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 â—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 nominâ— 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 â—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 feated 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
Position Sect. 1 Of the Saints living that thousand yeers Sect. 2 Of their reigning that 1000 years Sect. 3 Or their reigning with Christ Sect. 4 Of the thousand yeers BOOK II. 1 Chap. The general Position taken asunder into two parts 1 How Christ shall be with his Saints 2 How the Saints shall reign under him 2 Chap. Ten several Scriptures out of the New-Testament in relation to the first part to prove the visible appearance of Christ personally to the Church on earth at the time of her Restauration alleadged and explained Sect. 1. Joh. 19.37 They shall look on him whom they have pierced collated with that in Zach. 12 10. c. whence it is quoted Sect. 2. Rev. 1.7 Behold he commeth with clouds and every eye shall see him c. Sect. 3. Matth. 24.30 And then shall appear the signe of the Son of man in heaven c. Sect. 4. The 2 Thess 2.1 c. Now I beseech you brethren by the comming of our Lord Jesus Christ c. Sect. 5. Mat. 26.29 I will not drinke henceforth of this fruit of the vine untill that day when I drinke it new with you in my Fathers Kingdome Sect. 6. The 2 Tim. 4.1 I charge thee before God and the Lord Jesus c. Sect. 7. Act. 3.19 20 21. Repent yee therefore and be converted that c. Sect. 8. Mat. 23.38 Your house is left unto you desolate c. Sect. 9. Mat. 24. When shall these things be c. Sect. 10. Luke 19.11 to 28. He added and spake a Parable c. 3 Chap. Five Scriptures out of the Old Testament to prove the visible appearance of Christ to the Church on earth at the time of her restauration Sect. 1. Dan. 7.11 c. to the end of the Chapter I beheld then because c. Sect. 2. Jer. 25.5 Behold the dayes come saith the Lord that I will raise unto c. Sect. 3. Zach. 2.10 11 12. collated with Zach. 14.4 5 6 c. Sing and rejoyce O daughter of Jerusalem for lo I come and I will dwell in the midst of thee c. Sect. 4. Mich. 4. v. 1. to 8. In the last dayes it shall come to passe that the mountaine of the house of the Lord shall be established in the top of the mountains and many Nations shall come c. Sect. 5. Zephan 3.14 c. Sing O daughter of Zion the Lord hath cast out c. 4 Chap. A briefe Discourse upon Christs visible appearance to the Elect on earth BOOK III. 1 Chap. The partition of the ensuing discourse shewing that two things are to be done in relation to the second branch of the Position afore How the saints shall reigne under Christ viz. 1 To prove in general That there is such a Kingdome yet to bee on earth as aforesaid in the general Position 2 What this Kingdome shall be in the particulars The first is managed by four means viz. 1 By Texts of Scripture 2 By Arguments 3 By The common consent of all sorts of men as if a law of nature 4 By Solution of objections 2 Chap. Containing many Scriptures proving that there shall be yet on earth before the last judgement such a Reigning of the Saints such a visible Kingdom of Christ and a glorious state of all things as is before propounded Sect. 1. Largâ—ly discussing the 20 and 21. Chapters of the Revelation Sect. 3. falsely so printed for Sect. 2. and sutably the rest to the end of the third Book the usefulnes of the Old Testament for the point in hand wherein many considerable things for proof are produced Sect. 4. Gods promise to Adam Gen. 1. 26 27 28. paralleld with Psal 8. and that with Heb. 2.5 largely opened Sect. 5. Gods promise to Abraham Gen. 12. Gen. 17. Gen. 18. Gen. 22. paralleld with other promises to his posterity Gen. 26. Gen. 48. And those with the Apostles explications and applications Rom. 4 Gal. 3. Heb. 11. largely opened Sect. 6. Balaams Prophesie Num. 24. explained Sect. 7 Deut. 3.1 to 10. Sect. 8 Deut. 32.15 c. Sect. 9 Nehem. 1.8 c. Sect. 10 The Booke of Psalmes in three heads Sect. 11 Isa 2.1 c. Sect. 12 Isa 9.6 c. Sect. 13 Isa 11. totum Sect. 14 Isa 14.1 c. Sect. 15 Isa 24 23. Sect. 16 Isa 25. totum Sect. 17 Isa 33.20 21. Sect. 18 Isa 34.1 c. Sect. 19 Isa 45.14 c. Sect. 20 Isa 49. totum Sect. 21 Isa 54.11 c. Sect. 22 Isa 59. Sect. 23 Isa 60. tot Sect. 24 Isa 63.1 c. Sect. 25 Isa 65.17 c. Sect. 26 Isa 66.5 c. Sect. 27 Jer. 16.14.15 collated with chap. 23. v. 3 c. Sect. 28 Jer. 30 31 chap Sect. 29 Jer. 32.37 c. Sect. 30 Jer. 50.17 c. Sect. 31 Ez. 28.24 25 26 Sect. 32 corruptly printed 33. Ez 34.11 c. Sect. 33 Ezek 36. totum Sect. 34 Ezek. 37. tot Sect. 35 Dan. 2.31 c. Sect. 36 Dan. 7. All the ch Sect. 37 Dan. 11. 