at the 7. trumpet and not his former vindictive appearance in fury at the desolation of Ier. by the Romans to which the incomparably learned Dr. Hammond is wont to referr many passages of the New Testament which my thinks in this present text the Analogie to other places were sufficient to distinguish Lastly Whether the scoffing here intimated v. 3. can be at any thing els [a] The time hits it well In the last dayes The primitive dayes being for it than this very opinion since the Opponent i. e. the Scoffer disputes directly against it but the Respondent viz. the Apostle pleads expressely for it See all this made good The Question in controversy is about the Promise of Christs coming which the Millenary affirms to consist in an unexpressible restitution Against this the [b] It would be inquir'd since the scoffers are suppos'd to be Christians in what other sense than which I have nam'd can they be said to scoff at our Lords coming for as to his coming to judgment in the general notion I think never any Christians did or will denie it Nor can any imagine the Apostle should bend his aim against speculative Atheists such as Lucian Diagords c. For who ever heard of can think that such toothless Barkers as those Dogs are may be of any dangerous influence to well-grounded Christians so that upon that score there had not needed such carnest incitement to remembrance and caution as the Apostle here useth which certainly must necessarily import the scoffing party not onely to be Christian but very considerable too As for the practical Atheist and loose-liv'd wretch this text meddles not with that capacity in chief For this scoffer deals with arguments Scoffer objects so much light the particle For will afford us it being a causal Conjunction naturally leading into an argument e. g. Where is this promise of his coming in such a restitution as you Chiliasts dreath of what appearance see ye in the least measure towards any such mutation For since the Fathers fell asleep all things continue as they were Tempestuous warrs still angry commotions abominable lives dissolute manners Rebellions Treasons All things as they were What hopes then of any such change I should be unwilling to prevaricate one jot but have I hope presented the Argument in its natural colours being for the summ of it such an one as really I my self have heard from an ancient minister But on the other side The Apostle seems to me most confidently to assert it v. 13. [*] Adde to this text of St. Peter Act. 3.21 spoken also by S. Peter upon the same affidavit of the Prophets and on the same pitch of time When the heavens disclose him Nevertheless c. q. d. Say the scoffers what they please We according to his promise look for [†] By observing the speech in Js 51.15.16 of Js deliverance from Egypt it may peradventure be gather'd what the New Heaven and New Earth may imply I am thy God who divided the Sea viz. the Red Sea And I put my words in thy mouth i. e. I gave thee my law and cover'd thee with the shaddow of Mine hand that I might plant the Heavens and lay the foundation of the Earth viz. Make thee a Kingdom or Common-wealth in the Land of promise for in that notion Heaven and Earth are frequently taken in the Prophets So here New Heaven and New Earth i. e. a New Kingdom or New manner of Government new Heavens and a new Earth wherein dwelleth righteousness Shall we after all this be difficult to grant that this admirable circle of mysteries I mean this renowned Chiliad is that which the scriptures call the Day of judgment I will adde but a word or two to what is already said but I think from such evidences as will hardly be evaded from particularizing the day of judgment though they also determine this expectation of Israel to that very day Examine we first that famous judging of the Heathen in the valley of Iehosophat Ioel. 3. from the 9. to the end which many of our Divines farr enough from my opinion in this business interpret literally of that Terrible day forasmuch as the 13. v. speaks the same thing with Rev. 14.15 But that the Rev. in that text speaks of the very time of judgment none will sure deny that views one like the son of man coming in a cloud v. 14. Read now on in Ioel from v. 16. to the end and tell me if this great good thing to Israel be not at the 18. v. affix'd to that very day I know thou wilt shift me by the mark Pleading I wisse to a distinct argument But I ask thee who made that mark did not they who allwaies misunderstood the Prophecy For that it is of the same contents with the 16. and 17. v. where no such mark appears nay where the Characters point directly to the judgment too let our own reason unlesse we have a mind to forfet it inform us The Lord shall roar out of Sion c. The Heavens and the Earth shall shake c. Surely that Dreadfull day But the Lord will be the hope of his people and the strength of the Children of Is c. [a] See Js 60.21 which Chapter assures us of a performance for these things on â—arth Then shall Jerusalem be holy c. We are wont to think Then and that Day aequipollents Lord That an unadvised scratch with a pen should be able to divert so cleer and so powerfull a Truth Another full as pregnant illustration of this sense may be fetch'd from Zach. 14. Where also is the description of that wonderfull day v. 4 5 6 c. The Lord my God shall come and all the Saints with thee v. 5. will certainly evince so much collated with Daniels Thousand Thousands Chap. 7.10 and St. Pauls All that sleep in Iesus will God bring with him 1 Thes 4.14 as also [b] Consider whether the mutual accord of scripture be not sufficient to particularize the day of Christ 2 Thes 2.2 to the judgment though I confess the Authority of the Admirable Dr. Hammond sways much to the contrary see the former Chapter in verses 7.8.9.10 2 Thes 1.7 Revealed from heaven with his mighty Angels But what follows In that day v. 8. shall living waters goe forth from Ierus c. to the end of the Chap. Manifestly describing that unmatchable glory and Indulgence to Ierus where yet Holiness on the horse belles v. 20. is I trow legible enough to intimate the state to be perform'd on earth and not in Heaven vid. sup The Antient Iews kept constantly up to this tenet never understanding by the Great day of judgment so frequent in their Rabbines and deriv'd from thence by our Saviour and his Ap. lesse than a time of many years yea some strange to tell punctually a [c] If the Jews be not restor'd till our Saviour comes as is formerly
