ from , and yet we see the experience daily , that scarce any one will relate the opinion of his adversary candidly . Yea , but I cannot deny that Lactantius was for the abounding of meats , and the satiating of the belly and appetite , &c. Lactantius cleared . But what if I can ? His words only are these ; ( lib. 7. cap. 24 ) Tunc , inquit , qui erunt in corpore vivi , & c.i.e. Those who then shall be alive ( viz. he means at Christs second comming ) shal not dye , but for those thousand yeers shal generate an infinite multitude , and their off-spring shal be holy , and dear to God . But those that shal be raised from the dead ( he means at the first resurrection ) they shal be over the living in manner of Iudges . And then presently addes ; The said Regnum , or Kingdome , to be the thousand yeers of a celestial Empire , in which righteousnesse shall reigne throughout the world . But of satiating the appetite , &c. I finde no word , unlesse you thinke it must needs follow upon the taking away the curse off the creature , and the restitution thereof to the perfection it lost through mans sinne . For Lactantius means no more , but that such as then lived , should live the life that Adam should have done in Paradise , had he not sinned . But those that should then rise from the dead , should live in a far more heavenly , and Angelical condition , even the life of the blessed spirits in heaven . But S. Jerom is wont to relate the opinion , as if those , who rose againe , should generate , and give themselves to feasting and gormandizing . You say that Saint Austin intimates , that some held some such carnal Beatitude . I answer , so he intimates that some did not , and that himselfe was once of that opinion , and that to hold so , was tolerable . His words are * * De Civit. Dei l. 20 c. 7. Quae opinio esset ut cunque tolerabilis , &c. i.e. which opinion however would be tollerable , if any spiritual delicacies or dainties should , in that Sabbath be given to the Saints by the presence of the Lord ( Christ . ) For we also sometime have thought the same . But where can I shew Cyprian to be a Chiliast ? Cypriar . Headged . He shews himself plainly to be such ( to such as know the mystery of that opinion ) In his book of exhortation to martyrdome , in the Presace whereof he speaks thus . Desiderasti Fortunate charissime , &c. i.e. Thou hast desired , most dear Fortunatus , that in regard the weight of persecutions and pressures is now incumbent upon us , and the insesting time , to be in the end and consummation of the Antichristian world , now begins to approach , that I should compose some encouragements out of the holy Scriptures , to prepare , and corroborate the minds of the brethren , whereby I might animate the souldiers of Christ unto the heavenly and spiritual combate ; Six thousand yeers are now almost compleated ; if the Devill shall finde the souldier of Christ unready , &c. But he that thus expected that the comming of Antichrist should be at the end of the six thousanth yeer , which he supposed then neer at hand , did yet thinke the world should last seven thousand yeers , viz. a thousand yeers after the destruction of Antichrist , as appears by his eleventh Chapter , in these words Quid vero in Maccabaeis , septem fratres , &c. i.e. What mean the seven brethren in the Maccabees , most like in condition of birth and vertue , making up the septenary number of compleat perfection ? Even as the first seven daies , according to divine disposal , so the seven ☟ ☟ brethren adhering in martyrdome , Irenaeus alleadged at large , lib. 5. c. 28. c. 30. coutra Heref. do containe seven thousand yeers , that a lawful summe may be made up . This , to him that knows Chiliasme , is plain Chiliasme ; which Irenaeus will make plain , Quotquot diebus hic factus est mundus &c. i.e. Look in how many dayes this world was made , even in so many thousands of yeers it ends . ●or if the day of the Lord be as a thousand yeers , and in six dayes were finished the things that were made , it is manifest that the end of them is in the six thousanth yeer . When Antichrist reigning three yeers and six months shall devastate or lay waste all things in this world , then shall THE LORD COME FROM HEAVEN IN THE CLOUDS IN THE GLORY OF HIS FATHER , casting HIM , and those that obey him into the lake of sire ; but procuring , or bringing with him unto the just , ☟ the times of the KINGDOME ; The great Council of Nice alleadged for our opinion that is , a Rest ( that is , the great SABBATH ) the seventh day sanctified , and restoring to Abraham the promise of the INHERITANCE , &c. Adde to all as MOST REMARKABLE , That the GREAT COUNCIL OF NICE , called by Constantine the Great , besides the definition of faith , and Canons Ecclefiastical , did set forth certain ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) Formes of Ecclesiastical doctrines , according to which all Teachers in the Church were to frame their discourse , and direct their opinions . Some of these ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) Formes of Ecclesiastical doctrine , are recorded by Gelasius Cyzicenus in his ( Historiâ Actorum Concilii Niceni ) History of the Acts of the Council of Nice . Amongst these there is this Forme , for the Doctrine of the state of the Resurrection .

* * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( Cap. 7.18 ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( P● 27.13 . ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( Mat. 5.5 ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( ●●a . 26.6 ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The world was made more minute or lesse ( i.e. imperfecter or viler ) because of fore-knowledge : For God fore-saw that man would sinne . Therefore we expect NEW HEAVENS ; AND A NEW EARTH , accrding to the holy Scriptures , when shall shine forth the apparition or appearance and Kingdome of the great God , and our Saviour Jesus Christ . And THEN as Daniel saith ( Chap. 7.18 . ) The Saints of the most HIGH SHAL TAKE THE KINGDOME ; and there shal be a pure earth , holy , a land of the living , and not of the dead , which David fore see●ng by the eye of faith , cryes out ( Psal. 27.13 . ) I beleeve to see the goodnesse of the Lord in the LAND OF THE LIVING ; A land of the meck and humble . For blessed ( saith Christ , Matth. 5.5 . ) are the meek , for they shall POSSESSE THE EARTH . And the Prophet saith ( Isa. 26.6 ) The feet of the meek and the humble shall tread upon it . 1. Judge by this ( notwithstanding fifty yeers opposition ) how powerfull the Chiliastical party yet was at the time of that Council . By some whereof , if this Forme were not framed , and composed , yet was it thus moderated ( as you see ) that both parties might accept it ( every mans interpretation being safe to himselfe ) as being delivered in the terms and language of Scripture . 2 Judge whether in my explication of the state of the Thousand yeers , I have not kept within the compasse of this Forme , and not swerved one jot there-from . This you see was the opi●●on of the whole Orthodox Christian Church in the age immediately following the death of S. John ( when yet Polycarp , and many of the Apostles Disciples were living ) as Justin Martyr expresly affirmes . A Testimony absolute , without all comparison , to perswade such as rely upon authority , and antiquity ; even as you have seen the same opinion continued throughout the next age following that . And therefore it is to be ADMIRED that an opinion once so generally received in the Church , should ever have been so cryed down , and buried . But those times which extinguished this , brought other alterations into the Church beside this , and perhaps something in lieu of that , and relating to it , ( which perhaps few observe , that have knowledge enough of the rest ) namely that this opinion of the FIRST RESURRECTION was the reall ground , and mother of prayers for the dead , so anciently received in the Church , which were then conceived after this manner , THAT THEY MAY HAVE THEIR PART IN THE FIRST RESURRECTION . See Tertullian , who first mentions them . The reason was , because this having part in the first resurrection , was not to be common to all , but to be a priviledge to some , namely of Martyrs and Consessors equipollent to them , if God would so accept them . Moreover the beleefe of this Prerogative of Martyrs in the first resurrection , was that which made the Christians of those times so joyously desirous of Martyrdome . These things will perhaps seem strange , but will be found true , if examined . And yet may not seem so strange to considering minds , if they take notice that even so neer to us as in King Edward the sixth his time , in comparison of those ancient times , though now an antiquity in parallel with later times , this our opinion of the glorious state on earth yet to come before the ultimate judgement , was given to that age as a Catechismal fundamental , King Edward the fixth his Catechisme alleadges for our opinion . to be drunk in by all that should receive the true Christian , or Protestant Religion . For the Author of the Catechisme set forth in that King Edward the fixth his time ( and by that King authorised May 20. in the last yeer of his reigne ) explicates the second Petition of the Lords prayer thus ; Q. How is that Petition , Thy Kingdome come , to be understood ? A. Wee aske that his Kingdome may come ; for as yet we see not all things subject to Christ ; wee see not how , or that the stone is cut out of the mountaine ; ☞ without humane helpe , which BREAKS INTO PEECES , AND REDVCETH into NOTHING THE IMAGE DESCRIBED BY DANIEL ; how , or that the onely rocke , which is Christ , doth POSSESSE , AND OBTAINE THE EMPIRE OF THE WHOLE WORLD given him of the Father . As yet Antichrist is not slaine ; whence it is that we desire , and pray , that at length it may come to passe , and be fulfilled ; and that Christ alone may reigne with his Saints , according to the divine promises ; And that be may live , and have dominion in the world according to the decrees of the holy Gospel ; and not according to the traditions , and laws of men , and the wils of the TYRANTS of the World . God grant ( saith the Reply of the Questionist ) that his Kingdome may come most speedily . In Mr. Foxe his Martyrologie , you shall find in the examination of Mr. Philpot , that the Bishops , when they came , brought this Catechisme with them ; but what special relation it had to him , I know not , nor is ought there mentioned about it . The Kings Letters before it , begin thus , Cum brevis & explicata , &c. Whereas a compendious and plain way or forme of Catechisme , written by a learnedman , was presented unto us , we committed the perusal , and trial thereof to certain Bishops , and other learned men , &c. And in the same Catechisme concerning the end of the world , The Question being put thus ; The end of the world the sacred Scripture cals the consummation and perfection of the MYSTERY OF CHRIST , and the RENOVATION OF ALL THINGS ; So the Apostle Peter speaks 2 Ep. Chap. 3. We expect new heavens , and a new earth according to Gods promise , wherein dwels righteousnesse . And it seems agreeable to reason , that the corruption , mutability , and sinne , to which the whole world is subject , should at last cease . Now by what means , or wayes of circumstances those things shall be brought to passe , I desire to know of thee ? Answ. I will declare as well as I can ; the same Apostle attesting : The heavens , in manner of a stormy tempest , shall passe away ; and the elements estuating , shall be dissolved , and the earth , and the works therein shall be burnt . As if the Apostle should say , The world ( like as wee see in gold ) shall be wholly purged with fire , AND SHALL BEE BROVGHT TO ITS UTMOST PERFECTION ; which the little world man imitating , shall likewise bee freed from corruption , and mutation . And so for mans sake , for whose use the great world was at first created , being at length RENOVATED , or made new , it shall put on a face that shall be far more pleasant , and beautiful . All which is understood of a stare and time on earth afore the ultimate judgement For the next Question following in that Catechisme is concerning that . Q. Deinde autem quid superest ? But after that , what remaines A. Ultimum , & generale judicium , the ultimate and general judgement , for Christ shall come , &c.

¶ 2 Touching certaine parts and circumstantials of our opinion , as that there shall be yet afore the ultimate end of the world , a glorious time of the universal call of the Jews , was the judgement of Chrysostome , Orat. de vocat . Judaecorum , Paragraph . 7. Hilary , Austin , Ambrose , and Jerome , whom , for that , Dr. Prideaux quotes , and consents with them * . And touching the coming of Elijah before the next coming of Christ , was the general opinion of the Fathers , as Dr. Iohn Alsted quotes and asserts .

¶ 3 Of later Writers touching parcels of our opinion wee might quote many ; 1 Wendelinus in his natural Contemplations . 2 Hieron . Zanchius on Hof. 3. 3 Functius his Chronologie . 4 Rivetus on Hos. 3. 5 Peter Martyr in his Common Places , Class. 2. cap. 4. and cap. 16. 6 Pareus on Rom. 11. Explicat . dubiorum . Johannes de Comb is compend . Totius Theolog. Lib. 7. cap. 13. Alphonsus Conradus Of Mantua in his Commentary on the Revelation , doth superabound upon the main point . I will give you but some few special touches in his Commentary on Rev. We may see , saith he , that diverse hold , that between Christs comming in the flesh , and comming in Majesty , there is a middle comming of spiritual power and force , to destroy the great Antichrist , and to reforme the Church . This comming , they say , shall be in the end of the sixth Millenary or thousand yeers , of which comming they make Enoch , and Elijah the fore-runners . They say , that Antichrist shall bee destroyed by their preaching , and his Kingdome abolished . After which down-fall , peace shall be granted to the Church , and Satan shall be bound , so that hee shall not bee able to disturbe the tranquillity thereof . Now this peace , and happy progresse of the Church , they say , shall last for the whole seventh Millenary , till the last time of her troubles by the persecution of the Nations Gog , and Magog ; because of Satan , who they say , shall then bee at liberty , stirring them up against the godly . These words quoted by Dr. John Alsted , in his Treatise of the thousand yeers , inferres this ; From hence it appeares ( saith Alsled ) that our opinion concerning these thousand yeers is no new , and unheard-of thing . As for Alsonsus Conradus his owne opinion , heare a little of that . First in his Preface ; This one thing perhaps ( saith he ) may offend the eares of some , because I seem to promise a more plentifull peace to the Church , then that likenesse of the crosse will allow of , in which , in this world , the Church must be made conformable to Christ its head . But let them bethinke themselves , that this is not so contrary to the Scripture , that it should bee objected against mee , or laid to my charge as fit to bee reckoned in the number of those which are termed either impious or absurd . Especially when as I cannot perceive , by what meanes that happinesse which John writes , the Church shall injoy , Satan being bound , can be made good , except wee acknowledge some rest of the Church , her enemies being overthrowne , which I thinke indeed ever happened , as often as the enemies of Gods people have been removed out of the way . Now because the enemy , John tells us shall be removed , is more dangerous then all that ever yet infested Gods people ; it ought not to seem strange to any one , if , hee being once overcome , the Church injoy a more plentifull peace then usuall . Secondly , in his Comment on Rev. 20.1 . God being about to bestow ( saith Alsonsus ) a more plentifull peace on his Church , then heretofore , it sufficeth not him to have removed out of the way the BEAST , and those Kings of the earth , with an horrible slaughter , except also he restrain Satan , the beginner of all these mischiefes ; so that he may not raise any more those usuall strifes among them . Wherefore the Angel comes down from heaven , who repressing the fury of Satan , shutteth him up as long as he pleases , not to have the Churches peace to bee taken away . So hee shutteth him up for a thousand yeers , i.e. for that whole time that he will not have the Churches peace disturbed . So far Alsonsus . 9 There is a touch also in Matthew Cotterius ( in his Contin . & demonstr●expos . of the Revelat. on Chap. 20. ) of this thousand yeers , of which we speake ; onely he begins his thousand yeers a hundred and odd yeers too soon . At which time ( as Alsted well observes ) is but the Praeludium . 10 Adde to these the words of John Piscator , an Author of esteem , common among us , in his Comment on the Revelation . The happinesse of the faithfull who shall live upon earth after the down-fall of the Papacy , is their great security from the hostile invasions of the wicked for a thousand yeers . The singular happinesse of the Martyrs of Christ who before those thousand yeers indured persecution , is their resurrection , which shall be before the general Resurrection . And in a Treatise hee wrote afore his death , of which Dr. John Alsted had the perusall , the said Piscator wrote much more of this our point , which the said Alsted transcribed , as he confesseth , into his Treatise of the thousand yeers . Give me leave to borrow but a little more of your patience , and I will give you much in few words . Many Writers of the former , and this present age have published many things concerning Elias the Artist , who is to come of the Lyon of the North , who is neer at hand . Of a fourth Northern Monarchy . Of a great Reformation . Of the conversion of the Jews , &c. See Theophrastus Paracelsus . Michael Sendivogius in his Treatise of Sulphur . Stephanus Pannonius . of the circle of the works and judgements of God , where , among other things he writes thus : It shall come to passe that the pure Gospel shall bee preached to the Americans , before the end of the World . That nothing is more sure , then that the reformation of the East , and South drawing on , some famous Emperour , whose types were Constantine and Theodosius ( both entituled the Great ) shall openly shew himselfe , and granting liberty of Religion to them who professe the name of the holy Trinity , shall do some great matter in the world for the glory of God , for the re-building up of the Church , and for the down-fall of Antichrist . The Eastern Christians fired with the zeal of Christ shall make their way into ASIA it s●●e , and provoke the Jews to jealousie , Rom. 11. And the spiritual baby●on shall be a prey to all Nations . A resining of the Souldiers of God , whereof is mention , Zech. 13.8 , 9. i.e. Temptations and trials shall goe before this Reformation , that the light of God may arise out of the crosse of Christ . This Treatise was published An. Dom. 1608.11 . John Dobricius in the yeer 1612. did set forth a notable Treatise entituled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( i.e. The Interpretor of times ) wherein , both out of the holy Scriptures , and from the new Starre which happened 1604. and the great conjunction of the Planets , many things are discoursed of concerning the Reformation , and future happinesse of the Church . Of this Dr. John Alsted takes notice , as very considerable . 12. Peter du Moulin also hath something of our point in his first Book entituled , Du combat Christen , i.e. of the Christian combat . But I will hold you no longer with quotations , but will give you the conclusion , wherein I will draw all that I have said in this fourth Book to this short Argument . That which is generally confessed by all sorts of Rational men in all Nations , is a truth . ( See the Law of nature for a proof : Datur Deus , There is a God ; Parentes Colendi , parents are to be reverenced , ut tibisic alteri , do as thou wouldest be done by , and a thousand such which are confessed by all men , because truths of the Law of nature in all men . ) But that there shall be a glorious time on earth for good men , before the ultimate judgement , is confessed by the generality of all men , of all sorts of men ; therefore it is a truth , that there is yet such a glorious time to come , before the ultimate and most general Judgement .

Finis Libri quarti .

THE FIFTH BOOK

Containing the Dispute of the Learned touching the point aforesaid . Wherein their ARGUMENTS against it are fairly solved , and their REPLIES to ours are candidly discussed .

CHAP. I.

WHerein Doctor Prideaux his Arguments are taken into consideration , and answered . Which we premise , because hee disputes more exactly according to rule ; and is a later Writer , and so hath the marrow of former Objectors .

SECT. I. His first Argument propounded and canvased .

§ . 1 THE binding of Satan ( saith he ) and the Reigning of the Martyrs , spoken of by Saint John , are concurrent in the selfe-same thousand yeers . But the yeers of binding Satan , are long since past . Therefore the Reigning of the Martyrs is not to bee expected as yet to come . The first , viz. the major Proposition is granted ( saith hee ) by the Defendants . And I doe in the name of the rest confesse it . The second , viz. the minor Proposition hee thus indeavours to prove . It is proved ( saith he ) from the end of the imprisonment of Satan , Rev. 20. v. 3. namely , that HE shall not seduce the Nations any more , untill the thousand yeers be finished . He doth not say that he should not tempt , should not act in secret corners and wayes , should not make his DEPTHS his refuge , or that he should not make drunke the inhabitants of the earth , by his Vicar the Beast , under the visar , or pretence of Devotion , or of a Church , but that he should not in an universal war , by the open enemies of Christ , compel men with force and armes to Paganisme , and to ( as it were ) abjured Idolatry and Superstition . But this kinde of binding of Satan came to passe after the laughter of the last of the ten persecutions , when Constantine was advanced to the Empire , about the three hundreth yeer after Christ . Therefore those thousand yeers of which we speak are , now past above three hundred yeers since , and are not to be expected as to come .

§ . 2 But , saith the Doctor , the Dissentors here object , that there was not wanting in that aforesaid thousand yeers , beginning with Constantine , Arianisme , under which the world groaned : Apostasies under Julian : Devastations , and horrid butcheries under the Goths and Vandals , and Saracens ; so that no man of a sound minde will say that Satan was then bound , and that the Martyrs then reigned . But I answer ( saith the Doctor ) ¶ 1 The Arians did not seduce the Nations , that with open force they rooted out Christianity . But with patched deceits they oppressed the Orthodox . ¶ 2 As for Julian , hee was a little cloud that was soone over . ¶ 3 And for the Goths and Vandals and Saracens , they were more hurtfull whirlewinds and storms . ¶ 4 But as they invaded , they alwayes found some Emperours , or Kings that were Patrons or Nurses of the Church , whose power the enemies felt , or else imbraced their Religion . The Church then sighed under a correcting calamity , but not under an oppressing Majesty , as before in the Emperial persecutions . It was free from trampling domesticke Princes , but not from forreigne enemies , insulting as occasion was . The persecution was not universal , but particular ; not continuall , but by turns .

§ . 3 To the first syllogisme of the Doctor [ Sect. 1. ] we answer by denying the minor Proposition . That whereas he there affirmes , that the yeers of the binding of Satan are long since past , we utterly deny it . And to his proof whereby be would uphold , and back the said minor Proposition by us denied , I will answer first in general , to the whole lump of what he hath said . Secondly , In particular to each parcel he hath spoken , that deserves an answer . My generall answer is in the words of judicious and learned Mr. Mede , which somewhere in his works I cast mine eye upon , and are to this effect ; That there is " a wide difference between the DETHRONING of Satan , Rev. 12 , 9. " and the IMPRISONING of Satan , Rev. 20. v. 1 , 2 , 3 , * * Some time after I had penned the copy , I found the place in Mr. M●de , viz. in his Diatrib . part. 4. p. 458. Where his words in terminis , are these ; As for the Author of the Analyticall Table of the Apocalyps , hee differs from mee wholly in the twentieth Chapter , and followes Mr. Brightman . My difference is in these particulars , I hold but one ( Millenium ) Millenary time , and that to begin at the destruction of the Beast ; He holds two , one beginning at Constantine , another at the destruction of the Beast . 2 I deny that ever yet Satan was tyed up ; much lesse at the time of Constantine . It is one thing to be dethroned , and thrown downe from Heaven , ( that was ●t the time of Constantine ) Another thing to bee bound and close Frisoner , and not so much as peep out of his Dungeon . See my Synchronismes Clav. Apocalyp . part . 2. Synch . 4. pag. 22 , 23. Thirdly , I take the Resurrections both of them , first and second to be proper and reall ; He metaphorical . 3 He seems to appropriate the second ( Millenium ) Millenary space of time ( which I thinke the onely ) to the glory of the Jews onely ; I extend it to the whole Catholick Church of the Gentiles . Satan was Dethroned , and cast downe out of the Throne of Majesty and Emperiality by Constantine the Great , overcomming the wicked persecuting Emperours , and so stopped the processe of the ten bloody heathen persecutions , and put a period to them . Though anon after Constantines death within the space of thirty yeers a new persecution begins , viz. Constantius his sonne cherisheth the Arians , and banisheth the Orthodox . But to imprison Satan in the bottomlesse Pit , there binding him with a great chaine , and shutting him up in the said Pit , and setting a seale upon it , that hee should not deceive the Nations any more for a whole thousand yeers , must of necessity signifie a full , and entire restraint of Satan from all manner of deceiving the Nations ; or else all those mightily emphatical expressions of fast-securing Satan , are to no purpose . The Martyrs would have little glory of reigning , if only heathen open universal persecution were staid ; but others should break in upon them . And the Church should have little notice of the binding of Satan for a thousand yeers . Now all the particulars of Doctor Prideaux his Discourse to uphold his lapsing Minor Proposition , is to that effect , that long since Satan was Debroned from his Monarchicall Emperial Majesty , so that since the fall of the Heathen Roman Monarchy by Constantine , he never had any universal Pagan Monarch , to manage a general persecution against all Christianisme , or Christianity whatsoever . All which conceit of the Doctors is nothing to the fulfilling of the Revelation , Chap. 20.1 , 2 , 3. where the devill must be bound not onely as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Satan , an open adversary , and a publike devouring Dragon ; but also as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as a Devill , a Calumniator , and secret deceiver , and a cunning Serpent , after the forme of his deceit of old towards Eve . And therefore upon this account all the Doctors Fabrick fals to the ground , as weshall see more in our particular answer .

§ . 4 Secondly , our particular answer must be by parcels according to the particulars by him alleadged and urged afore ; as ¶ 1 He said that the words Rev. 20.3 . are , Satan shall not seduce . It is not said ( saith he ) that Satan shall not tempt ; shall not act in secret corners , and wayes . It is not said , he shall not make his Depths his refuge ; to which we answer , 1 To the Greek word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rendred in English to deceive ; but the Doctor to seduce ; it signifies to wander , or make to wander in a point of Religion , or to turne aside by an opinion from the right truth , and to mistake ones way in point of judgement . And therefore the Criticks in Greek say , it is taken from Travellers that are in wrong way , going by guesse . From it the Planets have their name , which move excentrically . And the Greeks and Latines hence call a deceiver 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Planus . The Scripture applies this word to a mistaking of a false Christ for a true , Matth. 24.4 . Mark . 13.5 . or to take the true Christ for a false , Joh. 7.12 . others said , He deceiveth the people ; or to a teaching of false doctrine , or receiving false doctrine , 2 Tim. 3.13 . Seducers shall grow worse , deceiving , and being deceived ; yea it is applied to a mistaking , or mis-conceiving of ones owne spiritual condition . So in 1 Joh. 1.8 . If we say we have no sinne , we deceive our selves . And 1 Joh. 3.7 . Let no man deceive you , ( viz. about your spiritual condition ) He that doth righteousnesse , is righteous ; he that commits sin is of the Devil . Adde Tit. 3.3 . We were deceived , serving divers lusts and pleasures . Where it is applied to a deceiving by way of temptation , to follow sin and pleasures . In all these places the Theam or root is the same with that of S. John Rev. 20.3 . viz. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . So that you see that the word is used to signifie farre more things , and things that are not so grosse and worldly , as to seduce to an open warre as the Doctor would limit it , viz. any kinde of spiritual deceiving . 2 To that clause , that it is not said he shall not tempt : we answer . By that which follows , the Dr. means effectual tempting ; when an active tempting becomes a passive temptation or temptednesse . Now we must say that herein also the Dr. is mistaken . For we have Scripture , that the state of the Church for the thousand yeers wil be such , as wherein shall dwell only righteousnes , 2 Pet. 3.13 . And into this estate shall in no wise enter that thing , whatsoever it be , that defileth , or worketh abomination , or maketh a lye . So that there will be no temptation passive , viz. no temptation received by any of the Church , and therefore we cannot conceive that the Devill will actively tempt , viz. attempt . 3 To that of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the depths of Satan , and his secret wayes , and corners of cunning ; we answer , That besides that of the signification of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that it signifies all manner of mistakes , open or secret ; and therefore Satan is bound from both ; we adde , That to be gulled with the Depths of Satan , in a spiritual self-deceiving way , is worse , then those that seduce to a grosse fact , which a man will sooner see , and condemne . So Christ asserteth Publicans and Harlots enter heaven before Pharisees . And God joyes more over one sinner , then over ninety nine that are righteous in their own eyes . Therefore sure Satans binding must signifie his limitation from the greatest hurting . And therefore though in the time of the Church of Thyatira among the then present and past things of the Rev. Chap. 2.18 . to 25. the Christians were gulled with the Depths of Satan ; yet in all that which is said of the future estate of the Church , after the fall of Antichrist , the binding of Satan , the settleing of the Jews , of the descending of New Jerusalem , not an hint , that I know , of Satans prevailing by open or secret wayes , for the whole thousand yeers . And to answer to all the three particulars altogether , our Answer is , That the first , second , and third verses of the twentieth of the Revelation , hath so many emphatical expressions of the full binding of Satan , that as we said of necessity we must understand Satans full restraint , both from secret , and open prevailing on men for the thousand yeers , namely , that an Angel comes downe from heaven , hath the Key of the bottomlesse Pit , and a great chaine in his hand , layes hold on the old Serpent , Dragon , or Divell Satan , Bound him for a thousand yeers , cast him into the bottomlesse pit , shut him in , and set a seale upon him . And is all this adoe , and all these high expressions onely to signifie Satans restraint that he seduce not to open Warre , but not from secret and cunning seducing to errours and false doctrine , and tempting to sin ? Sure then this might have been expressed in fewer words . Then is this strong text made weak . Then is Satan fast and loose ; In the bottomlesse Pit , and out ; chained and not chained ; sealed and not sealed . Hee is bound from a lesser endangering , not from a greater . He is bound from the effect , viz. War , not from the cause , viz. erring in judgement about matters of Religion . ¶ 2 To the next particular Paragraph of the Doctors proof of the minor , viz. that it is not said , that the Devill should not make drunk the inhabitants of the earth by his Vicar the Beast , under the vizzard of devotion , or Church ; I say to this , beside what we have said already , to anticipate this objection ; I adde that herein , it seems to mee the Doctor hath forgotten some most evidently plaine Texts . For all along the Revelation untill the very time of the utter ruine of Antichrist , there is expresse mention of the Devils making the Nations drunke by his Vicar the Beast with the wine of spiritual fornication , i.e. of departing from Christ to worship Idols ; or to imbrace false worship . And with all , it is expressed , that this is the cause of the ruine of the Beast , the Harlot , the Vicar of Christ . So expresly , Rev. 14.8 . verse . Babylon is fallen , is fallen , because she hath made the Nations drunk with the wine of the wrath of her fornication , Rev. 17.1 , 2 , 3. I will shew thee the judgement of the great Whore , with whom the Kings of the earth have committed fornication , and the inhabitants of the earth have been made drunk with the wine of her fornication . Rev. 18.2 , 3. An Angel cryed mightily with a strong voice , saying , Babylon the Great is fallen , is fallen , and is become the habitation of devils . For all Nations have drunk of the wine of the wrath of her fornication . Rev. 19.1 , 2. Ye have the same thing more plainly without figures , A voyce of much people , saying , Allelujah to the Lord for true and righteous are his judgements , for he hath judged the great Whore which did corrupt the earth with her fornication , And in the latter end of this same Chapter , is a full end of the Beast , and false Prophet , viz. cast into the lake of fire . Observe , First , That in one of these places , viz. Rev. 17.2 . There is mention onely of wine of fornication , to signifie the sinne of spiritual adultery , viz. Idolatry . In opposition to this , to signifie the judgement due to this sinne it is said , the Wine of the wrath of God . So Rev. 14.10 . Rev. 16.19 . For this cause in the other two places , Rev. 17.2 . Rev. 18.3 . the phrases to signifie both sin and judgement are put together , Wine of wrath of fornication ; to the end that wee might carry along with us , in our minds , that all the time of the Harlot , shee made the Nations drunk , & therefore all that while wrath hung over her , till it fell down upon her , and brought her to unter ruine , as we see the fulfilling set down Chapter 19. latter end . Secondly observe , that in opposition to this making the Nations drunke with the wine of spiritual fornication , is added presently after the ruine of that drunken-making Harlot , Chap. 19. ult. That in Chap. 20.1 . &c. Satan is bound , cast into the Pit , and sealed , that he may seduce , or deceive the Nations no more , till the thousand yeers bee finished . Yee see then how cleerly this passage of the Doctor is answered : and that that in Rev. 20. vers. 3. must mean that Satan should be bound that hee should not , by his Vicar , make the Nations so much as drunk with the wine of her fornication of Idolatrous doctrines . For as Pareus expounds , As wine is pleasant to the eye and taste ; so Antichrist did make the Kings and Inhabitants of the earth take downe his doctrines of departing from Christ , and imbracing of Idolatrous worship under pretence of Religion , devotion , and Church . See Pareus on Rev. 14.17.18 . afore quoted ; and so Pareus brings up the Reere , full against the Doctor . ¶ 3 To that clause wherein the Doctor doth undertake to give the sense of Satans not seducing the Nations , to signifie , That he shall not in an universal War , by the open enemies " of Christ , with force and Armes compell men to Paganisme , and to , as it " were , abjured Idolatry and Superstition ; I say to this clause , and this exposition therein ; besides what hath been said , we adde , First , That by this opinion Satans binding must begin at Constantine the Great . And that Satan should no more so seduce the Nations to an universall Warre , with force of Arms to compell men to Paganisme , till the time of the rising of Gog and Magog to Warre ( for so the Doctor doth after expresly declare his sense ) I say , that by this opinion of the Doctor , Satan is still bound ever since the time of Constantine , 310 yeers since Christ , which make above a thousand yeers , viz. one thousand three hundred and forty , and upwards . So reckon but to this day , and Satan is bound above three hundred and forty yeers above the thousand yeers , so precisely limited by the Apostle John , Revel. 20. And yet still shall bee bound , according to the Doctors opinion , till the War of Gog and Magog , which will bee a thousand yeers more , and the last thousand afore the ultimate judgement . So Satan shall by this account bee bound I know not how much above two thousand yeers , contrary to St. John . Note secondly , That by the Dr. from Constantines time down-ward , to this day , Satan was not bound in his efficacy upon his instruments , but only the shape and manner of the actings of his instruments were changed ; so the system and method of the Revelation expresly , Rev. 13.1.12 . in 1 verse , hee ariseth out of the Sea , and hath seven heads , and ten horns , and the Dragon gave him his power , and verse 11. and 12. Hee comes up out of the earth , and hath two hornes like a Lamb , and spake as a DRAGON , and he exerciseth all the power of the first Beast , and causeth the earth and them that dwell therein to worship the first Beast . So that yee see the devils power the same ; still the Dragon acts effectually , onely the shape of his instruments is changed . And therefore the continuance of the Beast in power is computed two and forty months ; i.e. One thousand two hundred & sixty yeers . And the Dragon is said to persecute the Woman , the Church , and indeavoured War after Constantine for the space of One thousand one hundred and sixty yeers , Rev. 12. For so long she flyes and abides in the wildernesse . Now if the Beast hath power One thousand two hundred and sixty yeers beginning presently after Constantines time , within eighty yeers , where then shall bee place found for the thousand yeers of binding Satan , presently after Constantine ? For Satan is not bound , as long as Antichrist is in power , who is in power to this day .