12 ch Sect. 38 Hos 1.10 11. Sect. 39 Hos 3.4 5. Sect. 40 Joel 2.28 c. Sect. 41 Joel 3.1 c. Sect. 42 Amos 9.11 c col with Ob. v. 17. c Sect. 43 Mich. 4. All. Sect. 44 Zeph. 3.9 c. Sect. 45 Zach. 2.6 c. Sect. 46 Zach. 6.12 c. Sect. 47 Zach. 8.20 c. Sect. 48 Zach. 10 3. c. Sect. 49 Zach. 12. All. Sect. 50 Zach. 14.3 c. Sect. 51 Mal. 4. All. All which places of the O.T. from Sect. 6. to the end of Sect. 51. are paralleld with several places of the New Testament 3 Chap. The inconsiderablenesse and inconsideratenesse of some ancient Authors verbal glancings against some of the prooss afore alledged Sect. 1. A general survey of the Authority of mens words and writings Sect. 2. Jeroms jerkings at the precedent proofs discussed Sect. 3. The words of Gaius seconded by Dionysius Alexandrinus both falsely fathering our opinion upon Cerinthus and weakly credited by Eusebius examined and confuted and our opinion of the thousand yeers is vindicated from voluptuous Chiliasme 4 Chap. Places produced out of the New Testament to prove the general Thesis or Position Sect. 1. Mat. 24.13 Sect. 2 Luke 1.31 32. Sect. 3 Luke 21.24 Sect. 4 Luke 22.28 c. Sect. 5 Act. 1.6 Sect. 6 Rom. 11.25 c.. Sect. 7 The 1 Cor. 15 21 c. Sect 8 The 2 Cor. 3. 15. c. Sect 9 Phil. 2.9 10. c. Sect 10 Rev. 2.25 c. Sect 11 Rev. 3.21 c. Sect 12 Revel 18 19 Chap. 5 Chap. Containing five Arguments in five distinct Sections to provethe future glorious state on earth BOOK IV. 1 Chap. Containing a Preface to the subject of this Book which is to shew the judgement of all sorts of men in favour of our main Position touching the future glorious state on earth viz. in 2 Chap. Of Heathens 3 Chap. Of Mabumetans 4 Chap. Of Jewish Rabbins
5 Chap. Of Christians BOOK V. 1 Chap. Dr. Prideaux his Arguments against the future state of this glory on earth answered 2 Chap. Dr. Pareus his Arguments answered 3 Chap. Mr. Baylies nine Arguments answered 4 Chap. Mr. Hayne answered 5 Chap. An universal Argument of the generality of men answered 6 Chap. Containing our replies to mens objections or exceptions against our Arguments BOOK VI. The introduction laying forth the generall heads of what this future glorious state on earth shall be viz. 1 Chap. shews the Chaos preceding 2 Chap. The Creation constituting 3 Chap. The Dimensions 4 Chap. The Qualifications viz. Sect. 1. Shews it to be a Sin-lesse condition Sect. 2. Sorrow-lesse Sect. 3. Death-lesse From which three do issue those particulars in the Sect. 4. That there shall be no Humane ruling Majesties Coercive Superiorities Church-censures Fears Wants Desertions Labour Decay Procreation of children Sect. 5. Temptation-lesse Sect. 6. A Restauration of all the creatures Sect. 7 A Time-lesse state Sect. 8 A perfection of all qualities Sect. 9 A confluence of all comforts Sect. 10 The face and character of Eternity 5 Chap. The priviledges of the said state Sect. 1. The fulfilling of all Mysteries and Prophesies Sect. 2. A superabundant pouring out of the Spirit Sect. 3. A wonderful return of prayers Sect. 4. Those Church-ordinances then remaining shall be in a higher Key Sect. 5. Vnion of all Saints on earth Sect. 6. Honour to all that is holy BOOK VII 1 Chap. The Introduction 2 Chap. Several Prognosticks of the said glorious state on earth approaching Sect. 1. The expiration of some accounts Sect. 2 The might of the Churches enemies Sect. 3 The height of their wickednesse Sect. 4 Wars and rumors of Wars Sect. 5 A touch on other Prognosticks 3 Chap. Several Computations when the said glorious estate on earth shall begin Sect. 1 Reusners Sect. 2 Huets Sect. 3 The Rabbins Sect. 4 Brightmans Sect. 5 Alsteds Sect. 6. Medes Sect. 7 Parkers Account Sect. 8 Clavis Apocalyp Account Sect. 9 The Julian and Jews Account Sect. 10 Hainlinus Account Some Errata Page 23. line 48 put the at God to the word power p. 38. l. last save ' four move from the word opinion to the next word them p. 46. § 12. l. 3. r. Commentary p. 48. § d. l. 8 for being râ—are and ib. l. 12. change at world into p. 52. l. last save three remove the latter Parenthesis to next after 9 p. 63. l 10. for Sciences r. Scions p. ib. l. 13. from the end of the p. put out the Paren at But and insert it in the third l. following at beleevers p 66 r. fifth p 67. r. sâ—xth p 71 insert in l 24. at Alcoran ib. p. in l 36. insert at meaning these words as