end and with Acts 15. v. 13 14 15 16 17. Vers 11. In that day I will raise up the Tabernacle of DAVID that is faln and close up the breaches thereof and I will raise up his ruines and will build it as in the days of old Vers 12. That they may possess the remnant of EDOM and of ALL the Heathen which are talled by my Name saith the Lord that doth this Vers 13. Behold the days come saith the Lord that the Ploughman shall overtake the Reaper and the treader of Grapes him that soweth Seed and the Mountains shall drop sweet wine and all the Hills shall melt Vers 14. And I will bring again the captivity of my people ISRAEL and they shall build the waste Cities and inhabit them and they shall plant vineyards and drink the wine thereof and they shall also make gardens and eat the fruit of them Vers 15. And I will plant them upon their Land and they shall be NO MORE PULLED UP OUT OF THEIR LAND § 1 which I have given them saith the Lord God Touching these words that ye may acquit me of privacy of opinion hear first what others say upon them The great Mercer presents to us Ex Lyr. upon the 13 14 15 ver this Non possunt haec c. i. e. These things cannot be understood of the restauration of the Jews after their Babylonish captivity seeing these things are not spoken of JUDAH ONELY neither did the people of Judah remain in their Land but were dispersed into all Nations The Prophet refers this to the CONVERSION OF ISRAEL in the LAST OF DAYES when they shall SUBJECT and SUBMIT themselves to CHRIST and shall WITH ALL THEIR HEARTS ADHERE to him at which time MANY OF ISRAEL shall return into their own Land The mighty Hebrew Critick Mercer himself upon the eleventh verse saith thus Post varias comminationes c. i. e. Here the Prophet after various threats subjoyns at length magnificent consolations and promises Which no doubt belong to the TIME AND KINGDOM OF THE MESSIAH by the confession of all the SOUNDER HEBREWS and the TALMUDS THEMSELVES as Lyranus cites in the Tract Sanhedrin cap. Helec Where from this place they call the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The son of lapses or ruines because he should restore the lapsed ruines as it is said in this place Thus all the Prophets almost end their prophesies in predictions of the Kingdom of Christ So the ending of the Prophet Joel and of this Prophet agree in many things This place also is cited by James in the Acts of the Apostles chap. 15. to prove the call of the Gentiles then which we cannot have a more certain Exposition By the Tabernacle of David the Prophet understands the Kingdom of the House of David as learnedly the Chalde paraphrast turns it that is THE KINGDOM OF THE MESSIAH as often in Scripture Christ is called by the name of David And in the fourteenth verse the Prophet addes other magnificent promises which also appertain to the Kingdom of Christ viz. I will bring back the captivity of my people Israel The Jews understand this according to the Letter of the external bringing back of the Ten Tribes and many of ours also are of the same minde being carried thereunto by that argument of which Esdras writes Esdr lib. 2. cap. 13. of the sure return of the Ten Tribes given in a divine dream and after expounded to that sence Thus Mercer though he contends also for a spiritual sence which we do not altogether deny but do altogether affirm as warranted by many Scriptures That the external deliverance of the Jews shall be accompanied with a glorious spiritual vocation of them and their conjunction with the Gentiles in matters of Religion But for a litteral sence and corporal bringing back of the Ten Tribes into their own Country we also mainly contend To which Mercer himself seems not altogether adverse when upon the twelfth verse viz. that they may possesse the remnant of Edom and of all the Heathen I say when upon this verse he hath these words These things saith he can neither be referred to the times after the destruction of Senacherib as Aben Ezra imagins nor to the returne from the Babylonish captivity Things much more ample and magnificent are here promised then those done at that time For that externall felicity of Ezekiah was most short nor on the other part doe we read that he subjected divers of the Gentiles to himselfe And albeit it had been so in a short time after the Temple and Judea was destroyed And after their returne from that captivity how miserably were the Jews tossed to and fro by the Persians Medes Greeks and Romans so that the famous victories of the Maccabees are not here to be commemorated or connumerated Therefore indeed not so much as according to the letter or shadow are these things in my judgement to be referred to Ezekiah's or any other time then to the Kingdome of the Messiah And Aben Ezra being compelled by truth confesseth this to be a more plaine place concerning the Messiah in which sence the Talmudists also have expounded it To all which Mercer upon the fifteenth verse viz. I will plant them upon their owne land addes this I will plant them after the manner of trees which take deeper root in the earth as if the Lord should say I will give them firme and established seats in their own land Thus Mercer Which words whether they sound not of a temporall deliverance of Israel as well as spiritual let the candid and considering Reader judge Calvin on this place is of the mind that this promise doth intend that Israel according to ver 14. shall returne from their captivity but not all but only the elect And that they shall quietly injoy their owne land according to ver 15. without which saith he all the rest of the prophesie had been but a mockery And confesseth that this Scripture was never yet fulfilled according to the letter as to a temporal deliverance And upon Act. 15. ver 16. quoting this place he hath these words Reversi ab exilio Babylonico c. i. e. the Jews returning from the Babylonish captivity they were worn out with continual innumerable calamities even to utter perishing After that the residue that was left was much wasted by little and little with intestine discords Yea when God did succour them in this their miserable condition the appearance of help then held forth unto them became a certaine kind of matter of dispaire For the Emperiality or Rule which the Maccabees assumed to themselves was then quite taken away from the Tribe of Juda. Thus Calvin well But for his or Mercers or Dr. Mayers or any others flying to a spirituall sence of this prophesie upon this ground point blacke and precisely because it was never yet fulfilled in a litteral to me speaks no more in plain English then as if because God had never to
HARD BONDAGE Observe both to what persons and what time these high expressions relate before largely opened and we shal easily conclude this Text was never yet fulfilled and therefore according to the truth of God must bee fulfilled before the ultimate day of judgement for with that time this Prophesie cannot agree ¶ 6 In Isa 25.8 we have it plenissimè planissimè most fully and plainly That in that day viz. of the great restauration of the Church and ruine of their enemies verse 5 6. The Lord will WIPE AWAY ALL TEARS FROM ALL FACES And the rebuke of his people shall hee take away FROM OFF ALL THE EARTH for the Lord hath spoken it Which was never yet fulfilled and therefore is yet to come at the time we treat off as hath been before demonstrated ¶ 7 Isa 54.13 14. is also very high in expressions Thy children shall be taught of the Lord and great shall be the peace of thy children In righteousnesse shalt thou be ESTABLISHED thou shalt be far from oppression for thou SHALT NOT FEAR and FROM TERROR for it SHAL NOT COME NEER THEE You see the expressions are exceeding high and they are evidently spoken concerning external rest as well as internal and wee see it by experience that this place was never yet fulfilled therefore it is yet to come as we have cleered it afore ¶ 8 In Isa 60.14 c. it is thus written The Sonnes of them that aâ—flicted thee shall come BENDING TO THEE and all that despised thee shall BOW THEMSELVES DOWN AT THE SOLES of thy feet Whereas thou hast been forsaken I will make thee an ETERNAL EXCELLENCY violence shall be NO MORE heard in thy land The dayes of thy mourning shall be ENDED Which place relates to our Thesis as is before demonstrated The expressions are far too high for us to acknowledge they have been fulfilled therefore we must expect them yet to come before the ultimate day of judgement for that will be no fit time for this Prophesie ¶ 9. Isa 65.19 is likewise very full to the particular in hand though in few words viz. I will joy in my people and the voyce of weeping or crying shall be NO MORE HEARD IN HER. Let the Reader judge whether this was ever yet fulfilled ¶ 10. Isa tells us Chap. 66.12 Thus saith the Lord I will extend peace to her the Church consisting of Jews and Gentiles as a river and the glory of the Gentiles like a flowing stream I leave it likewise to the Reader to consider whether hee hath not reason to expect this as yet to come ¶ 11 We come to the Prophesies of Jeremiah Chap. 23.3 4. I will gather the remnant of my flocke out of all Countries c. and they shall fear no more nor be dismayed Which expressions are a great deal too high for our knowledge of Scripture of history or of experience to acknowledge them to have been fulfilled to this day And therefore our faith must be on God for the fulfilling of them and that before the ultimate day of judgement as the nature of the things require ¶ 12 We have in the same Prophet Chap. 30. verse 10. Jacob shall returne and shall be in rest and quiet and none shall make him afraid ¶ 13 Place is in Jer. 46.27 28. to the same effect ¶ 14 Place is in Ezek. 28.24 There shall be no more a pricking briar unto the house of Israel nor any grieving thorne of all that are round about them ¶ 15 Place Mich. 4.1 2 3. The same with Isa 2. v. 2 3 4. It s added here in verse 4. They shall sit every man under his owne vine c. and none shall make them afraid ¶ 16 Place Zeph. 3.13 14 15. They shall feed and lye downe and none shall make them afraid Sing O daughter of Zion rejoyce with all the heart the Lord hath taken away thy judgements he hath cast out thine enemies The Lord is in the midst of thee thou shalt not see evill any more This and all the rest have been proved to mean the time intended in our Position § 2 Adde in the New Testament ¶ 1 Matth. 19.29 Shall receive an hundred fold and inherit eternal life of the large opening of this place see before in the third Book ¶ 2 That in 2 Thess 1.7.9 10. To you REST as Heb. 4. when the Lord Jesus shall be revealed FROM HEAVEN his enemies being punished from the presence of the Lord as Chap. 2. and from the glory of his POWER ¶ Rev. 7.16 17 They that are sealed c. serve him day and night in HIS TEMPLE he that sitteth on the Throne shall dwell among them They shall hunger no more for the Lamb in the middest of the Throne shall feed them and wipe away all tears from their eyes ¶ 4 Rev. 21.4 St. John speaking of the state of the Church in the thousand yeers saith God shall wipe away all tears from their eyes and there shall be no more sorrowing nor crying nor paine Every verse of this Chapter shewes it cannot bee meant of everlasting happinesse in the highest heavens Let the close of this Section be to encourage us to patience Patience in perseverance and patience in sufferance Now is Christs Kingdome of patience But anon his Kingdome of peace Twice it is said of the present state of sufferings Here is the patience of the Saints Rev. 13.10 and 14.12 Once it is said Keep the word of patience Rev. 3.10 But after a while comes the Kingdome of peace therefore Christ seales up all the Bible and all the Revelation almost with this Rev. 22.11 12. He that is righteous let him be righteous still He that is holy let him be holy still and behold I come quickly and my reward is with me Then in the last verse save one sc 20. Surely I come quickly Amen Amen Then to that end Iohns prayer closeth all as I close in verse 21. The grace of our Lord Jesus Christ be with you all Amen SECT III. § 1 THus you have seen it is a sorrowlesse condition Next follows it shall be a deathlesse condition The Elect once raised at the beginning of the thousand yeers shall dye no more much lesse those alive and changed For if those alive shall not prevent them that are asleep given by the Apostle as an answer to an Objection against this Resurrection much lesse shall they that are alive being the patterne to whom the dead are promoted bee sent to death as to give place to the Elect dead that are raised And if all the Elect are raised to what end or use shall they dye that are alive If it be the priviledge that the other Saints shall be alive at Christs comming why shall they dye when here in soule and body they may behold him which is a fuller injoyment If this time of Christs appearance at the beginning of the thousand yeers be the Kingdome of Saints the prefacing beginning of their full
to our purpose Moreover a certaine man AMONG US whose name is JOHN BEING ONE OF THE twelve APOSTLES OF CHRIST in that REVELATION which was shewed to him prophesied that those that beleeve in OVR CHRIST shall accomplish a thousand years mark those that beleeve in Christ shall accomplish a thousand years at Hierusalem and after that the GENERAL and in a word the everlasting resurrection and last judgement of all joyntly together Even that whereof also our Lord spake wherein they shall neither marry nor be given in marriage but shall bee equall with the Angels being made the sonnes of the resurrection of God For the gifts of Prophesie are extant with us even till this time And as hee speakes thus home to our Thesis positively so hee speakes as high against them that are contrary minded negatively denying them to bee true Christians His words are these But contrary-wise I have signified unto thee TRYPHO that MANY WHO ARE NOT ORTHODOX and PIOUS CHRISTIANS DENY THIS § 2 The next of the Greeke Ancients is IRENAEUS who flourished about the yeare 178. after Christ Hee was the chiefe Minister of the Church at LYONS Hee saith hee was the hearer of POLYCARP which POLYCARP was the Disciple of JOHN And IRENAEUS had that Agnomination or post-name for his godly peace making in the Churches He wrote five Bookes against the Heresies of his time which wee have In the second whereof hee testifies That to his time the gifts of casting out Devils and miraculous healing of diseases continued which shewes that hee lived neare the Apostles times which Irenaeus himself intimates in his fifth Booke against Heresies neare the end That JOHN saw his vision of the Revelation almost in his time TERTULLIAN cals him THE MOST CURIOUS TRIER or SEARCHER OUT OF ALL DOCTRINES Of this IRENAEUS the GREAT in Learning and Godlinesse Learned ERASMUS affirmeth in his Argument or Summary of the fifth Booke of Irenaeus against Heresies that HIEROM asserteth him to bee of the same minde with the CHILIASTES that are for the THOUSAND YEERS The truth is whosoever shall read that fifth Booke of Irenaeus against Heres with a piercing eye shall finde that Hierom hath given a right judgement concerning him For Irenaeus there mainly disputing for the Resurrection of the bodies of the Saints urgeth the Prophets for that Resurrection who all speake mainly of the first Resurrection of the bodies of the Saints at the full call of the Jewes And particularly p. 575. Irenaeus urgeth that of Ezekiel Chap. 37. v. 1. to v. 15. for it as before Justin Martyr urged Ezekiel for the one thousand yeares which place is evidently for our position as wee shall see after when wee come to the proofe thereof by Scripture Li. 5. Page 576. Againe he urgeth as Justin Martyr did that in Esa 65.22 For as the dayes of the tree he puts in OF LIFE shall bee the dayes of them which is as plainly as if written with Sunne beames a part of the Prophesie of the Restauration of Israel and the New Jerusalem alleadged by Peter 2 Ep. 3. Cha. and alluded to by John Rev. 21.1 In another to place of the same fifth Booke Pag. 547. Irenaeus speakes much of the Saints after their first life here that they shall inhabit Paradise where Adam was placed at his first Creation And elsewhere speaking of the Saints possessing the Kingdome of heaven alleadgeth that place Matth. 5.5 Blessed are the meek for they shall inherit the EARTH which is taken out of Psal 37.10 11. yet a little while and the wicked shall not bee Yea thou shalt diligently consider his place and it shall not bee But the meeke shall inherit the EARTH and shall delight themselves in the ABUNDANCE OF PEACE And verse 28 29. The seed of the wicked shall bee cut off The righteous shall inherit the LAND and dwell therein for EVER Lib. 1. p. 559. One instance more for it would be tedious to you and mee to alleadge all Flesh and blood cannot inherit the Kingdome of God as if one should say saith IRENAEUS The wilde olive tree is not taken into the PARADISE of God § 3 The last of the Greeke Antiquities that we shall alleadge is out of Epiphanius who flourished about the yeer after Christ 365. whose words after mention of Athanasius and Paulinus are to this effect Moreover saith Epiphanius others have affirmed that the OLD MAN should say THAT IN THE FIRST RESURRECTION we shall accomplish a certaine MILLENARY of yeers injoying the same things as now wee doe namely keeping the Law c. By which it appeares that if not Athanasius or Paulinus aforementioned some there were in or afore Epiphanius his time that held the substance of our Thesis Yea it seems to mee that Epiphanius himselfe speakes something favourable of them that held this opinion by his words presently following viz. And that indeed it is written of this sort of MILLENARIES in the Apocalypse of John and that the Booke is received of very many even of them that are godly is manifest with more to the same effect SECT 2. De Graecorum Antiquitatibus § 1 GRaecorum qui nostrae accinunt Thesi primus est JUSTINUS MARTYR in Dialogo cum Tryphone Judaeo Eyw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. Ego autem si qui sunt per omnia orthodoxae sententiae Christiani carnis resurrectionem futuram novimus MILLE ANNOS in Jerusalem instauratâ exornaâ—â dilatatâ sicut Prophetae Ezechiel Esaias alii promulgant sic namque Esaias de MILLE istorum annorum tempore loquutus est ERIT ENIM CAELUM NOVUM ET TERRA NOVA ET NON RECORDABUNTUR PRIORUM NEQUE EORUM ILLA VENIENT IN CORDA SED LAETITIAM ET EXULTATIONEM INVENIENT IN HIS QUAE EGO CREO QUIA ECCE FACIO JERUSALEM EXULTATIONEM ET POPULUM MEUM LAETITIAM paulo post NAM SECUNDUM DIES LIGNIVITAEDIES POPULI MEI In his verbis inquit MILLE ANNOS arcanè designari intelligimus Ut enim Adae dictum est quo die de ligno comedisset eo die moriturum etiam esse scimus cum mille annos non implevisse Novimus quoque dictum illud quòd DIES DOMINI SIT SICUT MILLE ANNI huc pertinere Et vir apud nos quidam cui Nomen JOHANNES è duodecim Apostolis Christi unus in câ quae illi exhibita est Revelatione Prophetavit Christo credentes nostro Gr. Paris edit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annos mille Hierosolymis peracturos esse ac postea universalem ut semel dicam sempiternam omnium unanimiter simul resurrectionem Judicium futurum id quod Dominus noster dixit quod NUPTUM NEQUE DATURI NEQUE ACCEPTURI SED ANGELIS AEQUALES FUTVRI SINT utpote filii Dei resurrectionis Apud nos enim huc usque etiam Prophetica extant dona 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. E contrà verò eorum qui
Clouds cannot I say be referted to the ultimate day of judgement because Christ saith This generation shall not passe the Greek is passe away it being the same word as is rendred passe away as referred to the passing away of the Heavens and the Not passing away of his word But the maine stick is in the words THIS GENERATION and ALL FULFILLED That is the Nation of the Jewes as a people most distinguishable from all Nations shall not be extinguished in Notion and Nation till ALL THOSE things afore spoken by Christ be fulfilled But if Christ should not appeare to them personally before the ultimate day of judgement for they must as the Prophet intimates Isa 66.8 be converted suddainly at once in a miraculous manner ordinary meanes having not prevailed with them these sixteen hundred yeers in the general and then so by conversion congregate them together againe according to the tenour of all the Prophets of which after in all likelyhood as man may conceive the whole Nation of them will bee extinguished They will lose the memory of their Genealogy as those at their returne from Babylon in lesse while Ezra 2.62 their language will be lost their blood and persons swallowed up by mixture with other Nations and so appeare in the common crowd at the last judgement no more distinguished then other Peoples and Nations § 4 Some would faine referre this 34. verse This generation shall not passe till all these things bee fulfilled to the time of the destruction of the Temple of Hierusalem of which Christ gave a touch v. 2. of this 24. of Matth. fulfilled about forty yeers after Christs Passion But though that of vers 2. might in part be then fulfilled yet little reason is there from thence to inferre that therefore then ALL things spoken by Christ from vers 3. to verse 34. were fulfilled Christ in vers 3. is put upon speaking to three distinct things viz. 1. Of the Time when THOSE THINGS viz. the destruction of the Temple and City of Hierusalem shall be 2. Of the sign of his COMING marke it AND 3. Of the END of the world of which largely after in its proper place so that the ALL Christ speakes of from vers 3. to 34. cannot bee imagined to bee fulfilled in the SOME things that were fulfilled at the destruction of the Temple Christ here assures us that at the fulfilling of all those things aforesaid hee himselfe will appeare in the Clouds v. 30. But at the destruction of the Temple Christ did not visibly appeare in the Clouds Nor did he then send his Angels with a great sound of a Trumpet to gather his Elect from the foure winds as hee promiseth vers 31. But at his appearing at the sound of the seventh Trumpet at the beginning of the thousand yeers of which we treat hee will so doe which is a thousand yeers before the last day of judgement of which abundantly afterwards Therefore these words This generation shall not passe or passe away c. must signifie that whereas many other Nations have passed away and been extinguished as those seven in Canaan and many others since leaving behinde neither name not thing to keep up their remembrance this Nation of the Jewes shall not bee so extinguished or annihilated but shall continue a distinct Nation at least in note and name till all these things be fulfilled aforementioned from vers 3. to vers 34. § 6 For the word here rendred Generation is not so proper to signifie an Age of people to which they usually allow an hundred yeer as that word used for it Matth. 1.1 Our word here in Matth. 24.34 more properly by use and derivation signifies a Nation And further it is not said THIS as pointing to a present Generation but THE Generation indefinitely pointing at the persons and times of many Generations All which doe much speake for this sense That the NATION of the Jewes shall not passe away or cease to be a noted distinct people till all be fulfilled As Christ saith after My word shall not passe away that is change as the Heavens and the earth shall passe away that is bee changed when that great Reformation shall come So the NATION of the Jewes shall not passe away to be changed into another people or mixedly drowned as an ingredient among many others to extinguish their name and Genealogies But as to this day so from hence forward till that GREAT TIME their name kindred and habitations shall bee distinctly knowne at least of all them that are of their own blood So that still as at this day they shall live be extant expect and professe they expect Christs coming and the sight of all these things to be fulfilled before their eyes not a peece but all § 7 Which cannot be deferred to the utmost last generall judgement because of this reason also that a little afore this mention of all things to bee fulfilled to the Nation of the Jewes before they passe away Christ saith in vers 32. and 33. That as by the Fig-trees tender branch putting forth leaves wee may know that Summer is nigh so when wee see all these things fulfilled wee may discerne that the Summer of the great Restauration of the Elect vers 31. and of all things for their use like the world in Summer is at hand For when Christ comes in the Cloudes vers 30. at the time here meant it is Summer that is all things are in their prime and perfection not Winter when is the decay and dissolution of all things I meane Christs last coming at the ultimate judgement is as a Winter that destroyes all but his SECOND coming now againe afore that day of Doome is a Summer A fit similitude to expresse the Restitution of all things That Winter ends all But by this signe of Christs coming in the Cloudes the SUMMER is discerned and discerned to bee NEER § 8 And further that in verse 46 47. well intimates that the time Christ here speakes of is not the utmost last judgement but of a glorious time afore on earth viz. Blessed is that servant whom his Lord when hee COMETH shall finde so doing that is well-doing 〈◊〉 in in verse 45. Verily I say unto you hee shall make him Ruler over all his goods Greeke is shall set him over all that hee hath Which phrases one or other suit farre better to the Saints reigne on Earth then to any thing of their condition at the last judgement For then Christ layes downe all his owne rule and power 1 Cor. 15.24.28 and therefore gives no power of rule to his people § 9 Upon these words This generation shall not passe let mee tell you that thus far that Pareus and others are of our minde That though Others understand by Generation the whole World yet it better pleaseth them to understand the JEWISH NATION as upon whom these things shall bee fulfilled Matth. 23.2 Therefore the NATION shall not passe but continue scattered
TIME NO LONGER but in the dayes of the voyce of the seventh Angel the Mystery of God should bee FINISHED 2 This time or times are said to be spoken of by all the Prophets § 3 since the world began they therefore that pretend to be skilled in the Prophets shame themselves in denying that maine thing which is in all the Prophets Now all the Prophets since the world began have not spoken of the last Day of Judgement but of the Kingdome of the Messiah they all have spoken and so much and so plainly that the Apostles mindes did much run out upon it even at the first appearance of Christ in the flesh besides their Doctrines afterwards in their Epistles c. concerning it So it seemes by Matth. 20. ver 20. in the request of the Mother of Zebedees Children that is two of the twelve Disciples ver 24. intreating Christ that her two sons might sit the one on his right hand the other on his left hand in HIS KINGDOME and by the strife among the twelve Luk. 9.46 who of them after Christs Passion should be the greatest The same wee have Luk. 22.24 when Christ was ready to suffer And by the question of the Apostles Act. 1.6 touching Christs restoring the Kingdome to Israel in all which places Christ doth not in the least hint any negative to the thing it selfe And the Jewes yet much expect the coming of the Messiah to restore them now not long after one thousand six hundred and fifty Insomuch that one ancient learned Rabbin on his Death-bed exhorted the Jewes that if the Messiah did not come about that time they should imbrace the Christian Messiah as the true Messiah And you heard afore in the first Book the hope of the learned Jewish Rabbins concerning that thing with their quotations of the Prophets upon which they grounded that their hope And to this day that is a stumbling block to the whole dispersed of the Jewes that Christ is not yet come because he yet takes no care as they thinke to restore and settle them according to the many Prophesies and Promises of the Old Testament For this cause therefore Christ will appeare at lest for a time in the clouds personally to convince and convert and settle them 4. One would wonder to see how many of the Prophesies and Prophets of the Old Testament godly and learned Dr. Alsted and § 4 others doe cleerly alleadge for this Kingdome of which we speake And therefore it must needs be our ignorance if we make a wonder at this point questioning whether there be any such thing in the Prophets 5 Peter also speaking to the Jewes in his 2 Epistle doth severall § 5 times quote the Prophets and their Prophesies for this state of the Church which we speake chap. 1.19 We have a more sure word of PROPHESIE whereunto ye do well that ye take heed as to a light that shineth in a darke place untill the day star arise in your hearts Now that the Lord Christ had come in the flesh finished our redemption the effusion of the Spirit had been abundantly fulfilled the Gospel openly promulgated to the world and in part they to whom Peter writes converted v. 1. and Christ ascended the Apostle calls it a darke time in comparison of the rising of the Day-star that is the Sonne of righteousnesse Mal. 4. in their hearts which cannot be meant of eternall glory after the last judgement to which the Prophesie of Old Testament doth lead them to wait for it till it be fulfilled And chap. 3.13 Wee according to his PROMISE looke for new Heavens and a new Earth c. which promise is Isa 65.17 And by the context there of inhabiting the earth cannot be understood of supernall glory after the last judgement § 6 But what is particularly here mentioned in this third of Acts that these Prophets speake of There are foure notable things 1 That there is now so long since Christs ascension a time of refreshing to come for the Jewes to whom these words were spoken as well as for others At which time their sins should be totally blotted out For the state of the Church we speake of by all we can gather from Scripture shall bee a sinlesse time as to the Church 2 That this time of refreshing shall be as proceeding from the PRESENCE or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the FACE of the Lord which evidently signifies a sight of Christ 3 That God shall send Jesus which was before preached to them He had sent him already by Incarnation But yet notwithstanding God will againe send him The Jewes had yet many sorrows therefore he shall be sent againe for their refreshing And they had their spirituall condition in part restored but God will send againe for the restitution of all things 4 It is said Christ comes for the restitution of all things Therefore this cannot signifie Christs coming for the destitution or dissolution of all things And therefore it altogether sounds of an happy time before the all-destroying last judgement Restitution signifies restoring Restoring signifies an attainment of that perfection that was lost viz. in lapsed Adam either in men or things Rom. 8.21 c. The CREATURE it selfe ALSO shall be delivered from the bondage of corruption into the glorious liberty of the sonnes of God For the whole CREATION GROANETH c. untill now and not onely they but we our selves also c. that have the FIRST FRUITS of the SPIRIT waiting for the Redemption of our BODIES Lay all together that both men and things groan after this estate And that the Creatures shall share in it as it relates distinctly with an emphasis to the bodies of the Saints and then meditate whether it be likely that a supernall state of glory in the highest Heavens is here meant No the New state of things below the New heavens and the New earth which Peter speaks of 2 Ep. Chap. 3. v. 13. quoting it out of the Prophet Isa 64.17 is the meaning of this Rom. 8. The Heavens above need no making New Nor have they earth in them The New Hierusalem to which the Kings shall bring their honour comes downe from heaven Rev. 21. So that it is a new state of glory below § 7 This also would be well weighed in this place of Act. 3. that in as much as it is said Until the restitution of all things the state of things here meant must of necessity be before the ultimate end of the world as our opponents conceive of the end of the world Because at the end of the world according to their opinion shall be the dissolution of the earth and no need of the Heavens If then shall be the restitution of some men namely the Elect to supernall glory yet that will not amount to the phrase in the Text viz. the restitution of ALL THINGS But the Apostle tells us as wee touched but now in Rom. 8. That all the Elect and all the Creation
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
ungodly of all their ungodly deeds and of all their HARD SPEECHES Something is in that that he is numbred a seventh from Adam a type at least in that that Christ should come in the seventh Millenary or thousandth of the whole Age of the world at furthest Which seven thousandth is farre nearer then generally we account as after God assisting shall be demonstrated at which time according to the common consent of the Jewish Talmud and Rabbins viz. R. Ketina R. Schelomo R. Kimchi c. He shal bring a destruction upon sinne so as the world shal be refined from the curse as Gold from the drosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Lord alone shal be exalted Isa 3. And he shal shake the earth as at a day of Iudgement as Hag. 2.6 7. and the Lord shall be for a King or instead of a King to or over all the earth Then according to Psal 90. shal be a Sabbath of rest for a thousand yeares I give you their owne very words phrases and quotations a sufficient Commentary on Enoch who saith the Lord shall come with Myriads of his Saints Now after his Ascention Iude alledgeth Enoch that the Lord shall come he doth not say he shall goe away to Heaven but he shal come from Heaven And how As a Iudge to convince and punish all that have persisted to utter hard speeches against Christ viz. against him himself or against him in his Saints and this must be before the ultimate Day of Judgement or else what priviledge is it to the Saints or how is Christs power vindicated afore hee lay downe his power § 3 So that you may perceive that this matter in hand is an ancient Tenet no new thing as many ignorant of the Prophets make it and wonder and talke against it But we in obedience to Christ do search into the Prophets and as we are enlightned and led as overcome with the truth so we have and shall follow § 4 There is a second reason leading us into the enquiry of the Prophets viz. that thereby we may search out the grounds upon which the Iewes build their expectation of the coming of the Messiah and in what manner they expect his coming that so we may joyne issue with them in knowledge hope and prayer or otherwise within our spheare to help them forward and the businesse it selfe against all the opposers thereof We all both Jewes and Gentiles that have been candid enquirers into the Scriptures have from the beginning looked for his further coming Heb. 11. oft By faith they saw the promise afar off and saluted them so the Greek And by faith they saw him that was invisible c. when he came in the flesh the generality of the Iewes saw him corporally but not spiritually viz. as a man not as the Messiah But the generality of the beleeving Gentiles saw him spiritually nor corporally The Jewes therefore still expect his coming that they may see him both corporally and spiritually And it will be no griefe for the Gentiles that have seen him spiritually to see him also corporally And though he will not come againe to the Jewes to be made flesh yet hee will come againe to them in the flesh And this later will be more glorious then the former the greater containing the lesser radiating more effectually upon the Jewes to a greater effusion of teares from them and infusion of the spirit of Christs grace into them Zech. 12. which John prefixeth to his Revelation Chap. 1. v. 7. as the end Catastrophe and upshot in a great part of that Revelation as the fitting of them to entertaine Christs appearance and to enter into the New Jerusalem But this is not all There is a third reason why we should looke into the Prophets of the Old Testament there being the maine and most Types and Visions used in this Booke of the Revelation I will at present give but one instance but a most apt one to our businesse in hand viz. that in Revel 20.4 And I saw Thrones and they that sate upon them and judgement was given to them c. and they lived and reigned with Christ c. which cleerly is taken out of Dan. 7.9 c. I beheld till the Thrones were set so it should bee translated * Our last Translat have mistaken in translating it The Thrones were cast downe I suppose they therein tooke Thrones tropically or figuratively for powers and so they would make this sense of it the powers viz Monarchicall and their appendices were cast down But they were not al down till after the Judiciary sitting v. 11. v. 21 22. Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some Chalde copies write it signifies material Thrones whereon the Potentates do sit whether we make the noune to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Hemantick signifying As it were for the Talmud useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie a material Throne or whether we make the noune to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a radical so it signifies sometimes a material place wherein to exercise or act a gift faculty or power And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as other Chalde copies write it also signifies material Thrones as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a materiall Throne So that every way materiall Thrones to sir in are signified by the words in the Text even as the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly signifies were lifted up advanced or set up so plainly that I cannot in the least imagine nor conjecture what shew of reason our last Translators had to render it The thrones wore cast down Our old Translation hath it The Thrones were set up And most justly For whether we suppose the root to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies he lifâ—ed up he exalted or was made high or exalted to Schindler or whether we make the â—oot to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pagnin Arias Montanus and Hutter affirme which also signifies he elevated he exalted or he or it was high or elevated so Arias Montanus in Apparat. viz. Dict. Syro-chald still our old Translation is right The Thrones wer set up And so runs the stream of the most learned Translators in severall languages Pagnin and Arias Montanus Throni clati sunt The Latine called Hierâ—ms Throni positi sunt the Syriak subsâ—llia posita esse The Arab. ecce sides positae sunt So the Greek Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tiâ—dal in his English Translation The seats were prepared The best French Translation Interpretee par Jean Diodati hath it les Thrones fuerent posés Protestant Bruccioli in his Ital. Translation Furono portate siede and in his Commentary makes his meaning more plain Throni suroâ—o essalâ—ati The best High-Dutch or German Translation by Luther is Stule gesekt wurden i. e. The stools or
indure for ever Psal 136. v. 4. v. 13 14 15 in bringing them to the land of promise Lastly The Lords Supper doth not onely in the elements typifie our spiritual nourishment and cherishment by Christ but in the posture of sitting signifies our reigning and judging with Christ the whole earth as ruling and judging is oft expressed in Scripture by sitting Mat. 19.28 Rev. 4.4 Rev. 20.4 even as in Luke 22.29 30. Eating and drinking at a table with Christ is put as a signe of a Kingdome and sitting on seats or thrones a signe of judicature § 6 The summe of this Section is that there shall come so many out of the loynes of Abraham both of Jewes and Gentiles to whom God will be their God and blesse them over the face of the whole earth in the seed of Abraham making them partakers of the righteousnesse of faith c. as is afore more largely enumerated that the generality of the whole world shall become beleevers and be the governou of the entire universe All which must be fulfilled as sure as God cannot lie § 7 But these things in all those promises aforesaid have never yet been fulfilled The ten Tribes carried away by Salmanazar remaine still scattered among the Heathen not having received if ever they heard of the word of faith the Gospel of Christ And the two Tribes of Juda and Benjamin do not to this day acknowledge the New Testament The Turkes Arabians Hagarens Tartarians Persians Indians c. have no acquaintance with Christ and salvation We see not yet all Nations under the Stars numerous as the sands of the sea blessed in the seed of Abraham viz. in Christ converted to the faith Some inhabitants of a few spots of ground are called Christians but the most and mightiest Imperialties or dominions know not Christ Wee see not yet Ephraims posterity according to Gen. 48.19 afore quoted to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fulnesse of the Gentiles or to come in as the fulnesse of the Gentiles which phrase the Apostle exactly keeping Rom. 11.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill the fulnesse of the Gentiles come in and so all Israel to be saved interprets it of the conversion of the world of Iewes and Gentiles to faith in Christ But alas for the posterity of Ephraim they are not delivered from their captivity temporall or spiritual to this day Nor is one Kingdome of ten over the whole world converted unto the faith Nor is Iosephs posterity blessed according to Gen. 49.26 to the utmost bounds of the everlasting Hils that is saith learned Ainsworth over the face of the whole earth Nor have the Hebrews since the Apostle wrote to them that Epistle so named attained any Country or City that is heavenly or built by God being not converted to this day as fit for any better condition on earth or in heaven And they must be in a better spiritual condition on Earth according to the tenour of all the Scriptures afore they can be received into Heaven Of which more after especially when we come to discusse the 4. Chap. of this Epistle to the Hebrews § 8 Nor can these things be fulfilled at the last general judgement being every way inconsistent with that time being no time then of conversion or dominion of men but of confusion of the wicked and the subjection of all the good yea of Christ himselfe as Christ to God who then is to be all in all as we have oft minded out of 1. Cor. 15.28 SECT VI. Wherein the Prophesie in Numb 24.16 to 25 is discussed as proof of the generall Position Numb 24. v. 16. He hath said or he assuredly saith which heard the words or oracles of God and knew the knowledge of the most High which saw the vision of the Almighty falling into a trance but having his eyes open Verse 17. I shall see him but not now I shall behold him but not nigh There shall come a STAR out of lacob and a Scepter shall arise out of Israel and shall smite or smite thorow the corners or Princes of Moab and shall destroy Heb. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall unwall all the children of Sheth Verse 18. And Edom shall be a possession Seir also shall be a possession for his enemies and Israel shall doe valiantly Verse 19. Out of Iacob shal come he that shall have dominion and shall destroy him that remaineth of the City Verse 20. And when he looked on Amalek he took up his parable and said Amalek was the first of the Nations †That is the first of the Nation warred against Israel Exod. 17. but his latter end shall be that hee perish for ever Verse 21. And he looked on the Kenites and tooke up his parable and said Strong is thy dwelling place and thou puttest thy nest in a rock Verse 22. Neverthelesse the Kenite Heb. Kain * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be wasted untill Ashur shall carry thee away captive Verse 23. And he took up his parable and said Alas who shall live when God doth this ** The Geneva Notes say Some read Oh who shall not perish when the encâ—â—y that is ANTICHRIST shall set himself up as God Verse 24. And ships shall come from the coasts of Chitim and shal afflict Ashur and shall afflict Eber and he shall perish for ever § 1 IT will be a faire Preface to what we are to infer from these words to our purpose if in the first place wee give you the exposition of the Verses above quoted in the words of the Hebrews Targum Talmud and Rabbins and of the Greek Septuagint The man that spake this was Balaam but set downe by Moses as a most sure Prophesie and therefore shews us what a full manifestation he had from God of this Prophesie verse 16. It is not unusuall with God sometimes for extraordinary ends to reveale some particular Prophesies to some men at some certaine juncture of time for a present occasion whiles such men are unregenerate So to Caiphas Joh. 11.49 50 51. So to the Sibyls of whom afore in the first Book in the large quotations of Lactantius I say not that God gives them the spirit of Prophesie but that God dictated to them some particular Prophesies as of this Balaam it is said the Lord met him and gave him a charge what he should say and so he was enforced by the power of divine providence to blesse instead of cursing And of this Prophesie we have some touches and phrases repeated in the New Testament 2 Pet. 1.19 Until the day-star arise Rev. 22.16 I Jesus c. am the root of David c. and the bright and morning star yea and some of this Prophesie is punctually fulfilled in the Old Testament so long since as Davids time as wee shall see after § 2 The matter of the Prophesie is very considerable to our businesse if we understand it aright wherein the Hebrews admirably assist for of them
Christ but anon Arianisme arose then Papisme mounted up then the Beast did arise The Church is put into a Wildernesse-condition the witnesses prophesie in sackcloth one thousand two hundred and sixty yeares which are not yet expired for they have not yet laine dead in the Grave three dayes and an halfe 5 ¶ Nor is that in the 18 19 20. verses yet fulfilled That all Idols are abolished that God hath so shaken the earth that he hath made the inhabitants thereof to cast away all their Idols and to hide themselves for feare The Territories of the Papacie extending over France Spaine Italy part of the Low Countries part of upper Germany part of Polonia part of the Indies c. are full of Idols and doe openly worship them as they say in the sight of the Sunne The great shake of these is not till the Witnesses have laine dead in the Grave three dayes and an halfe Revel 11. and then is the great fall ibid. ver 11. and when those things are shaken downe then the things that cannot be shaken viz. pure worship purely Spirituall and pure Saints shall remaine unmoved Heb. 12.27 § 6 Nor can it be rationally imagined that these things shall not be done till the ultimate day of the generall Judgement for then there is no time of establishing of the mountaine of the Lords house upon the top of the mountaine no proceeding of the word out of Zion no running and hiding from the presence of the Lord for the Sea and Grave c. shall give up their dead And all good shall be turned into an eternity of absolute glory Therefore the time of fulfilling of the Prophesies and Promises of this second of Isaiah is yet to come afore the ultimate day of the last generall Judgement * The Diatribae pars 4. of Mr. Mede lately coming forth and come to my hands since I penned this eleventh Section I thought it convenient to insert into the Margine at least his judgement of this second of Isaiah ver 2 3 4. which I will give you in his owne words HILS or MOUNTAINES saith he are States Kingdomes or Societies of men which consisting of degrees rising unto an height one above another are compared unto Mountaines raised above the ordinary plaine and levell of the earth The MOUNTAINE OF THE LORDS HOUSE is that State and Society of men which is called the Church and People of God REGNUM CAELORUM the Kingdome of Heaven i. e. a Kingdome whose both King and Kings Throne have their place and residence in the Heavens These words therefore are a Prophesie or Propheticall promise of the GLORIOUS EXALTATION WONDERFULL ENLARGMENT and UNHEARD-OF-PROSPERITY of this Society of men called the CHURCH above all States and Societies of men whatsoever The glory and EXALTATION is expressed in the word THE MOUNTAINE OF THE LORDS HOUSE SHAL BE ONE DAY EXALTED yee mounted not only above the lesser hill but above the highest mountaine though at this time it were depressed and trampled under foot by the proud enemies thereof The ENLARGMENT is in the word ALL NATIONS SHALL FLOW INTO IT i. e. though at the time of this Prophesie it were reduced to a small remnant yet the time was to come when it should not only consist of one Nation of the Jewes as then it did but of all Nations under the whole Heaven The PROSPERITY thereof begins to be described from these words ver 4. THEY SHAL BEAT THEIR SWORDS INTO PLOW-SHARES c. i. e though the greatest part of JACOB were already captive and Judah and Jerusalem in a continuall feare and no lesse danger of the Armies and invasion of the King of Babel yet the time should one day come that the People or Church of God should not only be the most exalted state upon the earth and the most ample and universall Dominion that ever was in the world but the most peaceable quiet and flourishing State that ever was since man was FIRST CREATED This is the Prophesie But now comes the Question Whether this as we have described it be and hath already been fulfilled or whether if already any wayes fulfilled whether it be not in part only performed and the full accomplishment reserved for time to come c. For here the Church is to be established on the tops of Mountaines c. so that no other State shal over-top or over-looke it much lesse trample it under feet Now whether there was ever such a time when this was compleatly fulfilled c. I leave it to any mans indifferent judgement who can compare the description of the Prophet with the stories of fore past and present times In the times immediatly after Christs PASSION I think any man will grant the Church then was neither VISIBLE nor GLORIOUS In the time of the PERSECUTING EMPEROURS when the Church had taken foot among the Gentiles and the Nations began to flow unto it it was a Society indeed VISIBLE but not GLORIOUS I am sure it was not in the TOPS of the MOUNTAINES but the Imperial Mountaine of ROME not only over-topped it but over trampled it under their feet In the time of CONSTANTINE and thereabouts after three hundred yeares cruell persecution the Sunne seemed as it were to breake forth of a Cloud but presently that glory was eclipsed and even the visibility of the Church in a manner covered with the thick and a Universally overspreading cloud of ARYANISME This ARIAN cloud was no sooner blown over but another great cloud of that fore-prophesied APOSTASIE of the Church begun to arise whereby the Churches glory was not onely eclipsed but at length againe the visibility thereof wholly overshaddowed with the thick darknesse of Idolatrous ANTICHRISTIANISME untill after a long day of darknesse it pleased God of late somewhat to dispel the cloud c. and we hope when the cloud shall be wholly consumed by the beams of the Sun of the Gospel the Church shall become not more visible then yet it is but far more glorious then ever hitherto it hath been WHEN THE FULNESSE OF THE GENTILES as St. Paul speaks SHALL COME IN. For we shall finde in the Prophesies of the Scriptures that there are two sorts and times of the CALLING OF THE GENTILES First that which should be in the REJECTION OF THE IEWS as St. Paul saith to PROVOKE THEM TO IEALOUSIE Such a calling as should be in a manner occasionall that God might not want a Church the time the Iewes were to be cast out So Rom. 11.15 The CASTING AWAY OF THE IEWS is the RECONCILING OF THE WORLD i.e. The CALLING OF THE GENTILES Whence we may see that the Apostles were not to preach Christ to the Gentiles untill being first offered to the Iewes they refused him And this is that calling of the Gentiles which hitherto hath been many yeares But there is a second and more glorious calling of the Gentiles to be found in the Prophesies of Scripture not a calling as this is
wherein the Jewes are excluded but a calling wherein the Jewes shall have a share of the greatest glory and to have a preeminence above other Nations when ALL NATIONS SHAL FLOW UNTO THEM and walke in their light for the calling of the remainder of the world which is not yet under Christ is reserved for the solemnizing of the Iewes RESTAURATION This is that calling and that time which hee calls the FVLNESSE of the GENTILES conjoyned with the saving of ALL ISRAEL Rom. 11.25 This is that time whereof he speakes That if the present FALL of the Iewes be the RICHES OF THE WORLD and their DECAY the RICHES OF THE GENTILES how much more shall their FVLNESSE be the fulnesse of the Gentiles This is that glorious time which the Prophesie of this text principally if not altogether intended which is not yet fulfilled While the Roman Iron part of Nebuchadnezzart Image stood a stone was hewne out of the mountaine without hands This is the first call of the world hitherto At length the time of the feet of the Image coming that the stone smote them the wind blowes the Image away wholly and there was no more place found for any part thereof which was no sooner done but the stone which smote the Image swelled into a great Mountaine and filled the whole earth This is the time of the fulnesse of Christs Kingdome the FULNESSE of the Gentiles This is the time when THE MOUNTAINE OF THE LORDS HOUSE shall be established on the TOPS of the MOUNTAINES namely when the small stone of Christs Kingdome which is now in being shall smite the brittle feet of the last remainder of the Romane State now subsisting in the Popedome in whom the divided toes of too many Kingdomes are united c SECT XII § 1 THe second place in Isaiah for our Thesis is chap. 9. ver 6. For unto us a childe is borne unto us a Sonne is given and the GOVERNMENT shall be on his shoulders and his name shall be called WONDERFULL Counsellor the mighty God the everlasting Father the Prince of peace Ver. 7. Of the INCREASE of his GOVERNMENT and peace there shall be NO END upon the THRONE of DAVID and upon HIS KINGDOME to ORDER IT and to ESTABLISH IT with judgement and with justice from hence-forth and for ever The zeale of the Lord of Hosts will performe this Of this place we shall speake more briefly § 2 This text is very comprehensive apparently griping within its armes a large tract of Time from Christs Incarnation throughout all the processe of his Government untill the end of the ultimate Judgement as the words from hence-forth and for ever doe expresse therefore the Reader must not hang downe his head poring only upon the Birth of Christ as it is said in the beginning of this text To us a childe is borne but must lift up his eyes to the utmost of this glorious prospect here presented in the close upon the throne of David and upon his Kingdome he shall sit to order it and to establish it c. from henceforth and for ever § 3 It is not worth while for us to content with the late Jewish Rabbins that say this text is meant of Hezekiah we heard but now that the ancienter Rabbins and Talmud and their Targum or Chalde Paraphrase following them are contrary to that interpreting this text of the Messiah as they had an invincible reason so to doe in that the stile given to him here meant is incompatible and inconsistent with any but with God incarnate that is Christ Jesus the true Messiah And as little reason had those later Rabbins to interpret this Text of Hezekiah who was borne a good space of time before the date of this Prophesie yea and divers yeers before his Father Ahaz sate upon the Throne For Hezekiah was five and twenty yeers old at his fathers death whereas Ahaz his father had reigned in all but sixteen yeers 2 Kings 16.2 and chap. 18. v. 2. § 4 Leaving therefore all improbable and impertinent conceits of men let us come to the businesse to finde out the excellent state that shall be set up under the government of the Messiah before the ultimate judgement Our late Annotationists make for me a faire preface meetly conducing to the true sense of the words which we intend That the deliverances say they of Gods people and the pulling downe of such mighty POTENTATES whether SECULAR or SPIRITUALL mark their words may not seem impossible and incredible the Prophet now proceedeth to declare who it is and what manner of person by whom all that hath been said shall be effected even the Messias the eternall Sonne of God whom God shall raise up to be the King and Governour of his Church so they But we have a more sure word to confirme this interpretation Luke 1.31 32 33. And the Angel said unto Mary c. Thou shalt conceive in thy wombe and bring forth a Sonne and shalt call his name Jesus He shall be great and shall be called the Sonne of the Highest and the Lord God shall give unto him the Throne of his FATHER DAVID and he shall reigne over the house of JACOB for EVER and of his Kingdome there shall be NO END § 5 Now lay this of Isaiah and Luke together and then read what they spell unto us Namely first That the meaning of this Text is not of spirituals onely but also of temporals The FOR in the beginning premised by Isaiah as a meet inference plainly sounds of a proof in this Text to demonstrate an assurance of the deliverance of Israel as is set forth in the fourth and fifth verses viz. Thou hast broken the yoke of his burthen and the staffe of his shoulder and the rod of his OPPRESSOUR as in the day of MIDIAN * Observe Gideons victories used to signifie this deliverance therefore not onely spiritual c. and it shall be as with battel and blood so with burning and fuel of fire But these words if weighed ** For close to the Hebrew the words run thus For every battle of the Warrier with noise and garments rowled in blood shall be also unto burning and fuel of fire cannot without violence be wrested to signifie only spirituall deliverances as our Annotationists also affirme with us whose words upon the fourth verse are these Having declared the greatnesse of their joy he proceeds to shew the ground of it their deliverance and freedome from the straits and thraldome of their enemies as well CORPORALL as Spirituall Therefore this Text is Gods giving security to his people of deliverance of them from temporall as well as spirituall oppressions troubles c. by Jesus Christ after that he hath finished the workes of his incarnation by passion resurrection ascention and assession at Gods right hand according to Psal 110. of which we have spoken plentifully afore Secondly That Christ was invested with these Attributes and Omnipotentiall Properties 〈◊〉 〈◊〉