§ . 5 But I need not pursue further . The Doctor himselfe sees [ S. 2. afore ] great objections against this opinion of his , of the thousand yeers next to Constantine , and of his interpretation of Satans binding to be onely from open general War ; to all which hee indeavours to answer . But he answers not satisfactorily to mee . For first in generall , we answer to that he objects of Arrianisme , after Constantine ; Apostasies in Julian , and Devastations by Goths , Vandals , and Saracens ; that these make not up the all that may be objected against the binding up of Satan from Constant . M. and down-ward for a thousand yeers . For mark what P. Simpson in his History of the Arian and Eutychian Persecution , taken out of Sozom. Lib. 1. cap. 14. offers to our consideration . It is this . The care , saith hee , that Constantine had , to dis-burthen persecuted Christians of that heavy yoke of persecution that pressed them downe so long , was not onely extended to the bounds of the Romane Empire , whereunto Constantine was Sovereigne Lord ; but he was carefull also to procure the peace of Christians who lived under SAPORES King of Persia , who vexed Christian people with SORE and GRIEVOUS persecution ; so that within his Dominion , more then sixteen thousand were found who had concluded their lives by Martyrdome , of whom were divers persons of great ranke ( which are there named . ) While Constantine was meditating the reliefe of the Christians in Persia , the Ambassador of SAPORES King of Persia came to Constantine , who granting their Petitions they came about , sent them back to their King Sapores with a letter of his owne , wherein he intreats Sapores to be friendly to Christians , The copy of this Letter , Mr. Fox gives us , Book of Mart. V. 1. p. 127. in whose Religion on nothing can be found , that can justly be blamed . And withall wisheth Sapores to consider the miserable life and death of Valerian , the eighth Persecutor among the Romans : And what good successe God had given him , the said Constantine having been a friend to the Christians . Now what effect this Letter took in Persia , the History mentions not ; but this is mentioned , that a little before the death of this Constantine M. ( which was about 341 yeers after Christ , for he began to reign 310 after Christ , and reigned 31 yeers ) he intended to make warre against Sapores King of Persia ; and in the way to have been baptized in Jordan ; but he falling sicke in Nicomedia , was baptized at the Suburbs of Bithynia . Thus the History of P. Sympson aforesaid . By which you may see , how well Satan was bound , from the time of Constantines suppressing the ten Persecutions , supposing that the Doctors narrow distinction of binding Satan , had been right , viz. onely from seducing to open persecution , &c. You see , how thirty yeers after Constantines beginning to reigne , and at least twenty within the beginning of the Doctors thousand yeers of Satans binding , as hee affirmes , there was fore persecution in Persia . A considerable passage , enough to overthrow all that the Doctor affirms in this his argument of the thousand yeers , and his interpretation of binding Satan . Secondly , wee come punctually to his particulars . ¶ 1 Of the Arians hee saith [ S. 2. ¶ 1. ] they seduced not the Nations with open force to root out Christianity , &c. To this we answer , In what did the Arians differ in their manner of persecuting from the heathen Emperours persecution , notwithstanding the Doctors nice distinctions of Arians not seducing Nations with open force to a rooting out Christianity , but onely by patched deceits " they oppressed the Orthodox ? For take but a taste of the times between the death of Constantine M. about Anno three hundred and forty after Christ , to Julian , about Anno three hundred and sixty ( of whom by and by , being a distinct head of the Doctors Reply ) I say take but a taste out of the said History of the Arian persecution , and other good Authors , and then see what difference you can make between the heathen Emperors persecuting , and the persecutions under the Arian Emperors and favourers of Arians . Constantinus M. left three sonnes , Constantius , Constans , and Constantinus Junior . Constantius governed the East parts of the Roman Empire ; the other two the West . Constantine junior after three yeers was slaine . Constans reigned thirteen yeers , Constantius five and twenty yeers . Now this Constantius was infected with Arian herisie by an Arian Priest , a Courtier , advanced thither by Constantia , the sister of Constantine junior . But whiles the other Emperor of the West , viz. Constans , was yet alive : Arianisme could not get that head , because when Paulus Bishop of Constantinople , and Athanasius Bishop of Alexandria , and many other Bishops , were unjustly persecuted , falsly accused , and deposed , &c. under Constantius ( tainted with that opinion ) in the East ; Constans in the West succoured them . But after thirteen yeers , Constans being slaine , now Arian Constantius rules all . Now Arian persecution mounts up , I thinke as high for the time , as the heathen persecution . For Constantius by instigation sutable to his Arian opinion against the Orthodox , sends a Commander of Warre with five thousand armed men to surround the place where Athanasius was , to the intent to kill him . But by disguise hee was conveighed through them away from danger . Under this Constantius , Georgius , an Arian Bishop , was seated in Alexandria , in the room of Athanasius , whom Sebastianus furnishing with armed Souldiers , see how hee acts , A fire was kindled in the Towne , the Christian Virgins were stript naked , brought to the fire , and commanded to renounce the faith . To which when the sight of the fire prevailed not , he caused their faces to be gashed , &c. that their familiar friends knew them not by face . Thirty Bishops of Egypt and Lybia were slain in the fury of this Arian persecution : And fourteen B. B. more , ( whom Theodoret names ) were banished in this persecution ( of whom , some dyed in the way , others dyed in banishment . ) And forty worthy Christians were scourged in Alexandria with wands , because they would not communicate with the Arian Wolfe Georgius ; some of the peeces of which wands stucke in their flesh , and others dyed of their pains . The like cruelty the Arians practised in Constantinople , Paulus , B. thereof , being banished to a little Towne in Cappadocia , called Cucusus ( where at length hee was strangled by the Arians ) Macedonius being placed in his room ( a notable heretick , See also Theo bid . saith the story ) used no lesse cruelty , in compelling the Christians of Constantinople to communicate with him , ☞ then ( marke our Historian the like whereof yee have in Socrates Lib. 2. cap. 24. ) was used of old to compel Christians to sacrifice to the Idols of the Gentiles . See how our Historian affirmes flatly contrary to the Doctor . Now judge by this little of the rest . Was not here violence ? Was not here extirpation of Religion , as much as in the ten heathen persecutions , proportion for proportion ? And is this the binding of Satan ? Is this the glorious time of the thousand yeers so extolled by St. John ? Is not here a seducing of the Nations by force ? For this made the generality of the vast Empire to turn Arians . The Orthodox being oppressed , yea suppressed in a great part , and the rest seduced ; just as in the ten Persecutions . And what difference is there between an Arian , and an Heathen , save only the Arian is the worse , sinning against more light ? And thus was the state of things for the first twenty yeers , yea for the second twenty yeers within the Doctors thousand yeers of binding Satan . ¶ 2 Next wee come to the second particular , which the Doctor affirmes , viz. of Julians time : Julian , saith he , was a little cloud , soon over : But by the favour of so learned a man , all things considered , this was no little cloud , nor so soon over : For according to the best Chronologers Julian reigned three yeers , in which time hee played such monstrous pranks against the Church of Christ , and so seduced the world to Idolatry and impiety against God ; that it is not possible for mee , and many more , to imagine that now was the thousand yeers concurrent of Satans binding , that he should not deceive , till the thousand yeers were ended . For do but take the state , of things in Julians time in a briefe summe , as it is set downe in the History of the Arian persecution , many worthy Authors more concurring ( which we shall but name as we go , at every considerable point ) and then judge . Julian , saith the said History of the Arian persecution , reigned three yeers . He was brought up a Christian , but being perverted by Maximus an Ephesian Philosopher and Magician ( a signe Satan is not now bound ) manifests his affection towards Heathenish superstition by opening the doors of the Temples of the Heathenish gods , which Constantine M. had locked up ; and encouraged men by his example to offer sacrifice to the gods of the Heathen . Hee debarred the children of Christians from Schools , and learning , from use of warre , and from places of government , or trust , as from Collectours place , &c. Hee exceedingly burthened them with Taxations . And when they complained to him , he mocked them , saying , your happinesse is increased hereby , according to the speech of Christ your Lord , Blessed are they that suffer persecution for righteousnesse sake . For thus far we may compare also Socrat. lib. 13. & 14. And Theod. lib. 3. cap. 4. Sozom. lib. 5. cap. 4. & cap. 15. But to goe on , our Historian further tels us , That in the Market places this Julian set up his owne Image , with the Images of the heathen gods round about it , that so all that reverenced the one , might reverence the other , and è contra they that reverenced them not , might bee judged to despise the Emperour . ( See also Theod. lib. 3. cap. 16. ) when he distributed gold to his Captains , and Warriours ( as the manner was ) he had this trick by himselfe , viz. to have an Altar neer his Princely Throne , and coals burning upon it , and incense upon a table neer the Altar , to this end that who so came to receive his money , might cast incense upon the Altar , and so bee drawne into his Idolatrous Rites . ( Compare Sozom. lib. 5. cap. 17. ) In Antiochia and the Region round he dedicated all the Fountaines to the Heathen Nymphs or goddesses , and caused all the victuals sold in the Shambles to bee sprinkled with heathen Holy-water , that Christians ( as he intended ) might eat and drinke of Idolized things , or starve . Juventius and Maxentius , two worthy Warriors using to reprove the Emperour for his Heathenish superstition , hee punished with death . Under his goverment , he permitted many outrages against the Christians . In the Town of Sebast , the Sepulchre of John the Baptist was opened , his bones burnt , and the ashes scattered abroad . ( Compare Ruffinus lib. 2. cap. 28. ) At Gaza and Ascalon , many Preachers were killed , holy Virgins had their bellies ripped up , and after filled with barly , and their bodies cast to swine to be eaten . Cyrillus , a Deacon in Hierapolis of Phaenicia , who had in Constantines time broken in peeces the Images of the Gentiles , was taken by the people , his belly ripped , his liver drawne out of his body , and chawed with the teeth of his barbarous enemies . ( Compare Theod. lib. 3. cap. 6. ) Marcus Arethusius had his body overlaid with honey , and hung up alive against the Sunne in Summer , to bee vexed with flyes and wasps . ( Compare Theod. lib. 3. cap. 7. ) In Alexandria many Christians were slaine , for discovering the abominations of the Pagans , especially sacrificing to Mythua the bloody sacrifices of reasonable creatures . ( Compare Sozom. lib. 3. cap. 3. ) In the Country of Phrygia , and Town of Miso , Macedonius , Theodulus and Tatianus for breaking in peeces Images , were broyled upon hot grates of Iron . ( Compare Sozom. lib. 3. cap. 15. ) The Inhabitants of Caesarea in Cappadocia , anciently called Maza , the Inhabitants for the most , being Christians , having formerly in other Emperors times , overthrowne the Temples of Jupiter and Apollo , and Fortunas Temple yet remaining , they now throw downe that in this Julians time , Julian was so highly displeased with them , that he rased the name of Caesarea out of the rowle of Cities , and exacted of them three hundred pound weight of gold , made their Ministers serve in war , and threatned to put many of the people to death , but God prevented it . ( Compare Ruffinus lib. 2. cap. 33. ) Also hee enquired at the Diabolical Oracles of Apollo and Daphne what should bee the successe of his enterprises . The answer given was , The dead hinded that Apollo could give no answer . Lastly , Julian gave liberty to the Jews to returne to Jerusalem to build their Temple , and to offer sacrifices according to the Law of Moses ; and this hee did meerly out of hate to Christianity : Which God testified against , by mighty Earthquakes , fire , and tempest of wind , &c. ( For this last and considerable particular , compare Ruffinus lib. 1. cap. 37 , 38 , 39. Socrat. lib. 3. cap. 20 , 21. Theod. lib. 3. cap. 20. Sozom. lib. 5. cap. 22. ) Thus you have his story . Now Christians judge , whether this time of Julian be , as Doctor Prideaux affirmed , a little cloud , and whether soon over , thus lasting three yeers ! Can it be imagined that so much impiety , and so long , can consist with the state of the thousand yeers spoken by John in such high termes , Rev. 20 ? can these consist with Satans binding , and Saints reigning ? An houre of an Ecclipse of the Sunne in a cleer day is wonderfull . And half an houres raine makes it not to be said a dry day . But the Doctor would have the times past . So Mr. Mede saith , Men would faine have the witnesses lying in the grave to be past ; and some said the Resurrection was past , to cast off fear , but let the Saints stick to Scripture . ¶ 3 The last particular of the Doctors reply is , touching that of Goths , Vandals , and Saracens . See it afore S. 2. ¶ . 3. how he minceth their outrages , and boasts of their checks . First , for the Goths and Vandals , let but Bucholc . in his Index , Chron. a faithfull man , speak as it were in a word , in comparison of all that might bee spoken . Anno three hundred seventy eight , after Christ ( which was seventy yeers within the Drs. thousand yeers ) the Goths desired Valens the Roman Emperor to send them some Bishops or Doctors to teach them the true Christian Religion ; Valens sends them Arrians who laid in their hearts the principles of Arrianisme , and as it were for a recompence , that Valens was after slaine by the said Goths . This alone is an ill sign of the thousand yeers of Christ and Christians Reigning then . But see moreover Anno four hundred and ten yeers after Christ , which was a hundred yeers within the Drs. thousand yeers , the Goths invaded Italy under Alarichus their Leader . From whence , to the crowning of Carolus Magnus ( which was about seven hundred seventy one after Christ ) are about three hundred and seventy yeers ; others say foure hundred ( all within the Doctors thousand yeers . ) All which time , Italy ( and the Churches there ) was never at rest , ( sed humanorum malorum extrema omnia passa est . Atque ecclesia Dei quae paulo ante constituta per Constantinum inde per annos centum in aliqua esse dignitate ac potentiâ caeperat , maximam ex omni parte jacturam labemque contuaxit ) but suffered the extremest evils and defilements . Anno foure hundred thirty and six ( still within the Drs. thousand yeers ) The Goths made fearful troubles ( taking holds , &c. ) in Gallia , or France . And secondly for the Saracens , lo in Anno seven hundred and thirty yeers after Christ ( still part of the Doctors thousand yeers ) three hundred and eighty thousand Saracens , in an hostile way had been in Gallia , how long before I know not . This was foure hundred and odde yeers within the Doctors thousand yeers . Anno one thousand and nine yeers after Christ , neer three hundred yeers afore the end of the Doctors thousand yeers , the Saracens invaded Jerusalem , destroyed the Temple , &c. Anno one thousand ninety six yeers , which is above two hundred yeers afore the Doctors thousand yeers end ( begining at Constantine , three hundred yeers after Christ , as he computed ) the Saracens having , as we said , invaded the Holy land , thence sprang the Holy war of many Christian Princes , and innumerable of Christian people warring with the Saracens , which ( as Pucherius , Gul. Tyrius , Blondus , and the Writer of the French and German affairs , and Bucholcerus shew ) cost an innumerable of Christians bloud . And the Saracens continue there to this day , and shall ( saith Daniel chap. 12. ) till a time , and times , and halfe a time be fulfilled . Now if I had time to be tedious in all particulars to apply all to the Doctors assertion of the Goths , Vandals , and Saracens , wherein would appeare any shew of the Doctors thousand yeers of binding Satan in this space , sc. from Constantines time ? &c. ¶ 4 But the Doctor gives many distinctions in the close of his Argument viz: ( See afore at S. 2. ¶ 4. ) To the first , That the Church sighed or groaned " under a correcting or afflicting calamity , but not under an oppressing " Majesty , as before in the ten persecutions of the R. Emperours ; we thus answer : First , did not the Church suffer in Constantine M. his time , in Persia , under their King to the slaughter of sixteen thousand ? was not there an oppressing Majesty , as we shewed at large afore ? and so continued there till the death of Constantine M. and after to Theodosius . 2 Was not Constantius an oppressing Majesty , when hee sent five thousand souldiers to kill Athanasius ? And Georgius , an Arian Bishop was furnished with souldiers , whereby to persecute with torments the Christians ; ( as wee shewed at large afore ) and under him Macedonius an Arian Bishop ( saith the Author of the ☞ Arian history ) used no lesse cruelty in compelling Christians to communicate with him , then was used of old , to compell Christians to sacrifice to the Idols of the Gentiles . And is not Arianisme , denying the God-head of Christ , as bad , or worse then Heathenisme , being a Blasphemy , and against the evident Scripture , which the Heathens have not ? 3 Was not Julian an oppressing Majesty ; when the History of the Arian persecution saith , hee gave no mandate for persecution , because he would not honour the magnanimity of Christians ? But was not his punishment intended and acted by him upon Caesarea , an act of a violent oppressing Majesty ? And further , is not this a rule received of all for truth , Hee that doth not forbid evill when hee may , commands it ? See , Julian permits all cruelties as aforesaid . And when hee was petitioned for reliefe , he scoffed at the petitioners , and the Scriptures . See more in the History of the Arian persecution . By this we have said , the Doctors second distinction of another manner of Persecution , is also overthrown , viz. " That though the Church in this space , was not free from forreigne enemies , yet free from domesticke Princes trampling it . And here with the former we may take in opportunely another distinction , or limitation put in the head of these distinctions by the Doctor , viz. As Goths and Vandals , &c. invaded , so they alwayes either felt the power of some King or Emperour , as Patrons and Nurses ; or else they imbraced their faith . To both wee answer , Were the Saracens and Turks to this day repelled , or converted ? How did they feel the Princes power , whom they conquered ? And are they not blasphemous Mahumetans to this day ? And did not the Goths and Vandals prevaile for neer foure hundred yeers , ( as wee shewed afore ) in Italy to the utter devastation of the Church almost ? And what conversion had the Goths , &c. unlesse a perversion to Arrianisme , by those Arrians , Valens the Emperour sent them , as we shewed afore ? And lastly , how were those Princes Nurses , who though they opposed forreigne Princes to defend their dignity , yet meane while persecuted at home , being Arians , as Valens , or &c. and the Christian Princes that went against the Saracens into the Holy-land , were Papists , of whose persecutions , Fox , and many Ecclesiastical Histories make large mention . As to the Doctors third distinction , " That the persecution in the Doctors thousand " yeers was not universal , but particular : We answer , If the Dr. means an absolute universal persecution over the face of the whole earth ( where ever were any Christians ) and at the same time ; then when ever was Satan so loose , according to the Doctors opinion ? But if the Doctor means by universal , a persecution in most Kingdomes of the World here and there , and ever and anon , in the space of the Doctors thousand yeers , ( where ever were any Christians ) then we shall prove this , if not more , to have been so , all the time of the Doctors thousand yeers . For example , of Persia . We spake afore something of the same Persia ; we adde , that Mr. Fox in his Book of Martyrs , 1. Vol. pag. 127. of his Edit. Anno 1641. having spoken of the persecution in Persia in Constantine M. time , and the copy of his letter , goes on to shew us , and that by particular instances of terrible persecutions in the same Persia after Constantine M. time , viz. in the time of Theodosius his reign . Theodosius 1. was in Anno three hundred seventy eight after Christ . Helvic . Theodosius 2. in Anno foure hundred and eight . Theodosius 3. Anno seven hundred and five . Take either , or all , all are within the Doctors thousand yeers . And this persecution was so notorious , that the Roman Emperour at this time sent Embassadours for deliverance of some of the Martyrs . So in Fox ibid. Then for the Roman Empire , of Goths and Vandals invading Italy , Anno seven hundred seventy one after Christ , there almost ruining the Church with all manner of calamities for four hundred yeers , ye heard afore ; also of the Saracens invading Gallia , Anno seven hundred and thirty after Christ : and of their going into Judaea , Anno 1009 yeers after Christ . After which Warre continued with Christian Princes for divers hundreds of yeers , not repelled as yet . And as it was a good while after Constantine was Emperour , ere he had stayed the bulke and rage of the tenth persecution , many suffering almost in all Constantines time in several Kingdomes , under the Roman Empire , ( See Mr. Fox ) so after Constantines time , downe all along the Doctors thousand yeers , more , or lesse , in most Kingdomes under the Roman Empire . See Mr. Fox , or any Chronology , which for avoyding tediousnesse , we omit as to particulars . So that from within the Doctors thousand yeers a long time , The two Witnesses have Prophesied a great part of their one thousand two hundred and sixty yeers in sackcloth . The Woman hath fled into the wildernesse . The Beast hath power , and the Dragon hath endeavoured the ruine of the Woman , Rev. 11. Rev. 12. Rev. 13. And is not this universal persecution all the Doctors thousand yeers ? surely there were so many particulars as made up an universal . To the Doctors last distinction , " That it was not continual , but by turns , or vicissitudes ; First , we retort this upon the Doctor : He saith , that Satan " was loosed before Constantine M. time . Yet then the persecution was but by turnes , witnesse the number of ten . 2 After the time of Constantinus M. time , which was about three hundred thirty six , some say , three hundred thirty one , where , or when was there any eminent stop for at least divers hundred yeers in the Roman Empire . As all this while from the beginning of Constantines M. down , those severall hundreds of yeers , the persecution in Persia continued . 3 In the Revel. in the time of Satans being loosed , yee shall finde it prophesied of some little interruption of the full tide of persecution ; yet then is Satan loosed . To close our answer , the Doctors whole Argument is not so proper and demonstrative , but it may bee retorted . Satans binding and Saints reigning concur . But the Saints have not yet reigned ; no not in the pict thousand yeers of the Doctors ; but errours , persecutions , wars , &c. pressing downe the Churches , as ye have heard , have that time abounded , by Arians , Julian , Goths , and Vandals , Saracens , and Pope , and Papists , and Socinians , and Turke , and tyranical Kings and Princes to this day ; ergo this is not the thousand yeers of the binding of Satan . And therefore if this the Doctors thousand yeers be past , farewell they . Carnall and low Saints , seeing the sorrowfull preface , wish and study to make them past . Higher Saints seeing the joyful possession , beleeve the plaine Scripture that they are yet to come . The Saints must reign with Christ , saith our Text , Rev. 20.4 . But in heaven Christ reignes not with them , therefore upon earth , Rev. 5.10 . But they have not yet reigned . For before that , Antichrist must downe in the West ; the tenth part of the City must fall . 2 The Jewes must be called . 3 Satan bound , that hee deceive no more , till after the thousand yeers ; surely therefore the world must bee altered from that it is now , afore that .

SECT. II. The Doctors second Argument ,

WHich he asserts ( he saith ) from those periods , in which the event hath dictated to the more circumspect , that Satan was loosed . There are foure periods ( saith he ) more famous then the rest ; First , in the yeer one thousand after the birth of Christ , in the time of Pope Sylvester the second . At which time the manifestation of Antichrist was promulgated in France , preached at Paris , divulged over the world , and believed of many . Second period is terminated by Pope Benedict the ninth ) whose time , in and out , and in the Papall chaire , Reusner puts in the yeer Anno one thousand thirty two , to one thousand forty six yeers , or thereabout ) in which time , all , both Easterne and Westerne , cry out , Satan is loosed . Third period takes its beginning in the destruction of Jerusalem , in the time of Pope Hildebrand ( called Gregory the seventh ) and placed Anno one thousand seventy three , by Reusner . The life , acts , decrees of which Hildebrand seemed so mischievous , and hellish , to the Divines and Historians of that age , that they were out of all doubt , that the mystery of iniquity in the Revelation then attained its 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 highest increment , and perfection of age and strength . Fourth , and last , is terminated in Pope Boniface the 8. and is the beginning of the Ottoman family ( which time Reusner and Bucholcerus and Helvious put about Anno one thousand three hundred ) but draws its original begining " from the government of Constantine the Great . Of this Boniface the eighth , it was common to say , He entred in as a Fox , lived as a Lion , and dyed like a Dog . So that from hence forward the Westerne Antichrist on one hand , and the Easterne Mahumetan on the other , rushing in with open robberies , shew that Satan is loosed , setting both of them on fire , which ever since more or lesse burning , as yet ( as wee feel ) are not extinguished . All this is in Doctor Prideaux his major Proposition . But ( saith he in the minor ) It is agreed among many ( as I have intimated afore in our first Argument ) and the events of things agree to it , that the yeers of the binding of Satan , did runne downe all the time of the said termes I have described , of which this last is most conspicuous ; therefore this last opinion should at least out-weigh the rest , viz. that Satan was all that time bound . Wee answer first in general , by denying the minor . And as hee refers us to his former argument for proof , so we refer you to our answer to it for refutation of it . As hee urgeth the argument of many , so we have , and shall ballance against them the agreement of very many famous men on the contrary . Howbeit we goe by divine rule , and reason , not by humane vote . And as the Dr. argues , so wee shall take up some passages in the Doctors argument , to overthrow his argument , and his distinction he gives by way of exposition to that his argument . For in the close of this argument , he , fearing lest some viewing the said four periods should object ( as he expresseth ) that in these four terms appears rather the licentionsnesse of Satan , then the binding of Satan distinguisheth thus . We must ( saith he ) hold , or keep in mind ( which before we inculcated ) That Satan invades the Church , either with open butcheries by Tyrants raging with the sword , or with occult hypocrisie under pretence of piety . Now as Satan being bound , the Papal Apollyon ( his Vicar ) was not wanting , strenuously to supply his place ; so he being loosed afterwards , the Turke in the Ottoman family came in , to make up the band or legion . Now I say , to overthrow the minor , and this his distinction , we will take up some passages in his argument against him .

¶ 1 He confesseth that in those four periods , the event hath dictated to the " more circumspect observators , that Satan was then loosed . Set this " against the Doctor , and his many that agree that Satan was then bound .

¶ 2 He confesseth that Pope Silvester the second , in his first period of events , sitting in the Papal chaire , exercised Tyranny . And that in him Antichrist was openly manifested to the world . Now this wee oppose , first to his minor , That this can neither consist with the binding of Satan from seducing , or deceiving the Nations , according to the sense of the Greek word before expounded , upon the third verse of the 20 of Revel. and the antithesis between the state of the Church whiles he is bound , Rev. 21.22 . Chapters , and the state of the loosing , from 11. Chapter , the end of the 19. Nor can it consist with the reigning of the Saints , Chapter 20.4 . compared with Rev. 21.27 . ( And there shall in NO WISE enter into it any thing that defileth , neither whatsoever worketh abomination , or maketh a lye , where Antichrist is excluded , but they which ARE WRITTEN IN THE LAMBS BOOK . ) So that onely the Saints have the dominion , and the glory as it is in 24. and 26. verses ( The Kings of the earth dobring their glory and honour to it , and the glory and honour of Nations unto it ) therefore it cannot bee imagined that Antichrist shall now tyrannise , especially seeing in his time he hath most of the Kings of the earth in a string , so that in time of his Dominion and Tyranny , they cannot be free to bring their honour and glory to it ; but when they shall hate the Whore , and burne her with fire ( Rev. 17.16 . executed Rev. 18.19 . ) Then Chapter 20. the Saints shall reigne ; so that Chapter 21. Kings shall bring their honour to it .

¶ 2. We oppose this to his distinction in the close of his Argument , that if now Antichrist was made manifest throughout the world , and exercised tyranny over men ; how doth the Doctor apply this time and state of the Church to Satans occult hypocyisie , and pretended impiety invading the Church ?

¶ 3 The Doctor confesseth that in the second of his periods , one William Senones , A. B. ( by the confession of C. Baron ) held forth this Position to Pope Alexander the third ( whom Reusner puts in Anno 1061. ) that Satan was then loosed in perniciem totius ecclesiae , to the destruction of the whole Church . And the same was preached by Glaber Rodolphus , and Wickliffe , &c. Now these cannot consist with the Doctors argument or distinction of occult hypocrisie . Yea it is inconsistent with Satans binding , and the Saints reigning ( as is explained afore . ) Surely when Satan is bound , and the Saints doe r●igne , there shall bee none permitted to ruine the whole Church , so grossely , that not only Protestants , but Papists shall take notice of it , and cry out against it .

¶ 4 The Doctor confesseth that in his third period of events was the destruction of Jerusalem . Pope Hildebrand sate in the chaire , whose life , acts , and decrees seemed so mischievous and hellish , both to Divines , and Historians , that they did not at all doubt , but that the mystery of iniquity in the Revelation had now attained its highest perfection , maturity , or strength : And if so , was their vote , how can this be consistent with the Doctors Argument , that Satan is now bound in any tolerable sense ? Is this the glorious promise , Rev. 20. of binding Satan , and of the Saints reigning , that mean while Antichrist shall arise to his utmost maturity ? at least Divines , and his Historians had great reason to thinke so . Satans binding is a restraint , and from seducing the Nations , as well as from butchering the Nations , Revel. 20.3 . therefore it doth not permit the full growth of the Devils greatest instrument , Antichrist . And this also doth somewhat blunt the edge of the Doctors distinction ; for if Divines and Historians then took such notice , and declaimed against Antichrist , how can it be truly said , He invaded with such occult hypocrisie ? Besides remember the destruction of Jerusalem .

¶ 5 The Doctor confesseth that in his fourth period of Events which is also within his thousand yeers of binding Satan , was Pope Boniface the eighth , of whom was this common Proverb , He came in as a FOX , lived as a LYON , and dyed like a DOG . Now in the word Fox was hinted his occult hypocrisie , and in LYON was intimated his open violence , which overthrows the Doctors distinction ; and addeth thus much more in answer to the Doctors minor proposition of his argument , that in the time of the binding of Satan there is no LYON over the Church , but Christ , with whom the Saints reigne , Rev. 20.4 . called the Lyon of the Tribe of Juda , Chapter 5. There is no Lyonish man to roare over the Church , to hurt it in the least . They that make lesse of that Isa. 11.6 . then others do , conclude so much thence . And if the roaring Lyon the Devil be chained , then sure the Nations shall not be seduced to play the Lyons to hurt the Church .

§ . 3 Next wee answer in particular to the minor Proposition of this second Argument of Doctor Prideaux , and the distinction annexed , viz. by giving you some touches of the History of the foure periods of Events which the Doctor hath named . Wee did in our answer to the Doctors first Argument give you a considerable account of the History of these times , viz. of the first thousand yeers from Constantine M. beginning to reigne , which the Doctor calls the thousand yeers of binding of Satan . We shewed you the grim bloody face of those times in Persia , under Sapores ; In Judea , under the Saracens , and throughout the Roman Empire under Constantius and Julian , Roman Emperours , and under the Goths and Vandals invaeders and wasters of the Church for neer foure hundred yeers ; so that the face of these times could not look like the face of the thousand yeers , of which John speaks , shall be filled with so much glory . But now we will adde some few things in relation to the particulars the Doctor mentions , which hee would varnish over , that they might not bewray that Satan was then loosed .

¶ 1 For the first period in Pope Silvester the second his time , Reus●er tells us in his Chronology , That this Silvester the second , being a Magician , gave himselfe to the Devil , by whose helpe he attained to the Popedome : And being about to dye , he confessed it , and commanded that his hands and tongue , &c. should be cut off , and the trunke of his body to bee put into a Chariot to bee buried , where the horses ( no man driving them ) would carry him . The horses without any driver ( unlesse the Devill ) drew him to the Temple of John Lateran , and there he was buried . So Reusner : which was but an ill signe that Satan was now bound , as the Doctor affirmes , when he could so prevaile on him who was the chiefe Ruler over all the Churches . Adde that in the time of this period was some persecution , as Bucholcerus noteth , viz. That Adelbert the Bishop was martyred for preaching the Gospel . Also about this time Basil the Grecian Emperour sends a great Army against the Bulgarians , conquers them , taking two Cities , and returnes home Conqueror . Now warre , according to the sense of the Doctors concession , should be inconsistent with the time of Satans binding .

¶ 2 For the second period , in the Popes following to Pope Benedict the ninth , which makes about thirty yeers , there were many Wars between the Papistical Kings and Princes , and Civil Wars in their owne Dominions , and many Councels and Synods about fasting dayes ; and holy dayes as C. Baron confesseth in his Annals , which no wayes comport with the binding of Satan .

¶ 3 For the third period , in Pope Gregorie the seventh , called Hildebrand , of him you may read in his Tragical story ( as Mr. Fox calls it ) in the Book of Martyrs page 226 Vol. 1. of the last Edition , very largely . The briefe summe of whose wicked life Reusner in his Chronology , and Armacanus de success . & statu Ecclesiar . cap. 3 , 4 , 5. give us in these words . He was covetous , sacrilegious , a notorious hypocrite , under pretence of sanctity , he led a most wicked life . Hee brought in single life , cut off the bonds of wedlock , and made way for fornications , adulteries , and other most filthy vices . Hee filled the Roman Empire with all seditions , and civill Wars . Hee excommunicated the Emperour , Henry the fourth , took away his Title of King , so that the said Emperour bare-foot , in sharp Winter attended at the Popes door for absolution , which the Pope denied him . All this under a pretended accusation of the said Emperour of Simony . This Hildebrand also absolves the Nobles of their fealty to the said Emperour , and arms them against the Emperour . Now are these impieties , and hurly burlies , consonant to the time of Satans binding ? No considerate man can imagine it . Here is not onely hypocrisie , but the violence of the sword .

¶ 4 For the fourth period from Gregory the seventh , to Boniface the eighth , which makes above two hundred yeers , were so many great warres , wicked Councels , horrid heresies , and impious practises , as clearly vote this time not to be the time of binding of Satan . Pope Paschalis the second spends the whole course of his life in War . A Councel is called in Pauls , London , under Anselme Archbishop of Canterbury to remedy the Sodomy of Ministers . The Trecensian Synod is called , investing the Popes with power over the Sunne , And forbidding Ministers marriage . Pope Eugenius the third makes war against Rome , and Rome wars against him . A war or two there is in this time about the Holy-land , to the end to weaken the Kings of the earth , that they might not curb the Pope . The hereticall doctrine of Transubstantiation springs up . Frederick the second ( Emperour ) buyes his absolution of the Pope for twelve hundred thousand ounces of gold . I will name no more , for brevities sake , that I may hasten a dispatch of this point . These are enough to demonstrate Satan was not now bound ; yea and to overthrow the Doctors distinction that Satan is now bound from open Butcheries : You hear the contrary . As also to overthrow that of his distinction , that Satan is bound , when he acts by the occult hypocrisie of his Instruments . You see in the foregoing history hypocrisie and open cruelty go together . And almost all open War and persecution begins in hypocrisie , and pretence of piety . The Saracens and Turks War for their Mahomet : The Roman Emperours persecuted in the ten persecution , and warred against Constantine under a pretence of piety ; that the Christians were against their Idol Religion , yea so after in Constantines and Julians time , persecution was under pretence of Religion . And if the Doctor confesseth in the close of his distinction , that when Satan is bound , that yet then his Vicar the Papal Apollyon shal strenously supply his place ; what binding of Satan is this ? what benefit hath the Church by this , whether it be destroyed by open hostility , or under pretence of piety ? Surely the Church kept more pure , under open persecutions , then otherwise . See Rev. 12.1 . compare Histories .

SECT. III. An answer to Doctor Prideaux his third Argument .

IT is drawne ( saith he ) from the state of the Martyrs beheaded , all that interval of time , in which we ( saith he ) put the binding of Satan , viz. white robes were given to them , saying , rest yet a little while , Rev. Chap. 6. They are sealed , and doe wash their robes in the bloud of the Lamb , Rev. Chap. 7. They protest against the beast , and for that cause are slaine , and live againe in their successors , and ascend up to Heaven , Chap. 11. They appeare in the company of the Lamb , erecting his standard in mount Sion , Chapter 14. They triumph over the Beast , Chapter 15. They sing Hallelujah , and are guests of the nuptial Supper , Chapter 19. And here in the 20. Chapter they are set in Thrones , and power of judging is given to them , because they were smitten , and had not worshipped the Beast , from whence they live with Christ , and reigne a thousand yeers . And therefore howsoever they were esteemed , or used in the world , yet indeed they live and reigne with Christ , who hath made them Kings and Priests : In the same manner Kings , as Priests . But Priests spiritually , therefore so onely Kings . For as Christs Kingdome , so the Apocalyptical Kingdome of Christians , is not of this world .

To this Argument we shall answer brieflier , s● . first to the Antecedent , or first Proposition .

¶ 1 That in all those places there is something that crosseth the Doctors sense , so that the things named by him , did not import the binding of Satan . Rev. 6 , The Red horse verse 4. taketh away peace , and makes men kill one another . The ●ale horse verse 8. was called Death , and hell followed it . And to the thing the Doctor alleadgeth , That the soules should rest , this is added as a reason , till their brethren , and fellow servants should be killed ; of which is meant Ch. 11. The 7. of Rev. is a Chapter proleptically inserted to support the Saints in the middest of the approaching evils ; as at that period there mentioned ; as in most Chapters of the Revelation some things are inserted of comfort to that end , from their future condition when Satan shall bee bound , and the Saints reigne , although this shall not be fulfilled till the seventh Trumpet begins to sound , Chapter 10.7 . Then indeed shall be fulfilled the mystery of God , as be hath declared to his servants the Prophets . To whom little or nothing of the ultimate day of judgement was manifested , which indeed is no mystery . But the abundance of the future visible glory of the Church is to most a mystery ; so that this Chapter is but a preoccupation : As the same sealed persons are brought in , Chapter 14. Though presently in Chapter 16 , 17 , 18 , 19. the world is filled with judgements . So that the Angels in this seventh Chapter , v. 1. are ready with their judgements onely suspended , while this comfort is communicated to the one hundred forty foure thousand , that is , to the universal Church , who are verse 14. but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 comming , or about to come out of tribulation , not come out . They were washed afore in the bloud of the Lamb , ever since their beleeving , but that was from sinne ; but they are not yet come out of great tribulation , but that shall bee ere long . So that that which follows to the end of the Chapter cannot now bee applyed to their persons , viz. That they shall hunger no more ; nor the Sun light upon them any more ; And God shall wipe away all tears , which are spoken in the future Tense as of things to come . And it cannot be applied to their future state in heavenly glory : For the Heathens , that knew but the immortality of the soule , never dreamed of hunger , or thirst , or feare to befall good men in the world to come . Nor did the Philosophers thinke that the Sunne did shine above the highest of the orbs of the material heaven . Therefore there is no probability in the least that this is a description of everlasting glory , but of a state on earth , where the Sunne hath smitten , and there hath been hunger and thirst , and have been tears . So that still I minde you , this Chapter is but a parenthesis of comfort put there by way of anticipation . For it is put between the sixth and seventh Seal , between which must be a methodical succession . The sixth Seale is in chapter 6. which is most terrible , obscuring heaven , shaking the earth , terrifying the sonnes of men . And the seventh Seale is in Rev. 8. verse 1. In which eight Chapters whiles Christ intercedes over the prayers of the Church , in regard of some slaine , as it is in Chapter 6. The seven Trumpets appear in order to sound at their time , Rev. 8.6 . &c. so that the calamities of the world goe on in the world , upon earth ; and from hence forward till Antichrist be downe . As for the 11 Chapter , it is plaine that it is but the summary of all that which John prophesies , of the more Ecclesiastical state of things in his ensuing Book of the Revelation , as in the former he had prophesied of the more Political . I say a summary : For there is set down the more pure state of the Church , v. 1. and more corrupt , verse 2. And of the two witnesses in sackcloath ; one thousand two hundred and sixty yeers , and their lying dead in the grave three yeers and a half , as well as rising and ascending . And there is Babylon falling , viz. The tenth part of the City , &c. as well as Babylon trampling and triumphing over the Witnesses . So that unlesse we will jumble all into a confusion , this 11. Chapter is but the summary of what follow ; in the whole book of the Revelation . And in the 12 Chapter there is as much for the loosing of Satan as for binding . For the 13 Chapter , it plainly sets out the time of Satans power , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 two and forty months , or a thousand two hundred and sixty dayes , viz. yeers , which power he hath not when his master Satan is bound , as we have , and shall heare . For the 14 , and 15. Chapters , the Churches triumphant songs of victory over the Beast , are but in hope of a thing to come ; Another Parenthesis of comfort proleptically inserted . For before and behinde their song , in Chapter 15. is mention of the Angels having the seven last plagues to fulfill the wrath of God , viz. The pouring out of the seven Vials , as it follows Chapter 16. I need goe no further in my Antithesis to the Doctors instances .

¶ 2 We answer to his Antecedent , or first Proposition , that if indeed as Doctor Prideaux would have it ) from the 6. Chap. of Rev. to the 20. Saints are in their reigning condition , and Satan is bound according to St. Johns true intent , Rev. 20. what means all that while , all that adoe against the enemies of the Church ; of seven Seals , Chapter 6. and 7. of seven Trumpets , Chapter 8. of seven Vials , Chapter 15. and 16. and in 17. is described the sin and the judgement of the Whore ; and in Chapter 18. the manner of her utter destruction ; and Chapter 19. the destruction it selfe . And then , and not till then in Chapter 20. S. John speaks of binding of Satan , so as the Saints may be said to reigne indeed . After which no Seals , Trumpets , or Vials ; onely there is a proleptic , or anticipation of the ultimate day of judgement , mentioned verse 11. of Chapter 20. because it is the period of the thousand yeers , but the state of times in Satans binding , and the Saints reigning is after described in Rev. 21. and 22. Chapters .

¶ 3 We answer to his said Antecedent , or first Proposition ; That by the Doctors tenet and proof , that Satan is bound from Rev. 6. to Rev. 20. ( for he saith , that the beginning was in Constantines time that the Saints began to reign ; And John tells us , that the thousand yeeres doe end at the ultimate day of judgement , Rev. 20. ) it will follow , that from Constantine M. which the Doctor puts in three hundred yeers after Christ , to the day of judgement is but a thousand yeers . For the Doctor in his stating the question , confesseth that the thousand yeers must be taken properly and precisely . But wee , and most Nations doe compute from three hundred yeers after Christ , to this yeer , one thousand three hundred fifty three ; and yet the day of the last judgement is not come . No nor the War of Gog , and Magog , which precedes it . No nor the fall of Antichrist and Babylon , which precedes that , &c.

Next we come to answer to the Argument , or Consequent , or last Proposition .

§ . 3 To the Proposition it self , That therefore all this while the Saints reigned ; wee say , that though they reigned over sinne , which is no more priviledge then every Saint hath had since the beginning of the world ; yet they reigne not on earth over their corporall enemies as the fifth Monarchy , or power , which is the minde of the Scripture , as we have before abundantly proved .

¶ 2 To his first proof , viz. [ So are they Kings , as they be Priests . But they are Priests spiritually . ] Therefore &c. We say to the major , and minor , ten Millinary yeers that they shal be Priests on earth , therfore joyntly they shall be Kings on earth . And they shall in body sensibly offer up sacrifices on earth of praises and Hallelujahs , Rev. 11. Rev. 14. Therefore they shall in the body sensibly reigne on earth . The notion is changed , but the place and thing is the same . Therefore it is said , Rev. 5.10 . He hath made us Kings , and Priests unto our God , AND we shall reigne on earth ; And Rev. 20.4 . shall reigne with Christ a thousand yeers . The time and place sheweth what reigning it shall bee , even such as to whom Kings and Nations shall bring their honour , Rev. 21. But in heaven the Saints enjoy , but not reign with Christ , because Christ as Christ doth not there reigne , as we have oft minded you out of 1 Cor. 15.24.28 .

¶ 3 To his second proof , or proof of proof , My Kingdom is not of this world . We answer , It may be IN the world , though not OF the world . Compare John 15.19 . The Church of Christ then was in the world , yet then not of the world . 2 Not of the world , signifies , not in the state of the unregenerate world ; but now at the time we speak of , the world shall be Churched ; the quality of men shall be pure , prime Saints . 3 Not of the world to act in a wordly manner , viz. to fight with the sword , which was the occasion of that speech , but shall act in a spiritual glorious manner ; the Word and Spirit in them , the impression of glory on their bodies , and the shining of graces in their soules , the formidable fall of their former enemies , the special manifestation of Christ , the gradual harmony within themselves , and their high sanctity of conversation , shall be enough to make any couch and crouch , and seem to be very holy , if not so indeed . 4 Keep wee to the very termes of the Text ( John 18. vers. 36. ) namely ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) THAT my Kingdome that is mine , is not of THIS SAME world ; and we shall perceive that they look towards Christs peculiar Kingdome , of which wee have treated all this while , to bee erected in that world , which the Apostle calls in Heb. 2.5 . ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) THAT , even THAT SAME INHABITED , or habitable world to come .

SECT. IV. Doctor Prideaux his fourth Argument .

THe Doctors fourth Argument , That the dignity of reigning is not attributed to the Martyrs themselves , but onely to their souls , which are dignified with the title of the first Resurrection ; therefore to extend these things to the persons , or to any other Resurrection then that from the deadly opinions of Antichrist , in which the rest lay dead , seems to be far from the scope of the Prophesie . Neither do those things move us which are urged of the dissenters , viz. that soules are here taken synecdochically , for soules and bodyes united ; and the first Resurrection to signifie the union of the soule with the body , because this tropicall speech is exceeding slippery on which to establish an uncertaine opinion , nor to bee admitted , where no inconvenience follows in keeping to the letter , as Augustine admonisheth us .

§ . 1 Answer first , This dignity of Reigning is attributed to the Martyrs themselves ; and soul must of necessity signifie the persons , and resurrection , the union of body and soule . For first in verse 4. those words WHICH had not worshipped the Beast ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) is in the masculine gender . But soules in the feminine . Againe , The rest of the dead ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 verse 5. ) are in the masculine , in Antithetical opposition to ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) those that were beheaded . Furthermore it is said verse 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 they lived , which signifies , they lived againe . 1 Because so it signifies Rev. 2.8 . Christ was dead , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is alive . 2 It is spoken in antithesi to that verse 5. of this 20. of Revel. The rest of the dead 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 lived not againe . Now the soules of these were never dead , according to the Doctors judgement ; and all that which the Scriptures hold , the immortality of the soul . Finally observe that the soules of them that were put to death in the ten Persecutions , have reigned above a thousand yeers . Now the Doctor understands precisely a thousand yeers , as we heard afore ; therefore some reigning of their persons is meant , which cannot bee in glory at the ultimate day of judgement , where neither the person of Christ reigneth with the Saints , nor they with him . And the thousand yeers period , with the general Resurrection at the ultimate day of judgement , Rev. 20.9 . &c. is confessed by most ; therefore the reigning of soules a just thousand yeers cannot bee meant ; many having been martyred ever since Stephen .

§ . 2 The second thing we give in answer is , That to understand a proper Resurrection , is not besides the scope of the Prophesie . For first , this first Resurrection is prophesied for future , v. 6. to those that had long since risen , not onely from Idolatry , but from sinne in general , and sealed it with their bloud , or other sufferers . 2. The Doctor himselfe in contending for a metaphorical , viz. a spiritual resurrection , doth therein depart from the letter , contrary to his own rule . For no absurdity follows , by adhering to the letter ; but will , if we forsake it , as before we have abundantly proved . 3 Those that rose from Antichrists opinions , arose not till Antichrist was manifest , which the Doctor puts in Anno one thousand yeers after Christ . Nor did they arise all at once , but in successive ages : therefore how do they reign a just thousand yeers , in the time of Satans binding , according to the Doctors opinion and account aforesaid ; yea or according to any other account ?

§ . 3 To the slipperinesse of tropes , &c. first wee retort it on the Doctors exposition . Secondly , we have innumerable plain places to that sence , of which afore .

SECT. V. Doctor Prideaux his fifth Argument answered .

THe Doctors fifth Argument is inconsiderable , and not worth the time of answering , it being from meer authorities of meer men , and some of the worser sort , viz. Papists , and Jesuits , holding that the thousand yeers are past . Indeed , saith Mr. Mede , many hope that it is past , and so the death of the Witnesses . And Papists , and Episcopal men , are loath we should expect a better time then that under them ; But we have store of learned , godly Authors to oppose the Doctors Author , on Rev. 20.4 . See Pareus his Confession of all the Fathers , p. 1115. And we have the Scriptures ( as we have shewed ) to assert that they are yet to come . And one Scripture out-weighs all the men of the world . Antiquitas sine veritate est vetustas erroris . Tertul.

SECT. VI. The Doctors sixth Argument answered .

THe sixth and last Argument ( saith the Doctor ) heapeth up certaine inconveniencies , which lye heavy upon this interpretation , judgement , or opinion of the Chiliasts .

¶ 1 For , saith he first , it bringeth in another Resurrection of the bodies then that universall one , in the ultimate judgement ; which is besides , if not contrary to the Apostles Creed ; and the doctrine of Paul , who delivers that all ( including himselfe ) without exception are then ( at the ultimate day of judgement ) to bee changed , and to put on immortality in the place of mortality ; which he repeats under a certaine distinction of the first and second Resurrections , but to be fulfilled at the sound of the Trumpet of God , the Archangel sounding it , 1 Cor. 15 , 16 , 17. 1 Thess 4 15. So the Doctors first inconvenience . To which we answer ( afore we name any more . ) And first to the first clause , of another resurrection of the bodies . We answer ; It brings not in another resurrection of the Saints bodies , who rise onely once , viz. at the first resurrection . Howbeit if God would raise the same bodies twice as those in the Prophets , and those at Christs passion , and Lazarus , &c. why should man oppose . To a second clause , that it is beside the Apostles Creed , if not against it : we answer , Wee would faine know against what article of that Creed this offendeth ? If the Doctor means against that of the Resurrection ; We say , the Creed doth not de●ermine the time or order , or distinct worship of persons , or degrees of mens rising from the dead ; as indeed all the Creed is so generall ▪ that a man may in a sort believe all , and yet be unregenerated . To the third clause , that it is beside , if not against the doctrine of Paul , &c. Answ . first those verses of 1 Cor. 15.1.16 . and 17. are nothing to the Doctors purpose , viz. If the 〈◊〉 rise not , then is not Christ risen ; and if Christ be not raised , your faith is in vaine , ye are yet in your sinnes . This is nothing to the Doctors purpose . But supposing by the Doctors words in his argument he intended verse 51 , 52. Behold I will shew you a mystery , we shall not all sleep , but we shall be changed in a moment , in the twinkling of an eye , a● the last Trumpet ( for the Trumpet shall sound , and the dead shall be raised incorrupti●le , and we shall bee cha●ged . ) For this corruption must put on incorruption , and this mortal , put on immortal●ty . To this we answer ; That w●●rant , that not onely the Ma●tyrs , but all the Saints shall rise at once , and that a thousand yeers before the rising of the wicked at the last day of judgement : it is evident , by comparing Rev. 11. verse 11.18 . &c. with Rev. 20.4 and 12. We are apt to call onely great sufferers of persecution Martyrs ; but the word in Greek signifies Witnesses , and all Saints witnesse , and are called the two Witnesses , Rev. 11. yea all Saints suffer more or lesse ; therefore St. John names not onely them that were be●eaded , but all that seared Gods name , Rev. 11.18 . Now what inconveniences doth this infer , that Christ will according to Mat. 25. first put the sheep on his right hand ? And we say long before , he put the goats on his left hand ; for every man that dyes notwithstanding this , ha●h but one resurrection . But the Doctor saith , This must all be done at the sound of the last ( i. e. seventh ) Trumpet . We confesse it a● follows upon the sound of the last , or seventh Trumpet . But the Saints rise , Rev. 11.15.18 . at the beginning of the time of the last Trumpet . The wicked rise at last the end of the period of the seventh Trumpet , viz. one thousand yeers after , without the sound of any Trumpet , Rev. 20.12 . Of the space and businesse of the last Trumpet , and of this , 1 Cor. 15. we spake abundantly afore : therefore now to be brief . We further answer to this clause of the Doctor , That all the time of the state of the thousand yeers , is justly by the Learnedst Jews in generall , called the day of judgement . For at the beginning of the thousand yeers the Devill is chained , and the open wicked upon earth are destroyed , and the Saints that were dead , are raised , and they alive are changed ; and in the whole space of that thousand yeers they reigne on earth , at the end whereof the wicked that were dead do rise , and are judged . And what is judgement and justice , but suum cuique tribuere , to give to every one his owne ? And this while , as at the beginning of it , the Saints onely are mentioned by Paul , in that 1 Cor. 15.51 , 52 , 53. ( the wicked are excluded in verse 50. as uncapable ) so the dead Saints are to be raised , and the living Saints to be changed , and that into an immortall state of body . The Doctors quotation of 1 Cor. 15. and 1 Thess. 4.15 . touching a certain kinde of distinction of the first and second resurrection , under which Paul ( he saith ) repeats the state of things from first to last , of the last Trumpet , confirmes what we have said , and overthrows the Doctors scope . For first , as touching 1 Cor. 15. you may remember how largely we discussed afore the 23 , 24. especially if I give you but a touch what I then said , viz. The Apostle mentions an ORDER in the resurrection of all men ; the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies as order , so also a troop , a legion , an army , and he addes in his owne order , ●●oop , ●egion or army ; Order , implying succession one after another . The Apostle distinguisheth the whole Resurrection from first to last into three , orders , troops , legions , &c. First , Christ , whom he calls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the first , and first fruits in the plural , because he is the representative of all men that beleeve , as verse 47. All men included are in two . 2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 AFTERWARDS they that are Christs at his coming . And this is to this day one thousand six hundred forty and eight ; so much is contained in this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Afterward . For , saith Mr. Mede ( Diatrib , part . p. 473 ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Afterwards ( used in 1 Thess. 4.17 . & 1 Cor. 15.23 . ) notes a distance of time of above a thousand and half of yeers . 3 THEN commeth the end , Greek , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 after that , or afterwards cometh the end , which in analogy to the distance of the first-fruits from the lump ; and to other Scriptures which we have abundantly alleadged , and opened , I say , which Afterwards must containe a thousand yeers . As for that , 1 Thess. 4.16 , 17. it goes thus farre with 1 Cor. 15. First , that Christ one thousand six hundred fifty and three yeers since rose ; next comes with a shout , with the sound of the Trump of God . Secondly , that they that are dead in Christ , rise 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 first . After that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 we that are alive shall be caught up . Now here is no mention of the rising of the wicked which is against the Drs. omne gatherum . If he wil have it intimated in the last 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 AFTER THAT ; When we are caught up that are alive . This is expressed after the resurrection of the dead in Christ , and signifies a great distance of time after , as wee have shewed afore ; and so this also will bee against the Doctors Altogether . Thus of the Doctors first inconvenience .