some compute and in the next l. save one insert at least p 73 insert at afterwards in the last l p 79 l 30 adde to the word John there p 83 l 8 at clouds p 86 § 1. l 1. put out p. 89 l 10 from the bottome insert at have the word fully p 92 in the Marg for lo r illo and for illit r. illis p 100 marg l 10 put at juxta and at simularetur and at Balaami and put out that at isâ—e p 117 l 16. for counter destruction r. counter distinction p 119 l last save one for sazed r saved p. 124. Sect 3. r. Sect 2 so accordingly in all the rest of the Sections to the end of the third Pook only in p. 232 and 233. Sect 3. is twice printed so that the first is to be read 32 according to that order the first error p. 124 put them in p. 126. l 8 put out p 133 marg l last save one for Ends. r AND 's p. 145. l 10 r governours p 158 for Act. 12 r by Arâ—ta Euseb l 1 c 12. p 179 § 15 l 20 r have p 181 marg l 20 for yee r yea p 201 marg l 4 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is p 220 marg l 12 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 232 r Sect. 32 p 342 last marg 〈◊〉 â—te r in the parenthesis saith p 471 in the title for ch 1 r. ch 2. And p 4â—3 for ch 1 r ch 3 And p 475 for c 2 r c 3 and so 477 479 481 483 485 487 489 There are some other Errata which time would not permit to conect As for the Latâ—ne of the first Book there was no leasâ—â—e at all to look over any part of it In obedience to an Order dated October 6. I have as my present weaknesse will give me leave perused that which hath been brought unto me written by Dr. Homes in several Books concerning the Kingdome of Christ on Earth and doe returns this as my sense of it 1 THe Subject which is the Reigne of our Saviour with his Saints on the earth is of a transcendent glory in it selfe of universal consequence to all persons and states of very great seasonablenesse for the present Times Like a peâ—ce of rich coine it hath been long buried in the earth but of late dayes digged up againe it begins to grow bright with handling and to passe current with great numbers of Saints and learned men of great Authority As the same Sâ—at at several seasons is the Evening-star setting immediately after the Sunne and the Morning-star shining immediately before it So was this Truth the Evening-star to the first coming of Christ and giving of the Spirit setting together with the glory of that Day in a night of Antichristianisme Now it appears againe in our Times as a Morning-star to that blessed Day of the second effusion of the Spirit and the second appearance of our Saviour in the glory of the Father 2 The manner of handling this Subject in this Book appears to be with piety and modesty learning and judgement industry and variety variety of divine matter excellent reading choice Scriptures and openings of Scriptures out of all which ariseth much present light many hints to more light quickning occasions to further searches and discoveries So that this Book is in one a well grown Orchard and a Nursery of Truths 3 The opinions which the Doctor holds forth in this Book cannot be expected to have a concurrence of all gracious and judicious Spirits or a cleernesse in all particulars the subject being a Prophetick Truth approaching indeed but still at some distance yet they all move upon the three-fold Hinge of three principal points which seem to lye faire and uppermost in the letter of divers Scriptures and have been stamped with the Authority of men eminent in holinesse and learning These three points are such as cut off all pretence to the flesh to sensuality carnality contention from the Reigne of Christ such as instruct the Saints to a peaceable patient and joyfull waiting for the coming of Christ That when he appears they may appear with him in glory such as being rightly understood confirme the letter and