20 21. Assemble your selves and come draw neer together yee that are ESCAPED of the Nations Tell ye and bring them neer Look unto me and be saved all the ends of the earth c. as it follows in the words above described at large So that by the connexion it is evident that the words above quoted concerne both Jews and Gentiles § 2 The words are not onely a prescript and precept to all the ends of the earth which must needs include Jewes and Gentiles but also a Prophesie and Promise that all the ends of the earth shall look to the Lord for salvation expresse in saying Be ye saved And in the 23 verse I have sworne by my selfe unto me every knee shall bow and every tongue shall vow surely shall each one say in the Lord have I righteousnesse c. which is the plaine language of a promise and is confirmed in manner of a promise with that great confirmation Gods oath § 3 First for the two former verses viz. the 22 and 23 of looking to God and bowing the knee to him the Apostle applies them twice in the New Testament to that future submission and subjection that all the world shall yeeld to Jesus Christ long after his ascention 1 ¶ The first time is in Rom. 14. v. 8 9 10 11. Verse 8. Whether we live we live to the Lord and whether we dye we dye unto the Lord whether we live therefore or dye we are the Lords 9. For to this end Christ both dyed and rose and revived that he might be Lord both of the dead and living 10. But why dost thou judge thy brother c. wee shall all stand before the judgement seat of Christ For it is written as I live saith the Lord every knee shall bow to me and every tongue shall confesse to God In which words 1 It is plainly held forth that the Apostle proves Christs Lordship or Kingly-hood over ALL both dead and living by this place of Isa That every knee shall bow to the Lord. And that as God made Christ a Priest by an oath Psal 110. emphatically urged by the Apostle Heb. 7.20 c. so he makes him Lord and King by an oath in this place of Isaiah and so applied by our â—postle in this 14 of Rom. to signifie the certainty of the thing 2 That being delivered in the future tense it must signifie more then Christs spirituall Kingdome which he then had when Isaiah prophesied 3 That the Apostles mentioning after Christs ascention his Lordship over the dead and our standing at his judgement seat must signifie a state now after Christ is in heaven yet to come For he is not God of the dead but as they are living in soule in order to a resurrection as Christ himselfe expounds in the Evangelist 4 That this must be a state on earth before the ultimate Doom in that the Apostle out of the Prophet asserteth that all must bow to him either sincerely or at least seemingly which cannot be so cleerly understood to be feisable at the ultimate day of judgement which is the finall destruction of all not sincere to Christ and the time of Christs Resignation of all his power 1 Cor. 15. For the wicked to submit and perish in the same houre were little honour to Christ and a short time for all the world to confesse to him 5 That this is a kind of day of judgement that is the beginning or preface to the great and ultimate day of judgement at the beginning of the thousand yeers when Christ destroyes all the open obstinate wicked and sets up the Church into a glorious estate Rev. 19. latter end And Rev. 20. first six verses compare v. 8.9 c. And at this beginning or preface do all believers stand at the judgement seat of Christ Revel 11. v. 15. v. 18. Rev. 20. first six verses where they receive honour and rewards of grace and favour For according to our Apostle this bowing c. must be at SOME day of judgement But it cannot be at the ultimate finall and therefore afore at the beginning of the day of judgement viz. at the beginning of the thousand yeers 2 ¶ The second time of the Apostles application of this of Isaiah touching bowing to the submission of all unto Christ is Phil. 2 v. 8 9 10 11. Ver. 8. Being found in fashion as a man hee humbled himself and became obedient unto the death c. 9 Wherefore God also hath highly exalted him and given him a name which is above every name 10. That at the name of Jesus every knee should bow of things in heaven and things in EARTH and things under the Earth 11 And that every tongue should confesse that Jesus Christ is LORD to the glory of God the Father 1 By the quotation of the place out of Isaiah it is evident that the meaning of bowing the knee at the name of Jesus is to submit to the Lordly and Kingly power of Christ 2 Every knee both of things in heaven that is of Angels as they shall in speciall bee imployed in gathering the Church and setting up the glorious state thereof Rev. oft and in earth that is of all men and under the earth that is at Christs pleasure there shall bee no sea Rev. 21.1 must needs import a state on earth Which in the third particular is more confirmed That every tongue shall confesse that Jesus Christ is the LORD to the glory of God the Father § 4 Now this of Isaiah intended for salvation of Jews and Gentiles and as explained by the Apostle touching submission to and glorifying of Christ cannot comport with the ultimate doome As they were never yet fulfilled but rather most knees and tongues as of Turks Papists Heathens Socinians and all prophane persons whatsoever are against Christ to this day And therefore these things must have a time on earth before the ultimate judgement to bee fairely and effectually fulfilled § 5 As for the two last Verses of this 45 of Isaiah Viz. v. 24 and 25. I need no more but aske the question was that ever fulfilled which is there spoken that every knee and tongue shall come and say for so is the connexion especially according to the Hebrew Text surely in the Lord have I righteousnesse and strength Or that fulfilled there also expressed That ALL that are incensed against the Lord shall bee ashamed Or that fulfilled which is the close of all That in the Lord all the seed of Israel shall be justified and shall glory I say when ever were these fulfilled You have seen that the persons spoken of are Israel and Jacob comprehending all the seed of the twelve Tribes and all the ends of the earth of Gentiles and that the Apostle expounds The Lord by the Lord Christ Therefore I may boldly aske when ever were these fulfilled Surely to our sorrow that are Beleevers wee see the contrary of all these in the generality of all men Turks
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
taken away thy judgement he hath cast out THINE ENEMY The King of ISRAEL is in the midst of thee even the LORD you shall not see EVILL ANY MORE Vers 19. Behold at that time I WIL UNDOE ALL THAT AFFLICT THEE and will save her that halteth and gather her that was driven out and I will get them a praise and fame in every Land where they have been put to shame Thus you see the full extent and intent of the text insomuch as never to this day can be found a capacious and adequate space of place and time wherein to lodge the fulfilling thereof and therfore waites for its turne to be performed by our God that cannot lye before the ultimate Day of Doome See for this in the first place what others hint I may say afore they are aware because the streame of their opinion runs a contrary way Doctor Mayer thus I will turne to the people a pure Language intimating the conversion of the Gentiles but least when Judgements should come upon all peoples by Nebuchadnezzar they should despaire of any such worke to be wrought among them he saith My determination is to gather the Nations to poure out mine indignation upon them as meaning that great destructions should BEFORE THIS passe through all Countries by the Chaldes then by the Persians after that by the Grecians and finally by the Romans last of all which should the conversion of the Nations to the Gospel follow Thus he Now the destructions by the Romans is not yet at an end that Empire so much of it as is left still making great destructions both spirituall and temporall in Spaine France Portugall Germany Italy c. and much more the three Hornes of the Turkish dominions broken off from that Roman enslaving the fifth part * See the account cast up afore in Sect. 40. S. 2. P. 2. or thereabout of all the world and therefore by Doctor Mayers words this generall conversion of the Gentiles is not yet come so as to convert them as he carries on the sence that are beyond the river of Ethiopia c. Calvin and our New Annotations say that This Prophesie is extended unto the time of the Gospel when not only the Gentiles shall come into the Church but also the Jewes shall returne into their owne Country that they may make one BODY with the converted Gentiles Thus they Which when it hath been ever fulfilled since the time of the Gospel let them prove that will undertake to assert it for we shall by and by give many strong reasons to the contrary and therefore according to their supposition or grant this is yet to be fulfilled Alapide saith Christ took away their pride mentioned vers 11. when having overthrowne their materiall Temple by Titus and the Romans he erected his Church in Sion transferring beleevers from that Judaicall Temple unto the Church in which as in a Schoole of humility hee teacheth the Jewes lowlinesse of minde and humbly together with the Gentiles to submit to the grace of Christ Now when ever since the overthrow of the Temple by Titus the Romane which was about forty years after the Passion of Christ did the Lord Christ erect a Church in Zion and translated the beleeving JEWES and GENTILES into it teaching the Jewes there lowlinesse of minde and together with the Gentiles humbly to submit to the grace of Christ Surely as in the thirteenth of the Acts we have it in the generall asserted from History of Divine authority that the Jewes generally refused the Gospel whereupon it was transferred to the Gentiles and there it hath continued according to Rom. 11. downe to these times leaving the Jewes in blindnesse so we have it illustrated by particulars from all the most famous Histories and Chronologies that long after Titus his ruining of the Temple the Jewes persisted in their Leviticall Sacrifices offered in the City upon the rubbish of the Temple untill Adrians overthrow of the City and his expelling the Jewes thence in the yeare after Christs Incarnation one hundred thirty foure And againe for many yeares after that being thence expulsed they persisted in Jewish sacrificing at Mamre where formerly God appeared to Abraham and so continued untill Constantine the Great who began to bee sole Emperour about the yeare of Christ three hundred and twelve overthrew their Altar there and built in the roome a Church-place of worship for the Christians And after that Julian the Apostata encouraged the Jewes out of his hatred to the Christians to rebuild the Temple of Salomon in the yeare of Christ saith Bucholcerus three hundred sixty three God wonderfully destroyed their worke by fire from Heaven And from that time to this they have been seen and heard in all Countries where they are permitted their Synagogues to worship God after the manner of the Jewish Liturgy in singing the Psalmes of David according to our Hebrew Text and reading the Law and the Prophets with tripudiations c. and doe professe as I have had it by Letters from their learned Rabbins that they hope to be saved by the Law of Moses all which doe sufficiently demonstrate that they are not yet translated into the Church erected in Sion since Titus his devastation of Salomons Temple so that this Scripture of Zephanie remaines yet to be fulfilled which I make thus to appeare ¶ 1. Observe how many Parties are here mentioned that must have a share in the fulfilling of this Prophesie when ever it be fulfilled viz. First The Gentiles ver 9. Secondly the two Tribes of the Jewes called Juda expressed in the words Zion and Jerusalem ver 14. 16. Thirdly The ten Tribes of the Jewes called by their name Israel ver 14. but all these three parties have not yet joyntly shared in the mercies prophesied to them in this Text therefore it remaines yet to be fulfilled ¶ 2. Observe the parts or things to be shared among those Parties viz. conversion unto the true God congregating of them into a christian Church and destruction of all that hate them as you have heard Now when did the Gentiles the people of Judah and the Tribes of Israel ever joyntly injoy these three mercies For ¶ 3. Observe all these must at the great time of fulfilling them be extant at once together for though in the discusse I distinguished them into parts according to their nature and sence yet the Prophet according to place and order of sentences did interweave and windingly wreath them one within another to the intent that no man might separate what God had joyned together but might behold them as a goodly Coine that though there be a distinction of the parts of the impressions upon it yet all make but one Image of Caesar All those parts are but the severall sculptures of one and the same entire character of the glorious time of the Church yet before the end of the world for hitherto the said three parties never enjoyed the afore-mentioned three parts
Merchants and Travellours finde them into all Countries and Nations therefore the deliverance of the Jewes which is to follow this scattering intimated in the word untill is not yet fulfilled and till then the glorious state of the Church on earth to be made up of Jewes and Gentiles cannot exist as we have often heard afore out of the Prophets Observe next that the Jewes must continue thus scattered into all Nations UNTILL the opportunities or seasons of the Gentiles be filled up or compleatly made up which was not done in Pauls time Rom. 11.25 26. for as it is there added when the fulnesse of the Gentiles shall come in ALL ISRAEL SHALL BE SAVED by a Deliverer that shall come out of Sion turning away ungodlinesse from Jacob according to covenant which as it is no opportune businesse for the ultimate Judgement so it hath not had its opportunity hitherto to be fulfilled upon earth as it is apparent before our eyes in the Non-conversion of the Jewes and the non-preaching of the Gospell to all Nations of the Gentiles before discussed * See before in this third Book chap 4. Sect. 1. Observe lastly that this trampling of Jerusalem by the Gentiles is computed by the Holy Ghost Rev. 11.2 to continue forty two Moneths that is vers 3. one thousand two hundred and sixty dayes that is yeares to commence from the time that Antichrist should have that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some Copies read it i. e. power or authority to doe or act as Antichrist as Antichrist growne up to act Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as other Copies read that is power or authority to make warre Now if we take the eldest account viz. from his power to act or doe this cannot wel commence higher then from the removing of HIM THAT WITH-HELD and LETTED the revealing of Antichrist 2 Thes 2.6 7 8. That is the laying low of the Roman Emperour Anno Dom. 410. by Alaricus King of the Goths taking and spoyling Rome and exposing her by this weakening to future depredations by the Vandals c. And therefore the most learned Elias Reusnerus boldly takes the beginning of the compute of the 42. Moneths from that same time which if granted infers that these 42. moneths or 1260. dayes of yeares that is 1260. yeares then taking their beginning are not expired till the yeare 1670. Reusner gives us both the briefe of the History and the exact account in his Isagoge Historica at the yeare 410. of the Infancy of Antichrist * Roma Victrix inquit Domina orbis ab Alarico Gothorum Rege capta direpta Scâ—â—at lib. 7. â— 10 a quo tempore auctoritate ejus plurimùm imminutâ— ipsa exposita est pari deinceps praedae atque diâ—eptioni Vandâ—lis Herulis Longobardis aliisque Germaniae Gentibus quae in Italiâ Galliâ Hispaniâ— Britanniâ exâ—tarunâ— diversa regna Ab hâc imperii Romani inclinatione sublato è medio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paulus Apostolus 2 Thes 2. Ordiendum esse innuit tempus Filâ—i PERDITIONIS quâ—m Dominus confecturus fit spiritu oris sui Rectè ergè hic initium figitur XLII MENSIUM ANGELICORUM regni bestiae septicipitis Apoc. 13. decicornis potestatem magnam ab infernali Dracone mutuantis horribiles contra Deum blasphemias eructantis hoc est Papatus Romani per septem occidentis regna Italiam Hispaniam Britanniam Galliam Germaniam Hungariam Poloniam diffusi a quo tandem posteriora capita quinque per Agnum Dei Apocal. 17 divelluntur quae in decem regna specialia resurgunt nempe Germaniam Bohemiam Hungariam Poloniam Sueciam â—aniam Norvegiam Scotiam Angliam Franciam in quibus hodiè contabescit regnum Pontificis Romani HORUM MENSIUM FINIS INCIDET in Anno Christi 1670. Sic Elias Reusnerus Isag Hist De Infantia Antichristi ad annum Christi 410. If we take the younger or latter account viz. from the power of Antichrist to make warre and fix the beginning thereof with the greatest probability as to that among the learned upon Pope Hildebrand alias Gregory the seventh who was the first saith Helvicus That excommunicated the Emperour and arrogated to himselfe the power of appointing and setting up the Emperour enfolding as Reusner carries on the story the Roman Empire in all manner of seditions and civill Wars excommunicating Henry the fourth Caesar making him attend bare-foot at his Palace gate in sharp winter arming the Nobility of Germany against him absolving them from their allegeance I say if we fixe the beginning of Antichrists power to make warre upon this Hildebrand then it will be far longer ere the 1260. yeares wil be run out the said Hildebrand so ruffling in his power not till about the yeare of Christ 1070. to which if we adde 1260. we make up a far larger reckoning then the former and so much farther from fulfilling whereas this our context affirmes ver 28. that when that time of trampling shall be fulfilled the Jewes redemption draweth nigh Which must be fulfilled afore the ultimate Judgement the time of that Judgement being inconsistent with these things or else it cannot be fulfilled at all Therefore as sure as God cannot lye this is yet to bee fulfilled SECT IV. The fourth place is in Luke 22.28 29 30. Ver. 28. Ye are they which have continued with me in my temptations Ver. 29. And I appoint unto you a kingdome as my father hath appointed unto me Ver. 30. That yee may eate and drink at my Table in MY Kingdom and sit on Thrones judging the twelve Tribes of ISRAEL § 1 IN the first place let us not forget that ancient true rule Non est a literâ seu propria scripturae significatione recedendum nisi evidens aliqua necessitas cogat scripturae veritas in ipsâ literâ periclitari videatur i.e. We are not to depart from the Letter or proper sence of the Scripture unlesse some evident necessity compel and the truth of the Scripture seem to be endangered Now there is no such necessity lies upon this Text to recede from the litterall sence thereof For by a litterall and Proper interpretation of this Text neither is the truth of this nor of any other place of Scripture nor of any of the Articles of our faith in the least indangered as wee shall see more abundantly when we come to answer objections against our Thesis Mean while take notice that there are many grave godly learned men not onely in our Nation but in other Countries who while they doe not yet take up this opinion as their own do yet notwithstanding ingeniously confesse that it is a very harmelesse opinion § 2 Note in the second place that there is a great importunity if not necessity incumbent on this Scripture to understand it at least in the general according to the letter For ¶ 1. Therein is promised as a peculiar reward to them that had indured temptations with
and for Christ that he hath appointed to them a kingdome yea HIS kingdom ver 29 30 with which let the studious reader diligently compare Revel 11.18 Rev. 20.4 which tribulations or temptations all Converts that live on earth to any maturity of age to professe their godlinesse in life and conversation doe more or lesse undergoe on earth Act. 14.22 And therefore it is here promised that they shall be rewarded on earth as we have and shall abundantly demonstrate But if there be no such estate to be fulfilled upon earth but only a state of glory in the supreamest Heaven then all the Elect dying in their infancy to whom also the Kingdom of Heaven belongs Mark 10.14 who never indured any temptations c. shall have as much priviledge viz. the fulnesse of ultimate glory as those that have indured most and longest in temptations which seems contrary to the Text which holds forth a peculiar eminent prerogative to them that indure temptation with and for Christ compare Rev. 20.4 ¶ 2. Christ appoints unto them a kingdome as his father appointed unto him a kingdome But the father appointed unto Christ no kingdome in ultimate glory in the supreamest heavens which as on all hands t is agreed followes the ultimate judgement for then and there Christ layes downe all his Kingdomship Kingship or reigning 1 Cor. 15.24 28. And it is most improper to say the Saints the Members reigne when and where the head Christ himselfe a◠Christ doth not reigne Besides reigning in and over a Kingdome implies by an inference from relations that some are subjects to them in that Kingdome being brought under subjection to them but in the highest heaven there is nothing made subject to them If the Angels ministration be not at an end when the Church is perfected in glory yet they are said only to be servants for the Church but not subject under the Church at their command being subject under Christ alone Heb. 1.6.13 14. But if Christ according to that fore-quoted place 1 Cor. 15.24.28 doth then lay downe all his power and authority we cannot understand how the service of Angels should be thence-forward continued but in the glorious estate on earth the Saints have all the Creatures and men that truly beleeve not subject to them according to the many Prophesies afore alleadged and opened As for the Spirituall Kingdome of Christ beleevers were in that in all ages by past and therefore that could not be the meaning of this Promise and Prophesie given forth by our Saviour in this text Besides the Spirituall kingdome of Christ is the kingdome of patience as Saint John often intimates where the Saints indure those temptations Christ mentions and so cannot signifie the kingdome of reward which Christ promiseth to that induring ¶ 3. Eating and drinking are unsuitable expressions to signifie supernall eternall ultimate glory but very suitable to expresse Christs glorious Kingdome ou earth yet to come as we have before opened * Book 2. ch 2. sect 5. p. 91. ¶ 4. By the order of the words the Saints must first be in the Kingdome and then sit on Thrones and judge the Tribes of Israel But in the Spirituall kingdome of Christ they had not so done nor doth Christs speech relate to past but future and in the supreamest ultimate glory there is nothing to be judged neither persons nor things ¶ 5. Christ promising emphatically that the Saints should sit on Thrones in HIS Kingdome cannot be applied to the supreamest ultimate glory in which Christ hath no Kingdome but layes downe all 1 Cor. 15.24 25. Therefore this Kingdome here meant is yet to come before the ultimate Judgement and the state of glory is to succeed that SECT V. The fifth place in the New Testament is Acts 1.6 7. When they were come together they asked of him saying Lord wilt thou at this time restore againe the Kingdome to Israel And he said unto them it is not for you to know or as it is in the Greek it is not of you to know the times or the seasons which the Father hath put in his owne power § 1 WHat formerly hath been spoken on this text by others see before in Page 33. § 3. where they assert that the Kingdome here enquired after signifies a Kingdome to be on earth after Christs resurrection afore the ultimate Judgement § 2 And see it plainly in the text that though Christs Spirituall kingdome in the height of it by John and Christs ministry in a New Testament exaltation had been now in being these four yeares past before the putting of the question in the text and the Apostles were fully informed of the state of ultimate glory by the tenor of all the Scriptures yet they expect another kingdome viz. one to be restored to ISRAEL yea to the TWELVE Tribes of Israel for as much as at present only the two Tribes were at and about Jerusalem and they under the power of the Romans the other ten being in captivity in forreigne Nations § 3 Note further that Christ doth not deny the thing but only the manifesting of it and at this time even as he speakes in the present tence IS not not it SHALL not § 4 And therefore the Apostles then present were not by this beaten off from expecting it but rather went on preaching it Acts 3.21 largely opened afore pag. 96. Sect. 7. pag. 165. ¶ 3. and 2 Pet. 3. discussed Book 3. chap. 2. sect 51. § 2. § 5 Yea in processe of time after Christs ascension Christ did fully reveale to John the Apostle in severall Visions the thing and the time thereof Revel 1.1 the particulars whereof wee have abundantly discussed upon several Chapters of that revelation * See before on Revel 20. in 1 Booke 3 chap. Sect. 1 2 3. 4th on Rev. 1. p. 80 c. on Rev. 5. p. 73 c on Rev. 7. p. 204. on Rev. 9. p. 49. 87. on Rev. 10. p. 67. 96. on chap. 11. p. 58. 72 91. on chap. 12. p. 94. on chap. 13. p. 87. on chap. 14. p. 67 73 74. on chap. 16. p. 309. on chap. 17. p. 88 c. on chap. 18. See Book 3. c. 2. S. 45. S. 3. P. 4. on chap. 19. See p. 62. 74. 89. 56. 58. on chap. 20. See again p. 116 c. p. 55 56. 66 c. 226. on chap. 21. See p. 116. on chap. 22. see p. 94. and see after in this third Book Chap. 4. Sect. 12. and shal more hereafter ** Lastly if Christ had here meant either his Spirituall kingdome or the kingdome of ultimate glory he would not have been shye to declare those unto them having been alwayes free to preach and manifest them from time to time to all his Disciples See John 14. c. to the end of the seventeenth Chapter and often elsewhere SECT VI. The sixth place in the New Testament is Rom. 11.25 26 27. vers
25. For I would not brethren that yee should be ignorant of this mystery least ye should be wise in your owne conceit that blindnesse in part is happened to Israel untill the fulnesse of the Gentiles come in vers 26. And so all Israel shall be saved as it is written there shall come out of Zion the Deliverer and shall turne away ungodlinesse from Jacob vers 27. For this is my Covenant unto them when I shall take away their sinne § 1 THe Apostle would not have the Roman or any Gentile Christians ignorant that blindnesse is happened to the Jewes but in part and for a time least they should be wise in their owne conceits that is applaud themselves and despise the poore Jewes for their blindnesse touching the Messiah as most doe most sinfully to this day § 2 The Mystery is that after the time that this partiall blindnesse is over which is to period when the fulnesse of the Gentiles shall be converted and brought in ALL ISRAEL shall be saved according as it is written viz. Isa 59.20 which place we have afore opened with some short collation of this Rom. 11.25 26 27. See pag. 219. Sect. 22. § 3 Doctor Aâ—sted a learned Professor or publike Reader beyond the Seas hath upon this text of Rom. 11. these words Apostolus hoc loco docet c. That is The Apostle teacheth us in this place that the Jewes should so long remaine in their blindnesse and calamities as till the fulnesse of the Gentiles should come in that is till the rest of the Nations should flow in unto the Gospel for then it shall come to passe that all Israel shall be saved and this the Apostle calls a Mystery and that not unfitly For this is that Propheticall secret so often pressed by the Prophets of which Paul would not have the Gentiles ignorant least they should despise the Jewes as cast off for ever Thus Alsted § 4 Doctor Prideaux in his Oration of the calling of the Jewes Sect. 6.7 argues notably No sence or interpretation to become or fill up such an Apostolicall Phrase as to name the saving of Israel a MYSTERIE but universalem sive nationalem Judaeorum conversionem that is The universall or nationall conversion of the Jewes And saith he Accommodatiùs ad textum qui talem urgent vocationem that is They speake more accommodatedly and sutable to the Text who urge such a conversion And a little after reckoning severall opinions about the fulness of the Gentiles and the salvation of the All of Israel he saith Rectiùs igitur alâ—i post deletam Romanam Idolomaniam c. That is therefore others rightly thinke that after the Roman Idol-madnesse is extinguished and the blasphemies of Mahumetisme removed out of the way the Jewes shall lift up their eyes unto the Mountaines of the Scriptures from Whence the Spirit inwardly illuminating them they shall attaine light and salvation And after the Doctor argues severall things about it and brings in a great rowle of ancient and moderne Writers of the aforesaid opinions § 5 Mr. Maton gives another touch upon this Mysterie viz. who comparing Isa 66.8 with this text of Romans to explaine the saving of all Israel upon the coming in of the fulness of the Gentiles saith thus The saving of all Israel at that time must be a very famous and wonderfull thing because as it is in that sixtieth of Isa ver 8. it shall be done with such a trice as if a Nation were borne at once and it is fitly called by the Apostle a Mysterie § 6 That which I have to say upon this text of Rom. 11. is only to apply the place to our present purpose in these foure observations ## ¶ 1. That the Salvation the Apostle speakes of must be of All Israel of Israel the ten Tribes as well as of the two and of the generality of all twelve that shall be surviving at the time of fulfilling this Prophecy the salvation of a few hundreds of Israel or of the all of Judah will not adequatly answer to the comprehensive phrase of the text but neither of these hath been yet fulfilled as our eyes are witnesses ¶ 2. That this salvation of the all of Israel must be when the fulness of the Gentiles shall be brought in But we see not yet the manner or the meanes in any forwardnesse the Gospel is not yet promulgated to many and mighty Kingdomes of the Gentiles in the East and West Indies or under the Turke Persian and Tartar much lesse hath the matter the coming in of the fulnesse of the Gentiles been fulfilled But on the contrary Antichrist both Easterne and Westerne is yet standing and standing in the way and standing stifly to oppose the salvation of the fulnesse of Jewes and Gentiles he being upheld by the Kings and Potentates and powers of the earth who hereafter shall hate and ruine him Revel 17.16 and therefore this is not yet fulfilled ¶ 3. The fulfilling of this Salvation of all Israel may not be made lesse or laid lower then the unfolding of a great Mysterie both in regard of the time manner and measure the saving of a few Jewes now and then here and there is as a nothing to fill the mouth of this text I meane to fulfill the words thereof but this is so farre from fulfilling which if done above all would convincingly unmaske the Mysterie as that generally all the Jewes and most of the universe of Gentiles are very ignorant of this Mysterie ¶ 4. That the fulnesse of the Gentiles and the all of Israel must meet in effectuall conversion and centre into a blessed union with the universall visible Church For this text and the thing therein contained must be fulfilled As it is written and thus written That there shall come out of Zion a Deliverer c. and must be fulfilled according to Gods ancient Covenant Now we have abundantly heard the Prophets made very plaine to us touching the Deliverer and the future integration and incorporation of Jewes and Gentiles into one and the same universall visible Church and touching the Covenant of God with the Patriarchs touching the matter manner and measure of their deliverance and therefore neither is this fulfilled to this day And therefore we conclude that this text is not yet fulfilled but â—ust according to the truth of God be fulfilled and that afore the ultimate generall Judgement for that is not a time for conversion of any but of destruction of all unbeleevers SECT VII The seventh place in the New-Testament is 1 Cor. 15.22 23 24 25 26 27 28. vers 22. For as in Adam all dye even so in Christ shall all be made alive vers 23. but every man in his owne order Christ the first fruits afterwards they that are Christs at his comming vers 24. Then cometh the end when he shall have delivered up the Kingdome to God even the Father when he shall have put downe all rule and all authority
make drunk the inhabitants of the earth by his Vicar the Beast under the vizzard of devotion or Church I say to this beside what we have said already to anticipate this objection I adde that herein it seems to mee the Doctor hath forgotten some most evidently plaine Texts For all along the Revelation untill the very time of the utter ruine of Antichrist there is expresse mention of the Devils making the Nations drunke by his Vicar the Beast with the wine of spiritual fornication i.e. of departing from Christ to worship Idols or to imbrace false worship And with all it is expressed that this is the cause of the ruine of the Beast the Harlot the Vicar of Christ So expresly Rev. 14.8 verse Babylon is fallen is fallen because she hath made the Nations drunk with the wine of the wrath of her fornication Rev. 17.1 2 3. I will shew thee the judgement of the great Whore with whom the Kings of the earth have committed fornication and the inhabitants of the earth have been made drunk with the wine of her fornication Rev. 18.2 3. An Angel cryed mightily with a strong voice saying Babylon the Great is fallen is fallen and is become the habitation of devils For all Nations have drunk of the wine of the wrath of her fornication Rev. 19.1 2. Ye have the same thing more plainly without figures A voyce of much people saying Allelujah to the Lord for true and righteous are his judgements for he hath judged the great Whore which did corrupt the earth with her fornication And in the latter end of this same Chapter is a full end of the Beast and false Prophet viz. cast into the lake of fire Observe First That in one of these places viz. Rev. 17.2 There is mention onely of wine of fornication to signifie the sinne of spiritual adultery viz. Idolatry In opposition to this to signifie the judgement due to this sinne it is said the Wine of the wrath of God So Rev. 14.10 Rev. 16.19 For this cause in the other two places Rev. 17.2 Rev. 18.3 the phrases to signifie both sin and judgement are put together Wine of wrath of fornication to the end that wee might carry along with us in our minds that all the time of the Harlot shee made the Nations drunk therefore all that while wrath hung over her till it fell down upon her and brought her to unter ruine as we see the fulfilling set down Chapter 19. latter end Secondly observe that in opposition to this making the Nations drunke with the wine of spiritual fornication is added presently after the ruine of that drunken-making Harlot Chap. 19. ult That in Chap. 20.1 c. Satan is bound cast into the Pit and sealed that he may seduce or deceive the Nations no more till the thousand yeers bee finished Yee see then how cleerly this passage of the Doctor is answered and that that in Rev. 20. vers 3. must mean that Satan should be bound that hee should not by his Vicar make the Nations so much as drunk with the wine of her fornication of Idolatrous doctrines For as Pareus expounds As wine is pleasant to the eye and taste so Antichrist did make the Kings and Inhabitants of the earth take downe his doctrines of departing from Christ and imbracing of Idolatrous worship under pretence of Religion devotion and Church See Pareus on Rev. 14.17.18 afore quoted and so Pareus brings up the Reere full against the Doctor ¶ 3 To that clause wherein the Doctor doth undertake to give the sense of Satans not seducing the Nations to signifie That he shall not in an universal War by the open enemies of Christ with force and Armes compell men to Paganisme and to as it were abjured Idolatry and Superstition I say to this clause and this exposition therein besides what hath been said we adde First That by this opinion Satans binding must begin at Constantine the Great And that Satan should no more so seduce the Nations to an universall Warre with force of Arms to compell men to Paganisme till the time of the rising of Gog and Magog to Warre for so the Doctor doth after expresly declare his sense I say that by this opinion of the Doctor Satan is still bound ever since the time of Constantine 310 yeers since Christ which make above a thousand yeers viz. one thousand three hundred and forty and upwards So reckon but to this day and Satan is bound above three hundred and forty yeers above the thousand yeers so precisely limited by the Apostle John Revel 20. And yet still shall bee bound according to the Doctors opinion till the War of Gog and Magog which will bee a thousand yeers more and the last thousand afore the ultimate judgement So Satan shall by this account bee bound I know not how much above two thousand yeers contrary to St. John Note secondly That by the Dr. from Constantines time down-ward to this day Satan was not bound in his efficacy upon his instruments but only the shape and manner of the actings of his instruments were changed so the system and method of the Revelation expresly Rev. 13.1.12 in 1 verse hee ariseth out of the Sea and hath seven heads and ten horns and the Dragon gave him his power and verse 11. and 12. Hee comes up out of the earth and hath two hornes like a Lamb and spake as a DRAGON and he exerciseth all the power of the first Beast and causeth the earth and them that dwell therein to worship the first Beast So that yee see the devils power the same still the Dragon acts effectually onely the shape of his instruments is changed And therefore the continuance of the Beast in power is computed two and forty months i.e. One thousand two hundred sixty yeers And the Dragon is said to persecute the Woman the Church and indeavoured War after Constantine for the space of One thousand one hundred and sixty yeers Rev. 12. For so long she flyes and abides in the wildernesse Now if the Beast hath power One thousand two hundred and sixty yeers beginning presently after Constantines time within eighty yeers where then shall bee place found for the thousand yeers of binding Satan presently after Constantine For Satan is not bound as long as Antichrist is in power who is in power to this day § 5 But I need not pursue further The Doctor himselfe sees S. 2. afore great objections against this opinion of his of the thousand yeers next to Constantine and of his interpretation of Satans binding to be onely from open general War to all which hee indeavours to answer But he answers not satisfactorily to mee For first in generall we answer to that he objects of Arrianisme after Constantine Apostasies in Julian and Devastations by Goths Vandals and Saracens that these make not up the all that may be objected against the binding up of Satan from Constant M. and down-ward for a thousand yeers For mark
tell One of our opposites said that it must be a long while that Christ judgeth as man and judgeth men as men and therefore the ultimate judgement must be a long time ¶ 2 To the second proof viz. out of Act. 3.21 wee have already largely shewed that that place is very full and home for our opinion See our second Book page 96. But because Mr. Bayly will undertake to urge some speciall particulars we will answer particularly to them First He urgeth That the time here understood is that when all things spoken by all the Prophets are performed But all things spoken by all the Prophets are not performed till the last day of judgement Hee backs this with Rom. 8.21 compared with verse 18. and 23. where saith he The restitution of the creatures to their desired liberty comes not before the redemption of our bodies and the glory to be revealed on the whole Church at the last day To which wee answer Mr. B. in most of these Propositions refers which in our English peremptorily to all things But the Greeks is plainly this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and is duely rendred thus Whom the heavens must receive untill the TIMES of restitution of all things WHICH TIMES God hath spoken c. And so the Arabecke Christ must be received of heaven unto THE TIMES which shall confirm the perfecting of all the speeches which times God hath spoken of c. And plain reason is most fair for this reading of referring which to times not to all things because all the Prophets of the Old Testament generally for the most part have spoken of the TIMES of restitution but have not spoken of all things that are to bee fulfilled witnesse many things in the New Testament which the Apostles tell us were hid in old time and St. Johns six first Seales Trumpets and Vials shew as much As also the binding of Satan And therefore that speech of Mr. B. That the time of the performing of all things which any of the Prophets have spoken cannot possibly exist before he last judgement is a false proposition because some of the Prophets whole Prophesies in the Old Testament for them Peter then must needs mean have been fulfilled already As the Prophesie of Jonah the utmost of which was the resurrection of Christ which was a time of restitution of our Head but not of all things by our Head Adde that it is said Here the TIMES of restitution of ALL THINGS which are distinguished from the ultimate day of judgement which is a time of dissolution and destruction of things To which RESTITUTIOâ— is quite opposite And TIMES are in the plurall as well as THINGS And therefore a precise ultimaâ—e day of judgement in Mr. B. sense is not particularly pointed out But that ALL THINGS MUST HAVE their TIMES to be restored As the Saints for a thousand yeers And restitution imports a state once had and lost not a state altogether new and different as that in heaven And therefore Psal 8. and Heb. 2. doe refer to such a state as Adam had For Rom. 8.18 to 24. which Mr. B. quotes for proof That the time of fulfilling all things which any of the Prophets have spoken cannot possibly exist before the last judgement I say his quoting this eighth of Rom. to confirme this Proposition Mr. Bayly taking the last judgement for the ultimate day of judgement overthrows himselfe For in these thousand yeers is revealed the glory IN US Rom. 8.18 Marke the phrase in us And in verse 19. Then is the manifestation viz. to all the world of the Sonnes of God which in heaven is hid from the world And verse 19.20 31 22. Then in those thousand yeers the creature IT SELFE and whole creation according to their groans shall be delivered from the vanity and travell and paine it is now in into the liberty of the Sons of God which cannot be at the ultimate day of judgement when comes the dissolution And then in that thousand yeers most properly is it said in verse 25 And not onely the CREATURES but OUR SELVES ALSO shall have the redemption of our bodies it being a condition proper in place and nature for bodies The second thing that Mr. Bayly urgeth out of this third of Act. 21. is That the time here spoken of is when the Jews to whom Peter spake were to be refreshed by the Lords presence But that shall not be before the generall Resurrection To which we answer This is a begging of the question wee have shewed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the face or appearance of Christ shall the Saints in this thousand yeers have a great refreshing especially here meant of the Jewes in generall who then must be called and so injoy this refreshing For at the ultimate judgement and generall Resurrection will bee too late a time to call them The third thing Mr. Bayly urgeth out of this Act. 3. is this The time when God doth solemnly before men and Angels declare the absolution and blotting out of the sins of all his people is not before the last day But this is the time whereof the Apostle Peter speaks in the present place as appears by verse 19. That your sins may be blotted out when the time of refreshing shall come from the presence of the Lord. To which we answer as to the minor Proposition First that Peter here speaks of the blotting out the Jews sins and those sins were refusing and crucifying Christ Act. 2. And these are blotted out when Christ appears and they repent at sight of him and owne him and this is before the last day of judgement Zach. 12.10 Rev. 1.7 as we have before demonstrated out of these places As for all those words Mr. Bayly heaps up of solemnly before men and Angels declare the absolution c. they cannot be inferred from this text As the word refreshing is but a low word to signifie the absolutest highest happinesse And the last day is a late time to blot out the sins of the Jews when they are not yet converted nor shall then bee but by the appearance of Christ unto them Zach. 11. Rev. 1. ¶ 3 The third and last proof of Mr. Baylies minor Proposition of his first Argument That Christ remaines in the heavens till the last judgement is in John 14.2 and 3. To which we answer Christ doth not in the least there intimate that he would not come againe till the last judgement as Mr. B. understands the last judgement And it is very plaine that Christ will first come againe and receive them to himselfe before he carry them into the mansion in the highest heavens if Mr. Bayly wil needs understand those mansions onely Howbeit there is no expression of Heaven And the Greek is prepare a place without any article of emphasis And the Fathers house is large Ephes 3.14 15. For this cause I bow my knees unto the Father of our Lord Jesus Christ of whom the whole
cap. 2. de EXALTATIONE DOMINI bis repetitam de DIE MAGNO an Judicii ut R. Schelomo an MESSIAE ut R. D Kimchi an RENOVATIONIS MUNDI ut R. Asche c. an alio nomine appellaâ— veris deque CHRISTI tunc temporis REGNO articulatim ornateque ibidem depicto apertissimè intellexerunt Huic testimonio secundum ex Midrasch Tehillim exhibetur Ubi semper Psalm 90. v. 15. laetifica nos pro diebus c. sic paraphrasticè emphasi non mediocri legitur LAETIFICA NOS PRO DIEBUS QUIBUS AFFLIXISII NOS scilicet per Babyloniam per Graeciam per Romanos idque Laetifica in diebus MESSIAE quot sunt dies Messiae R. Jehosuas dixit quod sunt duo millia annorum sicut dictum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SECUNDUM DIES QUIBUS NOS HUMILIASTI i. e. secundum duos dies DIES ENIM VNA DEI SANCTI ET BENEDICTI SUNT MILLE ANNI juxta illud QUONIAM MILLE ANNI IN OCULIS TUIS TANQUAM DIES HESTERNA Dixerunt etiam Magistri quod secundum FUTURUM quod Paulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1.6 Heb. 2.5 appellat DIES MESSIAE erit una Deus enim sanctus benedictus in FUTURO nimirum seculo faciet ei diem unam de qua dictum est Zechar. cap. 14. ET ERIT DIES VNA ET IPSA EST NOTA DEO NON DIES NEQUE NOX ET ERIT AD TEMPUS VESPERI ERIT LUX Haec dies est SECULUM FUTURUM VIVIFICATIO MORTUORUM § 9 Testimonium numer ato tertium e libro Berachoth lib. 11. c. 1. scilicet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod sic se habet Dixit Benzuma Futurum est ut Israel non faciat memoriam exitus ex Aegypto in FUTURO SECULO ET IN DIEBUS MESSIAE vide sis conjunctam Rabbini interpretationem Et quid est hujus rei probatio Quod scriptum est Jerem. 23. ECCE DIES VENIUNT ET NON DICENT VLTRA VIVIT DOMINUS QUI ASCEND ERE FECIT FILIOS ISRAEL DE TERRA AEGYPTI c. Dixerunt sapientes Non quòd evellendum esset nomen Aegypti de loco suo sed quod mirabilia quae fient in diebus REGNORUM scilicet MESSIae erunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. principale Aegyptus erit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. accessorium § 10 Priusquam nos alia proferamus testimonia animadvertant acutiores oculi inter Rabbinos quoto mundi MILLENARIO dictum JUDICII vel MESSIae vel ut appellant R. Asche R. Abba R. Chanan RENOVATIONIS MUNDI TEMPUS fore non convenit Quippe quod non nulli longiùs in septimum alii propius in sextum Caeteri dignissimum observatu in MILLENNIUM circiter quintum incidere promittunt De quinto consulatur Rabb Asche § 11 Quarta hujus seriei antiquitas ELiae Domo egreditur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. Doctrina Domus Eliae Justi quos Deus RESUSCITASIT Resurrectione nimirum primâ quam Magistri passim nec non Author libri Sapientiae Cap. 3. v. 7 8. agnoscunt non redigentur iterum in pulverem Si quaeras autem MILLE ANNIS ISTIS quibus Deus sanctus benedictus RENOVATURUS est mundum suum de quo dicitur ET DOMINUS SOLUS EXALYABITUR ILLO DIE quid Justis futurum sit Sciendum quod Deus sanctus benedictus dabit illis alas quasi aquilarum ut volent super facie aquarum juxta Jesch 40.31 Expectantibus Dominum innovabuntur vires efferentur alâ instar aquilarum § 12 Respondet ultima primae antiquitatum Hebraicarum quam R. Saadias ex doctiorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eximi is suppeditat Quippe qui in Danielis cap. 7. v. 18. SUSCIPIENT REGNUM SANCTI DEI ALTISSIMI fic prophetat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Eò quod rebellarunt Israelitae contra dominum auseretur ab illis ipsorum regnum Dabiturque quatuor hisce Monarchiis quae regnum possidebunt in HOC SECULO Captivumque ducent subjugabuntque sibi Israelem usque ad FUTURUM SECULUM donec REGNAVERIT MESSIAH § 13 Verùm enimverò MESSIAH nequaquam regnaturus est in SECULO vel duratione in Caelorum altissimo Continuandâ 1 Ep. ad Corinth ca. 15. v. 24.28 Nec dum in terris haec Saadiana vel Caeterorum Rabbinicae praedictiones impletae fuerint testanti experientid Quarum authores eodem fuisse animo cum nâ—strâ thesi netesse est Quae vel hâc de causâ tanquam novitia aut singularis condenmari nequit SECT 2. Of Greeke Antiquities § 1 OUr Greeke Companions in this our own Position are divers That wee over-burden you not in the entrance of this Treatise with such things as are not pleasing to every Reader we will present to you onely three each according to his age The first is JUSTIN MARTYR who flourished about the yeare after Christ 141. so near the time of John the Evangelist this John living till the hundreth yeare after Christ In that 141. yeare after Christ this JUSTIN gave in his Apology for Christian Religion in writing to ANTONIUS the EMPEROUR To allow him a sufficiency of judgement and time to bee a famous Philosopher at that time so famed and to write that Apology wee had need to allow him to be fifty yeers old as he himself testifies and so to suppose him living afore John was dead and so long as he was above one and forty at the time of his Apologizing This man for his great learning renowned with the honourable title of Philosopher witnessed to bee Godly by his pious Apology in those bloody persecuting times and sealed to be so in his death by the after-name and fame of MARTYR I say this man this great Justin Martyr professed himselfe and many other Worthies in his time to bee of the same minde with our POSITION His very words are these I and all that are every way orthodox Christians doe know both the future RESURRECTION of the body and the THOUSAND YEERS in Jerusalem that shall bee re-edified adorned and enlarged as the Prophets EZEKIEL and ESAY and OTHERS doe declare For so Esay of this thousand yeares Isa 65.17 For there shall bee a new heaven and a new earth and the former shall not be remembred neither shall they come into their mindes but they shall finde joy and rejoycing in those which I create For behold I make Jerusalem to triumph and my people to rejoyce c. to the end of the Chapter But of that For the dayes of my people shall bee as the dayes of the tree of life hee giveth this sense viz. In these words we understand saith hee that the one thousand yeeres are pointed at For as it was said to Adam In that day thou eatest of the tree in that same day thou also shalt dye Wee know he did not accomplish a thousand yeers Wee know also that saying That a day with the Lord is a thousand yeeres is
Antichristian how shall wee pitch the compasses of our account so as to pick up a select number of Saints whose soules were just one thousand yeers in heaven before the last resurrection this being spoken of Saints in generall and of their state after the full and finall fall of Antichrist Rev. 19. the Chapter immediately foregoing § 4 Truly to speake my very conscience from cleer light to mee by this their LIVING can be intended no other thing but their LIVING AGAINE Perhaps there may bee some reason of the varying of the phrase as to say the Saints LIVED but the wicked LIVED not AGAINE till the one thousand yeers were finished Because the dead Saints are more alive then the dead wicked For the dead Saints whiles dead are alive not onely in their naturall soules but in their spirituall union with Christ who is their life and in the graces which the Spirit of life implanted in them And the dust of their bodies are decreed and preserved by God for an estate called Eternal life their bodies being said onely to bee asleep And therefore said here TO LIVE as if in a sort never dead But whiles their bodies were dead their soules were willing to live againe in the body Not so the Dead wicked and so a different phrase is spoken of them But the sense I am confident is that the Saints were made to LIVE AGAINE in the one thousand yeers whiles the Dead wicked lived not againe till those one thousand yeers were ended Even as Revel 1.18 most evidently ALIVE is put for ALIVE AGAINE The words are Christs of himselfe now after his resurrection spoken to John I am hee that am ALIVE so the Greek or LIVING and was dead and behold I am ALIVE If hee had been dead and now was alive hee was properly alive againe So in the same sense the dead Saints are here said in this 20. Chap. v. 4. to LIVE to signifie they LIVED AGAINE So the Antithesis and opposition here put between these and those in the next verse gives it in to mee with full evidence But the rest of the dead that is the wicked saith the fifth verse lived not againe so expressely in the * So Syr. Arab. Greek untill the one thousand yeers were finished Whence who that weighs things well can infer lesse then this that those Saints in the fourth verse lived AGAINE those thousand yeers in which the dead wicked lived not againe and the Saints had beene killed as it is vers 4. and Rev. 11. not onely metaphorically but physically in a great part downe to the totall ruine of Antichrist and now a Viol being poured out upon the throne of the Beast Rev. 16. whereupon he utterly falls Rev. 19. two last verses the seventh and last-Trumpet sounding as it is anticipatedly spoken Rev. 11. but methodically to the matter as the cause before the effect the Saints risen reigne with Christ both here in this 20. chap. and in that 11. of the Revel This to bee spoken by the Antithesis Butthe rest of the dead lived not AGAINE That the Saints this while of the one thousand yeers lived AGAINE is further manifest in that it is plaine here compared with vers 12. that the wicked did LIVE AGAINE at the end of the thousand yeers So UNTILL in vers 5. imports explained vers 7. to end of the 12. vers thus When the thousand yeers are expired Satan shall bee loosed and shall goe out and deceive the Nations and they went out and compassed the Camp of the Saints which Saints are all at that time alive and the Devil that deceived the wicked is cast into the lake of fire and brimstone c. and I saw a great white Throne and I saw the dead wicked ones small and great to stand before God So that in regard it is so punctually held forth that at the end of the thousand yeers all the wicked formerly deceased lived againe personally and properly soule and body being re-united I for my part cannot inferre lesse then that the meane while in the said thousand yeers the Saints lived personally and properly in soule and body gloriously reunited on earth Object 5. All that can possibly seem to bee objected to the contrary as far as I can see or heare is this pretended Scruple That this Antithesis BUT the rest of the dead lived not AGAINE carries not so much in it as wee have estimated because LIVING AGAINE is applied to a contrary thing and to contrary persons as if the sense should bee this The rest of the dead wicked ones dead in sinne LIVED not AGAINE all that thousand yeers that is they attained not to the state of Regeneration or Conversion by the Word and Spirit which seems to be called in the fifth verse THE FIRST RESURRECTION All this thousand yeers they continued in an unregenerate estate whiles the dead Saints LIVED in soule in glory in the highest heavens with Christ a thousand yeers that is from their death for ever Answ Wee answer that allegation that LIVING and not living AGAINE are applyed to contrary things and persons speakes for the nature of an Antithesis and for ours If it be said by the objectors that the meaning of contraries is Heterogeneals as spirituall death in sinne and eternall life in glory Wee reply it is indeed said so by them but not proved That is the question now in dispute not to bee begged but to bee won from us by argument if wee must part with our right It cannot sound in my ears to say that the Saints living a thousand yeeres signifies their living in soul with Christ for ever after their naturall death seeing it is confest of all on all sides that at the last generall resurrection if the Saints rise not till then the soules of the Saints are brought downe from heaven to their bodies and not their dead bodies to bee carried up into heaven to their soules And that the last generall judgement of Christ appearing as man judging men so as all men may see the judgement to be just is not a worke of a day or of a short time Nor am I satisfied by any knowledge of the Scriptures that I have yet attained that the FIRST RESURRECTION is any where put to signifie meerly the sole act or condition of our first regeneration I well remember those Texts Col. 3.1 If yee bee risen with Christ seeke those things that are above And Ephes 2.5 When wee were dead in sinnes God hath quickened us together with Christ saving us by grace and hath raised us up together and made us sit together in heavenly places in Christ Jesus and many the like places But there is mention onely of quickning and rising and raising There is mention of SURRECTION but not of RESURRECTION much lesse of a FIRST RESURRECTION to signifie Regeneration or the improvement of Regeneration which the Apostle mostly intends Nor do I forget that place Rom. 11.15 That the receiving of the
Prophet is to point out that Dominion and that Glory c. which the other foure Monarchs had And ALL PEOPLES and NATIONS and LANGUAGES should SERVE him whose dominion is for ever c. that is as long as the world below lasts all which manifestly relate to a Kingdome of Christ on earth compare v. 23 and v. 27. Thus far the Kingdome is given to Christ as if in comparison hee had none afore The vers 17. c. it is said to be the Saints Kingdome in these words These great Beasts which are foure are foure Kings that is foure Emperial Monarchies under foure races of mighty persecuting Monarchical Emperours of foure several sorts namely First Assyrio-Chaldean Secondly Medo-Persian Thirdly Grecian Fourthly Roman which shall arise out of the EARTH that is by violence succeed one another in that inheritance of the world But the Saints of the most High shall take the Kingdome that is that very Kingdome of the world that the other foure former Monarchs had and possesse the Kingdome for ever and for ever and ever that is in all ages as long as time shall bee as the original signifies adding v. 23. c. to the end of the Chapter The fourth Beast shall bee the fourth Kingdome upon earth that is the Emperour of the Roman Empire which shall bee divers from al the Kingdomes namely in Rule in Conquest and Cruelty and shall devoure the whole earth and shall tread it down and breake it in peeces meaning that the Romans shall conquer the whole world utterly defacing all Kingly dominion in the same And the ten Hornes out of this Kingdome are ten Kings that shall arise to wit the Roman Empire at last is divided into ten Kingdomes as John hath it severall times in the Revelation as a tendency to the ruine of that Empire for it follows here And another shall rise after them and he shall bee divers from the first and he shall subdue three Kings That is the Easterne Saracen-Arabian Turkish power ascending to a monstrous height of strength differing from the former in Nation Religion and Tyranny shall take away three of the said tenne Kingdomes And he shall speake great words against the most High see the Turkish Alcoran and shall weare out the Saints of the most High that is in a great measure slaying so many Christians at one battel as the tippes of their right eares filled nine sackes and thinke to change Times and Lawes that is those of divine institution as appeares also in his Alcoran and they shall bee given into his hand untill a time and times and dividing of times meaning that the Saint◠shall by divine permission fall under the Turkish power three hundred and fifty yeers from his first invading the Jewish Countries to his full and finall fall But saith the 26. v. c. to the end of the Chapter The judgement shall sit and they shall take away his dominion to consume and to destroy it to the end that is to say The Ancient of dayes as fitting in judgement judgeth to vindicate the Saints and so gives them opportunity and virility to deprive the Turke of his Kingdome and utterly to consume his power and strength And so in the 27. verse The Kingdome and Dominion UNDER the whole HEAVEN shall bee given to the people of the Saints of the most High c. That is the same Dominions of the whole world below that the former tyrannicall Monarches usurped shall now be given into the hands of the converted Jewes and holy Gentiles adhering to them to reigne on earth with Christ to whom these Dominions were delivered in the former part of this Chapter This place of the seventh of Daniel hath beene so large touching the Saints reigning with Christ on earth that we shall adde but one or two places more and that very briefly Revel 11.15 c. The seventh Angel sounded and there were great voices in heaven saying the Kingdomes of the WORLD are become the Kingdomes of our LORD and of his CHRIST or of him as CHRIST and hee shall REIGNE for ever and ever that is throughout all AGES from hence forward over the Kingdomes of the WORLD as if hitherto he had not in comparison reigned over them And the foure and twenty Elders c. fell upon their faces c. Saying we give thee thanks O Lord c. because thou hast TAKEN TO THEE THY GREAT POWER and hast REIGNED and the Nations were ANGRY which shewes this was not at the ultimate day of judgement and the time of the dead that they should bee judged is come that is the Saints should bee vindicated for so it presently followes that thou shouldest give rewards to thy servants the Prophets and to the Saints and them that feare thy name which what should it bee but to reigne on earth as it is both before expressed in the Preface Rev. 5.10 and after in the Catastrophe Revel 20.4 in regard of which reigning on earth they may bee said to bee the FIRST-FRUITS to God Rev. 14.4 because this is but the beginning of Gods worke of glorifying his Saints Let us close this Paragraph with Heb. 2.5 c. to 10. The world to come the Greek is the INHABITED world to come must be put under man though not under Angels according to Psalme 8. quoted there by the Apostle which Psalme relates to Gen. 1.26 where God gives Adam dominion over all the Creation But saith the Apostle in his time Wee see not yet all things put under him onely Jesus as the pledge is crowned with glory Therefore say I there is such a thing yet to come Let not the Reader if I may intreat so much despise the allegation of these Texts for the present purpose which are little more then barely alleadged onely to hint the Saints reigning with Christ on earth I desire to ingage him upon this request but for a time till I come to critically scan if I may assume so much confidence to my selfe these and many other places of Scripture And then upon his serious joynt view of all all together if he can bee of another minde different from mee let him for mee abound in his owne sense § 4 But to wheele about from this digression to our owne post and businesse in hand viz. the Reigning of the Saints WITH CHRIST at this time and in this place aforesaid Before they reigned but sometimes over their corruptions and Satans temptations but never over men but now totally and finally over Sinne MEN and Divels as wee shall demonstrate afterwards Their living must be after a RESURRECTION as the word is twice mentioned in this 20. of Revelation Though they bee made but spiritual Kings and Priests as the Objecters will have it in those words Rev. 5.10 Hee hath made us Kings and Priests to God yet how shall the next words be figured off from their proper sense where the Crowne of Dignity is put upon the head of REIGNING UPON EARTH Hee