tradition to this purpose farr Elder than the dayes of our Saviour though of this I am certain that the Apostles in their writings alluded to divers passages for which there is no other Testimony extant in the earth save Jewish traditions 'T will I dare say pose the concordance to find where the Arch-Angel disputed with the Devill about the body of Moses vers 9. of S. Jude And who could be angry with me if I should tell him the Apostle seems to speak wide enough from their sense that presume this catching up to be our immediate transport to heaven He expresseth himself me thinks warily enough to avoyd that mistake by Cloudes and Air lest possibly we might imagine Heaven to be meant whereas we meet with many other places where this caution is not so curiously prompted e. g. The fowles of heaven or of the air indifferently for in the Hebrew notion the air is comprehended under the name of Heaven but here though the hebraism would have allow'd it no mention of heaven but clouds and air Consider well the context 1 Thess 4.14 Those that sleep in Jesus will God bring with him not carry with him Does not Bring with him imply the immediate stage after the fiery vengeance to be the earth not heaven Again Those that sleep in Jesus not all the dead will God bring with him So v. 16. The dead in Christ shall rise first What think you of the first and second resurrection most exactly parallel to 1 Cor. 15.23 24. Of an order in the resurrection Christ the first fruits afterwards they that are Christ's at his coming not all the dead at Christ's coming but they that are Christ's remember that [a] If any one tax me for rendring it Afterwards I demand why our Translation turn'd the former word so the two words being of the very same cognation and extent the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some I perswade my self will tax them of partiality here and not me The truth is they observ'd the former had allow'd a great latitude betwixt Christ the first fruits and those at his coming viz 1654. years now besides what may be And lest the Millenaries should catch hold on this handle and require Why may not the latter also afford the extent they plead for betwixt the â—wo resurrections being words of equal force aad meanâ—ng differing no way but one made of the other To avâ—id this rock they Englisht the first Afterwaâ—d implying the respit of above 1600. years but the second Then as if forsooth it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimating an immediate prosecution of the same action whereas 'T is in the Greek not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truly this is somewhat but I would to God this had been all the foull play Translations had offer'd to this opinion I shall make thee start in the next Chapter Reader Afterwards comes the end the universal resurrection c. How close to this runs Rev. 20.4.5 and who might not marveil if the sense were divers If now universal tradition through the whole Church of the Jews and the constant doctrine in the first three centuries of Christians acknowledg'd by the Adversaries founded on so harmonious concordance of old and new Testament be not sufficient to vindicate a truth against the scoffings of flesh and blood objecting carnally to what is deliver'd for a Mystery I know not what can The Lord open our Eyes CHAP. III. Prooving from what hath been premis'd Christs personal reign on earth THat the foremention'd Beatitude is to be perform'd on earth will I think scarcely be doubted by reasonable men for most certainly the 60 Chap. of Js all over and the 65. from the 17. v. to the end to which two the 21. Chap. of the Rev. is in many verses adaequate can no way be satisfied but on earth and 't is as cleer that the rest of the prophets hold an even proportion with those two Chapters That all this blisse takes rise at the Blessed Jesus's coming to judgement in fire and vengeance for I desire to be understood without any amphibology I am at present strongly perswaded that the second Chapter makes good The onely demand that can remain is this How for all this can Christs personal reign be asserted To which I first retort thus if such an incomparable mystery to receive atchievement on earth must enter at his next coming how well can it be avoyded it being mâ—st irrefragable that the Jews restauration and the Gentiles fullness neither was ever or can be imagin'd a beauty of a dayes term but a continu'd state of some very considerable permanence and if no more but this be granted 't will proove a good step to the Tenet it being I doubt not more than ever the Adversaries expected to find proof But that 's not all See Jer. 23.5 6. The Lord our righteousness shall execute judgement and justice on the earth If on the earth be not English I have no more to say The prophecy is [*] As hath been sufficiently proov'd certainly yet unfulfill'd * vide supra weigh the verses following Look Ezek. 34.23 24. I the Lord have spoken it may help to asswage incredulity See Ezek. 37.24 25. To this purpose is Zach. 