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
of the family of Ahab his predecessor King of Israel in Jezreel the royall City where the Kings of Israel dwelt § 4 The number of these ten Tribes that are to come in to make up the glorious Church on their part in the last times must not saith our Text be a small number a picking or gleaning of a few here and there but must be a most mighty multitude even as the sand of the Sea that cannot bee measured or numbered A mighty expression § 5 The state to which these Israelites shall be restored shall not onely be a goodly temporall estate in their owne Land as it is intimated in the next verse viz. the eleventh but unto a gracious spirituall state of conversion this being the introduction to that so that they shall be truely called Gods people and the Sonnes of the living God though before they were said not to be his people § 6 The height that this shall amount to is this in these steps That these ten Tribes of Israel being converted they with the two Tribes called Judah shall First Be gathered together Secondly Appoint themselves one Head in common over them all Thirdly Shall come up out of the Land Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 up out of the earth or from the earth where ever they were scattered Fourthly It must be to returne into their owne land even to Jezreel c. named in the Text. To which two last steps Vatablus notes well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the earth saith he that is from under captivity that is they shall be delivered from under captivity For they that returned from captivity were said to ascend up out of the earth or land of their capivity Oecolampadius also saith that from the land or earth signifies from that dispersion 1 Pet. 1.1 § 7 This HEAD they shall appoint over both is variously expounded the most are lead away by the aptnesse of the terme and truth of the thing in some sence that Christ is here meant to be the Head But whether this be the sence of the Prophet I doubt partly because by the order of the Text they had Christ for their spirituall head afore being by his means Act. 4.12 Joh. 1.12 made the sonnes of God partly because this Head is but to lead them up from their dispersion in opposition to the way-laying Turke that they may come into their owne Country there to sit downe under Christs Regiment in his visible Kingdome In which expedition whether Christ will be a personally visable or a visible personall conductor I doe not know If he would I am apt to thinke that the struggle against the Jewes enemies the Turke c. need not be so long as five and forty yeares according to Daniel 12.11 12. The Chalde paraphrase saith that this Head shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Prince or Cheifetain of the house of David R. Jarchi saith David likely to the same sence as the Chalde Grotius saith Zorobabel And Aben Ezra names another And Alapide another And our new Annotations doe not speake absolutely that only Christ is here meant but cautiously thus one Head of the house of David Hereby is PRINCIPALLY meant the Messiah Christ the Head of the Church So they Now it is a true rule subordinata non sunt contraria I confesse seeing after their call to the faith for till then they stirre not they gather together and they appoint and this for their orderly and safe returne I can thinke no other to be here meant then some worthy fit man to be their Commander in cheife At the sound of the seventh Trumpet Christ takes his Kingdome Revel 11.15 The last wrastling of the Church against their enemies to ruine them is it seems to me in the latter end of the sixth Trumpet Rev. 11.13 And just so is the order of the Vialls Rev. 16. viz. to destroy the Beast see the exposition Rev. 17.1 and chap. 18. and chap. 19. And then Satan is bound and the Saints reigne with Christ chap. 23. As for Christs spirituall headship it doth as well make other places great in the day of their call as it doth Jezreel Of which next § 8 The eminency of this expedition is that great shall be the day of Jezreel which is brought in as a reason and proofe Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latines all suitable quia BECAUSE great shall be the day of Jezreel That is whereas saith God I took away the Kingdome of Israel for the blood shed in Jezreel 1. Of the blood of Naboth by Jezabel 2. Of the blood of Jezabel by Jehu he doing it extrajudicially for his owne ends to establish the Kingdome to himselfe and set up or at least continue Idolatry not for Gods ends to rule for him and set up Reformation now great shall be the day of delivering Jezreel that is of Israel both by a Synechdoche a part for the whole Jezreel being the royall City of Israel as also by the notation of the word Jezreel which Jerom interprets the seed of God for such the Israelites shall be through Christ his sonne at their great call And others interpret the sowing or scattering of God to which our new Annotations incline and so Jezreel shall be Israel viz. they having been sowne or scattered into all Countryes