justissimè numerum MILLE annorum de eâdem ipsissimâ re nunquam variatâ phrase nisi quater in majorem emphasin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 MILLE Annos in mille ILLOS annos si ego interea fixero intervallum a MILLE alienum § 2 Clà m me habenda est uspiam Bibliorum similis phrasis quâ MILLE anni minus mille annis reverà significant ut ipse eò praesumptionis contrariae auderem Aliud planè est quomodo Deus aestimet 2 Pet. 3.8 aliud est realis computatio de quâ praesens instituitur disputatio etsi apud Petrum MILLE anni mente divinâ contrahantur in DIEM DIES vice versâ in MILLE annos ibidem prolongatur § 3 Partes insuper contextus contenta quae sigillatìm hoc MILLENARIO enumerantur ita cohaerent tanquà m causa effectus distinctio oppositio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. ut exactissimo numerum MILLENARIUM nobis vo lentibus nolentibus retinebunt Primùm dicit Johannes Satanam vinciri MILLE annos ut non seduceret ampliùs gentes donec consummentur illi emphaticè mille anni Deinde videt Apostolus sanctos securi percussos bestiamque non veneratos VIVENTES cum Christo REGNANTES ILLOS iterùm emphaticè quasi dicat eosdem mille annos Postea dicit reliquos mortuorum non revixisse donec consummentur illi tertiò emphaticè anni mille quibus concurrentibus prima exstat resurrectio in quâ Sancti expressè versu 6. facti Sacerdotes Dei Christi regnant cum eo Mille annis Quibus quarâ—ò emphaticè Mille annis consummatis Solvitur Satanas post quod ultimum sequitur judicium seu universalis vel secunda resurrectio v. 12. Dignum observatu arbitror quamvis obiter e versu sexto Apostolum postquam dixisset Sanctos fieri Sacerdotes Dei Christi non addere ut Apocal. 5.10 fieri etiam reges sed in locum horum verborum substituit illa regnabunt cum eo mille annis Undè quid saniùs deduci queat quà m Sanctos fieri reges Deo cap. 5.10 in relatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 EORUM REGNARE IN TERRA ibidem dictum fuisse § 4 4. Nec minimae aestimetur considerationis ne hunc distendamus numerum vel decurlemus si modò obsignatam esse mensuram utrisque illius extremis libet animadvertere Duae quippe RESURRECTIONES tanquam ambo intervalli limites figuntur immoti PRIMA v. 5. ab incepto sanctorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VIVERE REGNARE quam relatione ad SECUNDAM dici necesse est descriptam v. 7. ad 14. quoad rem quamvis non nominatam ut omnibus ex charactere notissimam Consulite lectores benevoli locum accuratissime ut hic loci huic FINIS LIBRI PRIMI PRIMO LIBRO FINEM IMPONAM THE SECOND BOOK OF THE PERSONAL APPEARANCE OF CHRIST At least in the Clouds TO THE CHURCH ON EARTH CHAP. I. The generall Position divided into two parts § 1 HAving cleered it in the former Book that our Position is an ancient Scripture-truth and that in the judgement of the flower of godly Antiquity and later pious learned men Next wee must punctually distinguish how much CHRIST shall be seen and bee sensibly interested in this glorious state of the Church and restitution of all things for her use and how much the Saints For our Position doth couchantly containe these two parts 1. That Christ shall then at least appeare visibly in person more § 2 or lesse 2. That the Saints under him shall sensibly and properly reigne over the whole earth most gloriously § 3 The first of these it may bee will not appeare so cleerly as the second But whether not sufficiently let the next Chapter testifie CHAP. II. Of ten severall Scriptures out of the New Testament to prove the visible appearance of Christ Personally to the Church on earth at the time of her Restauration SECT I. 1. Place John points out Joh. 19.37 They shall looke on him whom they have pierced Which Scripture is cleerly quoted out of Zech. 12.10 And I will poure out upon the house of DAVID and upon the INHABITANTS of JERUSALEM the Spirit of grace and supplication and THEY shall LOOKE on him whom they have PIERCED and they shall mourne for him or concerning him as one mourneth for his onely sonne and shall be in bitternesse for him as one that is in bitternesse for his first-borne § 1 IT is true that there was an handfull of First-fruits so called Rom. 11.16 that truly then mourned for him whom they had pierced Joh. 19.37 Act. 2. And there was some effusion of the Spirit Act. 2. but was but First-fruits Rom. 8.23 But as the Prophesies of the Old Testament concerning Christ and his Kingdome are exceeding comprehensive and extensive so the fulfilling of them is as it is Calvins note progressive and successive in all ages to the last end of all This small number of those mourners cannot in my eye compleat and make up an answerable fulfilling of that which was promised to the INHABITANTS of JERUSALEM in generall and their severall families of David of Nathan of Levi of Shimei and ALL THE FAMILIES THAT REMAINE as they are expressely named in this twelfth of Zech. vers 12 13 14. Consider it Reader wishly § 2 Those that would wave the power of this Text and shun the dint of its argument for the point of Christs Personall appearing at the great future Restauration must of necessity make this Text either relate to the time about Christs Passion or to the time of Christs coming to his last and ultimate and univer all judgement But in my judgement they cannot referre it to either of them there to find the just and compleat and main fulfilling thereof Therefore it must relate to the time of the RESTITUTION of which we speak For from Babylon they were already returned and Christ was not then pierced § 3 First they cannot justly devolve it wholly or chiefly on the time of Christs PASSION for these reasons 1. This looking on Christ whom they pierced is to be at THAT DAY at some notable day some most eminent famous great magnificent day marked out in the Context with three eminent Characters 1. is in v. 6 7. In THAT DAY I will make the Governour of Judah like an hearth of fire among the wood and like a torch of fire in a sheafe and they shall devour all the people round about c. and Jerusalem shall bee inhabited againe in her owne place c. The Lord also shall save the tents of Judah to a Glory c. But it was not so with Jerusalem at the time of Christs Passion when the ROMANS possessed it and THEY and the JEWES crucified Christ The second Character is vers 8. In THAT DAY shall the Lord defend the Inhabitants of Jerusalem and hee that is feeble among them AT THAT DAY shall be as DAVID
and the House of David shall bee as ELOHIM Potentates and as the ANGEL of God Or so as still to keep the increment and graduall rising by stops according to the true intent of the Prophet The house of David shall bee as ELOHIM that is as Angels and as that Angel or Messenger of God Christ as he is called Malach. 3. v. 1. latter part of the verse and elsewhere severall times Now this was not the excellent state of Jerusalem at the time of Christs Passion as the Reader can easily understand by the foure Evangelists without my amplifying of words The third Character is vers 9. And it shall come to passe at THAT DAY that I will seek to destroy ALL the Nations that come against Jerusalem But the Lord did not doe this at the time of Christs Passion nor in many hundreds of yeers after nor to this day The strugling of the Maccabees came to little sure enough not to so much as this Text imports but notwithstanding as after wee shall heare more of the Maccabees Jerusalem was more and more destroyed by the Nations that came against her THE ROMANS now at Christs Passion possessed it as the foure Evangelists and the Acts plainly tell us About forty yeers after as Christ prophesied TITUS the Roman Emperour destroyed the Temple Some yeers after that ADRIAN the Roman Emperour destroyed the City And since that the TURKES have miserably possessed it and subdued and defiled it unto this very day Therefore the day or time of Christs Passion or then about cannot bee THE DAY here spoken of as the principall time wherein the Jewes shall looke on him whom they have pierced St. John speakes of the thing not of the principall time wherein this was to be fulfilled But when they doe looke on him c. according to the maine meaning of this Text it must be AT THAT DAY so made glorious with those Characters for so it follows v. 10. with an AND viz. AND I wil pour c. AND they shall look upon mee This is the first reason why this Text cannot looke mainly at Christs Passion or then about The second reason is because we read not that then they had any such humiliations of families mourning apart or joyntly as they did at Hadadrimmon in the valley of Megiddon for good King Josiahs death 2 Chron. 35. For those are the platformes of their mourning v. 11 12 13 14. of this 12. of Zechary § 4 Nor can our opposites cast the meaning of this Text of looking on Christ whom they have pierced upon the time of the ultimate generall judgement for these reasons 1. That were a late and unlikely time of repentance Then is not a time of pouring out of grace no time of gracious supplications 2. Then is no time of mourning but of joy to the Saints 3. Then the mourning of the wicked is a gracelesse horrid despairing mourning full of slavish feare But the mourning here mentioned is a mourning out of much love to Christ as is intimated in the describing it to bee like one mourning for his onely sonne yea for his first-borne yea as good people mourned for Josiah slaine at Megiddo or Megiddon as it follows in v. 10. and v. 11. and 12. And therefore the likeliest maine time to make out the true meaning of this Text is the time of the generall Call and conversion of the Jewes yet to come at the beginning of the Restitution of all things of which wee treat Then as sensibly to see him as the other things in the Context shall bee sensibly performed 5. This place of Zechary the 12. v. 10. c. will appeare much more evident for the personal appearance of Christ by the second place in the next Section being a parallel yea a quotation of this SECT II. Of the second place of Scripture for Christs Personall Appearance at the great Restauration viz. Rev. 1.7 Behold hee cometh with clouds and every eye shall see him and they also which pierced him and all kindreds of the earth shall wayle because of him even so Amen § 1 THe Context adjoyning to this Text evinceth that this is spoken of Christ and as adorned with such Titles and exploits as are most congruous to our Position v. 4 5 6. Grace be to the seven Churches from him which was and is c. and from the seven Spirits c. and from Jesus Christ who is the faithful witnesse and the first begotten of THE DEAD and the PRINCE of the KINGS of THE EARTH unto him that LOVED US c. and hath made us KINGS and PRIESTS unto God and his FATHER to him be glory and DOMINION for ever and ever Amen Behold HEE cometh with Clouds c. Hee must yet come so as to make good all these things to the Saints and to manifest yet more his owne GLORY and DOMINION § 2 What can bee plainer then that this v. 7. is a quotation of Zechary 12.10 in the very same maine phrase and words with addition of more for explanation and illustration § 3 Which cannot be meant of Christs first coming in the flesh because it is prophesied now so many yeers since Christs ascension but must relate to that coming Act. 1.11 of which more largely after This same Jesus which is taken up from you into heaven shall so come in like manner as yee have seen him goe into heaven spoken when the Cloud v. 9. received him after that v. 6. they had asked of him whether at that time he would restore the Kingdome to Israel Leaving his Angels to give them this answer as he left them at his sepulchre to informe the commers to seeke him concerning his Resurrection Joh. 20.12 c. Every word almost of this 1. Revel v. 7. intimates that this coming is meant of a coming after his Ascension and yet before the ultimate day of doome HEE COMETH implies a future thing now after his Ascension HE COMETH in the present tense or time fairly intimates that it is not intended of his last Act that ever hee will doe which is the ultimate judgement BEHOLD implies some eminent coming and none more eminent then this for RESTITUTION OF ALL THINGS A note above THE DISSOLUTION OF ALL THINGS It is better saith Christ himself in the Gospel to save life then to destroy it HEE cometh WITH CLOUDS That is IN the Clouds As the Greeks in the same phrase say A man with Armor meaning A man in Armor The meaning is out of doubt that this coming of Christ shall not bee so obscure as his Incarnation or as his coming among the Disciples after his Resurrection but he shall come conspicuous and glorious visibly to all upon the earth which phrase must needs import a proper ocular sight of him with proper sense For by faith wee see him though not visible in the Clouds 1 Pet. 1.8 EVERY EYE shall see him must needs signifie more then a sight by faith Faith and sight are so
distinct as that the Apostle makes them opposite 2 Cor. 5.7 Heb. 11. oft Therefore every eye seeing him cannot signifie a sight of faith onely There needed not any expression of EYE or of his being in the Clouds to signifie a sight by faith Wee can now see him in Heaven by faith It is a question whether every eye that is said here to see him shall at first sight see him by faith For EVERY EYE must see him and ALL KINDREDS of the EARTH shall mourne Sure his Antichristian enemies generally shall not see him by faith whom he destroyes at his coming Rev. 19. last 2 Thess 2. to make way for the reigning of the Saints Rev. 20. EVEN SO AMEN John did believe saw Christ by faith but for that sight of him in the Clouds to be visible to him and all the Kindreds of the earth he prayes and raiseth up his faith with an hearty Amen that so it shall bee So that by all these things it is most evident that of a time and state following Christs Ascention John speakes here Nor on the other side can this Revel 1.7 bee understood of the ultimate day of judgement 1. Because it is the same with Zech. 1.10 and so for the same reasons cannot bee meant of that day of judgement 2. Because this is set here as the maine and generall Proposition to the Book of the Revelation in which the Master-peece is to set forth Christ to come and set up his Church into a most glorious estate on earth before the day of judgement as wee shall see abundantly afterwards and to make her reigne with him on earth 3. It were very incongruous for John in the last clause of verse 6. to applaud Christs DOMINION as to continue FOR EVER that is while times and ages last as the Greek imports and in the next breath in the first clause of the seventh verse to say he cometh to make an end of his Dominion For the ultimate day of judgement is the last act of Christs Dominion which done Christ layes downe all his Dominion that God may bee all in all 1 Cor. 15.24.28 Wee may not imagine such incoherencies in Johns expression now most eminently filled with the Spirit Therefore I must needs conclude that there is no such likely time of such an eminent coming of Christ and appearing to his Church as this at the time of Restitution of all things Something of this place will be more plain by that in the next Section § 4 But before wee come to that let us collate and lay together the two precedent places of Zech. 12.10 and Revel 17. and out of both containing the same sense and in the same words let us draw this argument as the summe of both Zechary the Prophet and John the Apostle both prophesie in the aforesaid places of one and the same personall appearance of Christ visibly to the eyes of men on earth after his Ascention But this cannot bee understood of his appearance at the ultimate generall judgement because they speake of his pouring out of grace and giving repentance to the families of the Jewes and of his Dominion thence to continue for many ages to the ultimate end of the world Therefore the said visible appearance of Christ is yet to bee before the ultimate day of judgement Which when should it bee but at the conversion of the Jewes and the throwing downe of his apparent obstinate Antichristian enemies as the circumstances of the said places before hinted doe cleerly evince SECT III. OF THE third PLACE OF SCRIPTURE for Christs Personall Appearance at the great Restauration of the Church viz. Matth. 24. v. 30. And then shall appeare the signe of the Sonne of man in Heaven and then shall all the Tribes of the earth mourne and they shall see the Sonne of man coming in the Clouds of Heaven with power and great glory § 1 OBserve distinctly every clause and word 1. Then shall appeare the signe of the Sonne of man that is the Sonne of man shall appeare for a signe that great things are at hand as it followes in this verse they shall see the sonne of man and mourne 2. The signe of the Sonne of man in Heaven He was before in the highest third Heaven but now in the lowest first Heaven namely of the Clouds as it follows also in this verse 3. And then shall all the TRIBES of the EARTH intimating Jewes as well as Gentiles mourne Why They shall see the Sonne of man that is as man How mourne Doubtlesse Christ meanes as Zechary meant and John meant namely the Jewes with godly repentance and his obstinate open enemies with desperation for the ruine that is coming upon them 4. Coming IN the Clouds or UPON the Clouds See now what was Johns meaning Rev. 1.7 when he said Christ should come WITH the Clouds To this matter with and in is all one And which is considerable our New Translators concur with us as by quotation in the Margin to make this and Rev. 1.7 to be parallel places tending to the same thing § 2 Now Christ spake this before his Ascention and going away above the clouds Therefore it must needs be that this must bee fulfilled after he hath attended above the Clouds Then and not till then will it be rightly said and properly fulfilled that he comes in the Clouds So the Angels at Christs Ascention Act. 1. After that in v. 9.10 He was taken up and a Cloud received him out of their sight the Disciples looking stedfastly towards heaven as he went up they say unto them This same Jesus which is TAKEN up from you into heaven shall SO COME It must needs be improper to say he shall COME IN the Clouds before hee be gone above the Clouds Before hee came at incarnation in the Virgins wombe and in a Manger But now after his Ascention above the Clouds hee shall come in the Clouds § 3 Nor can this his coming and appearance in the Clouds be here understood of his coming at the ultimate day of judgement because of that but foure verses after namely v. 34. which Christ affirmeth with grand asseveration namely Verily I say unto you THIS GENERATION shall not passe till ALL THESE things bee fulfilled And then hee seales it and binds it up in the next verse viz. v. 35. Heaven and earth shall passe away but my words and particularly those words aforegoing shall not passe away A seale doth sometimes represent the Writer as well as the words of the writing This doth something also explaine the former passages of this Chapter That heaven and earth shall passe at Christs coming that is in quality not in substance saith Oecumenius on the 21 of Revel there shall bee a new heaven and a new earth the old passing away as Isa 65.2 Pet. 3. Rev. 21. but Christs word for his Personal appearance to his people before the ultimate day of judgement shall not passe For this appearance of Christ in the
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
hath been said upon this Text of 2 Thess 2. with obtruding a sense upon it and devolving it upon the ultimate day of judgement as if then were the just time of Christs destroying Antichrist by the brightnesse or appearance of his coming For first this were to overturne the whole tenor of Scripture that tells us distinctly Rev. 17.16 of the means of the overthrow of Antichrist viz. That the ten Hornes or ten powerfull Dominions Regalities or Imperialities shall hate the whore and shall make her desolate and naked and shall eat her flesh that is devoure or destroy by an Hebraisme imitating the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and her flesh and not only her spirituall or moral estate and burn her with fire And the manner and measure and effect Rev. 18. Rev. 19. 19 20 21. viz. A milstone cast into the sea the cessation of all musicke mils and trades the extinguishing of all candles are there used as types and signes of his destruction and the wailing of Kings and Merchants for his desolation are used to set forth the sequel thereof And then it is added expressely that the Beasts and the Kings of the earth and their Armies are gathered together to make war against him that sate on the horse and against his Army and the Beast was taken and with him the false Prophet and were cast into a lake of fire c. and the remnant were slaine with the sword c. and all the soules were filled with their flesh All which things shall finde neither time nor place to be acted at the ultimate day of judgement 2 There is a weighty consideration in this Text of 2 Thess 2. to evince that it cannot relate to the ultimate day of judgement For then is the destruction of all the wicked of the world Rev. 22.10 If any of Antichrist precisely understood as the brood of Turk and Pope be then extant they are swallowed up and drowned as to the enumeration among the crowd of Hypocrites who shall then be judged condemned and executed as hypocrites as oft the day of judgement is so described Matth. 7.22 Mat. 25.41 Mat. 24.51 But our Apostle in this 2 Thess 2.8 speaks precisely of the distinct destruction of Antichrist as Antichrist And therefore mentions him and his brood in a singular phrase as a single man In vers 3. he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The man of sin And in the same verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sonne of perdition vers 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That opposer vers 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That same lawlesse one For if I may have leave to speake my notion then in precise consideration wee may thus distinguish That as lapsed Adam with all wicked men consired in him Rom. 5. is called the one and onely first man 1 Cor. 15. And Christ the second Adam with all true Christians reckoned in him Rom. 6. is called the one and onely last man 1 Cor. 15. So Antichrist is one middle person partly a Man and partly a Beast as it is oft in the Revelation in whom all Antichristian men that are neither openly wicked without all shew of Religion nor yet sincerely Christians are to be reckoned as one with him as limbs and Trunck make but one body one Antichrist So that as Antichrist is a distinct thing in precise notion from the dirty open wicked so his destruction is distinct afore the ultimate day of judgement For Rev. 11. 13 15 18. Antichrist is destroyed WHILES Christ hath a Kingdome distinct from the Fathers ultimate Kingdome And WHEN the Nations were angry at Antichrists beginning to fall And Rev. ch 18. and c. 19. he falls afore New Jerusalem is set up in Rev. 21. And in c. 20. it is set forth as the cause of both that Christ reignes at least in and by his Saints on earth a thousand yeers So that the appearance of Christ destroying Antichrist is at the beginning of the thousand yeers For Christ appeares as well at the beginning as the ending of the thousand yeeres At the beginning for two maine ends the one for the conversion of the Jewes Zech. 12. Rev. 1.7 the other for the destruction of Antichrist as we have it in this 2 Thess 2.8 which though it doth not hold forth the last and ultimate generall judgement yet it holds forth a day of judgement yea the beginning and preparation to that day of judgement setting his sheep as Matth. 25. on his right hand first speaking comfortably to them for a thousand yeeres to make them triumph on earth where they have been trampled on and after at the end of that thousand yeeres sets the goats on his left hand condemning them at that time of the ultimate day of judgement SECT V. Of the fifth Scripture for Christs personall appearance at the great Restauration of the Church Matth. 26.29 But I say unto you I will not drinke henceforth of this fruit of the vine untill that day when I drinke it new with you in my Fathers Kingdome § 1 THis Scripture is alleadged by Mr. Burroughs for one place to prove the appearance of Christ personally at the thousand yeeres It is true saith he this place is usually interpreted in a mysticall sense But there is no reason why wee may not take it in a literall And a little afore hee said It is a good rule that all Scriptures are to be understood literally unlesse it make against the coherence of the Text or against some other Scriptures § 2 It may be some may thinke that commonly this place is understood of Christs conversing with the Disciples after his Resurrection But not so commonly for the most renowned Calvin Marlorat Grotius c. are against that § 3 Besides it is not said Luke 24.42 43. that he did drinke with the Disciples after his resurrection eate he did with them to shew the verity of his Humanity now risen but it is not said he dranke as if he needed it either for concoction or to allay some corporall passion of heat § 4 It is true that it is said by Peter Act. 10.41 touching himselfe and the rest of the Apostles We did eate and drinke with him after he rose from the dead which may signifie their more familiar society with him as Luk. 13.26 We have eaten and dranke in thy presence but doth not assert Christs drinking It is said expresly We did eate and drinke not that he did drinke Paul tells us 1 Cor. 15. the body is raised a spirituall body And Christ is the first fruites of them that sleep which signifies that after the resurrection of the body there is no need of drinke though Christ did then eate to shew himselfe to be true man and therefore it is generally conceived that this cup Matth. 26.29 was his * Sumpto poculo renunciat Corporali potioni Theophyl En◠rat in Matth. 26.29 last parting cup that hee dranke in this present world as never more
which the Apostle Heb. 2. v. 5 6 7. c. expounds of Christ and of the inhabited world to come as the Greek is vers 5. and saith that when Christ was ascended yet then all things were not put under his feet For all must be so all saith the Apostle there v. 8. that nothing must be excepted except as 1 Cor. 15. God himselfe But of this of Heb. 2. abundantly after § 2 Secondly we answer That it is the Kingdome of God his Father because Christ reignes over it as in unspeakable union with the God-head That though he be but one person yet he hath two natures So that the sense is the Kingdome of my Father that is the Kingdom of God as it is in the Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is it iâ— the Kingdome of a God-Christ or a God-man Christ For Father is ascribed in Scripture to the God-head usually in relation to Christ incarnate So that because the two natures are joyned as Collegues in one person over this Empire therefore it is called the Kingdome of CHRIST and of GOD. And such a phrase and upon such an occasion as cleerly relates to the Kingdome whereof we speak doth the Apostle use Eph. 5.5 The words are these This know that no whoremonger nor unclean person nor covetous man c. hath any INHERITANCE in the Kingdome of CHRIST and of GOD. The Heathens never imagined that vicious persons should enter into their heavenly Elysian-fields or the blissfull immortality of soules And Inheritance more suits to Earth then Heaven And lastly after the ultimate day of judgement Christ hath no Kingdome 1 Cor. 15.28 Therefore this place of Ephes 5.5 relates to the Great Restitution as plainlier appears by paralelling another place which fully answers to that of Ephes 5.5 viz. Rev. 22.11.15 The words are these He that is filthy let him be filthy still WITHOUT are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the dogs the whoremongers c. when is this viz. in the time when the Throne of GOD and of the LAMB shall be and appeare glorious in the Holy City the New Jerusalem verf. 1 2 3. twice expressed There is also the like phrase of calling it the Kingdome of God and of Christ in effect Rev. 12.9.10 And the great Dragon was cast out that old Serpent called the Devill and Satan c. And I heard a loud voyce saying in Heaven Now is salvation and strength and the KINGDOME OF OUR GOD and the POWER OF HIS CHRIST So that Christ as MAN joyntly with GOD doth reigne in this Millenary Kingdome And therefore Christ speakes of new Wine New in the Kingdome of his Father before the ultimate â—ay of judgement For after that day Christ hath no KINGDOME nor POWER but layes downe all as wee have oft â—epeated it out of 1 Cor. 15.28 God the Father is then to be all in all And therefore that expression so frequent in Rev. 20. The Saints hall reigne with Christ a thousand yeers cannot be meant of supernall eternall glory after the last judgement because that place but now quoted of 1 Cor. 15.28 affirmes that then Christ himselfe is said NOT TO REIGNE but to lay down all and to be subject unto him that put all things under him that God may be all in all so that then Christ only injoys glory with his Saints not reigne as Christ in glory SECT VI. Of the sixth Scripture for Christs Personall appearance at the great restauration of the Church 2 Tim. 4.1 I charge thee before God and the Lord Jesus Christ who shall judge the quicke and the dead at his appearing and his Kingdome § 1 THe Kingdome of Christ here mentioned cannot be referred to his past Government of the Church for it is expresse in the future tense now so long since his Ascention that he shall judge the quick and dead at his appearance and his Kingdom § 2 Nor can this Kingdome of Christ here spoken of signifie any Kingdome of Christ after the ultimate judgement for then Christ hath no Kingdome as but now and oft before was touched from 1 Cor. 15.28 § 3 But when Christ appeares next to judge the quicke and dead Saints to reward them and to destroy the then living incurable and incorrigible wicked by a particular day of Judgement at the beginning of the thousand yeares which is the Preface to the ultimate Judgement Christ all that while being busied in executing that first Sentence of Judicature Matth. 25. Come ye blessed of my Father inherite a kingdome provided for you according to Revel 11.15 17 18. of which much after compare Revel 19. three last verses I say when Christ shall then appeare hee shall have a Kingdome § 4 The word appearance is the same in the Greeke as that 2 Thes 2.8 so that Christ must appeare to the inhabitants of the earth where this his Kingdome is For the present as it is said Luk. 19.11 12. by Christ himselfe Christ is gone into a farre Country viz. into Heaven to take to him a Kingdom that is in the Metropolis Heaven he is to be crowned King of this his Kingdome he is to have on earth but he is to returne and then to take account of his servants in this his Kingdome and to dignifie the well-doers Christ must be the fifth Monarch Dan. 2.45 Dan. 7.13 14. I say Christ is to be the fifth Monarch The Jewes now have no King but in the last dayes they shall have David that is Christ the Sonne of David to be their King Hos 3. ver 4 5. And Christ in Acts 1. ver 3. having for forty dayes spoken of the things pertaining to the Kingdome of God and thereupon being asked by the Disciples ver 6 of his restoring the Kingdome to Israel he doth not deny the thing but only refuseth then to tell them the Time when it should be done But after he tells us by John in the Revelation as we shall see abundantly after SECT VII Of the seventh Scripture for the Personall appearance of Christ at the great restauration of the Church Acts 3.19 20 21. Repent yee therefore and be converted that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord. And he shall send Jesus Christ which was before preached unto you whom the Heaven must receive untill the times of restitution of all things which God hath spoken by the mouth of all his holy Prophets since the world began § 1 THis place of Scripture is the more considerable in that it is urged by some that looke upon things only with a cursory eye against Christs glorious Kingdome yet to come on earth which if well weighed speakes most strongly for it § 2 For 1. Time and especially times twice mentioned in the Plurall cannot so well relate to a state after the last Judgement when time shal be no more Rev. 10.6 7. And the Angels sware by him that liveth for ever that there should be
expect a restitution of all things before the finall and totall end of all things § 8 Moreover it is said That the Heaven must containe Christ untill the restitution of all things which cleerly infers that Christ must come out of Heaven when hee shall restore all things At the ultimate day of judgement is the destruction of Gog and Magog and ten thousands of the wicked Revel 20. Again after the ultimate day of judgement he is not the Magnus Restaurator the Great Restorer but is Subditus he is himselfe subject 1 Cor. 15.28 Therefore before that he must come out of Heaven to restore all things And how even as it is expresse in Act. 1.11 spoken by Angels and attested by Saint Luke there This same Jesus which is taken up from you into Heaven shall SO COME in I LIKE MANNER as yee have seen him GOE IN TO HEAVEN SECT VIII Of the eighth Scripture for the Personall appearance of Christ at the great restauration of the Church Matth. 23.38 39. Your house is left unto you desolate for I say unto you yee shall not see me henceforth till yee shall say Blessed is he that cometh in the name of the Lord. THis cannot be meant of Christ coming after his resurrection for it is plaine that between the time of Christs speaking this and his coming with that acclamation Blessed is he that cometh c. there must be a desolation their house or habitation to whom he speaks must be left desolate § 2 This speech is directed point blanke to the Jewes and more keenly to them inhabiting Jerusalem So the connexion O Jerusalem Jerusalem thou that killest the Prophets and stonest them that are sent unto thee how often would I have gathered thy children together even as an Hen gathereth her Chickens under her wings and yee would not behold marke the connexion or inference YOVR house is left unto YOV desolate For I say unto YOV YEE shall not see me c. Luke inserts Chap. 13.35 Christs great asseveration VERILY I say unto you yee shall not see me And expresseth it more fully that this well-coming of Christ was not hard at hand as at his resurrection in that Luke saith Yee shall not see me UNTILL THE TIME COME when yee shall say Blessed c. And Luke as well as Matthew gives us the Jewes not seeing of Christ till that time with the emphasis of a double negative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is yee shall by no meanes or manner see me till that time which was verified in that only the Disciples or Brethren saw him at his resurrection 3 What this leaving of their house desolate is our Saviour expounds § 3 presently for having spoken in the last two verses of Mat. 23. Your house is left desolate for I say unto you yee shall not see me henceforth c. presently in the next sentence he is recorded to speake in the twenty fourth Chapter vers 1.2 Chapters being of late invention nonein the ancient bookes either in Greek or other Languages is that of the buildings even of all they behold that is of the City and expresse of the Temple there shal not be left there one stone upon another that shal not be throwne downe so that as Christ pursues the discourse vers 15. They should see the abomination of desolation set up in the HOLY PLACE expounded Luke 21.20 to be the compassing about Jerusalem with Heathenish Roman Armies And Luke 19.43 Thine enemies shal cast a trench about thee and compasse thee round and keep thee in on every side and shal lay thee even with the ground And in the sixteenth verse of that twenty third Chapter of Matthew They in Judea should fly to the mountaines and he that is in the field shal not turne backe to take his cloathes So that the leaving their house desolate is the destroying of the place and face of worship in the Temple and the grace and place of the City for to that at last it amounted in two steps whereof this was the first by Titus the Roman Emperour about seventy yeares after the birth of Christ destroying the Temple the second by Adrian the Roman Emperour about the one hundred thirty fourth yeare after Christs birth destroying the City so that the Jewes never sacrificed there any more * Buchole Ind. Chron. Ad anuum 134 ut inquit Bucholceâ—us intelligeretur Romanae potestati Indaeoâ— subjâ—cere politiam Mosaicam cum Metropolis suae ruina redactam esse in niâ—ilum effusâ jam super eam finali perpetuâque vastitate arque ita sciretur spem omnem Judaeoâ—um DE MESSIAE ADVEN TV quam Barcochebas id est stellae filius juxta ut simulareâ—ur prophetiam Balaami iste Pseudo-Christus causa rebellionis hujus in Romanos inducentis cladem pâ—iâ—â—s indiderat extinctam Hierosolymaeque ruderibus obrutam ac sepultam esle Adrianus Christianis aliis Gentibus urbem Jerusalem inhabitandam dedit mutatâ veteri appellatione de suo nomine Aeliam nominavit 4 The word in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used here in this twenty third of Matthew ver 38. to signifie left is in it selfe of a mild signification as in Latine missum facere and in English to lay aside a thing so that it doth not in its owne nature signifie an utter forsaking but only a leaving for a time as the couched Antithesis shew us viz. left desolate UNTILL and therefore the same Christ that is now going shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming and whiles hereafter he is coming these Jewes of Jerusalem and of Iudea that before had been angry with them that had cryed Hosanna to him Mat. 21.9 to 16. and anon cry Crucifie him should in time to come welcome him with this acclamation Blessed is he coming so the Greek in the name of the Lord. § 5 Now this place of Scripture and this performance cannot be reserred either to the time between Christs Resurrection and Ascention or to the ultimate day of Judgement and therefore must of necessity relate to a time since his Ascention yet to come before the generall Judgement § 6 Not to the time between his Resurrection and Ascention because this is spoken as we have demonstrated to the generality of the Iewes * Mat. 23. ult Christus Judaeos ingratos ita alloquitur Dico enim vobis nequaquam me videbitis ab hee tempore usque dum dicatis benedictus qui venit in nomine Domini Quibus verbis Christus indicat Judaeos upsum â—andem aliquando visuros non equidem in ultimo judicio sed ante illud quia non in ultimo judicio acclamabunt ipsi Benedictus c. tum enim trepidabunt qui non fuerint conversi ad ipsum sed illo tempore quo se ipsis ostendet ut convertat ipsos ad veramfidem Alsted in locum in Diatr De Milâ—an who had killed the Prophets and stoned them that were sent unto them ver 37. whose
he that shall endure to the END the same shall be saved Of the other signes he said they did not signifie that the END was immediately at hand vers 6. These signs shall be saith Christ BUT the END is not YET But now hee comes to speake of the signe of the End of the world viz. that this Gospel of the KINGDOME shall be preached in all the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 published as by an Herauld And THIS Gospel of THE KINGDOME as pointing at this particular of the good newes of the Gospel that Christ should after all these darke clouds of the reigne of wickednesse have a Kingdome on earth And then saith Christ shall the END come which must of necessity import one of these ENDS and one of these wayes must be signified by the publishing of the Gospel in all the world That either the Gospel should be published in all the world to Jews and Gentiles as a signe immediately before the End of THIS present world that is before the thousand yeers of the great Restauration Or that the full and effectuall manifestation of the Gospel should be in the time of that Restauration in those thousand yeers which Paul calls Heb. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That inhabited world that is to come of which place much after as a fore-running signe of the ultimate generall end of the whole world Let the Reader take which he pleaseth For either of them concludes for us that after this signe according as we interpret the sequel shall be the beginning or ending of Christs visible appearance to us on earth As it follows vers 29. Then shall appear the signe of the Sonne of man not for a meer short sentence of judgement but to gather his elect from the foure quarters of the earth Of which place much in Sect. 3. of this 2 Book § 4 To gather all into an apparent argument the summe and signes of all is this If Christ in shewing the signes of his coming the second time doth clearly distinguish between his next coming and visible appearing and the end of the world and for that end gives distinct signes of both then Christ must come before the end of the world and visibly appeare But so doth Christ clearly distinguish and distinctly signifie those two as we have shewed Therefore there is yet a time wherein Christ will come and visibly appeare before the end of the world At first we know by the Gospels he came in a state of humility for salvation to sinners that should believe The next time he comes in glory to reigne visibly to the comfort of them that doe beleeve Rev. 20. first six verses Third and last time for terrour to the wicked vers 12. Of that second coming the thing now under consideration Christ having given signes as hath been shewed he concludes in verse 30. They shall see the Sonne of man in the Clouds of heaven with great power and glory which cannot be meant of the finall sentence of the ultimate judgement because of that in the 34 verse bound with an asseveration and attestation before and behinde Verily I say unto you this generation shall not passe till all these things be fulfilled Heaven and earth shall passe away but my words shall not passe away Of which 34. vers much afterward SECT X. Of the tenth Scripture for Christs visible appearance at the great restauration of the Church Luke 19. ver 11. to 28. He added and spake a Parable because he was nigh to Jerusalem and because they thought that the KINGDOME OF GOD should immediately APPEARE A certaine noble-man went into a farre Country to RECEIVE FOR HIMSELFE A KINGDOME and TO RETURNE and he called his ten Servants and delivered to them ten pounds and said unto them occupy till I come But his Citizens hated him and sent a Message after him saying we will not have this man to reigne over us And it came to passe when he was returned HAVING RECEIVED THE KINGDOME then he commanded these servants to be called unto him to whom he gave the mony c. Then came the first saying Lord thy pound hath gained ten pounds And he said unto him well thou good servant because thou hast been faithfull in a little have thou authority over ten Cities and so proportionable to the rest But those mine enemies that would not have me reigne over them bring them hither and slay them before me § 1 THis Parable was spoken a little before Christs suffering as appeares by the order of the Story here and in Mat. 25. It is pend by Luke who wrote the Acts where he carefully reports Christs coming againe just as they saw him ascend in relation to the restoring of the Kingdome of which Christ spake and the Disciples enquired after Act. 1.3 4 5 6 c. to 12. only saith Luke Acts 3.21 The heavens must receive him for a time and then he shall come from heaven and cause the restitution of all things as hath been opened § 2 The Preface to this Parable is a golden key to open the curious Cabinet of the meaning of this Parable that we may not relye upon a meere Allegory Christ spake this Parable because he was night to Jerusalem and because they thought that the Kingdome of God should IMMEDIATELY APPEARE It doth not deny the appearing of the Kingdom Christ is for it only he is against the immediate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the suddaine appearance of it he must afore that as is the maine sence of the Parable goe away into a farre country viz. to Heaven and leave talents in trust with his servants giving them time to imploy them and to be so long absent that his enemies grow so bold as to send after him with this high affront they would not have him to reigne over them that is according to the direct sence Some seemingly professours by his long absence should grow quite carelesse of improving the talents or gifts of endowments to his honour and others by his delay as they counted it should become professed enemies against him § 3 But whatever these mistakers dreamed the truth was that as the diligent Talenters expected and accordingly acted Christ went away to Heaven not to returne no more but went thither to take to himselfe a Kingdome which phrase viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie a Kingdome peculiar to himselfe as he is Christ else how doth he take it or receive it to himselfe And being installed into it he is to returne He had his Kingdome of grace before he went away as he oft mentioneth it in his Parables and Sermons adding that that his Kingdome was not of this world And he had the Kingdome of glory as his triumph over his Kingdome of grace having finished his conquest on the Crosse So hee needed not to returne to receive either of these Kingdomes It remains therefore that it is the Kingdome we speak of that he returnes to receive He went to Heaven
by ascention to possesse the Kingdome of glory there to be installed into this on earth That being the originall of this or that being the Emperiality to which this the Tributary or Province Or Heaven being the Metropolis this below the Territories Sure enough expresse it is that he went away into a far Country which can be no other but heaven Christ having never travelled bodily out of his owne Country Secondly that though hee were before his going a Noble-man and had the Regiment or Government over a Royalty he had servants he had the command of imploying them as he listed And had the power of rewarding or punishing as he pleased so that the unprofitable servant that improved not his Talent he cast into utter darknesse where was weeping and gnashing of teeth Matth. 25.30 All which in that Matth. 25.14 c. is called the Kingdome of Heaven that is the Kingdome of Grace as appears in the former Parable of the Virgins the same in sence v. 1. c. Yet thirdly it is said this Noble-man went into a far Country to receive for himselfe another Kingdome and to returne vers 12. where as his receiving the Kingdome is put before his returning So on the other side it is said He returned receiving a Kingdome vers 15. * Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Arias renders in redire ipsum accipientem regâ—um where his returning is put before his receiving the Kingdome so that both Kingdomes must be here meant viz. Christ receiving the Kingdome of glory afore his returne and his Kingdome of visible power of reigning on earth after his returne For meerly his Kingdome of glory in Heaven cannot be here understood because touching his reigning there it was in vaine unpossible and altogether unlikely for his enemies to send an ambassage after him saying They would not have him to reigne over them And meerly his Kingdome of grace cannot bee here understood because that is otherwise expressed under the comparison of Talents compare Matth 25. And moreover it is here distinctly set downe that he is to goe into a far Country and then actually to receive another Kingdome partly before he returned and partly after he returned even as there is a diversity of actions In that Kingdome of Grace there is mentioned onely the neglect of improving the Talents but in this Kingdome of visible power received after his returne there is an high affront offered they send a message that they would not have him to reigne Again there is diversity of names The former are called Servants The latter are called Enemies Adde that there is a different dispensation of justice The unprofitable servant is put into a darke prison but the enemies must bee slaine AFORE HIM Therefore of necessity here must be hinted the Kingdome of Christs visible power That was it the Jewes expected yea and the best of them viz. the Disciples as we have heard afore and therefore to that Christ here speaks And for that Christ did not set up this at his coming in the flesh delivering them from the Romans therefore his Citizens his enemies hated him and sent a message after him They hated him as in relation of having him to be their visible King or King of visible Dominion when they cryed at his arraignment They had no King but Caesar And they sent an embassage after him when after his death in opposition to that kingly-hood they were angry with Pilate for writing in the Title set over him in Hebrew Greek and Latine THIS IS THE KING OF THE JEWES § 5 There are also severall other passages in this Parable for Christs visible appearance and setting up his visible Kingdome of power on earth yet before the ultimate day of judgement As first His giving to the improvers of their Talents to one the rule over ten Cities to another the rule over five Cities And the Talent of him that had improved nothing to him that had improved much all which compared with the preface of the Parable touching the appearing of the Kingdome cannot in any thing well relate to the state of meer supernall eternall glory in the highest Heavens 2 His causing his enemies to bee slaine afore his face suits not to Christs meer Kingdome of grace whose Dominion precisely considered is in the power of the Gospel Nor doth it comport and comply with the ultimate day of judgement when instead of slaying enemies there is a making them alive And instead of punishing them before Christs face there is a sending them away from the presence of the Lord into eternal judgement But these extremely well agree with Christs appearing to set up his visible Kingdome of power For then Christ shall destroy his Antichristian Jewish and Gentilish and mixt Turkish enemies with the brightnesse of his appearance as hath been opened upon 2 Thess 2. in Sect 4. of this second Book And shall slay them corporally Revelat. 19. latter end § 6 Indeed the whole Parable appears to them that can leave the commonr ode of Tradition and wishly minde and ingeniously weigh the passages and preface thereof to aime at Christs next coming to set up such a Kingdome as shall not onely perfect the spirituall deliverance of the Gentiles but also to performe the temporall deliverance of the Jewes from their dispersion and corporall miseries For the naturall current of the Parable runnes thus Christ being neer Hierusalem the Jewes thought the Kingdome of God would immediately appeare Doubtlesse it was far from their thoughts in the captive condition they were now in to expect the appearance of the Kingdome of glory in Heaven For the hundreds of promises of their deliverance from the corporall captivity were not fulfilled And for the Kingdome of grace these men little minded And the better sort viz. the Disciples and Beleevers had seen it appeare already therefore it is the other Kingdome of Christ viz. that of his visible power and rule to deliver them from their corporall enemies that they supposed would immediately appeare Now to this saith Christ It will not immediatly appeare but I must saith he first goe into a farre Country viz. into Heaven and there be instated and Crowned King and after that come againe and actually and visibly reigne the meane while you to whom I have given Talents that is have endowed with gifts must imploy them and at my return as a signe of my visible actuall power I will take account of you and cause mine enemies that oppose my visible reigning to bee slaine afore me § 7 Now at the ultimate day of Judgement Christ receives no Kingdome but resignes all his Kingdome Power and Dominion 1. Cor. 15.28 CHAP. III. Of five places out of the Old Testament to prove the visible appearance of Christ to the Church on earth at the time of her restauration SECT I. The first place is out of Dan. 7.11 to end of the Chapter § 1 THis place we put first because it doth give much light
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
are inconsistent with glory in the highest Heaven In like manner the residue of this one and twentieth Chapter shewes that the meaning is not of supernall eternall glory according to former common opinion of divines as ver 9 10. An Angel shewes John the Bride the Lambes wife viz. the great City holy Jerusalem descending out of Heaven from God which cannot possibly be meant of a state in the highest Heaven no Angel need tell John or he us that the Church shall bee seen in that Heaven when there it shall be seen without shewing by all the inhabitants there Nor is this a direct but a crosse phrase to expresse the state of the Church ascended by its descending out of heaven from God The soules of the elect must descend to be united to their bodies on earth there for a time to inherit all things as said afore before their ultimate glory And for that description of New Hierusalem by measures c. from ver 11.22 can it meane the spanning of Heaven or the measures of the place of ultimate glory The parts and particulars are all too short and to no purpose wee beleeve more then all in this Text without this Text doubtlesse this Geometricall and Architectonicall Iconiâ—me or description is taken out of Ezekiel from Chap. 39. to the end of the Book in all the Prophet importing thus much that Gog the enemy of Israel shall be destroyed and they themselves shall bee gathered from their captivity and measures out to them their New Testament estate that it shall be more goodly and glorious then all their Old Testament state and therefore when John hath this given to him in Rev. 21. as an exposition of Ezech. 39.40 41 42 c. Chapters it would be but a darke dreame to apply it to supernall eternall glory which many circumstances forbid for if it be meant of that glory why ver 14. are only the names of the twelve Apostles to be inserted in the twelve foundations and not the names also of the twelve Patriarchs of the twelve Tribes What need was there to tell us ver 11. that the place spoken of here hath in it the glory of God and a light like a Iasper cleare as Chrystall or to minde us ver 17. that the cubits were according to the measure of a man or to warn us ver 22. that John saw there no Temple and for that in ver 23 24. That God and the Lambe are the light of New Hierusalem â—nd they that are sazed shal walke in it and Kings shal bring their glory and honour unto it I aske any ingenuous man whether he can keeping his reason with him apply these things to ultimate happinesse in the highest Heaven Is there a walking or conversation of life in spirituall light Is it not a quiet injoying and beholding the unspeakeable manifestation of Gods speciall presence Doe Kings and Princes there goe and come and bring their honour and glory to heaven Or doe they bring as ver 26. the glory and honour of Nations unto it Thus take altogether quarrell not peecely with this or that fragment but take the whole entirely and then tell me ingenuously whether this one and twentieth Chapter can meane any thing but a glorious state on earth before the ultimate Judgement at which time is rather a destruction then an extruction or building and therefore this Chapter clearly containes the admirable state of the Church of Jewes and Gentiles for the space of that thousand yeares in the twentieth Chapter the exposition whereof is the work now in hand to which we returne § 5 The third passage in this twentieth Chapter of Revelations is that the Saints reigne with Christ a thousand yeares or the thousand yeares This number of yeares is expressed six times in the first seven verses twice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and foure times with an emphaticall Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can any judicious man take this meerly Allegorically and not Historically and litterally Can he upon good grounds make it to signifie lesse then a thousand yeares It is true a thousand yeares in Gods account 2 Pet. 3. in regard of his present knowledge of all things or knowledge of all things as present and his eternall entity before and beyond all things are but as one day but still a thousand yeares are a thousand yeares in themselves how ever they be as nothing in comparison of God But can man make a long time and a short time all one Are a thousand yeares to him but as one naturall day or to the Saints here reigning surely then the Saints priviledge of reigning or the binding of Satan for their sakes will amount to a very small matter Then on the morrow Gog and Magog shall rise against the Saints for at the end of the thousand yeares they shall rise against them Or can any considering man make these thousand yeares to signifie more then a thousand yeares viz. eternity the Scriptures have no such phrase that I know And divers of the Fathers afore the Floud though in a worse life-cherishing state lived within a few yeares of a thousand Is there not a notorious eminent punctum or point of the beginning and period of the ending of these thousand yeares They begin with the fall of Antichrist the destruction of his Army Rev. 19.19 20. and the wonderfull binding of Satan chap. 20. ver 2. And they end with the loosing of Satan and the warre with Gog-Magog Is it possible now that any should referre this to the eternity of supreame glory therefore as ver 4. it must needs be meant of reigning with Christ on earth at least a thousand yeares properly understood as it is expounded Revel 5.10 for all the Saints that are found on earth at Christs next coming never reigned with Christ in heaven and after the last Judgement Christ doth not reigne as Christ but layes downe all 1 Cor. 15.28 § 6 Let us in the next place take some maine particulars of this twentieth Chapter and compare the mystery of the things with the history of times Johns science with our experience and see whether we can make these all hold together unlesse wee understand them of a glorious Kingdome of Christ on earth before the ultimate day of judgement We will cull out but three particulars 1 The resurrection of the Saints vers 4 5. They must so live as the dead wicked that while did not live But the dead wicked did live that while in soule therefore the Saints must live more then so viz. must live that while in soule and body too Againe the Saints must so live at this first resurrection as the dead wicked shall at the second resurrection But the dead wicked shall live in soule and body at the second resurrection therefore the Saints at this first resurrection live in soule and body Let the Reader piercingly weigh the Text and he shall finde these syllogismes little lesse then demonstrations As for the difference