6.12 Where the Righteous branch must build the temple and in a prophecy for certain to be verified on earth v. 15. So Zach. 14.16 where the King the Lord of Hostes is to be worshipt at Jerusalem I am sensible enough how these places are commonly frustrated by answering that they may all be made good though Christ abide in heaven I yield so too they might and would be true if that onely were the meaning But then remember that the [*] At the former Chap. prooves fulfilling is to be at his coming at what time that admirable Prophecy amongst the rest is to be completed Js 54.5 Where Jerusalems maker becomes her husband in most admirable harmony to Rev. 21.2 Js 62.4 5. As also that other Rev. 21.3 The Tabernacle of God is with men and shall dwell with them it being formerly averr'd and cleer'd that by Tabernacle is meant the humane nature of Christ I would fain be satisfied what other sense can amount from these sayings If the humane nature's being and dwelling with men which Ezek. also praedicted c. 37. anâ— Christ in his body exercising righteousness and executing justice in the [*] Jer. 33.15 land and this in such a state which can not possibly be Momentary to wit the conversion of the Jews c. require not a meaning and performance in this world we must despair of any assurance in expounding scripture 'T is very remarkable in passing that St. Paul interprets this particular prophecy of Js 54. which yet I perswade me will not be imagin'd accomplishable any where than on earth See v. 3. to the New
Jerusalem that is above Galat. 4.27 How think you is not this the very same Jerusalem which S. John tells us at the appointed time comes down from God out of Heaven Which hath been before proov'd to be the mystery describ'd by the Prophets of Jews and Gentiles c. From the new Testament view Rev. 11.15 The Kingdoms of this World c. Sure This world is English For the earth doubtlesse and this lower world shall be the scene of some most eminent transaction meant by Christs kingdom Howbeit it was never imagin'd by any but base carnal and ignoble tempers to be lesse than [*] Rev. 21.27 Js 60.21 All righteous spiritual and of quite another mode than the fashion of this world which consideration alone I am deceiv'd if it doe not fully extricate those words of our blessed Saviour which some have made use of for their cheif argument against this apprehension John 18.36 My kingdom is not [*] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Joh. 15.19 Where the knot is unti'de in S. Johns own phrase ye are not the World viz. not wordly of this world 'T is not said in but of viz. not after the manner of worldly pompe or administration not of the same notion with what flesh and blood suggests or our shallow capacities are wont to apprehend briefly as himself expresseth it not from hence but out of Heaven from God Rev. 21.2 and every way a Heavenly glory though on earth Mean what it will for I never incourag'd to too much boldness in this mysterious abyss 'T is certain we find Rev. (*) Vid. 2 Tim. 4.1 The final glory in heaven is surely the Fathers throne 1 Cor. 15.24.28 Ergo the sons throne must mean somewhat els Nor yet can it be meant of his present Kingdom whereby he rules in our Hearts in our mortal state being propounded as a subsequent reward and not as a present fruition for we are but viatores yet not victores To him that overcometh will I give c. 3.21 a distinct throne appropriated to Christ from that which belongs to his Father I will not multiply Texts till I have gain'd some footing at what time some I dare say will wonder to see what otherwise inextricable problemes this clue may disintangle Take one other which if well understood speaks so home that it can never be avoided by any that understands the Greek Hebr. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Translators to avoid this proof do strangely transpose Again contrary to the order of the Greek that it may have reference to he saith by way of a new quotation and not to bringeth But how disingenuously let any judge Besides while by such a transposition they indeavour to refer the meaning of the passage to Christs former coming do not they diametrically struggle against St. Paul who determineth his meaning to his next coming Heb. 2.5 and that in the same word too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which all that understand the Greek know to signify most properly strictly and unavoidably The Earth It being a participle of the feminine gender us'd in single supposing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood e. g. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The inhabited Earth Read then the Text according to the original and judge And when he (a) The orig 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the signification of the future tense being the second aorist of the subjunctive Mood besides 't is joyn'd with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought in strictness to be renderd And when he shall bring again c. bringeth again the first begotten upon the earth he saith c. But Lord what pains some men will take to fool themselves out of truth One thing may not be pretermitted that the text as indeed the whole context implies some very glorious matter which if S. Paul may be allow'd the Judge of his own sense is determin'd to (b) By turning it The World to come they would seem to mean the Kingdom of glory but we shall find that the world in that sense is always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but no where in all the Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Earth to Come What difference now between Saint Pauls state of the earth to come and S. Peters new earth CHAP. IV. Briefly shewing the use of this Tenet BUt to what