highten the spirituality of the Scripture giving a distinct and joynt accomplishment to letter and Spirit each in other the Letter in this state having its fulnesse in the Spirit and the fulnesse of the Spirit taking in the letter Those three principal points are these I The Testimony and entrance to Christs Kingdome shall be the indubitable evidence of our Lords appearance in his owne person whether this appearance shall be miraculous the Lord descending to vaile for a season his glorified body which being ten thousand times brighter then the Sunne cannot be seen by mortal eyes under a meaner form that it may be fitted to our natural senses or whether this appearance shall be mysterious the Lord in the same instant of his appearance transfiguring the dead and living Saints into a conformity to his glorified body that in the same twinkling of an eye they may see their King and he may see them in beauty eye to eye their glorified eye to his glorified eye or whether both these according to those several Scriptures Mat. 24.30 Act. 1.11 1 Cor. 15.51 Ph. 3.20 21. for these several ends of conviction to the world conversion to the Jews glorification to the Saints renovation to the creature The 2. principal point in this Book is That the state of the Saints Kingdom shal be the resurrection from the dead and a change in the living Saints equivalent to the resurrection of the bodies of those that sleep in the dust Thus each particular Saint and the whole Church being predestinated to be conformed to the likenesse of the image of Christ shall in this state answer that state of Christ in his owne particular person between his resurrection and ascension which seems to have been his Paradisical state his soul entring into Paradise at his death his body at his resurrection re-assumed into the same state with the soule The last head is That there shall be a New Earth to be theâ—seat of this New Kingdome If the Earth be made New with the Newnesse of the Spirit if that also be spiritulized then will it be fit for glorified Inhabitants The streets of the New Jerusalem are said to be as gold and glasse Behold the nature of the New Earth and the description of its spirituality It shall be as pure gold for its solid simple substance for its shining glory It shall be as pure glasse for its transparency cleernesse and through-lightsomnesse Octob. 19. 1653. PETER STERRY In pursuance of an Order bearing date the 6. instant for my perusal of this Treatise penn'd by Dr. Homes and to report my opinion concerning the same I certifie as followeth THat all the Saints shall reigne with Christ a Thousand yeers on earth in a wonderfull both visible and spiritual glorious manner before the time of the ultimate and general Resurrection is a Position which though not a few have besit ated about and some opposed yet have gained ground in the hearts and judgements of very many both grave and godly men who have left us divers Essayes and Discourses upon this Subject And having perused the learned and laborious travels of this Author I conceive that the Church of God hath not hitherto seen this great point so clearly stated so largely discussed so strongly confirmed not onely by the testimony of Ancient and Modern Writers of all sorts but by the holy Scriptures throughout as it is presented in this Book Wherein also divers other considerable points are collaterally handled all tending to set forth the Catastrophe and result of all the troubles and hopes of such as feare God as the preface to their eternal blisse And whereas some have been and still are apt to abuse this Doctrine by making it an occasion to the flesh and of beating themselves in the expectation of a carnall liberty and worldly glory I finde that this Author hath cautiously fore-laid and prevented all such abuses by shewing the exceeding spiritualnesse and holinesse of this state To which as none but the truly holy shall attain so having attained it they shall walke in the hight of holinesse And therefore I judge this Book very usefull for the Saints and worthy of the publick view Octob. 13. 1653. Joseph Caryll 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
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
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
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 â—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
ΑΠΟΚΑΛΥΨΙΣ ΑÎΑΣΤΑΣΕΩΣ THE Resurrection Revealed OR THE DAWNING 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 D R. NATHANAEL HOMES Non prudenter damnant vel indocti quod nesciunt vel docti quod novum putant vel aliqui quodcunque redarguere nequeunt LONDON Printed by Robert Ibbitson and are to be sold by Thomas Pierrepont at the Sun in Pauls Church-Yard MDCLIII Magnificis Senatibus Conciliis caeterisque terrarum or bis Dynastis MONITORIVM IMPERIALE ex Epistolâ Constantini Magni ad Saporem Persarum Regem pro Christianis Scriptâ DIvinam FIDEM conservans veritatis luce perfruor Epistola ex Euseb de vit Const l. 4 c. 9. c. hujus veritatis luce ductus divinam fidem intelligo His igitur ut res ipsae confirmant sanctissimum Dei cultum percipiens hanc colendi rationem quasi