¶ 2 The second Inconvenience the Dr. names that ariseth from our opinion in the point in hand is , that it prorogeth the end of the world at least a thousand yeers , with an indefinite augmentation , contrary to divers texts of Scripture , by which the Learned have collected the consummation of the world to be neerer ; as it is to be seen largely in Cornelius Alapide on Rev. 20. First , wee answer , As the Doctor did afore beg , the question in saying , [ A slippery tropicall and an uncertaine opinion . ] So now againe in saying , [ Contrary to many T. we prorogue ] whiles the Doctor doth not dispute these things out . Secondly , we stand upon nothing more then plaine text , without sophistication , or allegorising contrary to the scope of the pace , as far as possible , or light can lead us . Thirdly , That the consummation of the world doth gloriously begin at the beginning of these thousand yeers , as wee have demonstrated out of severall texts ; and so it rather hastens then prorogues . Fourthly , turning to Cornelius Alapide on this 20. of Rev. according to the Doctors direction , thinking to finde some great matter , I found onely this of that businesse , That he saith , we approach very neer the end of the world ; First , because we see the Gospel preached almost to all the world . Secondly , the Saint Vincent , who dyed one thousand foure hundred and eighteen , did confidently preach this , and that by the command of Christ , as it is in the History of his life . Thirdly , that it is a constant oracle among the Turks , that Mahomets sect is to endure a thousand yeers , which yeers are now neere expired . Fourthly , so is the Prophesie of St. Malachy A.B. of Hibernia ; whose life St. Bernard did write . Thus you see what Cornelius Alapide saith ; and what stuffe it is . Two arguments out of the Popish legend . Another from the Turks Alcoran , or Tradition . The other intimates a Scripture , viz. that Mat. 24.14 . But there is no Almost . I would the Jesuit said true , that almost . It is not yet preached to the vast Kingdomes and places of China , of the Turke , of the Indians , of the Tartars , &c. We do indeed grant that the consummation of the world is neer , and we said so but now . But that we set it backward , or forward , beside Scripture ; neither the Doctor , nor his Alapide hath proved it one jot . Nor can it seem lesse then some kinde of contradiction , for the Doctor to say , we doe prorogare ultra mille , adminimum , annos indefinito auctario . That we do prolong the time at least a thousand yeers , with an indefinite argument . For if it be for a thousand yeers , how is it indefinite ? If indefinite , how is it for a thousand yeers ? And Alapide confesseth it is uncertain when the world shall end . Ibid.

¶ Third Inconvenience , the Doctor urgeth is , That this opinion in our point feigneth a state of the Church militant in , or at the comming of the Lord ( in adventu Domini ) triumphant and tranquillous , contrary to Luke 18.8 . When the Son of man shall come , shall he finde faith on earth ? Answer , wee doe not say that the Church shall triumph at the very first appearance of Christ ( which is to call the Jews ) yea we have said the contrary on Dan. 12. that for five and forty yeers , will be a time of trouble to the Jews , after their call , and afore the triumph comes . But when Christ hath once appeared to destroy all the Churches enemies , the Church shall triumph , and bee tranquillous many yeers , as we have seen innumerable places in O. T. and just a thousand yeers according to St. John in Rev. compared with Dan , &c. of which afore . That place of Luke is evidently of the weak faith ; not of no faith of true beleevers , at the sight of the great troubles that are the sad Antecedent to the joyful Comedian Cat●strophe of the Churches deliverance , as Dan. 12. and Rev. 11. to the end of 19. set it out . But when Christ comes , it is at a pinch to raise their faith , and after to settle that their triumph on earth . As he appeared in incarnate ; when the Saints faith was low , as wee see in Nathanael : And at the Resurrection , as we see in the two Disciples , Luke 24. and in Thomas , John 20. But when manifest , he raised them high . So at his next coming .

¶ Fourth Inconvenience is ( saith the Doctor ) it doth interpose at least a thousand yeers between the ruine of Antichrist , and the dissolution of the world ; which Antichrist , Paul foretold , should be destroyed with the bright comming of our Saviour , and by the breath of his mouth . We answer , first , That if he means before the last dissolution at the last judgement , even so doth St. John most emphatically interpose . Compare Rev. 19. the two last verses , with Ch. 20.4 compared with v. 12. And so methodically , and exactly Antichrist shal be destroyed by the brightnes of Christs first coming . His breath of his mouth , viz. his Word and Spirit , having made the Kings of the earth to hate the Whore . Secondly , we answer , that at Christs appearance ; at the beginning of the thousand yeers , there is a kinde of dissolution of the world , 2 Peter 12.13 . compared with Isaiah 65.17 .

¶ Fifth Inconvenience is , That this opinion ( as the Doctor affirms ) inventeth such an assumption of bodies , as the Papists feigne of the blessed Virgins ; or brings downe from heaven soules to be united to bodies , that perhaps they may get children , possesse earthly things , and be subject to other conditions of mortall men . Wee answer , first , for the Drs. assumption of bodies , feigned by the Papists , the Dr. doth not tell us what he means , and we cannot divine what the Papists may dream . This arrow doth not appear , ergo , we need not hold up our buckler . Secondly , for the bringing soules downe from heaven to the body upon earth ; what wonder is this more then the returning of the soul of Lazarus , and of those at Christs Passion , and those in the Prophets , to their bodies on earth , especially seeing they that returne in the other world to their bodies upon the inhabitable world for that time of the thousand yeers ( Heb. 2.5 . ) is to a glorious estate . Indeed unlesse we can overthrow a world of places which we have urged , this must be granted . Thirdly , For their begetting children at that time , We doe not affirme it . But if wee should , I know not what grand Inconvenience would follow , seeing Adam once might have done it without sinne , or carnality of mind , when his soule came new out of Gods hands , which are more glorious then heaven ; and the Virgin Mary so conceived Christ . And the Apostle Heb. 2. implies , our state then shall be as innocent Adams was . All earthly things that the Saints then shall enjoy , shall but increase their happines , not sin , or carnality in the least . That shall be fulfilled , Matth. 19.29 . If the full of happinesse in glory shall fill all the senses with joy and comfort sutable to that place ; why may not the Preface upon earth proportionally ? But the Doctor objects but with a fortasse , perhaps . Fourthly , for their enjoyment of earthly things ; though the things bee earthly , yet the Saints shall enjoy them in a spirituall manner , under a spirituall notion , and to a spirituall end , as Adam in innocency . For fifth , of being subject to the condition of mortal men : I doe not know that they that are Saints shall dye in that thousand yeers , or any more ; seeing they that are alive shall only be changed .

¶ 6 The sixth and last Inconvenience the Doctor urgeth is , as hee saith , that this opinion doth raise up againe Papisme at the end of the world , viz. then for men to dye with the rest of the enemies of the Church in the Gogican War , which Papisme the 19. of the Revel. concluded as extinct . Wee answer to this objection , that it is of no consequence , whether it be granted or denyed ; We doe not raise Papisme , nor do I know any that doe . And though S. John concludes the utter down-fall of Antichrist , Rev. 19. that he shall never reigne more , yet Chapter 20.9 . hee shews that secret hypocrisie of all Nations , shall breake out , and indeavour to beset the Church , and then comes the ultimate day of judgement .

CHAP. II. Answering Doctor Pareus .

THus of your Dr. Prideaux his Arguments against our point , in answer of whom with the same labour we have answered the maine Arguments of Pareus , on Revelation 20. verse 4. For the Doctor did follow , and take much out of Pareus ; Those wee have not spoken to , that are most material , that the Doctor did not touch upon , them we will now touch .

SECT. I. First Objection . Rev. 20.5 .

THat that Resurrection is not a corporall Resurrection , but a spirituall . And that because it is called the First Resurrection . For this cannot bee the first corporal Resurrection , because before this there arose corporally , the Sonne of the widow of Sarepta , raised by the Prophet Elijah , 1 King . 17.22 . The Sonne of the Sunamitish widow by Elisha , 2 King . 4.35 . The Sonne of the widow of Naim raised by Christ , Luke 7.11 , 12. &c. The daughter of Jairus raised by Christ , Luke 8.55 . of Lazarus raised by Christ , John 11.44 . Those at Christs Passion , Matth. 27. Tabitha by Peter , Act. 9.41 . E●tichus by Paul , Act. 20.10 .

Answer to this , thus , First by this argument , Christ shall not bee the first-fruits of them that sleep . Secondly , by this argument , the opinion of a spiritual Resurrection from Antichristianisme cannot bee here admitted , because by the same reason , that cannot bee called the First resurrection , because many of them afore-mentioned were raised afore Antichristianisme was in being . Thirdly , that raising of them was no generall Resurrection of any sort of godly , or ungodly . But this in the Revelation is general of all Saints . Fourthly , the T. intends that risen , they shall reigne , and reigne a thousand yeers . But the other mentioned by Pareus soon died and did not reigne in Johns sense . Fifthly , John had marked these out , verse 3 , that they had had a spirituall Resurrection already .

SECT. II. Second Argument of Pareus .

TO the First Resurrection is opposed First death . But the First death was spirituall , viz. Sinne , Rom. 5. therefore the first Resurrection meant here , is spiritual .

Answer first , spirituall death and life are sinne and grace . But these not expressed here ; but first and second Resurrection , living and dying againe . The first death is when all dye corporally , some naturally , some violently , as the godly by Antichrists persecution . So in Rev. 6.9 . the soules under the altar , and the beheaded in this 20. Chapter , verse 4. And wicked by Gods judgements , Rev. 19. two last . Now the first Resurrection is of Saints , Rev. 20. is here in ver. 4. Second , of wicked in verse 12. which is their second death , as S. John calls it , verse 14.

The rest of Pareus his objections to this point , are upon a false supposition , that onely the Martyrs shall rise , therefore need no answer . Beside , we have given much in answer to him afore in the end of the first Book . Thus of Pareus , next of Mr. Bayly .

CHAP. III.

MR. Bayly his Arguments come next ( for I put the best disputant first , who being answered , wee shall have lesse reason to spend time upon the weaker . )

SECT. I. Mr. Baylies first Argument .

HE that remaines in the Heaven unto the last judgement , comes not downe to the earth a thousand yeers before the last judgement . But Christ remaines in the Heavens unto the last judgement . Therefore Christ comes not downe to the earth for a thousand yeers before the last judgement . The major ( saith hee ) is unquestionable . The minor is proved . First , from the Article of the Creed , from that ; he sitteth at the right hand of God , from thence hee shall come to judge the quick and the dead . Secondly , from Act. 3.21 . Thirdly , from John 14.2.3 .

We answer first to the major . First , we have not yet asserted , that Christ shall come downe on the earth . But we have shewed out of several texts a very great probability , that Christ will at least appear in the clouds , that men , and especially the Jews may look upon him , &c. as Zac. 12.10 . 2 At the beginning of the 1000. yeers is the beginning of the last judgement , as we shewed afore . 2. To the minor where Mr. B. affirms that Christ shall remaine in the Heavens unto the last day of judgement ; We answer , it is false . For after hee was ascended up to the right hand of God ; he is so neer to Paul , that he calls to him , saying , Paul , Paul , &c. And Paul replies , Who art thou Lord ? And Christ replies , I am Jesus whom thou persecutest . And Paul replies , Lo what wilt thou have me to do ? And the Lord replies , Arise , go into the City , and it shall be told thee , Act. 9.4 , 5 , 6. And verse 10. Christ in a vision speaks to Ananias to goe to Paul . Ananias objects , and Christ replies . At last hee goes , and verse 17. speaks to Saul thus , putting his hand upon him ; Brother Saul , the Lord , even Jesus that APPEARED unto thee in the way ( Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 s●en of thee . ) And 1 Cor. 15.5 , 6 , 7 , 8. As SEEN of C●phas , and the twelve , &c. after the Resurrection , so after the Ascension seen of Paul , v. 8. Now by the same reason he may appeare againe to convert the Jews ( for that must be some sudden businesse , Isa 66.8 . as a Nation borne at once ) &c. before the ultimate day of judgement . And Pauls conversion by Christs appearance in the clouds was the first-fruits how Christ would convert the Jews , as is Mr. Medes note on 1 Tim. 1.16 . Read the place .

¶ 1 To the first proof of the minor from that Article of the Creed ; First , we say , that Article doth not prove Mr. Baylies intent , in that it doth not assert , that there Christ shall fixedly sit for ever untill the last judgement , but onely that thence he shall come to judge , which he may doe , if mean while he descends on weighty occasions , which finished , hee ascends againe , and there hee abides till hee descends to the last judgement . Secondly , we have shewed afore that the day of judgement begins at this one thousand yeers , and continues to the end . The beginning is the morning of the day of judgement ; the end the evening of the day of judgement . And all the same day of judgement , as it is in Peter , 2 Epist. 3. Chap. And we have also shewed how in this time all the parts of a day of judgement are acted . The last day of which thousand yeers wee all along have called it the ultimate day of judgement . And how long this ultimate day may be , this evening of the Millenary day , wee cannot tell . One of our opposites said , that it must be a long while , that Christ judgeth as man , and judgeth men as men , and therefore the ultimate judgement must be a long time .

¶ 2 To the second proof , viz. out of Act. 3.21 . wee have already largely shewed , that that place is very full , and home for our opinion . See our second Book , page 96. But because Mr. Bayly will undertake to urge some speciall particulars ; we will answer particularly to them . First , He urgeth , That the time here understood is that , when all things spoken by all the Prophets are performed . But all things spoken by all the Prophets , are not performed till the last day of judgement . Hee backs this with Rom. 8.21 . compared with verse 18. and 23. where ( saith he ) The restitution of the creatures to their desired liberty , comes not before the redemption of our bodies , and the glory to be revealed on the whole Church at the last day . To which wee answer , Mr. B. in most of these Propositions refers which in our English peremptorily to all things . But the Greeks is plainly this , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. and is duely rendred thus , Whom the heavens must receive untill the TIMES of restitution of all things ; WHICH TIMES God hath spoken , &c. And so the Arabecke ; Christ must be received of heaven unto THE TIMES which shall confirm the perfecting of all the speeches , which times God hath spoken of , &c. And plain reason is most fair for this reading , of referring which to times , not to all things , because all the Prophets of the Old Testament generally for the most part have spoken of the TIMES of restitution ; but have not spoken of all things that are to bee fulfilled ; witnesse many things in the New Testament which the Apostles tell us were hid in old time , and St. Johns six first Seales , Trumpets , and Vials shew as much . As also the binding of Satan . And therefore that speech of Mr. B. That the time of the performing of all things which any of the Prophets have spoken , cannot possibly exist before he last judgement , is a false proposition , because some of the Prophets whole Prophesies in the Old Testament ( for them Peter then must needs mean ) have been fulfilled already . As the Prophesie of Jonah , the utmost of which was the resurrection of Christ , which was a time of restitution of our Head , but not of all things by our Head . Adde that it is said , Here the TIMES of restitution of ALL THINGS , which are distinguished from the ultimate day of judgement , which is a time of dissolution , and destruction of things : To which RESTITUTIO● is quite opposite . And TIMES are in the plurall , as well as THINGS . And therefore a precise ultima●e day of judgement in Mr. B. sense is not particularly pointed out . But that ALL THINGS MUST HAVE their TIMES to be restored : As the Saints for a thousand yeers . And restitution imports a state once had , and lost , not a state altogether new , and different as that in heaven . And therefore , Psal. 8. and Heb. 2. doe refer to such a state as Adam had . For Rom. 8.18 . to 24. which Mr. B. quotes for proof , That the time of fulfilling all things , which any of the Prophets have spoken , cannot possibly exist before the last judgement ; I say , his quoting this eighth of Rom. to confirme this Proposition , Mr. Bayly taking the last judgement for the ultimate day of judgement , overthrows himselfe . For in these thousand yeers is revealed the glory IN US , Rom. 8.18 . Marke the phrase , in us . And in verse 19. Then is the manifestation ( viz. to all the world ) of the Sonnes of God , which in heaven is hid from the world . And verse 19.20 , 31 , 22. Then in those thousand yeers , the creature IT SELFE , and whole creation , according to their groans shall be delivered from the vanity , and travell , and paine it is now in , into the liberty of the Sons of God ; which cannot be at the ultimate day of judgement , when comes the dissolution . And then in that thousand yeers most properly is it said in verse 25 , And not onely the CREATURES , but OUR SELVES ALSO shall have the redemption of our bodies ; it being a condition proper in place and nature for bodies . The second thing that Mr. Bayly urgeth out of this third of Act. 21. is , That the time here spoken of is , when the Jews , to whom Peter spake , were to be refreshed by the Lords presence . But that shall not be before the generall Resurrection . To which we answer : This is a begging of the question ; wee have shewed that ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) from the face , or appearance of Christ , shall the Saints in this thousand yeers have a great refreshing , especially here meant of the Jewes in generall , who then must be called , and so injoy this refreshing . For at the ultimate judgement , and generall Resurrection , will bee too late a time to call them . The third thing Mr. Bayly urgeth out of this Act. 3. is this ; The time when God doth solemnly before men and Angels declare the absolution and blotting out of the sins of all his people , is not before the last day . But this is the time whereof the Apostle Peter speaks in the present place as appears by verse 19. That your sins may be blotted out , when the time of refreshing shall come from the presence of the Lord . To which we answer as to the minor Proposition ; First , that Peter here speaks of the blotting out the Jews sins ; and those sins were refusing and crucifying Christ , Act. 2. And these are blotted out when Christ appears , and they repent at sight of him , and owne him ; and this is before the last day of judgement , Zach. 12.10 . Rev. 1.7 . as we have before demonstrated out of these places . As for all those words Mr. Bayly heaps up , of solemnly before men and Angels , declare the absolution , &c. they cannot be inferred from this text . As the word refreshing is but a low word to signifie the absolutest , highest happinesse . And the last day is a late time to blot out the sins of the Jews , when they are not yet converted , nor shall then bee , but by the appearance of Christ unto them , Zach. 11. Rev. 1.

¶ 3 The third and last proof of Mr. Baylies minor Proposition of his first Argument , That Christ remaines in the heavens till the last judgement , is in John 14.2 . and 3. To which we answer , Christ doth not in the least there intimate that he would not come againe till the last judgement , as Mr. B. understands the last judgement . And it is very plaine , that Christ will first come againe , and receive them to himselfe before he carry them into the mansion in the highest heavens ; if Mr. Bayly wil needs understand those mansions onely . Howbeit there is no expression of Heaven . And the Greek is , prepare a place , without any article of emphasis . And the Fathers house is large , Ephes. 3.14 , 15. For this cause I bow my knees unto the Father of our Lord Jesus Christ , of whom the whole family in heaven and earth is named . There is Bethel , even where God in special appears ; which special appearance is in the person of Christ . And lastly where ever Christ is with us , wee are with him , so as that for that time is heaven to us ; therefore the Apostle Paul , desiring a state in the world to come , Phil. 1.23 . calls it a being with Christ , not heaven . So that yet still it remaines to bee proved , that Christ shall not appear to his people , before the ultimate day of judgement ; or that Christ hath no place of refreshing his people for a time before the ultimate day of judgement , but onely the highest heavens , after the ultimate day of judgement .

SECT. II. Mr. Baylies second Argument .

§ . 1 AS to his accusation of coyning new , and false senses to many Scriptures : wee say it is a begging of the Question . And we retort it . For Mr. B. opinion for many generations , hath so allegorised upon all the Prophets , speaking of the state of the Jewes , and of the universal Church to be on earth , afore the ultimate day of ●udgement ; that I confesse I was thereby for a long time kept in the darke , so that I could make no use of the Histories and Prophesies of the Old and New Testament in relation to these things , but onely here and there , by way of morall observations and allusions .

§ . 7 But let us heare his Argument ; Christ sits at the right hand of God till the last day , therefore he comes not to reign on earth a 1000 yeers before the last day . To which we say , that this argument thus far hath been argued and answered in effect in the first argument ; yet because there are some fresh proofs , we are contented againe to answer it , and to discusse them ; And for answer , we deny the Antecedent , taking the last day in Mr. Bailyes sense , for the ultimate day of judgement . But if we take the last day ; for that day in 2 Pet. 3. which shall be a thousand yeers , then Mr. Baily concludes nothing against us . But Mr. Baily will prove the Antecedent , that Christ doth sit at the right hand of the Father , till the last day , meaning the ultimate day of judgement , viz. the evening of our last day . For so I suppose he means : his proof is his major Proposition , in Ps. 110.1 . Christ sits at the right hand of God , till ALL his enemies be made his footstool . Whence he assumes this minor ; But all his enemies are not made his footstool till the last day . For till then , Satan , death , and all wicked men are not fully destroyed , therefore &c. To this major Proposition out of Ps. 110.1 . Mr. B puts in a word of great consequence to serve his own turne ( which in divine arguing from a text is very foule play ) viz. the word ALL. For as it is not in our English Translation , so nor is it in the Hebrew text , where it is onely , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 thine enemies indefinitly . And the Apostle having an infallible spirit to know the mind of the Scriptures , quoting this place , Heb. 10.13 . renders it , that Christ sits there expecting , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. putting no ALL in ; But suppose it be said ALL , all his enemies , this is sufficiently fulfilled , when Christ overcomes all ; all his enemies are so subdued , yea visibly in themselves , or in their effects , that they shall never hurt the Church more , which shall come to passe when the Iewes are settled ( at the beginning of the thousand yeers ) as many Scriptures afore shewed . And to speake according to St. Iohn in the Revelation , then as in Chap. 19. Antichrist , and all his adherents shall downe ; then as in Chapter 20. Satan shall downe : then as in Chapter 21 , Sinne shall downe . And for death this is destroyed , Chapter 20. For if all the Saints then live and reigne a thousand yeers , then is this a state of immortality of their bodies . And for the ultimate day of judgement , then is not a destroying of death , but a reviving of the worst death , sc. the second death to the worst of men , so that the wicked live onely to dye that death , Rev. 20.12 . to the end . It is said that the last enemy of the Saints , that is destroyed is death , 1 Cor. 11. Because so St. Iohn names the enemes in order ; First , all , the wicked , Rev. 19. Then the Devill , Rev. 20.1 . And last of all , death , v. 4. and all these orderly at the beginning of the thousand yeers , at the beginning of the seventh Angels sounding his Trumpet , I say , at the beginning thereof . And to make all our answer plainer , When it is said , All shall be under Christs feet , the meaning is not , that all shall be annihilated : For after the ultimate day of judgement , there shall be ( viz. in hell ) sinne , and devils , and wicked men , and the greatest death , viz. the second death , i. e. eternall condemnation ; therefore the meaning must bee , that all shall be so under Christs feet , that they shall no more mischiefe the Church . Satan shall not seduce them ; Sinne shall not touch them ; Death shall not dissolve them . But at the end of the thousand yeers , Satan , and the hypocrites in the corners of the world shall begin to make an head , and this immediately draws downe Christ to the ultimate day of judgement , who raiseth all the dead wicked , and takes them , and the wicked that are then alive , and passeth everlasting condemnation upon them , Rev. 20.7 . to the end of the Chapter .

SECT. III. Mr. Bailyes third Argument .

§ . 1 ALL the godly at Christs comming from heaven , doe rise immediately to a heavenly glory ; ergo , none of them doe arise to a temporall glory for a thousand yeers upon earth .

§ . 2 Answ. We might deny that wee call the Argument , you call it the consequence , because Mr. Baily doth not say to glory in heaven , much lesse the highest heaven . For their state on earth a thousand yeers is not onely an heavenly glory , but the state is called Heaven , Rev. 21.1 . &c. 2 Pet. 3. But that we shall fix our answer upon , will be the denying of the Antecedent , and expounding of the proof Mr. Baily brings for proof of the Antecedent , 1 Cor. Chap. 15. vers. 22.1 Thess 4.14 . Matth. 25.31 . Joh. 6.39.40.44 . Heb. 9.28 .

¶ 1 To the two first , we answered afore . For the third place of Matthew , it concludes nothing to the said Antecedent . For Christ separates the sheep from the goats notably at the beginning of the thousand yeers , when the open wicked then alive generally perish , Revelation 19. and all the Saints alive are set in a glorious condition , Chap. 20.

¶ 2 To the fourth place , viz. in Joh. 6.39.40.44 . I will raise it up at the last day ; We answer , this doth not infer any thing in behalf of the Antecedent . For lo , this thousand yeers is truly the last day . For ( as it is in 2 Pet. 3. ) before it are the last dayes , in which men shall say , Where is the promise of his comming . And it is after said , A thousand yeers are as one day with the Lord ; and then after that by way of exposition , he saith , We expect new heavens , and a new earth . All this in 2 Pet. 3. The beginning of the thousand yeers is the morning , and day-light of this last day . And the last end is the evening and night : So that in the morning of this last day , they that are Christs are raised ; and as soon as raised , their everlasting life begins ; for they dye no more for ought I know .

¶ 3 To the fifth and last place , we answer , It doth not infer the Antecedent . The words in that Heb. 9.28 . are , Unto them that looke for him shall he appeare the second time without sinne unto salvation . All that Mr. Baily saith upon this place , to stretch it to his end is , That Christ hath but two times of comming to the earth ; First , in weaknesse to dye upon the Crosse . Second time in glory , to give everlasting salvation without distinction to all beleevers , who look for his comming . To which words of Mr. Baily wee say , That it doth not follow infallibly , that because the Apostle there names two commings , by reason of the Antithesis of a second state in opposition to the state of humiliation , that therefore there is no third time of his comming . Mr. B. now confesseth a second comming of Christ to the earth . And it were nothing contrary to Scripture if wee should say , that after his second comming at the beginning of the thousand yeers he shall come againe the third time to universall and ultimate judgement . But we contend not in this , as in relation to our particular point here in hand , but shall conclude our answer with this , that all that can be inferred from this place is onely this , That whereas Christ appeared with sinne upon the Crosse , i. e. Hee was reputed a sinner by men , and our sin imputed to him by God , and was so was made a sacrifice for sin ( Isa. 53.2 Cor. 5. v. ult. ) At his next appearing , his second appearing after this , as the Apostle reckons , hee shall appear in no such garb , under no such opinion , or notion , but most glorious , which is truly performed at the beginning of the thousand yeers , at which time begins the salvation of them that look for him .

SECT. IV. Mr. Bailyes fourth Argument .

THe conceit of the thousand yeers makes Christs Kingdome to be earthly , and most observable for all worldly glory : But the Scripture makes it to be spirituall , without all worldly pompe . Neither doth the word of God make the Kingdome of the Mediator of two kinds , and of a different nature , but one , uniform , from the beginning to the end . Luke 1.32 . The Lord shall give unto him the Throne of his Father David , and he shall reigne over the house of Jacob for ever . And 1 Cor. 15.25 . He must reigne till hee hath put all things under his feet . Here this is but one Kingdome , and one way of ruling ; a Kingdome meerly spiritual , and no wise worldly , Luke 17.20 . The Kingdome of God commeth not with observation , neither shall they say , Lo here , or lo there , but the Kingdome of God is within you . And John 18.36 . My Kingdome is not of this world : If my Kingdome were of this world , then would my servants fight ; but now is my Kingdome not from hence , Rom. 14.17 . The Kingdome of God is not meat and drinke , but righteousnesse , peace , and joy of the Holy Ghost Eph. 1.20 . Hee raised him up from the dead , and set him at his right-hand in heavenly places , and hath put all things under his feet , and gave him to be head over all to the Church . Then Mr. Baily concludes with this untrue speech . The Millenaries make his Kingdome to appeare in Armies and Battels , in feasts and pleasures , in worldly pomp and power , and will not have his Kingdome to stand in ANY of that spiritual power , which since his ascension he hath executed on Principalities and Powers : which is a false speech , if intended ( as it appears ) of all Millenaries , and so of Protestant Millenaries . And it is an answer sufficient meerly to deny what he doth simply affirme without proof . If any shall say ( that we may give a word of answer to this aspersion , and rid our hands of it ) that Battels and Armies at first shall be remotio impedimenti , to beat downe Turk and Pope , and all their obstinate adherents , as it is in Dan. 12. Rev. 17.16 . Rev. 19.19 . to the end , that so these enemies being beaten downe , the Kingdome ( we speak of ) might be set up ; it doth not therefore follow , that it is asserted , that this Kingdome doth consist in these ; or if it should be said , that to all the spiritual glory and power , and pleasures , they shall have added all outward comforts in a sanctified manner , as Adam had , as the Apostle , Heb. 2.6 . in a quotation out of the eighth Psalme , as the eighth Psalme is quoted out of Gen. 1.26 . sets forth this Kingdome in its peace and comfort to bee like that of Adam in innocency ; doth it therefore follow that its ave red that this Kingdome consists in these , as in its essentials ? They marbee additionals and circumstantials Isa. 65.16 . to the end ; and Matthy 19.29 . yet not be the fundamentals , and essentials , much lesse can it bee truly imagined , that any Protestant , so indeed , would say as Mr. B. affirmes , that this Kingdome , of which we speake , doth not stand in any of that spiritual power , which since Christs Ascension hee hath executed on Principalities and Powers . Sure the spiritual power shall continue there , though it doth not exercise it selfe on Principalities , &c. when they have submitted ; onely I make this exception , If Mr. Baily means a Classical Presbyterian power , I think there shall be none at all .

I say the lesse to these foule aspersions in this place , because I have so abundantly anticipated my selfe afore , where I have ripped up the whole mystery of all this iniquity . In the third Book , Chapter 3. Section 2. beginning at page 369. Jerome is brought in jerking at the Millenaries to the same tune , as doth Mr. Baily : But hee is ( I thinke ) as soundly , and justly jerked for his injustice ( more scholastico ) as ever any Libeller was by the Lictor , or Bedle of the Magistrate . There , for his fables , you have it retorted upon him , that by his owne allegation , he intimates that the opinion of the thousand yeers was ancienter then his time . And his own words are brought against him , wherein he confesseth that many Ecclesiastical men and Martyrs , have said the same things that he spake against . And therefore hee confesseth that he cannot condemne them , even when hee had reported them farre worse then ever they spake . Yee have there likewise Justin Martyr brought , effectually disproving Jerom. Adde to all yee have there , Mr. Medes taking Jerom to task . In the same third Book , third Chapter , and third Section ; yee have the particulars of the aspersions discussed , and their Authors disproved . They are fathered upon Cerinthus by one Gaius , seconded by Dionysius Alexandrinus , simply beleeved , and reported by Eusebius . But by the best Antiquity , Cerinthus is quitted , Gaius doubted of , and suspected , Dionysius blamed , and Eusebius reproved . And to make these things good against them we produce Irenaeus , Tertullian , and Epiphanius . And to conclude , wee give you there Mr. Medes answer to the said Gaius , Dionysius , and Eusebius . Thus we have repeated the more , lest some should not take the paines to read the fore-quoted places .

But let us leave the tayle of the Argument , and wound the head and heart of it , and then the heels will easily fall .

¶ 1 To the major Proposition , and first to the first clause , that [ The conceit of the thousand yeers makes Christs Kingdome to be earthly ] We answer , It no more it makes earthly , then to say , the Church of Christ on earth makes the Church of Christ earthly , because all this while it hath been on earth ; which notwithstanding is called heavenly , Gal. 4.26 . Heb. 12.22 . Again the Angels businesses are with the Church on earth , and about earthly things in relation to the Churches welfare ( Heb. 1. Dan. 10. ) yet it follows not that they are therefore earthly . To the second clause of the major , It makes Christs Kingdome most observable for all worldly glory . Answer , Though this Kingdome shall have observable for outward glory , according to Rev. 21. Kings and Nations shall bring their honour to it , yet it doth not follow , that we say it shall be most observable for that . But for the speciall manifestation of God , and the Lamb , and all the spirituall beams irradiating from them , Rev. 21. dispelling all uncleanness and spiritualizing every thing ; so that though they injoy the earth upon earth , yet not in an earthly manner . Sure then shal that be much more verified in 1 Cor. 10.31 . and Phil. 3.20 . Their conversation is in heaven and doe all to the glory of God .

¶ 2 To his minor Proposition : First , to the first clause [ But the Scriptures makes it to be spiritual , without all Worldly pomp . ] I Answer words are as they are intended . In English pomp , and vanity are much of the same sense . But if by pomp , Mr. B. means outward glory , Christ hath promised it abundantly in many places of the old Testament ( before alleadged . ) And also in the new Testament , in many places , of which afore ; and particularly in Rev. 21. throughout . To the second clause of his minor [ Neither doth the word of God make the Kingdome of the Mediator of two kinds , and of a different nature . ] We answer , As all orthodox Divines do distinguish the Church of the Mediator , into visible and invisible , yet do say ( and Mr. B. can see it as well as I , that they doe not distinguish the Church into severall kinds ) so it is in this . As notwithstanding that in Heb. 1.1 . The Church , and Word are still of the same kinde and nature in Essence . To the third clause of his minor [ The Word makes the Church one , uniform from the beginning to the end . ] We answer . This word Uniform , is variously used by Prelates , and Presbyters , which variety doth arise from Diocess and Classes . But we thinke if we distinguish of an internal , and an external form , we shall satisfie the objection . The Church is one Uniforme Church in the internal form , which is union in , and with Christ , and through him with one another , Eph. 4. And yet this doth not hinder the Church , in several ages to have several external formes . In Adams standing , it was outwardly most glorious , as well as inwardly perfect . In the ten Fathers time afore the Flood , it was in Families , with a mean outward glory . In the time of Tabernacle made by Moses , and of the Temple built by Solomon , it had a world of glorious types , and abundance of pomp , i. e. outward glory . In the New Testament in the first 300 yeers it was mean ; in Constantine M. &c. a great deal of outward glory . But again of late times in many places very mean ; yet still wee truly confesse one universal Church , in kinde , nature , essence , and internal forme ; why therefore should it make an objection , that when Christs time shall come that is greater then Constantine the Great , then Moses , then Solomon , then Adam , that HEE shall make the Church as internally , and spiritually most exact , so externally glorious . If there be any outward glory on earth , it shall not be in the hands of the foure Monarchies , or any part thereof , but in the hands of the Saints , considered as the Church , not as the world : For then the world shall bee Churched . Christ , not Bishops , Christs Spirit ( not their Liturgy , or Letany , or Collects ) shall Church her , and give her an Hallelujah for her safe delivery , and fulfill , that neither the Sunne of worldly power , nor the Moon of worldly things shall fright her any more . For that Psalme is meant of the Church .

¶ 3 To his proofs of the minor , viz. That the Scripture makes the Kingdome of the Mediator to be spiritual , without all worldly pompe , and that neither , doth the word of God make that Kingdome to be of two kindes , and of two different natures , but one , and uniforme , from the beginning to the end ; I say , that proof he brings for this , will be too short by many rounds , to reach all this pompe of words , in which he dresseth forth his minor Proposition . Let us examine his proofs by particulars , First , that in Luke 1.32 . The Lord shall give him the Throne of his Father David , and he shall reigne over the house of Jacob for ever . Now we aske the question , Doth this make out all the straines of Mr. B. minor ? Nay we have largely shewed this place , mightily confirmes our opinion , and overthrows the contrary . See before Book . 3. Chap. 4. Sect. 2. page 383. &c. I am loath to spend time and paines in repetition , and so to swell this Treatise with unnecessaries . I will onely aske Mr. B. where , or when yet was fulfilled this same [ SHALL ] ? And WHERE is DAVIDS THRONE now ? And how doth Christ reigne over the HOUSE of JACOB in any part , or in any manner , in inward and outward glory ? To his second proof , 1 Cor. 15.25 . He must reigne till he have put all things under him . We answer first by a question , doth this place prove all the clauses of his minor ? Is here one word , to say that in Christs Kingdome there is but one way of ruling , that there is but one Kingdome , meerly spiritual , and in no wise worldly ? Yea doth not this Text speak the contrary , wh●n it faith , all his things ( as Mr. B. alleadgeth it ) must be put under his feet . Surely this intimates a great alteration of the world , that the world shall submit to Christ for the good and service of the Church , as many places in the Old Testament , doe gloriously inlarge . Mr. B. quips us with a Socino-remonstration . But sure it is plaine Familisme to turne plaine places into Allegories . To the third proof in Luke 17.20 . [ The Kingdome of God commeth not with observation ; Neither shall they say , Lo here , or lo there , for behold the Kingdome of God is within you . ] We answer first , That these words were spoken to the Pharisees , ibid. vers. 20 , to them it should not come with observation . 2 To them enquiring after another state of Christs Kingdome , mean while over-looking , and neglecting its present state , whiles Christ was personally with them , and opposing him . No wonder , therefore that to such hypocrites so acting , Christ would not discover the glorious visible state of his Church to come . 3. The word ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) observation , it signifies Divination , or Augury . Bud. And the Apostle applies the Theam , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to reprove the Galatians for observing dayes , and months , and yeers , and times ; therefore Chemnitius sayes truly , it signifies a scrupulous , superstitious observation . And oft in the New Testament it is put to signifie ( in the Theam ) a captious , insidiatory , malicious observation , to carp , and catch , Luke 6.7 . Chap. 14. vers. 1 Chap. 20. vers. 20. The great learned Philosopher , a Natural Greek ( and therefore knew his owne tongue ) in his Rhet. l. 2. useth it for observing a fit time to revenge . Now the Pharisees were exquisite at both sorts of observation , viz. superstitions , of washing , &c. and insidiatory . See Luke 20.20 . They watched him ( it is the same Greek word ) and sent forth spies , &c. This being the efficacy of the Greek word , and this being the spirit and temper of the Pharisees ; no wonder that Christ sayes to them , the Kingdome of God , doth not come with such observation , or to such observers . But fourthly , we answer , that Christ doth not deny , but that his Kingdome may be perceived , and beheld by a serious and sincere observaton . As first his Kingdome of the ministration of the Gospel . So that there shall bee no need to say , Lo here , or lo there ( is the Kingdome ) while the Kingdome of God is AMONG YOU , verse 21. q. d. you might see it as well as others , if you were sincerely willing to see it . Our Translators render it , The Kingdome of God is within you . But most improperly ; for sure the Kingdome of God was not within these Pharisees , who ( most likely ) put this question to Christ insidiatorily . Beside , the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 commonly signifies among , or on this side , or on that side , or in the middle , or amidst , and so Beza , and the Hebrew , & our Syriack copy have it . And Beza saith , it answers 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 apud vos among you . And his words on this place and phrase is very considerable to our purpose . This particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 saith Beza signifies , that so the Kingdome of God was among them , that by no means could it lye hid , but was obvious to the beholding of all , as John speaks , Chap. 1. v. 27. But perhaps it doth declare that they had it not onely neer them , but also within , that is , they had the Messiah within their houses ; so that but for perverse opinion , &c. they might acknowledge him . There are some saith Beza , who had rather render it WITHIN you , as if it were , signified there , that the Kingdome of Christ were spiritual , not earthly , &c. which opinion however it is true , yet perhaps it is not sufficiently accommodated to this place . Secondly , For Christs more glorious , and more conspicuous Kingdome , at his next appearing , he saith , verse 22 , 23 , 24. and 25. to his Disciples , Goe not after men that say here , or there it is , in this , or that corner ; for as the lightning that lightneth out of the one part under heaven , shineth unto the other part under heaven ; so also shall the Sonne of man be in his day . But first hee must suffer many things , and be REJECTED OF THIS GENERATION : which plainly signifies his next comming after his Ascension . Lay all together , and you will see how little Mr. B. gets out of this place for his minor .

To his fourth proof thereof , Job . 18.36 . [ My Kingdome is not of this world , we have answered largely afore . ]

To his fifth and last proofe of his minor , [ Rom. 14.16 . The Kingdome of God consists not &c. ] we gave a full answer , when we answered the closing up of this his Argument .

SECT. V. Mr. Bailyes fifth Argument .

§ . 1 THe Scripture makes the Church of God , so long as it is upon earth , first a mixed multitude , of elect and reprobate , good and bad . Secondly , A company of people under the crosse , and subject to various temptations . Thirdly , A company that hath need of the Word and Sacraments , of Prayer and Ordinances . Fourthly , That hath Christ a high Priest within the vayle of heaven interceding for them . But the Doctrine in hand changes the nature of the Church , and makes it for a 1000 yeers together to consist only of good , & gracious persons , without all trouble , without all Ordinances , without any need of Christs Intercession . For the first , of mixedness , see Mat. 13.40.24.11 . Luk. 18.8 . These places declare the mixture of the wicked with the godly in the Church to the worlds end , and most about the end . For the second , of Crosses , See Psal. 34.20 . Many are the afflictions of the righteous , Matth. 5.4 . Blessed are they that mourne , and are persecuted , Act. 14.23 . By many tribulations we must enter into the Kingdome of God , Rom. 8.17 . If we suffer with him , we shall reigne with him . 2 Tim. 3.12 . All that will be godly , must suffer persecution . For the third , of Ordinances , see Eph. 4.11 . 1 Cor. 11.26 . For the fourth , of need of Christs Intercession , see 1 John 1.8 . and Chapter 2.1 . Heb. 9.24 .

§ . 2 Answer , first to the major : Mr. B. himselfe cannot but confesse , that it is not simply , and absolutely true : For if Christ will judge the whole world , upon the earth ; on earth shall be the place of Judicature , and bodies must be in a place ; for at heaven the wicked shall not be , to receive sentence , and onely the Saints at last are caught up into the clouds , 1 Thess. 4.17 . And Christ as man , must judge men , as men , and so have time to make his judgement apparently just to all mens reason ; and so ( as some of the Presbyterians confesse ) must take up some considerable time : And at this time the Church shall be separated , crosses shall cease , the wicked shal not persecute , &c. Then it follows that the major is not absolutely true , That all the time the Church is on earth , it shal be subject to the four aforesaid particulars . Now we have often and justly said , The day of judgement begins at the thousand yeers .

§ . 3 To the minor wee say , that it is false to say , This Doctrine of the thousand yeers doth alter the nature of the Church . Nature imports substance , kinde , essence . But Mr. Baily knows the rule , Magis & minus non variant speciem , i. e. More and lesse do not al●er the kinde . And sure Mr. B. hath preached that common true Divinity , that heaven doth perfect our condition , our knowledge , graces , soules , bodies , and communion with God , not alter them in kind , nature , or essence . And so the Church , which consists of particular Saints , is thus perfected .

§ . 4 To the proof of his major . There is not one place that concludes his major , that That must be the continued condition of the Church whiles it is on earth . We will give a touch upon each place .