purpose is all this May we not be sav'd without the knowledge of it Yes I doubt not or els God help But in the first place 'T is I am sure no great blessing to stand in the number of such as S. Peter brands for Scoffers nor certainly any small exemption to be deliverd from that rable Secondly if it were propos'd so many thousand yeers agoe as a matter of so rich-consolation to the hearers at that distance it assuredly cannot want its Treasures of felicity if well examin'd to us who in all likelyhood live just on the borders of so great a mutation I am sure much neerer than the ancient Jews Thirdly it would take off a great stumbling-block and hindrance to conversion from the poor mistaken Jew who being fortified with so universal tradition of Ancestry upon this stock both hates and scorns us And count we it a small thing to be instrumental in so great a work towards Israel for whom the Dearest Jesus hath * See the 137. Psal and the 13. and 14. ch of Is all over yet so yerning bowells that he will bless them that bless her Numb 24.9 What though the plenteous vintage of their return be not expected till our Lords coming yet think we not that some few clusters of grapes would be an acceptable offering unto our Lord How ardently might it affect the despised Hebrew to spie the gracefull portray of his hopes in our New Testament How could his heart persist so irrationally obstinate as not straitway to yield our Jesus to be their Messiah did but our Commentators dandle their rugged soules by the gentle parallels of our Testament with theirs and Kindly point from Revel 1.7 to Zach. 12.10 By which festque they might soon discern that this is He whom they once so barbarously pierc'd and for whom at * The Jews to this day expect not the Messiah before the day of Judgment ut supra his next coming they shall mourn with so deep compunction But while they observe us to distort the Scriptures in avoidance of this opinion by rough and unnatural expositions ingrossing all to * By our Gloss of Gospel-times c. ut supra our selves and defrauding their expectations of such promises in which I dare say they have the better half they are scandaliz'd at our partiality deride our giddiness and grow confirm'd in their infidelity Fourthly it were the way to avoid almost every heresy that now reigns since there can scarce one be nam'd which hath not been
belongs to Regnum Lapidis the state of the stone But that there is a more plenteous hope to which these prophecies referr If Blessed Daniel can not convince me thinks St. Paul should who expresly makes use of a passage of that prophecy to which the 60. Chapter of Jsaiah [k] Both the sense mark which our Intâ—â—preters affix to the 20. v. of Js 59. assure us that the glor prophecy continued in the 60. Chap. begins at that place But especially St. Paul warrants it cleeâ—ly belongs to ratifie a future ingrafting of the Jews and fulness of the Gentiles See Jsaiah 59.20 Rom. 11.25.26 The force of these allegations from the Prophets is I know usually refracted by applying them as they spâ—akâ—â— to Gospel-inla gment allegoriz'd under Jewish representments but with how great oversight shall be the imployment of another paragraph briefly to discover That the foremention'd quotations must be verified explicitely of the Jews I shall wonder if any impartial surveyer of the 36. Chapter of Ezek. from the 16. to the end can imagine the contents to belong to any other than to very Jsrael since 't is the design of that place to illustrate this incomparable condition of her beauty When brought into their own land cleans'd from all their Idols given a heart of flesh c. v. 24.25.26 by opposing it to the Loathsome estate of their defilement v. 17. So that if the Characters of the 17. and 19. v. Of defiling their own land when they dwelt in it Being scatter'd among the heathen c. must needs be appropriated to the Jews in special how is it imaginable but the other passages of her cleansing and restitution through this and the whole following Chapter must of necessity belong to them in letter There may be divers instances to this advantage though I will use but one more very remarkable indeed to the discovery of the Bride namely Hosea 2.15.16 She that came up out of the land of Egypt and call'd him [a] Remember who they were that worshipt Baalim 1 Kings 18.18 Baali The same she shall at that Day call him Ishi i. e. My husband Certainly Jsrael in kind and no way deducible to the present Gospel-condition Nor can the pressure of such texts be eluded by construing them of the Gentiles as a succedaneous or succenturiated Jsrael for St. Paul you heard affords us [b] Rom. 11.25 warrant to give verdict for the Jew in propria persona Thus far I am sure we are right provided these promises be not fullfild in the Jews former deliverances To him that thinks they are it ought to seem but reasonable that he should acquaint us with that time in which Jerusalem was cleansed from all her filthiness A heart of flesh given her and her stony one taken away as is promis'd Ezek. 36.26 the passage so lately urg'd And 't is worth the knowing when Judah and Jsrael ever liv'd together since their revolt from Rehoboam and were one Nation not two any more for so they must Ezek. 37.22 c. free from Idolatry and all abominations [c] Nay and so planted in their own land as never to be pluckt out more therefore of necessity yet to be effected Vid. Amos 9.15 secure from the molestation and dominion of their enimies brought with so remarkable renown from all the borders of their captivity that other deliverances shall be silenc'd at the glory of this Jer. 23.7.8 Yea and all this to happen to them in the dayes of Davids righteous branch The Lord our righteousness whereas in our Lord Christs last