Magistram me habere profiteor ad cognitionem sancti Dei. Hujus Dei vim potentiam auxiliatrices meorum bellorum nactus ab ipsâ ultimâ oceani orâ exorsis universum inde orbem firmâ salutari spe erexi ita ut omnes Gentes quae tot tyrannorum dominatu oppressae dum quotidianis calamitatibus cederent propè extinctae essent meâ operâ meisque laboribus ad commodiorem statum revocatae sint Hunc Deum immortali memoriâ me honorare profiteor hunc liquidâ purâ mente celsissimâ in sede locatum avidissimè contemplor Hunc humi procumbens invoco omnem sanguinem execrandum odores ingratos ac detestandos abhorrens omnem terrestrem è sacrificio flammam fugiens quibusomnibus turpiter pollutus nefandus in explicabilis error MULT AS GENTES ET TOT AS FERE NATIONES AD PROFUNDISSIMA TART ARA PROJECIT Nam quae hujus universitatis Deus ad humanae providentiae neceslarium usum benignitate quadam suâ in lucem edidit haec AD CUJUSQUE CUPIDITATEM RAPI nullo modo patitur puram solummodo mentem animum omni labe vacantem ab hominibus flagitat quibus ille virtutis pietatis actiones ponderat Bonitatis enim MANSUETUDINIS officiis placatur complectens Mites TURBULENTOS aversans amans FIDEM coercens infidelitatem OMNEMQUE CUM SUPERBIA JUNCTUM DOMIN ATUM PERRUMPENS arrogantium vim reprimens QUOS FASTUS EXTULIT DE SOLIO DETURBANS humiles injuriarum perferentes justis premiis afficiens Eodem modo JUSTUMETIAM IMPERIUM MAGNI FACIENS SUIS SUBSIDIIS OPIBUS COMMUNIT regiamque prudentiam pacis tranquillitate conservat Minimè sane errare mihi videor frater mi si hunc solum Deum profiteor OMNIUM DUCEM parentem quem multi hîc cum Imperium tenerent insanis erroribus agitati respuere aspernari conati sunt Sed HORUM TAM ACERBUS EXITUS FUIT UT OMNIUM MORTALIUM JUDICIO ILLORUM CALAMITATES EXEMPLI LOCO PROPONERENTUR SIMILIA SCELERA PERSE QUENTIBUS In hoc numero ILLUM UNUM fuisse arbitror qui DIVINA IRA TANQUAM ALIQUO FULMINE ex hoc loco dejectus in VESTRAS ORAS DELATUS EST * Valeriani apud persas Captivitatem intelligit patefacto de suâ famosâ turpitudine triumpho nostro Sed illud bene cecidit quod nostris potissimum temporibus in ejusmodi SACRILEGOS tale supplicii exemplum editum sit Nam mihi contigit nonnullorum exitus animadvertere QUI PAULO ANTE POPULUM DEO CONSECRATUM NEFANDIS EDICTIS PERTURBAVERANT Quapropter immortales Deo gratias ago quòd singulari providentiâ universum hominum genus qui DIVINAM LEGEM COLUNT AC VENERANTUR restitutâ pace incredibili laetitiâ voluptate afficitur Ex quo facilè mihi persuadeo optimo tutissimoque statu omnia collocata esse cum per eorum castam acceptam colendi Dei rationem ipsorum inter se de divinâ naturâ consensionem omnes ad se Deus rapere colligere dignetur HUNC PRAECLARUM HOMINUM COETUM CRISTIANORUM INQUAM de quibus omnis est a me suscepta oratio cum audiam etiam Persidis potissimam partem quod mihi sanè est gratissimum EXORNASSE quantâ me putas perfundi voluptate Tecum igitur praeclarissimè agitur cum ill is etiam quoniam UTRAQUE VESTRUM HAEC FAELICITAS COMMUNIS EST. Isto enim modo Deum hujus universitatis Dominum parentem PROPITIUM ET PLACATUM habebis Hos igitur quoniam hâc dignitate es tuae fidei commendo Hos cosdem propter insignem tuam pietatem tibi in manus trado Hos ut DECET HUMANITATEM TUAM complectere ama Sic enim TIBI nobis istâ tua fide IMMENSUM BENEFICIVM praestabis Annotationes EN fidem ponit divinam non traditiones nec opera Religio nis ejusque cognitionis fundamentum * Heb. 11.6 Illâ innuit sacras Scripturas lucem veritatis statuente ductu certissimo haud Enthysiasmorum somniis diriguntur fideles ** Isa 8.20 Inde inquit recta Deum colendi ratio caetera cultuum inventa profligans abhorrens ne in profundissima projiciant tartara Nesciunt Scripturae vel accumulatam adorationem iis alienam †1 Cor. 10.7 collat cum Exo. 32 5.6 ubi Idololatriae accusantur Judaei festum Jehovae proclamantes dum per media humanitus inventa illum venerantur vel Christianum nullâ in serie venerationis collocatum * Exteri vocantur quasi diceret Anglice extravagants 1 Cor. 5.12 Eph. 2.12 quo minùs Christo per omnia cultus media constituta auscultaret Non patitur divina voluntas vel modum religionis vel materiam AD CVJVSQVE CVPIDITATEM RAPI †Matth. 20.3 Luke 11.42 Vbi minuta legis dum instituta non praetereunda quanto minus Evangelii ut 1 Cor. 11. de Revelato capite crinibus nec religiosum a tantillo cultus instituti ociari †Tria statuit Constantinus quasisalutis hominum columnas Fidem nimirum purae menti inherentem justitiam mansuetudinem actionum omnium moderatrices praesertim erga Christianos Has approbat speciminibus quibusdam experientiae notis Deum scilicet coercere INFIDELITATEM omnemque cum SVPERBIA JVNCTVM DOMINATVM perrumpere Quos FASTVS EXTVLIT de solio deturbat JVSTVM AVTEM IMPERIVM magnifaciens suis subsidiis opibus communuit Hunc Deum omnium Ducem parentem qui hîc cum imperium tenerent insanis erroribus agitati respuere aspernari