¶ 1 For mixedness , Mat. 13 40.24.11 . Luk. 18.8 . First , to that Mat. 13 40. the words are plain for us , viz. [ As therefore the tares are gathered , and burnt in the fire , so shall it be at the end of this world . It s not said , the end of the world , but of this world . And not onely so , but in Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , This series of ages . And more yet , it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the perfecting . ( 3 As in Acts ) The restitution . no word to properly signifie an end ; But it implyes an end , the end of consummation , not of consumption , of perfection , not of destruction . And in opposition to this , the Apostle Heb. 2 calls the state of the thousand yeers 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which must signifie a state on earth ; so that this of Matthew is fulfilled at the beginning of the thousand yeers , when the wicked are so destroyed at the beginning of them , Rev. 19. last . Secondly , To that Matth. 24.11 . Many false Prophets shall arise , and shall deceive many . Iniquity shall abound , &c. We say it is most expresse there , that these things are to be before the propagating of the Gospel to all the world . So verse 13. and comes between that verse 11 , 12. and the end of the world , verse 14. So that the thousand yeers is the fruit of the Gospel spread to all the world ; and so brings a cessation of seducement , Rev. 20. Thirdly , To that Luke 18.8 . Neverthelesse shall he find faith ? We say , here is no touch of the ultimate end of the world . The coming of Christ , is that his appearance in the thousand yeers , which Mr. Ba●ly and others being ignorant of , they beg the contrary , and lay it for a principle on which to build their argument ; and so they beg that [ That the Saints shall not have a time of all peace on earth : ] The meaning of the place is for us , viz. Christ will avenge his elect , as in shorter captivities , in Egypt and Babylon , so in this longer . But before that , the times shall be so full of troubles , that it shall be as Dan. 12. compared with Rev. 19. latter end As alwayes was before all deliverances by Christ ; As at Egypt ; At Babylon ; At Christs comming in flesh . So that good mens faith shall be very low .

¶ 2 For Troubles and Crosses , Psal. 34.20 . Matth. 5 , 4. Act. 14.23 Rom 8.17.2 Tim. 3.12 . To this we answer , first , That there is no mention here at all , of all the times of the world to the ultimate end thereof . Secondly , All particular Saints do fulfill this in their lives . Thirdly , That this is that we say , and mainly assert , that because the Saints have been abused on earth , therefore shall they be righted , and honoured on earth , according to Psal. 37. to 11. and 29. and 34. and Matth. 5.5 . And the state called Heaven in that Act. 14.23 . is expounded of this thousand yeers , Rev. 21. there is the beginning . And our reigning with him in that Rom. 8.17 . is expounded to begin in this thousand yeers , Rev. 20.4 .

¶ 3 For continuance of Ordinances , Eph. 4.11 . 1 Cor. 11.26 . It is easily fully answered , That if that state in the thousand yeers prove a sinlesse condition , the Saints being perfected as it is in that Eph. 4 verse 12. It can be no griefe to Mr. Baily , or any else , that Ministries of Repentance , praying for wants , Discipline for Delinquents shall cease . And if then Christ COMES and appears , as 1 Cor. 11. what matter is it , if the Lords Supper shall cease . But wee doe not hereby intimate all Ordinances shall cease : Adam had some in Paradise , and shall have some in glory , viz. To sing Hallelujahs , praises to Jehovah .

¶ 4 To the need of Intercession , First , I say , Mr. B. should have done well to have proved that any did deny the continuing of Christs Intercession till he layes downe all , 1 Cor. 15.24 . Secondly , His places , 1 Joh. 1.8 . c. 2. v. 1. Heb. 9.24 , is true while we have sin . But 't would not bee a selfe-deceiving ( as S. John calls it ) for a soule to say in heaven above , he is without sinne . So nor upon earth in the thousand yeers , if so Christ makes our condition . And when we are without sin , we need not Christs active Intercession for conversion , or confirmation , in regard of weaknesse of grace ; yet I know not but that Christs presential Intercession shal continue till all the Churches enemies be utterly cast into hell , and the Saints attaine their highest happinesse in heaven . But that it may cease as in regard of the sins of Saints , at the thousand yeers I doubt not , if that prove a sinlesse condition , as that place quoted by Mr. Baily Heb. 9.24 . to the end of the Chapter , doth seem to mee clearly to affirme . For verse 24.25 , &c. Christ entring heaven , having dyed once , in the last verse t is said , he shall appear the second time without sinne unto salvation ; that is , as not making attonement for sinne . And this second comming is next after his Ascension , and that is at the calling of the Jewes , at the beginning of the thousand yeers , as wee have before proved : And this salvation must be a thing beyond the state of grace we are now in ; therefore most likely it shall bee our sin-lesse condition . We shall be as Adam for inward perfection , for or 〈◊〉 I know : and the Apostle hints at it , Heb. 2. verse 7. &c. As we ●●●e shewed afore .

SECT. VI. Mr. Bailyes sixth Argument .

§ . 1 THe Scripture makes the time of Christs second coming to be secret , and hidden , not onely to men , but to the very Angels , and to Christ himselfe as man , Mark 13.32 . But of that day , and that houre knoweth no man , no not the Angels , neither the Sonne . But this Doctrine makes that day openly knowne , and tells the time of it punctually . For they make the thousand yeers to begin with the one thousand six hundred and fiftyeth yeer , or else with one thousand six hundred ninety five , and the day of judgement to be at the end of the thousand yeers .

§ . 2 Ans. First , There is a difference between a day to an houre , and between about such a yeer . Secondly , M. Baily cannot but know a difference between Christ on earth , and Christ in heaven . Christ had not Commission to send so much of the Spirit whiles hee was on earth , as when he was in heaven . So Eph. 4.8 . compare Joh. 7.39 . and Act. 2.1 . &c. In like manner , if the Deity did not communicate to Christs man-hood , whiles on earth , the time ( for nescience is not a sin ) yet it s plaine the Deity did communicate it after Christ was in heaven , Rev. 1.1 . The Revelation of Jesus Christ , which GOD GAVE UNTO HIM to shew unto his servants . And accordingly John shews it us , Chapt. 11. Chapt. 12 , Chapt. 13 , Chap. 19. Chap. 20. Lastly , Mr. Baily confutes himselfe as hee propounds his argument : For hee saith our Doctrine makes the day open● when we say , The day shall be either one thousand six hundred and fifty , or one thousand six hundred ninety five . Surely this is not to make the day so certaine , or the yeer . For ( saith the Philosopher ) qui indefinite , &c. He that answers indefinitely , answers nothing . Beside we cannot for our lives count so exactly , but we may misse at least one yeer , if we did absolutely pitch on any one account that were never so right in the footing . For my part , I shall affirme what is most probable about the account , when I come to the seventh and last Book .

SECT. VII . Mr. Bailyes seventh Argument .

THe reward of the Martyrs is everlasting life in the heavens , promised to them at Christs comming to judge the just and unjust , therefore it is not temporall in an earthly Kingdome of a thousand yeers . The Antecedent is proved , Matth. 5.10 . 2 Tim. 4.6 . 2 Thess. 1.6 , 7 , 8 , 9 , 10. which without doubt is not before the last judgement ; else the Martyrs would be in a worse case then the soules of other Saints continuing in heaven , injoying the Trinity , yea a punishment to them , being brought downe to the earth to return● to a body , not like to the glorious body of Christ , nor yet unto these incorruptible , immortall , spirituall bodies , which yet are promised to the least of the faithfull at their resurrection , 1 Cor. 15. But unto such a body that eats , drinks , sleeps , fights , delights in fleshly pleasures , and converseth with beasts and earthly creatures , in such a Paradise , whereof the Turkish Alcoran , and the Jewish Talmud doth speak much : But to a godly soule is very tastelesse , and to a soul that hath been in heaven exceeding burthensome . Answ. first , We deny the consequence of the Argument : For Gods rewarding his people on earth , doth not anticipate heaven ; nor the reward in heaven , cut off the rewards on earth . See Mat. 19.29 . shall receive an hundred fold , and shall also inherit eternall life . And this in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the New Creation , as the word signifies . And when they sit on Thrones , according to Dan. 7.22 . which is according to our Text of Rev. 20.4 . Secondly , we say that those places Mr. B. brings for the proof of his Antecedent , doe prove our assertion , viz. of an happinesse of the Saints on earth , as well as in heaven . As that in 1 Tim. 4.6 , 7 , 8. For verse 8. it is said , At that day ; and particularly at Christs appearing . To understand which , see verse 1. And remember our arguing upon those words , Shall judge the quicke and the dead at his appearing , and his Kingdome . Compare Rev. 19. latter end , with Rev. 20.3 , 4. Likewise that which Mr. Baily urgeth out of 2 Thess. 1.6 , 7 , 8 , 9.10 . plainly proves a reward on earth , as well as in heaven . It is a RIGHTEOUS thing , &c. It is mercy to the Saints : but righteousnesse chiefly appears upon the wicked that are punished : And this appears more to all the world being done on earth . To you that are troubled , REST WITH US : The Apostle aims at a Rest first on earth ( compare Heb. 2.5 . and Chapter 4. verse 9. ) Rest , when the Lord Jesus shall be revealed from HEAVEN , Not in Heaven : And the flames of fire are expresse , Rev. 17 , 16. and Chapter 18. verse 8 , and 9. and Chapter 19 , two last . Lastly , It is said in that 2 Thess. 1.9 . They shall be punished from the presence of the Lord , and from the glory of his power . But Christ hath no power in heaven at the ultimate day of judgement , but then layes downe all . 1 Cor. 15.24 . As for Matth. 5.10 . there is no mention of the place , but in the word Heaven , not expressing which of the three heavens ( as Paul distinguisheth . ) Now St. John calls the ●●te of the thousand yeers Heaven , Rev. 21.1 . And in this place of Matth. 5.10 . The adjoyning the word KINGDOME to Heaven , clearly imports a state on earth ; For in heaven above , nor Saints , nor Christ have any Kingdome at the ultimate day of judgement . Yee see now how truely Mr. B. saith , without doubt , the reward in these places is not till the last day of judgement . As for M. B. words , The Martyrs would be in worse case , &c. They are grounded on a mistake : For all the Saints , both the deceased and living shall then share in the same glory on earth . For those words , It would bee a punishment , &c. These all flow from ignorance of what the Scripture hath said in this point , viz. that their bodies shall in the thousand yeers bee immortall , and glorious , and conformable to Christs body , as we have shewed afore . For that Mr. Baily concludes of fighting in the thousand yeers , &c. let him affirm ; it when he can without contradicting himself , he affirming it a time of all corporall pleasures ; and when we affirme it . And for Turkish Alcoran , and Jewish Talmud , we have nothing to do with any thing , but what we are convinced is according to Scripture . But it is the Scottish manner to dispute by branding with reproaches . But sure their contrary opinion tends to Familisme .

SECT. VIII . Mr. Baylies eighth Argument .

§ . 1 THe opinion of the Millenaries supposeth the restauration of Jerusalem , and of the Jewish Kingdome after their destruction by the Romans . But the Scriptures deny this , Ezek. 16.53.55 . When I shall bring againe the captivity of Sodome , and of Samaria , and her daughters , then will I bring again the captivity of thy Captives , &c. The Jews ( saith Mr. Baily ) are never to be restored to their ancient outward estate ; much lesse to a greater , and more glorious Kingdome . Jerusalem was to be re-builded , and the spirituall glory of the second Temple was to be greater then the first : And in the end of the same Chapter , the restitution of the Jews after the Babylonish Captivity by vertue of the New Covenant is promised : But the outward estate of that people was never to be restored to its ancient lustre more then Samaria or Sodome : As Amos speakes of Samaria , Chap. 5. 2. The Virgin of Israel is fallen , and shall no more rise : And Isa. saith of Jerusalem , The transgression thereof shall be heavy , and it shall fall , and not rise againe ; According to the prophesie of Jacob , Gen. 49.10 . The Scepter shall not depart from Judah till Shiloh come : Importing ( saith Mr. Baily ) that the Tribe of Judah should ever have some outward visible rule , till the comming of Christ in the flesh : but thereafter , the Scepter , and Power of the Church shall be onely spirituall , in the hand of Shiloh , the Messias : He was the substance and body of all these types , the restauration of Jerusalem , and the erecting of the Monarchy in Judah .

§ . 2 Answ. The Scripture doth not deny the restauration of Jerusalem ; but affirme it , and that most strongly , as we have shewed in many places , and particularly in Daniel in severall places , and specially in Chapter 7. To his proof Ezek. 16.53.55 . and his glosse upon it , " That the Jewes are never to be restored to their ancient , outward estate , much lesse to a more glorious Kingdome ; First , let us read this place of Ezekiel close to the Hebrew . The Hebrew , word for word , runs thus , verse 53. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. AND I will bring backe ( not when I shall ) the captivity of them , the captivity of Sodome , and her daughters , and the captivity of Samaria , and her daughters . AND the captivity of thy captivities in the midst of them . It is , not THEN , but AND. Againe verse 55. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 AND thy Sisters , ( Not WHEN , but AND ) thy Sisters Sodome , and her Daughters shall returne to their former estate or antiquity ; And Samaria and her Daughters shall returne to her antiquity , or former estate ; YOU SHALL RETURNE to your antiquity , or former estate . No THEN , &c. but naked by the verb alone 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 you shall returne . And thus not onely I read , but Calvin , the old Latine , Vatablus , Junius , Jerom , Arias ; yea so the Greek Sep. Syr. Arab. and Chalde read it . But then the question is , whether the intent of the speech bee not Ironical , to signifie they should never returne ; supposing that there shall never be any restitution of Sodome . Answ . First , Learned Vatablus doth not so understand it , but reads it , and conceives it a positive promise . And expounds Sodome , and her daughters , or villages , per Idumaeos & Moabitas qui originem duxerant a Lot qui habitabant in Sodomis , i. e. by the Idumaeans , and Moabites , who originally came from Lot , and dwelt in Sodome . And bringing back their captivity , he expounds to be the asserting of their liberty by Christ ; and therefore not onely the Jews , which are parties , understand this as a Prophesie : And by Sodome and her daughters , they understand the Moabites , and Ammonites , which were the off-spring of Lot , which dwelt at Sodome ; But Christians so understand it . And of Christians , not onely Vatablus , but Alapide , with many others , as Alapide shews with much variety of reading . Secondly , There appears nothing in the words or points of an Irony . Thirdly , The mention of Sodome doth not intimate it , because Samaria is joyned with it . Now we have heard the Prophets abundantly asserting that the ten Tribes shall be restored . And also that All whole Canaan ( the Country of the twelve Tribes ) shall be againe the possession of the Jews , whereof Sodome was a part , and neer the heart of the Country , as you may see in your ordinary Maps . Note further that Sodome signifies 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) as Alapide shewes , i. e. the five Cities , of which see Gen. 14.2 . with their villages , of which five Cities Zoar is one , escaping the fire upon the prayer of Lot , Gen. 19. therefore no wonder if this of the Country of Sodome be restored . And further , that the Moabites and Ammonites were neer neighbours , and they were carried away captive by Salmanasar , as Alapide and others observe , therefore their returne in their posterity may well be expected . Fourthly , Observe that verse 54. between these two places , is put , That thou mayest be ashamed , &c. Mercy after correction makes a soul most ashamed ; but if quite given up to utter ruine , how is it said verse 61. That thou mayest be ashamed ; yea and that thou mayest remember thy wayes , and be ashamed ? Fifthly , That vers. 61. plainly sounds of a positive promise . Thou shalt receive thy elder and younger sister Sodome and Samaria , and I will give them unto thee for daughters , not by thy Covenant ( of law , of ceremonies ) but by my New Covenant . ) So that according to the new Evangelical Covenant , the posterity of that of Sodome that remained , and Samaria , shall be incorporated into one Church with the Jewes at their restauration . Upon these last considerations well might Alapide say , To read the said 53. and 55. verses Ironically , Non convenire cum sequentibus , i. e. doth not agree with that which followes . Now what will Mr. Baily say to this ? most likely hee will flye to his distinction in the close , viz. That their spiritual glory should bee restored after their Babylonish Captivity , but not their outward National glory ; Answ . But we have heard abundant of plaine texts to the contrary , namely that they shall be restored to their outward National glory , of which more in the sixth Book , in the Quid sit , i. e. What this state of the universal Church ( of which we speak ) shall be . Thus of Mr. Bailies first proof out of Ezek. 16.53.55 .

¶ 2 To the second proof , viz. that in Amos 5.2 . The Virgin of Israel is fallen , and shall rise no more : It must be understood conditionally ( as absolute for conditionalis oft used in Scripture ; as of Nineveh , &c. ) some conditional must be understood , or some limitation be supplied . The Chalde saith , It shall not rise 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in one yeer , i. e. not quickly after : For they were long in captivity , or not suddenly at least , when their great restauration shal be which is yet to come ; for they shall be striving five and forty yeers , Dan. 12. or else this condition , or limitation , Israel shall not rise a Virgin , viz. pure in repute as afore she fell into Idolatry ; For it cannot be said now that she was never defiled , therefore mark , though vers. 1. this is spoken of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the house Israel , which is of the masculine gender ; yet verse 2. The verb 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is of the feminine gender , and agrees with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Virgin : or this condition , or limitation , that she her selfe cannot rise , therefore in Hebrew it is Nipthla , lo tosaph Kum , shee is fallen and cannot adde to rise . And that which follows intimates the same , viz. she is forsaken in her owne land , and there is none to raise her up , i. e. No humane helpe shall doe it : but God did doe it in the returne from Egypt and Babylon , so shall he at last . Some such condition or limitation must be found out ; first , because of the context ; for it follows verse 3. God will have respect , and shew mercy to the Tenth of them . And verse 4. comes in with a [ For ] For thus saith the Lord to the house of Israel , seek yee me and ye shall live ; repeated , verse 6. enlarged verses 9.10 . Seek him that strengthneth the spoyled against the strong . Secondly , Because of the Analogy with many places that are cleer for the restitution of Israel .

To his third place out of Isaiah , of the fall of Jerusalem ; It is a grosse mistake ; For all that is of it , is in Isa. 24.20 . spoken of the Earth , not Jerusalem : but presently is mentioned the restitution of the Jews , verse 23. As for Mr. Bailies fourth place , in Gen. 49. it is of no validity to the thing he intends , but in his imagination .

SECT. IX . The ninth and last Argument of Mr. Baylie .

§ . 1 THe Millenaries lay it for a ground , that Antichrist shall be destroyed , and fully abolished before the thousand yeers begin : But ( saith Mr. B. ) the Scripture makes Antichrist to continue to the day of judgement , 2 Thess. 2.8 . Then shall the wicked one be revealed and destroyed by the brightnesse of Christs comming , which is not before the last day , as before is proved . See also Rev. 19.20 . The Beast was taken , &c. compare with it , verse 7. Let us be glad and rejoyce , for the marriage of the Lamb is come ; Antichrist is cast alive into the Lake at the Marriage of the Lamb. No living men are cast into Hell before the last day : And Christs Marriage with his Church is not solemnized with a part of the Elect , but with the whole body , at the general Resurrection .

¶ 2 Ans. There is no such thing in 2 Thess. 2.8 . as that Antichrist shall continue to the day of judgement , unlesse Mr. B. agree with us , that the day of judgement begins at the thousand yeers , whereat indeed is Christs appearing . That Master Baily saith , Christ shall not come till the last day of judgement , that Master Baily hath not yet proved : that in 19 of the Rev. v. 20. and in v. 7. wee grant ; but Mr. B. glosse upon it , we have no reason to receive , which was this ; That no living men are cast alive into hell before the last day of judgement . This Mr. B. hath not proved , we have a text to the contrary , even that of M. B. quoting Rev. 19.20 . which is at the beginning of the thousand yeers : compare Chap. 20.1 , 2 , 3. But Mr. Baily faith , this was done immediately before the Marriage of the Lamb. An. we grant it . And this is in the beginning of the thousand yeers . But Christ solemnizeth his Marriage ( saith Mr. B. ) not with a part of his Elect , but with the whole body . Answ. We grant it . And this shall be at the beginning of the thousand yeers . At which time all the Elect shall rise .

CHAP. IV.

§ . 1 WEE have done with the Objections of Dr. Prideaux , and Pareus , and Mr. Baily against our Point : Next wee should come to answer the Objections of the Book called , Christs Kingdome on earth , opened according to the Scriptures , set forth by T. HAYNE , 1645 , if they were worthy the writing out . Indeed I expected much , but found very little : for in his first Chapter he hath three Arguments to prove , That Christs Kingdome is long since begun . But in his stating the Question ( as he pretends ) he never distinguisheth of Christs several formes of his Kingdom , viz. invisible , and visible , but speaks of Christs Kingdome , as of one onely form , whereupon these three inconveniences to himself do follow .

¶ 1 That in all his Arguments , there is not one conclusion that doth distinctly conclude against our point ; viz. to conclude ( as he should ) therefore Christs visible Kingdome is begun already upon ear● .

¶ 2 That his three last arguments conclude in effect , that Christ had no spiritual Kingdome in the Old Testament ; for he saith , Christ began to bee King when he sent out his Disciples with that Commission , in Mat. 28.20 . If then only Christ began to be King , then was he not King before that ; but Christ told Pilate the contrary afore that .

¶ 3 That he contradicts himselfe ; First , In this P. 1. he saith , That at all times Christ rules , hath an absolute Kingdome in the world , with many other expressions of the same effect ; yet P. 4. he by three severall arguments would prove when and what yeer Christs Kingdome began . And P. 5. at such a particular time Christs Kingdome was at hand , long since . Secondly , He contradicts himselfe in this , that P. 1. He affirmes Christs Kingdome is to be for ever , quoting Heb. 1.8 . making no distinction upon it , and yet P. 2. He confesseth , that Christ shall at the last judgement resigne his Kingdome to the Father , quoting 1 Cor. 15.24 . making no interpretation to explaine , or reconcile these .

By this you may see that his arguments were not worth the writing out , much lesse the answering .

CHAP. V.

Containing an Answer to an UNIVERSAL ARGUMENT , or to the ARGUMENT OF THE UNIVERSALITY , or generality of men that oppose .

§ . 1 THere is one knot yet behinde ( like to have been let slip ) which is chawed in the mouths of many ; yea of most Disputants , that are contrary minded , to rivet it faster , as mine ears in part can witnesse . The Argument is from 1 Thess. 4.16 , 17. The Lord himselfe shall descend from Heaven , &c. And the DEAD IN CHRIST shall rise first . THEN WE which are alive , and remain , shall be caught up together with them in the CLOUDS , to meet the Lord in the aire , and so shall be EVER WITH THE LORD . Now say they , how can this consist with the Saints reigning on earth a thousand yeers ? For if they must reigne there a thousand yeers , what need they be caught up into the CLOUDS ? or how , if they reigne on earth a thousand yeer , are they said to be EVER with the Lord , especially if there they be ( as some say ) subject to mortality at last ?

§ . 2 Answ. Mr. Mede hath so learnedly , and appositly discussed this place for our use in this particular , that his Dilucidations thereon will suffice for a full answer . It is not needfull ( saith he ) that the resurrection of those which slept in Christ , and the rapture of those which shall be left alive , together with them into the aire , should be at one and the same time : For the words in 1 Thess 4. v. 16 , 17. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 first , and then , or afterwards , may admit a great distance of time , as 1 Cor. 1.15.23 . Everyone ( or , all mankinde ) shall rise in their order , Christ the first fruits ( that is , first ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 afterwards , they that are Christs , at his coming . Here 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , afterwards , notes a distance of time of above a thousand and a halfe of yeers , as we finde by experience . Suppose therefore this rapture of the Saints into the aire , be to translate them to heaven , yet it might be construed thus , The dead in Christ ( that is , for Christ , namely , the Martyrs ) shall rise first , afterwards 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( viz. a thousand yeers after ) we which are alive and remain , shall together with them be caught up in the Clouds , and meet the Lord in the aire , and so ( from thenceforth ) we shall ever bee with the Lord . Thus Tertullian seems to understand it , who interprets 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or as it is in verse 14. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of Martyrs ; namely , such as dye propter Christum , for Christ , by means of Christ , through Christ for Christs sake , taking 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as noting the cause or meanes of their death ; so Piscator expounds the like speech , Ap●c . 14.13 . Blessed are the dead , which die , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , id est , propter Dominum , for the Lord ; Beza , qui Domini causa moriuntur , which dye for the Lords sake . 2 If thus , to restraine 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , seem not so fully to answer the Apostles scope and intention , which seems to be a general consolation to all that dye in the faith , viz. a fruition of Christ ; then may we give it the largest sense , and yet say , that it is not needful that the Resurrection of those which dyed in Christ , should be all at once , or altogether ; but the Martyrs , first in the first resurrection ; Then ( after an appointed time ) the rest of the dead in the last resurrection ; Afterward , when the resurrection shall be thus compleat , those which remaine alive at Christs comming , shall together with those which are risen , be caught into the clouds , to meet the Lord in the aire , and from thenceforth be eternally with him . And so the reason why those which Christ found alive at his coming , were not instantly translated , should be in part , that they might not prevent the dead , but bee consummate with them . 3 Both these interpretations suppose the rapture of the Saints into the clouds , to be for their present translation into heaven . But suppose that be not the meaning of it ; for the words , if we weigh them well , seem to imply it to be for another end ; namely , to do honour unto their Lord and King at his returne , and to attend upon him when he comes to judge the world ; Those ( saith the Text ) which sleep in Jesus , will God bring with him : He saith not , carry away with him . Again , they , and those which are alive , shall be caught up together in the Clouds , to meet the Lord in the air , to meet the Lords coming hither to judgement , not to follow him returning hence , the judgement being finished . Besides , it is to be noted , that although in the Hebrew notion , the air be comprehended under the name of heaven , yet would not the Apostle here use the word heaven , but the word [ aire ] as it were to avoid the ambiguity , lest we might interpret it of our translation into heaven . If this be the meaning , then are those words [ we shall ever be with the Lord. ] thus to be interpreted ; after this our gathering together * * In T. More sc. his coming , &c. or gathering . unto Christ at his comming ( so the Apostle calls this rapture , 2 Thess. 2.1 . ) wee shall from henceforth never lose his presence , but alwayes enjoy it , partly on earth , during his reigne of the thousand yeers , and partly in heaven , when we shall bee translated thither . For it cannot be concluded , because the Text saith , the Saints after their rapture on high , should thenceforth be ever with the Lord ; Therefore they shall from thenceforth be in heaven ; for no heaven is here mentioned . If they must needs be with Christ there , where they are to meet him ; it would rather follow , they should be ever with him in the aire , then in heaven , which I suppose none will admit . And otherwise the Text will afford no more for heaven , then it will for earth ; nay the words [ he shall bring them with him ] make most for the latter . 4 I will adde this more , namely , what may be conceived to be the cause of this rapture of the Saints on high to meet the Lord in the clouds , rather then to wait his comming to the earth . What if it bee , that they may be preserved during the conflagration of the earth , and the works thereof , 2 Pet. 3.10 . That as Noah , and his family were preserved from the deluge , by being lift up above the waters in the Ark , so should the Saints at the conflagration bee lift up in the clouds unto their Ark , Christ , to be preserved there from the Deluge of fire , wherein the wicked shall be consumed ? There is a tradition of the Jews sounding this way , which they ascribe unto Elias , a Jewish Doctor , whose is that Tradition of the duration of the world , and well knowne among Divines , Duo millia Inane , duo millia Lex , duo millia dies Messiae , viz. Sex mille annos duraturus est mundus . He lived under the second Temple , about the first times of the Greek Monarchy ; so that it is no devise of any later Rabbies , but a Tradition anciently received amongst them whilst they were yet the Church of God . I will transcribe it , because it hath something remarkable concerning the thousand yeers . It sounds thus : Traditio domus Eliae . Justi quos resuscitabit Deus , non redigentur iterum in pulverem . ( He means of the first and particular resurrection , before the general , which the Jews acknowledge and talke much of . See Wisdome Chapt. 3. ab initio ad finem , verse 8. ) Si quaeras Mille annis ist is , quibus Deus Sanctus Benedictus renovaturus est mundum suum ( de quibus dicitur , Et exaltabitur Dominus solus in die illo , Es. 2.11 . ) quid just is futurum sit ; sciendum quod Deus benedictus dabit illis alas quasi aquilarum , ut volent super facie aquarum : unde dicitur ( Psal. 46.3 . ) Propterea non timebimus cum * * Psal. 46.3 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 mutabitur , i. e. changed , though we there translate it movebitur i. e. moved . mutabitur terra . At forte ( inquies ) erit ipsis dolori seu afflictioni . Sed occurrit illud ( Esa. 40.31 . ) Exspectantibus Dominum innovabunt vires , efferentur alâ instar aquilarum . The Hebrew words are in Gemara Sanhedrin , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Tradition of the house of Eliah . The just whom God shall raise ( viz. in the first resurrection ) shall not returne to dust . But if you aske , what shall happen to the just in those thousand yeeres , wherein the holy and blessed God shall renew this World ( whereof it is said , Esa. 2.11 . And the Lord alone shall be exalted in that day ) you must know , that God shall give them the wings as it were of Eagles , to flye upon the face of the waters ; for it is said ( Psal. 46.3 . ) Therefore shall wee not feare , when the earth shall bee changed . But you will say , Perhaps it will be to them a paine and trouble ; but we are otherwise taught by that in Esa. 40.31 . They that wait upon the Lord , shall renew their strength , they shall mount up with wings as Eagles , &c. ]

CHAP. VI.

§ . 1 SO much for answering Objections against our Point . Next I should come to answer Objection against our Arguments . And indeed all men are more busie to reply , then to prove the contrary , which argues that they are ignorant of our Point , and cannot tell what the state of the Church shall bee , or of the Jewes what it shall be .

§ . 2 Doctor Prideaux his exceptions ( besides those afore to his own Arguments discussed ) are first , That the Revelation is not a representation of a continued story . That computations are not demonstrative . To which we answer ; First , Either the Revelation is a continued History , or else it is no Revelation , as Rev. 1.1 . and 4.1 . and so we may make quidlibet ex quodlibet , what we will of it . Secondly , It answers to Daniels Prophesie , and that is a continued History of future times . And thirdly , Doctor Prideaux himselfe makes it so , in presuming to determine the binding of Satan to be past . Fourthly , Some anticipations there are in the Revelation , as we have shewed ; but they doe no more overthrow the confirmation of the order of things , then in Genesis , or other Books of Scripture , in which are many anticipations . Fifthly , Mark the order of continuation . In 6 , 7 , 8 Chapters are the seven Seals ; then out of the seventh Seale , seven Trumpets , &c. all which methodically carry on the continuation , as Mr. Mede hath demonstrated . And for the computations , they are so noted in their beginnings , and endings , that we can with more certainty compute our conclusion , then the Doctor doth the contrary .

§ . 3 Pareus his exceptions , doe but idem saxum volvere , tumble over againe the same stone . That which wee have before laid downe will sufficiently refute him , and Mr. Hain , and other Replicants .

Finis Libri Quinti .

THE SIXTH BOOK

Holding forth particularly , WHAT this GLORIOUS State on Earth shall be , of which we have treated all this while , in the former five BOOKS .

THE INTRODUCTION , Laying forth the generall Heads , of this Book , touching the WHAT of this Glorious Time .

§ . 1 HAving demonstrated the Quòd sit , THAT there is A Glorious state of all things yet to bee on Earth afore the universal judgement ( of all the quicke and dead . ) Next we are to declare the Quid sit , WHAT the said glorious state shall be .

§ . 2 For which we have already made some way and preparation , by a necessitated anticipation , by reason that the proofs being Divine , and interwoven , with severall passages of both , viz. of the That , and What of this aforesaid state , we could not pick the one from the other , nor explaine , and demonstrate the meaning of the former , without a scruteny into some passages of the later , where we found them so intermixt . Howbeit , we insisted upon them no further then to a proofe of the literall meaning of the place , reserving the distinct and larger discusse for this Book .

In this WHAT , are to be considered these five Heads .

§ . 3 I The Chaos , Of the glorious state aforesaid , yet to come , and to be on earth afore the ultimate judgement . II The Creation , Of the glorious state aforesaid , yet to come , and to be on earth afore the ultimate judgement . III The Dimensions , Of the glorious state aforesaid , yet to come , and to be on earth afore the ultimate judgement . IV The Qualifications , Of the glorious state aforesaid , yet to come , and to be on earth afore the ultimate judgement . V The Priviledges . Of the glorious state aforesaid , yet to come , and to be on earth afore the ultimate judgement .

CHAP. I. Touching the Chaos .

§ . 1 BY the Chaos we mean the preparation to this estate ; or the manner of the beginning thereof : That as in the old and first Creation , the Chaos was the evening of the world , with which it began , ( as the Rabbins before quoted , * * Lib. 4. Chap. 4. use to speake ) so this second , or New Creation ( as it is called , Isa. 65.17 . 2 Pet. 3.13 . Rev. 21.1 ) begins with an evening . And as after that , as an Antitypicall memoriall of the finishing thereof ( celebrated on the Sabbaticall seventh day ) the Church of the Jews in all ages to Christs time , began their Sabbath in the evening ; so this Sabbatisme ( of the glorious state of which we speak as it is called Heb. 4. afore largely explained ) shall begin , and have its Ante-scene , or Prelude in a kind of evening . Now as the evening taken in that largeness , as Gen. 1. in the first part , hath some light , and sometimes a glare of the Sun at its last withdrawing ( though the day hath been dusk and dim all afore ) and receives for a farewell , a reflexion of the beams darted backward upon the clouds , with a twy-light following it ; but in the latter part it is darke : So in this evening , in the first part thereof , there shall be some manifestation of the Sonne of Righteousnesse , the Lord Jesus Christ , for the Call of the Jewes ( Zach. 12.10 . Rev. 1.7 . ) and the setting them on foot to contend for their liberty against the Turk , and all Antichristian enemies . But in the latter part of this evening , after that Christ hath rowsed them up to that contest , there shall be a darknesse of great troubles , ( Da. 12.1 . ) And these troubles it seems by the two last ver. of that 12 of Dan. may last 45 yeers afore the Jews with the Gentiles , come to their glorious enjoyments at the resurrection of all the Elect deceased , and the change of the believers then alive . But when that evening and night is passed over , the Righteous shall have the DOMINION in the morning , Psal. 49. v. 14. which learned Junius interprets of the Saints happy estate in the morning of the resurrection , which S. John Rev. 20.4 . calls the first Resurrection , as we have before demonstrated . For at the last ultimate end , when CHRIST layes downe all his rule , and power , 1 Cor. 15.24.28 . we cannot imagine that Christians may be said to have Dominion .

§ . 2 Now as in the evening shutting in , there is an end , a setting in a cloud , and a darkning of all the glory of the precedent day ; all glorious things are wrapt up in obscurity , and all glorious persons , ( their Masters ) Kings , Princes , and Potentates are couched and crouched downe as beasts in their dens , and lye like dead men ; and none of all these things , or persons survive , but whom , and what God will permit to escape fire , or death &c. ) So this glorious state shall begin , as to the preface or preparation , with a setting , and dark eclipsing of all the worldly glory of former times , things , and persons , viz. of the foure former Monarchies , root and branch , with all their impertinent appurtenances , that stand in the way to hinder Christs glorious Kingdome on earth , Dan. 7. Rev. 11.18 . and 19. Chapters , &c. of which abundantly afore . And we have seen it far more by experience , since this subject was divers yeers by-past preached and asserted . Wonder not therefore at the pullings downe of humane glories to this day , and the many scuffles about them , almost over the whole World . The summe of worldly pompe is declining towards Sun-set , the shadowes grow long , it begins to be duske upon all Secular splendor . The night comes on , great stormes will arise ; but though they may be universall on the Jewes for the said five and forty yeers , because universally they have for above five and forty scores of yeers refused the Messiah ; yet , likely , the tempest on the Gentiles that have owned Christ , may but drive along by coasts , falling here and there , by succession , they having suffered much already for Christs sake by Heathens , Turks , Papists , and falsely named Protestants .

§ . 3 But as after the shutting down of the evening , even in the dark night , there is still a continued tendency towards the succeeding day , and the glory thereof : The Sunne is still hastening to rise again . So whiles the said darke troubles are extant , and incumbent upon the Church , even therein is a continued tendency towards the glory thereof ; these refining the Church for that state , Malac. 3. verses 2 , 3. and thereupon Christ is neerer , and readier for their full deliverance and acceptance , verses 4.5.17 .

§ . 4 For after the night is over , the day dawns unto the appearance of the day-star , the Sunne . So at the end of these dark troubles , yea for the ending of them , Christ the Sonne of Righteousnesse shall appeare , Malach. 4.2 . ( mark the method of that Prophet after that Chapter 3. v. 2 , 3. ) compared with 2 Pet. 1.19 . ( all which places are largely discussed afore . ) So that when the said troubles are at the highest , then Christ will appear most gloriously for the destruction of the causers of all those troubles , even all the enemies of the Church : of which appearance of Christ , and destruction of the enemy , see Dan. 7.13 , 14. &c. 2 Thess. 2.8 . Rev. 19. verse 11. &c. to the end of the Chapter , where they are lively characterized , most worthy the Readers perusall . Upon which destruction on the enemies by the presence of Christ , the glorious time of the thousand yeers begins , and that with the resurrection of all the Elect , as most methodically it follows after that in Daniel , as a close of all the troubles mentioned in the whole Prophesie , Chap. 12. the two last verses ; and doth methodically follow that in the Revelation , as the blessed Catastrophe of all the confusions in that whole Prophesie in Chapter 20. the first six verses . So that next in an immediate order of nature followes the New Creation , Chapter 21.1 . of which in the next Section .

CHAP. II. Touching the New Creation .

THe Chaos being made , the Creation of all particulars follow ; which New-creation is mentioned both in the Old and New Testament , Rev. 21.1 . John sees a New Heaven , and a New Earth . How so , unlesse created new ? For the alteration is such , that the old heaven , and earth seem as it were to passe away . So that this New Heaven and Earth is that which Peter and the rest that beleeved with him , ( 2 Pet. 3.11 , 12 , 13. ) did expect , that all the former being dissolved , there should be New Heavens , and a New Earth according to Gods PROMISE . Now where is that promise but in Isa. 65.17 . Behold I create New Heavens , and a New Earth , so that the former shall not be remembred , or come into minde . In all which places the expression of earth demonstrates that it is a state on earth , besides many circumstances annexed in all the said places ( before discussed in our third Book ) the word Heaven being no opposition to it , which from Gen. 1. to the end of the Revelation is oft used to signifie those Heavens of the Ayre , clouds , &c. which are appurtenances of the Earth , which Paul calls by intimation the first Heaven ( 2 Cor. 12.2 . )

§ . 2 With the Creation of this New World , are created therein the appurtenances of it , viz. ¶ 1. New Jerusalem . Immediately after the Creation of a New Heaven , and a New Earth , St. John sees ( Rev. 21.2 . ) the holy City , NEW JERUSALEM , comming DOWN FROM GOD out of HEAVEN ( and therefore signifies a state on earth . ) And the Prophet Isa. in that 65. Chapter , verse 18. having mentioned the creation of the New Heaven , and the New Earth , immediately addes that the Lord saith , Lo , I create Jerusalem , viz. into a happy condition ( of which by and by . ) ¶ 2. The Inhabitants of this New World , and New Jerusalem , are no lesse then created . First , If there were no more then the conversion of the Jewes , as the preparation to this new state , especially they having been so long opposite to Christ , this were no lesse then a Creation . A Miracle is a kinde of Creation . And the School-men say , That though Conversion be not a Miracle properly , yet it is more then a miracle . Let mee give my vote in this reason , because Conversion is out of resistances , of mans stubborne minde and heart . Miracles are wrought on non-resistances . And in this is Conversion more then Creation , because Creation is out of matter that hath a disposition of submission to the will of the Creator . But mans unregenerate will , whiles such , is obstinately opposite . But no man will doubt , but that a Resurrection is a Creation . Now the Scripture compares the conversion of the Jewes to a Resurrection . Ezek. 37.5 . &c. Dan. 12.2 . Rom. 11.15 . In all which places , the Call of the Jews is metaphorically called a Resurrection . For it is a raising from spiritual death , to spiritual life , from sinne to grace ; and from Civil bondage , to Civil liberty , as the Scripture oft mentions . But secondly , The Inhabitants are further multiplyed and perfected by a Physical Resurrection , of all the deceased Saints , Rev. 20.4 . and a Physical mutation of the living Saints . 1 Cor. 15.51 , 52. So that as the Apostle saith in that Chapter , verse 44. and Phil. 3.21 . They shall have spiritual bodies ( needing nor meat , nor drinke , &c. ) and made like to Christs glorious body ( as we have several times discussed afore . ) Now a real , Physical Resurrection of bodies , and such a reall physicall change of them are no lesse then a Creation . Is it not fully a Creation to make men of dust ? Is it not a creation to change flesh and blood into a likenesse to the radiating Sunne ? Just so is it inthese things . ¶ 3 The Qualifications of places and persons are created : As first Righteousnesse , being one of the qualifications , is also created . In 2 Pet. 3.13 . in that New Heaven , and New Earth , made New by creation ( as the quotation of it out of Isa. 65.17 . demonstrates ) there dwels Righteousnesse by vertue of that Creation , ( Grace being nothing else but divine created qualities ) even as in that 65. of Isa. it is expresse , that God will create in Jerusalem other excellent qualifications , which we shall presently name . Sutably , Peter , in that 2 Epist. 3. Chap. v. 13. having mentioned the New Heaven , and Earth , addes , as an appurtenance to it , wherein dwels righteousnesse ; and all by vertue of a Creation , as the Apostles referring to Isa. 65.18 . plainly speaks . And from both places , John hath this in his vision , Rev. 21. verse 1 , 2 , and 27. That into this New Heaven and Earth , and holy Jerusalem , all new ( as we sh●wed ) by Creation , there shall in no wise enter any thing that defileth ; as in the first creation , all that God made was good , yea exceeding good . Gen. 1.31 . Secondly , There shall be created in this New state , the qualification of peace , Isa. 57.19 . I CREATE the fruit of the lips , PEACE , ●EA●E to him that is afar off ( by captivity , or otherwise ) and to him that is neer , saith the Lord , and I will heal him . Peace , peace , doubled , signifies very great , absolute , perfect peace , as that time shall be a time of an universal perfection . Thirdly , Of this New state there shall bee another qualification , viz. joy , or rejoycing , and that by the means of the New creation ( for it is creation , wee now look at , not the qualifications themselves , which is the businesse of the third Head , in the next Section ) Isa. 65.18 , 19. Be you glad , and rejoyce for ever , in that which I CREATE , for behold I CREATE Jerusalem a REJOYCING , and I will rejoyce in Jerusalem , and joy in my people ; and the voyce of weeping , or crying shall be no more heard in her . All which are spoken as a parcel of the glorious state of the New Heaven , and Earth , and New Jerusalem . Consonant to St. Johns description of the New Heavens , and New Earth , and of holy New Jerusalem ( Rev. 21.1 , 2 , 3 , 4 , 5. ) That there is the voyce of triumph from Heaven , saying , The Tabernacle of God is with men , and he will dwell with them &c. And God shall wipe away all tears , &c. and there shall be no more sorrow &c. because he that sate upon the Throne said , Behold I MAKE ALL THINGS NEW , write , for these things are true . ¶ 4 There shall be at that time created a desence upon , or over the Saints , over the Church , and over all their glory , so that their glorious enjoyment in that glorious estate on earth , shall not bee subject as formerly to any invasions , subversions , interruptions , or diminutions from any power on earth , or in hell , Isa. 4. verse 4 , 5. When the Lord shall have washed away the filth of the daughters of Zion , then the Lord will CREATE upon every dwelling place of Mount Zion , and upon her assemblies a cloud of smoake by day , and the shining of a flaming fire by night ( alluding to the pillar of fire that lead Israel in the wildernesse ) for UPON ALL THE GLORY SHALL BE A DEFENCE . So that what ever shall be hereafter affirmed in this our sixth Book according to the Scriptures , touching the excellency of the RESTITUTION , or glorious state of all things yet to be on earth , shall be an established estate , that no enemy shall be able in the least to remove or molest .