of grace and non-grace that difference was made before death in the life time of the Saints and wicked The second particular is the casting of the Devill into the bottomlesse pit and shutting and sealing him in it that he may not seduce the Nations till the thousand yeers be finished vers 3. The third particular is the letting loose of Satan at the end of the thousand yeers to seduce all the Nations on the foure corners of the earth till he gather together an innumerable Army to encompasse the camp of the Saints the event whereof is that that Army is consumed with five from heaven After which immediately begins the last judgement vers 7 8 9. Now wee shall challenge literas omnes literatos all learned books and men when in all the one thousand six hundred and fifty yeers of the New Testament by-past were these three particulars fulfilled When did the Saints or Martyrs so rise For still they have been and are under persecution or sore afflictions in one or other or severall Nations more or lesse When was Satan so bound and imprisoned as that he did not seduce the Nations For to this day Lutherans Protestants Papists Turkes Indians Jewes c. are seduced by him in matters of Errour and War And when was there such an innumerable Army encompassing the camp of the Saints consumed with fire from Heaven upon which immediately followed that day of judgement when the Devill is cast into the lake of fire a Throne is set and the bookes are opened c. as it is v. 10 11 12 § 7 It is true some learned men doe say that the time of Satans binding that he could not seduce the Nations for a thousand yeers to the making of an happy time for the Church so long began three hundred yeers after Christ and so ended one thousand and three hundred yeers after Christ For say they at the end of three hundred yeers after Christ the ten persecutions ceased in which persecution say they Satan was loose to seduce the world But those persecutions being ceased the thousand yeers of the Churches comfortable condition began So Mr. Brightman on Revel and Mr. Fox in his book of Martyrs onely with this difference That one of them inserts within the said thousand by them laid out the five months mentioned Revel 9.5 as a so long interruption of their described quiet in those thousand yeers understanding by those five months certaine yeers that is that every day of those five months signifies a yeer which according to solary months makes the thousand yeers end an hundred and thirty yeers lower or according to â—unary months one hundred and twenty yeers later Pareus begins the thousand yeers of the binding of Satan c. at the destruction of Jerusalem by Titus sixty nine yeers as he accounts after the birth of Christ At which time saith he the Jewish Temple and Worship ceasing the great impediment of the Gentiles imbracing the Gospel was removed So that this while Satan was bound from seducing the Gentiles or Nation § 8 Whence first let the Reader observe by the way that all these three godly and greatly learned men doe concur and fully agree with us in this that the meaning of the thousand yeers is literall That it signifies a thousand yeers properly taken yea and to include sensible events though they differ from us and from one another in other particulars § 9 But for the opinions themselves we cannot agree with them in the beginning of these thousand yeers and consequently not in their ending 1 ¶ Not with Mr. Fox and Mr. Brightmans computation First because they include the ten Persecutions which lasted three hundred yeers within the time of Satans beng loose and seducing the Nations preceding the beginning of their account of the thousand yeers whith ten Persecutions include the Apostles time and the Primitive purest times And so by consequence Mr. Fox and Mr. Brightman make those primitive times more corrupt and more seduced then the ages following the ten Persecutions which is contrary to Rev. 11.1 and Revel 12.1 And contrary to experience out of all antiquity that in those times the Church was far more pure generally then ever since Secondly because this compute of Mr. Fox and Mr. Brightman makes the times following the ten Persecutions to begin an happy thousand yeers for the Church and so to continue to one thousand three hundred yeers after Christ But this is contrary to experience from all approved antiquity who doth give us a particular account that after that little time in the life of Constantine the Great wherein the Church had some outward peace and prosperity anon began the black-heresie and bloody-persecution by the Arians upon the necke of which followed Pelagianisme and many other grosse and grievous errours and heresies 2 ¶ For the computation of Pareus that cannot stand for many strong reasons that batter it downe For first the Jewish worship did not cease as Pareus affirmes at the destruction of the Temple by Titus but doth continue to this day And instead of the exercise thereof in that one Nation of the Jewes it is practised by them in their Synagogues in most Nations in Europe if not elsewhere also as our Country-Merchants and Travellers are eare and eye-witnesses If by Jewish worship Pareus doth mean that particular of it of sacrificing as if that at least ended at Titus destruction of the Temple therein also is Pareus mistaken as most Ecclesiastical Histories and Chronologies abet us to affirme For say these Records when Titus had overthrown the Temple the Jews sacrificed in the City as neer the ruines of their Temple as they could Yea when Hadrian or Adrian the Roman Emperour had destroyed the City they sacrificed at Mamre where God appeared formerly to Abraham Nor was their zeale to sacrificing so extinguished when Constantine the Great beat them from Mamre For anon after Constantine Julian the Apostate the Romane Emperour encouraged the Jewes to returne to Jerusalem there to re-build the ruines and offer sacrifice till fire from heaven discomfited them which falls far lower then sixty nine yeers after Christ namely to about three hundred and sixty yeers after Christ So that this Jewish worship lasted all the time of the ten Persecutions in which Mr. Fox and Mr. Brightman say Satan was let loose and not bound up as Pareus affirmes 2 Within this thousand yeers of binding Satan computed by Pareus to begin at sixty nine yeers after Christ is found nothing for the Jewes nor their new Jerusalem contrary to the scope of all the Scripture as we shall hear abundantly after which cleerly drives at this that the call of the Jewes must be a great part of the glory of that state we speake of and they the principall partakers thereof 3 In all that thousand yeers which Pareus makes up beginning at sixty nine yeers after Christ and consequently ending at one thousand sixty nine yeers after Christ all things
seats were put And so the last and best Low-Dutch Stoclen gesetteâ— werden So that by all it appears that this was a vision of material Thrones and of them set up set or setled for Divine power to sit upon which is exceedingly confirmâ—d by verse 10. and 26. where wee have the sitting of the Judgement or Judicature and the Ancient of dayes did sit and I saw and behold one like the Son of man came with the clouds of Heaven and came to the Ancient of dayes and they brought him neer before him And there was given him dominion and glory and a KINGDOM c. And the Kingdome and dominion and the greatnesse of the Kingdome under the whole Heaven was given to the Saints of the most High c. Let us for the advantage of the generall worke in hand and the particular point now under consideration weigh these two places together in the semblance of both Visions in the circumstances of both and in the samenesse of intents in both ¶ 1 In the semblance or likenesse of both Visions in sundry particulars 1 Semblance I beheld till the Thrones were set And why Thrones in the plurall And for whom These many Thrones were set in the Vision ONE for the Ancient of dayes whose Throne was like a siery flame v. 9. ANOTHER for the SONNE OF MAN who came to the Ancient of dayes and they brought him neer before him and there was given him dominion and glory and a Kingdome and all people Nations and Languages to serve him v. 13 14. THE REST for the TEN THOUSAND TIMES TEN THOUSANDS THAT STOOD BEFORE HIM verse 10. viz. The PEOPLE OF THE SAINTS to whom the Kingdome and dominion c. under the whole heaven was given under Christ the aforesaid Son of Man vers 27. So Rev. 20.4 I saw Thrones The Second semblance is that in Dan. 7. v. 10. where it followes The Judgement or Judicature was set which confirmes that our reading of the former verse That is the Judges sate as in the great Sanedrim as after in vers 26. and 27. The judgement sitting the Kingdome and dominion and the greatnesse of the Kingdome under the whole heaven is given to the people of the Saints of the most high In like manner in Rev. 20.4 it is said by John I saw saith he those that sate on the Thrones viz. those that had been beheaded for the witnesse of Jesus and those which had not worshipped the beast c. nor received his marke c. Third semblance is in Dan. 7.22 Iudgement was given to the Saints of the most High and the time came that the Saints possessed the Kingdome In like manner Rev. 20.4 it is said Judgement was given to them viz. to the Saints aforesaid that having opposed Antichrist sate upon the Thrones As Paul saith 1 Cor. 6.2 The Saints shall judge the world Fourth semblance in Dan. 7.22 it is said The Saints possessed the Kingdome viz. under Christ to whom it is first in order given vers 14. which cannot be at the ultimate day of judgement when hee resignes all and therefore the Saints then have no Kingdome subject to them Just so it is said Rev. 20.4 The Saints lived and reigned with Christ a thousand yeers which must be before the ultimate day of Judgement at which time Iohn saith Time shall be no more and Paul saith 1 Cor. 15. there is no more reigning by any but by God alone that then must be all in all Thus of the Semblance ¶ 2 The next thing is the Circumstances viz. 1 The signall or note when this shall be namely when the Sonne of man shall come in or with the clouds Dan. 7.13 In like manner the signall or note is in the Rev. Chap. 1.7 where it is said as the general proposition to the whole Prophesie Christ shall be seen in the clouds at his coming to set up this Kingdome which is explained according to our sense Rev. 20. v. 1. That Christ comes down from heaven when he restraines Satan and gives this honour to the Saints of reigning with him 2 The time it self The time is saith Dan. 7.25 after a time and times and halfe a time of the powerful prevayling of Antichrist whether ye understand one limb viz. the Iewish Eastern the Turk called vers 24. that same ANOTHER that ariseth and subdueth three of the ten Kings or both viz. the Western the Christians Antichrist also viz. the Pope expressed in the ten hornes or Kings of his Kingdome v. 24. it makes no matter if we minde our large discourse afore of the identity of both And sutably in the Revelation 11. it is said that after the witnesses have Prophesied in sackcloath one thousand two hundred and sixty dayes because the Woman the Church was persecuted by Antichrist Rev. 12.6 for the space of one thousand two hundred and sixty dayes which in vers 24. is called A time and times and halfe a time because Antichrist had power so long to prevaile viz. two and forty months Rev. 13.5 which is all one with the one thousand two hundred and sixty dayes or time and times and halfe a time as here meant in the Revelation I say after this time and times and halfe a time it is here said in that Rev. 11.15 That the KINGDOMES of this WORLD were become the Kingdomes of the Lord and of his Christ and of the Saints sharing in this Reigning vers 18. The third circumstance is the order of things in this time viz. That in Dan. 7. v. 3. c. to v. 9. There must be foure Beasts come up from the Sea 1 A Lyon 2 A Bear 3 A Leopard 4 A terrible one with iron teeth and ten hornes and out of the ten one little horne that brake off three of the ten The foure Beasts saith Dan. v. 17. are the foure Kings or Kingly-hoods Royalties Emperialties or Monarchies of the world vers 23. as by severall characters they are described in that Chapter The ten hornes of the fourth Beast are saith Dan. v. 24. ten Kings that is ten Kingdomes under him All these foure Beasts fall as the maine of the first by the second and of the second by the third so the maine of the third and the remainder of all the three former by the fourth Dan. 7.19.23 The meaning is that as the first the Assyrio-Chaldean Monarchy whereof Nebuchadnezzar was the Golden-head in Daniels time Dan. 2. was broken by the second the silver Medo-Persian so this second by the third the brazen Grecian and this Grecian and the remainders of all the other were utterly subdued by the fourth the iron Roman Monarchy From this Roman at the time when it was something weakned by a dividing of it selfe now the third time which was about An. Chr. 799. into the Easterne and Westerne Empire Constantinople being the Royall Seat of Metropolis of that and Rome of this the little horne that sprang out of the ten and became diverse from the rest
brake off three of the ten Dan. 7. v. 20.24 that is about the yeer one thousand * Bucholc Ind. Chron ad an 1009. Periodus Judaica inquit Helvic ad an 950. circiter after Christ the Saracens tooke Hierusalem and have held it to this day And about the yeer after Christ one thousand foure hundred and fifty Mahomet alias Mahumete took Constantinople where Constantinus Palaelogus the last of the Grecian Emperours was utterly overthrown ** Bucholc Ind. Chron. ad an 1453. inde inquit orientis imperium penes Turcas fuit Sic Helvic in Chro. Atque hinc inquit imperium orientis prorsus ad Turcas tranâ—rit So that the Turke plucked up by the roots that is wholly subdued to him three of the ten Roman hornes or Kingdomes to wit Asia Graecia and Syria of which Jury was a part and became absolute Emperour of all the Easterne Empire *âŽ* Vid. Huet in Dan. 7. v. 8. But as for the rest of the ten hornes of the fourth Beast the Roman Empire being the fourth Kingdome upon the earth and diverse also from all the Kingdomes it is said it devoures the residue of the whole earth v. 23. and shall tread it downe and break it in peeces And thus the seven Roman hornes and the one Turkish Horn subduing three of the ten shall go on in their dominions to enslave the generality of the whole earth blaspheming God and making war with the Saints untill a time and times and halfe a time be finished v. 24 25. And then v. 26. the Iudgement shall sit and they i. e. the aforesaid judgement Iudicature or Sessions shall take away the said dominion and shall give it v. 27. to the people of the Saints of the most High Sutable to this Circumstance of order in Rev. 13. 1. c. There is a Beast rising out of the Sea that is the Roman Emperiality or Empire Antichristed or Papized that answers to all those foure Beasts in Daniel 7. For this Beast is like a Lyon in his mouth like a Beare in his feet like a Leopard in his adorned shining skin or faire outside And for his head it is sevenfold with ten hornes which ten hornes say the learned grew all on one head viz. the last of the seven heads said to have ten hornes because so at first as we said but now upon Dan. 7. but it hath for continuance but seven hornes because the Turk the King of the bottomlesse pit Rev. 9.1 to 12. brake off three Againe as the Beast aforesaid in Dan. 7. must hurt but for a time and times and halfe a time or dividing of times So this Beast in this 13 of the Revelation that contains all foure Beasts in Dan. 7. because it hath the evill qualities and Tyrannicall power of all those foure And from this one ariseth the other with one horne breaking off three of the others ten must continue and have power to doe mischiefe two and forty months vers 5. of this 13. of Rev. which two and forty months is made all one with a time and times and halfe a time Rev. 12.14 ¶ 3 The last thing wherein the seventh of Dan. and Rev. the twentieth agrees is in intents viz. to set forth that the Saints shall yet have a glorious Kingdome on earth over which they shall under Christ there reigne For seeing both visions agree in forme and matter and sense who can doubt but they must intend the same thing In that seventh of Dan. it is oft mentioned and hinted in sundry passages that the SONNE OF MAN must have the same Kingdome or dominion which all the foure Beasts had successively and he must give it to the Saints vers 13 14. I saw one like the Sonne of Man and there was given him dominion and glory and a Kingdome that all People and Nations and Languages should serve him His dominion is an everlasting Dominion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seculi saith Arias and oft signifies but for a long time expounded presently everlasting that is shall not be destroyed that is by any other earthly Monarch as the other foure destroyed one another vers 17 18. The foure great Beasts are foure Kings expounded here and verse 24. Kingdomes which shall arise out of the earth But the Saints of the most High shall take the Kingdome and possesse the Kingdome which the other foure Beasts had successively v. 19 20 21. the same is repeated againe with applications of the type or vision v. 23 24 25 26 27. All which was never yet fulfilled nor can the ultimate judgement be a time for it In like manner Rev. 20. Christ comes DOWN from heaven v. 1. and chaines up the Devil and for a thousand yeers To what end Not for a state of glory in the highest heavens above as all those passages testifie But that the Saints may rise and reigne with Christ a thousand yeers on earth as it is expresse Rev. 5.10 as a part of the proposition to the whole Revelation that and Chapter 1.7 making up the whole I say to reigne in New Jerusalem which to that end also comes down from heaven Chapter 21.1 and so long to reigne as till Satan bee let loose againe to seduce the Nations that the ultimate judgement begins verse 7. to the end of the Chapter So that what dominion the King of the bottomlesse pit had Rev. 9.1 c. to hurt for five months and what dominion the Beast had for two and forty months Rev. 13. and both under Satan while he was loose that very same in pure substance though not in the evill quality the Saints must have under Christ So that where the Saints were hurt beheaded and persecuted even there they must rise and reigne under Christ a thousand yeers v. 4. of this 20. of Rev. § 6 Thus you see there is great reason why we should looke into the Old Testament as well as into the New for this glorious estate of the Church yet to be on earth Where note for conclusion of this third Section That as God gave the Church in the Old Testament a glorious temporal estate on earth as well as a spirituall viz. That in Paradise on earth so by the like reason he will give both to the Church of the New Testament on earth described in Revel 21 c. as a second Paradise on earth For the New Testament must not be inferiour but rather better then the Old only with this difference The Old Testament-Church being then but in its infancie had the temporall first as a type of the Spirituall The New Testament Church must have the Spirituall first and the Temporall last being then made compleatly up and unto a perfect man according to the stature of Christ Ephes 4. SECT IV. Wherein the Promise to Adam Gen. 1.26 27 28. paralleled with Psalme the eighth as the eighth Psalme with Heb. 2.5 fully opened to prove our maine Position that there is yet to be on earth
there cannot be an apter Proverb Ubi bene nemo meliùs Let us touch with their pen a little on every clause I shall see him or see it * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the person and thing he prophesies of following which Sol. Jarchi expoundeth I see the praise of Jacob and their greatnesse but it is not now but after a time Chaskuni addeth He prophesieth of David that is of him in his ultimate generation Christ as you shall see the Rabbins by and by in their Targum Talmud and Treatises harmoniously consent But not nigh that is as Jarchi said afore It is not now but after a time And as the Targum or Chalde Paraphrase expounds it It is not neer when a King shall arise out of the house of Jacob and CHRIST shall be anointed of the house of Israel and shall RULE OVER ALL THE SONNES OF MEN Marke that expression It follows There shall come a star out of Jacob. The Greek translate shall arise or shine forth which is applyed to Christ by Peter in the said 2 Pet. 1.19 afore-quoted and by Christ himself to himselfe in the above cited Rev. 22.16 Both places being penned since Christs ascention and therefore can import no lesse then that it is yet to bee fulfilled and that before the ultimate day of judgement at which time it is too late for Christ to shine as a day star to the Jewes if he shine not to them afore or for the consideration of Christs relation to David when hee layes downe all relations But of these things by and by in the inferences from the said place of Numbers Of which it follows And a Scepter shall rise out of Israel that is saith the Chalde Paraphrase A King shall arise the Messiah or Christ shall be anointed that shall RULE ALL THE SONS OF MEN. So that Christ must have his Scepter as well as David and other Kings And as his gracious Scepter of righteousnesse over his people Psal 45.7 Heb. 1.8 So his powerful constraining destroying Rod or Scepter of Iron over his enemies Psal 2.9 Rev. 12.5 which two last mentioned places are propheticall of future times not fulfilled should seem in the time of Johns penning the Revelation though that was long after Christs ascention And he shal smite the corners of Moab or through the corners of Moab The Greek is He shall break to peeces the Dukes of Moab †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chalde is He shall kill the Princes of Moab †and shal unwal the children of Seth which the Chalde excellently expounds That Christ shall have dominion over all the children of men For Seth being the sonne of Adam given to him in the room of Abel slaine and Kaines posterity being drowned in the flood onely Seths posterity remaining in Noah all the world since that may be truly said to be the children of Seth as of a secondary Adam which dominion of Christ over all Kings and Nations is prophesied in Psal 72.11 All Kings shall fall downe before him and all Nation shall serve him And in Phil. 2.10 't is spoken in the future tense * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after Christs ascention and of all persons and things not onely of heavenly or spiritual but of earthly c. To this exposition Sol. Iarchi subscribes All the sonnes of Seth that is saith he ALL PEOPLES which doe ALL come of SETH the sonne of ADAM THE FIRST We have one Rabbin behinde viz. Maimony who in their Talmud †R. Maimony in Misn Tom. 4. Treat of King c. 11. sect 1. notably explaines the whole Prophesie of Balaam briefly thus I shall see him but not NOW that is DAVID I shal behold him but not NIGH this is THE KING CHRIST There shall proceed a star out of Jacob this is DAVID and a Scepter shall rise out of Israel this is the KING CHRIST and shall smiâ—e through the corners of Moab this is DAVID as it is written 2 Sam. 2.8 And he smote Moab c. And he shall unwal all the sonnes of Seth this is the KING CHRIST of whom it is written Psal 72.8 he shall have DOMINION FROM SEA TO SEA And Edom shal be a possession to David as it is said and all they of Edom became Davids servants 2 Sam. 8.14 And Seir shall be a possession this is unto THE KING CHRIST as it is said AND SAVIOURS shall come up on mount Sion to judge the mount of Esau and THE KINGDOME SHALL BEE THE LORDS Hobad v. 21. Thus Maimony who hath spoken so fully that I need not but give a light touch on the rest Verse 18. EDOM shal be a possession These Edomites the posterity of Esau became a possession to David 1 Chron. 18.13 After that they are to be a possession to Christ Isa 63.1 Who is this that cometh up from Edom with died garments from Bozrah Red with blood sprinkled on his garments intimating a corporall destruction of the Edomites by Christ SEIR also shal be a possession Seir that is Esau for there Esau dwelt Gen. 36. Therefore the Greek render Seir by Esau So that this clause is all one with the former Against whom and the rest of the enemies of the Church the Israelites as it follows shall doe valiantnesse as it is in the Hebrew that is valiant acts valiantly which in effect sometimes signifies victories in War 1 Sam. 14.48 sometimes getting wealth and riches Ezek. 28.4 Both here meant as both goe together in the case of victory in War though the Chalde expresseth rather the later which double sense well answers to the name Israel that signifies a prevailing as a Prince with God and men Gen. 32.28 And to Psal 60.14 Through God we shal do valiantnesse and he will tread down our enemies And Heb. 2.8 God will put all things in subjection under Christs feet who was the sonne of David of the seed of Israel And he shall have dominion that is one of the house of Jacob as the Chalde expresseth it So Targum Jonathan saith And a Ruler shal rise up out of the house of Jacob which Sol. Jarchi openeth thus And yet there shal be another Ruler out of Iacob and he shall destroy him that remaineth out of the City Of the KING CHRIST hee speaketh thus of whom it is said Psal 72. HE SHALL HAVE DOMINION FROM SEA TO SEA And shall destroy him that remaineth out of the City that is of all Cities as the Chalde expoundeth it viz. The Citie of the peoples Verse 20 21 22. are plain of themselves verse 23 Alas who shall live when God doth this The Chalde explaineth it Woe to the sinners that shal live when God doth this Targum Jonathan explaines it thus when the word of the Lord shal be revealed to give a good reward unto the just and take vengeance on the wicked verse 24 And Ships shal come from the coast of Chittim and shal afflict Ashur and shal afflict Eber and he shal
also perish for ever The Chalde expoundeth Chittim to signifie the Romans The old Latine explaines it by Italy which is all one in effect onely the Roman Monarchy was larger then the Imperial Seat of it in the Kingdome of Italy Chittim or Kitim was one of the sonnes of Javan the sonne of Japhet the son of Noah Gen. 10.4 His posterity inhabited partly Greece viz. Macedonia partly as Josephus affirmes Italy among the Romans as also Cyprus and Cilicia All which places also by turnes were sometime of the Greek Empire sometime of the Roman Empire By which reasons Chittim alias Kitim is sometime taken for the Greeks sometimes for the Romans both which took their turnes to afflict the Assyrians and Eber that is the Hebrews or people of Israel But the Catastrophe and fatall period is that Chittim shall perish for ever § 3 Now these promises in their full latitude and extent were never yet fulfilled upon the earth as they all import a fulfilling there as it easily appears to a quicke eye reviewing the Premises This same Star CHRIST hath not yet shined upon the hearts of the generality of the sonnes of Iacob as it is expounded 2 Pet. 1.19 Hee hath not yet as CHRIST ruled as a King over ALL THE SONNES OF MEN as the Chalde before expounds the Scepter out of Israel as the Scriptures Psal 2.9 backe it CHRIST hath not yet unwalled ALL THE CHILDREN OF SETH that is all the children of Adam as before made plaine He hath not that is brought them off their owne confidences to submit to him or he hath not had as the Chalde expounds before dominion over all the children of men according as Psal 72. verse 11. and Phil. 2.10 confirme it viz. That all Kings shal fall before Christ and all Nations serve him and every knee how and crouch to him We see to this day for the generall rather the contrary CHRIST as KING hath not yet as Maimony excellently out of Psal 72.8 had dominion from sea to sea no nor so much as delivered Israel and Judah to this day from their dispersion and captivity under Turk Pope Indians c. Exempt from the account but six or seven Nations and those petty ones of one fourth part of the world Europe with a spot or two of late Plantations in America and the whole world of men are not yet so much as Professours of Christ Nor hath Christ taken vengeance on them to this day Kitim alias Chittim i. e. the Roman Empire is not yet perished for ever but to this day partly under the Turk and partly under the Pope doth mischievously and mightily oppose Christ § 4 Nor can a wise man dream that these things shall be fulfilled at or after the ultimate day of judgement for then is a late time for Christ to have dominion over all the sonnes of men Then Christs Dominion doth utterly cease And this Text saith that when God doth this who shall live plainly signifying that when Christ doth thus as King and Ruler over all the sonnes of men advancing his Church and among them as his great designe his Israel there shall be a great corporall destruction of the obstinate enemies of him and them But the ultimate day of judgement is not the killing but the making alive corporally all the wicked that ever were since the Creation SECT VII Wherein is produced and explained Deut. 30. vers 1. to the 10. as another proof of our generall Position Deut. 30. verse 1. And it shall come to passe when all these things are come upon thee the blessing and the curse which I have set before thee and thou shalt call them to minde among all the Nations whither the Lord thy God hath driven thee V. 2. And thou shalt returne unto the Lord thy God and shalt obey his voyce according to all that I command thee this day thou and thy children with all thine heart and with all thy soule Verse 3. That then the Lord thy God will turne thy captivity and have compassion upon thee and will returne and gather thee FROM ALL THE NATIONS WHITHER THE LORD THY GOD HATH SCATTERED THEE Verse 4. IF ANY OF THINE be driven out unto the OUTMOST PARTS OF HEAVEN from THENCE will the Lord thy God gather thee and from THENCE will he fetch thee Verse 5. And the Lord thy God will bring thee into the land which thy fathers possessed and thou shalt possesse it and he will doe thee good and multiply thee above thy fathers Verse 6. And the Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thine heart and with all thy soule that thou mayest live Verse 7. And the Lord thy God wil put all these curses upon thine enemies and on them that hate thee which persecuted thee Verse 8. And thou shalt returne and obey the voice of the Lord and doe all his Commandements which I command thee this day Verse 9. And the Lord thy God wil make thee plenteous in all the worke of thine hand in the fruit of thy body and in the fruit of thy cattle and in the fruit of thy land for good for the Lord wil againe rejoyce over thee for good c. § 1 THese words may seem to some of a cursory eye to say little to our purpose but being weighed they are very ponderous and wil soon turn the scales The summe of obeying Gods voyce and keeping his Commandements so often here inculcated is their keeping the Covenant they made with God chap. 29. viz. As God to be their God so they to be his people and as it is exprest after the tenour of the covenant God made with their Father Abraham c. Gen 17. which was the Covenant of grace as the Apostle expounds Rom. 4. even as here is mention of Gods bringing them out of Egypt as a pledge on his part and an engagement on their part relating to their redemption by Christ Hos 11.1 Matth. 2.15 And here amplified by loving the Lord their God with all their hearts so that it is upon Gospel termes the Lord treates with them even as Moses application of them to the Israelites ver 11 12 13 14. That the commandement that was given them was not hid from them nor farre off neither in the Heavens to say who shall goe up to take it for them nor beyond the sea to say who shall goe over c. to take it for them but it is night◠even in their mouth and in their heart I say Moses application in those very termes is by the Apostle Rom. 10.8 called the word of faith § 2 Now when thus the Jewes shall obey Gods voyce and doe his Commandements viz. beleeve the Gospel being brought unto repentance hinted in the words call to minde and returning so expounded 1 King 8.46 47. Isa 46.8 Lam. 3.21 Luke 15.17 partly by afflictions partly by prosperity called blessings and curses
then the Lord shall deliver them from all their captivities when and wheresoever they be § 3 For Moses aimes not at this or that particular captivity among Philistims Aegyptians Babylonians or c. that had been to little advantage to deliver them from one captivity to let them fall into another and there to stick for ever The words of the Promise are of a very comprehensive latitude viz. if they be driven among all the Nations ver 1. or any of them be driven out to the utmost parts of Heaven ver 4. The Lord will gather them from all Nations ver 3. and will fetch them from the utmost parts of Heaven ver 4. § 4 And as the Promise is of a great latitude so of a great length for this gathering of them is promised after the Babylonian captivity Ier. 29.1 Jer. 31.10 and after Christ was come in the flesh it is delivered as a Prophesie by Saint Johns Exposition Job 11.51 52. That Christ should gather together in one the children of God that were scattered abroad Of a thing to be done in after times in the fulnesse thereof compare Rom. 11. § 5 Adde to all the fulnesse of the Promise they should be so delivered from all captivities that all the curses should be on their enemies and all blessings temporall and spirituall should be on them for so it followes that upon their deliverance out of captivity If any of them be driven out ver 4. unto the utmost part of Heaven from THENCE will the Lord thy God gather thee and from THENCE will he take thee And ver 5. the Lord thy God will bring thee into the Lana WHICH THY FATHERS POSSESSED and he will DOE THEE GOOD and MVLTIPLY thee above thy fathers and ver 6. The Lord thy God will CIRCVMCISE THINE heart and the HEART OF THY SEED to love the Lord thy God with all thine heart and with all thy soule c. And ver 7. The Lord thy God will put all these CVRSES ON THINE ENEMIES And ver 8. thou SHALT RETVRN and HEARKEN TO THE VOYCE OF THE LORD AND DOE ALL HIS COMMANDEMENTS And ver 9. The Lord thy God will make thee plenteous or fruitfull IN ALL THE WORKES OF THY HANDS IN THE FRVIT OF THY BODY in the fruit of thy CATTELL in the fruit of thy LAND and marke FOR THY GOOD And the Lord will REJOYCE over thee for good § 6 Now let the ingenuous Reader confesse whether ever these promises were thus fulfilled For we know not either by Scripture or History that ever the Ten Tribes returned from their captivity And we doe know by the Scriptures that many of the two Triles returned not with the rest 1 Chron. 4.21 22 23. read the place exactly * Josephus in his Antiq. asserteth thus much And we are sure by experience to this day that thousands of them are in Captivity as we may say under the Turkish and Romane Empire and ten thousands of them dispersed among the Indians and Protestant Christians in Poland Holland c. as Rab. Ben Israel hath given us an account in his Book Spes Israelis so that the Jewes themselves not only the unconverted but some that are converted to Christianity confesse these things never yet to have been fulfilled as I my selfe have been an eare witnesse from M. Melos a Jew of Portugal converted to the faith § 7 Much lesse are the Jewes so delivered as to have their hearts circumcised to love the Lord their God with all their heart and to obey his voyce in the Gospel as the Apostle before expounded or to be blessed with all temporall blessings or to have all the curses put upon their enemies § 8 Therefore these things are yet to be fulfilled for God must be true as the Apostle saith though all men that deny it be lyars The Jewes must be called and the fulnesses of them and the Gentiles must be brought in Rom. 11.26 by a deliverer that comes out of Sion turning away ungodlinesse from Jacob to the performance of Gods Covenant with them which the Targum called Jonathans saith must be performed by the hand of ELIAS and by the hand of KING CHRIST And indeed a few were converted by John Baptist and Christ but the generality of the Jews were in blindnesse after that in Pauls time Rom. 21. Besides what was the conversion of a few to the fulfilling of the all of these promises in their severall particulars to the all of the Jewes As it is said afore If ANY of thine be driven out unto the utmost part of the heavens from thence will the Lord thy God gather thee and the Lord will make thee fruitfull in ALL THINGS and for thy good § 9 And these things must be fulfilled before the ultimate generall Judgement or else there will be nor time nor place for these things as to circumcise hearts to keep Commandements to inherite Canaan to be blessed with outward blessings c. as is before expressed SECT VIII Wherein is alledged Deut. 32. ver 15 c. to ver 44. for the proofe of the maine generall Proposition In Deut. 32. ver 15. to ver 19. are set downe the sins of the Iewes But Ierusalem waxed fat and kicked c. Then he forsook God c. they provoked him to jealousie with strange gods and they sacrificed to Devils not to God c. In ver 19. c. to ver 35. is set downe the wrath and revenge that God would exercise upon them for those sins When the Lord saw it he abhorred it or despised them because of the provoking of his sonnes and daughters And he said I will hide my face from them c. They have moved me to jealousie c. and a fire is kindled in my anger and it shal burne c. I wil heap mischiefe upon them c. I said I would scatter them into corners c. In ver 35. c. to 44. is set downe Gods comforting of the Iewes and his terrour to their enemies ver 35. To me belongeth vengeance and recompence their enemies foot shal slide in due time for the day of their calamity is at hand and the things that shal come upon them make haste ver 36. For the Lord shal judge his people or shal plead the cause of his people * So Piscator Causam populi sui age◠and REPENT HIMSELFE for his SERVANTS when he seeth that their POWER IS GONE and there is none shut up or left Ver. 37. And he shal say where are their gods their rock in whom they trusted c. ver 38. Let them rise up and help you and be your protection ver 39. See now that I even I am he and there is no God with me I kill and I make alive I would and I heale neither is there any that can deliver out of my hand ver 4. For I lift up my hand to Heaven and say I live for ever ver 41. If I whet my glittering
did put to death Christ and persecute the Apostles the Apostles thereupon convert the second Psalme with a part of the eighth Psalme for I suppose there is recorded but the summe into a prayer and doe turne the bent of that their prayer both upon Jews and Gentiles They lift up their voyce to God with one accord and said Lord thou art God which hast made Heaven and Earth and the Sea and all that in them is c. as it is Ps 8. who by the mouth of thy servant David hast said Psal 2. v. 1. c. why did the HEATHEN rage and the PEOPLE imagine vaine things The Kings of the earth stood up and the Rulers were gathered together against the Lord and against his Christ For of a truth against thy holy childe Jesus both HEROD and PONTIUS PILATE with the GENTILES and people of ISRAEL were gathered together for to do c. And now Lord behold their threatnings c. Both which Psalmes are prophetical of our point The eighth Psalme we opened afore and now we shall the second out of both which Psalmes though Luke records the story but briefly onely giving a touch upon the beginning of both the Apostles no doubt urged in their prayer whatsoever was in them pertinent to their desire of the advancing Christ there being farre apter pertinences to that in the sequel of those Psalmes then in the beginnings The summe of their desire is that God according to his promise in Psal 2. Psal 8. would set up the power and glory of Christ unto a predominancy over Jews and Gentiles notwithstanding all their fierce opposition at present And for a testimony that God did allow their application of those Psalms as right and did accept of their prayer grounded thereon hee fils them with the Spirit and shakes the place where they prayed Now this second Psalme is not yet fulfilled not the Apostles prayer upon it fully answered It is true that about forty yeers after Christs death came to passe that great destruction upon the Jewes their Temple City and Country too prophesied by Christ Matth. 24.1 c. And within fewer yeers Herod came to a miserable untimely end Act. 12. as also did Pilate and after him successively two and thirty Roman Emperours as the Ecclesiastical story shews us * M. Fox in his Martyr And about three hundred yeers after the incarnation of Christ Constantine the Great and many of his souldiers being converted unto Christianisme overthrew in battel his Antichristian Colleagues and their Armies that opposed it But Prophesies and Prayers as streams run on in a current still growing greater and greater in accomplishment till they rest in the maine Ocean the fulfilling of the full design of God according to the entire Plat-form God drew forth in the expresse termes of his Promises This Psalm therefore according to that rule was not fully accomplished when the Apostles turned it into a Prayer notwithstanding all the great things that Christ and his Apostles did towards the convincing of Jewes and Romans and converting many For what needed the Apostles to pray for a further fulfilling of that second Psalme if then it had been fulfilled No nor is that Psalme in any full measure fulfilled to this day the Heathen unregenerate Gentiles and the obstinate Jewish people are of the same temper still and tamper the same oppositions against Christ And God hath not hitherto so spoken to them in his wrath and vext them in his sore displeasure as to make them know that he hath set HIS KING upon his holy hill of Sion nor hath he given unto Christ the HEATHEN for his inheritance and the UTMOST PARTS OF THE EARTH for his possession to breake them that are incorrigible with a rod of Iron and to dash them in peeces like a Potters vessell to the making of the Kings and Judges of the earth wise to serve the Lord in feare c. Most Kingdomes are yet meere Heathens and the most of Kingdomes named Christians are Hereticall or disobedient unto Christ and Sion it selfe where Christ will mainly manifest his Kinglinesse is under the Turkish Mahometan Blasphemers as it was under the bloudy Heathen Romans all the time of Christ and his Apostles and the Jewes that are a maine part of his Kingdom are to this day unconverted There must yet come a time when Christs anger must be but kindled and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as a little and yet then must ALL they be happy that trust in Christ Marke accurately There must be a time when Christs anger must be but kindled in comparison of the last Judgement and but as a little time * So the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft applied to time is for degree â—is in kindle in respect of the speedy event of making All them that trust in Christ to be happy Now if you apply this to the time past since the Apostles made their prayer upon this Psalme it is neare one thousand six hundred and twenty years which you cannot call a little time much lesse can you call it a little time from Davids penning of it to this time And if you look forward to the ultimate Iudgement then Christs anger is not only kindled but it is totally on a flame and for ever the fire never goes out So that the fulfilling of this Psalme must be in a time between our present Age and the last Iudgement It must be at a time when Christs anger hath but a little time to be kindled and anon the Trusters in Christ to be blessed which must be when the generation or succession of the wicked opposers of Christ are perished who perishing are not said to be at their journies end at the ultimate end of the world but in the way in some notable way or race they ran in their Generation in opposing Christ as Revel 19. the three last verses These wicked ones must perish and the trusters in Christ be blessed at some notable time of eminent manifestation of Christ as he is Christ and King of Sion which must be before his laying downe of his Mediatorship and power at the end of all I say at some notable time of eminent manifestation of Christ For this phrase in this Psalme THIS DAY HAVE I BEGOTTEN THEE is alwayes applied to such eminent manifestations of Christ the latter still being greater then the former As first in this second Psalme at the declaring the decree and proclaiming Christ to be King conversively of his Church and coercively over all the world of enemies Secondly at Christs resurrection Acts 13.23 and 33. Thirdly in relation to Christs appearance ere long to all the world to set up his visible Kingdome on earth of which we speake 2 ¶ For saith the Apostle Hebr. 1.5 6. unto which of the Angels said he at any time Thou art my SONNE THIS DAY HAVE I BEGOTTEN THEE And againe I will be to him a Father
and he shall be to me a SONNE But when AGAINE to give it you as afore in termes and order of words close to the Originall * Thus Arias doth order them When the Apostle would say And againe he saÃd in verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in this sixth verse he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which last word is in the second Aâ—rist in the subj mood which sounds future and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But againe He SHALL bring his first begotten Sonne into the INHABITED world he saith let all the Angels worship him The sense is obvious That God never owned any one of the Angels to be his only first begotten Sonne but when againe he shall bring his first begotten Sonne into the world he hath given command that all the Angels shall worship him as his only begotten Sonne That this text speakes of Gods bringing his first begotten Sonne againe into the inhabited world now after Christs ascention when the Apostles wrote that we have afore largely discussed Book 3. chap. 2. Sect. 4. § id est sectiuncula 4. I only adde be heedfully mindfull of the Apostles expression in the future now after Christs coming in the flesh and that after the generall Iudgement Christ as Christ shall lay downe all his dominion over Angels and men and therefore it must be of some middle time between our present generation that these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered here Angels must give Christ whiles he is Mediator a more ample and apparent homage then ever they have done according to the glorious state of Christ and of things at that time on earth 3 ¶ For this place of the Hebrewes Let all the Angels of God worship him is quoted by the Apostle out of Psal 97.7 which word for word according to the Hebrew * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Bow downe to him all yee Gods which as we said afore comprehends as all Angels so all Kings Potentates and Magistrates called by God himselfe Gods Psal 82. ver 1. ver 6. and so applied by Christ Joh. 10.34 Jesus answered them Is it not written in your Law I said YEE ARE GODS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he called them gods to whom the Word of God came c. And indeed they can properly bow or crouch downe as the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precisely signifie as the Angels can doe it only vertually And on the other side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angel is oft used in Scripture to signifie eminent men in Office Mal. 4.1 Rev. chap. 2.1 chap. 2. chap. 3. But granting that the Apostles designe being to prove Christ to be above Angels doth render the Hebrew Text according to the Septuagint Greek then a common Translation in frequent use throughout the world since the late Greek Monarchy over all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship him all yee his Angels yet this is as true that as the Apostle closeth that his discourse in that first of Hebrews with a touch of Christs future dominion over all Angels and men on earth saying To which of the Angels said he at any time quoted out of Psal 110. sit thou on my right hand till I make thine enemies thy footstoole so that 97. Psalm doth really include and intend our position in hand viz. Christs visible glorious Kingdome over all the world yet to come For in the first verse of that 97. Psalm it is said The Lord reigneth let the earth rejoyce let the multitude of the Isles be glad thereof Or the Lord reigning the earth SHALL rejoyce and the many Islands SHALL * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be glad ** 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This LORD is Christ as the Apostle applyes it Heb. 1.8 9. Now Christ had reigned in his ordinary providence and power from the creation to the Psalmists time c. as appeared in overthrowing his and his peoples enemies and preserving his people in the flood in the fire on Sodome in his miracles in Egypt Wildernesse and the Red-sea in his victories over the several Nations in Canaan c. And after the last judgement it is improper to say Christ reignes in glory 1 Cor. 15.28 And Christ never yet so reigned as is described in this first verse of this 97 Psalm That ALL the EARTH without limitation shall rejoyce at that his reigning and the multitude of Isles shall be glad By Isles according to an ancient usuall Hebraisme and Jewish phrase is meant all the Nations of the GENTILES Isa 41. v. 1. Keep silence before me O ISLANDS and let the PEOPLES or NATIONS renew their strength * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And v. 5. The Isles saw it and feared and the ENDS OF THE EARTH were afraid Chap. 42. v. 4. The ISLES shall wait for his Law and so nine times in this Prophet three times in Jer. 9. times in Ezek. in Zeph. once viz. Chap. 2. v. 11. The Isles of the Heathen or Gentiles * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Gen. once Gen. 10.5 The Isles of the Gentiles The reason of the phrase is because the Jews dwelling in the continent of Asia they counted all the world Islanders that were divided from them by the Mediterranean Sea Whence is that phrase of Isles of the Sea Ester 10.1 Ahasuerus laid a taxe or tribute upon the land and upon the ISLES OF THE SEA And Isa 24.15 Glorifie the name of the Lord God of Israel in the ISLES OF THE SEA And Ezek. 26.18 Now shall the Isles tremble in the day of thy fall yea the ISLES THAT ARE IN THE SEA shall be troubled yea to make all yet plainer it is twice said viz. Jer. 2.10 Ezek. 27.6 The Isles of Chittim By which Chittim is oft understood the Roman Monarchy as Dan. 11.30 for one instance So that according to this sense of this 97 Psame vers 1 All the world of Jewes and Gentiles must be glad and rejoyce at the reigning of Christ as it follows in the sixth verse The Heavens declare his righteousnesse and ALL the people see his glory ALL without exception which two clauses cannot be aptlier applyed and expounded then by that Rev. 1.7 Rev. 20.1 Rev. 21.1 Christ comes in the clouds and every eye shall see him Christ as the great Angel descending from heaven binding Satan and causing his Saints to reigne on earth New Jerusalem a New Heaven and a New Earth being brought downe from Heaven wherein as Pet. 2 Ep. 3. chap. enlargeth dwelleth righteousnesse But ALL PEOPLE yet never saw that his righteousnesse and glory ALL the gods as in v. 7. all Kings and Princes Potentates Magistrates and Powers never yet worshipped him as Christ but generally in all ages from the Creation to this day have opposed him as such both of Jewes and Gentiles 4 ¶ But all must ere the last judgement either sincerely or seemingly worship him Psal 22.27 28 29. which Psalme is concerning
the whole of Christs passion as it is plaine First by the Title which is of the Canonical Hebrew Text. A Psalme * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning A jieleth Shahar that is the hind of the morning Christ being shut in the grave escaped away in the morning rising from death Secondly by the application of severall passages to Christs passion by the Evangelist Matth. 27. As that of the DESERTION My God My God why hast thou forsaken me v. 1. That of DERISION ' He trusted in the Lord that he would deliver him let him deliver him v. 8. That of PIERCING They pierced my hands and my feet v. 16. That of division of his garments They parted my garments among them and upon my vesture cast lots v. 18. Now this Psalme touching Christ though in the first Scene sets forth Christs humiliation yet in the second holds forth his exaltation vers 22. I will declare thy name unto my brethren which the Apostle applies Heb. 2.9 10 11 12. to Christs manifestation of his samenesse of nature with the sonnes of men even as in that nature he tasted death for every man and at last would declare that salvation to all the world which clearly tends to our point And v. 27 28 29. we have the effect of his declaring Gods name to the world viz. ALL THE ENDS OF THE WORLD shall remember and turne unto the Lord and ALL THE KINDREDS OF THE Nations or GENTILES * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall worship before him For the Kingdome is the Lords and he is the Governour among the Nations or GENTILES All they that be fat upon the earth shall eat and worship In all which we see the effect effectuall conversion The Generality and Universality in many ALL 's The time in generall viz. It is to be after Christs suffering upon the crosse The characters eat and worship which cannot be understood of the highest heavens And it hath not been fulfilled on earth according to that effect universality and character from Christs passion to this day Therefore it is yet to be fulfilled on earth 5 ¶ According to Psalme 86.9 ALL NATIONS whom thou hast made shall come and worship before thee O Lord and glorifie thy name A place mightily considerable So that so great a promise and prophesie as this by so great a Prophet as this with such a shrill emphasis in the ALL and in the Act worship and in the degree of the effect to glorifie his name must not bee ended with flams of humane glosses but must be really and truly and fully accomplished though as yet it was never compleatly fulfilled as it will be too late to think of those things at the ultimate judgement when Christ comes not for conversion but destruction Therefore yet before that finall Day of Doome this ALL must bee brought to ALL THAT of Worshipping and Glorifying Gods Name 6 ¶ Just as we have it in that little Psalme the 117. but greatly Prophetical Praise yee the Lord ALL NATIONS praise him ALL YEE PEOPLES * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How shall all these do this unlesse Christ convert all them but those refractory ones whom he confounds Surely therfore this is a Prophesie that God will in time before the ultimate day of judgement convert generally all Nations as Paul extends it Rom. 11.10 11 c. to the coming in of the fulnesse of Jewes and Gentiles rejoycing together as one Church Therefore according to Paul David had a most comprehensive and extensive sense when he spake these things and therefore shall be fulfilled according to its true latitude and elevation without the mincing distinctions of mens braine For a seale of assurance whereof the close of the Psalme hath three weighty clauses First That the MERCIFULL KINDNESSE of Jehovah to the sonnes of men is great Secondly The TRUTH of the same Jehovah is for ever 3 That by faith and hope in that mercy and truth to see these things fulfilled we should PRAISE that JEHOVAH with Hallelujah which is the word of praise all along the Revelation § 2 Having done with the first head contained in the Psalmes touching the universal power Christ shall have over the whole world afore the last judgement though most yet rebell against him Next wee come to the second head viz. The just time when Christ shall attaine this 1 ¶ That place Psal 97.7 Worship him all yee gods the Apostle tells us Heb. 1.6 shall be fulfilled When God shall bring again his Son Christ into the world which place though our Translators render it And again when he bringeth c. as if it were meerly a new proof of Christs superiority above Angels is most truly rendred according to our reading afore set downe againe and againe with reasons to justifie it so that in words and sense it is an Antithesis and Auxesis to the fifth verse thus He saith not to any Angel thou art my Sonne this day I have begotten theee but instead thereof he speakes a thing that doth much lessen the dignity of Angels and more dignifie Christ above them Let all the Angels of God worship him so that the first And must be turned into But proper to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as there placed and that same Againe is not to signifie another proofe of Christs superiority above Angels but to signifie the time when that of ALL the Elohim Angels and Potentates whether of the Spirits in Heaven or men on earth both Angels and Elohim signifying both worshipping of Christ shall be fulfilled For this hath not yet beene fulfilled as to the ALL of the Magnificents and Great-ones of the earth who contrariwise for the generall have despised if not opposed Christ even as it will bee too late and an unseasonable time for them to do it at the ultimate judgement when no adoration or worship is then received from Christs enemies but sentence is given by him upon and against them The time therefore when this shall bee fulfilled is saith the Apostle in this first to Heb. penned after Christs ascension When God shall bring his first-begotten Sonne AGAINE into the INHABITED WORLD When he brought him into the world the first time by incarnation ALL the Potentates and Angels of men The Scribes and Pharisees Herod and Pontius Pilate the Roman Emperours and Senate of Rome did not worship him but refused him and persecuted him and his members most bloodily for neer three hundred yeers after whom the Arians and next to them the Papacy took their turnes to maintaine that stream of blood running downe to our times But when he shall bring his first-begotten Sonne againe into the world in his visible royal exaltation then they all shall worship him I say as the Text sayes ALL but they that are ruined for their refractorinesse The phrase When he bringeth againe if the Greek word were not of a future sense imports a future thing as the Hebrew imperative Psal 97.7 Worship ye
him all ye gods and the Greek imperative Heb. 1.6 Let all the Angels of God worship him in sense is future that is They all shal worship him as the Epistle to the Hebrews in the Hebrew copy expressely renders it in the future * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall adore or worship him As the Angels of heaven do and ever have done and shall more eminently when they shall be more apparently his Ministers and servants to dispense his mercy and justice in that sudden great work sudden in regard of the greatnesse of setting up New Jerusalem the great restitution of all things so the Kings Princes Emperours Potentates Powers and Angels of Churches SHALL WORSHIP HIM They shall they must doe it afore Christ layes downe his power at the ultimate day of judgement 1 Cor. 15.28 and afore they be condemned men when nothing wil be accepted from them They must do it as a sign they are brought into Christ as the intent of this Epistle is to win the Jews to him 2. ¶ To this of the time of Christs universall visible power over the whole world the one hundred and tenth Psalme sings excellent harmony a Psalme so eminent that it is quoted no lesse then seven times in the New Testament and so apt for our purpose that as the two and twentieth Psalm is of the Passion of Chirst so expounded Mat. 27. The sixteenth Psalme of Christs Resurrection so expounded Act. 2. the sixty eighth Psalme of Christs Ascention so expounded Eph. 4. So this 110 Psalme is of Christs Assession or sitting at the right hand of God till all the world be made subject to him Every verse of it almost hath something in it of this as the Chalde Syriack Arab. Rabb well expound * The Chalde on those words The Lord said to my Lord saith the Lord said to HIS WORD which is the stile of Christ in S. Job phrase but some Syâ—iack thus It is a Psalme concerning Christ and his victory over the Devil who rules in the children of disobedience and gathers the Nations together to oppose Christs Kingdome And upon those words v. 2. Rod of thy strength â—oth say An iron rod to break the enemies of the Gospel Moses with the rod of God being a type of the Mesria Some Arab. thus In the day of thy power in the beuaties of holinesse That is Thou Christ art King of thy holy and beautifull Church and of thy Princedome over the Saints shall be no end that is as Daniels phrase is oft After Christ no Monarch on earth shall succeed Christ in that respect also is Alpha and Omega the first Monarch spirituall and the last visible And upon those words Womb of the morning thus Thou wast before the wâ—mb of thy mother which can be said of no Propher but Christ of whom it is said â—s 72. Thy Name is before the Sun R. Isaak Arama in Gen. 47 apud Nebiens dicit Before the morning star that is he was begotten before he shone in the world in the Gospel Suirably other Rabbins Ex Ab. Ezra in Ps 110 Rabbo expoâ—unt de Melchisedech Abraham sed dumum est Sion de Abraham explicare And upon those words The Lord hath sworn Iuravit Deus cum Davide semine suo Ex. R. Osâ—ad in Psa 110. De Christo Sedeas quia non adhue est tempus revelationis tuae And upon the word Priest Messias fililus Ioseph qui erat occisus Now we know the Apostles quotes this Psalme oft after Christs ascention ver 1. The Lord said to my Lord sit thou at my hand till I make thine enemies thy footstoole c. By the LORD is meant JEHOVAH as it is expresse in the Hebrew By my Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant Christ who according to his humanity is Davids Sonne but according to Deity is Davids Lord as Christ himselfe expounds it Matth. 22.44 Mar. 12.36 Luke 20.41 Accordingly the Chalde calls Christ by the same title John doth Chap. 1. v. 1. In the beginning saith John was the WORD And saith the Chalde on this Psalme The Lord said to his WORD And because Christ is Davids Lord therefore tho Psalmist David himselfe infers that he must rule over Davids poesterity though now for present with many others they be enemies Sit thou at my right hand till I make thine enemies thy footstoole Which phrase cannot with any congruity be meerly spiritually understood For how can we say Converts are enemies or if by conversion his friends how can it be said they are his footstool Christ is upon other termes with men when once made beleevers as that they are one with him Ioh. 15. Ioh. 17. Therefore the plain meaning is that Christ must so rule over all that his very enemies must corporally and visibly be subject unto his power And this is prophesied and promised for future after his ascention and after his first sitting at the right hand of God But to this day now after 1600 yeers since that time Christ hath not ruled over the generality of the Iews either the ten Tribes or two Tribes either corporally or spiritually besides Indians Turks c. so as to bring them into any outward acknowledgement of him And therefore as yet All his enemies are not made his footstool but it remaines to be done before the full and finall destruction at the ultimate day of judgement 3 ¶ Sit thou on my right hand till I make thine enemies thy footstool is like that Act. 3.21 whom the Heavens must receive untill the times of the RESTITUTION he saith not DESTITUTION of all things And that Rev. 19. last Rev. 20.1 He shall slay his incurable Antichristian enemies and shall descend from Heaven 4 ¶ The Apostle doth yet much more give us light in this thing Heb. 2.8 9. In putting all things in subjection under him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he left nothing that is not put under him Now saith the Apostle We see not yet all things put under him though the Apostle there confesseth that Christ was already ascended So that Christ must sit in Heaven till his enemies be put in subjection under him which cannot be at the ultimate generall judgement For before that Christ at his next coming must receive a Kingdome Luke 19.11 c. which hath been largely cleared afore 2 Book Sect. 10. hee must in order of nature at his next appearance first have a Kingdome and then judge 2 Tim. 4.1 which also hath been abundantly opened afore 2 Book Sect. 6. For upon the ultimate day of judgement he layes downe all his authority 1 Cor. 15.28 5 ¶ The Apostle addes further light to this in his quotation of this of the 110. Psal in Act. 2.32 33 34 35 36. This Iesus hath God saith the Apostle Peter raised up c therefore being by the right hand of God exalted and having received of the Father the promise of the holy Ghost he hath shed forth this as