conati sunt tam acerbo perierunt exitu ut omnium mortalium judicio illorum calamitates exempli loco proponerentur similia scelera persequentibus In quorum numero illum unum fuisse arbitratur nempe Valerianum qui divinâ irâ tanquam aliquo fulmine ex Romano Imperio dejectus in Persidis oras delatus est Quod bene cecidit in ejusmodi SACRILEGOS tale supplicii exemplum Nam sibi ait contigisse nonnullorum exitus animadvertere qui paulo ante POPVLVM DEO CONSECRATVM nefandis edictis perturbaverant Gratias verò agit Deo immortales quòd singulari providentiâ universum hominum genus QVI DIVINAM LEGEM COLVNT AC VENERANTVR reslicutâ pace laetitiâ assicitur Imo inquit cum summâ cum voluptate audivisse PRAECLARVM ILLUM HOMINUM COETVM CHRISTIANORVM intelligere se ait potissimam partem Persidis EXORNASSE ex quo VTRIQVE ILLORVM scilicet tam Regi quam Christianis COMMVNEM CONTIGISSE FAELICITATEM pronunciat Sic Constantinus Quae omnia spectatu dignissima Vos Mundi Magnates auscultate nisi faelices estis illi infelicissimi quibus abundanti mundanorum affluentiâ vel ocium non est vel non animus divinam perscrutandi veritatem Aures vestrae seu a Delatoribus sive Adulatoribus vel aliquibus nescio quo nomine Heterodoxis obthurantur ne alios audiant narraturos Sed tandem invicta veritas pro dolor vestros percellet animos caeterosque qui aspernantes Constantinianam Christianorum definitionem Divinam colere legem venerarique illorum meditantur minitantque ruinam Sic fuit ab initio teste Scripturâ * Mat. 23.34 35 Constantino innumerorumque experientiâ nostrâ An Deus Sacrilegium patitur inultum iri Populum Dei Populum Deo CONSECRATVM nuncupat eosque SACRILEGOS qui populum illum nefandis edictis perturbaverint Quâ normâ parique ratione haud Christianis tantum verum etiam Judaeis indulgendum est Qui ut veterem venerantur legem Ita in suis primitiis radice Deo consecrantur * Rom. 11.16 Quorum massa ramique cum Orthodoxum amplectentur Christianismum ut etiam Christiani PRAECLARVS HOMINVM COETVS censendi sunt Quique potissimum cujusque regnipartem quam occupant EXORNANT Communicatâ utrique FOELICITATE COMMVNI Vos itaque terrarum Dynastae exoremini uti perorat Imperator ut IS TO MODO humanissimè nimirum excipiendo Christianos DEVM hujus universitatis Dominum parentem PROPITIVM ET PLACATVM HABEATIS Hos inquit ut DECET HVMANITATEM VESTRAM complectendo amandoque tum vobis quam NOBIS istâ vestrâ fide IMMENSVM PRAESTABITIS BENEFICIVM Bene vortat Deus AMEN Precatur NATHANAEL HOMESIVS AN Epistle EXPLICATORY and APOLOGETICAL to the READER touching the Subject-matter of this BOOK THE Frontispiece of the Title and the Printers specimina formerly given into the hands of our friends having sufficiently held forth the forme of this Treatise we deemed it necessary to adde one word touching the matter which should seem by the variety of palats to be of a various and strange relish Most dis-relishing the least that is said of it as too much many resenting all as too little The later duely weighing this to be the great interest of Saints and to succeed the grand Catastrophe of all the present turnes and overturnings of times and things pulling downe the rotten that the rubbish removed New Jerusalem may be built The former as strucken with a pannick fear dreading some monster of Heresie abortively to be borne into the world or a voluptuous Cerinthianisme to be raised from the dead to the endangering of the Articles of our Creed or Faith But whosoever will be so wise as to read the first and fourth Booke afore he censure shall finde beside the whole current of Scripture in the other the stream of all sorts of all the best approved Antiquity of the most pious Fathers Greek and Latine the choysest ancient Jewish Rabbins with the pick'd flowers of their Targums and Talmuds and Orthodox Councils and Catechismes c. to have held with us And if he shall peruse the fifth Book he shall be convinced I trust that when the most learned Adversaries bad objected what they could and particularly that of infringement and prejudice to the Articles of Faith they could not in the least impeach