But why do the Scriptures cal this RESTAURATION or RESTITUTION a Creation ? Surely because of the great likenesse ( if not samenesse in kinde ) with the first Creation , as to the Physical notion thereof , both in regard of matter , manner , parts , and end .

¶ 1 As for matter , as the immediate Creation , viz. of the Chaos , was of nothing ; so mediate Creation , viz. of particulars out of that Chaos was of nothing such , nothing so , or no such thing , as into which it was created . So that as the first sort of creation was of absolute nothing ; so the second comparatively , or equivalently of nothing . For what was the confused clouded Chaos towards the forming of light , life , and beauty , & c ? Even so in this New creation , the world shall be asit were resolved into a Chaos again . All things shall be in a most confused and forlorne condition , men shall be stript of humanity , the earth shall be an Aceldoma , and Golgotha , all things full of unparalleld troubles , as our Saviour describes , Matth. 24. And lo then shall Christ appeare most gloriously to new-create all things as t is in that same 24. of Matth. Just as we find it Prophesied throughout the Old Testament , in most of the Prophesies afore discussed , as Hos. 3 4 , 5. Dan 12.1 . &c. that Christ shall restore all things in the most desolate , and Miserable times . Most suitable matter , for that efficient , who is to worke upon it . The best cause to worke upon the worst matter . He that is All-things , yea more then All-things , the All-sufficient Almighty , to worke upon those nothings ; who can worke better on that worst , then the best of creatures can upon the best and most prepared things . For materiam superabit opus , the workmanship shall exceed the matter . So that as God alone was able , and did educe out of those nothings , Gen. 1. this beautifull Fabricke of the world ; so Christ Jesus our Lord shall out of those worse-then-nothings create this glorious new world of which we treat .

¶ 2 For manner also , it is a Creation , in that like the creation of the first world , the main parts of this New shal be made in an instant . It is true that the Philosophers say , that generation is ex nihilo tali , & in instanti , of a nothing so , and in an instant : as plants of seeds , birds of egges , beasts of their Semen ; as are likewise the bodies of men . But this Philosophical Generation notwithstanding , in the first part , viz. that it is of that which is nothing so , is far below the lowest , namely , Mediate Creation : in that generation is by very many previous dispositions , and various successive preparations of the matter , gradually bringing those bodies to their kinde ; whereas Creation , even mediate creation in one act brings forth every thing perfect at once . As for the second part of their description of generation , that it is done in an instant ; that is , the forme is introduced in an instant ; I think ( excepting mens souls ) it is a meer tradition and fable , grounded upon another fiction of wit , that material forms are substances , which being beleeved in the Schools , hath brought in with it a many inextricable knots , as how the formes of the Elements remai●e in the mixed body , compounded of them ; how the forme is educed out of the power of the matter , as they affirme , and yet the forme is a substance of a different nature from the matter , and is a distinct co-ordinate essential principle in specie : How a sword killing an horse , or the like , drives out one forme , and brings in another , or else there were more then one forme afore , or else matter may subsist without a forme , &c. whereas creation , yea mediate creation introduceth all formes of things , yea and of men too , in an instant : As we see in the First Creation in every dayes worke . It was but said , Let it be so , and presently it was so . And so , proportionably , will it be in the New Creation , that by parts Christ will doe great things suddenly ; First , The call of the Jewes shall be on a sudden , Isa. 66.8 . Who hath heard such a thing ? who hath seen such things ? shall the earth be made to bring forth in one day , or shall a Nation be borne at ONCE ? For as soon as Zion travelled , she brought forth her children . Secondly , The appearance of Christ shall be on a sudden , Matth. 24.27 . As the lightning commeth out of the East , and shineth even to the West ; so also shall the comming of the Sonne of man be . Thirdly , The change of beleevers , surviving at Christs comming shall be in a moment , in the twinkling of an eye , 1 Cor. 15.51 . Behold I shew unto you a MYSTERY , we shall not all sleep , but we shall all be CHANGED in a moment , in the twinkling of an eye . Fourthly , The resurrection of the deceased Saints at Christs comming shall be in like manner , Ibid. 1 Cor. 15.52 . We shall be changed in a moment , in the twinkling of an eye , at the last trump . For the Trumpet shall sound , and the dead shall be raised incorruptible ( viz. never to dye any more ) and we shall be CHANGED , viz. all in the same moment .

¶ 3 This glorious state of all things on earth yet to come , is as a creation in regard of parts . That as the whole creation is in Gen. 1. distinguished into six dayes worke ; so this New creation shall be perfected ( though not in that successive order of time , but rather , as I conceive at once ) in all those things that are enumerated to bee the workmanship of the six dayes workes . You had the opinion of the Rabbins in this , afore . * * In 4 Book . 4 Chap. 3 Sect. 6 Pat. f. 428. Mine is this , First , For light ; answerable to the extraordinary LIGHT created on the first day ( for the Sunne and Starres were not extant till the fourth day . ) The light of the Church at this time shall be a supernatural light , above any created light , according to Isa. 60.19 . The Sunne and Moon shall be no more light , but THE LORD shall be unto thee an EVERLASTING LIGHT . Sutable to St. Johns Vision , and Prophesie , Rev. 21.23 . The City had no need of the Sunne , or of the Moon , for the GLORY of GOD did lighten it , and the LAMB is the light thereof . For it God shall be the Churches Sunne , Psal. 84.11 . as he is likewise light it selfe , 1 John 1.5 . yea dwels in unspeakable light , 1 Tim. 6.16 . And Christ is prophesied to be the Sunne arising on the Church , Malach. 4.2 . That he comes ( as the Apostle saith ) 2 Thess. 2.8 . with a brightnesse ; yea ( as Christ himselfe promiseth ) his comming shall be as lightning shineing from the East to the West ; yea with GREAT GLORY , Matth. 24. verse 27. and verse 30. then will their speciall presence or manfestation be a transcendent light to the Church , which must be supernatural , far above any created , either that which was made the first day , or after contracted upon the fourth day , into the body of the Sunne ; as the waters , extant the first day , were couched into the Channels of the seas on the third day . For both these were created . But the light of the Church now shall be elucidations and emanations from the Deity , overcomming , and as it were drowning the glory of the Sunne , &c. And therefore though the Sunne and the Moon , and Stars that now receive their light from the Sunne , shall in that New creation be extant , existing in their Orbs , yet they shall not be there to give light to the Church . Both these are distinctly mentioned in both the fore-quoted places ; Isa. 60.19 . The Sunne shall be no more thy LIGHT by day , neither for brightnesse shall the Moon give LIGHT unto thee . Observe , it is not said , they shall not exist , they shall not be ; but they shall not be for the light of the Church . Just so Rev. 21.23 . it is not said , the being of the Sunne and Moon shall bee nulled , or annihilated , but there shall be no NEED of the Sunne , nor of the Moon to SHINE in New Jerusalem . And the reason is , because God and the Lamb shall lighten it , and be the light and glory thereof . So that though according to the creation of the Sunne , and Moon , and Stars , in the fourth day , those lights , with the rest of the universe shall bee perfected in this New creation , Isa. 30.26 . The light of the Moon shall be as the light of the Sunne , and the light of the Sunne sevenfold , as the light of seven dayes , in the day the Lord bindeth up the breach of his people ; yet not used for a light to the Church at that glorious time . For then there shall be no nights , and dayes , as is intimated in that 60. of Isa. verse 19. afore quoted ( mark it well ) The Sunne shall be no more thy light by DAY , &c. but the Lord shall be unto thee an EVERLASTING light , i. e. perpetuall , without interruptions by vicissitudes of nights succeeding the dayes , and for ever . But it is expresse in Rev. 21.25 . St. John having said as afore quoted in the 23. verse , There shall be no need of the Sunne , neither of the Moon ; he addes in this 25. verse , The gates of the New Jerusalem shall not be shut at all by day ; for there shall bee NO NIGHT THERE . And if we should suppose that the motion of the heavenly orbs , and all the planets , and fixed Stars , which is the onely cause of night should cease at this glorious time of REST , seeing that all motion ( as saith the Philosopher truly ) is for rest , which these heavenly bodies never had since their creation , whiles the Plants have had theirs in the Winter ; the Sonnes of men in the night , on the seventh day , and in the grave , the Wilde-beasts in the day , &c. And it is recorded as the most glorious time , when the Sunn and Moon stood still , ( Josh. 10.12 , 13 , 14. There was no day like that before it , or since that ; ) And if we should conceive that it is not contrary to that text of Isa. 30.26 . The light of the Moon shall be as the light of the Sun , and the light of the Sunne sevefold greater , &c. to understand it as well , if not rather of the extension of those bodies of light , then of the intension of their beams of light ( their very bodies being called lights , Gen. 1. And the sevenfold intensivenesse and strength of the beams might be an affliction ) and so the little globe of the earth would not be of bulke to interpose , and eclipse the sight and prospect of any Starre from view , and looking upon the rest , especially on the magnified dimension of the body of the Sunne ; so that there should be a continued natural light round the world ; yet all these should be but for a comely ornament , not a naturall concernment to the Church , because the paramount presence and elucidation of God and the Lamb should be their light ; sutable to their paramount condition , swallowing up , as it were , all other glories , as the said text of Isa. 60.19 . Rev. 21.23 . hold forth . So that as the world began in the first Creation with an extraordinary light ; so at the end of this world , in the New creation there shall be a supernatural light . And thus of the state of it in regard of light , in parallel with the first and fourth dayes worke in the first Creation . Secondly , As on the second day was created the Firmament ( as our Translators render it , following the Greeke ) alias the Expanse ( according to the Hebrew ) that is , at least , the whole element of the ayre ; so in this New creation , it shall be re-created anew , that is perfected ; that there shall be no noysome fumes , or vapours , or any other noxious exhalations , fiery , or watery , &c. to cause sicknesse , death it selfe being now swallowed , up in victory , 1 Cor. 15. And all sorrows removed , Rev. 21.4 . And the aire shall not be an habitation for devils over the Church , as formerly ( for which he was called the Prince of the ayre , Eph. 2.2 . ) But the devill shall be chained up , Rev. 20.2 . and every unclean spirit shall be removed farre away from the Church . Zach. 13 2. Thirdly , For the rest of the dayes works of Creation , as in them were created the dry-land , the Plants , the Fishes , and Fowls , and Animals , &c. So in this New creation there shall be a perfection of all those then in being ; ( for of a resurrection of irrationals I know nothing ) and they shall be freed , and set at liberty from all danger , and hardship . Isa. 11.6 , 7 , 8 , 9. Rom. 8.19 , 20 , 21 , 22. I speak now short to these things , because I am not yet come to the qualifications of this future glorious estate , into which this Head would sometimes faine draw me ; but I will not be anticipated .

¶ 4 This future glorious estate on earth is a creation , in regard of the end , viz. that as man was created last of all , most perfect in soule and body , as the subordinate end next under God , for which God made it , viz. that man might have the possession and use of all , and dominion over all , Gen. 1.26 . So in this New creation , Christ restores all things to their perfection , and every beleever to his ; to that end , that all beleevers , being raised , or changed ( as afore described ) may joyntly and co-ordinately rule over the whole world , and all things therein , next under Christ their Head . I say , All , and not apart onely ( as some unwarily publish . ) And I say joyntly , not one part of the Saints to usurp authority over the rest ( as many dream . ) And co-ordinately , All upon equall tearms ; not some Saints to rule by Deputies , made of the rest of the Saints , as the practise of men seem to interpret . And all to be true Saints , not seeming . Thus we read in Dan. 7. verse 14. and 27. And Rev. 20.4 . And Chap. 21. verse 24.26 . Study the places well , and you will easily picke it out .

CHAP. III. Measuring out the DIMENSIONS of this glorious estate to be on Earth , afore the ultimate universal Judgement .

§ . 1 HAving done with the Creation of it ; we come next to the Dimensions , Quantity , or Extent of the glorious Kingdome of Christ on Earth , yet expected , viz. That as the other foure Monarchies did over spread all the inhabited world ( as it is said of Nebuchadnezzars Assyrto-Chaldean Monarchy , Dan. 2.37 . that he was King of Kings , and that WHERESOEVER THE CHILDREN OF MEN DWE●T , the Beasts of the field , and fowles of the Heaven , GOD HAD GIVEN INTO HIS HAND , and had made him RULER OVER ALL ; and of Caesars Roman Monarchy , Luke 2.1 . That there went out a decree from him , that ALL THE WORLD should bee taxed : ) So this fifth Monarchy of the Saints reigning on earth under Christ , must be as large as those Monarchies , as large as the whole world for ample Dominion , though not for sincere conversion ; That is , the generality of men in the time of this Kingdome being converted into true Saints , they shall rule over all the whole world of men , swallowing up the other former Monarchies . So that if there be remaining a secret seed of hypocrisie in ●ome , which shall at last , ( God so foretelling , Rev. 20.8 . ) breake out in the Gogican War at the end of our THOUSAND yeers , shall yet mean while all men , all the time of the thousand yeers , shall be demurely subject to the Dominion of the Saints . Touching the latitude and largenesse of this Holy-Kingdome , read Dan. 2.34 , 35. The stone cut out without hands smote the Image on his feet that were of iron , and of clay , and brake them to peeces . Then was the iron , the clay the brasse , the silver , and the gold broken in peeces together , and became like the chasse of the Summerthershing floore , and the wind carried them away , so that NO PLACE WAS FOUND FOR THEM ; and the stone that smote the Image became a great Mountaine , and FILLED THE WHOLE EARTH . Dan. 7.26 , 27 ; And the judgement shall sit , and they shall take away his ( the preceding Monarchies ) Dominion , &c. And the Kingdome and Dominion , and the greatnesse of the Kingdome , UNDER THE WHOLE HEAVEN , shall be given to the people of the Saints , &c. And Rev. 10.7 . St. John having said , In the dayes of the voyce of the seventh Angel , when he shall BEGIN to sound , the mystery of God shall be finished , he goes on in the 11. Chapter , verse 15. saying , The seventh Angel sounded ; and there were great voyces in Heaven saying , The KINGDOMES of this WORLD are become the Kingdomes of our Lord , and of his Christ , and he shall reigne for ever . That is , no Monarchy shall ever be on earth after his . Adde Isa. 2. ( In the second verse , &c. whereof , yee have the propagation of the Gospel of Christs Kingdome , and mens obedience to it ) In the 11 verse , repeated againe verse 17. yee have the Lord Christ exalted , and his overthrowing all worldly powers prostrate before him , in these words , The lofty lookes of man shall be humbled , and the haughtinesse of men shall be bowed downe , and the LORD ALONE shall be exalted . Which words ( though covertly , for feare of provoking worldly Monarchs ) are alleadged by the Jewes to the same end , as you have heard afore at large . To the same effect of the largenesse of Christs Kingdome is that notable place in Isa. 24. verse 21 , 22 , 23. In that day it shall come to passe , that the Lord shall punish the Host of the high ones , that are on high , and the Kings of the earth , UPON EARTH , and they shall be gathered together , as prisoners are gathered in the pit , and shall be shut up in the prison , and after many dayes they shall be visited . Then the Moon shall be confounded , and the Sunne ashamed , when the Lord of Hosts shall REIGNE IN MOUNT SION , and in Jerusalem , before his Ancients gloriously . His Ancients are , his ancient people the Jews . And as the material Sunne and Moon shall be then nothing in comparison of the light of Gods presence , as afore-shewed ; so the metaphorical Sunne and Moon ( for the same Scripture may have two subordinate senses , Rev. 17.9 , 10. ) I say the metaphorical Sunne and Moon of higher and lower humane Majesties shall be confounded with shame . So Jacob ( a Prince in those times ) and his wife are called by the name , and interpreted to be the meaning of that name of the Sunne and Moon in Josephs dream , ( Gen. 37.9 . ) even as we had but now in that 24 of Isa. both name and thing , metaphor & meaning expressed . And by the same rule , and proportion we may admit of others annexing a metaphorical sense to that Revelation , 21. verse 23 , 24. that in Christs Kingdome to come upon earth , there shall be no need of the Sunne or Moon , i. e. of Emperial , Royal , or Princely Potentates , to keep the peace ; as we have expounded it also in a litteral sense of the obscuring of the glory of all the Stars by the paramount glory of Gods presence For God and the Lambs presence shall be in stead of , and more then the Sunne and Moon in both senses . One , both learned and godly , doth likewise to the same purpose , apply Hag. 2.21 , 22. By shaking heaven , and earth once more ( saith he ) the Prophet seems to mean ( in part ) that there shall be a change , not onely of the customes of the people , which are the Earth ; but also of Kingly powers , and humane Majesties , which are the Heavens . Which place of Haggai , the Apostle applies to the Kingdome of Christ , Heb. 12.26 , 27.28 , 29. of which application , though part may comport with the Kingdome of Christ as spiritual ( which hath ever been ) yet the rest seems to ●ooke as farre as Christs Kingdome to come on Earth . For since Haggais , or Pauls time , God never so shook the material heavens of Orbs and Stars , or the metaphorical of Royalties and Majesties , that the Kingdome succeeding ( as the Text plainly intends ) could not be moved . Even as the close , exhorting to serve God acceptably , because he is a consuming fire , is most like to Peters exhortation , 2 Pet. 3. to bee holy in conversation , because after the destruction of the world by fire , we shall have new heavens and a new Earth . The place seems to allude to , and to Prophesie from Gods shaking of Mount Sinai , that as at that time God shook his people out of Egypt , and separated them by divine Lawes from all the Nations of the earth to be a Royall Church by themselves ; so he will shake all the world of high and low ones , when he sets up his last kingdom , viz. Christs visible kingdom on earth , and therewith makes all new . For ( saith my Author ) that same [ Once more ] signifies the removing of all former old things in Earth , and Heaven , viz. of Customes of People , and Crownes of Kinglyhoods , and makes all new with sanctity , and spirituality , in the quality , though men and creatures shall be in substance extant upon the earth , according to their species or kinde , and his Sovereignty in paramount glory ruling all . Just as Zachary hath it , Chap. 14. verse 9. And the LORD shall be KING over ALL the EARTH : In that day shall there be ONE LORD , and his name one . That is ( as some learned expound ) There shall be no more Lords , but the Lord Christ , and his Dominion shall be greater then ever any was . Which the Prophet Malachy doth notably surveigh Chap. 1. verse 11. in these words ; From the rising of the Sunne , even to the going downe of the same , my name shall bee great among the Gentiles , &c.

CHAP. IV. Concerning the Qualifications , or Qualities of this Kingdome of Christ . Viz.

Negatively , it is a State that is , Sinless , Sorrowless , Deathless , Superiorless &c. Temptationless . Timeless . Positively it is the Restauration of the Creation , Perfection of all Qualities , Confluence of all Comforts , Preface to Eternity .

With several other Qualifications , by a natural , and necessary consequence flowing from these .

SECT. I. It is Sinlesse .

§ . 1 ANd no wonder . For it is not imaginable that the deceased Saints should be raised , and the living changed , to injoy this glorious state on earth in Christs Kingdome , with the least tincture of sinne , either of their owne , or others . This were to bring the deceased Saints to their losse . And the changed state of the living would not be freed from sinne , which would bee their greatest sorrow ; which ( as the next Section demonstrateth ) cannot consist with this glorious state . It would be a misery ( not a felicity ) for the soules of the deceased to come out of supernal glory into a body of sinne ; or for them , or the changed , to be mixed with the society of gracelesse men . A meer regenerate estate , not yet perfect , lamented that condition , so long since as Lot , and David , 2 Pet. 2.7 . Psal. 120.5 . yea the latter complained of society with men of faire outsides , flattering with their lips , and eating bread at his Table , but were not right at heart . And our Saviour warns his Disciples , as of a danger , that they should bee among men that outwardly seem to be sheep , but inwardly were Wolves : which this glorious state will not admit . So then , the huge augmentation of this Kingdome , or fifth Monarchy , shall not ( as in worldly Monarchies ) cause pollution and corruption . This shall bee Status optimus maximus , the biggest and best state that ever was or shall be on earth , all suitable to a resurrection . The places of Scripture asserting the sinlesseness of this time are very many and very cleer ; so that I need but repeat them , to convince the ingenuous Reader .

¶ 1 Adam we know was created sinlesse , according to the Image and likenesse of God , to have Dominion over all , and to rest on the Sabbath ; now this state of Adam is applied by David Ps. 8. to a future state of man , which the Apostle Paul accommodates to our estate and rest in the inhabited world to come , Heb. 2.5 . and Chap. 4. verse 9. as wee have afore demonstratively expounded those places . If there be any difference , it is in this ( as the Apostle sets it forth 1 Cor. 15. ) that our estate shall be better then his . ¶ 2 Num. 30.5 , 6 , 8. The Lord thy God wil bring thee into thine owne land , and the Lord thy God will circumcise thine heart , and the heart of thy seed , to love the Lord thy God with all thy heart , and all thy soul , and thou shalt returne and obey the voyce of the Lord ; and do AL HIS COMMANDEMENTS . Which was spoken of , and to the Jews , long since deceased , being never yet so fulfilled to them , or any of that Nation succeeding them , and therefore according to the truth of God , must be fulfilled to all the elect of them , and of their posterity . ¶ 3 Isa. 11.6 . The Wolfe shall dwell with the Lamb , &c. and they shall not hurt , &c. For the earth shall bee FULL OF THE KNOWLEDGE OF THE LORD , AS THE WATERS COVER THE SEA : which , whether we understand of men , or beasts , it argues a restauration to an estate like that of innocent Adam . And the reason adds the glory of the cause , as the thing is a most glorious effect , That this innocent time shall follow upon an ocean of divine knowledge . ¶ 4. Isa. 59.21 . This is my Covenant , my WORD AND MY SPIRIT SHALL NEVER DEPART from thee for ever . ¶ 5. Isa. 35.8 . There shall be an high-way , and it shall be called the way of holinesse , THE UNCLEAN SHAL NOT PASSE OVER IT . ¶ 6. Isa. 60.21 . Thy people shall be ALL RIGHTEOUS . ¶ 7. Jer. 32.40 , 41. I will make an everlasting Covenant with them , that I will not turne away from them to doe them good . But I will put my feare into their heart , that they shall not depart from me . Yea I will rejoyce over them to doe them good , and will plant them in this Land assuredly , WITH MY WHOLE HEART and WHOLE SOUL : See this great promise must be fulfilled , when the Jewes are settled in their owne land . ¶ 8. Ezech. 36.23 . to verse 30. I will gather you from all Countries , and bring you into your owne land , and I will sprinkle cleane water upon you , and you shall be cleane from ALL YOUR FILTHINESSE , &c. and I will save you from ALL YOUR UNCLEANNES . 9. Ezekiel Chap. 44.9 . speaking of the glorious state of the Church in the last dayes , addes , Thus saith the Lord , no stranger uncircumcised in HEART shall enter into my Sanctuary . ¶ 10 Dan. 12.3 . At the time that Michael shall stand up , and deliver his people , they that be wise shall shine as the BRIGHTNES OF THE FIRMAMENT , and they that turne many to righteousness , AS THE STARS FOR EVER AND EVER . Which is to come to passe before the last universal resurrection , and ultimate judgement , as we have before demonstrated . ¶ 11. Zeph. 3.13 . The remnant of Israel SHAL . NOT DO INIQUITY , nor SPEAK LYES , neither shall a DECEITFUL TONGUE be found in their mouthes ; which words relate as the context afore shews , to a state of the Church in the last dayes on earth , as the thing demonstrates that it was never yet fulfilled . ¶ 12. Zach. 14.20.21 . Upon all shall be holinesse to the Lord . ¶ 13 Malach. 4.1 . &c. The day commeth that shall burne as an oven . And all that are proud , and doe wickedly shall be as stubble , and the day commeth that shall burne them up , saith the Lord , that it shal leave them neither root nor branch . All these places , and others , have been demonstratively cleared to relate to the time following , upon the Call of the Jewes , and their settlement . All which laid together , make up a sinlesse condition .

§ . 2 Which will be more cleare , and more clearly settled on our spirits , by adding some places of the New Testament . ¶ 1 In 1 Cor. 15.52 , 54 , 55 , 56. it is said , When this corruption shall put on incorruption at the sound of the last Trumpet ; then , O death where is thy sting ? The sting of death is sinne . But thanks be to God that gives us victory , through our Lord Jesus Christ . Now as wee have before proved , there is a vast space , viz. of a thousand yeers of the whole terme of the last Trumpet , afore the universal ultimate Resurrection . ¶ 2 In 2 Cor. 3.18 . it is said , When the Jewes shall have both vayles taken away ( as wee have before opened ) viz. that on Moses , namely his forme of worship , and that on their hearts , viz. their unbeleef , instead of the remainders of sinne , they shall with open face behold the glory of the Lord , being transformed into the same image from glory to glory . ¶ 3 St. Peter likewise asserts , 2 Pet. 3.13 . That after the dissolution of this present vaine sinfull world , there shall not onely be New Heavens , but also a NEW EARTH , wherein dwels RIGHTEOUSNESSE . Proving it out of Isa. 65.17 . ( for those words be repeats . ) This is spoken to the Jewes , and concerning their share in the future happinesse on earth . And that dwelling of righteousnesse there , must signifie an eminent and absolute degree or else it will not surmount the present state of the Chuch , in which , as such , dwels much righteousnesse . But I need not struggle about this with most knowing men , who incline to understand this place of a perfection , as absolute as that in the supreamest Empyrean heaven . ¶ 4 Let us adde but one place more , viz. That in Rev. 21. v. 1. &c. and verse last of that Chapter , in a continued description of the glorious state of the Saints on earth yet to come ; And ( saith St. John ) I saw a new heaven , and a new EARTH , and I saw the holy City , New Jerusalem , comming down FROM GOD OUT OF HEAVEN . Behold the Tabernacle of God is WITH MEN &c. and there shall in no wise enter into it any thing that DEFILETH &c. but they that are written in the Lambs Book . Every verse of this Chapter , as before we gave a particular account , hath something in it incompatible , and incompetible with the supreamest heavenly estate .

§ . 3 But then the question will bee , where shall abide all those thousand yeers , all those hypocrites , called Gog and Magog , that shall at last break out , and go about to oppose the Church , though in vain , their opposition and subversion concluding in the same moment , Rev. 20.8 ? Wee answer according to that light wee have attained , that most probably they shall not be in , but without the Church . Rev. 22.15 . Without shall be dogs , evill men , and such as make , and love a lye . The Heathens ( as appears by Homer * * Iliad. 8. ) did use to call the place of out-cast men 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tartaros , alluding likely to some dismal remote place of the earth , as Tartary is from us , and from Jerusalem . The Apostle takes up that word in 2 Pet. 2.4 . and makes a verb out of it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tartaro● to signifie the putting of men into an Hellish solitary place . So that most likely the unregenerate shall be as remote from the Church , as Tartary is from Jerusalem , and the Christian Church ; as far , as it were , from Hell to Heaven . The Church now being as in an Heaven on earth , the false-hearted spawn of future Gog and Magog shall bee remote on earth , neer their future Hell . To which that place of Gog and Magog , Rev. 20.8 . doth contribute some proof , in that it saith , that Gog and Magog shall bee fetched up against the Church by the Devil , from the FOURE QUARTERS OF THE EARTH .

§ . 4 But if these Hypocrites were permitted neerer the Church , they might perhaps be converted . Wee answer no. For it is ( if we may use that word ) the Fate of this Millenary period , I meane , Gods righteous peremptory sentence , that as all that time there shall be no degenerating of any beleevers , so no more regenerating of any unbeleevers . There is a judiciary sentence peremptorily passed to this purpose , Rev. 22.11 . He that is unjust , let him be unjust still , and be which is filthy , let him be filthy still ; and he that is righteous , let him be righteous still , and he that is holy , let him be holy still ; That is , They shall be so still . In order to which it follows , WITHOUT are Dogs , &c. that love , and make a lye : And I come quickly , and my reward is with mee . The appearance of Christ at the preface to thi● thousand yeers will be , as it is represented in the Preface to the Revelation , Chap. 1. among the Churches , viz. that then are , or have been Chu●ches : Therefore it behooves Churches , and all Professors to beware they bee not sound as the Foolish Virgins , that never had the oyle of regenerating grace in the vessels of their hearts ; and the oyle of sound principles in their heads , by which they made the blaze of Profession , is spent , i. e. they have lost their principles , and so being unready at Christs comming , they come when ( as Ierome saith well ) the doors are shut .

SECT. II. It is Sorrowlesse .

§ . 1 HAving shewed that this future glorious state of the Kingdome of Christ on earth yet to come , shall be sinlesse ; next with good dependence we assert , it is a sorrowlesse condition . For sorrow came into the world by sinne , therefore sorrow shall goe out of the world with sinne . So the Apostle doth connect and couple them ( 1 Cor. 15.55 . ) O death where is thy sting ? O grave , where is thy victory ? i. e. There is then no sinne ( which is that sting ) therefore no sorrow , which formerly did tend to death , and end in the grave . But let us take the Scriptures in order , for the sorrowfulnesse of this state and time we speak of . ¶ 1 Adams state was a sorrowlesse condition ; therefore so shall the state of the faithfull at this time be , as wee have often recited the parallel , Gen. 1.26 . with Psal. 8. Heb. 2. Psal. 95. Heb. 4. out of which 95. Psal. the Apostle proving a rest , to remain yet on earth for the people of God ; the word in the Hebrew is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which comes from the same root whence Noahs name is prophetically given him , to foretell the comfort that should come to the Church by him , even the rest in the Arke in the time of the Flood , Gen. 5.29 . At which time the earth by water was purged of the Churches enemies . Answerably the Apostle in a way of parallel in 2 Pet. 3. mentioning that purgation by water , infers another purgation by fire , after which we are to expect another rest , or restauration , and that on earth , where was , and shall be that purgation , which the Apostle , Heb. 4. descanting upon Psal. 95. renders the sense of that Hebrew word , vers. 9. of that 4. to the Hebrews by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Sabbatisme , a Septenary rest . As if hee should say , It shall be a Sabbath of Sabbaths , or above all Sabbaths , or the period , and perfection of all Sabbaths . That as we rest on a Sabbath , or seventh day from our weekly work ( as God did from his ) and the Jewish servants every seventh yeer rested from their service : And every seventh of seven times seven yeers all their land had rest ; so in the seventh Millenary of the world the whole universe shall have a rest . The Church shall have full Dominion over the whole world . For in those places of Psal. 95. and Heb. 4. being mainly spoken to , and concerning the Iewes , cannot bee meant of the Sabbath of Gods resting , once and for ever past ; or of their weekly , or of their Septenary-anniversary , or of their Jubilean , or of their Cananitish Sabbath , or of an internal spiritual Sabbath , or rest of minde and conscience ; for all these the Church of the Jewes had enjoyed . Nor could the Apostle thinke it needfull to prove that an internal rest , which all moral Heathens , that beleeve the immortality of the soule expect , doth yet remain . And therefore the Apostle must mean that rest which was proper to cure the then present dispersed , and distressed condition of the Jewes , continued to this day : That as God hath given them the weekly rest , and the Septenary-anniversary , and the Jubilean , and the Canaanitish , so he would give them at last , a Millenary rest on earth , a rest longer and better then ever they had . For much is couched in those words , Heb. 4.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Therefore there is yet left , or there remaineth a Sabbatisme , or a kinde of Septenary or Sabbatical rest forthe people of God . Marke every word . Therefore ] viz. because God rested on the seventh day in the beginning ; after that , gave them a seventh weekly and yeerly rest , and a seventh of seven times seven yeers rest , and a rest in Canaan , and after all , the Lord spake of another rest to come ; Therefore there remaineth a rest . Remaineth ] or is yet left , noteth and importeth something not extant afore in specie , in its prime , but onely in types , but is next to come in order in its native kinde and verdure . And ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) a Sabbatisme ( a word never used but here on this occasion ) imports a limited time ( not an everlasting unlimited duration ) even as Adam lived neer a thousand yeers , and had rested so long , if not longer , in Paradise , without sin , or sorrow , if hee had not hearkned unto the Diabolical temptation . And [ to the people of God ] which written to the Hebrews , must include them ( so often called by God in the Old Testament my people ) and so must necessarily signifie , that this rest is for the Jewes joyntly with the Gentiles , when the Jews shall bee the people of God by faith , as now the beleeving Gentiles are , as the Apostle disputes , Rom. 11. ¶ 2 The Prophet Isaiah also sets forth this sorrowlesse time , Chapter 2. vers. 2 , 3 , 4. And it shall come to passe in the LAST DAYES , &c. Many people shall goe , and say , Come let us goe up to the Mountaine of the Lord ; for he will teach us his wayes and we will walke in his pathes , and he will judge among the Nations , AND THEY SHALL BEAT THEIR SWORDS INTO PLOW-SHARES , AND THEIR SPEARS INTO PRUNING HOOKS ; NATION SHAL NOT LIFT UP SWORD AGAINST NATION , neither shall they LEARN WARRE ANY MORE . In which words observe , that as there is intimated internall spiritual peace , so externall corporall peace is openly expressed , to come to passe , not onely to the Jewes , but to all Nations , which was never yet fulfilled since Isaiahs time , as this description cannot consist with the ultimate judgement . ¶ 3 Another place is in Isa. 9. verse 6. Christ shall be called the PRINCE OF PEACE , of the increase of his Government , and PEACE , THERE SHALL BEE NO END , upon the Throne of David , and upon his Kingdome , to establish it , &c. from henceforth , even for ever : Which place most plainly speakes of external peace , as well as of internal , and for a long continuance , and doth belong to the time wee speak of ( as is before demonstrated ) which Christ hath not to this day fulfilled , but rather hath brought a sword , then externall peace . Therefore the fulfilling of the sense of this Prophesie is yet to come . ¶ 4 Isa. 11. verse 1. &c. A rod of the stem of Jesse , &c. with righteousnesse shall judge the poore , and reprove with equity for the meeke , &c. He shall slay the wicked &c. The Wolfe shall dwell with the Lamb , &c. They shall not hurt , nor destroy in all the holy Mountaine . For the earth shall be full of the knowledge of the Lord , &c. The envy of Ephraim shall depart , and the Adversaries of Judah shall bee cut off . Ephraim shall not envy Judah , nor Judah Ephraim , &c. All which , taken together , doe most plainly relate to the time wee speak of , ( as is before proved . ) But this was never yet fulfilled since Isaiahs time : And therefore these high expressions are to bee fulfilled at the glorious time wee discourse of . ¶ 5 Isa. 14.1 , 2 , 3. We have these high promises , The Lord will have mercy on Jacob , and will yet choose Israel , and set them in their owne Land , and the strangers shall be joyned unto them &c. And the people shall take them , and bring them to their place , &c. And the Lord shall give them REST FROM SORROW FEARE AND HARD BONDAGE . Observe both to what persons , and what time these high expressions relate , before largely opened , and we shal easily conclude this Text was never yet fulfilled , and therefore according to the truth of God , must bee fulfilled before the ultimate day of judgement ; for with that time this Prophesie cannot agree . ¶ 6 In Isa. 25.8 . we have it plenissimè & planissimè , most fully and plainly , That in that day ( viz. of the great restauration of the Church , and ruine of their enemies , verse 5 , 6. ) The Lord will WIPE AWAY ALL TEARS FROM ALL FACES . And the rebuke of his people shall hee take away FROM OFF ALL THE EARTH , for the Lord hath spoken it . Which was never yet fulfilled , and therefore is yet to come at the time we treat off , as hath been before demonstrated . ¶ 7 Isa. 54.13 , 14. is also very high in expressions , Thy children shall be taught of the Lord , and great shall be the peace of thy children . In righteousnesse shalt thou be ESTABLISHED , thou shalt be far from oppression , for thou SHALT NOT FEAR ; and FROM TERROR , for it SHAL NOT COME NEER THEE . You see the expressions are exceeding high , and they are evidently spoken concerning external rest , as well as internal : and wee see it by experience , that this place was never yet fulfilled , therefore it is yet to come , as we have cleered it afore . ¶ 8 In Isa. 60.14 . &c. it is thus written , The Sonnes of them that a●flicted thee shall come BENDING TO THEE , and all that despised thee , shall BOW THEMSELVES DOWN AT THE SOLES of thy feet . Whereas thou hast been forsaken , I will make thee an ETERNAL EXCELLENCY , violence shall be NO MORE heard in thy land . The dayes of thy mourning shall be ENDED . Which place relates to our Thesis , as is before demonstrated . The expressions are far too high for us , to acknowledge they have been fulfilled ; therefore we must expect them yet to come before the ultimate day of judgement ; for that will be no fit time for this Prophesie . ¶ 9. Isa. 65.19 . is likewise very full to the particular in hand , though in few words , viz. I will joy in my people , and the voyce of weeping or crying shall be NO MORE HEARD IN HER. Let the Reader judge whether this was ever yet fulfilled . ¶ 10. Isa. tells us Chap. 66.12 , Thus saith the Lord , I will extend peace to her ( the Church , consisting of Jews and Gentiles ) as a river , and the glory of the Gentiles like a flowing stream . I leave it likewise to the Reader to consider , whether hee hath not reason to expect this as yet to come . ¶ 11 We come to the Prophesies of Jeremiah , Chap. 23.3 , 4. I will gather the remnant of my flocke out of all Countries , &c. and they shall fear no more , nor be dismayed ; Which expressions are a great deal too high , for our knowledge of Scripture , of history , or of experience to acknowledge them to have been fulfilled to this day . And therefore our faith must be on God for the fulfilling of them , and that before the ultimate day of judgement , as the nature of the things require . ¶ 12 We have in the same Prophet Chap. 30. verse 10. Jacob shall returne , and shall be in rest and quiet , and none shall make him afraid . ¶ 13 Place is in Jer. 46.27 , 28. to the same effect . ¶ 14 Place is in Ezek. 28.24 . There shall be no more a pricking briar unto the house of Israel , nor any grieving thorne of all that are round about them . ¶ 15 Place Mich. 4.1 , 2 , 3. The same with Isa. 2. v. 2 , 3 , 4. It s added here in verse 4. They shall sit every man under his owne vine , &c. and none shall make them afraid . ¶ 16 Place , Zeph. 3.13 , 14 , 15. They shall feed , and lye downe , and none shall make them afraid . Sing O daughter of Zion , rejoyce with all the heart , the Lord hath taken away thy judgements , he hath cast out thine enemies . The Lord is in the midst of thee , thou shalt not see evill any more . This , and all the rest have been proved to mean the time intended in our Position .

§ . 2 Adde in the New Testament , ¶ 1 Matth. 19.29 . Shall receive an hundred fold , and inherit eternal life ; of the large opening of this place see before in the third Book . ¶ 2 That in 2 Thess. 1.7.9 , 10. To you REST ( as Heb. 4. ) when the Lord Jesus shall be revealed FROM HEAVEN , his enemies being punished from the presence of the Lord ( as Chap. 2. ) and from the glory of his POWER . ¶ Rev. 7.16 , 17 They that are sealed , &c. serve him day and night ( in HIS TEMPLE ) he that sitteth on the Throne shall dwell among them . They shall hunger no more ; for the Lamb in the middest of the Throne shall feed them , and wipe away all tears from their eyes . ¶ 4 Rev. 21.4 . St. John speaking of the state of the Church in the thousand yeers , saith , God shall wipe away all tears from their eyes , and there shall be no more sorrowing , nor crying , nor paine . Every verse of this Chapter , shewes it cannot bee meant of everlasting happinesse in the highest heavens . Let the close of this Section be to encourage us to patience : Patience in perseverance , and patience in sufferance . Now is Christs Kingdome of patience : But anon his Kingdome of peace . Twice it is said of the present state of sufferings . Here is the patience of the Saints , Rev. 13.10 . and 14.12 . Once it is said , Keep the word of patience , Rev. 3.10 . But after a while comes the Kingdome of peace , therefore Christ seales up all the Bible , and all the Revelation almost with this Rev. 22.11 , 12. He that is righteous , let him be righteous still ; He that is holy , let him be holy still : and behold I come quickly , and my reward is with me . Then in the last verse save one , sc. 20. Surely I come quickly , Amen , Amen . Then to that end Iohns prayer closeth all , as I close , in verse 21. The grace of our Lord Jesus Christ be with you all , Amen .

SECT. III.

§ . 1 THus you have seen , it is a sorrowlesse condition . Next follows it shall be a deathlesse condition . The Elect once raised at the beginning of the thousand yeers shall dye no more , much lesse those alive and changed . For if those alive shall not prevent them that are asleep ( given by the Apostle as an answer to an Objection against this Resurrection ) much lesse shall they that are alive ( being the patterne to whom the dead are promoted ) bee sent to death as to give place to the Elect dead that are raised . And if all the Elect are raised , to what end or use shall they dye that are alive ? If it be the priviledge that the other Saints shall be alive at Christs comming , why shall they dye , when here , in soule and body they may behold him , which is a fuller injoyment ? If this time of Christs appearance at the beginning of the thousand yeers be the Kingdome of Saints , the prefacing beginning of their full happinesse ; then it must not be taken from them , by the old misery of death . If all the Elect , dead and alive , must reigne on earth a thousand yeers , as we have proved , then there must be no death to cut this time shorter . They doe not reigne , if subject in the thousand yeers to that great enemy Death . Nor do any of them live a thousand yeers , if by succession they dye in that thousand yeers . If there shall be no more sorrow , nor cries , nor paines , as wee heard afore , how then can this Man-eater death continue ? If sinne be gone , why should death remaine ?