to compare Dan. 2.35 where all the foure Mettals are utterly broken to peeces and the little stone cut out of the mountaine became a great mountaine and filled the whole earth But I shall God assisting give you a more particular account viz. that both Iewes and Christians do understand the promises in this Chapter of a visible glorious estate of the Church yet to be on the face of the earth before the ultimate end of the world Of the latter sort wee will name onely the famous Piscator Alsted and Heurnius Of the former in briefe thus Their Talmud Gemara Sanhedrim pereck R. Ketina c. assert that this world doth continue six thousand yeers In one it shall be destroyed so as to be purified as gold and freed from the CURSE of which it is said Isa 2. The LORD ALONE SHALL BEE EXALTED IN THAT DAY And R. Scelomo quoting also this second of Isa saith The Lord shall arise and shake the earth terribly in the day of judgement when he shall breake the wicked It is usuall with the learned Iewes to call this glorious time of Christs visible Kingdome on earth a day of judgement not dissentaneous to the wont of Scripture to compellate and compare any great time of Reformation as a day of judgement Psal 50.1 c. 1 Pet. 4.17 And indeed as John shewes us Rev. 11. in the beginning of this most glorious visible Kingdome there is a beginning of the day of judgement in that the wicked alive that submit not to Christ are destroyed and the living Saints have a reward given them together with the resurrection of the deceased Saints which St. Iohn calls the first Resurrection R.D. Kimchi saith In that day in the dayes of Messiah when the Lord shall execute his judgement on the wicked THE LORD ALONE SHALL BE EXALTED Isa 2. The Lord alone shall be exalted saith he is as much as to say AND THE LORD SHALL BE KING OVER ALL THE EARTH We might quote more but for hast and brevity § 4 And this must be IN THE LAST DAYES saith the second of Isa or nearer the Hebrew IN THE LAST OF DAYES or UTMOST END OF DAYES Therefore if the Prophet had looked at no further time then that of Christs first coming in the flesh he would not have called that the last of dayes since which have passed above one thousand six hundred and fifty yeers The last of dayes properly signifies those after which Aeternity next and immediately follows As it doth after the compleating of the thousand yeers of this visible Kingdome § 5 These things being premised let us view whether the promises afore-quoted out of the second of Isaiah have been fulfilled to this day 1 ¶ Surely that in the second verse and part of the third That the mountaine of the Lords house shall be established on the HEAD of the mountaines c. and peoples shall come and say Come ye and let us goe up to the mountaine of the Lord c. hath not been hitherto fulfilled and compleated For as yet neither the visible power and glory of Christ nor of his Church so as for Gentiles to say Come let us go up c. hath been established over the HEAD the Pope of the seven Hils of Rome or over the Turk the HEAD of the foure Hils of Ierusalem or over the height of power and glory of the Hils of the generality of the PEOPLES Gentiles or Nations of the world The Church at Ierusalem such as it was in Christs time was in Captivity under the Heathen Roman Empire and so continued till the rise of the Roman Bishops and immediately after that thraldome were subdued to the Turkes who keeps them in that thraldome to this day The Heathen Romans refused at the first the Lord Christ by vote of the Senate and after persecuted his Church for many yeers And the Turks blaspheme Christ in their Alcoran and hath warred against his Church from age to age since their rise And the rest of the world for the generality are Indians Barbarians and Semi-beasts that know neither God nor themselves nor what Christ is nor what a Christian is 2 ¶ Nor was the house of the Lord established in the top of the mountaines that is upon Zion the highest of the foure Hils of Jerusalem For presently after Christs death persecution scattered Christians from Jerusalem Act. 8. And within forty yeers or thereabout after Christs ascension the Temple of Jerusalem was destroyed and after a while the City and for about three hundred yeers onward the Church of Christ was extremely persecuted by the Heathen Romans and anon after Constantines time onely excepted or little more they were sorely persecuted by the Arian Hereticks So that instead of all Nations going up to the house of the Lord on the top of the Mountaines for divine worship Christian Jews and Gentiles were scattered among all Nations And though Act. 2. there were a handfull of severall Nations at Hierusalem if they were Gentiles and not rather Jewes yet this was farre from ALL NATIONS FLOWING to it saying Come let us goe up to the house of the Lord and he will teach us of his wayes and we will walk in his pathes For the generality of those very men Act. 2. mocked the Apostles whiles they taught them the wayes of the Lord. And as at Ierusalem so in the Countries round about the Christians were every where persecuted as the history of the Acts doth all along give us a particular account 3 ¶ Nor is that fulfilled to this day which is prophesied in the fourth verse Christ hath not hitherto so judged among the Nations and rebuked many people that they have beaten their swords into plow shares and their speares into pruning-hooks so that Nation hath not lifted up sword against Nation neither learned war any more 4 ¶ Nor hath that been yet fulfilled which is in verse 10 11 12 c. to v. 17. That men have so dreaded the Majesty of the Lord that they have hid themselves That the lofty lookes of men have been humbled and their haughtinesse bowed downe That THE LORD ALONE HATH BEEN EXALTED That the day of the Lord of hosts hath been upon EVERY ONE that is proud and lofty upon all the Cedars of Lebanon and Okes of Bashan that are lifted up upon ALL the high mountaines and hills that are lifted up upon EVERY high tower upon every fenced wall upon ALL the ships of Tarshish and upon all the pleasant pictures to bow down and bring down low all these so that the Lord alone may be exalted in THAT DAY Alas ever since Christs comming in the flesh the whole world generally hath been very high proud against the Lord Christ Antichrist hath been much exalted and the Lord hath been least exalted his Honour his Cause his People have been trampled on In the time of Constantine the Great some little was done in the Roman Empire for a little time for the Church of
c. even all the people that dwelt in the land of Egypt in Pathros answered Jeremiah c. See also Ezek. 29.14 and chap. 30. v. 14. And those Pathrusim were of the linage of Mitsraim or Egyptus Gen. 10.14 1 Chron. 1.12 Others say it signifies Parthos the Parthians of the Country of Parthia with an easie and usuall Metathesis which Parthia is on the borders of Media Or say others it may be Petra in Arabia of which see Esa 16.1 The land from SELA or as it is in the margine Petra whence Arabia Petrea Others say it is a part of Lybia inhabited by the Pharusii mentioned by Pliny and Ptolome and seated neer the Atlantick Sea Of the Jewes being scattered unto the Apostles times in the said Parthia Media Egypt Lybia Arabia we read in Act. 2.9 10 11. And from CUSH that is Ethiopia Compare chap. 18.1 And from ELAM that is Persia And from SHINAR that is a region in Chaldea Gen. 11.28 Jer. 51.24 35. Ezek. 23.16 And of their scattering even to the Apostles times in Elam or Persia and Mesopotamia which was part of Chaldea c. See Act. 2.9 10 11. And 1 Pet. 1.1 And from HAMATH that is Cilicia in Asia the lesse Of their scattering there see likewise Act. 2. ibid. and 1 Pet. ibid. Paul also an Hebrew saith of himselfe that he was borne at Tarsus a chiefe City of Cilicia And from the ISLANDS OF THE SEA that is the maritine Countries bordering upon the Sea or any Kingdome on the other side of the Sea from Judea as it is a common phrase in Scripture the Jews not understanding the nature of other Countries being no travellours or Sea-men to leave their Nationall Church for the barbarous Countries as they were in the times of the Old Testament So that Islands of the Sea comprehends all the World beside the Countries of Judea and Samaria So that according to this enumeration and description God must set his hand the second time to recover all the remnant of his people that are left in any of the said Countries Which is not yet done and therefore yet to be fulfilled Furthermore that in the twelfth verse proves that the Prophesie of this Chapter is not yet fulfilled Arg. 6 The words of that twelfth verse are And he shall set up an Ensigne for the NATIONS Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the GENTILES that is The unbeleeving people without the Church that had not yet received the word And shall assemble the outcasts of ISRAEL that is the ten Tribes and gather together the dispersed of IUDAH that is the two Tribes from the FOURE CORNERS of the EARTH For first we see that this recovering of Gods Elect the Second time is of the Iews together with the Gentiles which recovering them the second time wee never saw yet At Christs first coming at his Incarnation most Iewes and Gentiles held off from imbracing the Gospel as we see in the story of the Evangelists and Acts of the Apostles And soon after Constantines time and downward more of both fell off And at this day all the Iews and the most of the Gentiles continue in infidelity Therefore this gathering of both is yet to come before the destruction of all unbeleevers at the ultimate judgement Secondly observe how distinctly the Prophet names 1 The Gentiles 2 The out-casts of Israel that is of the ten Tribes 3 The dispersed of Iudah that is of the two Tribes which was not done at the returne of the captivity out of Babylon or at the coming of Christ in the flesh nor to this day Thirdly Take notice that the elect of all Iewes Israelites and Gentiles must be called and gathered together from the foure corners of the earth that is from all parts of the world which is larger then Babylon which is not done to this day but the Iewes and Israelites are still found inhabiting in all quarters of the world as Travellours and Sea-faring men see with their eyes and the Rabbins confesse in their books And yet further it appears that the Prophesie of this Chapter is not to this day fulfilled by that in verse 13. c. to the end of the Chapter Arg. 7 The summe whereof is That all envy between Iudah and Ephraim shall cease and that all other that will not obey and comply with the Iewes in a right Gospel-worship of God shall be destroyed viz. The Philistims in the West and the people of the East all of them of Moab Ammon Edom and Egypt and there shall be a way for the remnant of the Iewes from Assyria as there was to them at their coming up out of Egypt But the Iewes in a great part are under the tyranny of the Turk and the rest scattered in all Nations none of their enemies are destroyed nor doe any Nations comply with them in point of Religion to this very day Lastly Arg. 8 It appears by the twelfth Chapter the seal of the eleventh that the Prophesie of the eleventh Chapter is not yet fulfilled For the Iews never yet were so delivered as in the 11. Chap. as in praise therefore to sing that Song of Thanks-giving in the twelfth Chapter Their harps are hung up as at their scattering in Babylon I my selfe have heard some of them bemoaning themselves that this their last captivity or dispersion is longer then ever any before They have not hitherto as it is in that Song verse 4. Declared the name and famous facts of God among the peoples but rather in refusing Christ have obscured his name Nor have they as verse 5. praised for the excellent things that God should doe for them in all the earth Now let the wise and understanding Reader review all that hath been said and be judge himselfe whether the Prophesie of this eleventh Chapter of Isaiah hath been fulfilled to this day And if not sure he will not dream of a fulfilling of it at the ultimate judgement there being something almost in every verse inconsistent with that time when no government as described in the first five verses is remaining in Christs hands 1 Cor. 15.28 c. No dwelling of the Wolfe and Lamb together as held forth in verse 6 7 8. No lifting up of an Ensign to bring men to a seeking after Christ as verse 10. No filling the earth with the knowledge of the Lord c. as v. 11. Therefore as sure as God is true this is yet to be fulfilled afore the ultimate day of judgement SECT XIV § 1 THe fourth place in Isaiah is Chapter 14. verse 1. c. to verse 8. Verse 1. The Lord will have mercy on JACOB and will yet choose ISRAEL and set them in their OWN LAND and the STRANGERS shall be joyned with them and they shall cleave to the house of JACOB Vers 2. And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 PEOPLES shall take them and bring them to their place And the house of Israel shall possesse them in the land of the
intend to leave out the most of the Jewes viz. ten for two to whom those Strangers were to joyne Nor was this done at the return of the two Tribes from Babylon Then Strangers of the Gentiles joyned not with them Nor was it done at the joyning of the two handfuls the one of Jews the other of Gentiles in the history of the Acts of the Apostles For they could no way answer to Jacob and Israel and Strangers indefinitly spoken without limitation ☜ I have often admonished that the grand prophesied promises touching Christs Kingdome have their gradual successive progressive impletions Redux Juda Juda returning from Babylon was a Type The conversion of an handfull of them in the Apostles time was but the first-fruits Rom. 11. But the fulnesse of Gentiles and Jews is yet behind Thirdly we never yet saw that in the second vers fulfilled That Christians have been servants and handmaids to the Jews in a right religious harmony and complyance For that must be the sense and good news of this promise or else Christians shall have losse and that in things concerning salvation Fourthly nor did we ever see that also in the second verse fulfilled that the Captive Jewes shall take them captive whose Captives they were and rule over their oppressours For neither in their return from Babylon did the Jewes take captive their Captivators but returned by voluntary consent of King Cyrus nor at Christs coming did they take any captive but rather were captives under Augustus and Tyberius Emperours of Rome and of Babylon too as subdued by those Romans the universal Monarchs then of the whole world If any should be of so ayery a phantasie as to evaporate this into a figure that at Christs coming the Jews took their Captivators captive in a spirituall sense of conversion let such remember themselves that Converts are the greatest Free-men Joh. 8.32 And that for the Jews then alas for them the vaile was on them 2 Cor. 3. So that they were generally in a spirituall Captivity themselves like Sampson when his eyes were put out And that Dan. c. 12. intimates that the Iews Conquest over their enemies should be corporall Neither of which Conquests do we yet see that the Jews either corporally or spiritually have subdued them that captivated them Fifthly neither was that in the second verse ever yet fulfilled That the PEOPLES or Gentiles should take the Iewes and bring them to their place c. Calvin on this place grants thus much That this was not done after the Iewes coming out of Babylon giving this reason That the Gentiles were so far from being the conduct and assistance to the Iews in their returne and settlement and to contribute their service to them therein that they did not only trouble the Iews but destroyed them from off the earth quoting Ezra 4.4 Adding that therefore this must be fulfilled in through and by Christ Thus far Calvin But when was this yet ever done by Christ Surely those seeds in Christ and the Apostles time could not be the Harvest here meant whole Iacob and Israel were not then in the land of the Lord. Nor are they to this day But are for the generall under the dominion of Turks Romans Indians and Countries in every Nation almost under heaven rather serving the Gentiles then being served of the Gentiles And therefore this cannot be done till as Dan. 2. that the little stone Christ cut out of the mountain without hands breaks to peeces the fourfold-mettaled image of all the foure Monarchies of the earth Whereas yet the Roman Monarchy in great part stands to this day Sixtly The twelve Tribes of Iacob and Israel are not yet as it is v. 3. delivered from their sorrow and fear and bondage They are in bondage being scattered amongst all Nations They are in sorrow for that scattering from their own Country And are there in fear being forced to pay tribute for their own freedome Nor were they freed from that bondage in Christs time being then Captives under the Romans Nor from their fear but for fear of the Romans if they should owne Christ they crucified him and put him to death Therefore when this deliverance is fulfilled to purpose it is done as it follows in the seventh clause and consideration v. 4 5 6 7 That the Jews shall take up this Proverb How hath the OPPRESSOUR ceased The Lord hath broken the SCEPTER of the RULERS and the staffe of the WICKED so that the WHOLE EARTH is at REST and QUIET that they break forth into SINGING But nor Scripture nor Histories nor Experience shew us that ever these things were fulfilled to this day And at the ultimate day of judgement will be no meet time for such work as every mans own reason will easily prompt Therefore it is yet to be done afore the ultimate day of judgement SECT XV. THe fifth place in Isaiah is Chapter 24. verse 23. Then the Moon shall be confounded and the Sun ashamed when the Lord of Hosts shall reigne in Mount Zion and in Jerusalem and before his Ancients gloriously * R. Kimchi upon this Chapter hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This parasha or Section is to be fulfilled hereafter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the destruction of Edom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afterward he shall remember the salvation of ISRAEL To understand what he means by Edome he bids us upon v. 16. Look 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the destruction of ROME mentioned in the who le book of God To these few words I shall need to speak but few THEN relating to that afore in verse 22 23. fetcheth its sense from thence In that day say the 22 and 23. verses It shall come to passe that the Lord shall punish the host of the High ones that are on high and the Kings of the earth upon the earth meaning plainly as the last clause evidenceth the Gentile-Potentates and powers And they those Gentiles shall be gathered together as prisoners are gathered in the pit and shall be shut up in the prison And after many dayes THEY the Jews saith Calvin giving a strong reason * Quum igitur haec ad sustinendos FIDELES pertinerent non dubium quin IUDAEIS dicerentur apud quos potissimum fides crat aut potius nusquam apud alios apparebat shall be visited To which sense touching the Iews the subsequent words also in the next verse the Text wee are now upon do mightily concur The Moon shall be confounded c. when the Lord shall reigne before his Ancients The originall and rise of which then you now see That upon the great destruction of the impenitent Gentile-Potentates and Powers the Iewes and if you will include the penitent Gentiles it shall not grieve us shall be visited in mercy And the Moon shall be confounded c. that is the glory of the Church shall be such as the light of the Moon and
it Isa 26. the same things John applies to the fall of Antichrist and the ruine of his nest viz. the City where he rests Rev. 16.19 we have it once The City of Nations fell and great Babylon came in remembrance before God But in Revel 18. we have it three times viz. v. 2. v. 10. v. 18. SECT XVII UPon the seventh place in Isa viz. Isa 33. v. 20 21. I will onely aske this question of all the men and books in the world When was that ever fulfilled since Isaiahs time which is here spoken viz. Thine eyes shall see Jerusalem a quiet habitation a Tabernacle that shall be taken down not ONE of the stakes thereof shal EVER be removed neither shall ANY cord thereof be broken But there the Lord will be to us a place of broad rivers and streams wherein shall go no Gally with Oars nor gallant ship passe by I say when since Isaiahs Prophesie was this fulfilled For about seventy yeers after his begining to prophesie Jerusalem was taken by the King of Babylon and the King and Nobles carried away captive into Babylon And whereas they returned againe about the yeer five hundred thirty six afore Christ and enjoyed their Country a good space of time yet about one hundred sixty seven yeers afore Christ Antiochus Epiphanes being ejected out of Egypt by the Romans invades Jerusalem with a great Army and spoyles and wastes both City and Temple About threescore and eleven yeers after Christs birth the Temple was destroyed by Titus the Roman About threescore and one yeer after that viz. a hundred thirty and one after Christ the City was destroyed by Adrian the Roman Emperour After these the Saracens and Turks invade Jerusalem and Judea possessing it to this day SECT XVIII § 1 THe eighth place in Isaiah is Chap. 34. v. 1. to v. 18. wee shall need but touch upon some passages of so plaine a place as this Vers 1 2 c. Come neer ye Nations to hear and hearken ye people let the EARTH hear and ALL that is therein the WORLD and ALL things that come sorth of it observe this Prophesie concerns the whole Universe for the indignation of the Lord is upon ALL Nations and his fury upon ALL their Armies he hath utterly destroyed them he hath delivered them to the slaughter with many more illustrations and all for the sake of Zion to be avenged of Zions enemies v. 8. But there was nothing of this done at the Jewes return from Babylon carried captive thither about seventy yeers after this was spoken And at Christs Incarnation they were under the Romans power And to this day under the Turks who next succeeded the Romans in dominering over them Therefore St. John carries this down to the New Testament and the later times thereof unto the ruine of the Antichristian Nations that are incorrigible enemies of Christ whereby to make way for the glorious Restitution of which wee treat Rev. 11. There was a great Earthquake and the tenth part of the City fell and there were slain of men seven thousand a number of perfection to signifie a sufficient number for the designe were taken off The Lord takes to him his great power and destroyes them that destroy the earth Rev. 19. One sate upon a white horse called faithfull and true his eyes were as a flame of fire c. and out of his mouth went a sharp sword that with it he might smite the NATIONS and rule them with a rod of IRON And an Angel cryed with a loud voice saying to the foules c. Come and gather your selves together c. that yee may eat the flesh of Kings and of Captains and of mighty men and of horses and of them that sit on them and the flesh of ALL men both free and bond both small and great c. § 2 Againe vers 8 9 10. of this 34. Isa it is prophesied It is the day of the Lords vengeance and the yeer of recompences for the controversie of Zion And the streams thereof shall be turned into pitch and the dust thereof into brimstone and the land thereof shall become a burning pitch and it shall not be quenched night nor day THE SMOAK thereof shall go up FOR EVER Now as there was none of this acted at the returne of the Jewes from Babylon or at Christs Incarnation or since but that still Antichrist both Easterne and Westerne dominere over most of the world So Saint John in the Revelation not onely in my judgement but in the judgement of the old Geneva Notes and of our New Annotationists too carries down these Prophesies of the destruction of the Antichristian world Rev. 14.11 Rev. 18.18 and Rev. 19.3 where it is said And the smoake of their torment ascended up for ever and they have no rest day nor night who worship the Beast and his Image and whosoever receiveth the mark of his name And they saw the smoak of the burning of Babylon and her smoak went up for ever and ever § 3 Again it is prophesied in the 11. â—erse of the 34. of Isa that in and upon the desolations of the enemies of the Church shall dwell the Cormorant Bittern and the Owle and Raven which being never fulfilled to the effect of Isaiahs Prophesie unto St. Johns time hee carries it downe as our New Annotationists consent with me unto the desolations yet to be made upon Antichrist Rev. 18.2 An Angel cryed mightily with a strong voice saying Babylon the great is fallen is fallen is become the habitation of Devils and the hold of every foule spirit and a cage of every unclean and hatefull bird § 4 And which is very considerable the Hebrew Rabbins and Chaldee Paraphrase interpret these judgements denounced in this chapter of the ruine of Rome Chal. v. 9. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The streams of Rome shall be turned into pitch and its dust into brimstone and its land into burning pitch So the Chaldee which Kimchy cites and approves R. Kimchi also on verse 16. hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ruine of Rome With which passages the Roman Clergy being offended leave out in their Editions of those Authors the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rome and put in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Cuthith and Javan that is Grecia § 5 And as all these things have not been hitherto fulfilled so they cannot be imagined to be fulfilled at the ultimate judgement at which time one place will be no more desolate then another no birds inhabiting desolations c. Therefore they must bee fulfilled in a time between this Age and the ultimate judgement § 6 If it be objected that the threats of this Chapter are directed against Idumea the Country of Edom or Esau and Bozra the Metropolis thereof v. 6. It is easily answered that though Idumea bee named in particular as a most intestine Jew-hating enemy as the manner of unreconciled kindred is and to be destroyed among the rest
yet the threats are expresse in v. 1 2. against ALL Nations Secondly Moab and Ammon and the Ishmaelites or Hagarens being knit to the line of the Jewes Gen. 18. Gen. 16. as was Idumea the Country of Esau they are most fitly held forth as types of the Antichristian enemies of the Church of the New Testament Psal 83. 6 7 c. they all being mothers children as Cant. 1. but not acting as brethren even as St. John makes the destruction of those enemies Types and Prophesies of the destruction of Antichrist as we heard but now SECT XIX THe ninth place in Isaiah is Chapter 43. and Chapter 44. being one entire discourse of the same matter notwithstanding the division of Chapters In the main and principall designe they treat of the conversion and salvation spirituall and temporall of the Jewes which are yet unfulfilled We need but touch upon some passages It is said Chapter 43. v. 1 2 3. Thus saith the Lord that created thee O JACOB and he that formed thee O ISRAEL fear not I have redeemed thee I have called thee by name thou art mine when thou passest through the waters and fires thou shalt not be destroyed for I am the Lord thy God the holy one of ISRAEL thy Saviour I gave Egypt for thy ransome Ethiopia and Saba for thee Which place if we look upon as an history of things done then it will be justly queried that though God destroyed Egypt in the book of Exodus for Israels sake yet when dealt he so with Ethiopia and Saba Therefore generally and most safely it is referred as a Prophesie to future things answerable to verse 2. Thou art mine and I will be with thee in all difficulties And to v. 4. I have loved thee and therefore I will give MEN mark the comprehensivenesse of the terme for thee And answerable to verse 5 6. I am with thee I will bring thy seed from the East and gather thee from the West I will say to the North give up and to the South keep not back bring my sonnes from far and my daughters from the ends of the earth And verse 18 19 20 21. Remember not the former things behold I will doe a new thing c. I will even make a way in the wildernesse and rivers in the desart the Beasts of the field shall honour me because I give waters in the wildernesse c. to give drinke to my people my chosen This people have I formed for my selfe they shall shew forth my praise For this giving Ethiopia and Saba for the Jews cannot be understood as Calvin and the Geneva Notes hint of the coming up of Perkaka King of Ethiopia against Assyria whiles Sennacherib King of Assyria was coming up against Jerusalem Isa 27. for these reasons First the Angel of the Lord going forth into the Army of Sennacherib and slaying one hundred eighty five thousand of them Isa 37.36 was the giving of the Assyrians not the Ethiopians for a ransome for the Jewes Secondly If that slaughter of the Assyrians was a ransome for the two Tribes yet is it nothing for Israel the ten Tribes so often mentioned in this Chapter Thirdly As we have no sacred history for it so no humane probability that Sennacheribs Army thus weakned by the Angel was in a fit condition to war against and to worst that Army of the Ethiopians then gathered against Sennacheribs Kingdome of Assyria or to overthrow Seba. As it is alike improbable that Sennacherib could recruit the old or raise a new Army speedily enough to encounter with Perkaka who was then fully ready for fight The story concludes Sennacheribs retreat from Jerusalem otherwise viz. That he returned and dwelt in Nineveh and worshipping in the house of his Idol gods was slaine there by his two sonnes Isa 37. And in this our New Annotationists concur with us saying That though most understand this of Gods turning Sennacheribs forces against Egypt and Ethiopia upon the tidings brought unto him of Tirkakas coming against him when he was making towards Jerusalem to besiege it Isa 37. yet wee cannot conceive say they that to be the meaning of the place For though it be true that the rumour startled him and made him thinke of returning yet was it not that but the fright he tooke upon the unexpected blow given in his Camp that enforced him to flight not to invade Egypt or Ethiopia which he was in a sorry case then to doe but to get him home with as much speed as hee could into his owne Country Chap. 31.8 9. And 37.36 37. So the Annotationists very well But to that they adde I cannot well consent when they say That this of giving Ethiopia and Saba for a ransome for Israel may well have reference to that remarkable defeat of that vast Army the greatest upon record in Scripture given to the Cushites under Asa c. For this Chapter is a Prophesie of things to come speaking both first and last in the Chapter in the future tense If in a touch it speaks in the past tense in the middle of the Chapter it is but usuall in Prophesies to shew their certainty to expresse what shall bee as if done already And it is spoken of Jacob and Israel comprehending all the twelve Tribes at least the ten and not the two onely called Juda over whom Asa was King and mentions the ruine of Saba for Israels sake that they might bee delivered of which wee have nothing in past stories And if this Chapter bee a Prophesie the story of Asa his victory abovesaid over the Chushites will not comport with the meaning thereof Asa dying many yeers Bucholcerus saith above a hundred and fifty afore Isaiah prophesied § 3 Now these things afore prophesied throughout this Chapter further amplified in the following Chapter were never yet since Isaiahs time fulfilled At their returne from Babylon none were slaine for Israels sake Nor at the time of Christs being on earth nor since the Turk possessed Judea for they returned by the voluntary consent of the King of Babylon And from the time of Christs being on earth and downward till the Turk took Judea the Romans severall times as we have shewed afore slew them instead of being slain for them as did the Turks after the Romans deal with them likewise Nor was the seed of Israel brought from the East West North and South and from the ends of the earth to this day Where still they are dispersed c. as it follows in these two Chapters Nor can these things suit with the ultimate day of doom § 4 Therefore there remaines yet a time to come when the Prophesies of these Chapters must be fulfilled afore the ultimate day of judgement There must be a distinct time on earth when Egypt Ethiopia and Saba shall be destroyed for the deliverance and freedome of Jacob and Israel and not onely these but all foure quarters of the world and the utmost ends of the earth as it is
to a full saving of the Jews by the destruction of their enemies destroying their flesh and pouring out of their blood But in all these attempts in the end the Jewes party had the worst even as Israel and Juda are still dispersed and those in Judea are still under the power of their enemy the Turk Therefore these things are yet to be fulfilled viz. at the fall of Antichrist Rev. 16.5.6 and Rev. 19. v. 19.20 21. Thou art righteous O Lord c. because thou hast judged thus For they have shed the blood of Saints and Prophets and thou hast given them blood to drinke And the Kings of the earth and their armies were gathered together to make warre against him that sate on the white horse and against his army and the beast was taken and with him the false Prophet and cast into the lake of fire c. and the rest were slaine with the sword c. SECT XXI THe twelfth place in Isaiah is in Chapter 54. v. 11. c. to the end of the Chapter Verse 11. O thou afflicted tossed with tempest and not comforted behold I will lay thy stones with faire colours and lay thy foundations with Saphires 12 And will make thy windows of Agates and thy gates of Carbuncles and all thy borders of pleasant stones 13 And all thy children shall be taught of the Lord and great shall bee the peace of thy children 14 In righteousnesse shalt thou bee established thou shalt be far from oppression for thou shalt not seare and from terrour for it shall not come neer thee 15 Whosoever shall gather together against thee shall fall for thy sake 16 Behold I have created the Smith that bringeth forth an instrument and I have created the waster to destroy 17 No weapon that is formed against thee shall prosper and every tongue that shall rise against thee in judgement shalt thou condemne This is the heritage of the servants of the Lord. § 1 If wee keep all these together in their twisted dependance here set downe and in their joynt relation and intent to the glorious estate of Jews and Gentiles conjunctively as is intimated v. 3. c. Thy seed shall inherit the Gentiles c. when were these ever fulfilled unto Christ and the Apostles dayes And therefore they doe cleerly carry downe these things far beyond the age wherein they lived upon earth Saint John prophesies that v. 11 12. of laying the Churches foundations with precious stones that it shall bee fulfilled at the great restauration of the Church yet after one thousand six hundred fifty and two to be fulfilled Rev. 21. v. 18. c. The building of the wall or New Jerusalem is of a Jasper and the City pure gold the first foundation a Jasper the second a Saphir the third a Chalcedony the fourth an Emerald c. proportionably all the twelve foundations So Christ carries downe that in the former part of the 13. verse All thy children shall be taught of God beyond his time unto after times Joh. 6.44 45. That whereas the Jews then murmured against him yet the time should come that they should be ALL TAUGHT OF GOD quoting this of Isaiah Which must the rather relate to future times after Christs time in regard of that annexed in that 13. verse of the 54 of Isaiah so closely as that with the former it makes but one period viz. ALL THY CHILDREN shall be taught of God And GREAT shall be THE PEACE OF THY CHILDREN which being not fulfilled unto Johns time he refers it to the time of the glorious state of New Jerusalem on earth Rev. 21.4 And God shall wipe away all tears from their eyes and there shall be no more death neither sorrow nor crying neither shall there be any more paine c. so that the time must come that the Jews must not have onely pure inward peace being taught of God but GREAT outward peace also which is further confirmed by that which follows in the next verses viz. v. 14 15 16 17 of this 54 of Isaiah That in righteousnesse they shall be established and they shall be far from oppression and from feare and from terrour that all opposing them shall fall and no weapon shall prosper against them c. as you have it above written before your eyes in the first Paragraph of this one and twentieth Section which Peter 2 Pet. 3. and John in Rev. Chap. 21. apply as things not fulfilled to their time unto the glorious state of the New earth that therein shall dwell righteousnesse and no uncleannesse or abomination shall enter but all tears sorrow paine crying shall be removed as we have oft repeated afore All which wee cannot but expect yet to come being never yet fulfilled but the contrary alwayes extant and to be fulfilled before the ultimate day of judgement there being nor time nor place for foundations windows precious stones teachings from God c. as above described SECT XXII THe thirteenth place in Isaiah is Chapter 59. Verse 19 20 21. When the enemy viz of the Jewes shall come in like a flood the Spirit of the Lord shall lift up a standard against him and the Redeemer shall come to Zion or out of Zion as the Apostle renders it Rom. 11.26 For if the deliverer come out of Zion hee comes first to Zion the preposition 7 having great variety of significations as in at according to or for the sake c. And unto them that turne from transgression in Jacob or as the Apostle renders it Rom. 11.26 shall turne away transgression from Jacoh * The Heb◠is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may for ought I know beare to be rendred To the end to turn men from For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the infinitive mood is in value a future And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the root sometimes is used transively to turne a thing away or to turn it from viz. a termino a quo ad terminum ad quem Schindl or to convert from Pagn And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft paragogicall and sometimes put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Masora gives instances Surely the Apostle would not pervert the Text nor could he erre The Chaldee renders it neer as the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To convert the transgressors of the house of Jacob. The Septuagint likewise of the best Edition in Bib. complut in Bib. Reg. Gallicanis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Arab. likewise There shall come a Redeemer for Zion who shall turne away wickednesse from Jacob. As for mee this is my Covenant with them saith the Lord my spirit that is upon thee and my words which I have put into thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed c. from henceforth and for ever § 1 The Prophet having in the next verses before shewed how God would recompence the enemies of the Jews according to their deeds hee presently follows
crying c. And lastly the application of v. 21. of this sixtieth of Isaiah is as cleerly applyed to the same purpose Rev. 21. v. 27. And there shal in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lie § 3 Now where is the man or book that can say these things have been fulfilled since the time of this Prophesie That the Nations of Jews and Gentiles have conjoyned in matters of Religion as in the first ten verses of this sixtieth of Isaiah When ever did the Nations of the Gentiles bow down to the Jews and those that would not serve them did perish as v. 11.12 When were the Jews made an eternal excellency and the joy of many Nations as it is in 15 v when as v. 21. were the Jews made a righteous people to inherit the Land for ever But as sure as God is true these things must be And upon earth as the circumstances constraine And therefore before the ultimate judgement SECT XXIV § 1 THe fifteenth place in Isaiah is in Chapter 63. first six verses of which in a word Christ comes up as it is revealed to the Prophet from Edom with dyed garments from Bozra red in his apparrel by treading the Wine-presse alone treading downe his enemies in fury til their blood be sprinkled upon his garments § 2 John in the Revelation Chapter 14 v. 19 20 and Chapter 19 v. 11 12 13 14 15 16. applies these in the same phrase and figure to Christs destroying of Antichrist to be fulfilled on earth yet afore the last judgement Another Angel came out from the alâ—ar which cryed to him that had a sharp sickle saying thrust in thy sickle and gather the clusters of the vine of the earth for her grapes are fully ripe And the Angel thrust in his sickle into the earth and gathered the vine of the earth and cast it into the great Winepresse of the wrath of God And the Winepresse was trodden without the City and blood came out of the Winepresse even unto the horse bridles c. And I saw heaven opened and behold a white horse and he that sate upon him was called FAITHFULL and TRUE and in righteousnesse he doth judge and make war His eyes are as a flame of fire and on his head were many Crownes c. And he was cloathed with a Vesture DIPT IN BLOOD his name is called THE WORD OF GOD. And the Armies which were in Heaven followed him upon white horses c. And out of his mouth goeth a sharp sword that with it he should smite the Nations and he shall rule them with a rod of iron and he TREADETH THE WINE-PRESSE OF THE FIERCENESSE and VVRATH OF ALMIGHTY GOD. And hee hath on his vesture and on his thigh a name written KING OF KINGS and LORD OF LORDS § 3 These are obvious enough for every one to apply to the point in hand according to our former method so often repeated ## SECT XXV THe sixteenth place in Isaiah is Chapter 65. verse 17 c. to the end of the Chapter Verse 17. Behold I create new Heavens and a new EARTH and the former shall not be remembred c. v. 18. But be you glad and rejoyce FOR EVER in that which I create for behold I creat JERUSALEM a rejoycing and her people a joy v. 19. And I will rejoyce in Jerusalem and joy in my people and the VOYCE OF VVEEPING SHALL BE NO MORE HEARD IN HER NOR THE VOYCE OF CRYING v. 20. There shal be no more thence an infant of dayes nor an old man that hath not filled his dayes c. And they shall build houses and inhabit them c. And plant vineyards c. Before they call I will answer c. The woolf and the lamb shall feed together c. § 1 This will every one say that marks what he reads must signifie a state of the Church upon earth to bee before the ultimate judgement ## § 2 And there is no man or monument can be produced that ever this was so fulfilled since it was prophesied Therefore it must signifie a state on earth yet to come according to the Prophesies of the Apostles and their applications of the aforesaid Prophesie of Isaiah So doth Peter and John apply the 17. verse Peter in 2 Ep. chap. 3. v. 12. and 13. comforts the Jews to whom he wrote 1 Pet. 1.1 that before the ultimate judgement there should be new Heavens and a new EARTH wherein dwels righteousnesse according to Gods promise meaning this of Isaiah 65.17 And John in Revel chap. 21. refers this same place of Isaiah to the time of the glorious state of the Church on earth immediately after the fall of Antichrist In Rev. 19. the three last verses is Antichrists fall Chap. 20. the Devill is bound and the Saints reign Chapter 21. is their glorious estate described and in part by these words of the Prophet Isaiah I saw saith John a new Heaven and a new Earth and the first heaven and the first earth were passed away And addes in verse 17. Nothing that defileth enters therein In like manner the 18. and 19. verses of this 65 of Isaiah are referred and applied by St. John in Rev. 21. the first five verses to the glorious state of the Church yet to come after the fall of Antichrist Behold I make all things new new Heavens and new Earth and new Jerusalem which is all one as to say he creats And wipe away all tears from their eyes and there shall be no more sorrow c. I need say no more of this place to an understanding Reader of which Mr. Mead comparing it with 2 Pet. 3.13 and Peter with it saith Miror c. I wonder how any man can understand this of a state in the highest heavens SECT XXVI THe seventeenth and last place in Isaiah is Chapter 66. v. 5. c. to the end of the Chapter * This place of Isa 66. from the fifth verse c. Justin Martyr in his Dialog cum Tryph. p. 312. doth testifie to belong to the Kingdome of Christ that is to be at his second coming In which words saith he commending this place of Isa is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mastery of our being againe generated or made new at the Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and absolutely of all who expect Christ shall appear at Jerusalem and by well doing study to please him Thus Just Mart. with which Mr. Mead is much taken and understands him in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mean the Resurrection of the godly § 1 The Prophet in the fifth verse directs his speech to them that in an holy manner trembled at Gods word The effect of his speech there is that though their false brethren hated them and cast them out for Gods name sake saying Let the Lord be glorified that is we have done well in casting them out or let God appeare in his
them again into their folds and they shall he fruitful and increase vers 4. And I will set up shepherds that shall feed them And they shall FEARE NO MORE nor be DISMAYED neither shall they be LACKING saith the Lord. verse 5. Behold the dayes come saith the Lord that I will raise unto David a RIGHTEOUS BRANCH and a KING shall reign and prosper and shall execute justice and judgement upon the earth In his dayes JUDAH shall be saved and ISRAEL shall dwel safely And this is his name whereby be shall be called THE LORD OUR RIGHTEOUSNESSE verse 7. Therefore behold the dayes come saith the Lord that they shall no more say the Lord liveth which brought up the children of Israel out of the land of Egypt verse 8. But the Lord liveth which brought up and which led the seed of the house of ISRAEL out of the NORTH COUNTRY and from ALL COUNTRIES whither I had driven them and they shall dwell in THEIR OWN LAND § 3 Mark now what the Hebrew Doctors and Jewish Rabbins as opposite as they be to Christ in their writings since the returne of the two Tribes from Babylon It is written in the book Berochoth Benzuma saith It shall come to passe that ISRAEL shall not remember their departure out of the land of Egypt in the WORLD TO COME speaking just as the Apostle Heb. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the dayes of MESSIAH by which last clause you may see what the Rab. means by the world to come And saith the Rabbin how doth this appear That which is written in Jer. 23. saith he will prove it Behold the dayes come and they shall say no more the Lord liveth which c. which saith this Rabb wise men interpret thus not as if the name of Egypt should be blotted out but because the wonders which shall be effected in the dayes of the KINGDOME OF THE MESSIAH shall be principal and the Egyptian lesse § 4 Observe next the phrases and circumstances of the place As first That here is mention not onely of Judahs reversion and conversion but of Israels too And secondly that they shall returne not onely from the land of the NORTH but from all Countries whither they were driven which Countries are mentioned Act. 2.9 10.11 and 1 Pet. 1.1 And being compared with ancient and moderne Histories and experience doe shew that they are now scattered into all parts of the world and are so acknowledged to bee by the learned Jew R.M. Ben Israel in his SPES ISRAELIS And thirdly that at the time the Prophet intends there must be a sweet compliance between Jews and Gentiles in matters of Religion And lastly that these things must be when Christ the RIGHTEOUS BRANCH springing from David shall be KING and reign and PROSPER and execute justice and judgement in the EARTH § 5 All which duely weighed doe cleerly demonstrate without multiplying of words that they were never yet fulfilled nor can the transaction of them consist with the ultimate day of judgement And therefore are yet according to the truth of God to be fulfilled afore that day SECT XXVIII § 1 THe second place in Jeremiah is Chapter 30. and Chapter 31. * This 31 Chap. hath been alleadged before Jeroms time for the glorious state of all things in the thousand yeers of which we speak Omnes hujusmodi repromissiones juxâ—a Judaeâ—s nostros Judaizantes in mille annorum regno putanâ—â—â— esse complendae c. Hieâ— on Jer. 31. v. 27. v. 38. both being one continued discourse of one and the same thing as the connexion in verse 1. of Chapter 31. plainly shewes In which are many things which of themselves upon bare reading of them without all glosses shew themselves never to have been fulfilled to this day since the time of that Prophesie For example marke the words well § 2 That in Chapter 30. was never yet fulfilled viz. verse 3. Lo the dayes come saith the Lord that I will bring again the CAPTIVITY of my people ISRAEL and JUDAH naming distinctly both Kingdomes containing all the twelve Tribes and cause them to returne to their own land Nor was that ever yet fulfilled in verse 8. In that day saith the Lord of Hosts I will break his yoke from off thy neck and will burst thy bonds and strangers SHALL NO MORE SERVE THEMSELVES of him but they shall serve the Lord their God and DAVID THEIR KING †The Chaldee is very remarkable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is They shall obey the Messiah or Christ the Son of David their King whom I will raise up unto them Nor was that ever fulfilled in verse 10. Fear thou not O my servant JACOB saith the Lord nor be dismayed O ISRAEL for lo I will save thee from a far and thy seed from the land of their captivity and JACOB shall return and shall be in REST and QUIET and NONE shal make him AFRAID repeated again Jer. 46. v. 27. So many things in the 31. Chapter were never yet fulfilled as all that from v. 1. to 15. concerning their corporal restitution into their own Country and their visible peace and glory there Nor can these things of both Chapters be referred to the ultimate day of judgement as the nature of the things speake loud enough And therefore they are yet to be fulfilled afore that time SECT XXIX § 1 THe third place in Jeremiah is in Chapter 32. verse 37. to the end of the Chapter Verse 37. Behold I will gather them out of ALL COUNTRIES whither I have driven them in mine anger c. And I will bring them again into this PLACE and I will cause them to dwell SAFELY verse 38. And they shall be my people and I will be their God verse 39. And I will give them one heart and ONE WAY that they may fear me for EVER c. verse 40. And I will make an everlasting Covenant with them that I will not TURNE AWAY FROM THEM to do them GOOD c. verse 41. Yea I will rejoyce over them to do them good and will plant them in this LAND assuredly with my whole heart and with my whole soul verse 42. For thus saith the Lord like as I have brought all this great evil upon this people so will I bring upon them all the good that I have promised them c. § 2 Now these things thus spoken were never yet fulfilled since the captivity of the ten Tribes carried away afore this Prophesie or of the two Tribes carried away after this Prophesie they have not been gathered from all Countries into their own land they have not dwelt there safely they have not had one way c. But since the returne but of two Tribes the ten never yet returning Antiochus of Syria and the Grecians and Romans and Turks have by a continuall succession molested them And the generality of all the twelve Tribes are scattered in all Countries to this day The fulfilling of
〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurpatum de Solâ—o invenies apud Chald parâ—p Jerem. 1.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi in Hebr. est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely for the Senators to sit upon not throwne down as we of late have it And the ANCIENT OF DAIES Pater Consistorii did sit c. and subaudi I BEHELD TILL THE JUDGEMENT WAS SET that is the whole Sanhedrim and the books were opened Here we see both the forme of judgement delivered and the name of judgement expressed which is afterwards twice more expressed 1. In the amplification of the Tyranny of the WICKED HORN ver 21 22. which is said to bee continued TILL THE ANCIENT OF DAIES CAME and judgement was given to the Saints of the most High i. e. Potestas judicandi ipsis facta And the second time in the Angels interpretation verse 26. But the JUDGEMENT SHALL SIT and they shall take away the dominion to consume and to destroy to the end Where observe by the way that cases of DOMINION of BLASPHEMY and APOSTASY c. belonged to the jurisdiction of the great SANHEDRIM From this description it came that the Jewes gave it the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Day of Judgement And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The day of the great Judgment Whence in the Epist of Jude v. 6. it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judgement of the great Day From the same description they learned that the destruction then to bee should be BY FIRE because it is said verse 9. His throne was a FIERY FLAME and his WHEELES BURNING A fiery streame issued and came forth before him And ver 11. The Beast was slaine and his body destroyed and given to the BURNING From the same fountaine are derived those expressions in the Gospell where this day is intimated or described THE SON OF MAN SHALL COME IN THE CLOUDS OF HEAVEN The son of man shall come in the GLORY OF HIS FATHER WITH HIS HOLY ANGELS as it is said here thousands ministred unto him c. And that Daniel saw one like the sonne of man coming with cloudes of Heaven and he came to the ancient of Daies and THEY brought him or placed him neare him c. Hence St. Paul learned THE SAINTS SHOULD JUDGE THE WORLD because it is said that MANY THRONES WERE SET and ver 22. by way of exposition JUDGEMENT WAS GIVEN TO THE SAINTS OF THE MOST HIGH Hence the same Apostle learned to confute the false feare of the Thessalonians that the day of Christs second coming was then at hand because that day cannot be till the MAN OF SIN WERE FIRST COME and should have reigned his APPOINTED TIME for as much as Daniel had foretold it should bee so and that his destruction should bee at the SONNE OF MANS APPEARING IN THE CLOUDES whose appearing therefore was not to bee till then This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Saint Paul the appearance or brightnesse of his coming Which man of sin saith he Christ shall destroy at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appearance of his coming Daniels wicked HORN or the BEAST acting in the wicked horn is St. Pauls MAN OF SIN But to go on whiles this Judgement sits and when it had destroyed the FOURTH BEAST the sonne of man which comes in the cloudes receives DOMINION AND GLORY and A KINGDOM THAT ALL PEOPLE NATIONS and LANGUAGES SHOULD SERVE and OBEY HIM ver 14. which KINGDOM is thrice explained afterwards as ver 18. These foure BEASTS saith the Angell are foure KINGS which shall arise But viz. when they have finished their course the Saints of the most High shal take THE KINGDOME Againe verse 22. The wicked Horne prevailed UNTILL THE TIME CAME THAT THE SAINTS POSSESSED THE KINGDOME Againe verse 27. when the fourth Beast reigning in the wicked Horne was DESTROYED THE KINGDOME and DOMINION and the GREATNES OF THE KINGDOME UNDER THE WHOLE HEAVEN SHALL BE GIVEN TO THE PEOPLE OF THE SAINTS OF THE MOST HIGH c. These grounds being laid I argue as followeth The Kingdom of the son of man and of the Saints of the most high in Daniel begins when the great Judgement sits But the Kingdome in the Apocalyps wherein the Saints reign with Christ a thousand yeares is the same with the Kingdome of the sonne of man and Saints of the most high in Daniel Therefore it also begins at the great Judgement * Mr. Mede saith not at the ultimate generall Judgement but at the great Iudgement speaking as Daniel and other Scriptures aforesaid and the Hebrew Rabbins calling al the thousand years the great judgement And the begâ—nning of them the beginning of the day of judgement See after at the next ☞ That the Kingdome in Daniel and that of the thousand years in the Apocalyps are one and the same Kingdome appears thus First Because they begin ab eodem termino from the same terme at the destruction of the fourth Beast That in Daniel when the Beast then ruling in the wicked horne was slaine and his body destroyed and given to the burning flame Dan. 7 ver 11.22.27 That in the Apocalyps when the Beast and false Prophet the wicked horne in Daniel were taken and both cast alive into a lake of fire burning with brimstone Apocal. 19.20 21. Secondly Because Saint John begins the Regnum of the thousand yeares from the same session of judgement described in Daniel as appeares by his parallell expressions borrowed from thence Daniel sayes chap. 7. Ver. 9. I beheld till the Thrones were pitched downe and the Judgement i. e. judices the Judges set Vers 22. And judgement was given to the Saints of the most high St. John sayes chap. 20. Vers 4. I saw thrones and they sate upon them And the Saints possessed the Kingdome viz. with the Sonne of Man who came in the cloudes And judgement was given unto them And the Saints lived and reigned with Christ a thousand years Now if this be sufficiently proved that the thousand years begin with the day of judgement ☜ it will appear further out of the Apocalyps that the Judgement is not CONSUMMATE TILL THEY BE ENDED For Gog and Magogs destruction and the UNIVERSALL RESURRECTION is not till then Therefore THE WHOLE THOUSAND YEARES IS INCLUDED IN THE DAY OF JUDGEMENT Hence it will follow that whatsoever Scripture speakes of a Kingdome of Christ to be at his second appearing or at the destruction of Antichrist must needs be the same which Daniel saw should be at that time and so consequently be the Kingdome of the thousand years which the Apocalyps includes between the beginning and consummation of the great Judgement Therefore that in Luk. 17. vers 20. to the end where the Pharisees demand of Christ when the Kingdome of God should appeare And Christ answers that it comes not with observation but as the lightning that lightneth out of the one part under heaven shineth unto the other c.