our Tenet of any such errour or incongruity And into a like nothing I doubt not will that dreame of voluptuous Cerinthianisme vanish upon the Readers perusal of the third Section of the third Chapter of the third Booke Page 372. And for further satisfaction of the Readers and mine owne spirit herein I can comfortably adde one grand consideration viz. Experience For the maine substance of this Treatise was for neer one whole yeer tasted and tryed upon the palats of very many of the most godly and pious who were so far from doubting and so fully satisfied in their spirits that their importunity and encouragements brought this Worke into the World when I had long laid aside the thoughts of ever travelling with it any more The reasons why I began as well in Latine as English throughout the first Booke and there rested were two First The many Latine Quotations necessitatedly attending a worke of this nature But chiefly if I may speake freely the grand concernment of it to all Forreigne Nations as well as to us that hope for future blisse especially to the now distressed Jewes To whom therefore I would willingly have so communicated it for their readiest perusal But some of my worthy Friends strongly disswading mine owne ease easily submitted If yet all are not will not bee satisfied I cannot helpe it nor all the Writers in the World with whom all men were never satisfied But this I have strongly to comfort my selfe herein That the Call of the Jewes being a Mystery Rom. 11.25 and the Resurrection of the Saints and their change a mystery 1 Cor. 15.51 c. both Master-limbs of the body of this Discourse the fault of the Readers non-satisfaction may as well at least be charged on his dimnesse as upon my weaknesse I have no more to adde in this mee-displeasing way of Epistolizing but to pray and wish to the Well-willers increase of Divine light To the Ill-willers a better spirit To the Newter-negligent diligence to understand And to the Learned searching and declaring To all which AMEN Is the close of Your Servant in the Lord NATH HOMES A Synopsis of the main integral parts of the whole Treatise BOOK I. 1 Chap. THE General Position of the Saints reigning with Christ a 1000 yeers propounded 1 Section That Position expounded 2 Chap. That Position is not guilty of singularity or novelty Sect. 1 The Hebrew Antiquities for it Sect. 2 The ancientest Greek Fathers for it Sect. 3 The ancientest Latine Fathers for it Sect. 4 Modern Writers of several Nations for it 3 Chap. Some preparations in a general way for the demonstration of the said
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
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 woâ—â—â— 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 ×¨×ž×¢× ×•×© both sutable names of the Pope who is a Latine and Roman make up exactly 666. λ α Ï„ ε ι ν ο σ 30 1 300 5 10 50 70 200 ש ו × ×¢ 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 Ï„ ι Ï› 40 1. 70 40 5 300 10 200 Which number saith the same Author agrees to the time of Maomets rising in the East against Christ and the Roman Empire which was saith he in the sixth Century Fifthly In the nature of their name and the name of their nature mentioned also in this Text of the Thessal For if the Pope be the Sonne of perdition that is actively and passively to wit hee doth monstrously destroy and is at last destroyed So also is the Turk styled Rev. 9.11 both in Greek and Hebrew by the Holy Ghost His name saith John in the Hebrew is Abaddon and in Greeke Apollyon that is A Destroyer just as the word Turca as the said R. M. asserts to be the opinion of the Learned is all one with Apollyon or Abaddon a Destroyer which I say is the style of the Turke Rev. 9.11 For that Chapter cannot bee understood but of the Turke as every verse doth shew to the observing eye I list not to stay the Reader with divers other agreements betweene the Turke the Easterne Antichrist oppressing the Jewes and the Pope the Westerne Antichrist oppressing the Christians They are both effectually Antichrist evacuating Christ as Christ though the Turke doth it more openly and so doth more apparently merit the entire name of Antichrist as it signifies Against Christ For hee expressely advanceth Mahomet as a greater Prophet above Christ and hath made him a new Booke of Scriptures which he calls his Alchoran But the Pope acts it more covertly as some how pretending in some things to be for Christ and so may be called upon an external consideration pro-Christ as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anti Joh. 1.16 signifies For though indeed