§ . 2 But to leave discourses , and come to plaine places of Scripture , which are divers . ¶ 1 Isa. 25.8 . He ( i. e. the Lord , mentioned in the former verses ) will swallow up death in victory , and the Lord God will wipe away all tears from off all faces , and the rebuke of his people , &c. Wee before demonstrated , that this place belongs to the glorious time we speake of , sc. when the Jewes are called . And you see how full it speaks to the thing , of the removal of death . Calvin confesseth that this is under Christs Kingdome , and addes , under Christs universal Kingdom . And sure Christ , as Christ , hath no Kingdom in heaven after the ultimate judgement , nor universal now . ¶ 2 Another place is in Hos. 13.14 . I will ransome them from the power of the grave ; And I will redeem them from death . O death , I will be thy plagues , O grave , I wil be thy destruction . Repentance shall be hid from mine eyes . Which place is evidently spoken to Ephraim , the ten Tribes , verse 12. therefore this cannot relate to the return of the two Tribes from Babylon . And it is as evident that more then a spiritual deliverance of a mans soul from death in sin , is meant , in that here is joyned deliverance from the grave with deliverance from death : And twice a mention of grave . But much adoe there is with some , that would faine make this Text a continuation of the Prophets minatory speech in the former Chapter . But the words are plaine words of mercy ; and a Prophesie of mercy quoted by Paul , not onely that God can doe such a thing , as in the Text , but that he will do it . Again , how common is it for the Prophets in their preaching , mifericordias cum minis mifcere , to mingle mercies with minatories . So that they may as well say almost , that the 14. Chapter is a continuation of threatnings . It is frequent in this Prophesie to make threats and comforts so take their turnes , Chap. 1. Chap. 2. &c. And to me it is plaine and evident , that ( as it is noted in our English Translation ) at verse 9. begins a Sermon of mercy , and so is continued to the end of the 14. verse . It is said in verse 9. O Israel , thou ( not I ) hast destroyed thy self . Thou hast brought thy misery on thy selfe . But I will be thy King , where is any other to save thee in all thy Cities ? So plainly , according to Heb. And for experience the Lord tells Ephraim , that the King they desired , and had , could not save them . And therefore God was their onely saving King , and therefore was not pleased in giving them a King ; and in anger did he take away Kings from them , because of their confidence in them : but this taking them away would make way for their imbracing God for their King , according to that which follows in the ensuing promises . As for verse 12. The iniquity of Ephraim is bound up , and hid ; Hiding as well sounds of justification , and pardon of sin , Psal. 32.1 . Rom. 4.7 . as of punishment . And for the 13. verse , close to the Hebrew thus , Sorrows of a woman in travel will come upon him ( viz. Ephraim ) He an unwise Sonne * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 If vid. Schindl . if he shall stay long in the breaking forth of children , i. e. in the straitnesse of the womb , i. e. If by repentance he doe not help himselfe out of his sorrows . But however verse 14. I , sayes the Lord , ( if Ephraim be unwise , and helps not himselfe , yet I ) the Lord will ransome them , &c. as aforesaid . Sure enough these words are plaine for the point in hand , even as both those two places aforesaid are severall times quoted in the New Testament , and applied to a state that is to be afore the ultimate day of judgement . ¶ 3 For 1. both places seem to mee , to be touched in 1 Cor. 15.54 , 55. As our new notes on the Bible concur with mee : For in the 54. verse seems to be quoted , Isa. 25.8 . For the Apostles words are plainly the same with Isaiah , Death is swallowed up in victory . And in 55. verse seems a quotation of Hos. 13.14 . For the Apostles challenge is plainly according to Hosea , O grave , where is thy victory ? Secondly , The Apostle makes application of the fulfilling of these Prophesies to be , at the time we speak of , sc. of the visible glory of the Church on earth . For which observe these particulars , First , The Apostle mentions our restitution to our state in the first Adam , by Christ the second Adam , v. 49. compared with Psal. 8. As Psal. 8. with Gen. 1.26 . to which end , the visible glorious state of the Church is set out by having a Fountain , and Tree of life , alluding to Paradise . Rev. 22. All which import a state upon earth . Secondly , That the Apostle mentions the time to be , at the sound of the last Trumpet , importing other Trumpets to sound first ; so that the last Trumpet is the seventh , as John numbers them , ( not hid from Paul . Now from the beginning of the sounding of the seventh Trumpet , so many things follow ( as wee have several times demonstrated ) that there must of necessity be a state of the Churches visible glory before the ultimate day of judgement . For when Rev. 11.15 . the seventh Angel sounded , then First , There was an Earthquake , v. ibid. Secondly , A proclaiming that the Kingdomes of the earth are the Kingdomes of Christ , v. 15. Christ shall reign for ages of ages till time be no more , ibid. Fourthly , Saints sing praise for it , v. 16 , 17. Fifthly , Christ takes to him his great power , and now reigns , v. 17. Sixthly , Nations are angry at it , v. 18. Seventhly , The Saints are raised and rewarded , v. 18. Eighthly , A destroying of them that destroyed the earth and care is taken of the earth , v. 18. Ninthly , The Temple of God is opened , and the Arke discovered , v. 19. Tenthly , Lightinings and thundrings , and earthquakes , and great haile , v. 19. All these here , beside that in Rev. 20. Rev. 21. Rev. 22. From the beginning of the seventh Trumpet to the end of it . Now let any ingenuous man judge by these ten particulars , whether they are consistent with heaven above ; and whether they must not necessarily import a state on earth ? So that the Apostle here in this 1 Cor. 15. mentioning the raising of the Saints , the cloathing of them with incorruption , and the changing of them that are alive , & quoting those two texts of Isa. 25.8 . and Hos. 13 , 14. to be then fulfilled , doth clearly import a state on earth , of a visible glory of the Church when the Jewes shall be called . For the said Prophesies mainly had an eye to the restitution of the Jews . As the Apostle extends them to Jews and Gentiles , attained by Christ . And speaks in this Chapter all along of the resurrection of Saints ( which John , Rev. 20.5 . calls the first Resurrection ) and doth not speake of the generall Resurrection of the wicked . ¶ 3 Adde to the three former places , to prove that this time we speake of , shall be a deathlesse condition ; another most evident place , sc. Rev. 21.4 . I have diverse times demonstrated , that this Chapter cannot bee meant of everlasting glory in the highest heavens . And once I runne over the whole Chapter to that end . And now you may cast your eye upon 1 , 2 , 3. verses , which lead to the fourth now quoted . New heavens , because the old passe away . But the highest heavens , are never old , nor passe away . And a New earth , which cannot import Heaven . No more Sea . This in no wise can belong to a description of glory in the highest heavens . I saw New Jerusalem , the holy City comming downe from God : OUT of Heaven , not going up to Heaven : The Tabernacle of God is with men ; and he will dwel with them . Then it follows v. 4. God shall wipe away all tears from their eyes , and there shall be no more death , nor sorrow , nor crying , nor paine . So that the taking away of all tears , as is here expressed , is the same with Isa. 25.8 . And in both places the taking away of death , and of sorrow , are conjoyned . ¶ 4 So that in Revel 7. the last verse , relates to the same place of Isa. 25.8 . And intends fully the taking away of death , though not so fully mentioned . ¶ 5 The last place to prove this deathlesse condition is Rev. 22.2 , 3 , It is evident that this 22 Chapter relates to the same state , as Chapter 21. witnesse , not only v. 14 , 15. But v. 1 , 2. of the Fountain of water , and Tree of life , which signifies a state on earth . Now in relation to our Point , by reason of their partaking of the Tree of life , it is said in v. 3. There shall be no curse , i. e. No death . For that was the original curse to Adam , if he did eat of the Tree of knowledge of good and evill . If he did not , he might have eaten of the Tree of life , and lived for ever : Hee should never have dyed , but beene translated . So now shall it bee in this State .

§ . 3 Thus you see the grounds that make it most probable that this time shall be a Deathlesse time : A kinde of beginning of immortality . If men say the contrary , it is by presumptuous interpretation , and with a bold [ THAT IS : ] But these places speake so plaine downe right , that I must leave them , as I finde them , and not dare to alter them . If any one intimation in other Scriptures may be found , they must , for ought I see , be accommodated to these . The plainer must make the darker comply .

To deal faithfully with you , There is onely one considerable place that I know of , relating to the time I speake , that hath something of an intimation of mortality to be in these times , and that is Isa. 65.20 . It cleerly relates to the time we speak of , v. 17. Behold I create New Heavens , and a New earth , &c. which Peter refers to this time , 2 Pet. 3.13 . in relation to the promise in that Isa. 65. Now the 20. verse our Translators have rendred thus . There shall be no more an Infant of dayes , nor an old man that hath not filled his dayes [ For the childe shall dye an hundred yeers old ] but the sinner being an hundred yeers old shall be accursed . Now as far as I can see into Languages , and the context , these words [ For the childe shall dye an hundred yeers old ] may be more fitly translated [ That the childe should dye an hundred yeers old . ] For the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Hebrew is exceeding often used ( yea and so rendred by Translators ) to signifie [ THAT ] as wee have here rendred it . As for turning shall into should , it is not worth the mentioning before a Grammarian , that knowes that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 so rendred , will infer that the verb speak subjunctively . Now read the words , so easily altered in the English , and without the least violence to the native acception of the Hebrew , and the meaning will be quite contrary to any intimation of the mortality of the Saints in this glorious time of the thousand yeers . For according as we have translated , the sense will runne cleerly thus , There shall be no more thence ( or from that time , viz. of the beginning of the thousand yeers of the New Creation ) an infant of dayes , or an old man that hath not filled his dayes , that the child , or young man should dye at an hundred yeers old . So that here is no mention of the mortality of the Saints , but of their immortality . Which ( for further clearing of the Text ) may bee made out two wayes .

¶ 1. Thus , Hee that is an hundred yeers old in those dayes , is but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as it is in the Text ) but a youth , or young man ( as our old Translation renders it . ) For as a youth hath but the tenth part of that age which many men live in these dayes : So an hundred yeers are but the tenth of this Millenary time of life to the inheritors thereof . Againe , as in the first age of the world , wherein Adam lived , one of an hundred yeers old was but a young man to one at his full age in those dayes , as Gen. 5.4 . Adam lived an hundred and thirty yeers , and begat a sonne . But Adam after that lived eight hundred yeers , so all his dayes were nine hundred and thirty ( neer a thousand ) Even so in this Millenary age of the New creation , one of an hundred yeers old , is but a young man , to the thousand yeers that hee shall reigne with Christ on earth . So that the sense of the Prophet may fairly be taken to be this , That in the time of this New creation ( the thing , a type , at least , of the highest glory , and the time a preface of eternity ) as the young man must not have his dayes cut off ; so the old man must fulfill his dayes . And how are both these accomplished in this New creation , but by both their living on earth a thousand yeers , old and young , all Saints reigning on earth a thousand yeers . When I speake of old and young , you must understand those Saints that are found alive at Christs comming , which anon after are changed ; for all the deceased Saints are raised to an equall perfection , and absolute maturity of age and nature ; even as the other are changed into the same exactnesse , though at Christs first appearance different in age , &c. So that we may well understand the Prophet to allude to the age of the first Adam , that if in a sinfull state his age at a hundred yeers was but as it were youth , his whole age amounting to near a thousand yeers , how much more shall the Saints , by means of the second Adam , live a thousand in a sinlesse condition ?

¶ 2 It may bee congruously made out , that the Prophet in this Text intends rather the immortality of the Saints , then their mortality thus : There shall be no more THENCE an infant of dayes , nor an old man that hath not filled his dayes ; that the childe , youth , or young man should dye an hundred yeers old , OR the sinner an hundred yeers old should be cursed . Thus we read the whole verse to the tune or sound of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 THAT , as before we rendred it , turning our English but in the latter clause into Or , the Hebrew being the conjunction [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] which ( as Mr. Mede saith , being like materia prima , capable of innumerable forms of significations ) may well be so rendred here . And then the sense will bee this ; that at that time of the New creation ( which St. John saith shall be a thousand yeers ) there shall be neither he that shall naturally dye in his infancy ; nor he that shall naturally dye in his riper age , before he hath made up his full dayes ; nor he that shall be a sinner , whereby his dayes should be violently cut off .

¶ 3 If it may better please some , they may read it to this sense ; That at that time , and that glorious estate , though the old sinner shall be cut off , yet no Saint , either young or old shall dye at all . All these wayes of reading the text , in favour of the immortality of the Saints , the word [ THENCE ] doth much animate and justisie . As if the Prophet should say thus ; out of this New Creation , for the duration thereof , there shall no such person be found , that shall be mortal , though all the transgressors , the enemies thereof , that are without it , shall be cut off at its very beginning ; even as we have largely amplified afore upon sundry occasions . But if wee lanch out into the context ( as wee intimatedly promised afore ) to wade into the depth of the precedent and subsequent coherence , or dependence of this text , our reading of the words , and rendring of the sense of it , for the immortality of Saints will bee made much more perspicuous . First , it is said in v. 17. Behold I creat new Heavens , and a new Earth , ( alluding , no doubt , to the first Creation of the world in glorious perfection , and Adam in innocency , who should never have dyed , if he had never sinned . ) And the former shall not be remembred , ( viz. for their meannesse by reason of mans sin ) Nor ( as it is in the Hebrew ) ascend upon you . That is , the imperfections of the former state of things should not touch them , when they should attain this New ; one of the main imperfections of the former state being mortality , it being the sad memoriall , and effect of dolefull-sin . Therefore the removall of this the Prophet must mainly mind . 2. It is said in verse 18. Be you glad , and rejoyce , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 age to age , or for ever , in that I create : which cannot consist with death , or death with it , which quencheth natural joy , which every thing hath in its natural being , and morall joy , which it hath in the injoyment of its well-being . 3. It is said in verse 19. I will ( saith the Lord ) rejoyce in JERUSALEM , and joy in my people , and the voyce of weeping shall be NO MORE heard in HER , nor the voyce of crying . Now if sorrow must be gone , that it shall be no more , then , I thinke , there shall be no more death . 4. In the 20. verse it self , It is strange that according to our English , there should be mentioned the death of Saints , and not the death of the wicked , of whom it is said onely , the sinner an hundred yeers old , shall be accursed . And what doth this Atheistical creature care for that , as long as he may live and enjoy his sinfull pleasure on earth , therefore according to our reading , in the third and lowest sense at [ ¶ 2 ] the sense must be , that of the Saints , nor young , nor ●●old shall be incompleat in their yeers by death ; but the sinner at an hundred yeers old ( which is much for him to live ) shall be accursed , that is , he shall dye , sc. be mortal . So first , The Antithesis . Secondly , The story of Gen. 2. The curse was , In the day thou eatest thereof , thou shalt dye , i. e. be mortal , liable to death . And this thing death , is that which strikes a dart through the liver of a wicked man . The fear of this to him is worse then that of hell . For hee seldome fears hell , till he sees death . If he were sure he should not dye , he saith in his heart , a pin for hell . Fifthly , It is said in verse 22. They shall not build , and another inhabit ( which is , whiles mortality reignes ) marke the reason : For as the dayes of a tree , are the dayes of my people . And many sorts of trees live a thousand yeers . ( It is a promise , and therefore to be taken in a favourable sense . ) And surely trees in Paradise at least so long lived , as Adam once eating of the tree of Life , continuing in obedience . But at this time is all obedience , and here is the tree of life , Rev. 21. And sixthly , it followes in this 22. verse of this 65. of Isay . And mine elect shall LONG injoy the works of their own hands . How doe they injoy them long , if no longer then heretofore in the reign of mortality ? It is a promise ; and a promise is to be interpreted in favour of the Promisee , as a Lease in favour of the Lessee . All these plainly to mee justifie my reading of this Text , to cast out mortality , from the Saints . And that I may the lesse seem presumptuous and singular in this ; and withall adde something for illustration , give me leave to shew you other famous Translations to the same tune . First , The Arabick renders this 65. of Isa. 20. thus ; Neither shall there be any more a young man imperfect in age , nor an old man that shall not fulfill his time . For the young man shall fill up an hundred yeers : But the SINNER that after an hundred yeers dyes , shall be accursed . Observe , This Translation casts out mortality from the Saints , and applies it to Sinners ; onely ( as it were ) by not regarding the common pointing of the Hebrew ; by which points , oft-times , we suffer much ; as Arcanum punctationis hath abundantly demonstrated . 2 The seventy Greek Translators , translate much to the same effect , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Neither shall there be any more one that is not ripe ( sc. in age ) nor an old man that hath not fulfilled his time . For the young man shall bee an hundred yeers old ; but the sinner that dyes a hundred yeers old , shall be also accursed . Observe here , as on the Arabick . 3 The Chaldee Paraphrase also favours our reading , though it doth a little differ from the Arabick and Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. And there shall not be any more an infant of dayes , and an old man that fils not his dayes , because the youth that offends at the age of an hundred yeers , shall dye ; and he that transgresseth in the age of an hundred yeers shall be banished : which reacheth thus far to our purpose , to signifie that the sinners , not the Saints , shall dye at this time of the glorious visible state of the Church But do not I stretch the sense of the Chaldee Paraphrase ? To answer this , and to give you a further account of the sense of that place according to the opinion of the Church at Geneva , and of the Rabbins ; hear the great Critick Ludovick De Dieu his Animadversions on the place , bringing in his report of their opinions , those things I have before asserted , with an addition of his own thoughts upon the place . Video Genevenses , &c. I see ( saith he ) they of Geneva doe refer this same 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 THENCE to time , translating , De la en avant , that is , From henceforward . But Rabbi D. Kimchi refers it to Jerusalem , saying , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 THENCE , that is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from Jerusalem , whom Vatablus and Junius follow , and I thinke ought to be followed . * * I for more safety , according to the Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 referred it to both , in that both time and place concur to the thing . Moreover the Genevenses , or they of Geneva translate the rest , as if the sense of the Hebrew were this , At that time so great shall be the length of mens lives , that he that is now an old man , shall then be counted as an infant . And I see the Hebrews , as R.D. Kimchi , and Sol. Jarchi in their Commentaries , yea and Jonathan in his Chalde Paraphrase to take the sense of this place to be , That no man at that time shall be carried out of Jerusalem to burial , who is but a boy , no nor an old man , unlesse he hath filled up his dayes ; that is , hath lived to that length of life WHICH MEN HAD BEFORE THE FLOOD , &c. Thus far De Dieu his report of others , viz. The Genevenses , the Hebrews , and the Chalde Paraphrase ; which how closely they concurre with us afore , I need not multiply words to open the intelligent eye . Next for De Dieu his own opinion upon the place ; it is true , that he looks upon those hopes of the Jewes ( to use his owne words ) to be but dreams , wherein they do imagine such a marveilous Kingdome of the Messiah , and such a most happy life of the Jews AT THAT TIME ON EARTH . But whiles he turnes us quite about , we are but AS WEE WERE ; for he speaks but tantamount , the same in effect which hath been already affirmed . His words are these ; Nos haec spiritualia esse novimus , &c. That is , wee know that these things are spiritual , and so we interpret , There shall not exist from thence any more an infant of dayes , and an old man that filleth not up his dayes ; that is , At that time , there shal be another manner of the state of the world , then there is at present . For in this world many dye Infants ; others as it were old men , of sixty or seventy yeers of age , few finish their just space of life , to attaine to an hundred yeers old : But THEN there shall be the same condition of all , whether of young or old , for all shall fully make up their dayes . The Prophet proves it , For the child shall dye an hundred yeers old ; that is , A childe shall not die a childe , but shall fulfill the due space of his life . But the sinner an hundred yeers old shall be accursed ; that is , A childe will be happier in the Kingdome of Christ , then an old man in the Kingdome of the world . For a childe in the Kingdome of Christ SHAL ATTAINE A BLESSED , OR BEATIFIED PERFECTION OF LIFE . But the sinner in the Kingdome of the world shall be accursed , even whiles hee SEEMS to have attained to a perfection of life . Thus De Dieu for his own opinion . By which ( supposing our consent to all he saies ) how far hath he carried us from where we were ? He saith he knowes these things of the Messiahs Kingdome shall bee spiritual . We say so too . The efficient , the form , or manner , the end shall be spiritual , and the injoyment shall be spiritualized . But mens soules and bodies shall not be altered in kind , then they were not men . And the earth shall be earth ; or else how is it called a new Earth ? An earth , though renovated . And upon this must Christs Kingdome exist , for he shall have none in the supreamest heavens after this on earth , 1 Cor. 15.24.28 . And he confesseth that in the Kingdome of Christ shall be happinesse . I say no more , let the Reader judge of the rest .

§ . 5 Some make another argument out of a Text that speaks no such thing , viz. Heb. 9.27 . It is appointed unto men once to dye ; therefore men in the thousand yeers must also die . To which wee answer , First , It is not said to all men , but onely to men . Secondly , All men are not appointed to die . So the same Apostle expresly in 1 Cor. 15.51 . we shall not all dye ( that is the meaning of sleep ) but wee shall be changed . Thirdly , Note the distinction of times . It is true in that 9. of Heb. 27. that before the judgement , men ordinarily die . But when the judgement comes ( which begins at this thousand as we proved afore , because the living wicked are destroyed , and the dead Saints are raised , and rewarded ) I say when the judgement comes , there is no more death , but changing , 1 Cor. 15.1 Thess. 4. There is yet behinde one objection , sc. The last enemy that is destroyed is death , 1 Cor. 15.26 . as if this Text did argue for death in the thousand yeers ; but it doth not . For we answer , Though that be the last enemy , yet that is not the last thing done in the seventh Trumpet , or thousand yeers : but death is destroyed to the Saints at the beginning of the thousand yeers ; as we have largely shewed afore . For verse 23,24 . is said every one shall rise in his owne order . Christ first , AFTERWARD ( viz. above one thousand six hundred and fifty after ) they that are Christs ; AFTER that comes the ultimate end , sc. after a thousand yeers . As he destroyes the death of sinne at the beginning of the sounding of the last Trumpet , v. 52. sc. the seventh Rev. 11. So after the sound of it many things are to be done , afore the ultimate judgement , Ibid. sc . as afore shewed . At the ultimate judgement death is not destroyed to the wicked , but re-inforced in a worse kinde or degree , Rev. 20.14 .

SECT. IV.

THe future glorious state on earth , shall be such , as wherein there shall be No humane ruling Majesty ; No Church-censures , No superiority of persons ; No fears ; No wants ; No desertions ; No painfull labour ; No decay ; No procreation of children .

§ . 1 From the three former qualifications , Sinlesse , Sorrowlesse , Deathlesse , being comprehensive , and as it were fundamental to the rest , doe flow many other particulars , which I shall distinctly refer to each of these three severall heads : But they flow from a three joyntly , as much as the three heads are conjoyned , and depend one upon another by a naturall connexion ; Sin it selfe being almost formally internall sorrow , as it is a departing from God , or an ecclipse of communion with him , as well as it is the cause of externall sorrows ; on the other side sorrow is as it were no sorrow without sin . For as the sting of death ( that great sorrow to nature ) is sin ; so sin , either in the cause , or in the concomitance , is the sting of every sorrow ; this either raising sad applications that for such or such a sin , these sorrows befall us ; or rousing , and awakening selfe-vexing passions , that we beare our sorrows with double sorrow , and dismal discontent . And so as in a Triangular correspondence , in Death meet the lines both of sin and sorrow . For had we not sinned , wee should not dye , as without some sorrow , we cannot dye . But I say for more distinctnesse , and to hint the more immediate rise of each particular qualification , I shall referre them severally , to their severall heads .

First , If this be a sinlesse condition , then there will bee no need ,

§ . 2 ¶ First , Of Majesties , or Magistracies to punish Politick offences . In this state dwell all righteousnesse , 2 Pet. 3. Here the Wolfe shall dwell with the Lamb ; Men and beasts shall be all at peace , with all peace one with another . The Locusts ( saith Solomon Prov. 30.27 . ) have no King , yet goe they forth all by bands , Grace then perfected , shall be more exact then Nature . Every subject of this Kingdome shall have the Law so perfectly written in his heart , as shall cause him exactly to walke in the same . Kings shall submit , and doe homage to New Jerusalem , but not rule over it , Rev. 21.24 .

¶ Secondly , No need of Church-censures ( though the forme of this New-created state is mostly set forth Church-like , Church-wise , in manner of a Church state , Rev. 21. ) For here shall be no defect in love , or want of order , or mistakes in judgement , or any weaknesse in grace , for these were sin ; and how unpossible it is for us to conceive sin to be extant at this resurrection , and glorious change of beleevers , we have before demonstrated . Besides all that , in the text it selfe , Rev. 21. even in that mention of this glorious state under a Church forme , it is expresse in verse 27. That there shall in no wise enter any thing that defileth , &c. that is , that shall deserve censure .

¶ Thirdly , No Superiority of one Saint over another , as to precedency , subjection , or dependence under any notion . If Christ shall give to some any preeminencies of endowments , internall , or externall , or both , yet will it not thence follow , that they shall have a supremacy of power over the rest . Christs speciall manifestation of his presence , shall be the one and onely immediate superiority , the Saints among themselves being a joynt co-ordinate body , Dan. 7. v. 14. compared with v. 27. For this cause St. John ( as the Learned conceive ) hath a vision of the Saints sitting round the Throne , Rev. 4. even as they shall all sit on Thrones , Rev. 20.4 . Subjection even of Eve to Adam came in by sin , Gen. 3.16 . Therefore when sin goes out , Liberty from that subjection comes in . Consult Rom. 8.21 . for there is much to this particular , if well extracted which I leave to the wise Reader , as also the inference of many other particulars which are deducible from this Sinlesse head .

§ . 2 If a Sorrowlesse condition , then it will follow , ¶ 1 There shall be no fears ( for feare , saith St. John , hath torment . ) And how often afore have the Prophets Prophesied , that the Heirs of this estate once possessing it , shall fear no more . ¶ 2 No Wants , viz. No hunger , nor thirst , saith St. John Rev. 7.16 . No want of light , &c. Rev. 21. The state is no lesse then a new better Paradise , Rev. 21.1 . &c. ¶ 3 No Desertions ( one of the greatest sorrows . ) For God is extraordinarily present , and manifested in his presence . Now the Tabernacle of God is with men , and he dwels with them ( Rev. 21.4 . ) which must be with a speciality above a meer state of grace , or else nothing new is promised to New Jerusalem . Therefore it is added , verse 23. The Deity shall be so present , as that the glory of God shall lighten it , and the Lamb is the light thereof . ¶ 4 No painfull labour . This was Adams sorrowfull punishment for sin , therefore it must have no being here . In a word , whatsoever is , or causeth sorrow , cannot be here admitted .

§ . 3 If no death , then no sicknesse , no feeblenesse , no waxing old , no need of procreation of children for the continuation of the species of mankind . For death shall not take away any of the individuals of these reigning Saints . Innocent Adam was happy in Paradise in his owne person , whiles he had no children . And now that the Fulnesse of the Gentiles are come in , and the ALL of ISRAEL are saved ( Rom. 11. ) at the time when this glorious state on earth shall be , to what end , or use , should there be procreation of more children ? Besides if this were granted , then a great part of the seed of the Elect should neither be raised , nor changed , nor reign on earth a just thousand yeers ; but would come too late to attaine to these three . Our Saviours words I thinke will rivet all fast , That at the resurrection , there shall be no Marriage ( without which there can bee no lawfull and honourable procreation of children , and therefore Marriage was plighted between Adam and Eve in Paradise by God himselfe ) But all the Elect shall be in that respect 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 like , or equall to the Angels , who propagate not their kinde .

SECT. V. The future glorious state on Earth shall bee Temptation-lesse .

§ . 1 HErein we shall be happier then Adam and Eve , who though they were in a Sinlesse condition , yet that while were lyable to temptation . Our condition at this time is set out by a parallel to answer to Adams condition , Heb. 2. Heb. 4. Rom. 5.1 Cor. 15. But in a more eminent way and degree . If in somethings , now a believers condition is better in Christ then that of Adam , sc . in our neerer union with God in Christ , Heb. 2. And in a non-possibility of falling totally , Gal. 3.19 . Our Covenant is in the hand of a Mediator , then much more shall our condition be better at this first resurrection ; Adam could be tempted , and fall in Paradise ; we shall neither fall , nor be tempted to fall . We must be conformable to Christs glorious body after his resurrection , Phil. 3.21 . Christ was tempted afore his resurrection , and he overcame . But after hee was not tempted , so we shall not . If we might be tempted , this were not a sorrowlesse condition . It was a part of Christs great humiliation that he was tempted , though he could not be prevailed against . If wicked men , the instruments , shall not be neer to tempt them , then nor Satan the Author . So the Text Rev. 19. The wicked are removed , Chap. 20. Satan is removed , bound up that he should not seduce the Nations any more ; which phrase would be weighed more then it is . I have before shewed in our answer to Doctor Prideaux , That the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies any the least temptation . And now I adde that for ought I know 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may fitly be rendred , Satan shall not to that end wander up and downe among the Nations . The Greek may beare it . And the context speaks for it . For were all those expressions and acts , sc. laid hold on , and bound him , cast him into the pit , and sets a seale , onely to that end , that he might not seduce ? If God had onely laid his command , it had been enough to restrain his acting , as when Christ commanded him out of the possessed . Rather therefore the meaning is , that hee might not have so much as the liberty to peragrare Gentes , to wander up and downe over the Nations . It must not be with him as in the dayes of the Churches afflictions , Job . 1.7 . and 1 Pet. 5.8 . Now he is held chained , cast down , sealed , that he may not wander . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the active is to wander as planets , that compasse the Earth . And 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the middle voice signifies to wander from place to place , viz. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as the Greek Criticks give instance ) obire multa loca , to travel over much ground . And Christ saith , Now is the houre of temptation , and the Kingdome of patience . Then the Kingdome of perfect peace , purity , and exultation , Rev. 11. Rev. 20. Rev. 21. The Serpent then shal only eat his dust , Isa. 65.25 . in opposition to Gen. 3.14 . And the devill that abused his body shall be shut up . Now shall be fulfilled that promise , Rom. 20.16 . The God of PEACE ( mark Gods title ) shall tread Satan under your feet , &c. Now that Satan is in the pit , he must be under their feet , while the Saints stand on their feet on earth ; Satan must be under them ; As all things under Christs feet , Heb. 2. As for Satans utter prevailing , that was subdued when the Apostle spake those words , For this purpose the Sonne of God was manifested , that he might destroy the works of the Devill , 1 Joh. 3.8 . Observe it is said works , &c. therefore now Satan himselfe must be under their feet , as that text speaks , Rom. 16.20 . now is to bee fulfilled perfectly that Heb. 2.8 . &c. All must be subject to Christ : And he must destroy death , AND HIM THAT HAD THE POWER OF DEATH , WHICH IS the Devil , verse 14. So that that time that is a Deathlesse condition , is a Devil-lesse , a Satanlesse time . And as in Rev. 20.7 . the letting loose of Satan , and Satans tempting go together ; so by an Antithesis , Satans binding , and his Non-tempting , goe together , verse 3. Indeed it is said so frequently in the Revelation , that at the seventh Trumpet at this first Resurrection , when Christ reigns , and the Saints with him on Earth , that their businesse shall be to joy , praise , triumph , and sing Hallelujahs , Rev. 5. Rev. 7. Rev. 14. and Rev. 19.5 . or six times in the beginning of that Chapter , that it cannot enter into the thoughts of the purest reason , that there should be any sad songs of Satan sung to the ears of a Saint ; Sin and temptation are more sad then death to a Saint , and therefore if the lesser sorrow , and death shall be gone at this time , then much more temptation . If nothing that defileth shall enter into this state , then not the unclean spirit , as Christ calls him . O glorious time ! when there shall be no disposition within , nor temptation without to sinne ; but so full of God and happinesse in manifestation of Christ , that there shall be no thoughts , but in relation to him . The souls of the Elect shall not returne to their bodies to be tempted ; that were their losse . And the living Saints are changed , therefore to a state of grace , beyond that now which at present is liable to Temptation .

SECT. VI. The next Quality is the RESTAURATION OF ALL THE CREATURES .

AS Isa. 65.17 . it is said , there must be New Heavens , sc. a New Church-state , so a New Earth , a New naturall politick state of persons and things . For there is mention of plantings , and injoying of them . And verse 25. of the Wolfe dwelling with the Lamb , &c. and that dust shall be the Serpents meat , no devouring or hurting . So the close , They shall not destroy , nor hurt in all the holy Mountaine . Of this of the Wolfe , &c. we spake once afore largely on Isa. 11.6 , 7 , 8 , 9. which Lactantius takes litterally . See before , and after the Text , it is intended for the time we speake of . And the reason of all is , For the earth shall be full of the knowledge of the Lord , as the waters cover the Sea . Knowledge signifies oft all spirituals , and here imports that there shal be such an abundant manifestation of Gods presence , that all whether taken litterally , or metaphorically , shall be as in Paradise , before Adams fall . So Psal. 8. makes Gen. 1.26 . A Prophesie , or Type , or both , of what man shall injoy in after times . And Heb. 2. applies Psal: 8. to the time we speak of . And Heb. 4. applies Gods resting the seventh day to a Sabbatisme on earth yet to come . So the 2 Pet. 3. and Rev. 21.1 . apply the New Heavens , and New Earth to the said time ; and call it the New Jerusalem comming downe from God out of Heaven . And the addition to the glory of this New Jerusalem shall be a lustre of all creatures , materials of building shall be like all manner of precious stones , and men shall be like Angels , Kings honouring the Church . No sea , sc . to devoure , but adorn , and comfort man ; if it be not in a great part crusted into a chrystal body like heaven above , consolidated for men to travel upon and come together , and to shine , to adde an inlightning to the earth for more glory .

Adde to all this that of Rom. 8.18 . As vox naturae , THE VOYCE OF NATURE , for our point full to our purpose , though ( it may be ) not heeded for this purpose . For Peter gives us a good item , when , being about to speak of the New Heavens , and New Earth , 2 Pet. 3. He tels us in v. 3. That before that , shall be scoffers and slighters of this opinion of Christs comming ; they will be as heedlesse as men were before the renovation of the world by Noahs flood , Chap. 2. And then having spoken of the New Heavens , &c. according to Gods promise , verse 13. then in the 14. verse , he exhorts men to be diligent , to bee found blamelesse , &c. As , saith he , Our beloved brother Paul speaks of these things in all his Epistles , which unlearned , and unstable men wrest . So that in Peters judgement many things of this New Heavens , and New Earth , and of this glorious time are in Pauls Epistles , but being ( as Peter hints , ) profoundly delivered , are not understood by many , but perverted ( as we see at this time . ) Well , let us understand Paul better then so ; In that Rom. 8. verse 18. &c. The sufferings of this present time are not worthy to bee compared with the glory which shall bee revealed in us ; mark , REVEALED , and IN US . It is a bringing downe glory to us , into us . Then it follows ( verse 19. ) The earnest expectation of the creature waiteth for the manifestation of the Sonnes of God . Mark , It is here plaine , that the natural creature is meant , not the spiritual new creature , viz. the regenerated souls . They are the Sons of God . And these two are contradistinct . And mark further , that it is said , It waits for the manifestation of the Sonnes of God ; whereas glory in the highest heavens is an hiding of them from the Creation , and would disappoint it of its expectation ; which must not bee , because that expectation and waiting is the instinct of the creature : And that is so much , as that it may not be in vaine . By that a tree grows to his period of age , be it in never so many hundred yeers , &c. Accidentals of wens and warts , winds and weathers , doe not eradicate his instinct . The curse is accidental to the creature , not of the essence ; the creation still by instinct looks for his former state in Adam ; and therefore as notwithstanding nipping winter , the creature every spring hath its petty resurrections , as types and pledges of the great , as the little Jubilee of the great : So its expectation ( by instinct ) shall not faile of the great Restauration . And this accidentall , the Apostle argues in the next verse , sc. 20. The creature was made subject to vanity , not willingly sc. not essentially , of its essential frame , but by reason of him who subdued it under hope ; i. e. The creature was made substantially glorious , essentially exceeding good ; and then after Adams fall ( which that it was the same day , or suddenly after his creation , I cannot yet believe ; Divines best reasons are not to mee convincing . I cannot thinke that God would make such an excellent piece to be like a bubble , or sparke . Though in the third Chapter of Genesis is presently mention of Adams fall ; and Chapter 4. of Adams two sonnes , yet Adam was an hundred and thirty yeers old when he had his third son , sc. Seth. ) I say then after Adams fall it was subject to vanity , i. e. fading , and unconstant with changes , by Winter and Summer , by him who subjected it , sc. by Gods curse on the creature , not in anger to it , but as a punishment to man , whom as a Lord , they should have served . But God subjected it not for ever to that condition , but under hope . As he cursed man not forever , but gave him a promise of salvation by the seed of the woman Christ , that the Serpents head shall be bruised scrooched . And so as man by distinct hope waites , and God is mindfull of that promise above foure thousand yeers after , Rom. 16.10 . So the creatures have an instinct of hope impressed on their essence , that they shall be restored . And here is a promise for it in this 8. of Rom. verse 21. That in perfection they shall serve their Lord , viz. Man being restored to his perfection by the man Christ Jesus . There is a shadow of this instinct in all plants , sleeping birds , &c. in that they live in Winter in secret , and every Spring put forth in hope , as the Apostle speaks , that the time is come . And if that be not the time , then at next Winter they retire againe , and wait another Winter . Just as men did rationally , Luke 24.21 . wee hoped that this had been he , &c. And Act. 1. Mr. Wilt thou then at this time restore the Kingdome to Israel . If not , they must wait longer . And as men distinctly , so the creation instinctly : For the promise is sure to both . Verse 21. The creature it selfe also shall be delivered from the bondage of corruption into the glorious liberty of the Sonnes of God . ( See againe , the creature and the sonnes of God are two distinct things . ) To understand the minde of the words , note first , that Bondage imports , the creature came into this condition , not from its original essence , and first constitution , but accidentally , and violently , by mans corruption , sc. the Fall in Adam . Secondly , Note that corruption is of three sorts .

¶ 1 In a physical or natural respect as now the natures of all the creation are corruptible , dissolvable , fading , as in Autumn , Winter , or other periods , or to be corruptible with malignant qualities , as the elements of aire , water , &c. and plants grow unwholesome , &c. The Stars to be ecclipsed , clouded , and stained with malevolent constellations , blasting , and hurting things below , and all to the defacing of their glory , and dis-service to the Saints . ¶ 2 In Civil respects or uses ; They are worne and wasted , and wearied , and bruised , for the use of man ; As Land , Cattel , Plants , &c. ¶ 3 In a spiritual respect ; so by the sinne and corruption yet remaining in the best of men they are made to serve for sinfull uses , not onely by the wicked , but sometimes by the Saints ; as when they are used to superfluous superabounding banqueting , or to please our pride , or the vanity of our minds , &c.

§ . 3 Now to be delivered from this corruption into the glorious liberty of the Sonnes of God , imports , That as the Saints shall now be advanced to the full liberty of the Sons of God , sc. they shall be no more under the bondage of infirmities of nature , or Satans temptations , or the imperiousnesse of sin , or the violence of unjust men , but shall bee naturally , civilly , and spiritually , free from having , receiving , or doing any hurt , their state shall be a full liberty , and a glorious one ; so all the creatures of the whole creation shall partake of the same liberty thus far .

¶ 1 They shall be delivered from the corruption and fading that adheres to their nature . ¶ 2 They shall be delivered from the violence done to them by men . ¶ 3 From their sinful use . ¶ 4 Shall be delivered to their right owner , viz. to the second Adam , and his posterity who shall onely use them well . As man shall not sweat and toyle in labour which was the curse on Adam after his fall , and therefore now to be taken off ; so man shall not oppresse and grieve , and discourage the creature . How plaine then is this Text , of the Restauration of the Creation , to them that will understand ; And this was never yet fulfilled , but spoken to Saints , as yet expecting it , verse 22.23 . The creature groans , and travelleth in pain till now , sc. under the corruption before explained , and not only they , but we our selves , who also have the first fruits of the Spirit , groan within our selves , waiting for the adoption , to wit , the redemption of our body . See , creature , and the Saints are still distinguished . The Text is spoken to them that have the spirit , yet still they groan with the whole Creation for a restauration of all , as for a thing not yet come to passe . And this cannot be in the supreamest Heaven . The Creation cannot groan for that . Nor can it groan for a dissolution at the last day of judgement , therefore let the wise understand these things .

§ . 4 Lactantius saith , of this Restauration , When the thousand yeers come , the world shall bring forth fruit alone ; and the Rock shall distil dew , and no creature shall live upon prey . The dog shall not hunt , and the childe shall not be affraid of the Serpent . I adde ; If in these corrupt times the Beast knowes his Master , sure then all creatures shall bee most kinde to Saints , and Saints shall know more perfectly all the creatures , and be more kinde to them . The lowest of this state , as I have oft told you , and proved , shall be according to that of Adams innocency ; and therefore as all creatures came tamely before Adam , and Adam gave them all names , Gen. 2.19 . so all now shall be tame toward man . And if after that in that corrupt time of the old world . Noah and the creatures were saved together in one Arke , then now also shall all the creatures in their kinde injoy the liberty of the Sonnes of God , as we heard afore in Rom. 8.

§ . 5 And if this knowledge shall be between man , and the creatures , how much more between man and man . I know no reason but that all the Saints shall know one another by former relations , of Husband , Wife , Father , and Childe , brother , and Sister . It being joy to them to see them in the same happinesse ( yet shall not misse or moan for any wanting , because God is glorified by them other wayes . ) Adam in innocency saw Eve , and knew shee was his wife ; and yet without sin . In the Transfiguration Moses and Elijah are known . The Disciples know Christ risen . And Lazarus after hee was raised . Then in the intent and meaning , Dives shall see Lazarus in Abrahams bosome . And some Jewes shall see Abraham , and Isaac in the Kingdome , and they themselves cast out ; therefore Saints much more shall know one another . Wee shall know Christ , and so all the members of Christ .

§ . 6 But this of knowing falls in but by the by . The thing is the Restauration of the Creation . And to what end ? That the Saints may enjoy all in their perfection ; that all things in their perfection may be restored to their right Owners . Jure in equity , all now , is ours that believe , 1 Cor. 3. the three last verses . But then de facto in act , Rev. 21.7 . They shall inherit all things . Till then the great ones of the earth take almost all from the Saints . As in Dan. 7. first eight verses , the fourth Beast took all . But at the time wee speak of it , shall be that Dan. 7.27 . And the Kingdome , and Dominion and the greatnesse of the Kingdome under the whole heaven , shall be given to the people of the Saints of the most High . Which relates to the time we speak of , as hath been proved .

SECT. VII . A Timelesse state .

THe next Quality is , That when this visible glorious state of Church shall come , TIME shall be no more , Rev. 10.6 . Time is a Quantity ; But no more time refers also to Qualities . Note two circumstances of this assertion . First , It was spoken after the sixth Trumpet had sounded , Rev. 9.13 . therefore this looks toward the seventh Trumpet , viz. to the time of the Churches visible glory . Secondly , It is spoken ( Rev. 10.1 . ) by a mighty Angel comming downe from Heaven , cloathed with a cloud , and a Rain-bow about his head . His face as the Sun , His feet as a Pillar of fire , and had in his hand a little booke ; therefore this was spoke in relation to the time of Christs appearing ; for Hee comes down from Heaven , and cloathed with a cloud , at his appearance , Chap. 1.7 . And the Rain-bow signifies that he comes as the Angel of the Covenant , Mal. 3.1 . Rev. 4.3 . Sun is also the description of Christs comming , Rev. 1. verse 16. and Malach. 4.2 . so his feet , as Pillars of fire , Rev. 1. And the little Booke , Chapter 5. And a mighty Angel sc. Michael , Dan. 12. i.e. Who is as God , called Gods-fellow , Zach. 13.7 . Phil. 2.8 . All these signifie the manner of Christs appearing ; Which appearance is at the seventh Trumpet , Rev. 11.15 . And here , after he had cryed , and caused the seven thunders , hee swears Time shall be no more ; therefore this of Non-time , refers to this time of the Churches visible glory . Now Christs swearing it , and with such solemnity standing on the Sea , and Earth , and lifting up his hand to Heaven , swearing by himselfe , who liveth for ever , and made all things , doth import some great matter . I may import these five things .