abode amongst them They neither dwelt together as one Nation for I hope we have not forgot the then deadly fewd betwixt the Jew and Samaritan nor free from subjection to their Domineering Enimies the Romans Ezek. 34.28 much lesse were they void of transgressions Ezek. 37.23 but guilty of the highest Treason that ever the sun beheâ—d In a word if this state in the Prophets be that of New Jer. in Rev. as the next paragraph will assert we may I hope rest secure till we arrive at the second Chapter where 't will be prov'd that the Magnalia there mention'd begin at Christs second coming But how after all this if these instances from the Prophets aim at one thing and that in the Rev. another the former pointing at a Glory on earth the later in heaven Affinitie in words I must needs grant is no conviction that the matter should be the same though truly it might be much wondred at that so exact an agreement should thread the passages of both places and yet the things be several but I presume this following answer may remoove the scruple That since we are assured by Rev. 10.7 that there is a [d] May it not be probable that the Mystery here signifies the Jews conversion since St. Paul also calls it a mystery Rom. 11.25 mystery declar'd to the Prophets to receive accomplishment under the 7. Trumpet And that this we have here treated on is declar'd through the whole stream of prophecy and to commence also at the 7. Trumpet as the next Chapter shall justifie I can no way imagine but that the glory now insisted on is that mystery foretold by the Prophets This in the mean time is very reasonable that what is declar'd to the Prophets should be sought after in the Prophets In case therefore the Excellency be in both instances the same and that the replanting the Jews as the Apostle seems to avouch we may be bold to conclude for who ever suppos'd the contrary that the scene of its performance must be on earth and not in heaven One thing is much to be taken notice of Besides the scoffing at this conceit 2 Epist of St. Peter 3 Chapter 3. and 4. v. of which anon 'T is frequently predicted in the old Testament as a thing scarcely to be submitted to by Flesh and Blood for that I am perswaded you will grant may be intimated by that Epiphonema at the end of this very description Ezek. 36.36 I the Lord have spoken it and I will make it good But notable is Ezek. 37.14 to this purpose where the Lord convinceth humane incredulity by a miracle as great as the change and very analogous to it viz. Of gathering the dry bones into a living army [e] By continuing that Chapter with the precedent one 't will appear that the aim of the prophecie points at the Jews conversion most directly remembring what was formerly observ'd from the Characters of Ezek. 36. See the whole Chapter for it wonderfully illustrates this noble Atcheivement being collated with the other prophets forecited Lay together Ezek. 36.35 and Ezek. 37.21 with Isaiah 60.15 the Chapter to which so much of Rev. 21. refers and tell me whether any man can judge them to point at several things I will wind up all the attextures to this Chapter with a brief reflection on the meaning of Rev. 21.3 The Tabernacle of God
proov'd who ever imagind their continuance in this glorious state of their restitution to bean action of a few dayes thousand years continuance in which tearm they conceive those tremenda Magnalia through all the Prophets to be atchieved by the Messiah Whence even at this day they look not for him untill the Great day of judgment So that every Thunder-clap sollicits them to this expectation Under this notion was the fam'd Millennium beheld in the first three centuries looking on this whole space as the Day of judgment and the mysterious sabbath in which the saints should reign with Christ the Lord. Justin Martyr Irenaeus and Lactantius are assuredly worthy to be reported after amongst whom the Zelous Martyr in his dialogue with the Jew could in no wise forbear from fastning the impeachment of Atheism and Heresy upon the dissenting Christians positively concluding that who ever were [a] See dr Fernes testimony in the preface in all points Orthodox embraced this contemplation After all these premisses take I pray another short view of that lofty portray in Rev. 21. and another parallel reference of the New Testament Unlesse the performance there describ'd of the marriage of the lamb and its appendant royalties were the very day of judgment how comes it not onely to be a [bb] The spirit useth transitions into distinct visions evidently importing variety e.g. After these things Chap. 7.1 after this Chap. 7 9. c. But in this place no such thing continu'd vision to the 20. Chap. but to abandon the unbeleeving and abominable to the lake of fire and brimstone v. 8 Questionlesse Joels great and terrible day of the Lord yet attended with that incomprehensible solemnity of the marriage answerable to the records of the Holy Prophets How suitable to all this is the parable in St. Matth. 25. representing Christs coming to judgment by a Marriage v. 10. And they that were ready went in with him c. This is that very wedding to which the Jews were bidden so long agoe S. Matth. 