was divided And the breaking off three of these ten by the one Horn that grew up among them doth further notably describe the Body of Antichrist arising out of the Roman Empire with its two sides The Turke one Eye Legge and Arme and the Pope the other Eye Legge and Arme Both making up one Antichristian Body to keep the world from imbracing Christ and his pure Gospell I have already largely shewed * Lib. 2. cha 2. Sect. 4. §. 2. how Turke and Pope are generally considered one Antichristian body that they jarre among themselves it nothing prejudiceth this Notion no more then the foure heads of the Leopard prejudiced the onenesse of the Grecian Monarchy or the ten hornes the onenesse of the Roman or the severall factions between the severall Popes co-existent at the same time with mighty factions of their severall sorts of Friers did null the union of the Roman Antichrist As Herod and Pontius Pilate disagreeing in other things became friends in that tertio of crucifying Christ so the Turke and Pope however they disagree in other things yet they are most deservedly called by the same NAME Antichrist and described by the same number of their name The Turke keeping off the Jewes and the Pope the Christians so called from imbracing Christ And both their names making exactly six hundred sixty six of which afore loco citato Even as their SEATS are both called by the name of Babylon both in the Old and New Testament Their RISE also being the same compare Revel 13. with this seventh of Daniel the Pope rising out of the Romane Empire and the Turke out of the Pope viz. out of Popish advise for Religion and the Popish Territories for dominion The Pope taking part of the Romane Empire and their Heathenish religion and the Turke Mahomet formed his religion by the advise of Sergius a Monke of which largely afore and tooke part of the Romane Empire viz. three parts of tenne towards his Territories as it is in this seventh of Daniel Their END OF DESTRVCTION is also the same both in time and manner they falling immediately one after another by which the fourth Beast is destroyed and much after the same manner as we may see by comparing Dan. 7. Revel 19. 2 Thes 2. and most justly their EYES and MOVTHES of wit and blasphemy against Christ being so like Dan. 7. ver 8.25 Rev. 13. ver 5.6 Neither doe they differ in their PRIDE Dan. 7.20 2 Thes 2. advancing themselves above all that is called God not only above Magistrates but above Christ the Turke in preferring Mahomet the Pope in dispensing with great sinnes continually practised which Christ threatens and nulling much of his Word and ordinances They both also concurre in TYRANNY in changing Lawes and times ver 25. of this seventh of Dan. 2 Thes 2. Their CRVELTY is also described as one in continuall making warre with and prevailing against the Saints of the most high Compare this seventh of Dan. ver 21.25 with the thirteenth of Revel ver 7. But it is but for a TIME which is measured out as the same in the generall term viz. A time and times part of a time So in the twenty fifth verse of this seventh of Dan. Dan. 12.7 compared with Revel 12. ver 14. Revel 13. ver 5.6 And if we reckon the difference of the commencement of one thousand two hundred ninety dayes and one hundred and sixty dayes mentioned Revel 11. Dan. 12. the account will arise to be neare the same of which computation God permitting more after For close of this identity or likenesse as the Turke pulled off at first three hornes of the ten of the Roman Empire viz. Syria Aegypt and Africa or rather as other reckon Syria Grecia and Africa so the Pope arrogates a triple Crowne over the Romane state § 7 Before we can fairely goe on any further upon this seventh of Daniel I must insert here my thoughts touching the LITTLE HORNE I know the Learned differ much about it Not to mention as if worthy of words that impossible opinion that it signifies Antiochus Epiphanes the learned Parker and others hold it meanes the Antichrist of Rome But learned Graserus and others understand by it Mahomet and give very strong reasons for it The answers whereto that some give are not to me sufficient nor are their owne Arguments for the Roman Antichrist as to peculiarise that Horne to him in my judgement convincing I have here nor place nor time patching in this seventh § after I was past it in the Copy to discusse the Question at large but I shall propose this expedient to the learned 1. To consider as hath been even now and afore hinted as we pointed in the Margin that Turk and Pope with their successours are but the maine Integrals of Antichrist 2. That upon exact review of what ever is said on both sides touching the little horne it may appeare that all may handsomly and fairely be accommodated to both Turke and Pope if not more appositely to the Turke 3. That as they that make it a Romane Horne may be led thereunto with feare of omitting any thing that Prophesieth and promiseth the ruine of that Roman Antichrist so we must be jealous of waving any thing that threatens the ruine of this Mahometan or Turkish Antichrist intended in Revel 9. by Mr. Parkers owne confession as after in the sixteenth of Revelations in the sixth Vial and elsewhere For with me I confesse it is a rule which diligent observation as I have gone along over all the Scriptures hath irresistably ingraffed into my reason That all the Scriptures touching the great Restauration or Restitution of the Church to her glorious estate on earth before the ultimate day of Judgement doe more directly and immediatly look towards the Jewes consequentially inclusively and mediatly upon the Gentiles And therefore by consequence doe more immediatly threaten the ruine of the Mahometan Turkish Antichrist as their more immediate and cruell enemy inhabiting all their borders and next extend to the Roman Antichrist taking him in under the generall notion of a grand enemy to the conversion of Jews and Gentiles unto Christ and of the glorious reformation of the Church and of the pure Doctrine and ministration of the Gospel conducing to both Nor doth it hang handsomely together in my eye that the little Horne breaking off three of the ten should be the Romane Antichrist his conquering three of the Mahometan Emperours because the breaking off three of the ten was to disjoyn them from the ten not to reunite them unto the ten and so make up thirteene or to make up the ten to be ten for they were ten afore over which the Roman Antichrist ruled afore the three were broken off Thus in briefe I have in this strait of place modestly presented my thoughts which with all my heart I humbly submit to the judgements of the more learned that can produce stronger
absolutely for ever 2. If any hanker and long after the sence that our translation hints as if the three former Beasts had a kind of life allowed them after their dominion was taken away to give these content we can give them this faire answer which may likewise be handsomely improved as to the illustration of the ruine of the fourth Beast and so of the glorious remaining of the fift Monarchy That though the three former monarchies were dis-robed of their Monarchicall paramount Emperiality the former by the latter yet those three divine providence permitting had continued unto them some degree of regality untill some good space of time that the fourth had been in being and power which is the more probable 1. Because how else could it bee said that the third trampled the second and the fourth the third yea all the remainder of the former unlesse they had some entiry or being to be trampled 2. Because the whole Image is broken by the ruine on the feet of the fourth and last And therefore probably there were certaine broken limbs of the three former remaining to be beaten into dust with the fourth 3. Because wee have some such account given us in the faithfullest humane Histories First For the Armenians part of Chaldea as some learned affirme had a King and Kingly dignity even unto the dayes of the Roman Monarchy Tigranes King of Armenia was subdued by the Roman Pompey and his Country made tributary and so stamped under foot But after a while even in the reigne of Tiberius the same Armenia was fortified against the Romans whom the Emperour rather pacified with promises then subdued with Warre who after got the staffe so far into their hands againe that in the reigne of Jovinian they were called Friends not Vassals to the Romans Secondly For Persia they had great power in the time of Antiochus the great and of his sonne Antiochus the vile of the Greeke Monarchy downe unto and farre into the times of the Roman Emperours Of whom Julian lost his life Valerian went under ransome and Jovinian put to the shamefull foyle of the losse of foure whole provinces Thirdly For the Grecian Monarchy after the Romans had trampled Egypt Anthony and Cleopatra being subdued by Augustus and their Countries reduced to Provinces yet after the Greekes did so far shake off the Roman yoake as that they withstood divers of their stoutest Emperours viz. Galienus Aurelian and Dioclesian And this last answer doth also well illustrate the prophesie That whereas somthing of the former Monarchies remained in the days of the later yet the fift should leave nothing of the fourth and so nothing of the former All being to be broken in the feet of the fourth So glorious should the fift Kingdome be Now let the reader take which answer he pleaseth § 11 Having cleared we hope this knot let us now goe on with Daniels visions wherein he having already shewed us towards the discovery of the Who and what that destroyed the fourth Beast the posture and Acts of the Session of Judicature next he represents to us the person or persons the Captaine and his Army that tooke from the fourth Beast the Roman Monarchy and all other Kingdoms into their owne hands of power and these are Christ and his Christians vers 13 14. Daniel saw in the night-visions fitly signifying the Antichristian darknesse that then clouded the Church one like the Son of Man come with the cloudes of Heaven This is Christ who relatively as a King and Captaine Generall as the Scriptures set him forth and Mystically as he is by union of the Spirit head of his Church doth infer as soon as he is come an Host of Christians at his heeles as part of his Session when hee sits all which must necessarily bee here understood as the 18 26 and 27 verses being of the interpretation of the vision give sufficient warrant vers 18. But the SAINTS OF THE MOST HIGH shall take the Kingdome for ever Zech. 1.8 Heb. 2.10 Revel 19.11 12 13 14. even for ever and ever ver 27 28. But the Judgement shall sit and they of the Judgement viz. as it is in this vision the Son of Man and his ten thousand times ten thousand of all Nations Languages and Peoples that beleeve in him shall take away his the fourth Beasts dominion to consume and destroy it to the end And the Kingdome and Dominion and the greatnesse of the Kingdome under the whole Heaven shall bee given to the PEOPLE OF THE SAINTS OF THE MOST HIGH whose Kingdome is an everlasting Kingdome and all Dominions shall serve HIM Where most evidently Christ called here the Son of Man doth as a publicke person and a representative as the second Adam of all mankind that beleeve include and signifie all the sonnes of men that beleeve and they and he are so one mystically by faith and relatively as a corporation or united Emperiality that it is indifferent to the Holy Ghost to mention HIM or THEM to be the Ruler of this fifth Monarchy As for that his coming we mentioned but now Daniel expresseth it in the said thirteenth verse The Sonne of man came with the Clouds of Heaven Upon which words Mr. Parker saith thus The Sonne of man is Christ the Head including also his Body the Church as appeareth ver 26 27. He is said to come and this is his second coming in a large sence comprehending his coming to beare rule on earth by setting up his Kingdome breaking down the enemy and this is the space of forty five yeares and then his visible appearing at the Resurrection immediatly ensuing to finish the New Jerusalem begun in heavenly perfection And in this large description his second coming is usually taken in the Prophets He is said to come in the Clouds of Heaven that is on high above the glory and power of the Kingdomes of the earth in the supereminent Majesty of his Kingdom Rev. 11 12. Isa 52.13 Mat. 24.30 Thus Mr. Parker I only adde this that by the current and tenour of Scripture this phrase of his coming in the Clouds signifies withall that he shall visibly and really appeare in the natural Clouds at that his second coming but now mentioned as Christ himselfe and Saint John expounds the Prophets Matth. 24.30 Revel 1.7 Then shall appeare saith Christ in that twenty fourth of Matthew ver 30. the signe of the Sonne of Man in Heaven and then shall all the Tribes of the earth mourne and they shall SEE the Sonne of Man coming in the CLOVDES of Heaven c. And saith John in that Revel 1.7 Behold he cometh WITH CLOVDES and every eye shall SEE him and they also that pierced him § 13 He is said in the same thirteenth verse both to come to the Ancient of dayes that is as he is Mediator to the end to obtaine the Kingdome for his Saints being removed from the enemy So the Lamb is said to approach to him that
by David mentioned Isai 55. and Psal 16. is signified Christ Nor shall David return again till the Physical Corporal Resurrection of the Saints before which must precede the Metaphorical Resurrection that is the call of the Jews at least five and forty years afore as we have before proved upon Daniel chap. 12. So this returning of Israel here meant is not onely from captivity but from sin as is plain by that which follows They shall fear the Lord and his goodness Fear here as commonly throughout the Scriptures being put for all the inward graces and worship of God in the heart as to trust in him rejoyce in him love him c. and that for his goodness that is in through and for Christ who as he is called the wisdom of God 1 Cor. 1. And the Word of God Joh. 1. c. so he is the Goodness of God because God is not cannot in justice be communicative of his goodness unto the lapsed sons of Adam but in and through Christ Tit. 3.4 5 6. § 6 Which things being so they speak of themselves that they were never yet fulfilled according to the purport of the Text. For the generality of Israel and Judah too are to this day without a King without a Prince without a Priest without a Sacrifice that ceasing at least ever since three hundred sixty and six Nor have they instead of those Princes Priests and Sacrifices sought the Lord their God and David that is Christ their King to fear the Lord and his goodness as hath been afore expounded And for the last day of Judgement that is no time for Conversions of souls and reversions from captivity Therefore this prophesie in the main of it is yet to be fulfilled Thus of Hosea SECT XL. NExt we come to the Prophet Joel The first place in him is Chap. 2. v. 28 29 30 31 32 33. Verse 28. And it shall come to pass afterwards that I will pour out my spirit upon ALL FLESH and your sons and your daughters shall prophesie your old men shall dream dreams your young men shall see visions Verse 29. And also upon the servants and upon the handmaids in those days will I pour out my Spirit Verse 30. And I will shew wonders in Heaven and in Earth Blood and Fire and Pillars of smoak Verse 31. The Sun shall be turned into darkness and the Moon into blood before that great and terrible day of the Lord come Verse 32. And it shall come to pass that whosoever shall call upon the name of the Lord shall be delivered For in Mount Zion and in Jerusalem shall be deliverance as the Lord hath said and in the REMNANT WHOM THE LORD SHALL CALL § 1 Note first in general touching the ALL of this Text that though Saint Peter in Acts 2. doth truly apply part thereof to the wonderful effusion of the Spirit there yet is it not solely applicable to that nor is the intent and meaning of the whole or of any part thereof wholly fulfilled and terminated therein And that I may not be condemned of singularity herein let me tell you what others hint to the same effect though they will not speak out to my size That antient pious and most learned Oecolampadius Publick Reader of Divinity at Basil above an hundred years since saith upon Verse 28. ET ERIT ubi illa impleri coeperint ubi Christ us nimirum sanguine suo faedus nostrum confirmaverit ubi a mortu is resurrexerit i. e. The things onely BEGAN to be fulfilled presently after the resurrection of Christ c. And that learned and ingenuous Alapide upon the same Verse POST HAEC i. e. Post Christum doctorem ejusque mortem ascensum in coelum ego Deus effundam Spiritum Sanctum in Pentecoste ac DEINCEPS primo ecclesiae seculo visibiliter in Apostolos Christi discipulos SEQUENTIBUS vero SECULIS invisibiliter cundem effundam in OMNES c. That is God did promise to pour out his Spirit after the Ascension of Christ in the dayes of Pentecost and so afterwards on the first age of the Church visibly in the succeeding ages invisibly upon all So that both these confess upon this first clause That this effusion of the Spirit prophesied by our Prophet was not fully fulfilled in Acts 2. where the Apostles quotes it And for those other passages in Verse 30 c. I will shew wonders in Heaven and on Earth Calvin confesseth Prophetam comprehendere totum Christi Regnum ab initio usque ad finem c. That is The Prophet here comprehends the whole Kingdom of Christ from the beginning to the end thereof And this is usual enough And in other places of Scripture we have shewed that the Prophets commonly so speak or so speak in common When therefore they speak of the Kingdom of Christ sometimes they touch upon the beginning thereof sometimes also they speak of the end thereof But often within one graspe or comprehension they design the whole course race or process of Christs Kingdom from first to last And so the Prophet doth here Thus Calvin with much more to that purpose Alapide likewise on this thirtieth and one and thirtieth Verse deals very plainly and ingenuously with the Text and with us opposing those of his own Religion The Catholicks saith he think that these prodigious signs came to pass 1. At the Nativity of Christ when the star appeared to the wisemen and the Angels appeared to the Shepherds 2. At Christs passion when the Sun was eclipsed the Earth trembled the graves opened the beholders astonished 3. At Christs Resurrection in the appearance of the Angel astonishing the Soldier that kept the Sepulchre and comforted Mary Magdalen and her company 4. At the Pentecost in the cloven tongues of fire at which time the Spirit was poured out This Exposition saith Alapide is probable but incompleat Then indeed began these wonders but shall be compleated a little afore the day of Judgement as I shall declare by and by On the otherside Saint Jerom and Oecumenius saith Alapide hold That these prodigies were acted a little afore the destruction of Jerusalem by Titus But lastly and genuinly it is certain That here are handled the prodigious prognosticks that shall precede the day of judgement which appears from the beginning of the next Chapter Thus Alapide Adde one more Lyra saith Doctor Mayer averts that in this thirtieth Verse The Prophet passeth from the first coming of Christ to his second before which these signs shall be shewed Thus you see I am not singularly bold to assert that this Scripture was not totally and finally fulfilled in that story Acts 2. And Peter himself tacitly intimates as much in translating the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterward by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the last days which must not exclude One thousand six hundred and twenty years succeeding reckoning from Christs Ascension but to our time And our Prophet drops some passages which
it is here said For the Lord hath spoken it ZAREPHA which others write Sarephta and SEPARAD R. Sel. interprets to bee France and Spaine But out of all such speeches as the Prophet here useth this may safely be collected that because those Nations are here named which most infested the Israelites namely the Canaanites Philistims and Edomites that all enemies of the faithfull are here to be understood which haply is to be fulfilled according to the letter ISRAEL being converted in the last times so that ALL ISRAEL being converted in ALL LANDS they all are to be accounted for the Inheritance of Israel Thus far he Oecolampadius likewise In Monte Sion erit evasio id est salus c. That is on mount Sion shall be deliverance that is salvation or safety T is certain the Apostles by the sending of the spirit upon mount Sion and others conjoyned to the Church were delivered by Christ at his first coming and so we beleeve that at this day every Congregation of the faithfull is delivered But we expect a more ample felicity when the Lord shal come again c. In the last times we expect perfecter sanctity and these of the house of Jacob shall be Lords of those who before oppressed them We find not in History that many of the Jews did bear rule in those Countries save only that the Maccabees seized upon certaine Towns BUT THOSE THINGS DO NOT SEEM TO SATISFIE THE PROPHETICAL MAJESTIE * Majestati ropheticae In the last times that is when Christ shall come we shall see the Apostles and those that have imitated them to be Iudges of the whole Earth albeit at this day the Elect are divers waies afflicted by the Antichristian party yet it shall come to passe that they shall be LORDS OVER OTHERS c. I am not ignorant that some agreeing with the Jewes doe thinke that before the day of Christ this KINGDOM SHALL BE ON EARTH Christ did not tell his Disciples this therefore let not us be solicitous of this thing No farther shone the the dimme light of Oecolampadius touching this truth in those ancient darker times Yet hear him presently almost in the next words how hee doth in the generall grant this truth as a truth worthy to be known on those words And the house of Jacob shall be a fire c. he saith By the people of Esau we saith Oecolampadius understand the enemies of the truth who shall be before it as stubble to the fire which began in the preaching of the Apostles overthrowing idolatry c. But in the day of judgement when hereafter they shall with Christ pronounce sentence and condemne them they shall perish by the word of God c. However the Jewes expound it either of times afore or after the returne from Bâ—hell yet still they have been adversaries all eit they speak of an HAPPY AGE FOR A THOUSAND YEARS Some doe thinke that the just or righteous Jewes shall rise and dwell upon the earth but I leave that as uncertaine But MOST CERTAINE IT IS that this Prophet doth promise to the people of God in these words A MOST PERFECT FELICITY Among the Edomites shall be no felicity c. In these verses therefore he teacheth that the KINGDOME OF CHRIST SHAL BE MOST AMPLE AND LARGE and not concluded in so strait a corner as formerly c. And upon the twentieth and one and twentieth ver Oecolampadius concludes thus The Jews say that Canaan signifies all Germanie unto France and that Sepharat signifies Spaine which things are uncertaine by this description of places But certainly ALL ISRAEL shall be saved ' All which things I plainly referre to the last day Now compare Oecolampadius with Oecolampadius and see whether he doth not in the generall grant the point in hand and grant it as a thing certaine and to be hoped for Thus for the parallel with Obadiah § 6 The next thing to be considered on this place of Amos now under our hands is the time when this must bee mainly fulfilled viz. At that day saith our Prophet ver 11. that is at some notable day namely when as in ver 9. God hath sifted the house of ISRAEL in all Nations like as corne is sifted with a sieve yet not the least graine fals on the earth that is the wheat of converted Israel for the generall shall be gathered from the chaffe of the obstinate in all nations But alas Judah and Israel all of them for the generality are yet in their chaffe of non-conversion and in the straw of all Nations § 7 The last thing to be considered on this nineth of Amos is the manner of their state when delivered viz. All ruines must bere-built and all breaches closed up they must call upon God as God may own them for callers upon his name There must be as all spirituall so all outward prosperity for the sanctified use of the Church in a goodly succession of seasons for that end expressed under the notions of the Plowmans overtaking the reaper the mountaines dropping sweet wine c. All their injoyments must be perpetuated so as they must never bee pulled up out of their own Land § 8 Now laying all particulars of this Text together let all the men and bookes in the world shew us when Judah and Israel were ever thus delivered since their captivity and put into this spirituall and temporall happy condition in a religious conjunction with the Gentiles to the worlds end and this must be before the ultimate generall Judgement as the circumstances of the place importune and necessitate us to expect Therefore this Prophesie of Amos is yet to be fulfilled Thus of Amos. SECT XLIII § 1 NExt we come to the Prophet MICAH wherein we shall consider onely one place viz. chap. 4. throughout Of which note this in generall 1. That this prophesie of Michaiah is as well concerning Samaria the Metropolis of the ten Tribes as concerning Jerusalem the metropolis of the two Tribes chap. 1. ver 1. Secondly That this place was urged for our opinion before Jeroms time which was three hundred ninety yeares after Christ which Jerom confesseth in these words in Micheam 4. Sciendum quoque c. i.e. we must know saith he that this Chapter also and that like it out of Isaiah meaning Chap. 2. Ver. 2. c. is referred by the Jewes and the heires of their mistake to the Kingdom of Christ and his Saints for a thousand years Thus Jerom for whose jircking our opinion you shall see him anon jirck himself § 2 For particulars note in the first place the time of fulfilling this prophesie that we here alleadge Our last English Translation saith In the last daies The Hebrew speaks higher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words differing in Gender and Number and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifying last cannot be closely construed to the Grammer of them but thus In the last of daies And so also Jerom renders it in
there of spirituals it is with such a distinguished way from the corporals with an inference from the cause to the effect as rather to argue and prove and ascertaine them by spirituals then to draw them unto and drowne them in a spirituall notion as to give an instance or two They shal tread down their enemies in the street and fight BECAUSE THE LORD IS WITH THEM I wil bring them againe to place them FOR I HAVE MERCY ON THEM And they shall be as though I had not cast them off FOR I AM THE LORD THEIR GOD AND WIL HEAR THEM c. ¶ 3. Because some passages do parallel their future state in outward things to the pattern of their former prosperity in Davids Salomons or the like times As for example They shal be as though I had not cast them off And their children shall increase as they have increased ¶ 4. Because some passages the holy Ghost elsewhere applies to a sensible visible materiall performance As that in ver 10 11. * So Grotius applies it Flumen cùm simpliciter appellatur intelligendus Euphrates Ex hoc loco desumitur et ille qui est Apoc 16.12 viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Subticetur quasi Sensus enim est Euphratem tam pervium ipsis fore quà m si â—otus ab aquis destitutus esset Isa 11.15 Maris fauces hoc loco designatas Hebrei quos Hieronymus consuluit interpretabantur Bosphorum Thracium inter Byzantium Chalcedonem non male si consideres Nabuchodonosori imterium pertinâ—isse â—tiam ad dextram Ponti oram i. e. ad Daeiam c vid. Grot. in loc of the returning of the Iewes from Egypt and Assyria over sea and deeps of rivers is applied by St. Iohn Revel 16.12 in the pouring out of the sixt viall to the Kings of the East that is the Iewes returning from Assyria over the river Euphrates which river Zecharie must needs mean whiles he speakes of their return from Assyria by the Metropolis whereof viz. Nineve and through parts of that Country Euphrates slides Which returne of the Jews thence personally and corporally Mr. Mede ** See Mede before on Dan. 11. the latter end Particularly on vers 44 45. And see him in his Comment on Revelation 8.6 Phyal in 16 Chap. And see our quotation of him in this third Book chap. 2. Sect. 41. §. 5. p. 309. lin 35. hath asserted both on Daniel and the Revelation c. severall times with cleare demonstration The Jewes go further into a literal sence of a miraculous drying up of waters that shall lie as an hindrance in their way as formerly at the Redsea and Iordan Which though I assert not yet the opinion is not so grosse as some conceive For if their first vocation and awakening shall bee by a miraculous or extraordinary appearance of Christ in the cloudes as before hath been largely demonstrated I doe not see such an absurdity as is remote from all reason that some miracles may be done for confirmation that God is with them See and consider well what is said afore in p. 310. lin 4. and lin 13. out of Isa 11.15 16. Zech. 10.10 11. compared with the Chalde § 4 Now let the wise-hearted lay all together and finde out if they can when and where and how this intire prophesie as t is here woven together was ever yet fulfilled And assert if they can whether the last universall resurrection and ultimate judgement may be a meet time for the fulfilling of it § 5 If they wil hazard the dispute upon a transforming all into an Allegory and make their reliance upon a spiritual sence there they are gone and we are confirmed For in that way severall of the learned have stumbled and fallen that is have contradicted and perplexed themselves and could not fairly rise and come off but by taking hold more or lesse expressely or implicitly of our opinion ¶ 1. Oecolampadius is very much for a spirituall sence of this whole prophesie afore-quoted understanding by the War-horse the Corner the Naile the Battle-Bow and the strong men c. the Apostles Evangelists and Pastors of the New Testament And at every verse almost he hath to this effect Nos illa spiritualiter intelligimus i. e. We understand these things spiritually But if hee did so understand them why doth he upon the sixt ver tell us That the naming there of the house of Judah and the house of Joseph is a plaine demonstration that the speech of this prophesie is directed to all the Israelites And why doth he tell us upon the seventh verse That the Tribe of Ephraim whose captivity was greater shall be greatlier strengthened and made like to a Gyant refreshed with wine as the Country of Ephraim abounded therewith The gleaning of the grapes of Ephraim Judg. 8.2 being better then the Vintage of Abiezer And woe Isa 28.1 to the crown of pride the drunkards of Ephraim For surely in the time of the Apostles and Evangelists a great part of the Kingdom of Judah was in Canaan but Israel was not then returned And if any of them were why must Ephraim be more strengthened then Judah or c. if the sence be spirituall those from Ephraim as Jeroboam and his followers having been far more idolatrous then others And again if he will spiritually understand this prophesie why doth hee translate the eleventh verse to a litterall sense he shall passe through a STRAIT of the sea and tels us exponunt c. they expound this STRAIT to be Propontis Yea how doth that speech of his upon the ninth verse This is spoken saith he of the ten Tribes who are said to returne when they are converted to Christ I say how doth it agree with the times of the Apostles from whose age to this day they are not converted comp Rom. 11.25 with experience downe to us Lastly how doth his glosse and spirituall sence and the text agree together in the tenth verse The text is I will bring them againe out of the land of Egypt and gather them out of Assyria and I will bring them to the land of Gilead and Lebanon and place shall not be found for them His glosse is The Prophet minds Egypt and Assyria because there ISRAEL under-went harder servitude And he mentions Gilead and Lebanon because when all Israel went out of Egypt they first possessed Gilead and when Judah returned from Babylon they entred into Judea by Lebanon His spirituall sence is we saith Oecolamp understand those things spiritually For all that have received the knowledge of Christ are already brought into the holy Land So hee Now what shew of reason was there for the Prophet to mention so emphatically Egypt and Assyria yea Gilead and Lebanon to signifie the ALL of them that should beleeve of what Nation soever to bring them to faith in Christ seeing most of those things are obscure to men unconverted and we have new Testament miracles nearer at
with his Army he prevailed against it and miserably spoiled it and the Temple and slaughtered the people 1 Maccab. 1.21 22 23 24. When after him about seven years Antiochus Eupator came up against Judea and Jerusalem he prevailed against both partly by power and partly by policy and threw down the walls of Zion 1 Maccab. 1. ver 17. ver 48 c. to the end of the chapter About ninty eight years after him the Roman Pompey takes Jerusalem and the Temple sending Aristobulus the King of the Jewes bound to Rome and subdued the Jewes to the Roman power * Buchol Jud. Chron. Ad an Mund. 3909. About six years after which was about fifty six years afore the birth of Christ Gabinius the Roman invading Syria and then Judea he there conquered Alexander King of the Jews Son of Aristobulus in a maine battle slaying 3000 Jewes and taking as many prisoners * Iosephus As for the History after Christ t is more familiarly known that Titus the Roman Emperor about 70 years after the birth of Christ destroyed Jerusalem both City and Temple as likewise did Adrian the Roman Emperor after him about the year after Christs birth 133. and so Rome successively held it til the Saracens and Turks wan it away from them holding it to this day So that I renew my question When since the return of Judah was Judah and Jerusalem a cup of trembling to any enemy that ever came against it in that space of time And upon the same ground of history but now summed up I may put unaswerable questions upon most of the chapter following as When since their returne was ever Jerusalem a burthensome stone to all people of the earth to cut them all in peeces that shall burthen themselves with it as t is prophesied in ver 3 Or when as in ver 4. hath every horse been stricken with astonishment and his rider with madnesse Or when as ver 5. Could the Governors of Judah say in their heart the Inhabitants of Jerusalem under God shall be my strength Or when as in ver 6 Have the Governors of Judah been like a Hearth of fire amongst the wood and like a Torch of fire in a sheafe devouring all the people round about c Or when as ver 7. and 9. Hath the Lord so saved the tents of Judah and defended the Inhabitants of Jerusalem that he that was feeble among them was made as David and the house of David as ELOHIM and as the ANGEL of JEHOVAH and hath sought to destroy all the Nations that come against Jerusalem But mind the breviate of history afore recited and look upon the State of the Jews at this day and remember the account we gave afore of the Maccabees in the former Section and we cannot but expect the particulars yet to come And upon the same grounds adding the history of the carriage of the Jewes towards Christ penned by the Evangelists and the context in the ninth verse At that day it shall come to passe viz. at the time that the former part of the chapter shall be fulfilled with a collation of Revel 1.7 and Matth. 24.30 We may as boldly quere when were those things ever yet fulfilled mentioned in the 10 11 12 13 and 14 verses That God would so poure out upon the house of David and the Inhabitants of Jerusalem the spirit of grace and supplication that they shall looke on him whom they have peirced and mourn for him with great bitternesse each family mourning a part which cannot be imagined to be fulfilled by the Jews afore Christ was peirced Which is the argument of two Jews of late with one of which I had conference that they expect the Messiah yet to come ☞ to convert their Nation because they must see him with a penitent eye after he is pierced Nor was it fulfilled upon the obstinate Jews who beholding his passion derided him or persisted in impenitency Nor upon the eleven Disciples who fled when he was led to suffering Nor did they pierce him Nor upon those mourners Act. 2. for they saw him not when they mourned nor did any of these sorts of mourners aforenamed mourn with their families Nor did they see him in the clouds and thereupon mourn for him as t is expresse in those places of Mat. 24 and Rev. 1. afore quoted § 5 Therefore the main of this whole prophesie is yet to be fulfilled And before the last universall Resurrection and ultimate Judgement because the Circumstances of it so require SECT L. § 1 THe sixt and last place in Zechariah is in chap. 14. from vers 3. to the end of the chapter which hath been anciently afore Jeroms time as he confesseth urged both by Jewes and Christians for the glorious time yet to come of which we treat And to me it seems so full for it that I know not what considerable thing can be rationally said against it As for quibling Jerom I grudg almost here to call him Saint Ierome because in his notes on this place instead of demonstration he jeers and that very obscenely we shall talk with him after and most justly arraigne him upon his owne confession § 2 Ver. 3. Then shall the Lord goe forth and sight against those Nations as when he fought in the day of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kerab which word as it signifies conflicting so also beginning or approaching near and may be aptly so rendred and applyed here according to the sence that most understand to Gods assisting the Iews in the beginning of their Wars as against Amalech and Og c. when they approached near towards Canaan Which words as that same THEN mindes us points at the after times following that Coming up of all Nations against Ierusalem to Battle rifling ravishing and captivating it which ruine was to come to passe in long processe of time after this Prophesie as t is hinted in the future expression of the first verse the Prophet having dispatched in the thirteenth chapter next afore the Prophesies that did belong to the time of Christs passion ver 1. and v. 7. of that 13. chap. For it was a long time after Christ ere all Nations confining our all to the all of the foure Monarchies did so miserably ruine mark the phrase Ierusalem For the Romans did it not the first time till seventy years afore Christs incarnation they did afore that some hurt to the Country as we said afore but did not miserably ruin Ierusalem Nor the Romans the second time till one hundred thirty three years after the said incarnation Nor did the Saracens of Asia till the year one thousand and nine thereabouts But however let the reader fix the depredation and devastation of Ierusalem by all Nations since Zecharies Prophesie where they will yet we are at a losse and all our books cannot help us to tell when yet to this day The Lord went out to fight all those Nations that fought against Ierusalem as he
adequatly and answerably to that name described in the first verse to be a day that shall BURN AS AN OVEN which shall burn up the proud and wicked as stubble leaving them neither root nor branch Now observe ¶ 1. This cannot be extended to the ultimate day of judgment at the universal resurrection of all the wicked then cast into the lake of fire Revel 20.12 c. to the end of the Chapter for these Reasons First Because at this day if not according to the order of the prophesie after this dreadful and burning day in this first verse of the fourth of Malachi Christ the Sun of Righteousness shall arise with healing in his wings to them that fear his name and they shall GO FORTH and shall GROW UP AS CALVES OF THE STALL Ver. 2. Now this cannot be at that universal resurrection and ultimate judgement at which time Christ hath done healing hath finished his mediatorship and resigned up all his power to God the Father 1 Cor. 15.24 25 26 27 28. and the elect have done growing Secondly Because ver 5. an Elijah must be sent BEFORE THE COMING of the GREAT and DREADFUL day of the Lord who shall turn the heart of the fathers to the children and the heart of the children to their fathers Which is not a work to be done at or near-upon that ultimate judgement but then he that is unjust let him be unjust still and he that is filthy let him be filthy still then is a time of destruction not of conversion Thirdly Because it is added in the last verse of Malachi That Elijah must come and shall turn the heart of the fathers to the children LEAST the Lord come and SMITE THE EARTH WITH A CURSE Now at the ultimate judgement there is no other smiting and cursing of the Earth but with that judgement it self it swallowing up all other evils And whether all parents or children be converted or not converted that ultimate judgement will be â—ure to come for the elects sake As concerning who this Elijahs is we shall dispute it particularly by and by ¶ 2. On the other side this prophesie cannot be cut so short as to terminate in Christs first coming For then was no dreadful day of the Lord so burning as a fiery oven to burn up the proud and wicked doers root and branch Christs coming is set forth in Matth. 21.5 according to Isa 62.11 Zech. 9.9 compared with Matth. 11.29 Phil. 2.7 c. in all meekness meanness lowliness and lowness And although there were wonderful days at his incarnation or birth Luke 2. Matth. 2. at his passion Matth. 27. his resurrection Matth. 28.1 2 3 4. at his ascension Acts 1. and at his mission of the Spirit Acts 2. Yet these were not THE great and dreadful day in the singular number they being many Or if we call them DREADFUL especially that of the resurrection and passion yet these days destroyed none For it is observable what Christ saith He came to heal or help not to destroy And therefore though he cursed the fig-tree to warn men yet with all his power and miracles he never killed or crippled any man being infinitely injured he revenged not but rather healed Malchus and his enemies wounds and maladies Yet see by this time how streightly and strongly we are butted and bounded with these two Paragraphs that we cannot fall so short as Christs first coming nor launch forth so far as to the universal resurrection of all the wicked at the ultimate judgement § 5 Now therefore to answer the question distinctly when this time is We assert That no time can shape and correspond to the circumstances and characters of this prophesie but the time abutting upon the beginning entrance or prelude of the whole day of judgement containing a thousand years as Peter speaks 2 Pet. 3. and bounded out exactly Revel 20. with two physical or corporal resurrections as we have before amply opened * Book 1. Cap. 2. Sect. 1 2 3 4. This we shall endeavor to demonstrate by these Arguments ¶ 1. That burning of all the proud and of all evil doers as stubble leaving them neither root nor branch Ver. 1. And that trampling them under the feet of the Saints as ashes Ver. 3. must rather be referred to such a time set down in the Scriptures as most aptly answer to those particulars then left at random to the imaginary times in mens brains of which we never read nor heard to agree to their character But these things do most harmoniously concord with the times of the last ruining of the Antichristian enemies of the Church before the raising of it to her great restauration and restitution of all things Rev. 18. wholly and Rev. 19.11 to the end of the chapter compared with Rev. 20.1 2 3 4 5. Therefore thither are these things to be referred I hope the very setting down of the words will convince the ingenuous Reader where after a large and particular description with all manner of corporal circumstances of the BURNING of Babylon Rev. 18. There follows alike iconism or corporal characterism of the ruine of the rest of the Churches enemies by fire and sword Chap. 19. I saw Heaven opened and behold a white horse and he that sate upon him was called Faithful and True in righteousness he doth judge and MAKE WAR His eyes were as a FLAME OF FIRE c. and he was clothed with a vesture DIPT IN BLOOD c. And the ARMIES which were in Heaven followed him upon white horses c. And out of his mouth goeth a sharp sword that with it he should smite the Nations And he shall RULE them with a ROD OF IRON and he treadeth the wine press of the fierceness of the WRATH OF ALMIGHTY GOD and he hath on his vesture and on his thigh a name written KING OF KINGS AND LORD OF LORDS And I saw another Angel standing in the Sun and he cryed with a loud voyce saying to all the FOWLS that flie in the midst of Heaven Come and gather your selves together unto the SUPPER of the Great God that ye may eat the FLESH of KINGS and the FLESH of CAPTAINS and the FLESH of MIGHTY MEN and the FLESH of HORSES and of them that sit on them and the FLESH of ALL MEN both free and bond both small and great And I saw the BEAST and the KINGS of the Earth and their ARMIES gathered together to make WAR against him that sate on the horse and against his ARMY And the BEAST was taken and with him the false Prophet c. these both were cast alive into the lake of fire burning with brimstone And the REMNANT were SLAIN and all the fouls were filled with their flesh And I saw an Angell come down from Heaven having the keyes of the bottomlesse pit and a great chain in his hand and he laid hold on the Dragon c. which is the Devil and bound him a THOUSAND YEARS And cast him
body to which it was united is re-instaâ—ed in another body But Helias is to come not from a departing out of this life by death but from his Translation neither is he to be restored to the body from which he was never exempted but to the world from whence he was translated not by a returning from death to life but by supplement of the prophesie the very same man and he himselfe of his owne name and humane nature When Tertullian saith THEIR Metempsychosis he means the Philosophers to whom he wrote that booke and in particular the Pythagorean Philosophers whom in the context of the fore-cited place hee mentions * Quod dixit Dominus Heli as quidem venturus est re stituit omnia id est eos quos persecutio Antichristi contur baverit August Quest Evang. c. 21. Tom. 4. operum 2. Augustin who was Presbyter of the Church of Hippo about 391. after Christ affirmed the coming of Helias upon the words of Christ Matth. 17.11 because he was to restore the ruines which the persecution of Antichrist should make upon the Church Some of his words are these That our Lord hath said HELIAS SHAL COME AND SHALL RESTORE ALL THINGS that is those whom the persecution of Antichrist shall make desolate Now Antichrist was not risen in John Baptists time and therefore John Baptist could not be that Elijah And in Austins time Antichrist had not done wasting yea the papal Antichrist had not at this time of Austin begun hardly to waste the Christian Church And therefore he so argued for Elijah yet to come †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret in Malach. 4. v. 5. v. 6. 3. Theodoret likewise who flourished about four hundred years after Christ argues for the future coming of Elijah calling him Elijah the Great from our Text in Malachi the fourth upon these grounds That he must teach the Jewes Christs coming and perswade them to be integrated into one Church with beleeving Gentiles Which we see not yet done to this day Mr Mede on Mar. 1.14 15. Diatr par 4. p. 1. c. 4. Mr. Mede likewise is of the same judgement and upon very good reason with the argument whereof he excellently closeth this point thus those words Mark 1.14 15. Now after that John was put in prison Jesus came into Galilee preaching the Gospell of the Kingdome of God and saying the time is fulfilled and the Kingdome of God is at hand repent yee and beleeve the Gospell I say these words are a narration of our Lord and Saviour Jesus Christ his first beginning to preach which they describe first by the time when Secondly By the place where Thirdly By the sum of what he preached The time when After that John was put into prison The place where Galilee Jesus came into Galilee Lastly The sum of what he preached The time is fulfilled and the Kingdome of God is at hand repent yee and beleeve the Gospell In which Sermon there are also some parts to be considered which we shall more conveniently distinguish when we come to handle it Mean while let us begin with the three parts or circumstances already named in order And first of the first The time when After that John was cast into prison Our Saviour began not his solemn preaching till his Messenger John the Baptist who was sent to prepare his way was cast into prison This circumstance is else-where precisely noted in the Scripture so that we cannot doubt but there is some matter of moment therein For St. Matthew tels us as St. Marke doth Now when Jesus had heard saith he that John was cast into prison he departed into Galilee and then it followes from that time Jesus began to Preach and to say Repent for the Kingdome of God is at hand So St. Peter Act. 10. when he came to preach the Gospel of Christ to Cornelius was carefull to mention this circumstance of time as well as the other of place The word saith he which God sent unto the children of Israel preaching peace by Jesus Christ he is Lord of all That word I say you know which was published throughout all Judea began from Galilee after the baptisme which John preached Loe here the place where Galilee and the time after that John had done as in my Text. All which argues this circumstance of time to be one of the marks of the true Messiah as namely that this Jesus was the Lord whom they looked for who was to send a messenger before him the voyce of a cryer in the wildernesse to usher his preaching and prepare the way of his Gospell as was prophesied in Esay and Malachi and the Jewes at that time expected Which was the reason of that scruple of the Disciples in the Gospel when they saw our Saviour and Elias whom they supposed should be his fore-runner appeare in glory both together in his transfiguration Why then say they doe the Scribes say that Elias must first come Our Saviour tels them that John the Baptist was that Elias the fore-runner of the Messiah according to those words of his father Zechary And thou child shalt be called the Prophet of the highest for thou shalt goe before the face of the Lord to prepare his way Namely as the Angell told him in the power and spirit of Elias Luke 1. For this reason as our Saviour was not conceived nor born till six months after John so he began not his prophesie till John had done that so the Scripture might be fulfilled and John be his fore-runner and the messenger both in one and the other Johns beginning to baptize and his casting into prison was between Christs prophesie and his And lastly to conclude the illustration of this circumstance John was not onely a fore-runner of our Saviour in his nativity and prophesie but also in his passion and suffering For so our Saviour himselfe expresly saith Mat. 17.12 Elias is come and they knew him not but have done unto him what ever they listed even so also shal the Son of man suffer of them Now the observation or if you will the consideration I will make upon this circumstance shall be this If that Messiah according to prophecy were to have a Harbinger to prepare the way for his coming and the holy Ghost in the new Testament thought this circumstance so needful to prove the verity thereof as so curiously to note it in the History of his Nativity Preaching and Suffering It would be considered seeing the coming of Christ is two fold the first and second whether the same prophecy imply not that there should be an Harbinger as well of his second coming as of his first as well an Elias to prepare the way for his coming in glory to judge the world as there was at his first coming in humility to preach the Gospel and suffer for the world And Elias I mean to be the Harbinger of Christ to the Nation of the Jewes before his
who is to prepare his way for restoring all things is not to be lookt for till then These are the reasons which have induced me to thinke that the opinion which the Church hath had as farre as I know from her infancy of an Elias which should be the Harbinger of Christs second coming hath some matter of truth in it But that this Elias should be Elias the Thisbite who was taken up unto heaven I confesse I beleeve not any more then that he should be slaine by Antichrist as some fable For that which the Prophet saith Behold I will send you Elijah the Prophet proves no more that it should â—e Elijah in person then that which is said of Messiah And David my servant shall rule over them proves Christ should be David in person It is much more like if it be one that comes againe it should be John Baptist himselfe who was the Harbinger of the first coming That as Christ himselfe the Master had two commings so should his Harbinger have and as it shall be the same Christ which comes the second time that came the first so should his Harbinger be the same And to this both the words of the Angel to Zachary the father of the Baptist and the words of our Saviour in the place before quoted would not bee unappliable The second coming of Christ is the time of the resurrection and in that respect it would not be unsuitable for the Harbinger thereof to be one risen from the dead But as for Elias the Thisbites coming I finde no ground at all but the contrary Howsoever though I compare probabilities I will not determine any thing lest some perhaps should say that while I reject old fables I coyne new ones I rather conclude Cum Elias venerit solvet nodos when that Elias comes he shall dissolve hard questions Thus farre Mr. Mede ¶ 6. Thus we see according to the judgement and reason of learned pious men Elijah must come a little before the second or next coming of Christ when shall begin the great restitution of all things But we never heard of any Elijah or of any great Prophet of the Jewes converting or endeavouring the conversion of the Jewes to the true Messiah since the deceasing of the Apostles But they continue still blinded according to Rom. 11.25 and therefore this Elijah is yet to come and consequently this Prophesie of Malachie is yet unfulfilled Thus much of proofes out of the Old Testament CHAP. III. The inconsiderablenesse and inconsideratenesse of some ancient Authors verball glancings against what we have alleadged for our generall Thesis in the fore quoted places of Scripture taken into consideration whereby it is cleared that they are justly to be condemned in their owne way and out of their owne words SECT I. A generall Survey of the authority of mens words or writings § 1 AS long as we have but the bare asserts of any Humane Writers we are not to be moved more then with wind as the Apostle calls such dictates wind of Doctrine and names them Children that will be tossed to and fro with the blasts thereof Ephes 4.14 § 2 A sufficient ballancing against such is the bare enumeration of as many of equall qualifications on the other side But if we produce more then upon this account purely the former are out-weighed We quoted afore in our first Booke it being the very businesse thereof a multitude of all sorts of learned men of our judgement And in the next viz. the fourth Booke we shall quote as many more as will amount to little lesse then will signifie our opinion to be even â—he voyce of the Law of Nature in all men And for this particular fourth Chapter of Malachie we mustered up afore * In the 2. §. of this present 51. Section very many of the learned that held on our side that it prophesied of Christs second coming where wee brought you also Calvins confession that the All of that minde were the major part of Commentators § 3 Rationall men are not swayed in matters of moment but by reason nor in Divine things but by Divine reason If God say a thing it is enough to a Beleever whether he speak it in his Word or in the naturall instinct and universall vote of all Mankind that is compos both being a kinde of revelation But if an hundred men should affirme a thing in words without evincing Arguments the Heathen would soone answer Socrates is my friend and Plato is my friend but a greater friend is truth SECT II. JEROMS jerkings at the precedent proofes discussed Erom who flourished about three hundred and ninety years after Christ in his Commentations on the Old Testament gives many jerks at the opinion of a glorious time of the thousand yeares and at the proofs thence alleadged by learned Jews and Christians upon as Is 54.1 c. to 12 ch 60. ver 1 ch 66.22 Jerem. 31.27 to 39. Ezech. 16.55 chap. 36. to ver 12. chap. 37 ver 15. chap. 38. chap. 39. Micha 4. Zach. 14. to ver 10. but therein Jerom confesseth against himselfe that that opinion was ancienter then himselfe and that those places were so long since urged for proofe thereof § 2 And indeed generally the streame of all the best approved Antiquity before him both of Hebrews Greeks and Latins ran that way * See our first Booke and therefore wise men much wonder how Jerom raised and rubb'd himselfe to that animosity and boldnesse to swim against the streame unlesse he could have brought in a tide of over-mastering demonstrations § 3 And he is justly the more to be wondered at because hee hath confessed as much viz. That many Ecclesiasticall men and Martyrs were against him And we may perceive that his objecting that the expectation of Oblations and Sacrifices were mixed with their opinion was no demonstration upon his Conscience he only saying so not peremptorily condemning it to which should seeme he was prone enough if he had been as free in his spirit but rather permitting men of that fame therein to abound in their owne sence For ¶ 1. His owne words on Jerem. 19.10 Then shalt thou breake the bottle in the sight of the men are these * Et conteres c. Perspicuè non de Babyloniâ sed Romanâ dicitur captivitate post Babylonios quippe urbs instaurata populus reductus in Indaeam â—bundantiae pristinae restitutus est Post captivatem auâ—em quae sub Vespasiano â—ito postea accidit sub Hadriano usque ad consummationem seculi â—uinae Hierusalem permansuâ—ae sunt quanquam sibi Iudei auream atque gemmatam Hierusalem restituendam putent rursumque victim 〈◊〉 sacrificia conjugia Sanctorum regnum in terâ—is Domini salvatoris Quae lâ—cet non sequâ—mur tamen dâ—â—mar◠〈◊〉 pâ—ssumus Quia mulâ—i ECCLESIASTICORUM VIRORUM ET MARTYRES ista dixcruâ—t Et â—â—usquisâ—que in suo sensu aâ—undâ—t Domini cuncta judicio
the best antiquity that Cerinthus held no wanton voluptuous chiliasme nor spake he any thing at all of the Millenaries though Tertullian and Irenaeus lived above an hundred yeares nearer to Cerinthus his time then did Eusebius And therefore wise men cannot but wonder that Eusebius should tel us such stories And wonder the more because Epiphanius on the other side that gave himselfe ten times more to inquire into opinions then Eusebius flourishing about 30 years after Eusebius his death ⸪ Euseb dyed about the year 339. and Epith. flourished about the year 365. doth neither himselfe finde any such opinion held by Cerinthus or his Sect nor doth he mention it as reported by Eusebius or his Gaius or Dionysius or any other And thus praise to Jehovah of the places in the Old Testament CHAP. IV. Of the places in the New Testament proving our generall Thesis viz. That there shall be yet afore the ultimate generall Judgement a most glorious visible state of the Church on earth for many years wherein the Saints shall reigne and triumph over all their enemies and there shall be a Restitution of all things like as a new Creation SECT I. Of our New-Testament proofes we have occasionally opened so many and so much to explaine the Prophets that we have greatly anticipated our selves and happily made our worke so short in this that hence there is no feare of tediousnesse to the reader § 1 THe first place we shall touch upon in the New Testament for the glorious visible state of the Church on earth before the ultimate generall Judgement is in Matth. 24.13 14. But he that shall endure to the end shall be saved And this Gospel of the Kingdome shall be preached in all the world for a witnesse unto all Nations and then shall the end come That antitheticall BUT points at a time immediatly following the universall transcendent impieties of the wicked world mentioned vers 10 11 12. which by the Apostles in their Epistles * is oft prognosticated to be as the night 2 Thes 2.3 2 Tim. 4.1 1 Tim. 3.1 Compare 2 Tim. 4.1 2 Pet. 2.1 Compare 2 Pet. 3. ver 3 ver 12. preceding the Sun-rising of that glory of which we speake The end here mentioned must needs be the end of the world not of Jerusalem as we have before analitically demonstrated on this twenty fourth of Matthew p. 102. Sect. 9. And this end must be of the wicked world that is of the world as wicked not of the world as a world or materiall substance else why doth our Saviour mention enduring and of preaching the Gospel for a witnesse to all Nations For when the time of the aforesaid glorious state of the Church throughout the whole earth is come called the restitution of all things Acts 3.21 there will be no putting of men to be saved upon enduring or suffering they now are saved and glory hath dispelled suffering And consequently there will be no need of making the Gospel a testimony against all Nations to which at this time all that survive shal altogether submit as to all appearance The end therefore here intended is the end of the world as a sinfull world then to be turned into a glorious Kingdome as well as the world formed by the Gospel preached in all the world to all Nations to which at which time Christ shall gloriously appeare and radiat upon it on earth as we have largely demonstrated on the thirtieth verse c. of this twenty fourth of Matthew p. 82. Sect. 3. c. The signe immediately antecedent to this end to be transformed into that glorious beginning I say the signe prognostick or causal signe is the preaching of the Gospel in all the world to all Nations which is a glorious prelude This radiant Sun softning all good generous plants to a flowing of sap into the flowers of Gods Garden or fruit-trees of his Fortward though it hardens the dead earth into stones to be trampled and broken by the prancings of victorious judgements upon them as other Scriptures before opened abundantly enlarge § 2 That these things thus briefly hinted may duly be illustrated according to the just extent of the words under consideration let us make three observations upon them ¶ 1. That such an end must be here meant as cannot be applied to the destruction of Jerusalem but to the time immediatly before the end of the world because there was little or no salvation temporall or spirituall to them surviving at the destruction of Jerusalem and therefore our Saviour adviseth the Jewes in the sixteenth verse c. at this time to flye not to endure to the end of those troubles even as many yeares afore the Gospel was fled from Jerusalem Acts 8.1 c. and generally from the Jewes Acts 13.46 Rom. 11.25 even as they witnessed the said departure in their continuance in their Jewish sacrificing from Titus his destruction to Adrian and from him to Constantine and from thence to Iulian his time as we have oft before recited Besides the evils here set as markes of the end are the same the Apostles make of the approaching of the end of the world for which compare the ninth tenth eleventh and twelfth verses of this twenty fourth of Matthew with 2 Tim. 3.1 2 3 4. ¶ 2. The Gospel must be preached in all the World so as to be a witnesse to all Nations Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gospell shall be preached IN all the INHABITED world for a witnesse to all the GENTILES A thing may be said to be proclaimed TO a whole towne if declared but in the Market place or to a whole Province or County when it is done in the chiefe City But this preaching must be in the whole inhabited world where-ever men inhabite as Jonah preached in every street of Nineveh labouring three dayes in that worke in that one City and this preaching must be such and so much as will justly amount to a witnesse to them viz. a witnesse to convince them beyond all excuse that the Gospel was preached to them ¶ 3. That it is here said THIS Gospel of the Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shal be preached in all the world so that by this emphaticall expression is given to us a cleare distinction betweene THIS Gospel and the THE Kingdom insomuch that Christs meer Spiritual Kingdome cannot be here understood The Gospel is the Law of the Kingdome the Saints are the Subjects or matter of that Kingdom the Gospell comes from Heaven the people of the Kingdome are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the inhabited world converted by that Gospell out of all Nations as our Text holds forth The preaching of the Gospel is the antecedent sign of the coming and approaching of that Kingdome But the antecedent cannot be the consequent or the signe bee the thing signified nor can the cause be the effect Besides Christ saying he that indures to the end shal be saved is antithetically put