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 Aâ—â— 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 diâ—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 Cerâ—è quam praecipuè hìc amplectuntur quo nitatur fundamento nondum video Cùm praesettim ea de quibus hic agitur non minori cum gaudio pronuncianda videantur quà m cùm Domino adveneniente Osanna exclamavit populus In Iudiâ—â—o autem tribui tetrosem impils Iudaeis vel in primis de quibus fusè ad hunc Evangelistam alibi Chrysostomâ—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
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
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
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
reserventur Quomodo autem vas fict le testâ—ceum si â—tactum â—uâ—â— it in actiquam speciem non potest reformari siâ— et populus Judaeorum Hierusalem subversa statum pristinum non habebune Hieronymus in Iâ—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. Edâ—t Graec. Lat. Paâ—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 laâ—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 2â— 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. loâ— 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 auâ—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
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
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
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 sâ— 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 â—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 suture 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
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 Apâ—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
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
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 remaiâ—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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tartaroâ— 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 VVee 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 thiâ— 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 Chuâ—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
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 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 buâ—â—â—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 A Table of the Scriptures quoted and explained in this Treatise The meaning of the Marks of Reference P. Signifies Page B. Book C. Chapter S. Section § Sectiuncle ¶ Paragraph L. Line * Signifies a set Discourse on that Scripture When there is no * there are onely short explanations and applications of that Scripture giving some light thereunto Genesis CHap. 1. throughout explained and spiritually applied by the Rabbins to the New-Creation Page 428 * Verse 26 27 28 paralleld with Ps 8. Heb. 2.5 131 And Verse 26.73 Ch. 12. v. 1 2 3 Paralleld with Ch. 26.4 Ch. 15. v. 4 5 6 Paralleld with C. 48. v. 19 v. 26 C. 17. v. 1 2 3 4 Paralleld with Ro. 4. v. 3. to 25 Ch. 22. v. 18 Paralleld with Gal. 3. v. 6. to 17 Ch. 26. v. 4 Paralleld with Heb. 11. v. 8. to 17 p. 137. c. Chap. 49 V. 1. the Rabbins note on it p. 424 Chap. 49 V. 10 11 p 5 p 6 Chap. 49 V. 26. p 145 § 7 Leviticus Chap. 10. v. 5.173 br 2 Numbers * Chap. 24. v. 16. to 25. p 146 Particularly of v. 17. See p 125 § 2 Deuteronomy * Chap. 30. v. 1 c. to v 10 p 150 * Chap. 32. v. 15. to 44. p 153 Judges Cha. 7.33 p 140 ¶ 3 1 Kings Chap. 13. v. 18. p. 173 br 2 Nehemiah Chap. 1. v. 8. c. to v. 12. p 155 Psalms * Psal 2. throughout paralleld with Psal 8 p 158 * Psal 8. throughout paralleld with Gen. 26.27 28. and Heb. 2.5 p 131 And v. 4.5 p 94 95 * Psal 22. v. 27 28 29 p 162 Psal 27.13 p 437 Psal 37. v. 10 11 p 15 Vers 28 29 p 15 Psal 49.14 497 * Psal 86.9 162 Psal 90. v. 4 v. 15. p 8 p 175 l 3 c. * Psal 95. v. 7 to end p 171 § 3 c. * Psal 97. v. 7 p 160. p 163 * Psal 110. throughout p 164 ¶ 2 p 168 c. p 169 ¶ 8 c. * Psal 117. all 163 Psal 147.2 3. The Cabalists note on it p 423 Isaiah * Chap. 2. v. 1. to 20. p 177 c. p 125 Verse 11 p 7 Verse 17 ibid * Chap. 9. v. 6 7. p 182 183 184. See the Margin Chap. 10.24 p 187 br 1 * Chap. 11. throughout p 186 And particularly v. 4 p 88 br 1 * Chap. 14. v. 1. to 8 p 187 * Chap. 24 v. 23 p 201 Chap. 25. all of it 203 Chap. 26.6 437 * Chap. 33.20 21 207 * Chap. 34. v. 1. to 18 208 Chap. 40. v. 31 10 * Chap. 43. Chap. 44