22. but then like rude shavelings they kickt at the favour so that the Gentiles were surrogated to the first part of the entertainment For be assuted dear Reader that it enters not into my thoughts to deny these Nuptials to be coaetaneous with Religion but that the [*] Jsr must be admitted one day to call him Jshi if it were she that call'd him â—aâ—li ut supra Hos 2.16 royal banquet is not yet serv'd in and that the latter part of the festivity is the same with that in the Rev. there is one notable circumstance in the context which strongly evinceth viz. a casting forth one of the Abominable guests according to Rev. 21.8 into the Lake of darkness where there is weeping and gnashing of Teeth v. 13. How facil might the way be into divers obscurities of Scripture by the dexteritie of this Key were it once approov'd of I have not indeavoured to heap together what ever might be collected to this illustration for truly the sacred writings every where abâ—und with such testimonies so that I might quickly outstrip my design of briefness It sufficeth if the constant harmony of both the Testaments may imprint on our spirits this notion of the Day of judgment viz. a considerable duration in which the mystery of God declar'd to the Prophets shall be establisht on [a] Besides what is above asserted t were not amisse to weigh the phrases here in Rev. 21. if they can possibly mean otherwhere than on earth Coming down from God out of Heaven v. 2. ought it not rather to be if signifying in Heaven going up to God from the earth So v. 3. Tabernacle of God is with men and shall dwell with them not Men are with the Tabernacle of God and shall dwell with him viz. in Heaven earth But why should we mince it all this while and not rather speak out since the time is expresly declar'd by the word and believ'd by the first three Ages to be 1000. years The Thousand years of Satans being bound Rev. â—0 2 if they should be allow'd still to come our â—â—terpreters are so sensible the result will then be that â—here is a definite Millennium yet to be run over in which our Lord is to be invested with some distinct manner of royaltie that they generally bend their forces though upon several perswasions to make this ligation already past The usual dates from whence they diversly reckon his binding are [a] The mistake of them who judge the binding to be already past ariseth by thinking Satans binding Chap. 20. the same with Michaels conquering him Chap. 12. whereas 't is one thing to be beaten from Heaven i. e his soverainty in the Roman empire which then worshipt him in heathenism another to be bound cast into the bottomlesse pit shut up and seal'd Besides the â—inding the strong man is reckâ—n'd in Scripture as the trophie of Chr. onely but Michael was not Chr. as appeares Dan. 10 where Chr viz. the man in linnen v. 5.6 with Rev. 1.13 14 15. speaks of Michael as â—â—ne divers from him See Dan. 10.21 But especially the place distinguisheth them Rev. 12.12 Wo to the Inhabie c. Whereas Chap. 20.3 he is so bound and seal'd as not able to deceive or hurt the nations c. He is truly too too much wedded to his own opinion that will not take the spirits comment on the action either our Saviours Nativity or his Passion about what times 't is likely some Oracles did cease or the destruction of Jerusalem or lastly from Constantine So liberal may we be to all these mistakes as to proffer them their choice and yet use but one weapon to overthrow them all For which soever of these be pitch'd on the entrance of the ten-horned and the two-horned beasts in Rev. 13. commonly expounded even by these accountants of the papacy and the arising of the Locusts from the bottomlesse pit at the fift Trumpet understood probably of Mahumedism must necessarily be included within the limits of ligation The former as appearing in the fourth or fift century the latter at the seventh But can any reasonable man yield that Satan during these times was not onely bound and shut up but seal'd too mark that that he might deceive the nations no more while he was both loose and active in conveying into the world two the grandest impostures that ever the Christian ages knew And that his obstetrication was assistant to both these births let the Spirit decide the controversy who as to the ascent of Locusts Chap. 9. attributes the opening the pit to the starr which fell from Heaven v. 1 2. But what I pray can this starr be but Satan and that in a double capacity first as a lapsed Angell secondly as lately beat down from heaven by Holy Michael Chap. 12.7 9. Again These Locusts had a King the Angel of the bottomlesse pit whose name is Abaddon i. e. a Destroyer
Lord shall Lend me assistance and time to appear to the World with more ample satisfaction Till then give me leave succinctly to propose a few suggestions to abate at least the vigour of reluctancies If any in the first place conceit that this larger duration than they have hitherto imagin'd leads into too gross conceptions of that divine Assize as if causes before the Searcher of Spirits requir'd so slow a discussion as before our earthly Tribunals Let such objectors know that scruples of this kinde proceed meerly from the mistaken notion which themselves have fram'd of that Terrible Day presuming it to consist oneâ—y in some shorter hearing and deciding the deeds of the World whereas in truth by Scripture-assurance it conteines that noble chein of miracles within which period his Judgment and righteousness shall in an inconceivable way be manifested over the whole earth and the world presented with a Legible Comment upon that Text He will have mercy on whom he will have mercy Then shall the (a) See Ezek. 39 21. All the Heathen shall see my Judgment c. The Prophet speaking from God about the restaurat on of Jer. at the confusion of Gog and Magog And that we may conclude it to poâ—nt at the day of Judgment the Spirit saâ—th vers 8. This is the Day whereof I have spoken where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is done is a firm token of the final Day as in Revel 16 7. at the seventh vâ—al And Rev. 21.6 ut supra de Euphraie Heathen know that he is the Lord when he shall be sanctified before their eyes It being his own holy names sake not Israel's for which he doth these things Ezek. 36.22 23. But time shall then be no longer Revel 