¶ 1 Most likely there shal be no more motion of the heavens , which is the cause of time . The stars shall rest . Isa. 60.20 . Rev. 21.25 . ¶ 2 There shall be no more changes , Tempus edax rerum , Time makes old , and at last dissolves . Time causeth Summer and Winter ; and so causeth much alteration in all bodies ; and the alteration of mens bodies , much reflects on their spirits . Now there being no more cause of changes , there shall be no more changes . However the Elect , once for all , at Christs appearing at the beginning of the thousand yeers , are raised , or changed to an essential perfection ; therefore no change from better to worse . ¶ 3 For if no more time , then Eternity is begun , and therefore all must stand fixed in their perfection , like Eternity ; not well to day , weak to morrow ; cheerfull to day , and melancholly to morrow ; but the Saints shall be stable , and all things stable about them ; Friends , creatures , &c. shining in beams of love , and standing in a streight line of constant service . All things that can passe away , all old things , and all that can waxe old are gone , and all become new , Rev. 21 . 1-4 , 5. As New Jerusalem , comes out of Heaven ; so it shall be like Heaven ; No change : No other Alpha and Omega , first and last , but Christ himselfe , so is the close , of former things gone , Rev , 21.6 . Now he is the everlasting God , afore all , and after all , and still the same , Heb. 13. The man that changes changeth first , and chiefly in his head , Eccles. 12. His haire white . His eyes dim . His cheeks wrinkled . But our head cannot change . There shall bee no sad remembrance , that we were so happy , but now we are worse , but our Motto is semper idem ; i.e. Alwayes the same . ¶ 4 No more time , signifies , There shall be no more time for abusers of time . No time for the things that have caused sorrowful times to the Saints . There shall be no more time , for any kinde of evill to the Church . Which is added to this All-New condition Rev. 21.4 . As there shal be no place , so no more time for any sorrowful , or sorrow-making things , or persons , or mutable matters , Christ will not allow them an houre , nor a minute in the Church . Dives had his time : Their glasse is run . Christs houre is come : The Sonne of righteousnesse ariseth , the dark must be gone . ¶ 5 This imports , that the happinesse of Saints shall not be given them by measure of time . Tempus est numerus motus , Time is measured motion . Saints shall not be happy so long , and no longer . This thousand yeers is the prelude to everlasting infinite glory . Saints shall not need to wish , saying , This is a happy condition if it would hold . So that as miseries shall not have the least time allowed them on earth ; so the Saints mercies shall not be measured out to continue onely so long , and no longer . The thousand yeers are the preface , and then Magog stirring at last , gives Christ occasion to give them the Saints everlasting infinit injoyment . So that in the glorious state of the Church shall be no measuring it out by time , as so long to continue , and no longer . It shall be a thousand yeers happy on earth . But then it is not said shall be an end . But this is swallowed up of a greater . Of this stability of things at this time , see further in Isa. 33.6 . ( spoken in relation to the call of Jewes , &c. ) wisdome and knowledge shall be the stability of times , and strength of salvation , and the feare of the Lord thy treasure . As grace shall not period with time : And God cannot period with time ; so , nor the Churches condition . Isa. 60.19 . The Sunne shall be no more thy light , by day , nor the Moon thy brightnesse by night , but the Lord shall be thy EVERLASTING LIGHT , and thy God thy glory , ( which applied to Church state in the seventh Trumpet , Rev. 21.23 ) It followes , Isa. 60.20 . Thy Sunne shall no more goe downe , neither shall thy Moon withdraw it selfe ; for the Lord shall be thy everlasting light , and the dayes of thy mourning shall be at an end . Rather then the Sun and Moon shall play fast and loose with the Church , they shall not Move . There shall bee no more Sun set , or change of the Moon ; No measuring out Saints happinesse by times .

SECT. VIII . The next Quality is , That at this time there shall be a perfection of all qualities , both natural , and spiritual in the Saints .

§ . 1 AS before we said , No measuring by fading time ; so now we affirm no stinting to an infirme degree . Now there shall bee no lower degree then a freedome from all imperfection , Zach. 12.8 . It s spoken of this time , see verse 12. viz. When the Jews shall see Christ , and mourne , and repent , and bee filled with grace . Then verse 8. Hee , that is feeble shall be as David . And the house of David as God ( better rendred as Angels . The Hebrew is Kelohim . Elohim oft signifying Angels , and here is an Incrementum , so that the last must be highest ; ) then it follows as the Angel of God . Hebrew is emphatical Hamaleak the name of Christ , Malach. . 3. The sense then is , They shall be as Christs , how strong the feeble shall be , viz. as strong , firm and sublime , in perfection as David . And how shall David be ? As an Angel . Yea as Christ . Sutable to 1 Cor. 15. We shall be conformable to Christ . And Phil. 3.21 . Our bodies like his glorious body . And 1 Cor. 13.12 . Know as we are knowne , our graces shall be as Rivers in the Ocean , Isa. 11.9 . So that as our perfection cannot period , so nor last by vicissitudes , as now , sometimes up , sometimes sinke ; but shall be still at full height .

SECT. IX . A Confluence of all Comforts , in the injoyers , and injoyed .

§ . 1 AS it is said , 1 Pet. 1. ( who in 2 Epist. 3. Chapter speaks of this glorious time ) I say as it is said , 1 Pet. 1. verse 3 , 4 , 5. He hath begotten us againe to a lively hope , by the Resurrection of Jesus Christ to an inheritance incorruptible , RESERVED IN HEAVEN , for you , who are kept by the power of God ready to be REVEALED in the LAST TIME ; so now in this Heaven ( as it is called , Rev. 21. ) the inheritance is kept perfect to us , and us in it . Of this see all the 35. Chapter of Isa. Wee did before demonstrate that , that Isa. 34. relates to this time we speake of . And this 35. Chapter is but a part of the same discourse . As the forme , viz. the 34. Chapter is of the ruine of the Churches enemies , and the delivery of the Church ; so this 35. Chapter is a description what the Church shall injoy , Viz. ( verse 1. ) The solitary places shall be glad for them , and the Desart shall rejoyce , and blossome like a rose . ( Verse 2. ) The glory of Lebanon shall be given to it . The excellency of Carmel , and Sharon shall see the glory of the Lord . ( Verse 3. ) Strengthen ye the weake hands , and confirme the feeble knees . ( Verse 4. ) Say unto them that are of a fearful heart ; be strong , feare not , behold your God will come with vengeance , he will come and save you . ( Verse 5. ) The eyes of the blinde shall be opened , and the deafe eares unstopped . ( Verse 6. ) Then shall the lame man leap as an Hart , and the tongue of the dumb sing , for in the wildernesse shall waters break out , and streams in the desart . ( Verse 7. ) The parched ground shall become a poole , and the thirsty land , springs of waters . In the habitation of Dragons shall bee grasse and rushes . ( Verse 8. ) An high-way there shall be , and it shall bee called the way of holinesse , the unclean shall not passe over it . Fools shall not erre therein . ( Verse 9. ) No Lion shall be there , nor ravenous beast shall goe up thereon , but the redeemed shall walk there . ( Verse 10. ) And the ransomed of the Lord shall returne and come to Zion with songs , and everlasting joy upon their heads ; they shall obtaine joy and gladnesse , and sorrow , and sighing shall flye away . Yee see how all happinesse is upon the possession , and the Possessor . The possession shall not bee defective and unserviceable , and the Possessour shall not by any impediment bee hindered of his injoyment . All the Injoyers and Injoyments shall be varnished with beauty , environed with peace , enlarged with liberty , perpetuated with stable equability .

¶ 1 Varnished with beauty . As Homer saith of the Golden Sea , because of the beams of the Sun raditing upon it ; so the Church , and all the Churches injoyments shall be guilded with beams , guilded with beams of Christs glorious presence . At this time Christ shall arise as the Sunne , Malach. 4. ( as wee have shewed ) compared with 2 Pet. 1.19 . And because he ariseth , and shines on the Church , therefore the Church shall arise and shine , as the Sunne rising in the East , looks on the Moon , and makes it at the full in the West , Isa. 60.1 , 2. Arise , shine , for thy light is come , and the glory of the Lord is risen upon thee . Darknesse on the earth , and people thereof , but the Lord shall rise upon thee , and his glory shall be seen upon thee . This shining is inward and outward . For as the Church shall shine in her selfe , with Gods beams . So verse 3. The Gentiles shall come to thy light , and Kings to the brightnesse of thy rising . And verse 6. They from Sheba , &c. shall bring gold , and incense , and shall shew forth the praises of the Lord . Accordingly , Rev. 21 , as the Church is glorious in her selfe , so from without , verse 24. The Nations of them that are saved shal walke in the light of the Church , which God shines on it , and Kings shall bring their honor unto it . As is the glory of the Sun in its ascending over every Horizon ; is the glory of the world . In the inside in the life of all things . In the outside in the light and lustre on all . So shall it bee with the Church . If in this time ( as Isa. 30.26 . ) At the day the Lord bindeth up the breach of his people , the light of the Moon shall be as the light of the Sun , &c. So gloriously shall God manifest himselfe to the Church , that all glory shall her condition be . As New Jerusalem is new decked , &c. Rev. 21. So all her buildings , walls , streets , gates , &c. ( according to Isa. 54. verse 11. ) are compared to gold , and all precious stones , which comparison of glorious gold , and precious stones , &c. import all manner of glory of the Church . If our bodies shall bee conformed to Christs glorious body ; so every bodily thing shall have the highest perfection that it was created in . And the best jewels and treasures shall not be appropriated to Heathens , Atheists , Popish , Hypocrites , or gracelesse Kings , and Princes , and Potentates . But if it may adde to the Churches glory , they shall be brought to the Church as right owner .

¶ 2 Environed with peace and safety . Christ the King and Prince of peace . Heb. 7. Isa. 9. Createth peace for all his subjects far and neer , Isa. 57.19 . sc. As inward peace : So outward too : Isa. 65. last , No preying on one another , no destroying , no hurting . So Psal. 72.3.7 . See the Title , sc. A Psalme for Solomon , sc. Solomon the Great , sc. Christ . The Mountaines shall bring peace to the people , and little hils by righteousnesse . In his dayes shall the righteous flourish , and abundance of peace , as long AS THE MOON INDURES . See by this , what Solomon is meant . Mountains and Hils signifie that Emperours , Princes , Dukes Lords , &c. shall no longer , as Mountaines shadow the Church , by oppression , or that men shall not make mountaines , and hills holds , and garrisons to subdue the Church . Isa. 11.6 . There shall be peace between Man and all creatures between Children and Aspes , the Wolfe and Lamb , Cow and Bear ; of which ( say two learned Authors ) there is both a spiritual and litteral sense . All men with their great power , glory , wits , policies , and potency , shall be so tame as a childe may rule them , and all creatures shall be restored as in the day of Creation . Calvin upon this 11. of Isa. 6. saith , That the Prophet aimes at a further thing then we are aware of . For it intimates ( saith he ) a restauration of all things as at the first creation ; and so goes on in many words . See , learned men consul●ò handling this question , are lost in Allegories : but when they are off of that question , sincerely weighing the places of Scripture tending to it , then it drops from them ere they are aware . So Calvin here . So Pareus on Rom. 8. is against Pareus on Rev. 20.

¶ 3 Enlarged with liberty . It is the great yeer of Jubilee , even in the opinion of the Jews . As it is freedome from all evill , as we have shewed , so a freedome to injoy all good . They shall have the waters of life , the comforts of the Gospel free for their use , Rev. 22.17 . and enough for all . And the Tree of life , Christ free for all to injoy him fully . Verse 2. And the Gates of the Church are alwayes open , freely for all Saints to enter , Rev. 21. They shall bee as free in all injoyments as in heaven ; for this is an Heaven .

¶ 4 Perpetuated with stable equability . Now they fully injoy him that is the first and last ( with an even continuance ) the heavens and earth must be as one as he pleaseth , Isa. 48.12 , 13. And this his Title of Alpha and Omega , Christ makes his preface , Rev. 1.17 , to the glorious Catastrophe , Rev. 20.4 . &c. to the end of the Bible . Now the substance of all eternity is entred upon . Christ , the everlasting Father , the eternall God , the everlasting Spirit , and Covenant , &c. must now appeare in a perpetuated stability of all perfect Church glory to all the Elect. Magog shall not interrupt , but occasionally promote the Churches eternall blisse . Therefore now let not our hearts be unstable in hope , nor our affections unstable in love , nor our judgements unstable in principles , nor our practice unstable in duties , and ordinances . Remember the evill of the foolish Virgins . Remember the good precepts and promises of Christ , as a warning us afore his comming ( now at hand ) Rev. 22.7.11 , 12 , 13 , 14 , 15 , 16 , 17. v. 7. I come quickly , blessed is he that keepeth these sayings of this Prophesie . Verse . 11. Let him that is righteous , be righteous still . 12. Behold I come quickly , and my reward is with me . I am Alpha and Omega ; sc. I make no other end , or beginning , but happinesse in , and with me . 14. Blessed are they that keep his commandements , that they may eat of the Tree of life , and enter the Gates of the City of the Church . Without shall be Dogs . They that are found out of it , shall goe for Dogs . 16. I Jesus have sent my Angel to testifie these things to the CHURCHES . 17. Hee that testifies these things saith , Surely I come quickly ; then John concludes as I , Come Lord Jesus , come quickly .

SECT. X. This state will have the face and character of Eternity .

IN the three last Qualities of this state of the Church ; sc. First , No more time . Secondly , A perfection of Qualities , natural and spirituall in the Saints . Thirdly , A confluence of all comforts in the injoyer , and the injoyment : I say in regard of these three , This state of the Church will have the face , a semblance of Eternity , the property and character of Eternity . For the idiom , and peculiar of Eternity is to give a man all parts and degrees of his comfort at once , throughout every moment of Eternity . In Time is succession , where is the beginning , middle , and the end ; The embrion , augment , and the highest perfection that that comfort will amount to ; but in Eternity , a man is as happy the first moment as ten thousand yeers after , if there were any time in Eternity . So here proportionably , the Saints blisse after Christ hath begun the compleatnesse of this estate shall be as full at first , as at last . The difference from a state in Time , is as in these comparisons . As the Summer Sunne rising , ascending , and setting , differs from the heavens continued into one whole Sunne , whereby it would be alwayes day , and alwayes glorious Summer ; And as a River differs from a Sea of sweet waters , the River exists by succession , the Sea is still the same fixed ; So in this state we speake of , Every injoyment , and injoyer , shall bee as full at first in perfection and joy as at last .

CHAP. V.

THus of Qualities , now wee come to Priviledges , sc . That which Saints had afore , either in common with others , or in an ordinary degree , they shall now have in a way of special Priviledge , and preheminence .

SECT. I.

First Priviledge , The fulfilling of most things that before were but foretold .

§ . 1 THe Mysteries and Prophesies , which before they had but in the Word , now they shall have in the thing .

¶ 1 For Mysteries . See Rev. 11.19 . The Temple of God was opened , and there was seen in his Temple the Arke of his Testament . This cleerly relates to the time we speake of , as it is evident in verse 15. The seventh Angel sounded , &c. And the Temple of God was opened in Heaven . By comparing this with Rev. 21. verse 22 , the thing is plainer , And I saw no Temple therein ; but the Lord God Almighty , and the Lamb was the Temple . And this also relates to the same time . See verse 1. I saw New Heaven , and New Earth . Verse 2. And I saw New Jerusalem . This Prophesie plainly foretels of a kinde of Temple in those dayes , of which we speak . In Ezek. wee have much of the measures of the Temple . So Ezek. Chapter 41. and 42. &c. cleerly relating to a New Testament time by St. Johns exposition , Rev: 21. And Malachy tels us , Chap. 3. verse 1. The Lord will suddenly come to his Temple . And John saith , Rev. 7.15 . The Saints serve God day and night in his Temple . Chap. 11.1 . The Temple is measured . Chap. 14 , 15 , 17. Angels come out of the Temple . Chap. 15.5 . The Temple of the Tabernacle of the Testimony in heaven was opened . Chap. 16.1.17 . Voyces come out of the Temple . And in the Text wee alleadged Chap. 11. v. 19. The Temple of God was open , and the Arke was seen . Now what is the meaning of all ? Surely a Temple equivalently they shall have ; But no Temple properly , as it is said , Rev. 21. v. 22. I saw no Temple ; But God and the Lamb was that equivalent Temple , yea that super-eminent Temple . And the presence of God in Christ shall bee such with them ; that ( as Rev. 11.19 . ) that spiritual Arke shall not be hid , as was the material Ark in the Old Testament Temple , but shall be seen . In the Ark was the Table of the Law , and the Pot of Manna . Christ the end of the Law , Rom. 10.4 . And Christ and his word is the Manna . Rev. 2. The Arke was in the holiest of Holies which was seldome seen , and onely when the High Priest went in . But now this spiritual Arke in this glorious time is commonly seen . Observe , That the Arke typified Christ and his Word ; As the Temple was a pledge of Gods presence , as before that the Tabernacle was : So that the meaning is , That now Gods presence shall be such in , and through Christ to his Church , that the glory of Christ , and the mystery of his word , shall be far more plain unto them . There shall be no material Temple ; but there shall be the equivalent Temple , the Antitype , Gods presence in Christ gloriously manifest . And his Word more open and plaine then ever since the New Testament . All mysteries relating to this time , foretold , shall be revealed . Now shall bee fulfilled that Dan. 12. Knowledge shall be increased . And that Isa. 11. The earth shall be filled with the knowledge of the Lord as the waters cover the Sea . All that men had before in the ear , now they shall have in the eye ; their science shall be turned to experience .

¶ 2 All Prophesies relating to the best of Times of the Saints welfare shall now be fulfilled . The Saints shall not have these things onely in types , visions , or knowledge , but in possession , and happy injoyment . The Revelation is the summe of all the Prophets . This is declared to John by Christ , Rev. 1. sc. in a representation . And therefore it is said , Rev. 22.6 . The Lord God of the holy Prophets sent his Angel , to shew unto his servants the sayings of the Prophesie of this Booke . The intent and meaning is , That the Lord God that spake by the Prophets , and spake of these things by the Prophets , sent by his Angel to explain those things delivered by the Prophets concerning these times of which we speak . Now this Book of the Revelation , though it be far plainer then the Prophets , yet it is not fully and wholly plain to us , therefore called A sealed Booke , that Christ must open , Rev. 5. This opening is by the events , Rev. 6. &c. which will be compleatly done in this visible glorious time of the Church , as we may perceive by the light now at the dawning afore the Sunne of righteousnesse doth arise . Christ is the Yea and Amen of all the promises , 2 Cor. 1.20 . therefore when he appears again , all will appear fulfilled . As the woman of Samaria said , Joh. 4. so it shall be , sc. when the Messiah commeth , which is called the Christ , he shall tell us all things ; yea restore all things , Act. 3. Therefore is Christ called the WORD of GOD , and the Heire of all things , because he will declare and perform all things .

§ . 2 What Mr. Bolton saith of everlasting glory in the highest Heaven , shall be proportionably true now , in this thousand yeers . We shall perfectly understand all Physical , or natural , and spiritual things , what is the number of the Heavens ; The essences of the creaures ; How we shall know and behold God in Christ , &c : And then shall bee fulfilled all the prayers of Saints put up for the welfare of Church and Saints from the beginning of the world ; Then shall Sem and Japhet dwell together ; Then those prayers that gave God no rest till he made Jerusalem a praise , shall be answered , and all the glorious things that have been spoken of the Church , the City of God shall appear in their colours , and be given in , in great glory : As it is said , she is the Lords portion , Deut. 32.9 . His pleasant portion , Jer. 12.10 . His inheritance , Isa. 19.25 . All people are the worke of his hands , but his Church is his Inheritance . Again the Church is called the Dearly beloved of his soule , Jer. 12.7 . His love , his dove , his undefiled , all faire , &c. Cant. oft . His Treasure , and peculiar treasure , Ex. 19 5. The Lords house of glory , Isa. 60.7 . Yea His glory , Isa. 46.13 . and THE glory of God , Jer. 3.17 . Nay the Throne of his glory , Jer. 14.21 . Nay the Crowne of his glory , Isa. 62.3 . Nay the Royal Diadem , Ibid. Againe the Church is called , The ornament of God , the beauty of his ornaments , the beauty of his ornament in Majesty , Ezek. 7.20 . Yea the Church is called Christs body , Christs fulnesse presented without spot , Eph. 1. Eph. 5. Now all these in the thousand yeers must be fully fulfilled , Rev. 21. throughout .

SECT. II.

The Second Priviledge is , A superabundant pouring out of the Spirit .

§ . 1 THe Saints ever since they beleeved , have had the Spirit in some measure , sc. as a Spirit of Adoption , and Sanctification ; so these are in Rom. 8. viz. v. 10. and v. 15. But now they shall have it in a more exceeding abounding manner , and measure , both for gifts and graces .

§ . 2 Joel 2.28 . Afterwards I will pour out my spirit upon all flesh , and your sonnes , and your daughters shall prophesie , your old men shall dream dreams , and your young men shall see visions , and also upon the servants , and upon the hand-maids in those dayes , will I poure out my Spirit . I did before in the Quod sit , prove , First , That this did relate to the time we speake of . Secondly , That that pouring out , Act. 2. was but the first fruits , sc . Spirit was abundantly poured out but upon some few .

And Dan. 12. verse 2 , 3 , and 4. it is prophesied of this time , Many of them that sleep in the dust of the earth shall awake , &c. and they that bee wise shall shine as the brightnesse of the firmament , and they that turne many to righteousnesse as the stars for ever and ever . And knowledge shall be increased . The demonstration of this place to belong to this time we speake of , you have heard afore .

SECT. III.

The third Priviledge ; A wonderful returne of prayers .

§ . 1 ISaiah 65.24 . It shall come to passe , that before they call , I will answer , and whiles they are yet speaking , I will heare . That these words are within the body of a maine Prophesie , of the visible glory of the Church in the time we speake of , we have abundantly proved afore . And you your selves may see , by weighing verse 17. afore sc. I create New Heavens , and a New Earth , &c. ( compared with 2 Pet. 3. ) and 25. after : The Wolfe shall dwel with the Lamb , &c. they shall not hurt , nor destroy in all the holy mountaine . And this same verse , sc. 24. which I urge , Mr. Archer also urgeth to the same purpose , in his Book of Christs Reigne on Earth , page 31. saying , That at this time there shall be a full and present answer to all their prayers . At this time , the reversion of all the prayers of all former ages will come into the Churches hands ; the effect of all those will flow in upon the Church unto a sea of happinesse . And if this Church at present makes any prayers , they shall have a present answer . The Text saith , Before they call . The Hebrew is rendred both by the Latins , Greek , Syr. and Arab. Before they cry out . So that before they pray as men in extremity , or distresse , God will answer , which is plaine by that which follows : For whiles they are speaking , even in their hearts , whiles they are but thinking prayer , their desires shall be fulfilled . Mr. Bolton saith , that whiles the Saints are but thinking the desire of moving from one place to another , from one company of Saints and Angels to another ( whether in heaven , or on earth , or both , for most probably , heaven and earth in common shall at last be the Sea of blisse , both being made equally glorious ) they shall move thither even in an imperciptible time , that is , very suddenly : Now every thing must bee compleated in its prime ; and therefore whatsoever requests the Saints may then make as comporting with that state , it shall bee ( to use Christs words which then must be fulfilled to purpose ) But ask and have . It is true , this state shal be a state of perfection , but it doth exist on this side the last loosing of Satan , the rising of Gog and Magog , and the ultimate general judgement ; What requests the Saints may then make we cannot affirm . But sure if they make any , they shal be without sinne or sorrow ( as before we have largely intimated . ) The word prayer in Scripture comprehends praises , and praises , prayers ; as David calls his Psalmes Thillim , Praises , though they contain many Prayers . That in this state the Church shall abound with praises the Revelation doth often hint , as Rev. 11. Rev. 14. Rev. 19. And even as Christ layes not downe his Mediatorship till the end of the thousand yeers in divers respects ( of which afore ) so perhaps the Saints may make some kinde of prayers ; As , for the exercise of their communion with God ; the use of their graces , the receivall of reciprocall impressions , for the continuation of their present state ( though God hath assured them it shall not faile ) prayer being the conduit of the fluxive River-like flowing in of it ; And for the finishing of their present state to the utmost supernal eternal glory . I tenderly propose these things wherein my light is dim . Most probably Adam in innocency should have spoken to God in some way of prayer . And the Angel made a request to Christ , Dan. 12.6 . But I cease .

SECT. IV.

Upon those there former Priviledges followes this , that in this glorious time the Churches Ordinances shall be in an higher Key , either in Quality , or Degree .

§ . 1 CHrist still holding his Mediatorship ( not to be laid downe till the end of the ultimate day of judgement , 1 Cor. 15. ) and hee appearing in his glory to the Church , as the great ordinance of Ordinances , shall by speciall communion with the Church , manifest to it the mind of God . So that as God spake to Adam in Paradise , and gave him the Ordinance of that seale , the tree of life ; so here is this second Paradisian state of the Church , there shall be a special manifestation , and communication of , and through Christ , who is the maine tree of life , Rev. 22. The Saints shall have such manifestations of the presence of God through Christ , that now mainly is that fulfilled , they shall be all taught of God , as Adam was instructed in Paradise .

§ . 2 They shall have the high Ordinance , that Angelical Ordinance of praise to God , Rev. 11. Rev. 14. Rev. 19. Praise is as well an injunction as Prayer , and as formerly , Fasting was an extraordinary worship in misery ; so now praise in time of all mercies .

§ . 3 Their meditation ( which is an injoyned Ordinance ) I say their meditation and contemplation of God , shall be as a vision of God , or sight of his face , Rev. 22.2 , 3 , 4. In the midst of the street , and on either side of the river was the tree of life , yeelding fruit ( the participation whereof comes not in without meditation , acting or receiving ) and there shall be no curse there , but the Throne of God , and the Lamb shall be in it , and his servants shall serve him ( which sure must be by meditation , minding what they doe ) and THEY SHALL SEE HIS FACE . So that their meditation and contemplation of God , shall be as in a continuall vision of God . Glorious sights cause meditation , and meditation takes in the glorious representations .

They shall have the word for inspection , Rev. 22.14.19 . and admiration , to see all revealed , and all fulfilled . They shall be taught of God to know the full minde of that word , and they themselves shall see with their eyes that fulfilled , which out of the word , they heard with their ears . So that their Joshua , sc . Jesus shall say to them according to their experience , Nothing hath failed of all that God hath spoken . They shall have the effect of sublime purity and glory of Discipline , sc. Angelical order , Rev. 21.12 . sc. 4. Gates , and three Angels at every gate . So that verse 25. Though the gate be never shut , yet , verse 27. no unclean thing shall enter in , which is the cream and quintessence of the effect of all Discipline . In summe , As then the labour of the body in moving shall be more excellent , a labour-lesse labour , a pain-lesse labour , a pleasant labour ; so the worship of the minde shall be without irksomenesse ; So full of grace , that all actings of grace shall be heavenised into all sweetnesse .

SECT. V.

The fifth Priviledge , Union of Saints throughout the world .

UNion of heads , and union of hearts , sc . unity in judgement , and unity in affection , Zach. 14.9 . The Lord shall be King over all the earth . In that day there shall be one Lord , and his name one . Is hee not King now ? Yea , but not so actually , visibly and absolutely before the eyes of all ( many great wicked ones yet domineering ) as he shall be then . Is not his name now one ? yes in it selfe , he is the God of truth . But by mens pretences that he favours this way , and that way , men intimate of him several names , as Papist , Lutheran , Calvinist , Episcopal , Presbyterian , Independent . But then it shall be cleer , which is the onely way of truth . And so God shall have one name ; because , as Zeph. 3.9 . They shall serve the Lord with onenesse of consent , all being of a pure language . So that their judgements being one , and consequently their practises one , great will be the onenesse of affections , as Isa. 11.13 . The envy of Ephraim shall depart , Ephraim shall not envy Judah , nor Judah vexe Ephraim . If so great was the union of Saints in the first fruits , Act. 4.32 . how much more when the whole lump is fully perfected ; surely their union shall be as that in Paradise before Adam fell . The history of dissention now , is grievous to Saints ; therefore on the contrary , how sweet will the mystery bee in the injoyment of Union .

SECT. VI.

The sixth Priviledge , Honour shall be given to all holy things , sc. to Religion , and religious men .

§ . 1 GOd hath in several passages ( you heard afore ) promised to take away the reproach of his people , as in other things , so in Religion . This is Gilgal the Great , to rowle away the reproach from Israel . In the day when the Jewes shall be converted , ten shall take hold of one Jew , Zach. 8.23 . therefore it is said divers times in the Revelation , sc. Rev. 14.1 . Rev. 22.4 . The Saints shall have the name of their Father in their foreheads . They shall be no more ashamed of their Religion , then of their faces . Though the Church kisse Christ , sc. dearly imbrace him , yet shall she not be despised , Cant. 8.1 . Hebrew , I will finde thee in the streets , I will kisse thee , and also they shall not contemne me . Publick profession , and imbracing of Christ shal not be despised , as 't is spoken in the very same Chap. of Canticles , where is handled the call of the Jewes . So Isa. 49.23 . Kings shall bee thy Nurses . Rev. 21. Kings shall bring their honour to the Church . Isa. 60.13 . The glory of Lebanon , &c. shall come to beautifie my Sanctuary , and I will make the place of my feet glorious . Christ the head , the Church the feet . And there Christ walks , Rev. 1. And that Christ will make glorious afore all , though formerly men trampled . Yea Zach. 9.16 . The Church shall be as the stones of a crown lifted up . Not as stones in the street , but of a Crowne . Not of a Crowne falling , but of a Crowne lifted up . Zach. 12.5 , The Governours of Judah shall say in their hearts , the inhabitants of Jerusalem , my strength in the Lord of Hosts . We know that of late dayes , governours have put all the reproachfull names upon the Saints , and Churches of the purest judgement and profession ; as Faction , Schisme , Puritans , &c. But the time is at hand , they shall be convinced , and shall know that Saints are the best men , the interest and stay of Kingdomes .

§ . 2 Let the consideration of these Priviledges make us walk like them that shall see these times ; let the dawning be upon us , now the Sun is about to rise , cleaving to Christ in Ordinances , and to one another in love , honouring them most , that have most holinesse : Yea let this comfort us , that all the glorious Promises , and Prophesies shall then be fulfilled .

Finis Libri Sexti .

THE SEVENTH BOOK

Containing an Essaie , Touching the time , when this future Glorious state of the Church on Earth , for a Thousand Yeers , probably , shall begin .

CHAP. I.

The Introduction , unfolding , and cutting out the Worke for this BOOK .

§ . 1 I Know , Lubrious est hic locus , this is a point wherein my Pen may soon slip ; and as soon will sleight-spirited 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 carp , and over-austere Cato censure . As for the extremous multitude ( whose Motto or Character is , Hosanna to day , and Crucifie , to morrow ) they will deifie if a man hit right , but infinitly vilifie , if he mistake . But the ingenuous prudent , will neither reckon me a God for the first , nor cypher mee into lesse then a man for the second . The best of men , in such a labyrinth , and lesse , have mistaken . Upon this ground I take my trip , Christo duce , the Lord being my Leader .

§ . 2 And the better to stave off some blows , I shall take into me the guard of other learned pious mens judgements ; and present the Reader with variety of accounts , with their grounds ; and thence let him , not I , Prophesie ( if any will so call it . )

§ . 3 The worke we have to doe in relation to this is , ## ¶ 1 To give the Reader severall Prognosticks , shewing , indefinitly , that this glorious state of things is not far off . ¶ 2 To cast up the severall Computations , found in the Scriptures , pointing at a determinate time , when ( most probably ) this state shall begin .

CHAP. II.

HOlding forth the several Prognosticks , that the Glorious time we speake of , is not far off ; but now approacheth , especially in the introduction thereunto , viz. The Call of the Jews .

SECT. I.

The first Prognostick . The expiration of Accounts .

§ . 1 IN the first place , severall numbers of yeers Prophesied to fore-run the Commencement of this state , are now almost expired . I shall now but touch , and but some of them , intending by Gods assistance to give you ( as I am enabled ) a more exact account in the third Chapter .

¶ 1 The One thousand two hundred and ninety dayes ( that is , yeers ) foretold , Dan. 12.11 . which were to run out ( saith Huet on Daniel ) from the ceasing of the daily sacrifice , &c. afore the Preface to this glorious state begins , are now almost expired . For if the daily sacrifice ceased about the yeer of Christ 367. For in that yeer ( saith Alsted in his Chronolog. ) in the Reigne of Julian Apostata , the preparations to re-edifie the Temple at Jerusalem were utterly demolished ; And we adde thereunto the said One thousand two hundred and ninety yeers ; we shall easily perceive ( if we credit our common Account , making this to be the Yeer of Christ 1653. ) that the said One thousand two hundred and ninety yeers are almost expired .

¶ 2 The two and forty months , wherein the Beast , Antichrist , should have power ( as some Greek copies read it ) to do ( that is , as hee pleaseth , as Mr. Brightman expounds ) Rev. 13.5 . which are allone with One thousand two hundred and sixty dayes , Revelation , chap. 11. verse 2. and verse 3. both signifying ( by the consent of the generality of all learned Protestants ) One thousand two hundred and sixty yeers , are now neer their period . For if ( as Reusner asserts * * Elias Reusner , Leorin , Isagog . Historic . in Infantia Antichristi , Ad annum 410. ) these two and forty months began , when the Hinderer ( the Roman Emperour ) was removed ( 2 Thess. 2.6 . ) by the Goths , that now the Roman Bishop was free from all impeding his will , and pleasure , in the yeer of Christ ( according to our common Account ) 410. And we adde thereunto the said One thousand two hundred and sixty yeers , the termination of the said One thousand two hundred and sixty yeers are not far off . I might annumerate many other accounts ; but I will not so mis-spend time , nor anticipate my selfe in my intended designe of computations in the next Chapter . These two here named may suffice to give the Reader a taste , yea the first fruits of many Computations now not long hence about to determine , whose periods immediately precede the beginning of the preparation , or introduction ( viz. the call of the Jews ) to the glorious time we speak of .

SECT. II.

The second Prognostick , The might of the Churches Enemies .

§ . 1 WHen the might of the Churches enemies appears universally , and irresistably powerful , then is the Churches great deliverance at hand , Isa. 59.16 . to the end of the Chapter , and the whole ensuing Chapter , viz. the sixtieth ; alleadged and demonstrated afore to relate to this glorious time wee speake of . Read the place ( it is too large to write out ) and you shall there finde it Prophesied , that when the Lord should see that there was NONE TO HELP , that then his owne arme should bring salvation ; that then the Redeemer shall come to Zion . That then the Church should rise and shine because her light was come and the Gentiles should come into her light . That her GATES SHOULD BE OPEN CONTINUALLY , NOT SHUT DAY NOR NIGHT , AND KINGS SHOULD MINISTER UNTO HER. THAT THE SUN SHOULD BE NO MORE HER LIGHT , BUT THE LORD SHOULD BE HER EVERLASTING LIGHT ( which St. John Rev. 21. applies to the glorious time we treat of ) with many more passages in those Chapters of Isaiah to the same purpose . Adde to this place of Isaiah , that in the Revelation , Chap. 18. verse 7. and 8. How much she hath glorified her selfe , and lived deliciously , so much torment and sorrow give her ; for she saith in her heart , I sit A QUEEN AND AM NO WIDOW , AND SHAL SEE NO SORROW ; therefore shall her plagues come IN ONE DAY .

§ . 2 Now whether at present , the Might of the Churches enemies bee not universal , and irresistible ; the Turke prospering mainly ; the Popish party prevailing exceedingly , and the rather because the Protestant Nations are onely busie in beating one another to peeces most sadly , whence most impious corruptions abound among these , as horrid and bloody persecutions among those ( fresh broken out againe in the German Empire , and in the Kingdome of France , &c. ) so that Antichrist boasted in their late Jubilean solemnity , all was his , and the Church precisely considered , and Religion , every way goes to wrack ; and no remedy of Lawes or Armes appeare , I leave the Reader to resolve ! To which end I would have him weigh what briefly I have hinted , and surveigh throughly the present state of things , and inlarge his meditation upon it , and then he will easily be inabled to conclude whether the universality of all be not most corrupt and unsavoury , and daily putrifying more and more , and whether the salt wherewith they should be seasoned and preserved , hath not lost its savour , and then wherewith shall any of those things be salted . And whether ( as Psal. 11.3 . ) if the foundations ( Political , saith Mollerus ) be destroyed , a David may not justly cry out , what can the righteous doe ?

SECT. III.

The third Prognosticke , The height of the enemies wickednesse .

§ . 1 THis Prognosticke we have in Gen. 15. verse 13 , 14 , 15. and 16. God said to Abraham know of a surety , that thy seed shall be a stranger in a Land that is not theirs , and they shall serve them , and they shall afflict them foure hundred yeers , &c. But in the fourth generation they shall come hither again , FOR THE INIQUITY OF THE AMORITES IS NOT YET FULL ; whence it appears , that the fulnesse of the iniquity of the Amorites , is a Prognostick of the Churches great deliverance out of Egypt ; so that when that should be full , these shall be delivered . Whence wee infer by the rule of Proportion , that when the iniquity of the universality of the wicked on earth shall bee full , that then shall the universality of the Elect have their grand deliverance upon earth . This Prognostick ( that the Reader may see my inference to be good ) I will shew you in other places of Scripture , which apply it immediately to the deliverance wee treat of . In Isa. 14. the first three verses most evidently ( as we have before demonstrated ) relate to the Glorious state on earth we drive at . To which is annexed the Prophesie of the Churches triumph over Babylon ( as the necessary Appendix thereof ) with great assurance , and much elocution and emphasis , verse 4. &c. to the end of the 18. verse . Now what is the Prognostick of their fall , but the height of their wickednes in oppression , pride , &c. So verse 4 , 5 , 6. Thou shalt take up this Proverb against the King of Babylon , and say , How hath the oppressor ceased ? The Lord hath broken the staffe of the wicked , and the Scepter of the Rulers . HEE WHO SMOTE THE PEOPLE IN WRATH , WITH A CONTINUAL STROK ; He that ruled the Nations in anger , is persecuted , and none hindereth . And verse 12. &c. How art thou FALLEN FROM HEAVEN , O LUCIFER , Sonne of the morning . FOR thou hast said in thine heart , I WILL ASCEND INTO HEAVEN , I WILL EXALT MY THRONE ABOVE THE STARS OF GOD , AND SIT UPON THE MOUNT OF THE CONGREGATION , I WILL ASCEND ABOVE THE HEIGHT OF THE CLOUDS , I WILL BE LIKE THE MOST HIGH ; thou shalt be BROVGHT DOWNE TO HELL . So our Saviour also testifies to this Prognostick , Matth. 24. After the signes to come to passe , whiles the end was not yet , but were onely the beginnings of sorrow , verse 6. verse 8. Christ addes other signes that should more neerly precede , and point at the end : And amongst many direful signes , he gives this , INIQUITY SHALL ABOUND , after which the Gospel being preached to all the world as a witnesse to them , THEN SHALL THE END COME , verse 9. to 15. To the same purpose , Rev. 18. verse 2 , 3 , 4 , 5 , 6. Babylon the Great is fallen , is fallen ( that is , shall fall , as certainly as if already fallen ) &c. FOR HER SINNES HAVE REACHED UNTO HEAVEN .

§ . 2 Now whether the enemies wickednesse is not mounted up to the height , and the Antichristian parties sinnes , ( I mean all that oppose Christ by what names , or titles soever , by what way or means , or manner soever ) are not come to the full , I leave the well-principled , sound , sanctified , spiritual soul to judge . Turcisme and Papisme is now worse then ever , by how much more they have of late prevailed , and have sinned against greater light , and are more encouraged by the enmities , and impieties among Protestants . The Arminian , and Socinian party , with their Articuli perpendendi , Advancements of mans will , Disputes against the Deity of Christ , with some questionings of the Holy Ghost , have struck in with the Antichristian party , and joyning ( in effect at least ) their forces with them , have greatly enlarged their Quarters . The Lutherans still as obstinately as ever , if not more obstinately , since against more light shining in sundry disputes , destroy the humanity of Christ , by their doctrine of Consubstantiation . The learned of the Jews ( poor soules ) are now more obstinate against Christ come in the flesh then ever . And for Protestant Nations , or Peoples , I am utterly astonished in my thoughts , and distressed for words to expresse their unparallelable Apostasies . The revolt among Professours is generall . Their blasphemous words against God , Christ , the Holy Ghost , the Holy Scriptures , and consequently against Salvation , Heaven , Hell , the Immortality of the Soule , and all Fundamentals are nefanda so wicked , that they are not to be mentioned ( though I could distinctly ) lest I should leave some staine upon some pious soule , that may read this Treatise . Their many wicked practices are sutable . Community of women , swearing , drinking , &c. And these practised by principle , as the way to destroy the flesh . By this meanes many Jesuits , false Prophets , false Teachers , and damnable Seducers are encouraged ( as the mutter abroad is every where ) to creep in amongst them . All Religious worship is decried as flesh and forme . The wicked prophane are extreamly encouraged , the commers on in Religion offended , and beaten off . And the very knees , and hearts of true Saints are made feeble and ready to faint . And all this account is brought in as the returne of all the marvells of mercies , and miraculary deliverances that God hath given them . Whiles Politicals have been recovered , Religion hath been lost . And whosoever will not be high in these enormities , is scorned as low . The Nations ( called Protestant ) minde conquest rather then conscience . Hellish Heresies break out in Print , from beyond , and on this side the Seas . The profession of most of those Countries is come to looke like dirt , gain being their godlinesse ; Their words and promises but lyes , and flatteries : And selfe is now the great God that ruleth all . And of all these I would I could not give so true an account as I can , with admiration of Gods patience the meane while . I have nor list , nor cause maliciously to inveigh against Protestant Nations , but out of griefe of soule , and to prosecute the point in hand , I have given these few hints .

SECT. IV.

The fourth Prognostick ; Wars , and rumors of Wars , &c.

THis Prognosticke our Saviour gives us Matth. 24.6 , 7. in answer to that question put to him by the Disciples , verse 3. saying to him , Tell us when shall these things be ? And what shal be the sign of thy comming , and of the end of the world ? But withal he gives us this caution , that these wars and rumors of wars are a remoter signe , adding to this signe verse 6. That the end is not yet . And verse 8. That they are but the beginnings of sorrow . But Daniel brings this signe ( as it may comprehend all great and remarkable wars , viz. those the Jewes shall have with their adversaries , the Turke , &c. ) neerer to the end , Dan. 11.44 , 45. compared with Dan. 12.1 . viz. at that time of the Jews wars aforesaid , Michael shall stand up to deliver his people ; though the worke of that deliverance , in those wars will , it seems , by verse 12.13 . collated , take up the time of five and forty yeers .

Now I leave all knowing men to judge whether we have not Wars and rumors of Wars , whiles most ( if not all ) Nations of the Gentiles , viz. England , Scotland , Ireland , France , Spaine , Italy , Netherlands , or Low-Countries , Denmarke , Portugal , Sweadland , Helvetia , or Switzerland , Poland , Muscovy ; The huge Empire of the Turke : The vast Indies , &c. are either in the practise , or posture , or preparations and expectations of War . There is wanting but the driving , and fall of this storme of the Gentiles Wars on the Romish Westerne Antichrist ; and next the Jews taking up armes against the Turkish Easterne Antichrist ; , and then the Worke , or thing signified ( of which those rumors of Wars are a signe ) will be doing , at least in the Preface and preparation . Which last Warre some thinke is not far off , in regard of their great Mathematicians wonderfull words to that end ; their abundant pursing up of gold , their writing letters to each other in severall Countries to that purpose ; their late change of their letter , for concealment of their messages by writing : The professed expectation of some of their Learned of the Messiah to come in the yeer 1656. or thereabouts .