and power vers 25. For he must reigne till hee hath put all enemies under his feet vers 26. The last enemy that shal be destroyed is death vers 27. For he hath put all things under his feet but when he saith all things are put under his feet it is manifest that he is excepted which did put all things under him vers 28. And when all things shal be subdued unto him then shal the Son also himselfe be subject unto him that put all things under him that God may be all in all § 1 VVHat I have largely Commented on these words for explication of the one hundred and tenth Psalme all in order to our point in hand see before * Pag. 166. P. 6. and p. 167. 168. as worth while for the reader to consider especially seeing that is premised we have the lesse need to be large now and so shall omit the repetition here of severall considerable things there asserted § 2 M. M. On this place hath these words first he analyseth upon â—hem in generall thus Every one must rise in his owne order Christ the First-fruits after they that are Christs therefore not the Martyrs only then cometh the end What presently after his coming No but when he hath delivered the Kingdome to God the Father meaning the ultimate end And when shall that be that he shall deliver up the Kingdome to God the Father When hee shal have put downe all rule and authority and power for he must reigne till he that is God the Father hath put all his enemies under his feet which will be fully accomplished where hee plainly mindes as aforesaid the ultimate end when the last enemy shal be destroyed which is death And when all things shall be thus subdued unto him shall follow unutterable glory the height of happinesse so he Which last clauses must warily be understood with this distinction That the destruction of Death as an enemy to the Saints and Christs visible Kingdome on earth of which we speake is the beginning and introduction to Christs and the Saints reigning in that Kingdome For that Kingdome and the thousand yeares of glory to Christ and happinesse to the Saints on earth begins with the resurrection of the deceased Saints Revel 11.11 12 c. and Rev. 20.4 5. often explained afore But the putting an end to death in the raising of the wicked unto the ultimate generall Judgement that it may no longer be an enemy to Gods ultimate designe of punishing the said wicked body and soule with everlasting punishment is indeed the end or period of Christs reigning Revel 20.12 Secondly our Author Commenteth on the generall of this place of 1 Cor. 15 thus Pauls words saith he doe clearly prove that the reigne of Christ as Man of which alone we treat doth neither begin before his second coming nor extend it selfe beyond the last resurrection and therefore cannot without a palpable contradiction be taken for the time when he shal give up his Kingdome to his Father or for the time that now is Betwixt which and his Kingdome our Saviour in my conceit hath put an irreconcilable distinction calling this not the time of a Kingdome but a time of temptation * See a little before in this fourth chap. Sect. 4. on Luke 22.28 c. that is a time of persecution for righteousnesse sake that thus fulfilling the rest of the afflictions of Christ for his bodies sake which is his Church they may at last wholly and together in body and soule reigne with Christ but their bodies as yet shall be captive in the Grave Or shal the Saints that are found alive at his coming be exempted from that his Kingdome For if he shall reign till then and then give up his Kingdome to his Father they are exempted But if as our Apostle shewes here his reigning begins not til his coming viz. his second coming then at that time the living and dead in Christ shal wholly and altogether reigne with him on earth 3. In particular our Author Paraphraseth on that clause After they that are Christs thus These words saith he doe shew that there is some distance of time between the Resurrection of them in Christ and other men or else it had been easie for the Apostle to have said They that are dead or they that are in the Grave And if there shall be a precedency of time then no doubt it shall be such a precedency of time as may bring some advantage and honour to the Saints and therefore not of a few houres or dayes but of a more notable continuance of many yeares For if Christ shall descend for no other purpose but to call men to Judgement as there would be no need of distinction of time so there could not well be any priority of time to distinguish their resurrection because in that act both good and bad must be assembled before him at the same time and the wicked doubtlesse should then be raised as soon to see his coming as the just to meet and accompany him there To all this I have now but a few words to adde my former discusse p. 166. excusing me here and that is this That the Apostle in this text hints to us three Physicall resurrections 1 The Resurrection of Christ which the Apostle saith is past vers 20. and there and ver 23. cals it the first fruits of the Saints Resurrection 2 The Resurrection of the wicked also called the end vers 24. which also followes the second at a distance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the gleaning doth the harvest and this succession is that which the Apostle calls ver 23. order each to rise in his owne order and it is a very distinct order for as there hath been now above one thousand six hundred yeares since Christs resurrection and yet the Saints are not risen so it wil be a thousand yeares between the resurrection of the Saints and the wicked as Saint John asserts Rev. 20. oft and much insisted upon afore And as at the resurrection of the Saints death as to them shall be destroyed so at the resurrection of the wicked life to them shall be destroyed their living being worse then death and therefore called the second death which over the Saints shall have no power because of the blessed life they are restored to Revelations 20. and first twelve verses SECT VIII The eighth place in the New Testament for the glorious state of the Church yet to come before the ultimate generall Judgement is 2 Cor. 3.15 16 17 18. vers 15. But even unto this day when Moses is read the vaile is upon their heart vers 16. Neverthelesse when it shall turne to the Lord the vaile shall be taken away Vers 17. Now the Lord is that Spirit and where the Spirit of the Lord is there is liberty vers 18. But or and or truly we all with open face beholding as in a glasse the glory of the Lord are
Father § 1 VVHat hath been said afore of this place for opening the Prophet Esa 45.14 and it selfe See pag. 113 114. and p. 215. l. 1. § 2 This a glorious time on earth expresse in the Text when it shall be fulfilled but this is not yet fulfilled For ¶ 1. All things on earth doe not submit to Christ which is the sence of bowing the knee But on the contrary an hundred for one are openly against Christ so that as the Apostle saith Heb. 2.8 We see not yet all things under him And Heb. 10.13 the Apostle saith long after his Ascension that he still sits in heaven expecting till his enemies be made his footstoole ¶ 2. All things under the earth viz the infernall Spirits doe not universally and actually subject to him that is they are yet permitted of God to act against Christs Kingdome but they must be made universally and actually to forbeare opposing Christs Kingdome Revel 16.17 The seventh Vial is poured out upon the aire that is upon the Prince of the aire the Devil and on his retinue How Why Christ shall binde him for a thousand yeares c. Revel 20.1 2 c. ¶ 3. Much lesse to this day doth every tongue or the generality of all tongues confesse that Jesus Christ is the Lord TO THE GLORY OF GOD THE FATHER when as most either doe not name him or name him prophanely or blaspheme him ¶ 4. Paul tels us in another place viz Rom. 14.10 11. discussed also afore touching the meaning * See pag. 214. but by mistake printed p. 116. vix t is in lib. 3. cha 2. Sect. 19. S. 2. P. 1. That this bowing to Christ is not fulfilled till Christ shall sit in Judicature on his Seate of Judgement but this begins not till the first Resurrection Rev. 20.4 c. compare it with Revel 11.15 16 17 18. meane while Turk and Pope and Heathens extreamly domineer § 3 This truth hath not been discovered from these two places of Rom. 14. and Phil. 2. as yesterday but judicious Calvin long since did assert from the collation of both places together that this genuflexion and submission to Christ is not fully fulfilled till Christs next coming § 4 Now this cannot be deferred to the ultimate generall Judgement for then is no time for confession and submission to the glory of God the Father but a silent bearing of Judgement by them that despised Christ and so Christ resignes his kingdome SECT X. The Tenth place in the New Testament of the glorious state of the Church yet to be on earth is in Revel 2.25 26 27 28. ver 25. Hold fast till I come Ver. 26. And he that over-cometh and keepeth my workes unto the end to him will I give power over the Nations Vers 27. And he shal rule them with a rod of Iron as the vessels of a Potter they shall be broken to shivers even as I have received of my Father Vers 28. And I will give him the morning Star § 1 ALthough in our last English Translation the former part of the twenty seventh verse be read with a Parenthesis yet not so in Stephanus his best Greek edition in Folio nor in Bezaes Greek or Latin nor in our former English Translation The continued speech in the third person throughout the twenty fift and twenty sixt verses and former part of the twenty seventh verse and the distinguishing turne to the first person in the latter part of the twenty seventh verse makes it plaine enough that these Promises are made to the Beleever that keeps Christs workes to the end even as Christ goes on in the twenty eighth verse promising him the said Beleever that he will give him the morning starre So that it is the said Beleever that shall under Christ by the donation and assistance of Christ have power over the Nations and rule them with a rod of Iron till they be broken as a Potters vessels to whom he will give the morning starre That which perhaps made our last Translators put in the said Parenthesis was the agreement of the words they included with those Psal 2.9 quoted by them in the margin spoken of Christ But it is a sure rule Subordinata non sunt contraria subordinate things are not contrary and that other Qui facit per alium facit per se That he who causeth others to doe a thing doth it himselfe If Christ by his Saints over-power the Nations and rules them with a rod of Iron Christ himselfe over-powers the Nations and rules them with a rod of Iron That which the Carpenter worketh with his tooles the Carpenter is accounted to worke or doe In this respect it is said in Dan. 7. ver 13.4 That the Kingdome which is to succeed the foure Monarchies is given to Christ And vers 22. 27. it is said to be given to the Saints § 2 The sence of these words are obvious and plaine especially if we minde what hath been given in by way of explication afore on Psal 2. * Pag. 158. 159. and on 2 Pet. 1.19 ** P. 360. P. 2 c. Suitably our new Annotations confesse That hold fast TILL I COME ver 25. signifies till Christs second coming GENERALL or SPECIALL Power over the Nations signifies to JOYNE WITH CHRIST IN JVDGING THE NATIONS c. And that giving the morning starre signifies Christs giving the FULL FRVITION OF HIMSELFE We shall further give the explication of this Scripture in the application thereof Which application is That this Scripture is not yet fulfilled as may appeare in the distinct consideration of each particular thereof ¶ 1. It is expresse in the twenty fifth verse Hold fast TILL I COME spoken by Christ neare an hundred yeares after his Incarnation But Christ never came since that ¶ 2. It is said in ver 26 27. That to them that hold fast till hee comes he will give POWER OVER THE NATIONS to rule them with A ROD OF IRON and to BREAKE THEM IN PEECES as a Potters vessels Which words import a Corporall breaking not a Spirituall as the Iron Scepter of force is distinguished from the golden Scepter of the Word Now this was never yet fulfilled in the generall but rather contrariwise hitherto the Nations breake the Saints and Churches as we have often given a large account from History and experience ¶ 3. That of Christs giving the morning starre what can it bee but the appearance of Christ againe especially to the Jewes according to 2 Pet. 1.19 before expounded For as the converted Gentiles Spiritually considered are said to be not in the night but in the day 1 Thes 5.5 The unconverted Jews are in the night and in the darke Rom. 11.25 Therefore this morning Starre the Sunne-rising mentioned to this very particular Malac. 4.2 must of necessity signifie Christs personall appearance which Christ hath not yet fulfilled to this day Therefore yet to come And this text must be fulfilled before the ultimate
generall Judgement because then is a totall destruction not an appearance for conversion of them that are found in unbeleefe Then is the Saints full enjoyment of utmost glory not their striving with the Nations Then Christ layes downe all power 1 Cor. 15. therefore doth not put power into the hands of his people SECT XI The eleventh place in the New Testament is Revel 3.21 To him that over-cometh will I grant to sit with me in my Throne even as I also over-came and am set downe with my Father in his Throne § 1 VVHat can we make of this Text unlesse we understand the Saints viz. sincere Soules and cordiall Christians that persevere to the end reigning with Christ on EARTH As it is by and by added chap. 5.10 which the foure Animals and twenty foure Elders expresse in a Song of praise to Christ Thou hast made us unto our God Kings and Priests and we shall REIGN ON EARTH On which our New Annotations confesse That this may signifie the PROSPEROVS TIMES OF THE CHURCH UNDER CHRISTIAN KINGS AND EMPEROVRS Dan. 7.27 which place as we have largely afore demonstrated * Pag. 126. S. 4. p. 127 c. Again p. 249 Sect. 36. c. doth plainly signifie the glorious state of the Church on earth yet to come Psa 37.11 But the meek shall INHERIT THE EARTH Matth. 5.5 Blessed are the meek for they shall INHERIT THE EARTH Thus they which must signifie a State to come as the expression is in the Future tence and experience shewes us that in past times the meeke have not in the generall INHERITED the earth but in all Ages have been sorely disturbed and distressed That state of Christs Kingdome hath not yet come for it followes in this text deeply to be considered that § 2 It is granted here by Christ himselfe that as he is God and Man he hath not hitherto sate upon his owne Throne but upon his Fathers Throne the highest heaven of glory should seem is the Fathers Throne as it is oft expressed in the Old Testament Psal 11.4 Isa 66.1 c. And there Christ is now Coloss 3.1 but the time is yet to come according to the future expression of the text long after Christs Ascension that Christ must have a Throne of his owne on which together with him those that overcome shall sit § 3 Now this must needs be on earth because after the Judgement Day on earth Rev. 20.11 c. to the end of the chapter Christ layes downe all his power 1 Cor. 15.24 28. SECT XII The Twelfth and last place in the New Testament which we shall urge for this particular under consideration is Revel the 18. 19. chapters § 1 THe Prophesies whereof are not yet fulfilled to this day so long since the Ascension of Christ ¶ 1. Note that ver 2. of the eighteenth Chapter where it is said Babylon is fallen is fallen for whether wee understand New Babylon figuratively so called viz. Rome described by her seven Hils and seven sorts of Government and the ten Kingdoms under the seventh Rev. 17.9 10 11 12. or old Babylon properly so named viz. where the Jewes were held captive neither of them since this Prophesie are so fallen as is described in the following Verses of this Chapter of which by and by but stil the Popish Antichrist possesseth the one and the Turkish the other and both in the ruffe to this very day ¶ 2. Nor is that in the fourth and sixth verses yet fulfilled wherein the People of God are commanded saying Reward her even as she rewarded you and double unto her double according to her works and the cup which she hath filled fill to her double for the people of God have not yet rewarded her either old or new Babylon single but as ver 7. Shee glorifies her selfe and lives deliciously yea and oppresseth the people of God ¶ 3. Nor is that yet fulfilled vers 8. That her Plagues have come in one day viz. Death and Mourning and Famine and utter burning But she both elder and younger stands in great glory to this day ¶ 4. Nor is that yet fulfilled ver 9. That the Kings of the earth that have committed Spirituall fornication and lived deliciously with her shal bewaile her and lament for her seeing the smoake of her burning But generally they rejoyce with her and for her glory in which she is at this day ¶ 5. Nor is that yet fulfilled mentioned from verse eleventh to the end of the nineteenth of the mourning of the Merchants over her destruction by fire standing afarre off crying Alas alas But contrariwise they flocke to her trade with her and admire her glory It is true the Gothes and Vandals have conquered new Babylon and spoyled her as we mentioned afore but not she nor old Babylon is yet totally destroyed by fire that there should be no Candle seen or Milstone heard in them ver 20. 22. but both flourish with great glory in their dominion over the people of God ¶ 6. Nor is that in the twentieth verse yet fulfilled that the holy Apostles and Prophets have yet since this Text was penned ever rejoyced in the destruction of either Babylons but both Babylons doe yet triumph in their owne prosperity and power over the Nations and among them over many Saints vers 7. yea the rejoycing of the Apostles and Prophets over Babylons destruction doth signifie one would thinke the triumph of the Church over their enemies on earth at the first Resurrection of which wee have so largely spoken afore For when else possibly can the Prophets and Apostles rejoyce over the destruction of Babylon § 2 ## For so it followes in the nineteenth Chapter and first seven Verses spoken over foure times Hallelujah that is as it is englished in verse the fift Praise yee God which praise is given to God by the foure Animals and twenty foure Elders and of a great multitude Why because Gods Judgements are righteous and true Wherein Because he hath judged the great Whore which did corrupt the earth and hath avenged the bloud of the Saints at her hand And he the Lord God Omnipotent reigneth and the Marriage of the Lamb is come and his Wife hath made her selfe ready ¶ 1. Which last clauses cleerly relate to the first Resurrection wherein all the Saints rise so that the ruine of Babylon and the raising of the Saints immediatly concurre with the sorrow of the one and the triumph of the other But these have not been fulfilled to this day as the contrary face of things gives evident testimony ¶ 2. Nor is that fulfilled from the eighth verse of the nineteenth Chapter to the end of the Chapter of the glory of the Church of the glorious appearance of Christ and of the corporall destruction of all whatsoever that take part against Christ and his Church largely discussed afore more then once out of this Chapter But these things as sure as Christ is the
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
of themriding upon horses a great company and a mighty Army And thou shalt come up against my people of Israel as a cloud to cover the land it shall be in the latter dayes and I will bring thee against my Land that the heathen may know me when I shal be sanctified in thee O Gog before their eyes Therefore saith Menasse this war being ended THERE SHALL BEE A GREAT CHANGE OF ALL THINGS For then saith he in my opinion shall bee THE END OF THE WORLD * Indeed then shall be an end of this world viz. the begining of the dayes of the Messiah but not the ultimate end of the world as that in the 21 22 23. 24. verses quoted by R. Menasse plainly shews viz. sword pestilence blood hailstones c. of which there is no use at the ultimate end of the world And in the next Chapter viz. the 39. of Ezekiel the Prophet describing the destruction of Gog saith v. 2. that he should not be totally destroyed but onely part viz. onely the sixth part as some will The other five parts shall be reserved as Vatablus expounds to be destroyed at the end of the thousand yeers of the Kingdome of the Messiah Rev. 20 7. Besides Ezekiel in the next Chapter viz. the 40 c. to the end of the Book describes a glorious state of the Jews on earth after the destruction of Gog and Magog And therefore the Prophets former description of their destruction cannot bee at the ultimate end of the world As the restoring of the Temple of the Jews described in that 40. Chapter of Ezek. c. to the end of Book following the destruction of Gog is a Type of New-Jerusalem As Mr. Mede asserts and Dr. Twisse approves Mede Diatr pars 4. page 546. as it is related in the 20. Vers c. The fishes of the sea and fowls of heaven and the beasts of the field and all creeping things c. shall shake at my presence and the mountaines shall be thrown down and the steep places shall fall and every wall shall fall to the ground c. verse 21 22 23 24. to the end of the Chapter Secondly It may be confirmed out of Joel Chapter 3.1 2. Thirdly out of Dan. Chapter 12.1 c. ☞ Who this Gog and Magog are it is not stated by the Jewish Rabbins Mr. Mede saith Diatr pars 4. p. 546. The Turk is Gog and Magog and Dr. Twisse highly approves it But the Jewish Rabbins deliver their minde uncertainly I know saith R. Menasse that others by the war of Gog and Magog doe understand the Antichristian age that shall be at the end of the world Hence Augustine saith l. 20 De Civit. Dei c. 1. Gog is the Devil and Magog the Army of Antichrist Ambrose thinks Gog to be the Goths who invaded and everted many of the Roman Provinces l. 20. De demonstr Evangel cap. 3. Eusebius saith he did thinke l. 5. c. 13. or 23. Gog to be the Roman Emperour and Magog his Kingdome and Empire Pliny asserteth l. 5. c. 23. That there is a City of Cava Syria which he calls Bombices or Bombice and Hierapolis that is called by the Syrians Magog The Hebrews saith he know indeed that Magog is of the posterity of Japhet but which is that Nation at this day they do not know ¶ 6. In the sixth Chapter we have the RESTAURATION or RESTITUTION of the world in the dayes of the New world punctually described as they say to the life by a parallel with the six dayes works of the first Creation viz. In the first day was created light which was saith R. Menasse according to the opinion of the Ancients a supernatural light ** Beresit Raba Paras 3. So in the Restauration of the World there shall be an extraordinary transcendent light according to Isaiah Chap. 60. v. 19. The Sun shall be no more thy light by day neither for brightnesse shall the moon give light unto thee but THE LORD SHALL BE UNTO THEE AN EVERLASTING LIGHT and thy God thy glory On which words Isaac Abravanel comments thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thou shalt have no need of solary light or light of the Sunne by reason of the divine light On the second day was created the Expanse as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calls it or Firmament as we call it according to the Greek which saith R. Menasse according to the opinion of the learned signifies the Region of the ayre So this as we said afore in the New world shall be purged or refined from all noxious exhalations by which is signified saith Ahen Ezra the New heaven And all evill spirits and Devils whose seat was in the Ayre shall bee removed thence according to that in the Tract of Aboda * Aboda Zara. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. Hell shall not be in the new world But the blessed God at the day of judgement shall draw forth the Sunne out of its sheath and torment the wicked So Malach. 4.1 it is said Behold the day cometh that shall burne like an oven And Zach. 13.2 I will cause the unclean spirit to passe out of the land In the third dayes work the dry land appeared and the plants were created which after were cursed for Adams sinne Therefore in the New world the earth shall be amended and a better efficacie and vertue shall be instilled into it for germination according to Aben Ezra thence in Siphra it is said by the Ancients on Levit. 26.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. The earth shall give her increase not in the manner it doth now but as it did in the time of Adam Likewise we read in Semot * Semot Raba paras 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. It shall be that the trees shall yeeld their fruit every month according to Ezek. 47.12 In the fourth day was created the Sunne Moon and Stars These also shall be renewed For the light of the Sunne the fountain and originall of all celestial light shall in a marvellous manner be augmented as in Semot we read * Semo R. par 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. The blessed God will cause that the Sun shall shine forth nine and forty parts of more light as it is said ** Isa 30.26 The light of the Moon shall be as the light of the Sun and the light of the Sun shal be sevenfold more as the light of seven dayes In the fifth day were created the Fishes and Fowls and the great Leviathan By which is understood saith Menasse according to the opinion of the Ancients it taken litterally That God will prepare in the world to come all curiosities for the just In the sixth day were created all Animals void of reason and last of all Adam of the dust of the ground yet most perfect in all respects and that without conjunction of male
certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Formes of Ecclesiastical doctrines according to which all Teachers in the Church were to frame their discourse and direct their opinions Some of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Formes of Ecclesiastical doctrine are recorded by Gelasius Cyzicenus in his Historiâ Actorum Concilii Niceni History of the Acts of the Council of Nice Amongst these there is this Forme for the Doctrine of the state of the Resurrection * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 7.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pâ— 27.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 5.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—a 26.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world was made more minute or lesse i.e. imperfecter or viler because of fore-knowledge For God fore-saw that man would sinne Therefore we expect NEW HEAVENS AND A NEW EARTH accrding to the holy Scriptures when shall shine forth the apparition or appearance and Kingdome of the great God and our Saviour Jesus Christ And THEN as Daniel saith Chap. 7.18 The Saints of the most HIGH SHAL TAKE THE KINGDOME and there shal be a pure earth holy a land of the living and not of the dead which David fore seeâ—ng by the eye of faith cryes out Psal 27.13 I beleeve to see the goodnesse of the Lord in the LAND OF THE LIVING A land of the meck and humble For blessed saith Christ Matth. 5.5 are the meek for they shall POSSESSE THE EARTH And the Prophet s aith Isa 26.6 The feet of the meek and the humble shall tread upon it 1. Judge by this notwithstanding fifty yeers opposition how powerfull the Chiliastical party yet was at the time of that Council By some whereof if this Forme were not framed and composed yet was it thus moderated as you see that both parties might accept it every mans interpretation being safe to himselfe as being delivered in the terms and language of Scripture 2 Judge whether in my explication of the state of the Thousand yeers I have not kept within the compasse of this Forme and not swerved one jot there-from This you see was the opiâ—â—on of the whole Orthodox Christian Church in the age immediately following the death of S. John when yet Polycarp and many of the Apostles Disciples were living as Justin Martyr expresly affirmes A Testimony absolute without all comparison to perswade such as rely upon authority and antiquity even as you have seen the same opinion continued throughout the next age following that And therefore it is to be ADMIRED that an opinion once so generally received in the Church should ever have been so cryed down and buried But those times which extinguished this brought other alterations into the Church beside this and perhaps something in lieu of that and relating to it which perhaps few observe that have knowledge enough of the rest namely that this opinion of the FIRST RESURRECTION was the reall ground and mother of prayers for the dead so anciently received in the Church which were then conceived after this manner THAT THEY MAY HAVE THEIR PART IN THE FIRST RESURRECTION See Tertullian who first mentions them The reason was because this having part in the first resurrection was not to be common to all but to be a priviledge to some namely of Martyrs and Consessors equipollent to them if God would so accept them Moreover the beleefe of this Prerogative of Martyrs in the first resurrection was that which made the Christians of those times so joyously desirous of Martyrdome These things will perhaps seem strange but will be found true if examined And yet may not seem so strange to considering minds if they take notice that even so neer to us as in King Edward the sixth his time in comparison of those ancient times though now an antiquity in parallel with later times this our opinion of the glorious state on earth yet to come before the ultimate judgement was given to that age as a Catechismal fundamental King Edward the fixth his Catechisme alleadges for our opinion to be drunk in by all that should receive the true Christian or Protestant Religion For the Author of the Catechisme set forth in that King Edward the fixth his time and by that King authorised May 20. in the last yeer of his reigne explicates the second Petition of the Lords prayer thus Q. How is that Petition Thy Kingdome come to be understood A. Wee aske that his Kingdome may come for as yet we see not all things subject to Christ wee see not how or that the stone is cut out of the mountaine ☞ without humane helpe which BREAKS INTO PEECES AND REDVCETH into NOTHING THE IMAGE DESCRIBED BY DANIEL how or that the onely rocke which is Christ doth POSSESSE AND OBTAINE THE EMPIRE OF THE WHOLE WORLD given him of the Father As yet Antichrist is not slaine whence it is that we desire and pray that at length it may come to passe and be fulfilled and that Christ alone may reigne with his Saints according to the divine promises And that be may live and have dominion in the world according to the decrees of the holy Gospel and not according to the traditions and laws of men and the wils of the TYRANTS of the World God grant saith the Reply of the Questionist that his Kingdome may come most speedily In Mr. Foxe his Martyrologie you shall find in the examination of Mr. Philpot that the Bishops when they came brought this Catechisme with them but what special relation it had to him I know not nor is ought there mentioned about it The Kings Letters before it begin thus Cum brevis explicata c. Whereas a compendious and plain way or forme of Catechisme written by a learnedman was presented unto us we committed the perusal and trial thereof to certain Bishops and other learned men c. And in the same Catechisme concerning the end of the world The Question being put thus The end of the world the sacred Scripture cals the consummation and perfection of the MYSTERY OF CHRIST and the RENOVATION OF ALL THINGS So the Apostle Peter speaks 2 Ep. Chap. 3. We expect new heavens and a new earth according to Gods promise wherein dwels righteousnesse And it seems agreeable to reason that the corruption mutability and sinne to which the whole world is subject should at last cease Now by what means or wayes of circumstances those things shall be brought to passe I desire to know of thee Answ I will declare as well as I can the same Apostle attesting The heavens in manner of a stormy tempest shall passe away and the elements estuating shall be dissolved and the earth and the works therein shall be burnt As if the Apostle should say The world like as wee see in gold shall be wholly purged with fire AND SHALL BEE BROVGHT TO ITS UTMOST PERFECTION which the little world man imitating shall likewise bee freed from corruption and mutation And so for mans sake for whose use the great world was
at first created being at length RENOVATED or made new it shall put on a face that shall be far more pleasant and beautiful All which is understood of a stare and time on earth afore the ultimate judgement For the next Question following in that Catechisme is concerning that Q. Deinde autem quid superest But after that what remaines A. Ultimum generale judicium the ultimate and general judgement for Christ shall come c. ¶ 2 Touching certaine parts and circumstantials of our opinion as that there shall be yet afore the ultimate end of the world a glorious time of the universal call of the Jews was the judgement of Chrysostome Orat. de vocat Judaecorum Paragraph 7. Hilary Austin Ambrose and Jerome whom for that Dr. Prideaux quotes and consents with them * And touching the coming of Elijah before the next coming of Christ was the general opinion of the Fathers as Dr. Iohn Alsted quotes and asserts ¶ 3 Of later Writers touching parcels of our opinion wee might quote many 1 Wendelinus in his natural Contemplations 2 Hieron Zanchius on Hof 3. 3 Functius his Chronologie 4 Rivetus on Hos 3. 5 Peter Martyr in his Common Places Class 2. cap. 4. and cap. 16. 6 Pareus on Rom. 11. Explicat dubiorum Johannes de Comb is compend Totius Theolog. Lib. 7. cap. 13. Alphonsus Conradus Of Mantua in his Commentary on the Revelation doth superabound upon the main point I will give you but some few special touches in his Commentary on Rev. We may see saith he that diverse hold that between Christs comming in the flesh and comming in Majesty there is a middle comming of spiritual power and force to destroy the great Antichrist and to reforme the Church This comming they say shall be in the end of the sixth Millenary or thousand yeers of which comming they make Enoch and Elijah the fore-runners They say that Antichrist shall bee destroyed by their preaching and his Kingdome abolished After which down-fall peace shall be granted to the Church and Satan shall be bound so that hee shall not bee able to disturbe the tranquillity thereof Now this peace and happy progresse of the Church they say shall last for the whole seventh Millenary till the last time of her troubles by the persecution of the Nations Gog and Magog because of Satan who they say shall then bee at liberty stirring them up against the godly These words quoted by Dr. John Alsted in his Treatise of the thousand yeers inferres this From hence it appeares saith Alsled that our opinion concerning these thousand yeers is no new and unheard-of thing As for Alsonsus Conradus his owne opinion heare a little of that First in his Preface This one thing perhaps saith he may offend the eares of some because I seem to promise a more plentifull peace to the Church then that likenesse of the crosse will allow of in which in this world the Church must be made conformable to Christ its head But let them bethinke themselves that this is not so contrary to the Scripture that it should bee objected against mee or laid to my charge as fit to bee reckoned in the number of those which are termed either impious or absurd Especially when as I cannot perceive by what meanes that happinesse which John writes the Church shall injoy Satan being bound can be made good except wee acknowledge some rest of the Church her enemies being overthrowne which I thinke indeed ever happened as often as the enemies of Gods people have been removed out of the way Now because the enemy John tells us shall be removed is more dangerous then all that ever yet infested Gods people it ought not to seem strange to any one if hee being once overcome the Church injoy a more plentifull peace then usuall Secondly in his Comment on Rev. 20.1 God being about to bestow saith Alsonsus a more plentifull peace on his Church then heretofore it sufficeth not him to have removed out of the way the BEAST and those Kings of the earth with an horrible slaughter except also he restrain Satan the beginner of all these mischiefes so that he may not raise any more those usuall strifes among them Wherefore the Angel comes down from heaven who repressing the fury of Satan shutteth him up as long as he pleases not to have the Churches peace to bee taken away So hee shutteth him up for a thousand yeers i.e. for that whole time that he will not have the Churches peace disturbed So far Alsonsus 9 There is a touch also in Matthew Cotterius in his Contin demonstrâ—expos of the Revelat. on Chap. 20. of this thousand yeers of which we speake onely he begins his thousand yeers a hundred and odd yeers too soon At which time as Alsted well observes is but the Praeludium 10 Adde to these the words of John Piscator an Author of esteem common among us in his Comment on the Revelation The happinesse of the faithfull who shall live upon earth after the down-fall of the Papacy is their great security from the hostile invasions of the wicked for a thousand yeers The singular happinesse of the Martyrs of Christ who before those thousand yeers indured persecution is their resurrection which shall be before the general Resurrection And in a Treatise hee wrote afore his death of which Dr. John Alsted had the perusall the said Piscator wrote much more of this our point which the said Alsted transcribed as he confesseth into his Treatise of the thousand yeers Give me leave to borrow but a little more of your patience and I will give you much in few words Many Writers of the former and this present age have published many things concerning Elias the Artist who is to come of the Lyon of the North who is neer at hand Of a fourth Northern Monarchy Of a great Reformation Of the conversion of the Jews c. See Theophrastus Paracelsus Michael Sendivogius in his Treatise of Sulphur Stephanus Pannonius of the circle of the works and judgements of God where among other things he writes thus It shall come to passe that the pure Gospel shall bee preached to the Americans before the end of the World That nothing is more sure then that the reformation of the East and South drawing on some famous Emperour whose types were Constantine and Theodosius both entituled the Great shall openly shew himselfe and granting liberty of Religion to them who professe the name of the holy Trinity shall do some great matter in the world for the glory of God for the re-building up of the Church and for the down-fall of Antichrist The Eastern Christians fired with the zeal of Christ shall make their way into ASIA it sâ—â—e and provoke the Jews to jealousie Rom. 11. And the spiritual babyâ—on shall be a prey to all Nations A resining of the Souldiers of God whereof is mention Zech. 13.8 9. i.e. Temptations and trials shall goe before this
Reformation that the light of God may arise out of the crosse of Christ This Treatise was published An. Dom. 1608.11 John Dobricius in the yeer 1612. did set forth a notable Treatise entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. The Interpretor of times wherein both out of the holy Scriptures and from the new Starre which happened 1604. and the great conjunction of the Planets many things are discoursed of concerning the Reformation and future happinesse of the Church Of this Dr. John Alsted takes notice as very considerable 12. Peter du Moulin also hath something of our point in his first Book entituled Du combat Christen i.e. of the Christian combat But I will hold you no longer with quotations but will give you the conclusion wherein I will draw all that I have said in this fourth Book to this short Argument That which is generally confessed by all sorts of Rational men in all Nations is a truth See the Law of nature for a proof Datur Deus There is a God Parentes Colendi parents are to be reverenced ut tibisic alteri do as thou wouldest be done by and a thousand such which are confessed by all men because truths of the Law of nature in all men But that there shall be a glorious time on earth for good men before the ultimate judgement is confessed by the generality of all men of all sorts of men therefore it is a truth that there is yet such a glorious time to come before the ultimate and most general Judgement Finis Libri quarti THE FIFTH BOOK Containing the Dispute of the Learned touching the point aforesaid Wherein their ARGUMENTS against it are fairly solved and their REPLIES to ours are candidly discussed CHAP. I. WHerein Doctor Prideaux his Arguments are taken into consideration and answered Which we premise because hee disputes more exactly according to rule and is a later Writer and so hath the marrow of former Objectors SECT I. His first Argument propounded and canvased § 1 THE binding of Satan saith he and the Reigning of the Martyrs spoken of by Saint John are concurrent in the selfe-same thousand yeers But the yeers of binding Satan are long since past Therefore the Reigning of the Martyrs is not to bee expected as yet to come The first viz. the major Proposition is granted saith hee by the Defendants And I doe in the name of the rest confesse it The second viz. the minor Proposition hee thus indeavours to prove It is proved saith he from the end of the imprisonment of Satan Rev. 20. v. 3. namely that HE shall not seduce the Nations any more untill the thousand yeers be finished He doth not say that he should not tempt should not act in secret corners and wayes should not make his DEPTHS his refuge or that he should not make drunke the inhabitants of the earth by his Vicar the Beast under the visar or pretence of Devotion or of a Church but that he should not in an universal war by the open enemies of Christ compel men with force and armes to Paganisme and to as it were abjured Idolatry and Superstition But this kinde of binding of Satan came to passe after the laughter of the last of the ten persecutions when Constantine was advanced to the Empire about the three hundreth yeer after Christ Therefore those thousand yeers of which we speak are now past above three hundred yeers since and are not to be expected as to come § 2 But saith the Doctor the Dissentors here object that there was not wanting in that aforesaid thousand yeers beginning with Constantine Arianisme under which the world groaned Apostasies under Julian Devastations and horrid butcheries under the Goths and Vandals and Saracens so that no man of a sound minde will say that Satan was then bound and that the Martyrs then reigned But I answer saith the Doctor ¶ 1 The Arians did not seduce the Nations that with open force they rooted out Christianity But with patched deceits they oppressed the Orthodox ¶ 2 As for Julian hee was a little cloud that was soone over ¶ 3 And for the Goths and Vandals and Saracens they were more hurtfull whirlewinds and storms ¶ 4 But as they invaded they alwayes found some Emperours or Kings that were Patrons or Nurses of the Church whose power the enemies felt or else imbraced their Religion The Church then sighed under a correcting calamity but not under an oppressing Majesty as before in the Emperial persecutions It was free from trampling domesticke Princes but not from forreigne enemies insulting as occasion was The persecution was not universal but particular not continuall but by turns § 3 To the first syllogisme of the Doctor Sect. 1. we answer by denying the minor Proposition That whereas he there affirmes that the yeers of the binding of Satan are long since past we utterly deny it And to his proof whereby be would uphold and back the said minor Proposition by us denied I will answer first in general to the whole lump of what he hath said Secondly In particular to each parcel he hath spoken that deserves an answer My generall answer is in the words of judicious and learned Mr. Mede which somewhere in his works I cast mine eye upon and are to this effect That there is a wide difference between the DETHRONING of Satan Rev. 12 9. and the IMPRISONING of Satan Rev. 20. v. 1 2 3 * Some time after I had penned the copy I found the place in Mr. Mâ—de viz. in his Diatrib part 4. p. 458. Where his words in terminis are these As for the Author of the Analyticall Table of the Apocalyps hee differs from mee wholly in the twentieth Chapter and followes Mr. Brightman My difference is in these particulars I hold but one Millenium Millenary time and that to begin at the destruction of the Beast He holds two one beginning at Constantine another at the destruction of the Beast 2 I deny that ever yet Satan was tyed up much lesse at the time of Constantine It is one thing to be dethroned and thrown downe from Heaven that was â—t the time of Constantine Another thing to bee bound and close Frisoner and not so much as peep out of his Dungeon See my Synchronismes Clav. Apocalyp part 2. Synch 4. pag. 22 23. Thirdly I take the Resurrections both of them first and second to be proper and reall He metaphorical 3 He seems to appropriate the second Millenium Millenary space of time which I thinke the onely to the glory of the Jews onely I extend it to the whole Catholick Church of the Gentiles Satan was Dethroned and cast downe out of the Throne of Majesty and Emperiality by Constantine the Great overcomming the wicked persecuting Emperours and so stopped the processe of the ten bloody heathen persecutions and put a period to them Though anon after Constantines death within the space of thirty yeers a new persecution begins viz. Constantius his sonne cherisheth the Arians and banisheth
thousand that is to the universal Church who are verse 14. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comming or about to come out of tribulation not come out They were washed afore in the bloud of the Lamb ever since their beleeving but that was from sinne but they are not yet come out of great tribulation but that shall bee ere long So that that which follows to the end of the Chapter cannot now bee applyed to their persons viz. That they shall hunger no more nor the Sun light upon them any more And God shall wipe away all tears which are spoken in the future Tense as of things to come And it cannot be applied to their future state in heavenly glory For the Heathens that knew but the immortality of the soule never dreamed of hunger or thirst or feare to befall good men in the world to come Nor did the Philosophers thinke that the Sunne did shine above the highest of the orbs of the material heaven Therefore there is no probability in the least that this is a description of everlasting glory but of a state on earth where the Sunne hath smitten and there hath been hunger and thirst and have been tears So that still I minde you this Chapter is but a parenthesis of comfort put there by way of anticipation For it is put between the sixth and seventh Seal between which must be a methodical succession The sixth Seale is in chapter 6. which is most terrible obscuring heaven shaking the earth terrifying the sonnes of men And the seventh Seale is in Rev. 8. verse 1. In which eight Chapters whiles Christ intercedes over the prayers of the Church in regard of some slaine as it is in Chapter 6. The seven Trumpets appear in order to sound at their time Rev. 8.6 c. so that the calamities of the world goe on in the world upon earth and from hence forward till Antichrist be downe As for the 11 Chapter it is plaine that it is but the summary of all that which John prophesies of the more Ecclesiastical state of things in his ensuing Book of the Revelation as in the former he had prophesied of the more Political I say a summary For there is set down the more pure state of the Church v. 1. and more corrupt verse 2. And of the two witnesses in sackcloath one thousand two hundred and sixty yeers and their lying dead in the grave three yeers and a half as well as rising and ascending And there is Babylon falling viz. The tenth part of the City c. as well as Babylon trampling and triumphing over the Witnesses So that unlesse we will jumble all into a confusion this 11. Chapter is but the summary of what follow in the whole book of the Revelation And in the 12 Chapter there is as much for the loosing of Satan as for binding For the 13 Chapter it plainly sets out the time of Satans power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two and forty months or a thousand two hundred and sixty dayes viz. yeers which power he hath not when his master Satan is bound as we have and shall heare For the 14 and 15. Chapters the Churches triumphant songs of victory over the Beast are but in hope of a thing to come Another Parenthesis of comfort proleptically inserted For before and behinde their song in Chapter 15. is mention of the Angels having the seven last plagues to fulfill the wrath of God viz. The pouring out of the seven Vials as it follows Chapter 16. I need goe no further in my Antithesis to the Doctors instances ¶ 2 We answer to his Antecedent or first Proposition that if indeed as Doctor Prideaux would have it from the 6. Chap. of Rev. to the 20. Saints are in their reigning condition and Satan is bound according to St. Johns true intent Rev. 20. what means all that while all that adoe against the enemies of the Church of seven Seals Chapter 6. and 7. of seven Trumpets Chapter 8. of seven Vials Chapter 15. and 16. and in 17. is described the sin and the judgement of the Whore and in Chapter 18. the manner of her utter destruction and Chapter 19. the destruction it selfe And then and not till then in Chapter 20. S. John speaks of binding of Satan so as the Saints may be said to reigne indeed After which no Seals Trumpets or Vials onely there is a proleptic or anticipation of the ultimate day of judgement mentioned verse 11. of Chapter 20. because it is the period of the thousand yeers but the state of times in Satans binding and the Saints reigning is after described in Rev. 21. and 22. Chapters ¶ 3 We answer to his said Antecedent or first Proposition That by the Doctors tenet and proof that Satan is bound from Rev. 6. to Rev. 20. for he saith that the beginning was in Constantines time that the Saints began to reign And John tells us that the thousand yeeres doe end at the ultimate day of judgement Rev. 20. it will follow that from Constantine M. which the Doctor puts in three hundred yeers after Christ to the day of judgement is but a thousand yeers For the Doctor in his stating the question confesseth that the thousand yeers must be taken properly and precisely But wee and most Nations doe compute from three hundred yeers after Christ to this yeer one thousand three hundred fifty three and yet the day of the last judgement is not come No nor the War of Gog and Magog which precedes it No nor the fall of Antichrist and Babylon which precedes that c. Next we come to answer to the Argument or Consequent or last Proposition § 3 To the Proposition it self That therefore all this while the Saints reigned wee say that though they reigned over sinne which is no more priviledge then every Saint hath had since the beginning of the world yet they reigne not on earth over their corporall enemies as the fifth Monarchy or power which is the minde of the Scripture as we have before abundantly proved ¶ 2 To his first proof viz. So are they Kings as they be Priests But they are Priests spiritually Therefore c. We say to the major and minor ten Millinary yeers that they shal be Priests on earth therfore joyntly they shall be Kings on earth And they shall in body sensibly offer up sacrifices on earth of praises and Hallelujahs Rev. 11. Rev. 14. Therefore they shall in the body sensibly reigne on earth The notion is changed but the place and thing is the same Therefore it is said Rev. 5.10 He hath made us Kings and Priests unto our God AND we shall reigne on earth And Rev. 20.4 shall reigne with Christ a thousand yeers The time and place sheweth what reigning it shall bee even such as to whom Kings and Nations shall bring their honour Rev. 21. But in heaven the Saints enjoy but not reign with Christ because Christ as Christ doth not there reigne as we have
oft minded you out of 1 Cor. 15.24.28 ¶ 3 To his second proof or proof of proof My Kingdom is not of this world We answer It may be IN the world though not OF the world Compare John 15.19 The Church of Christ then was in the world yet then not of the world 2 Not of the world signifies not in the state of the unregenerate world but now at the time we speak of the world shall be Churched the quality of men shall be pure prime Saints 3 Not of the world to act in a wordly manner viz. to fight with the sword which was the occasion of that speech but shall act in a spiritual glorious manner the Word and Spirit in them the impression of glory on their bodies and the shining of graces in their soules the formidable fall of their former enemies the special manifestation of Christ the gradual harmony within themselves and their high sanctity of conversation shall be enough to make any couch and crouch and seem to be very holy if not so indeed 4 Keep wee to the very termes of the Text John 18. vers 36. namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THAT my Kingdome that is mine is not of THIS SAME world and we shall perceive that they look towards Christs peculiar Kingdome of which wee have treated all this while to bee erected in that world which the Apostle calls in Heb. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THAT even THAT SAME INHABITED or habitable world to come SECT IV. Doctor Prideaux his fourth Argument THe Doctors fourth Argument That the dignity of reigning is not attributed to the Martyrs themselves but onely to their souls which are dignified with the title of the first Resurrection therefore to extend these things to the persons or to any other Resurrection then that from the deadly opinions of Antichrist in which the rest lay dead seems to be far from the scope of the Prophesie Neither do those things move us which are urged of the dissenters viz. that soules are here taken synecdochically for soules and bodyes united and the first Resurrection to signifie the union of the soule with the body because this tropicall speech is exceeding slippery on which to establish an uncertaine opinion nor to bee admitted where no inconvenience follows in keeping to the letter as Augustine admonisheth us § 1 Answer first This dignity of Reigning is attributed to the Martyrs themselves and soul must of necessity signifie the persons and resurrection the union of body and soule For first in verse 4. those words WHICH had not worshipped the Beast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the masculine gender But soules in the feminine Againe The rest of the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 5. are in the masculine in Antithetical opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that were beheaded Furthermore it is said verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they lived which signifies they lived againe 1 Because so it signifies Rev. 2.8 Christ was dead and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alive 2 It is spoken in antithesi to that verse 5. of this 20. of Revel The rest of the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lived not againe Now the soules of these were never dead according to the Doctors judgement and all that which the Scriptures hold the immortality of the soul Finally observe that the soules of them that were put to death in the ten Persecutions have reigned above a thousand yeers Now the Doctor understands precisely a thousand yeers as we heard afore therefore some reigning of their persons is meant which cannot bee in glory at the ultimate day of judgement where neither the person of Christ reigneth with the Saints nor they with him And the thousand yeers period with the general Resurrection at the ultimate day of judgement Rev. 20.9 c. is confessed by most therefore the reigning of soules a just thousand yeers cannot bee meant many having been martyred ever since Stephen § 2 The second thing we give in answer is That to understand a proper Resurrection is not besides the scope of the Prophesie For first this first Resurrection is prophesied for future v. 6. to those that had long since risen not onely from Idolatry but from sinne in general and sealed it with their bloud or other sufferers 2. The Doctor himselfe in contending for a metaphorical viz. a spiritual resurrection doth therein depart from the letter contrary to his own rule For no absurdity follows by adhering to the letter but will if we forsake it as before we have abundantly proved 3 Those that rose from Antichrists opinions arose not till Antichrist was manifest which the Doctor puts in Anno one thousand yeers after Christ Nor did they arise all at once but in successive ages therefore how do they reign a just thousand yeers in the time of Satans binding according to the Doctors opinion and account aforesaid yea or according to any other account § 3 To the slipperinesse of tropes c. first wee retort it on the Doctors exposition Secondly we have innumerable plain places to that sence of which afore SECT V. Doctor Prideaux his fifth Argument answered THe Doctors fifth Argument is inconsiderable and not worth the time of answering it being from meer authorities of meer men and some of the worser sort viz. Papists and Jesuits holding that the thousand yeers are past Indeed saith Mr. Mede many hope that it is past and so the death of the Witnesses And Papists and Episcopal men are loath we should expect a better time then that under them But we have store of learned godly Authors to oppose the Doctors Author on Rev. 20.4 See Pareus his Confession of all the Fathers p. 1115. And we have the Scriptures as we have shewed to assert that they are yet to come And one Scripture out-weighs all the men of the world Antiquitas sine veritate est vetustas erroris Tertul. SECT VI. The Doctors sixth Argument answered THe sixth and last Argument saith the Doctor heapeth up certaine inconveniencies which lye heavy upon this interpretation judgement or opinion of the Chiliasts ¶ 1 For saith he first it bringeth in another Resurrection of the bodies then that universall one in the ultimate judgement which is besides if not contrary to the Apostles Creed and the doctrine of Paul who delivers that all including himselfe without exception are then at the ultimate day of judgement to bee changed and to put on immortality in the place of mortality which he repeats under a certaine distinction of the first and second Resurrections but to be fulfilled at the sound of the Trumpet of God the Archangel sounding it 1 Cor. 15 16 17. 1 Thess 4 15. So the Doctors first inconvenience To which we answer afore we name any more And first to the first clause of another resurrection of the bodies We answer It brings not in another resurrection of the Saints bodies who rise onely once viz. at the first resurrection Howbeit if
the enemies of the Church in the Gogican War which Papisme the 19. of the Revel concluded as extinct Wee answer to this objection that it is of no consequence whether it be granted or denyed We doe not raise Papisme nor do I know any that doe And though S. John concludes the utter down-fall of Antichrist Rev. 19. that he shall never reigne more yet Chapter 20.9 hee shews that secret hypocrisie of all Nations shall breake out and indeavour to beset the Church and then comes the ultimate day of judgement CHAP. II. Answering Doctor Pareus THus of your Dr. Prideaux his Arguments against our point in answer of whom with the same labour we have answered the maine Arguments of Pareus on Revelation 20. verse 4. For the Doctor did follow and take much out of Pareus Those wee have not spoken to that are most material that the Doctor did not touch upon them we will now touch SECT I. First Objection Rev. 20.5 THat that Resurrection is not a corporall Resurrection but a spirituall And that because it is called the First Resurrection For this cannot bee the first corporal Resurrection because before this there arose corporally the Sonne of the widow of Sarepta raised by the Prophet Elijah 1 King 17.22 The Sonne of the Sunamitish widow by Elisha 2 King 4.35 The Sonne of the widow of Naim raised by Christ Luke 7.11 12. c. The daughter of Jairus raised by Christ Luke 8.55 of Lazarus raised by Christ John 11.44 Those at Christs Passion Matth. 27. Tabitha by Peter Act. 9.41 Eâ—tichus by Paul Act. 20.10 Answer to this thus First by this argument Christ shall not bee the first-fruits of them that sleep Secondly by this argument the opinion of a spiritual Resurrection from Antichristianisme cannot bee here admitted because by the same reason that cannot bee called the First resurrection because many of them afore-mentioned were raised afore Antichristianisme was in being Thirdly that raising of them was no generall Resurrection of any sort of godly or ungodly But this in the Revelation is general of all Saints Fourthly the T. intends that risen they shall reigne and reigne a thousand yeers But the other mentioned by Pareus soon died and did not reigne in Johns sense Fifthly John had marked these out verse 3 that they had had a spirituall Resurrection already SECT II. Second Argument of Pareus TO the First Resurrection is opposed First death But the First death was spirituall viz. Sinne Rom. 5. therefore the first Resurrection meant here is spiritual Answer first spirituall death and life are sinne and grace But these not expressed here but first and second Resurrection living and dying againe The first death is when all dye corporally some naturally some violently as the godly by Antichrists persecution So in Rev. 6.9 the soules under the altar and the beheaded in this 20. Chapter verse 4. And wicked by Gods judgements Rev. 19. two last Now the first Resurrection is of Saints Rev. 20. is here in ver 4. Second of wicked in verse 12. which is their second death as S. John calls it verse 14. The rest of Pareus his objections to this point are upon a false supposition that onely the Martyrs shall rise therefore need no answer Beside we have given much in answer to him afore in the end of the first Book Thus of Pareus next of Mr. Bayly CHAP. III. MR. Bayly his Arguments come next for I put the best disputant first who being answered wee shall have lesse reason to spend time upon the weaker SECT I. Mr. Baylies first Argument HE that remaines in the Heaven unto the last judgement comes not downe to the earth a thousand yeers before the last judgement But Christ remaines in the Heavens unto the last judgement Therefore Christ comes not downe to the earth for a thousand yeers before the last judgement The major saith hee is unquestionable The minor is proved First from the Article of the Creed from that he sitteth at the right hand of God from thence hee shall come to judge the quick and the dead Secondly from Act. 3.21 Thirdly from John 14.2.3 We answer first to the major First we have not yet asserted that Christ shall come downe on the earth But we have shewed out of several texts a very great probability that Christ will at least appear in the clouds that men and especially the Jews may look upon him c. as Zac. 12.10 2 At the beginning of the 1000. yeers is the beginning of the last judgement as we shewed afore 2. To the minor where Mr. B. affirms that Christ shall remaine in the Heavens unto the last day of judgement We answer it is false For after hee was ascended up to the right hand of God he is so neer to Paul that he calls to him saying Paul Paul c. And Paul replies Who art thou Lord And Christ replies I am Jesus whom thou persecutest And Paul replies Lo what wilt thou have me to do And the Lord replies Arise go into the City and it shall be told thee Act. 9.4 5 6. And verse 10. Christ in a vision speaks to Ananias to goe to Paul Ananias objects and Christ replies At last hee goes and verse 17. speaks to Saul thus putting his hand upon him Brother Saul the Lord even Jesus that APPEARED unto thee in the way Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sâ—en of thee And 1 Cor. 15.5 6 7 8. As SEEN of Câ—phas and the twelve c. after the Resurrection so after the Ascension seen of Paul v. 8. Now by the same reason he may appeare againe to convert the Jews for that must be some sudden businesse Isa 66.8 as a Nation borne at once c. before the ultimate day of judgement And Pauls conversion by Christs appearance in the clouds was the first-fruits how Christ would convert the Jews as is Mr. Medes note on 1 Tim. 1.16 Read the place ¶ 1 To the first proof of the minor from that Article of the Creed First we say that Article doth not prove Mr. Baylies intent in that it doth not assert that there Christ shall fixedly sit for ever untill the last judgement but onely that thence he shall come to judge which he may doe if mean while he descends on weighty occasions which finished hee ascends againe and there hee abides till hee descends to the last judgement Secondly we have shewed afore that the day of judgement begins at this one thousand yeers and continues to the end The beginning is the morning of the day of judgement the end the evening of the day of judgement And all the same day of judgement as it is in Peter 2 Epist 3. Chap. And we have also shewed how in this time all the parts of a day of judgement are acted The last day of which thousand yeers wee all along have called it the ultimate day of judgement And how long this ultimate day may be this evening of the Millenary day wee cannot