10. All duration being swallowed up in eternity and no more measuring by Thousand yeers I will not here discuss the Philosophical quirk of Tempus aevum and aeternitas though from thence I think was this objection hatch'd and this is not the first point in Divinity that hath been injur'd by laying it too close to the Philosophy Meet-Wand Nor shall I need to detect the shallowness of that conceit which foundeth the nature of Time on the motion of the Orbs as if a yeer were not 52. Weeks though there were no Sun in the firmament nor an hour the twelfth part of a day though we knew not how to bound it by the shadow To side-slip such toyes as these Let any one judge of this following sense if it be not cleer and round The Lord (b) 'T is the Lord who is here called the Angel that stood on the Sea as evidently appears by his majestick description verse the first Christ swears and his Oath sure is worth the heeding That upon the expiring of the Time Times and half a Time or the 1260 Dayes being the limited cycle of the beast and his contemporals in the Revel there shall be no [a] Suitably to Is 60.22 speaking of this mystery I the Lord will hasten it in his time longer time but this mystery shall be fulfil'd nothing els shall intervene but the seventh Trumpet shall sound That I have not miscommented upon this sacred Oath read the sixt and seventh verses together and try if thou canst find any other meaning Again examin the 5 6 and 7. verses of this Chapter in the Revel by Dan. 12. and 7. The [b] As in the Revel so in Dan. he that takes this oath is Christ himself being the Man clothed in linnen of whom see Dan. 10.5 6. with Rev. 1.23 14 15. person in both places standing upon the waters lifting up his hand to heaven and swearing by him that liveth for ever but in holy Daniel particularly expressing the Time Times and half a Time Lord that men with eyes in their heads should stumble in so plain a way and rather expound this in Daniel of Antiochus Epiphanes be their account by Days never so uneven than allow it in its genuine cleerness to afford any light towards so despis'd a truth One thing I am sure of that the countre-interpretations to this opinion are forc'd hal'd and per dures but such as run with it facil and natural it being without question an incomparable advantage to the extricating many Knots in the Bible could we but once conquer that peece of pride which we know who is so chid for in esteeming our selves more infallible than the first three hundred yeers 'T is often ask't how can these things consist since the notion of Judgment imports a distribution of Justice according to every ones works allowing no capacity for conversion so that if the Jews return be not till our Lord appears in the clouds how is it that they perish not amongst the enemies of his Kingdom whereof they are the principal I will return for answer the words of that admirable Divine Mr. Mede a gentleman certainly of as cleer a brain as ever the world could boast of I salve it with a supposition of some (a) Nor will it one jâ—t take off from the exactress of the appointed Epocha viz Christs coming to judgment considering how short a space this miraculous conversion is promis'd to be effected â—â—n Is 66.8 a place undoubtedly treating of the Jews restitution verse 20. where also is mentâ—oned the fiery expostulation v. 15 16. New Heavens c. v. 22. The inlargment of the Gentiles ver 19. ut supra yea and perhaps This very latitude or latitude in that appearance as being first to be uttered with some preparation or preludium to the Jewish Nation before his great and universal appearing to the whole world to judgment So Cestius Gallus the President of Syria compassed Jerusalem with an Army by way of anticipation three yeers before the final and fatal siege by Vespasian for a warning to the believing Jews to fligh to the mountains of Arabia according to our Saviours sign given them Luke 21.20 For strengthning of such a supposition me thinks I discern in Saint Matthew the Hebrew Evangelist c. 24. verse 30. two such appearances intimated The one in the words Then shall appear The (bb) sign of the Son of Man v. 19. And I will send a sign among them consider it sign of the Son of man in Heaven and all the Tribes of the earth shall mourn out of Zach. 12. vers 10 11 12. The other in the words following And they shall see the Son of man coming in the clouds of Heaven with power and great glory out of Dan. 7. But in case this may not satisfie shall we therefore dare to gainsay some Truths because our (*) Mystery Mystery shallow reasons cannot manage them though truly without some such concession that reverend man pleads for I dare conclude that Malachy 4 5 6. will never be understood while the world stands Which great and dreadfull day that burnes like an oven c. verse 1. If not the day of judgment 't will proove but of little
assistance to unravell one Text by another As for the marginal reference pointing at John the Baptist the (c) Admit the Fathers erred concerning the person and some other circumstances about this Elias yet might the substance of their opinion be true for so they err'd in many part culars of the person quality and reign of Antichrist yet for the substance the thing was true Fathers if we dare credit them may deliver us of that scruple generally inclining that Christs his second coming as well as his former shall be usher'd in by that celestial harbinger and probably the same Elias too viz. John the Baptist If so the margent breeds no repugnancy at al. It any yet had rather construe this chapter of our Lords former coming I require of him how he dares cad that the Terrible Day of the Lord burning as an Oâ—en and devouring all the wicked root and branch vers 1. which our Saviour himself