SECT. V.

Giving a touch upon several other Prognosticks , viz.

THe more we shall see Monarchy to fall , Dan. 2.34 , 35. the oftner there appears strange signes in the Heavens , following the great tribulations upon earth , Matth. 24.29.30 . And the lowder is heard vox populi , the voyce of the generality of Gods people in their discourses and prayers , that Babylon is falling , and the Lord Christ is about to reigne , Rev. 19. first six verses : the neerer wee may expect the approach of this Glorious state on earth .

How much of these things have , or doe appear already , I leave wise men to recall to minde , and consider .

CHAP. III.

Containing several Computations of time , searching when this glorious state on Earth shall approach .

§ . 1 OF which in general , I would admonish the Reader , First , That I shall not trouble my selfe with any Computation , whose period is expired , because experience hath sufficiently confuted it .

§ . 2 Secondly , That I would not have him to be troubled at the Computers , though he finde their numerary principles different , and their Computations inconsistent one with the other ; but in such darke , and difficult Problems , and whose punctuall determination doth not concerne the essentials of our salvation , to allow every man his modest liberty , ingenuously to follow his owne light .

SECT. I. Elias Reusnerus Leorinus his Account .

§ . 1 HAving touched this afore , Chapter 2. and elsewhere , I shall now present it in briefe . " Rome ( saith he * * El. Reus . Leorin . in I sagog . Hist. De Antich . Infant . ad Ann. Chr. 410. ) having been Conqueresse , and Mistresse of the world , being now in the yeer of Christ 410. taken , and spoyled by Alarick King of Goths ( according to Socrat. l. 7. cap. 10. ) from which time , her Authority being much diminished , she is exposed to the like depredation by the Vandals , Heruls , and Longobards , and others of the German Countries , &c. from this declining of the Roman Empire , HE THAT WITHHOLDETH ( 2 Thess. 2. verse 6. ) being removed , is the time of the SON OF PERDITION to begin . Rightly therefore is here fixed the beginning of the Angelical two and forty months of the Kingdome of the seven headed beast with his ten Hornes ( Rev. 13. ) borrowing great power from the infernall Dragon , and belching out horrid blasphemies against God ; that is the Roman Papacy , &c. The end of these two and forty months will fall into the Yeer of Christ , 1670.

§ . 2 So that by this account of Reusner , Antichrist will bee downe within these twenty yeers , and something lesse , even as much lesse , as more then 1650. is past .

SECT. II. Mr. Ephraim Huet his Account .

§ . 1 THe taking away of the daily Sacrifice , and the placing of the desolating abomination ( saith he , * * Ephr. Huet . in his Paraphr . Analys . & Com. on Dan. Chap. 12.11 . having demonstratively confuted other Interpretations ) is to be applied to the action of our Lord , who by his death did put away all Jewish Sacrifices , and also by an Army of Idolaters did destroy Jerusalem , placing Idolaters therein , who after also did set up their Idolatries . True it is , our Lord did jure , viz. in right , destroy all sacrifices by his owne Sacrifice , being the fulnesse of all their shadows ; but facto , that is actually , after his death , divers yeers , and by divers steps , and degrees . For after the sacking of Jerusalem by Titus , * * Who also destroyed the Temple according to the generall vote of the learned Historians and Chronologers , therein fulfilling Christs Prophesie Math. 24.1 . &c. according to the judgement of most learned Divines . the Jewes yet inhabited the City not yet demolished , and continued their superstitions with great , both power , and zeale . For first , Afterwards in the Reigne of Adrian the Roman Emperour , the Jews rebelled upon this quarrel ; The Emperour had built , and dedicated a Temple in Jerusalem to Jupiter Olympius , the which the Jewes stomaching , made head , and in the end were overcome by the Emperour , and dispersed , and the City named Aelia , and he gave it into the possession of the Gentiles . Secondly , Yet did they continue their old superstitions in the Country , so that whereas there was an Altar built under the Oake Mamre ( where the Angels appeared to Abraham ) and the Merchants that came to the Faires were forced to sacrifice thereon , otherwise Traffick was denied them ; Constantine the Great demolished the Altar , and built there a Church for Christians . Thirdly , and lastly , in the dayes of Julian the Apostate , and professed enemy of Christians , in contempt of the Christian faith , he gave licence to the Jews , to build the Temple , and to renue their Jewish worships . Yea so large was their patent , that all were interdicted any let , or stoppage ; and the charges of this service to be allowed out of the publicke stocke . Upon which grant they attempted the building of the Temple , not wholly razed downe afore ; wherein they were affronted by a speciall hand of God . A fearfull Earthquake in the night destroyed all their works , and all their tools were consumed by a sudden fire , * * Ammianus Marcellinus in his History of the life of Jul. ( l. 23. c. 1 ) saith , That certain fearful flaming balls of fire issuing forth neer unto the foundations , and making many terrible assaults , consumed sundry times the workmen , and made the place unaccessable , and by reason that this element still gave the repulse , the enterprize was given over . Socrates Scholast . in his Hist. 3. Book , Chap. 20. according to the Greek but 27. according to the English , adds , that there came fire from Heaven that burned their Tools , &c. so that they were forced to desist from their worke . In which their blinde zeale they were affronted by that zealous Bishop of Jerusalem , Cyril , who admonished them of this Prophesie , and after no disswasion would avail , he openly professed , That now the time was come , which our Lord foretold , that there should not be left one stone upon another which should not be cast down , which accordingly came to passe that night , by the immediate hand of God , in this earthquake and fire . Now understand we the utter actual abolishing of the Jewish sacrifices to be here intended , and not the time of the Lords sacrifice ; for that the daily sacrifice continued long after , and also the abominable Idolaters were not placed in Jerusalem , untill their dispersion by Adrian . And if liberty of conjecture be granted , I should thinke , that as Jupiter Olympius , with his Greekish worshippers , is called the desolating abomination , Chap. 11. verse 31. So the Romans are here an Army of abominables , for their returne to the same Idol , whose Temple Adrian built , and whose Idolatries the Romans embraced , as being amongst them the chiefe , and father God . The beginning of this One thousand two hundred and ninety yeers being at the final remove of the Jewish sacrifices , fell out under the reigne of Julian . Thus Mr. Huet .

§ . 2 But then he mistakes about the yeer of Julians reign . For he puts the utter ceasing of the daily sacrifice in the yeer of Christ 360. Whence three Errots will follow . ¶ 1 That Julian was not as he supposeth sole Emperor at that time ; but after that , he began his reign as sole Emperor , viz. in the yeer of Christ , 361 saith Helvicus . 362 saith Dr. Holland in his Chronol. on Ammianus . 363 saith Dr. Alstedius . 365 saith the Translator of Eusebius . ¶ 2 That however it was divers yeers after Julians beginning to reigne , that the dayly sacrifice ceased by the aforesaid miraculous obstacle , they that account least , put it in the Yeer of Christ 363. * * So Dr. Holland ibid. & Helvicus in his Inden Chronolog. others more , of which presently . ¶ 3 If we grant this ceasing of the dayly sacrifice in manner as aforesaid , to have been fulfilled in the yeer of Christ , 360. Then if we adde 1290. the time of the expiration of the whole is past , and so the call of the Jews should be past , which experience decries .

§ . 3 Therefore we must ( if we will make any benefit of that computation of one thousand two hundred and ninety yeers in Daniel ) follow low those Chronologers and Historians , who remove that ceasing of the daily sacrifice in Julians time , to a further yeer of Christ ; viz. ¶ 1 Alsted ; who in his Chronologiâ mirabilium , puts it in the yeer three hundred sixty seven . His words are , Ann. 367. Terrae motus ingens totum ferè , &c. That is , In the yeer three hundred sixty seven , an huge earthquake shook almost all the world ; A deluge destroyes Nicea , and many Islands ; A mighty hayle at Constantinople beats downe prostrate unto the earth many men , and destroyes them . MOREOVER THE TEMPLE OF JERUSALEM REEDIFIED BY JULIAN THE APOSTATA , falls downe , and is burned by fire from Heaven . Thus Alsted . ¶ 2 Functius in his Chronology puts this Earthquake , Inundation , &c. in the yeer three hundred sixty nine . ¶ 3 And unto these Accounts , approved Historians seem to consent , whiles they put this story of the ruine of the reedificating , or preparation thereunto long after the beginning of the reigne of Julian . As Ammianus begins his two and twentieth Book ( consisting of sixteen Chapters ) with the story of Julians sole Emperiality ( Constantius being dead ) but mentions not that preparation to re-edifie the Temple of Jerusalem , till the first Chapter of his three and twentieth Book . Socrates Scholasticus likewise tells us of the creating Julian to be Caesar , in the second Book , and two and thirtieth Chapter of his History according to the Greek ( the seven and twentieth according to the English ) but mentions not the businesse of Julians inciting the Jews to sacrifice , and for that end ( because they refused to sacrifice any where else , but at Jerusalem ) encouraged them to re-build their Temple there , untill the twentieth Chapter of his third Book , according to the Greek ; the seventeenth Chapter according to the English .

§ . 4 So that this Account of the One thousand two hundred and ninety yeers in Daniel , by adding thereunto three hundred sixty seven , or three hundred sixty nine yeers , will , according to these grounds , expire about seven or eight yeers hence .

SECT. III. The Rabbins Account .

THe Account of the Hebrew Rabbins you had afore , Book 4. Chapter 4. §. 3. in ¶ 3. at the latter end , noted in the Margent with ☜ that is , Page 425. and ¶ 6. of the same Book , Chap. and § . marked also in the Margent with ☜ with the addition of these words [ Observe this ] that is in Page 429. It were pity so to abuse time and labour , both yours and mine , as to repeat here againe what there you have at large . And therefore I intreat the Reader to a worke of such ease , to have recourse thither , if hee deem the knowledge of their darke and indefinite account worth the knowing .

SECT. IV. Mr. Brightmans Account .

MR. Brightman , on those words in Rev. 13.5 . [ And there was given to him ( the Beast ) a mouth speaking great things , and blasphemies ; and power was given him TO CONTINUE , or ( as our Translators put it in the Margent ) TO MAKE WARRE , forty and two months ] doth give in his account in these words . So much ( saith he ) of the Honour of the Beast ; now of his blaspheming and doing ; of which it is first said , that there was power given him ; And then followeth the execution thereof ; In blaspheming , at the sixth verse , and in doing at the seventh . It is indeed profitable for us to understand that these horrible impieties doe invade the world , not by the blinde force of Fortune , but by the most just judgement of God , who doth thus take vengeance of our sinnes ; And above the rest , of the contempt of his truth among men . The power to blaspheme , is that freedome from errour , which the Pope of Rome challengeth to himselfe , and to his state ; and which men of a blind and perverse minde do willingly grant unto him . What blasphemies may not he broach unto the world , each of whose Decrees and Doctrines are held for Oracles !

The power of doing here ( saith Mr. Brightman ) is an absolute , most lawlesse and lustfull power , to doe what a man will , without being brought Coram , to give a reason of his doing to any other . In which regard the power of the Pope of Rome , is notable before any other . For so doe the decrees ordaine . No man shall judge the FIRST SEA , &c. For the JUDGE shall not be judged , either of the EMPEROUR , or of ALL THE CLERGY , or of the KINGS , or of the PEOPLE . Again , God would have all the causes of men to bee ended by men , but be hath reserved the Government OF THIS SEA to his owne arbitrement , so as he will have no question of any thing hee doth . Yet more , The whole Church throughout the world knoweth , that the most holy Church of Rome hath RIGHT TO JUDGE OF ALL MEN ; and that NO MAN MAY LAWFULLY JUDGE OF HER JUDGMENT . Causa 9. and 3. This is called the power of doing , for excellencies sake ; being such as no Emperour hath , who doe not refuse to be contained within the bounds , and to be tyed with the bonds of Laws , and to have all their actions ordered by the rule of that which is equall and good . As for the words , Aretas readeth [ And there was power given him to make War ] and so do Montanus , and the Edition of Plantin ; The Vulgar readeth it [ power of doing ] absolutely . So doe Th. Beza , and the rest of the Greek copies ; which reading is made good , by the like use of this word in the like matter in Daniel [ He shall cast forth the truth upon the earth , AND SHAL DOE , and succeed prosperously ] Dan. 18.12 . So verse 24. [ And he shall prosper marveilously , and SHALL DOE . ] So in Chap. 11.28 . [ Hee SHALL DO , and shall returne into his owne Land . ] In which places a certain free , and sovereigne power of doing is signified , which should not be afraid of any mans judgement .

The time of doing is ( saith Mr. Brightman ) two and forty months , which is the same space that the Temple remaineth measured , the two Prophets mourn , and the woman byeth hid in the wildernesse , Chap. 11.2 . and 12.6 . FROM WHICH TIME , THE BEGINNING OF THESE MONTHS IS TO BEE ACCOUNTED . The Church is banished ; the Prophets put on sackcloath , and the Beast , or Antichrist is born into the world , all at once ; namely in that first time of resting , which the Church had from publick persecuters , about the yeer three hundred . But as we said afore , shall there bee the same end of all these together ? Shall the Beast be deprived of all power of doing , as soon as the Woman shall returne out of the Wildernesse ? Against this , many things may be said ; As first , That the Beast makes war with the two Prophets , after the two and forty months be ended , and overcommeth them ; which declareth that there is no small power of his yet remaining , as we have shewed , Chap. 11. verse 7. Moreover there remaineth yet far more deadly war that shall be waged against him a long time , after those months , as wee shall see Chapter 16. Lastly , If there be the same end of the months in respect of the Beast , which is of the woman , how shall he have power to doe two and forty months , when as he shall lie sicke a great part of them ; yea , he shall be , as it were , slaine by meanes of his wounded head ? This space of time doth seem therefore to containe the whole time of the tyranny of Antichrist ; yet so , that the time of his wound , whiles it is sore , be taken away from it . Now we have shewed , that this time of his crazinesse is defined within the time of the Goths* ⁎ * Kingdome , verse 3. which lasted for an hundred and forty yeers . If we shall therefore take away these yeers from the months of the Womans lurking , we shall finde that at the end of this lurking , namely at the yeer 1546. thirty seven months ☞ onely , The count is selfe , according to Mr. Brightman . and ten dayes of Antichrists Kingdome , when it was in vigor , were passed over . Five months therefore , and twenty dayes are wanting hereto ; which if we reckon from the yeer 1546. the last end of Antichrist shall expire at the yeer 1686. or thereabouts . For so we shall learne out of other Scriptures , that he shall perish utterly about that time . It may bee that his destruction may come sooner , then this terme of yeers defineth ; for I doe not cast the account accurately at this time ; neither doe the Historians number the yeers so faithfully as they ought ; but he shall not be suffered to goe beyond the furthest space that I have set down .

But perhaps these months are not the space from the first beginning to the last end of the Beasts , but onely the former yeers of his Kingdome , which may be many enough to lay him open , so as hee may be revealed to all men . And by this interpretation , as he beginneth together with the months of the Woman , and the Prophets , so he takes his end also with them . This opinion is confirmed by the Warre with the Saints , in verse 7. which , wee have shewed , fell into the end of these months , Chap. 12.7 . And by this interpretation , the Beast is said to have power of working two and forty months , for the greatest part of these months : Because that little respire of time wherein he should keep in his horne , because of his wounded head , is little to be reckoned of , in respect of the whole number . * * Let the Reader , if he please , remember , that whereas Mr. Brightman thinks Antichrist was wounded by the Goths , noted afore at * ⁎ * according to Rcusner , expressed afore in his Account Sect. 1. the Goths wounded the Emperour and Empire , not the Pope , and Popedome ; but the said Popes and Popedome rather got head and bea rt and health and strength by the Goths wounding of the Empire , which granted , Mr. Brightmans knot is quite removed , touching the five months . Neither is his power , which shall bee afterwards , like that of his former time , as experience sheweth at this day ; wherein we see the Popes power to be made to languish , and to be weakned much , from the time of his professed , and pitched battel ; that is , from the Council of Trent . So that his power is now almost none at all , to that which it was in former ages . This latter is more simple , in which regard I like it better . Thus Mr. Brightman .

Now according to this account . Antichrist shall be fully downe about seven and twenty yeers hence .

SECT. V. Alsteds Account .

HE gives it you * * Alsted XII . Chronologia Epocharum Propheticarum . in this forme , and the words , as neer as I can translate , and imitate him for your best understanding .

THEAPOCALYPTICALVOLUMNE,orCOMMENTARY. † † Syngramma Apocalypticum . Three times seven mysticall Characters * * Hierogly phicater septem . The threefold state of the Church . The Kingdome of the Beast . I. The 6 former of the 7 Seals containe the time from the the 35 yeer of Christ to the 606 yeer . I. For a Time , from the yeer of Christ 35 to the yeer 606. I. The ancient Beast , or the primary solely . II. The six former of the seven Trumpets from the yeer of Christ 606. to the yeer 1517. 1 Alternative or vicissitudinarious . II. For Times , from the yeer 606. to the yeer 1517. II. The ancient or primary , and secundary . III. The six former of the seven Phials from the yeer 1517. to the yeer 1694 The seventh Trumpet and seventh Phial . 2 Happy on earth for a 1000 yeers . III. For Half a Time , from the yeer of Christ 1517. to the yeer 1694. III. The ancient Beast alive againe . 3 Most happy in Heaven .

They that are inquisitive to know how he gives a particular account of these Periods , may , ( if they understand the Latine Tongue , or by the helpe of such friends ) look into Alsted himselfe in the fore-cited place , or into Mr. Mede in English , Diatrib . par. 4. p. 453. whither I refer them , lest I should bee needlessely tedious to my friends that fear the prolixity of this Treatise . Which therefore I prevent all I can .

§ . 3 So that by this Account the beginning of the thousand yeers will not be far off about one and forty yeers hence .

SECT. VI. Mr. Medes Accounts .

§ . 1 IN his Diatrib . Par. 4. Page 87. he gives us this Account . Having said , Page 83. Though Christianity hath been imbraced in former times , where now it is not , yet it is now spread in those places , where in those times it was not ; so that all laid together , wee may account Christianity at this day as large , as ever it was in the Apostles time ; yet that this is not THAT UNIVERSAL KINGDOME OF CHRIST , THAT FLOURISHING and GLORIOUS ESTATE OF THE CHURCH , WHICH WE YET EXPECT and HOPE FOR , my Reasons are these ; I say , Mr. Mede having said these things in page 83 , and in page 84 , 85 , 86 , having given severall of the said reasons ; then in the said 87. page afore-quoted , he addes , My next reason ( saith he ) shall be from that we read in the Revelation , where the Church by the conquest of Michael set free from the Dragons fury , is said to escape into the Wildernesse , i.e. into a state , though of safety and peace , and security , yet of hardship , misery , and scarcity . For it seems to be an allusion to the Israelites escaping the Tyranny of Pharaoh , by going into the wildernesse . In this wildernesse , or place of hardship , &c , the Church must remaine ( saith St. John ) a time , and times , and halfe a time , or as he elswhere speaketh , one thousand two hundred and sixty dayes , i.e. A yeer , yeers , and halfe a yeer ; and when this time shall bee expired ; that is , as learned Divines thinke , when so many yeers shall be ended , as those dayes are , taking the beginning of our reckoning from Michaels Trophe ; then , saith our Apostle , shall the Kingdomes of the world become the Kingdomes of our Lord , and of his Christ , and he shall reigne for ever and ever , Rev. 11.15 . whereby it should seem , that the Church is yet in the wildernesse , and that the promised happinesse of the ample , and flourishing glory thereof before the end of the world , is YET TO COME . Thus Mr. Mede , wherein because he gives us but an indefinite account , we will present you with another , which he mentions , in which is determinately exprest a certain time .

§ . 2 Mr. Mede in the same Treatise of his ( afore-cited ) page 496 , &c. presents to us this account ; That most learned Lord Primate of Armagh , by his indefatigable industry , and no small charges , having some few yeers since gotten that admirable Monument the Samaritan Pentateuch , Mr. Medes good opinion of the Samaritan Penteteuch . or Five Books of Moses ( which may bee presumed to be that which they received from the captived ten Tribes , when they first learned from them to worship the God of Israel , 2 Kings 17.27 . ) I found a strange difference in it , touching the yeers of the generations before the birth of Abraham , both from our Septuagint , and our Hebrew Bibles . Before the Flood , by diminishing the generations of Jared , Methusalah and Lamech , it comes short of us . After the Flood ( for the most part agreeing with the Septuagint ) it much out-reckons us . To be short , it exceeds in the upshot our Computation three hundred and one yeers . So that the Birth of Christ falls according to it in the yeer of the world 4254. The Account it self . Agreeable whereto the six thousand yeers of the Creation would bee compleat in the yeer of Christ 1746 , * and ☜ consequently Antichrists two and forty months , or one thousand two hundred and sixty yeers would begin in the yeer of Christ 486. which is presently after the deposition of Augustulus , in whom the Empire of Westerne Rome expired .

§ . 3 So that according to this Account the beginning of the thousand yeers , of which we treat , will be about ninety three yeers hence .

§ . 4 But in page 334. Mr. Mede saith , It came into my minde ( saith he ) to try by the Samaritan Pentateuchs account of the Genealogies before , and after the flood ( falling short of our account in the former , but superabounding ours in the later ) how neer the six thousand yeers of the world would be by that Computation ; I found it would be Anno Aerae Christianae , i.e. in the yeer of Christ 1736 , which is just the very yeer when the one thousand two hundred sixty yeers of the Beasts reign will expire , if it be reckoned from the Deposition of Augustulus the last Roman Emperour . And he gives you the particulars , thus ;

Depositio Augustuli , &c. i.e. the Deposition of Augustulus in the yeer of Christ 476. In the yeer of the Kingdome , or reigne of the Beast 1260. The total summe is 1736.

From the Creation of the world to the Birth of Christ , according to Scaliger 3949 Adde four yeers wherein he anticipates the beginning of Nebuchadnezzar , for of the rest I alter nothing 4. The exceeding of the Samaritan Chronology above the Jewish 311. And thus from the Creation to the Incarnation will be yeers 4264 Adde the yeers of Christ , when the times of the Beast , or of the Apostasie shall expire , if we draw the Account from the Deposition of Augustulus , viz. yeers 1736 And the totall summe will be yeers 6000

§ . 5 So that according to this Account , the end of the six thousand yeers of the world , and the beginning of that thousand yeers wee speak of , will be about eighty three yeers hence .

SECT. VII . Mr. Parkers Accounts .

§ . 1 THe footing of his Accounts are those places of Scripture in the Prophet Daniel , and in the Revelation of S. John . viz. ##

¶ 1 That in Dan. 12.11 . And from the time that the daily sacrifice shall be taken away , and the abomination that maketh desolate set up , there shall be yeers 1290. ¶ 2 That in Dan. the same Chapter verse 7. It shall be for a time , and times , and an halfe ; and when he shall have accomplished to scatter the power of the holy people , all these things shall bee finished . That is , saith Mr. Parker , by collating it with Rev. 12. v. 6. compared with v. 14. yeers 1260. ¶ 3 In Dan. 9.24 . Seventy weeks are determined upon thy people , and upon thy holy City , to finish the Transgression , and to make an end of sin ; that is , saith Mr. Parker , yeers * * For ( saith Mr. Parker ) This Prophesie seemeth not to be understood of the times between the Babylonian Captivity , and the Passion of our Saviour , the Lord Christ , or the destruction of Jerusalem , for several reasons , chiefly these , I Because in no place of all the New Testament , is this Prophesie used against the Jewes , to prove the Messiah already come in the flesh . 2 If the restauration of the City , verse 25 , be understood of the material Jerusalem , after Nebuchadnezzars captivity , it must begin in the first of Cyrus ; And then from that time the seventy weeks of yeers , will fully and entirely expire long before the birth of Christ . 3 That same cutting off of the Messiah , here spoken of , is clearly and expressely joyned with the destruction of the City , said to be done in one week , viz. to be accomplished in the last seven yeers ; as it is in verse 26 , 27. whereas Christ suffered above thirty yeers ( if not sorry ) before the destruction of marcrial Jerusalem . 4 and lastly , Those phrases in our 24. verse ( afore quoted for the footing of the account in hand ) viz. To finish the Transgression , and to purge iniquity , and To make an end of sinnes , and To bring in everlasting righteousnesse , are most MANIFEST CHARACTERS OF THE TIME OF THE END , as shall be shewed . For my judgement is , that these seventy week of yeers are limited , and cut out for the restauration of the spiritual Jerusalem , namely the Church of Christ , from the spiritual Babylon , and the servitude of Antichrist , and must end in the entire , and full purgation thereof , from Antichristian defilement , and from the course of other morall transgressions , I Because those effects characterising the end of these yeers , viz. The consuming of transgression , and the bringing in of everlasting righteousuesse , verse 24. are effects to be accomplished in the Christian Church at the fall of Antichrist , Isa. 1.25 , 26 , 27 , 28. And Chap. 27. v. 9. Rev. 21.28 . 2 In other Prophets , the restauration of the Christian Church from the Babylon of Antichrist is in like types proportionably represented . Isa. 10 , & 11 , & 13 , 14. Jer. 50.51 . Apec. 14.6 , 7 , 8. & 16 19 , 15.7 . 18 , 2 , 10 , 21.3 The straiss of times , v. 25. and the destruction of the City v. 26. do fitly agree to the Antichristian persecution . See Chap. 8.24.11.13.4 The effects of the last weeks are parallel with Antichristian persecution , described Apoc. 11. For as the Christian Church in both places is signified by the holy City , Apoc. 11.2 . with Dan. 9.26 . and streights of time are said in both places to goe before the last afflictions , Apoc. 11.3.5.7 . with Dan. 9.25 . So the last afflictions are also proposed with marvelous agreement ; There three yeers and half of Tyranny over the conquered Saints ( Apoc. 11.8 , 9. ) in the end of persecution ; Here halfe a week of yeers ; that is precisely three and an halfe , cut out for the same end . There Warre immediately preceding the foresaid triumph , Apoc. 11 7. Here in like manner . 5 Because from the beginning of the second halfe of the last week , or of the three yeers and halfe , a Prince is said to cause the sacrifice , and oblation to cease , v. 27. A phrase attributed to Antichrist , Chap. 8.11 . and 11.31 . there said to take away the daily sacrifice . And many other reasons there are to the same effect , and purpose . 490. ¶ 4 In Dan. 8.13 , 14. How long shall be the vision concerning the DAILY SACRIFICE , and the TRANSGRESSION of DESOLATION , to give both the Sanctuary , and the host to be TRODDEN UNDER FOOT ? And bee said unto me , unto 2300 DAYES , then shall the Sanctuary be cleansed . That is ( saith Mr. Parker ) Yeers 1150.

Which Mr. Parker makes out thus : There are numbred two thousand three hundred mornings and evenings . Now by taking one morning and evening , for one full day , which are halfe of two thousand three hundred , there are eleven hundred and fifty remaining .

§ . 2 Thus of the footing of Mr. Parkers Accounts . Now to the Account it selfe . There are two wayes ( saith he ) to accommodate the ( aforesaid ) yeers , viz. Either the very darke and weake beginning of the signes of the Popes Kingdome , doe set the termes of beginning to the yeers ; or else the more evident , open , and perfect state thereof .

¶ 1 The weake and darke beginning of the signes was before the yeer foure hundred , as about the yeer of Christ 360 , or 390. &c. But we will speak no more of this account made by Mr. Parker , writing it above twelve yeers since , because that Account is since that , expired , viz. in the yeer of Christ , 1649. This Prophesie being yet unfulfilled .

¶ 2 Way of accommodating the aforesaid Texts , laid for the footing of the Account , according to the commanding , effectual , and open state of the Popes Kingdome properly so called , and the more perfect state of the signs thereof , is thus ,

Unto Yeers 570 600 710 1370

Adde 1290 1260 1150 490 Yeers .

And they will end in the Yeer 1859.

¶ 1 ( To open this Account ) one thousand two hundred and ninety may begin ( saith Mr. Barker ) in five hundred and seventy , according to the round Number . For then , upon the coming in of the Longobards into Italy , began the evident and open state of the Pope , Kingdome . So expresly Machiavel in his History of Florence , l. 1. Coeperunt hoc tempore Pontifices Romani majori esse in dignitate , quam antea fuerant , &c. which for the English Readers sake I will translate , The Roman Popes ( saith Machiavel ) at this time began to bee in greater dignity , then formerly . Anon after they had scarce any dignity and estimation , but that which they procured unto themselves by their sanctimony of life , and by doctrine , before the time of the Longobards . But againe , WHEN THE LONGOBARDS CAME INTO ITALY , THAT IT WAS RENT INTO VERY MANY FACTIONS , THE PAPAL POWER BY THIS THEIR INVASION , WAS MUCH AUGMENTED , &c.

¶ 2 The one thousand two hundred and sixty yeers may fitly begin ( saith Mr. Parker ) in the yeer 600 , according to the round Number . For then began Gregory the Pope to deforme the Church with Rites and Superstitions . Alsted Chron. Myst . Iniq. And indeed the Historical use of Images began about the yeer 400 : But the solitary Images of Saints began not to be set up in Temples , before the yeer 600. Perk. Then began Gregory the Pope to command a Litany for the invocation of Saints , to be sung publickly . Then ( saith Perkins ) of a commemoration of Saints , was made an invocation of them . About the same yeer Gregory the Pope contended about the Primacy , with the Patriarch of Constantinople . And about six yeers after the yeer 600 , the Pope was made by Phocas , Univerful Bishop . And then first was the priviledge confirmed to the Church of Rome , of primacy over all Churches ; Alsted . Lastly , from about this time the Pope began to send forth his Emissaries for the subjecting of the people of Christendome unto his Papal Authority .

¶ 3 The eleven hundred and fifty ( being the halfe of the two thousand three hundred ( by taking one morning and evening for one full day ) may begin ( faith Mr. Parker ) most fitly at the yeer 710 because then Antichrist began publickly , and in open Councels to authorise WORSHIPPING OF IMAGES , & to establish the same , and the INVOCATION OF SAINTS , and to maintaine the same , by CONSTANT PERSECUTION . * * Alsted Chron. c. de Concili is . Sigen . de Regno Ital. contur . Magdeburg . Then began also the Pope to exercise POWER AND DOMINION OVER KINGS AND EMPEROURS . † † Sigon . Baldus And from this time forward he ceased not to pursue the Emperours of the East , in favour of Idolatry , untill such time as he had utterly cast them out of Italy , and established his own Kingdome in the Empire of the Francks * * Platina . Onuphrius . .

¶ 4 The foure hundred and ninety yeers , or seventy weeks of yeers may begin ( saith Mr. Parker ) at the yeer 1370 , because from that time began the time of Wickliffe , who with his followers were pronounced and persecuted by the Pope as Hereticks , giving him the name of Heresiarcha , i. e. The Prince or chiefe of Hereticks . So that all the numbers in this second way , will precisely end in the yeer 1859.

§ . 3 According to this Account , the approach of the glorious time will be two hundred and six yeers hence . But that I may temper this , and some other of the former accounts that remove their period so farre off , let me tell you , that some learned men thinke that the Computation from the Creation to this day , ordinarily received , is farre larger then in truth it ought to be . Of which in the following Sections .

SECT. VIII . The Account of Anonymus , the German Doctor , Author of Clavis Apocalyptica , or the Prophetical Key .

§ . 1 HIs Position is this * * Clavis Apoc. p. 25 , 26.27 , &c. , That the one thousand two hundred and ninety yeers in Dan. 12. v. 11. began with the last abominable desolation of the Temple at Jerusalem in the yeer of our Lord 365 : and the Apocalyptical one thousand two hundred and sixtieth yeer , with the invasion of the Roman Empire by the Goths in the three hundred ninety fifth , and that both together doe expire with the one thousand six hundred fifty fifth yeer , which is now shortly at hand . And that ìn the 1655 yeer of Christ shall expire the 6000 yeer of the Creation of the World .

§ . 2 This he makes out thus ; " The Chronologers supputation ( saith he ) in generall is this , That this present 1650 yeer of Christ is the five thousand five hundred ninety ninth since the Creation of the World . But if we doe well consider the Chronological numbers , expressed in the Scriptures , it will evidently appear that in this present 1650 yeer of our Lord , doth expire the five thousand nine hundred ninety fifth yeer since the Creation of the world ; and the six thousand yeer of the world will end with the 1655 yeer of our Lord . According to the vulgar supputation of yeers ; the 1655 yeer of our Lord will be the 5604 yeers since the Creation of the World . Unto these adde the yeers which either by the Chronologers have been omitted or made too few , or left our , viz. First , ONE YEER whiles the Flood lasted . Secondly , SIXTY YEERS , untill the birth of Abraham . Thirdly , TWO HUNDRED AND FIFTEEN YEERS of the sojourning of the Children of Israel IN AEGYPT . Fourthly , ONE HUNDRED YEERS , from their going forth out of Egypt , untill the building of the Temple of Solomon . Fifthly , ELEVEN YEERS of Zedekiah , the last King of Judah . Sixthly , SEVEN YEERES in the times of the Kings of Persia . Seventhly , TWO YEERS , which Scaliger , Helvicus , and Calvisius doe referre to the supputation of yeers since the Birth of Christ , all amounting to three hundred ninety six yeers * * He demonstrates these 396 yeers to have been omitted , or lessened in our common Account thus , ¶ 1 The ONE YEER while the Flood lasted , by Gen. 7.11 . and Chap. 8. v. 14. according to the supputation of Functius , Reusnerus , Partilius , and other ¶ 2 The SIXTY YEERS untill the birth of Abraham , because he was not born in the seventieth yeer of Terah ; for Terah dyed in Haran , Gen. 11.32 . when he was 205 yeerold . Immediately after the death of Terah , Abraham departed out of Haran , Gen. 12. v. 4. Act. 7.4 . being old 75 yeers . From thence it doth follow that Abraham was borne when Terah was old 130 yeers . ¶ 3 TWO HUNDRED FIFTEEN YEERS of the sojourning of the children of Israel in Egypt , by that in Exod. 12 , v. 4c . and 41. where we read these words , the sojourning of the children of Israel , who dwelt in Egypt was 430 yeers ; which common supputation doth derive from the time of Abrahams calling , when he was 75 yeers old , Gen. 12.4 . in this manner following . Untill the birth of Isaack , Gen. 21.5.25 Yeers . Untill the birth of Jacob , Gen. 35.26.65 yeers . Jacob was old when he went into Egypt , Gen. 47.9.130 yeers . Which make up 215 yeers . But to say , The children of Israel dwelt in Egypt onely 215 yeers , is against the clear Text , which doth not speak of the Fathers , but of the children of Israel , not of their pilgrimage , but of their sojourning and bondage , not without and within Egypt , but onely in Egypt . Abraham indeed went downe into Egypt , Gen. 12.10 . but sojourned there not long , and was not in any bondage . Isaac came not at all into Egypt , being forbidden , Gen. 26 2. Jacob was 130 yeers old before he went downe into Egypt ( Gen. 47.9 . ) So that those 430 yeers of the sojourning of the children of Israel who dwelt in Egypt , &c. afore recited olt of Ex. 12.40 . and mentioned also in Gen 15.13 . in these words , God said unto Abraham , Know assuredly that thy seed shall be a stranger in a Land that is not theirs , and shall serve them , and they shall afflict them 400 yeers , must begin their supputation from the 130 yeer of Jacob , and his entrance into Egypt , unto which must be added 215 yeers . ¶ That ONE HUNDRED YEERS from the Israelites going forth out of Egypt , untill the building of the Temple of Solomon must be added to the common Account , is thus demonstrated : Aera vulgaris doth reckon in this period of time 480 yeers , according to the letter of the Text , 1 King . 6.1 . But by the book of Judges , and other books of Scripture , it doth appear that they were about 580 yeers , which keeping the Doctors owne words , and matter , I shall set down in a plainer method and manner thus , 1 In the grosser summes thus , The Israelites were in the wildernesse sorry yeers ( Deut. 1.3 . Act. 13.18 . ) Joshua was seven yeers in winning and dividing Canaan ( Josh. 14.10 . ) Untill Samuel 450 yeers ( Act 13.20 . ) Under Samuel and Saul forty yeers ( Act. 13.21 . ) Under David forty yeers ( 1 King . 2. 〈◊〉 . ) Under Solomon three yeers ( 1 King . 6 1. ) which six summes make up just 580 yeers . 2 In particular summes thus , Forty yeers Israel was in the wildernesse under Moses . Seven under Joshua ( as we said afore . Eight under Cushan ( Judg. 3.8 . ) Forty yeers under Othniel ( v. 11 ) Eighteeen yeers under Eglon ( v. 14. ) Eighty yeers under Ebud ( v. 30 ) Twenty under Iabin ( Iudg. 4.3 . ) Forty yeers under Deborah and Barak ( Chap. 5.31 ) Seven yeers under the Midianites ( Chap 6.1 ) Forty yeers under Gideon ( Ch. 8.28 ) Three yeers under Abimelech ( Ch. 9.22 . ) Three and twenty yeers under Tola ( C. 10.2 ) Two and twenty yeers under Iair ( v. 3. ) 18 yeers under the Philistimes . ( Chap. 10.8 . ) Six yeers under Iephtha ( Chap , 12.7 ) Seven yeers under Ibzan ( v. 9 ) Ten yeers under Elon ( v. 11 ) Eight yeer under Abdon ( v. 14 ) Forty yeers under the Philastines ( Chap. 13 1 ) Twenty yeers under Sampson ( Chap. 16.31 ) Forty yeers under Eli ( 1 Sam. 4.18 ) Forty yeers under Samuel and Saul ( Act. 13.21 ) Forty yeers under David ( 1 King 2.11 ) Three yeers under Solomon ( 1 King . 6.1 ) All which four and twenty particular summes make up four hundred and eighty yeers ¶ 5 The ELEVEN YEERS of Zedekiah ( the last King of Judah ) that are to be added , are thus demonstrated . The vulgar supputation is reckoned from the bu●●●ing of the Temple ( by Solomon ) to the destruction thereof ( by Nebuchadnezzar ) 417 yeers . But by this Account 11 yeers wil be unjustly cut off , because that vulgar account begins the Captivity of Babylon in the last yeer of Iechoniab who was King immediately afore ; instead whereof , it should , upon good ground , be referred to the eleventh yeer of Zedekiah , at which time the Temple was destroyed ( Michael Mestlinus quest. 7. Chronol. pag. 67. &c. Reusnerus de supput . Annorum mundi , pag. 38. Iohan. Piscator in suo Chronol. Indice pag. 15. with others . ) ¶ 6 THE SEVEN YEERS in the times of the King of Persia that are omitted by the common Account , but to be supplied by true Account are SIX YEERS of Cyrus and ONE YEER of Xerxes the second ( of which sce Mestlinus Quect . Chron. pag. 35.38 . ) ¶ 7 And lastly , the TWO YEERS added by Scaliger , Calvisius , and Helvicus , he leaves us to them , to demonstrate to us . I say , adde them to the common Account of five thousand six hundred four to be the age of the World , in the 1655 yeer of our Lord , and it will be manifest the six thousand yeers since the Creation will expire with the 1655 yeer of our Lord .

§ . 3 Thus wee see this German Doctor ( who ever hee was ) deales fairly . For as he brings the end of the World nearer then our common Account , by Three hundred ninety six yeers ; so he gives his reasons , and Scriptures , and his particulars , of which he makes up his additionall Account of yeers that are expired , of which , we that have beleeved the common account , were not aware .

§ . 4 And although some men may be apt to thinke , that he may bring the end of the world nearer then he should ; yet those men consulting with mature reason , upon the whole of his account ( differing from the common Computation ) that it amounts to the value of above three hundred yeers , they will easily be perswaded to acknowledge that the thing is very well worthy of all learned men fitted that way , to look into all Computations , Sacred and Divine ; and throughly to examine how indeed , and according to truth , the matter stands .

§ . 5 To which the most holy , and unerring Scriptures give a great assistance , not onely in the particular materials , but in forming and making up the generall Account , as we have heard , especially if we consult the Margin .

§ . 6 To all which I will adde but this word , that if the six thousandth yeer of the World doth expire in the yeer of Christ 1655 , and that the Jewes account of the lasting of this world shall be but six thousand yeers , and then comes their restauration from their present dispersion , we can expect no more then , in the said 1655 yeer , but the call of the Jewes , who from that time shall strive with the Turke , and all enemies of the Jewes conversion five and forty yeers , Dan. 12. afore their settlement , before which Call I expect the fall of the Roman Antichrist .

SECT. IX . The Julian , and the Jews Account .

§ . 1 THis most artificial Julian Account was brought in by Scaliger , not without precedent of an ancient Author , and the approbation of the learned of our age . It is compacted of two Circulations , the one of the Sunne , the other of the Moon , and of an Indiction . The Circulation of the Sunne is the space of twenty eight yeers , in which compasse of time , the Festivals , and dayes of the week returne into the same order , and course they were at first . The Circulation of the Moon is the space of nineteen yeers , in which compasse of time the New-Moons returne to the same time as at the beginning of this Circulation . The Indiction ( so called from the appointment or command for the Roman Lustra , or sacrifical solemnities ) doth containe a System of yeers to the number of fifteen ( in which space three Roman Lustra did passe over . )

§ . 2 According to this Julian Account , the end of this world is brought far neerer , then our common account , either of the Yeer of the World from the Creation , or of the Yeer of Christ since his Nativity doe report . Of which in particular , seeing other Chronologers give an annuall account , and it is something wide from all the preceding computations , my great haste shall be silent . For it is sufficient for our present purpose to know in generall , that all the most learned doe not consent that the end of this world is so farre off , as our common account doth make report .

Much lesse so farre off as the Jews Account would make us beleeve , who write above two hundred yeers short of our vulgar Computation , of which judicial account , Helvicus saith thus , The Judicial period was made by R. Hillel Hannasi about the Yeer of Christ three hundred forty four which at this day the Jews do use for their Epocha or Computation from the Creation , but perperam , corruptly ; For it is not an historical , but a meer artificial Account , and begins far short of the true beginning of the world . Of which see Scaliger Cannon , 277. &c.

SECT. X. Johannes Jacobus Hainlinus his Account .

THis laborious and learned Author * * In his Sol Temporum , sive Chronologia Mystica . His said book in fol. bears date Tubingae 1646. tells us , That the end of all things is at hand , and that between 1650 and 1697. wonderfull things shall come to passe , viz. Then shall end , and be taken off the divine wrath , yet , alas for them ! abiding upon the Jewes . Then shall be fulfilled the entire secular week , or the double-square number of the Septenary of yeers . Then shall bee the One thousand two hundred and ninety dayes in Dan. 12.11 . fulfilled ; and the One thousand three hundred thirty five yeers in verse 12. And then shall be the change , by the sixth , and last great day of the world , after which is expected the lasting Sabbath .

And in the close he saith the severall Accounts of the age of the world doe differ severall hundreds of yeers the one from the other .

Jamque opus exegit , spes exspes , auspice Christo . Inde Deo summo , gloria summa datur : AMEN

FINIS TOTIVS OPERIS .