family in heaven and earth is named There is Bethel even where God in special appears which special appearance is in the person of Christ And lastly where ever Christ is with us wee are with him so as that for that time is heaven to us therefore the Apostle Paul desiring a state in the world to come Phil. 1.23 calls it a being with Christ not heaven So that yet still it remaines to bee proved that Christ shall not appear to his people before the ultimate day of judgement or that Christ hath no place of refreshing his people for a time before the ultimate day of judgement but onely the highest heavens after the ultimate day of judgement SECT II. Mr. Baylies second Argument § 1 AS to his accusation of coyning new and false senses to many Scriptures wee say it is a begging of the Question And we retort it For Mr. B. opinion for many generations hath so allegorised upon all the Prophets speaking of the state of the Jewes and of the universal Church to be on earth afore the ultimate day of â—udgement that I confesse I was thereby for a long time kept in the darke so that I could make no use of the Histories and Prophesies of the Old and New Testament in relation to these things but onely here and there by way of morall observations and allusions § 7 But let us heare his Argument Christ sits at the right hand of God till the last day therefore he comes not to reign on earth a 1000 yeers before the last day To which we say that this argument thus far hath been argued and answered in effect in the first argument yet because there are some fresh proofs we are contented againe to answer it and to discusse them And for answer we deny the Antecedent taking the last day in Mr. Bailyes sense for the ultimate day of judgement But if we take the last day for that day in 2 Pet. 3. which shall be a thousand yeers then Mr. Baily concludes nothing against us But Mr. Baily will prove the Antecedent that Christ doth sit at the right hand of the Father till the last day meaning the ultimate day of judgement viz. the evening of our last day For so I suppose he means his proof is his major Proposition in Ps 110.1 Christ sits at the right hand of God till ALL his enemies be made his footstool Whence he assumes this minor But all his enemies are not made his footstool till the last day For till then Satan death and all wicked men are not fully destroyed therefore c. To this major Proposition out of Ps 110.1 Mr. B puts in a word of great consequence to serve his own turne which in divine arguing from a text is very foule play viz. the word ALL. For as it is not in our English Translation so nor is it in the Hebrew text where it is onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thine enemies indefinitly And the Apostle having an infallible spirit to know the mind of the Scriptures quoting this place Heb. 10.13 renders it that Christ sits there expecting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. putting no ALL in But suppose it be said ALL all his enemies this is sufficiently fulfilled when Christ overcomes all all his enemies are so subdued yea visibly in themselves or in their effects that they shall never hurt the Church more which shall come to passe when the Iewes are settled at the beginning of the thousand yeers as many Scriptures afore shewed And to speake according to St. Iohn in the Revelation then as in Chap. 19. Antichrist and all his adherents shall downe then as in Chapter 20. Satan shall downe then as in Chapter 21 Sinne shall downe And for death this is destroyed Chapter 20. For if all the Saints then live and reigne a thousand yeers then is this a state of immortality of their bodies And for the ultimate day of judgement then is not a destroying of death but a reviving of the worst death sc the second death to the worst of men so that the wicked live onely to dye that death Rev. 20.12 to the end It is said that the last enemy of the Saints that is destroyed is death 1 Cor. 11. Because so St. Iohn names the enemes in order First all the wicked Rev. 19. Then the Devill Rev. 20.1 And last of all death v. 4. and all these orderly at the beginning of the thousand yeers at the beginning of the seventh Angels sounding his Trumpet I say at the beginning thereof And to make all our answer plainer When it is said All shall be under Christs feet the meaning is not that all shall be annihilated For after the ultimate day of judgement there shall be viz. in hell sinne and devils and wicked men and the greatest death viz. the second death i. e. eternall condemnation therefore the meaning must bee that all shall be so under Christs feet that they shall no more mischiefe the Church Satan shall not seduce them Sinne shall not touch them Death shall not dissolve them But at the end of the thousand yeers Satan and the hypocrites in the corners of the world shall begin to make an head and this immediately draws downe Christ to the ultimate day of judgement who raiseth all the dead wicked and takes them and the wicked that are then alive and passeth everlasting condemnation upon them Rev. 20.7 to the end of the Chapter SECT III. Mr. Bailyes third Argument § 1 ALL the godly at Christs comming from heaven doe rise immediately to a heavenly glory ergo none of them doe arise to a temporall glory for a thousand yeers upon earth § 2 Answ We might deny that wee call the Argument you call it the consequence because Mr. Baily doth not say to glory in heaven much lesse the highest heaven For their state on earth a thousand yeers is not onely an heavenly glory but the state is called Heaven Rev. 21.1 c. 2 Pet. 3. But that we shall fix our answer upon will be the denying of the Antecedent and expounding of the proof Mr. Baily brings for proof of the Antecedent 1 Cor. Chap. 15. vers 22.1 Thess 4.14 Matth. 25.31 Joh. 6.39.40.44 Heb. 9.28 ¶ 1 To the two first we answered afore For the third place of Matthew it concludes nothing to the said Antecedent For Christ separates the sheep from the goats notably at the beginning of the thousand yeers when the open wicked then alive generally perish Revelation 19. and all the Saints alive are set in a glorious condition Chap. 20. ¶ 2 To the fourth place viz. in Joh. 6.39.40.44 I will raise it up at the last day We answer this doth not infer any thing in behalf of the Antecedent For lo this thousand yeers is truly the last day For as it is in 2 Pet. 3. before it are the last dayes in which men shall say Where is the promise of his comming And it is after said A thousand yeers
for behold the Kingdome of God is within you We answer first That these words were spoken to the Pharisees ibid. vers 20 to them it should not come with observation 2 To them enquiring after another state of Christs Kingdome mean while over-looking and neglecting its present state whiles Christ was personally with them and opposing him No wonder therefore that to such hypocrites so acting Christ would not discover the glorious visible state of his Church to come 3. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observation it signifies Divination or Augury Bud. And the Apostle applies the Theam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reprove the Galatians for observing dayes and months and yeers and times therefore Chemnitius sayes truly it signifies a scrupulous superstitious observation And oft in the New Testament it is put to signifie in the Theam a captious insidiatory malicious observation to carp and catch Luke 6.7 Chap. 14. vers 1 Chap. 20. vers 20. The great learned Philosopher a Natural Greek and therefore knew his owne tongue in his Rhet. l. 2. useth it for observing a fit time to revenge Now the Pharisees were exquisite at both sorts of observation viz. superstitions of washing c. and insidiatory See Luke 20.20 They watched him it is the same Greek word and sent forth spies c. This being the efficacy of the Greek word and this being the spirit and temper of the Pharisees no wonder that Christ sayes to them the Kingdome of God doth not come with such observation or to such observers But fourthly we answer that Christ doth not deny but that his Kingdome may be perceived and beheld by a serious and sincere observaton As first his Kingdome of the ministration of the Gospel So that there shall bee no need to say Lo here or lo there is the Kingdome while the Kingdome of God is AMONG YOU verse 21. q. d. you might see it as well as others if you were sincerely willing to see it Our Translators render it The Kingdome of God is within you But most improperly for sure the Kingdome of God was not within these Pharisees who most likely put this question to Christ insidiatorily Beside the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly signifies among or on this side or on that side or in the middle or amidst and so Beza and the Hebrew our Syriack copy have it And Beza saith it answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud vos among you And his words on this place and phrase is very considerable to our purpose This particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Beza signifies that so the Kingdome of God was among them that by no means could it lye hid but was obvious to the beholding of all as John speaks Chap. 1. v. 27. But perhaps it doth declare that they had it not onely neer them but also within that is they had the Messiah within their houses so that but for perverse opinion c. they might acknowledge him There are some saith Beza who had rather render it WITHIN you as if it were signified there that the Kingdome of Christ were spiritual not earthly c. which opinion however it is true yet perhaps it is not sufficiently accommodated to this place Secondly For Christs more glorious and more conspicuous Kingdome at his next appearing he saith verse 22 23 24. and 25. to his Disciples Goe not after men that say here or there it is in this or that corner for as the lightning that lightneth out of the one part under heaven shineth unto the other part under heaven so also shall the Sonne of man be in his day But first hee must suffer many things and be REJECTED OF THIS GENERATION which plainly signifies his next comming after his Ascension Lay all together and you will see how little Mr. B. gets out of this place for his minor To his fourth proof thereof Job 18.36 My Kingdome is not of this world we have answered largely afore To his fifth and last proofe of his minor Rom. 14.16 The Kingdome of God consists not c. we gave a full answer when we answered the closing up of this his Argument SECT V. Mr. Bailyes fifth Argument § 1 THe Scripture makes the Church of God so long as it is upon earth first a mixed multitude of elect and reprobate good and bad Secondly A company of people under the crosse and subject to various temptations Thirdly A company that hath need of the Word and Sacraments of Prayer and Ordinances Fourthly That hath Christ a high Priest within the vayle of heaven interceding for them But the Doctrine in hand changes the nature of the Church and makes it for a 1000 yeers together to consist only of good gracious persons without all trouble without all Ordinances without any need of Christs Intercession For the first of mixedness see Mat. 13.40.24.11 Luk. 18.8 These places declare the mixture of the wicked with the godly in the Church to the worlds end and most about the end For the second of Crosses See Psal 34.20 Many are the afflictions of the righteous Matth. 5.4 Blessed are they that mourne and are persecuted Act. 14.23 By many tribulations we must enter into the Kingdome of God Rom. 8.17 If we suffer with him we shall reigne with him 2 Tim. 3.12 All that will be godly must suffer persecution For the third of Ordinances see Eph. 4.11 1 Cor. 11.26 For the fourth of need of Christs Intercession see 1 John 1.8 and Chapter 2.1 Heb. 9.24 § 2 Answer first to the major Mr. B. himselfe cannot but confesse that it is not simply and absolutely true For if Christ will judge the whole world upon the earth on earth shall be the place of Judicature and bodies must be in a place for at heaven the wicked shall not be to receive sentence and onely the Saints at last are caught up into the clouds 1 Thess 4.17 And Christ as man must judge men as men and so have time to make his judgement apparently just to all mens reason and so as some of the Presbyterians confesse must take up some considerable time And at this time the Church shall be separated crosses shall cease the wicked shal not persecute c. Then it follows that the major is not absolutely true That all the time the Church is on earth it shal be subject to the four aforesaid particulars Now we have often and justly said The day of judgement begins at the thousand yeers § 3 To the minor wee say that it is false to say This Doctrine of the thousand yeers doth alter the nature of the Church Nature imports substance kinde essence But Mr. Baily knows the rule Magis minus non variant speciem i. e. More and lesse do not alâ—er the kinde And sure Mr. B. hath preached that common true Divinity that heaven doth perfect our condition our knowledge graces soules bodies and communion with God not alter them in kind nature or essence And so the
happinesse then it must not be taken from them by the old misery of death If all the Elect dead and alive must reigne on earth a thousand yeers as we have proved then there must be no death to cut this time shorter They doe not reigne if subject in the thousand yeers to that great enemy Death Nor do any of them live a thousand yeers if by succession they dye in that thousand yeers If there shall be no more sorrow nor cries nor paines as wee heard afore how then can this Man-eater death continue If sinne be gone why should death remaine § 2 But to leave discourses and come to plaine places of Scripture which are divers ¶ 1 Isa 25.8 He i. e. the Lord mentioned in the former verses will swallow up death in victory and the Lord God will wipe away all tears from off all faces and the rebuke of his people c. Wee before demonstrated that this place belongs to the glorious time we speake of sc when the Jewes are called And you see how full it speaks to the thing of the removal of death Calvin confesseth that this is under Christs Kingdome and addes under Christs universal Kingdom And sure Christ as Christ hath no Kingdom in heaven after the ultimate judgement nor universal now ¶ 2 Another place is in Hos 13.14 I will ransome them from the power of the grave And I will redeem them from death O death I will be thy plagues O grave I wil be thy destruction Repentance shall be hid from mine eyes Which place is evidently spoken to Ephraim the ten Tribes verse 12. therefore this cannot relate to the return of the two Tribes from Babylon And it is as evident that more then a spiritual deliverance of a mans soul from death in sin is meant in that here is joyned deliverance from the grave with deliverance from death And twice a mention of grave But much adoe there is with some that would faine make this Text a continuation of the Prophets minatory speech in the former Chapter But the words are plaine words of mercy and a Prophesie of mercy quoted by Paul not onely that God can doe such a thing as in the Text but that he will do it Again how common is it for the Prophets in their preaching mifericordias cum minis mifcere to mingle mercies with minatories So that they may as well say almost that the 14. Chapter is a continuation of threatnings It is frequent in this Prophesie to make threats and comforts so take their turnes Chap. 1. Chap. 2. c. And to me it is plaine and evident that as it is noted in our English Translation at verse 9. begins a Sermon of mercy and so is continued to the end of the 14. verse It is said in verse 9. O Israel thou not I hast destroyed thy self Thou hast brought thy misery on thy selfe But I will be thy King where is any other to save thee in all thy Cities So plainly according to Heb. And for experience the Lord tells Ephraim that the King they desired and had could not save them And therefore God was their onely saving King and therefore was not pleased in giving them a King and in anger did he take away Kings from them because of their confidence in them but this taking them away would make way for their imbracing God for their King according to that which follows in the ensuing promises As for verse 12. The iniquity of Ephraim is bound up and hid Hiding as well sounds of justification and pardon of sin Psal 32.1 Rom. 4.7 as of punishment And for the 13. verse close to the Hebrew thus Sorrows of a woman in travel will come upon him viz. Ephraim He an unwise Sonne * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If vid. Schindl if he shall stay long in the breaking forth of children i. e. in the straitnesse of the womb i. e. If by repentance he doe not help himselfe out of his sorrows But however verse 14. I sayes the Lord if Ephraim be unwise and helps not himselfe yet I the Lord will ransome them c. as aforesaid Sure enough these words are plaine for the point in hand even as both those two places aforesaid are severall times quoted in the New Testament and applied to a state that is to be afore the ultimate day of judgement ¶ 3 For 1. both places seem to mee to be touched in 1 Cor. 15.54 55. As our new notes on the Bible concur with mee For in the 54. verse seems to be quoted Isa 25.8 For the Apostles words are plainly the same with Isaiah Death is swallowed up in victory And in 55. verse seems a quotation of Hos 13.14 For the Apostles challenge is plainly according to Hosea O grave where is thy victory Secondly The Apostle makes application of the fulfilling of these Prophesies to be at the time we speak of sc of the visible glory of the Church on earth For which observe these particulars First The Apostle mentions our restitution to our state in the first Adam by Christ the second Adam v. 49. compared with Psal 8. As Psal 8. with Gen. 1.26 to which end the visible glorious state of the Church is set out by having a Fountain and Tree of life alluding to Paradise Rev. 22. All which import a state upon earth Secondly That the Apostle mentions the time to be at the sound of the last Trumpet importing other Trumpets to sound first so that the last Trumpet is the seventh as John numbers them not hid from Paul Now from the beginning of the sounding of the seventh Trumpet so many things follow as wee have several times demonstrated that there must of necessity be a state of the Churches visible glory before the ultimate day of judgement For when Rev. 11.15 the seventh Angel sounded then First There was an Earthquake v. ibid. Secondly A proclaiming that the Kingdomes of the earth are the Kingdomes of Christ v. 15. Christ shall reign for ages of ages till time be no more ibid. Fourthly Saints sing praise for it v. 16 17. Fifthly Christ takes to him his great power and now reigns v. 17. Sixthly Nations are angry at it v. 18. Seventhly The Saints are raised and rewarded v. 18. Eighthly A destroying of them that destroyed the earth and care is taken of the earth v. 18. Ninthly The Temple of God is opened and the Arke discovered v. 19. Tenthly Lightinings and thundrings and earthquakes and great haile v. 19. All these here beside that in Rev. 20. Rev. 21. Rev. 22. From the beginning of the seventh Trumpet to the end of it Now let any ingenuous man judge by these ten particulars whether they are consistent with heaven above and whether they must not necessarily import a state on earth So that the Apostle here in this 1 Cor. 15. mentioning the raising of the Saints the cloathing of them with incorruption and the changing of them that are alive quoting those two
c. As saith he Our beloved brother Paul speaks of these things in all his Epistles which unlearned and unstable men wrest So that in Peters judgement many things of this New Heavens and New Earth and of this glorious time are in Pauls Epistles but being as Peter hints profoundly delivered are not understood by many but perverted as we see at this time Well let us understand Paul better then so In that Rom. 8. verse 18. c. The sufferings of this present time are not worthy to bee compared with the glory which shall bee revealed in us mark REVEALED and IN US It is a bringing downe glory to us into us Then it follows verse 19. The earnest expectation of the creature waiteth for the manifestation of the Sonnes of God Mark It is here plaine that the natural creature is meant not the spiritual new creature viz. the regenerated souls They are the Sons of God And these two are contradistinct And mark further that it is said It waits for the manifestation of the Sonnes of God whereas glory in the highest heavens is an hiding of them from the Creation and would disappoint it of its expectation which must not bee because that expectation and waiting is the instinct of the creature And that is so much as that it may not be in vaine By that a tree grows to his period of age be it in never so many hundred yeers c. Accidentals of wens and warts winds and weathers doe not eradicate his instinct The curse is accidental to the creature not of the essence the creation still by instinct looks for his former state in Adam and therefore as notwithstanding nipping winter the creature every spring hath its petty resurrections as types and pledges of the great as the little Jubilee of the great So its expectation by instinct shall not faile of the great Restauration And this accidentall the Apostle argues in the next verse sc 20. The creature was made subject to vanity not willingly sc not essentially of its essential frame but by reason of him who subdued it under hope i. e. The creature was made substantially glorious essentially exceeding good and then after Adams fall which that it was the same day or suddenly after his creation I cannot yet believe Divines best reasons are not to mee convincing I cannot thinke that God would make such an excellent piece to be like a bubble or sparke Though in the third Chapter of Genesis is presently mention of Adams fall and Chapter 4. of Adams two sonnes yet Adam was an hundred and thirty yeers old when he had his third son sc Seth. I say then after Adams fall it was subject to vanity i. e. fading and unconstant with changes by Winter and Summer by him who subjected it sc by Gods curse on the creature not in anger to it but as a punishment to man whom as a Lord they should have served But God subjected it not for ever to that condition but under hope As he cursed man not forever but gave him a promise of salvation by the seed of the woman Christ that the Serpents head shall be bruised scrooched And so as man by distinct hope waites and God is mindfull of that promise above foure thousand yeers after Rom. 16.10 So the creatures have an instinct of hope impressed on their essence that they shall be restored And here is a promise for it in this 8. of Rom. verse 21. That in perfection they shall serve their Lord viz. Man being restored to his perfection by the man Christ Jesus There is a shadow of this instinct in all plants sleeping birds c. in that they live in Winter in secret and every Spring put forth in hope as the Apostle speaks that the time is come And if that be not the time then at next Winter they retire againe and wait another Winter Just as men did rationally Luke 24.21 wee hoped that this had been he c. And Act. 1. Mr. Wilt thou then at this time restore the Kingdome to Israel If not they must wait longer And as men distinctly so the creation instinctly For the promise is sure to both Verse 21. The creature it selfe also shall be delivered from the bondage of corruption into the glorious liberty of the Sonnes of God See againe the creature and the sonnes of God are two distinct things To understand the minde of the words note first that Bondage imports the creature came into this condition not from its original essence and first constitution but accidentally and violently by mans corruption sc the Fall in Adam Secondly Note that corruption is of three sorts ¶ 1 In a physical or natural respect as now the natures of all the creation are corruptible dissolvable fading as in Autumn Winter or other periods or to be corruptible with malignant qualities as the elements of aire water c. and plants grow unwholesome c. The Stars to be ecclipsed clouded and stained with malevolent constellations blasting and hurting things below and all to the defacing of their glory and dis-service to the Saints ¶ 2 In Civil respects or uses They are worne and wasted and wearied and bruised for the use of man As Land Cattel Plants c. ¶ 3 In a spiritual respect so by the sinne and corruption yet remaining in the best of men they are made to serve for sinfull uses not onely by the wicked but sometimes by the Saints as when they are used to superfluous superabounding banqueting or to please our pride or the vanity of our minds c. § 3 Now to be delivered from this corruption into the glorious liberty of the Sonnes of God imports That as the Saints shall now be advanced to the full liberty of the Sons of God sc they shall be no more under the bondage of infirmities of nature or Satans temptations or the imperiousnesse of sin or the violence of unjust men but shall bee naturally civilly and spiritually free from having receiving or doing any hurt their state shall be a full liberty and a glorious one so all the creatures of the whole creation shall partake of the same liberty thus far ¶ 1 They shall be delivered from the corruption and fading that adheres to their nature ¶ 2 They shall be delivered from the violence done to them by men ¶ 3 From their sinful use ¶ 4 Shall be delivered to their right owner viz. to the second Adam and his posterity who shall onely use them well As man shall not sweat and toyle in labour which was the curse on Adam after his fall and therefore now to be taken off so man shall not oppresse and grieve and discourage the creature How plaine then is this Text of the Restauration of the Creation to them that will understand And this was never yet fulfilled but spoken to Saints as yet expecting it verse 22.23 The creature groans and travelleth in pain till now sc under the corruption before explained and not only
the glorious representations They shall have the word for inspection Rev. 22.14.19 and admiration to see all revealed and all fulfilled They shall be taught of God to know the full minde of that word and they themselves shall see with their eyes that fulfilled which out of the word they heard with their ears So that their Joshua sc Jesus shall say to them according to their experience Nothing hath failed of all that God hath spoken They shall have the effect of sublime purity and glory of Discipline sc Angelical order Rev. 21.12 sc 4. Gates and three Angels at every gate So that verse 25. Though the gate be never shut yet verse 27. no unclean thing shall enter in which is the cream and quintessence of the effect of all Discipline In summe As then the labour of the body in moving shall be more excellent a labour-lesse labour a pain-lesse labour a pleasant labour so the worship of the minde shall be without irksomenesse So full of grace that all actings of grace shall be heavenised into all sweetnesse SECT V. The fifth Priviledge Union of Saints throughout the world UNion of heads and union of hearts sc unity in judgement and unity in affection Zach. 14.9 The Lord shall be King over all the earth In that day there shall be one Lord and his name one Is hee not King now Yea but not so actually visibly and absolutely before the eyes of all many great wicked ones yet domineering as he shall be then Is not his name now one yes in it selfe he is the God of truth But by mens pretences that he favours this way and that way men intimate of him several names as Papist Lutheran Calvinist Episcopal Presbyterian Independent But then it shall be cleer which is the onely way of truth And so God shall have one name because as Zeph. 3.9 They shall serve the Lord with onenesse of consent all being of a pure language So that their judgements being one and consequently their practises one great will be the onenesse of affections as Isa 11.13 The envy of Ephraim shall depart Ephraim shall not envy Judah nor Judah vexe Ephraim If so great was the union of Saints in the first fruits Act. 4.32 how much more when the whole lump is fully perfected surely their union shall be as that in Paradise before Adam fell The history of dissention now is grievous to Saints therefore on the contrary how sweet will the mystery bee in the injoyment of Union SECT VI. The sixth Priviledge Honour shall be given to all holy things sc to Religion and religious men § 1 GOd hath in several passages you heard afore promised to take away the reproach of his people as in other things so in Religion This is Gilgal the Great to rowle away the reproach from Israel In the day when the Jewes shall be converted ten shall take hold of one Jew Zach. 8.23 therefore it is said divers times in the Revelation sc Rev. 14.1 Rev. 22.4 The Saints shall have the name of their Father in their foreheads They shall be no more ashamed of their Religion then of their faces Though the Church kisse Christ sc dearly imbrace him yet shall she not be despised Cant. 8.1 Hebrew I will finde thee in the streets I will kisse thee and also they shall not contemne me Publick profession and imbracing of Christ shal not be despised as 't is spoken in the very same Chap. of Canticles where is handled the call of the Jewes So Isa 49.23 Kings shall bee thy Nurses Rev. 21. Kings shall bring their honour to the Church Isa 60.13 The glory of Lebanon c. shall come to beautifie my Sanctuary and I will make the place of my feet glorious Christ the head the Church the feet And there Christ walks Rev. 1. And that Christ will make glorious afore all though formerly men trampled Yea Zach. 9.16 The Church shall be as the stones of a crown lifted up Not as stones in the street but of a Crowne Not of a Crowne falling but of a Crowne lifted up Zach. 12.5 The Governours of Judah shall say in their hearts the inhabitants of Jerusalem my strength in the Lord of Hosts We know that of late dayes governours have put all the reproachfull names upon the Saints and Churches of the purest judgement and profession as Faction Schisme Puritans c. But the time is at hand they shall be convinced and shall know that Saints are the best men the interest and stay of Kingdomes § 2 Let the consideration of these Priviledges make us walk like them that shall see these times let the dawning be upon us now the Sun is about to rise cleaving to Christ in Ordinances and to one another in love honouring them most that have most holinesse Yea let this comfort us that all the glorious Promises and Prophesies shall then be fulfilled Finis Libri Sexti THE SEVENTH BOOK Containing an Essaie Touching the time when this future Glorious state of the Church on Earth for a Thousand Yeers probably shall begin CHAP. I. The Introduction unfolding and cutting out the Worke for this BOOK § 1 I Know Lubrious est hic locus this is a point wherein my Pen may soon slip and as soon will sleight-spirited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carp and over-austere Cato censure As for the extremous multitude whose Motto or Character is Hosanna to day and Crucifie to morrow they will deifie if a man hit right but infinitly vilifie if he mistake But the ingenuous prudent will neither reckon me a God for the first nor cypher mee into lesse then a man for the second The best of men in such a labyrinth and lesse have mistaken Upon this ground I take my trip Christo duce the Lord being my Leader § 2 And the better to stave off some blows I shall take into me the guard of other learned pious mens judgements and present the Reader with variety of accounts with their grounds and thence let him not I Prophesie if any will so call it § 3 The worke we have to doe in relation to this is ## ¶ 1 To give the Reader severall Prognosticks shewing indefinitly that this glorious state of things is not far off ¶ 2 To cast up the severall Computations found in the Scriptures pointing at a determinate time when most probably this state shall begin CHAP. II. HOlding forth the several Prognosticks that the Glorious time we speake of is not far off but now approacheth especially in the introduction thereunto viz. The Call of the Jews SECT I. The first Prognostick The expiration of Accounts § 1 IN the first place severall numbers of yeers Prophesied to fore-run the Commencement of this state are now almost expired I shall now but touch and but some of them intending by Gods assistance to give you as I am enabled a more exact account in the third Chapter ¶ 1 The One thousand two hundred and ninety dayes that is yeers foretold Dan.
Problems and whose punctuall determination doth not concerne the essentials of our salvation to allow every man his modest liberty ingenuously to follow his owne light SECT I. Elias Reusnerus Leorinus his Account § 1 HAving touched this afore Chapter 2. and elsewhere I shall now present it in briefe Rome saith he * El. Reus Leorin in I sagog Hist De Antich Infant ad Ann. Chr. 410. having been Conqueresse and Mistresse of the world being now in the yeer of Christ 410. taken and spoyled by Alarick King of Goths according to Socrat. l. 7. cap. 10. from which time her Authority being much diminished she is exposed to the like depredation by the Vandals Heruls and Longobards and others of the German Countries c. from this declining of the Roman Empire HE THAT WITHHOLDETH 2 Thess 2. verse 6. being removed is the time of the SON OF PERDITION to begin Rightly therefore is here fixed the beginning of the Angelical two and forty months of the Kingdome of the seven headed beast with his ten Hornes Rev. 13. borrowing great power from the infernall Dragon and belching out horrid blasphemies against God that is the Roman Papacy c. The end of these two and forty months will fall into the Yeer of Christ 1670. § 2 So that by this account of Reusner Antichrist will bee downe within these twenty yeers and something lesse even as much lesse as more then 1650. is past SECT II. Mr. Ephraim Huet his Account § 1 THe taking away of the daily Sacrifice and the placing of the desolating abomination saith he * Ephr. Huet in his Paraphr Analys Com. on Dan. Chap. 12.11 having demonstratively confuted other Interpretations is to be applied to the action of our Lord who by his death did put away all Jewish Sacrifices and also by an Army of Idolaters did destroy Jerusalem placing Idolaters therein who after also did set up their Idolatries True it is our Lord did jure viz. in right destroy all sacrifices by his owne Sacrifice being the fulnesse of all their shadows but facto that is actually after his death divers yeers and by divers steps and degrees For after the sacking of Jerusalem by Titus * Who also destroyed the Temple according to the generall vote of the learned Historians and Chronologers therein fulfilling Christs Prophesie Math. 24.1 c. according to the judgement of most learned Divines the Jewes yet inhabited the City not yet demolished and continued their superstitions with great both power and zeale For first Afterwards in the Reigne of Adrian the Roman Emperour the Jews rebelled upon this quarrel The Emperour had built and dedicated a Temple in Jerusalem to Jupiter Olympius the which the Jewes stomaching made head and in the end were overcome by the Emperour and dispersed and the City named Aelia and he gave it into the possession of the Gentiles Secondly Yet did they continue their old superstitions in the Country so that whereas there was an Altar built under the Oake Mamre where the Angels appeared to Abraham and the Merchants that came to the Faires were forced to sacrifice thereon otherwise Traffick was denied them Constantine the Great demolished the Altar and built there a Church for Christians Thirdly and lastly in the dayes of Julian the Apostate and professed enemy of Christians in contempt of the Christian faith he gave licence to the Jews to build the Temple and to renue their Jewish worships Yea so large was their patent that all were interdicted any let or stoppage and the charges of this service to be allowed out of the publicke stocke Upon which grant they attempted the building of the Temple not wholly razed downe afore wherein they were affronted by a speciall hand of God A fearfull Earthquake in the night destroyed all their works and all their tools were consumed by a sudden fire * Ammianus Marcellinus in his History of the life of Jul. l. 23. c. 1 saith That certain fearful flaming balls of fire issuing forth neer unto the foundations and making many terrible assaults consumed sundry times the workmen and made the place unaccessable and by reason that this element still gave the repulse the enterprize was given over Socrates Scholast in his Hist 3. Book Chap. 20. according to the Greek but 27. according to the English adds that there came fire from Heaven that burned their Tools c. so that they were forced to desist from their worke In which their blinde zeale they were affronted by that zealous Bishop of Jerusalem Cyril who admonished them of this Prophesie and after no disswasion would avail he openly professed That now the time was come which our Lord foretold that there should not be left one stone upon another which should not be cast down which accordingly came to passe that night by the immediate hand of God in this earthquake and fire Now understand we the utter actual abolishing of the Jewish sacrifices to be here intended and not the time of the Lords sacrifice for that the daily sacrifice continued long after and also the abominable Idolaters were not placed in Jerusalem untill their dispersion by Adrian And if liberty of conjecture be granted I should thinke that as Jupiter Olympius with his Greekish worshippers is called the desolating abomination Chap. 11. verse 31. So the Romans are here an Army of abominables for their returne to the same Idol whose Temple Adrian built and whose Idolatries the Romans embraced as being amongst them the chiefe and father God The beginning of this One thousand two hundred and ninety yeers being at the final remove of the Jewish sacrifices fell out under the reigne of Julian Thus Mr. Huet § 2 But then he mistakes about the yeer of Julians reign For he puts the utter ceasing of the daily sacrifice in the yeer of Christ 360. Whence three Errots will follow ¶ 1 That Julian was not as he supposeth sole Emperor at that time but after that he began his reign as sole Emperor viz. in the yeer of Christ 361 saith Helvicus 362 saith Dr. Holland in his Chronol on Ammianus 363 saith Dr. Alstedius 365 saith the Translator of Eusebius ¶ 2 That however it was divers yeers after Julians beginning to reigne that the dayly sacrifice ceased by the aforesaid miraculous obstacle they that account least put it in the Yeer of Christ 363. * So Dr. Holland ibid. Helvicus in his Inden Chronolog others more of which presently ¶ 3 If we grant this ceasing of the dayly sacrifice in manner as aforesaid to have been fulfilled in the yeer of Christ 360. Then if we adde 1290. the time of the expiration of the whole is past and so the call of the Jews should be past which experience decries § 3 Therefore we must if we will make any benefit of that computation of one thousand two hundred and ninety yeers in Daniel follow low those Chronologers and Historians who remove that ceasing of the daily
sacrifice in Julians time to a further yeer of Christ viz. ¶ 1 Alsted who in his Chronologiâ mirabilium puts it in the yeer three hundred sixty seven His words are Ann. 367. Terrae motus ingens totum ferè c. That is In the yeer three hundred sixty seven an huge earthquake shook almost all the world A deluge destroyes Nicea and many Islands A mighty hayle at Constantinople beats downe prostrate unto the earth many men and destroyes them MOREOVER THE TEMPLE OF JERUSALEM REEDIFIED BY JULIAN THE APOSTATA falls downe and is burned by fire from Heaven Thus Alsted ¶ 2 Functius in his Chronology puts this Earthquake Inundation c. in the yeer three hundred sixty nine ¶ 3 And unto these Accounts approved Historians seem to consent whiles they put this story of the ruine of the reedificating or preparation thereunto long after the beginning of the reigne of Julian As Ammianus begins his two and twentieth Book consisting of sixteen Chapters with the story of Julians sole Emperiality Constantius being dead but mentions not that preparation to re-edifie the Temple of Jerusalem till the first Chapter of his three and twentieth Book Socrates Scholasticus likewise tells us of the creating Julian to be Caesar in the second Book and two and thirtieth Chapter of his History according to the Greek the seven and twentieth according to the English but mentions not the businesse of Julians inciting the Jews to sacrifice and for that end because they refused to sacrifice any where else but at Jerusalem encouraged them to re-build their Temple there untill the twentieth Chapter of his third Book according to the Greek the seventeenth Chapter according to the English § 4 So that this Account of the One thousand two hundred and ninety yeers in Daniel by adding thereunto three hundred sixty seven or three hundred sixty nine yeers will according to these grounds expire about seven or eight yeers hence SECT III. The Rabbins Account THe Account of the Hebrew Rabbins you had afore Book 4. Chapter 4. § 3. in ¶ 3. at the latter end noted in the Margent with ☜ that is Page 425. and ¶ 6. of the same Book Chap. and § marked also in the Margent with ☜ with the addition of these words Observe this that is in Page 429. It were pity so to abuse time and labour both yours and mine as to repeat here againe what there you have at large And therefore I intreat the Reader to a worke of such ease to have recourse thither if hee deem the knowledge of their darke and indefinite account worth the knowing SECT IV. Mr. Brightmans Account MR. Brightman on those words in Rev. 13.5 And there was given to him the Beast a mouth speaking great things and blasphemies and power was given him TO CONTINUE or as our Translators put it in the Margent TO MAKE WARRE forty and two months doth give in his account in these words So much saith he of the Honour of the Beast now of his blaspheming and doing of which it is first said that there was power given him And then followeth the execution thereof In blaspheming at the sixth verse and in doing at the seventh It is indeed profitable for us to understand that these horrible impieties doe invade the world not by the blinde force of Fortune but by the most just judgement of God who doth thus take vengeance of our sinnes And above the rest of the contempt of his truth among men The power to blaspheme is that freedome from errour which the Pope of Rome challengeth to himselfe and to his state and which men of a blind and perverse minde do willingly grant unto him What blasphemies may not he broach unto the world each of whose Decrees and Doctrines are held for Oracles The power of doing here saith Mr. Brightman is an absolute most lawlesse and lustfull power to doe what a man will without being brought Coram to give a reason of his doing to any other In which regard the power of the Pope of Rome is notable before any other For so doe the decrees ordaine No man shall judge the FIRST SEA c. For the JUDGE shall not be judged either of the EMPEROUR or of ALL THE CLERGY or of the KINGS or of the PEOPLE Again God would have all the causes of men to bee ended by men but be hath reserved the Government OF THIS SEA to his owne arbitrement so as he will have no question of any thing hee doth Yet more The whole Church throughout the world knoweth that the most holy Church of Rome hath RIGHT TO JUDGE OF ALL MEN and that NO MAN MAY LAWFULLY JUDGE OF HER JUDGMENT Causa 9. and 3. This is called the power of doing for excellencies sake being such as no Emperour hath who doe not refuse to be contained within the bounds and to be tyed with the bonds of Laws and to have all their actions ordered by the rule of that which is equall and good As for the words Aretas readeth And there was power given him to make War and so do Montanus and the Edition of Plantin The Vulgar readeth it power of doing absolutely So doe Th. Beza and the rest of the Greek copies which reading is made good by the like use of this word in the like matter in Daniel He shall cast forth the truth upon the earth AND SHAL DOE and succeed prosperously Dan. 18.12 So verse 24. And he shall prosper marveilously and SHALL DOE So in Chap. 11.28 Hee SHALL DO and shall returne into his owne Land In which places a certain free and sovereigne power of doing is signified which should not be afraid of any mans judgement The time of doing is saith Mr. Brightman two and forty months which is the same space that the Temple remaineth measured the two Prophets mourn and the woman byeth hid in the wildernesse Chap. 11.2 and 12.6 FROM WHICH TIME THE BEGINNING OF THESE MONTHS IS TO BEE ACCOUNTED The Church is banished the Prophets put on sackcloath and the Beast or Antichrist is born into the world all at once namely in that first time of resting which the Church had from publick persecuters about the yeer three hundred But as we said afore shall there bee the same end of all these together Shall the Beast be deprived of all power of doing as soon as the Woman shall returne out of the Wildernesse Against this many things may be said As first That the Beast makes war with the two Prophets after the two and forty months be ended and overcommeth them which declareth that there is no small power of his yet remaining as we have shewed Chap. 11. verse 7. Moreover there remaineth yet far more deadly war that shall be waged against him a long time after those months as wee shall see Chapter 16. Lastly If there be the same end of the months in respect of the Beast which is of the woman how shall he have power to doe two and forty
degenerating into pontificall From the fortieth verse to the end of the chapter it is described so far forth as it became first Saracenicall and then Turkish For the King of the South intends the Saracens who next to the Romans were the immediate oppressors of the Jewes which Saracens were described to be a people of the South 1. Because of their rise who arose out of Arabia which is Southward from Judea 2. Because of their seat who planted themselves in Egypt Alexandria being their Imperiall City of their Souldan which was also South from Judea The King of the North intends the Turke who next to the Saracens were the immediate oppressors of the Jewes the Turk winning from the Romans several Countries of their Empire These Turkes have the notation of a people of the North partly because they arose out of Scythia being the Natives thereof which was North from Judea partly because they possessed the Country of Syria which was North from Judea Of the Romans oppressing the Jewes we heard afore on Chapter 2. and Chapter 7. and hinted in this in verse 36. as instruments of Gods indignation Which held to the Apostles times and further as we shall hear more after The Turkes joyning with the Saracens beat the Romans out of Judea and severall other Countries adjacent but to no advantage of the Jew the Jewes hereby onely changing their oppressor but not their oppression into a deliverance as hath been touched afore upon the 40 and 41 verses in this chapter § 17 The deliverance of the Jewes from these oppressors 1. From the Roman Empire as Roman is hinted in verse 36. in those words till the indignation be accomplished for that that is determined shall be done that is the time of Gods wrath against the Jewes is but for a certain terme of yeares There must be a deliverance of the Jewes c. after the period of this misery as Daniel hath more abundantly declared in the former part of this his booke Their deliverance from the Roman last Monarchy so far as it was become Saraceno-Turkish is expressed verse 44 45. But tidings out of the East and out of the North shall trouble him therefore he shall goe forth with great fury to destroy and utterly to make away with many and although he shall plant the Tabernacle of his Palace between the Seas in the glorious mountaine yet he shall come to his end and none shall helpe him That is the Jews rising up in the bordering Countries lying East and North from Judea thereby become the object of the Turkish fury in their owne land The application of these rumours from the East are ill applyed to Antiochus disquieted about the Parthian warres And as ill are the reports of the commotions from the North applyed to Judas Maccabaeus his prevailing as Mr. Huet hath learnedly demonstrated But that they plainly signifie the rising of the Jewes as aforesaid thereby provoking the Turke severall arguments speak strongly ¶ 1. This propheticall booke of Daniel hath constantly kept in all the Chapters preceding viz. chap. 2. chap. 7. chap. 8. chap. 9. and chap. 10. wherein hath been mentioned the misery of the Jews under the foure Monarchies of the world I say hath constantly kept this method to annex a close concerning the delivery of the Jewes it being the scope of this whole Book to set forth the Trage-Comedy of the Jewish state the Ante-Scene or prelude to be sad to the Jewes glad to their enemies but the Catastrophe and turn of the stage and state of things as glad to the Jewes sad to their enemies the Jewes deliverance arising out of their enemies ruine The Holy Ghost well minding the sad captivity of the Jewes at the time of this prophesie and therefore had dear need upon any mention of their oppressions and continuance of them of some comfort at least to bee presently added Now unlesse this comfort of their deliverance bee here hinted this method is quite broken off ¶ 2. Daniel holds this method in the 12. chapter For mentioning the Jewes troubles the first verse hinting them againe in the third verse he spends the rest of the chapter in discovering their deliverance This therefore being the method of the holy Spirit in the mouth of Daniel from first to last in this prophesie it is altogether most improbable that it should bee omitted in the eleventh chapter ¶ 3. The conversion of the Jewes is prophesied expressely to come from the East Revel 16.12 in mentioning the drying up of the great river Euphrates that the way of the Kings of the EAST might be prepared ¶ 4. It is observed that at this day the Jewes are especially conversant in those Eastern parts neare Judea hankering after Canaan for the sake of whose residence there the Arabian parts thereabouts viz. Ammon Edom Moab c. are spared by speciall divine providence as is intimated afore v. 41. ¶ 5. The enemy himselfe for the prevention if he might of the returne of the Jewes into their owne land pitched ver 45. the Tabernacle of his palace in Judea therefore there and thereabouts especially shall be the insurrection of the Iewes § 18 But notwithstanding all the power and prudence of the Turkish enemy he shall vers 45. come to his end by the said rising of the Iewes to re-possesse themselves of Iudea § 19 For * Our Translators render it And. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft and must of necessity be rendred For as we gave instances afore and most congruously to the sence is here so rendred at that time saith Daniel chap. 12. vers 1. shall Michael stand up the great Prince who standeth for the children of thy people and there shall be a time of trouble such as never was since there was a Nation even to that same time And at that time thy people shall be delivered By which words considered in their substance and dependence we may perceive the necessity of our opening so much of the eleventh chapter as hath been presented to you For the whole of that and this put together clearly amounts to thus much in expresse termes that at the end of the fourth Monarchy Christ most fitly called Michael which signifies who is as God stands up to deliver the Jewes called the children of Daniels people or Nation and that as well from their civill bondage as from their spirituall Now this cannot be at the ultimate generall judgement For first Then are the Iewes no more delivered then any other people of other nations who were beleevers Which were but a small priviledge to the JEWES as to them in peculiar And a small comfort to them now in captivity that their full deliverance from captivities under Tyrants should not be till the last day of the generall Judgement 2. Nor can the Jewes then be so delivered unlesse they be first grafted in againe by faith as the Apostle speakes Rom. 11. the last judgement being a destruction not a deliverance of
goe out of the world with sinne So the Apostle doth connect and couple them 1 Cor. 15.55 O death where is thy sting O grave where is thy victory i. e. There is then no sinne which is that sting therefore no sorrow which formerly did tend to death and end in the grave But let us take the Scriptures in order for the sorrowfulnesse of this state and time we speak of ¶ 1 Adams state was a sorrowlesse condition therefore so shall the state of the faithfull at this time be as wee have often recited the parallel Gen. 1.26 with Psal 8. Heb. 2. Psal 95. Heb. 4. out of which 95. Psal the Apostle proving a rest to remain yet on earth for the people of God the word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes from the same root whence Noahs name is prophetically given him to foretell the comfort that should come to the Church by him even the rest in the Arke in the time of the Flood Gen. 5.29 At which time the earth by water was purged of the Churches enemies Answerably the Apostle in a way of parallel in 2 Pet. 3. mentioning that purgation by water infers another purgation by fire after which we are to expect another rest or restauration and that on earth where was and shall be that purgation which the Apostle Heb. 4. descanting upon Psal 95. renders the sense of that Hebrew word vers 9. of that 4. to the Hebrews by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sabbatisme a Septenary rest As if hee should say It shall be a Sabbath of Sabbaths or above all Sabbaths or the period and perfection of all Sabbaths That as we rest on a Sabbath or seventh day from our weekly work as God did from his and the Jewish servants every seventh yeer rested from their service And every seventh of seven times seven yeers all their land had rest so in the seventh Millenary of the world the whole universe shall have a rest The Church shall have full Dominion over the whole world For in those places of Psal 95. and Heb. 4. being mainly spoken to and concerning the Iewes cannot bee meant of the Sabbath of Gods resting once and for ever past or of their weekly or of their Septenary-anniversary or of their Jubilean or of their Cananitish Sabbath or of an internal spiritual Sabbath or rest of minde and conscience for all these the Church of the Jewes had enjoyed Nor could the Apostle thinke it needfull to prove that an internal rest which all moral Heathens that beleeve the immortality of the soule expect doth yet remain And therefore the Apostle must mean that rest which was proper to cure the then present dispersed and distressed condition of the Jewes continued to this day That as God hath given them the weekly rest and the Septenary-anniversary and the Jubilean and the Canaanitish so he would give them at last a Millenary rest on earth a rest longer and better then ever they had For much is couched in those words Heb. 4.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Therefore there is yet left or there remaineth a Sabbatisme or a kinde of Septenary or Sabbatical rest forthe people of God Marke every word Therefore viz. because God rested on the seventh day in the beginning after that gave them a seventh weekly and yeerly rest and a seventh of seven times seven yeers rest and a rest in Canaan and after all the Lord spake of another rest to come Therefore there remaineth a rest Remaineth or is yet left noteth and importeth something not extant afore in specie in its prime but onely in types but is next to come in order in its native kinde and verdure And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sabbatisme a word never used but here on this occasion imports a limited time not an everlasting unlimited duration even as Adam lived neer a thousand yeers and had rested so long if not longer in Paradise without sin or sorrow if hee had not hearkned unto the Diabolical temptation And to the people of God which written to the Hebrews must include them so often called by God in the Old Testament my people and so must necessarily signifie that this rest is for the Jewes joyntly with the Gentiles when the Jews shall bee the people of God by faith as now the beleeving Gentiles are as the Apostle disputes Rom. 11. ¶ 2 The Prophet Isaiah also sets forth this sorrowlesse time Chapter 2. vers 2 3 4. And it shall come to passe in the LAST DAYES c. Many people shall goe and say Come let us goe up to the Mountaine of the Lord for he will teach us his wayes and we will walke in his pathes and he will judge among the Nations AND THEY SHALL BEAT THEIR SWORDS INTO PLOW-SHARES AND THEIR SPEARS INTO PRUNING HOOKS NATION SHAL NOT LIFT UP SWORD AGAINST NATION neither shall they LEARN WARRE ANY MORE In which words observe that as there is intimated internall spiritual peace so externall corporall peace is openly expressed to come to passe not onely to the Jewes but to all Nations which was never yet fulfilled since Isaiahs time as this description cannot consist with the ultimate judgement ¶ 3 Another place is in Isa 9. verse 6. Christ shall be called the PRINCE OF PEACE of the increase of his Government and PEACE THERE SHALL BEE NO END upon the Throne of David and upon his Kingdome to establish it c. from henceforth even for ever Which place most plainly speakes of external peace as well as of internal and for a long continuance and doth belong to the time wee speak of as is before demonstrated which Christ hath not to this day fulfilled but rather hath brought a sword then externall peace Therefore the fulfilling of the sense of this Prophesie is yet to come ¶ 4 Isa 11. verse 1. c. A rod of the stem of Jesse c. with righteousnesse shall judge the poore and reprove with equity for the meeke c. He shall slay the wicked c. The Wolfe shall dwell with the Lamb c. They shall not hurt nor destroy in all the holy Mountaine For the earth shall be full of the knowledge of the Lord c. The envy of Ephraim shall depart and the Adversaries of Judah shall bee cut off Ephraim shall not envy Judah nor Judah Ephraim c. All which taken together doe most plainly relate to the time wee speak of as is before proved But this was never yet fulfilled since Isaiahs time And therefore these high expressions are to bee fulfilled at the glorious time wee discourse of ¶ 5 Isa 14.1 2 3. We have these high promises The Lord will have mercy on Jacob and will yet choose Israel and set them in their owne Land and the strangers shall be joyned unto them c. And the people shall take them and bring them to their place c. And the Lord shall give them REST FROM SORROW FEARE AND
shall not If we might be tempted this were not a sorrowlesse condition It was a part of Christs great humiliation that he was tempted though he could not be prevailed against If wicked men the instruments shall not be neer to tempt them then nor Satan the Author So the Text Rev. 19. The wicked are removed Chap. 20. Satan is removed bound up that he should not seduce the Nations any more which phrase would be weighed more then it is I have before shewed in our answer to Doctor Prideaux That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any the least temptation And now I adde that for ought I know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may fitly be rendred Satan shall not to that end wander up and downe among the Nations The Greek may beare it And the context speaks for it For were all those expressions and acts sc laid hold on and bound him cast him into the pit and sets a seale onely to that end that he might not seduce If God had onely laid his command it had been enough to restrain his acting as when Christ commanded him out of the possessed Rather therefore the meaning is that hee might not have so much as the liberty to peragrare Gentes to wander up and downe over the Nations It must not be with him as in the dayes of the Churches afflictions Job 1.7 and 1 Pet. 5.8 Now he is held chained cast down sealed that he may not wander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the active is to wander as planets that compasse the Earth And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the middle voice signifies to wander from place to place viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek Criticks give instance obire multa loca to travel over much ground And Christ saith Now is the houre of temptation and the Kingdome of patience Then the Kingdome of perfect peace purity and exultation Rev. 11. Rev. 20. Rev. 21. The Serpent then shal only eat his dust Isa 65.25 in opposition to Gen. 3.14 And the devill that abused his body shall be shut up Now shall be fulfilled that promise Rom. 20.16 The God of PEACE mark Gods title shall tread Satan under your feet c. Now that Satan is in the pit he must be under their feet while the Saints stand on their feet on earth Satan must be under them As all things under Christs feet Heb. 2. As for Satans utter prevailing that was subdued when the Apostle spake those words For this purpose the Sonne of God was manifested that he might destroy the works of the Devill 1 Joh. 3.8 Observe it is said works c. therefore now Satan himselfe must be under their feet as that text speaks Rom. 16.20 now is to bee fulfilled perfectly that Heb. 2.8 c. All must be subject to Christ And he must destroy death AND HIM THAT HAD THE POWER OF DEATH WHICH IS the Devil verse 14. So that that time that is a Deathlesse condition is a Devil-lesse a Satanlesse time And as in Rev. 20.7 the letting loose of Satan and Satans tempting go together so by an Antithesis Satans binding and his Non-tempting goe together verse 3. Indeed it is said so frequently in the Revelation that at the seventh Trumpet at this first Resurrection when Christ reigns and the Saints with him on Earth that their businesse shall be to joy praise triumph and sing Hallelujahs Rev. 5. Rev. 7. Rev. 14. and Rev. 19.5 or six times in the beginning of that Chapter that it cannot enter into the thoughts of the purest reason that there should be any sad songs of Satan sung to the ears of a Saint Sin and temptation are more sad then death to a Saint and therefore if the lesser sorrow and death shall be gone at this time then much more temptation If nothing that defileth shall enter into this state then not the unclean spirit as Christ calls him O glorious time when there shall be no disposition within nor temptation without to sinne but so full of God and happinesse in manifestation of Christ that there shall be no thoughts but in relation to him The souls of the Elect shall not returne to their bodies to be tempted that were their losse And the living Saints are changed therefore to a state of grace beyond that now which at present is liable to Temptation SECT VI. The next Quality is the RESTAURATION OF ALL THE CREATURES AS Isa 65.17 it is said there must be New Heavens sc a New Church-state so a New Earth a New naturall politick state of persons and things For there is mention of plantings and injoying of them And verse 25. of the Wolfe dwelling with the Lamb c. and that dust shall be the Serpents meat no devouring or hurting So the close They shall not destroy nor hurt in all the holy Mountaine Of this of the Wolfe c. we spake once afore largely on Isa 11.6 7 8 9. which Lactantius takes litterally See before and after the Text it is intended for the time we speake of And the reason of all is For the earth shall be full of the knowledge of the Lord as the waters cover the Sea Knowledge signifies oft all spirituals and here imports that there shal be such an abundant manifestation of Gods presence that all whether taken litterally or metaphorically shall be as in Paradise before Adams fall So Psal 8. makes Gen. 1.26 A Prophesie or Type or both of what man shall injoy in after times And Heb. 2. applies Psal 8. to the time we speak of And Heb. 4. applies Gods resting the seventh day to a Sabbatisme on earth yet to come So the 2 Pet. 3. and Rev. 21.1 apply the New Heavens and New Earth to the said time and call it the New Jerusalem comming downe from God out of Heaven And the addition to the glory of this New Jerusalem shall be a lustre of all creatures materials of building shall be like all manner of precious stones and men shall be like Angels Kings honouring the Church No sea sc to devoure but adorn and comfort man if it be not in a great part crusted into a chrystal body like heaven above consolidated for men to travel upon and come together and to shine to adde an inlightning to the earth for more glory Adde to all this that of Rom. 8.18 As vox naturae THE VOYCE OF NATURE for our point full to our purpose though it may be not heeded for this purpose For Peter gives us a good item when being about to speak of the New Heavens and New Earth 2 Pet. 3. He tels us in v. 3. That before that shall be scoffers and slighters of this opinion of Christs comming they will be as heedlesse as men were before the renovation of the world by Noahs flood Chap. 2. And then having spoken of the New Heavens c. according to Gods promise verse 13. then in the 14. verse he exhorts men to be diligent to bee found blamelesse