calls the Acceptâ—ble yâ—er of the Lord that proclames general mercy to the Captives sight to the blind c. Luke 4.18 19 21. How can that so sweet a day be the same with this so dreadfull which sweeps a way root and branch and allowes no quarter to the ungodly or who will say that the spiritually (*) Remember the Apostles phrase Led captive by the Devill c. Captiv'd and blind are not during such captivity in the state of wickedness yet not then confounded but illuminated But especially how was it true of the Holy Baptist in his former ministry which yet Truth it self spake of him that Elias first comes and restoreth all things Mark 9.12 The phrase being the same with what Saint Peter useth Acts 3. Restitution of all things affixt to the time when he shall be reveal'd from heaven verse 21 But of that time Saint Paul will satisfie us 2 Thess 1.8 that it is when he comes in flaming fire taking vengeance on them that know not God Surely this very flaming day in Malachie when the ungodly shall be as the stubble and that day as a burning Oven Lastly who can possibly understand the Prophecy otherwise than of Israel's restitution it being so consonant to the rest of the Holy (*) See Joel Zach c. ut supra Joel 2.31 Great and Terrible Day Note The glorious promises began to draw out in Christs former coming the Kingdom as was before advertis'd being the same though the state twofold Whence it comes to pass that this Prophecy of 2. Joel is quoted in Acts 2. of those dayes to wit The Mystery beginning to issue forth then but not to receive full accomplishment as to diverse particulars till this Terrible Day Usheâ—d in by the Suns darkness the Moons turning into blood c. all which the Evangelists themselves in the receiv'd opinion of the Church refer to the time of judgment Truly this Note if well observ'd might cure many the like webs in this controversy Pen-men who constantly date it on that Terrible Day Pick any other meaning from the second and third verse who can Onely take in the fourth verse for a Monitor that Israel is here spoken to in propriâ personâ And for a corollary See how easily the sixt verse comes up to the same sense He shall turn or (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Mark 9.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so in Acts 3.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quaere Whether this notion viz. conversion of the Jews may not chiefly denominate Christs second coming The time of restitution restore see the LXX the hearts of the Fathers to the Children and the hearts of the Children to the Fathers i.e. He shall bring the refractary and unbelieving postery of the Jewish nation to have the same heart and minde their holy Fathers and Progenitors had who feared God and beleeved his promises that so their Fathers might as it were rejoyce in them and own them for their own children In plain English he shall convert them to the faith of that Christ whom their Fathers hoped in and looked for I am now much deceived unless holy Gabriel interpret it the same way Luke 1 16 17. both in speaking literally of Israel and in paraphrasing the latter part And The Hearts of Children to their Fathers by And The disobedient to the Wisedom of the just Read the Blessed Angels comment thorow He shall go before him in the spirit and power of Elias to turn or restore the hearts of the Fathers to the Children and the disobedient to the wisdom of the Just to make ready a people prepared for the Lord to wit he shall reduce the disobedient off-spring who now kick at Christ to the wisdom and piety of the most zealous of their Fathers c. This by the way is most sure that the Gentiles in Christs former coming had gain'd little by this promise in being effected upon them namely restoring the hearts of the fathers to the children their Ancestry being all Pagan As to the main difficultie of the Apocalyptical Gog and Magog swarming and perishing at the end of the 1000. years I commend every sober Reader to the learned discourse of the worthy Mr. Mead whose judgment about it was exceeding solid and vertuously modest as truly in all his tenets and so powerfully convincing that no worse man than Dr. Twisse admir'd his discovery Be onely thus far advertis'd that Gog and Magog in the Revelation are very far different from those in Ezek. cap. 39. the one namely to be destroy'd at the beginning the other at the end of that renowned chiliad So hath it pleas'd his wisdome with two fiery conquests to begin and end that Terrible Day The Dawning whereof or beginning of the Millennium is attended with the first resurrection and the morning-judgment on the then-appearing enemies of his Kingdom the evening shut up with the universal resurrection and the final perdition of the latter Gog and Magog with the casting of Satan into his everlasting dungeon There 's none I hope will so distrust Gods providence as to question the means of deliverance from the wrathfull flames of that day How easy is it for the God we serve to send forth fire with a limited commission The guard of Angels upon the elect Matth. 24.31 is neither weak nor subject to oversight The God of the Christians can secure us if he please without sindging in the midst of the furnace Dan. 3.27 Or peradventure the objects of that fury shall be separated within the appointed lists of vengeance Who can say but that Holy Joel's valley of * Jehosâ—phat Chap. 3.12 and St. John's [*] Quaere if the valley be not S. Johns Armag Armageddon Rev. 16.16 may intimate some such thing And why may not St. Pauls catching up in the clouds and meeting our Saviour in the air point at some miraculous rescue from that burning oven It may not perchance work much upon any to hear that the Jews can produce a [*] From Rabbi Elias