as seed into so many fields should be brought together in the granary of their owne Country as seed growne up to ripe corne at the time of Harvest And so the Chalde renders it Great shall be the day of their gathering together For Israel of a Jezreel a scattering shall againe be an Israel a Prevailer with God I omit many other notations of the name Jezreel as rather pursuing matter and that which is most pertinent § 9 The Text is now ready for inferences but onely I would interpose the thoughts of a late learned writer upon this place as glad of his company as far as he goes my way It is Dr. Mayer Who having quoted divers Authours as Austine Hierome Lyra Calvin and Gualter varying more or lesse from the literall sence turns against them all upon sound reason thus I see no reason saith he why by Jezreel may not be understood the Kingdome of the Ten Tribes and their day of conversion said to be a great day seeing the first son of Hosea by his wife had his name Jezreel that herein he might figure out this Kingdome which thought it selfe strong but for sinne was adjudged to dissipation yet being by Gods mercy gathered together againe with Judah under the Gospell Israel should be as famous and honourable as before miserable and infamous and the day when this should be done should be counted a great day of Jezreel formerly so called in derision but now seriously they coming to be the seed of God as it is expressely faid they shall be called the Sons of the living God and therefore I rest in this
great things And that this day of ours which is bounded with the rising and setting of the sun doth bear the image of the GREAT DAY which a certain circuit of yeers doth determine After the same manner the forming of the earthly man did carry before it the formation in future of an heavenly people For as when all things were finished God made man last upon the sixth day and brought him into this world as into an house well furnished So now in the GREAT SIXTH DAY the TRUE MAN is formed by the Word of God that is the holy people is figured unto righteousnesse by the doctrine and precepts of God And as then he was made of the earth mortall and imperfect that he might live a thousand yeers in this world He alludes to the Fathers before the flood who lived each of them neer a thousand yeers So now the perfect man is framed of this terrestrial world that being made alive by God he may reigne in this same world for the space of a thousand yeers And saith Lactantius in the fifteenth Chapter of the said seventh Booke As it is in the Scriptures how and for what necessity Israel went down into Egypt there exceedingly multiplyed but oppressed with an intolerable yoke of Bondage God smote Egypt led his people through the red Sea but there drowned the Egyptians endeavouring to pursue the flying Israelites so this famous exploit was a figure of a greater thing to bee which God will bring to passe in the last consummation of times namely that God will deliver his people from the grievous servitude of the world But though God then smote onely Egypt because his people was but one Nation yet now because Gods people are over all the world and every where oppressed by the world God will smite all Nations even all the whole world and deliver his righteous people that worship him And as then there were certaine foresignes by which the the future ruine of the Egyptians was foreshewn So at the last shall bee prodigious wonders by all the elements of the world whereby may bee understood that ruine to all Nations is at hand For so then shall righteousnesse become rate and impiety so multiply that if there bee any good men then extant they shall bee as a prey to the wicked c. Then shall ruine over-run the world The cause of which devastation and confusion shall bee because the Roman authority by which now the world is over ruled MY SOULE saith Lactantius FEARES TO SPEAKE IT BUT I WILL SPEAKE IT BECAUSE IT SHALL COME TO PASSE shall bee taken away from the earth and the EMPIRE shall returne into ASIA and the EAST shall have againe the DOMINION and the WEST shall bee made servile Nor may it be a wonder that so huge and massie an Empire so long continuing and strongly confirmed should fall seeing there is no thing made by man but may bee destroyed by man even as the Emperialty was brought downe from the Assyrians to the Persians from them to the Grecians and from them to the Romans Seneca did not ineptly distribute the times of the CITY of Rome into Ages The first he said was her Infancy under Romulus c. And her first old age was when torne with civil warres she turned to be twy-child c. And if these things be so what remaines but death should follow old age And that this shall shortly come to passe the Sermons of the Prophets under the covert of other names that all might not easily understand doe denounce But the Sibyls doe speak it openly that Rome shall bee destroyed because shee hated the name of God and opposed righteousnesse And Hydospis a most ancient King of the Medes even afore the Trojan race was set up prophesied the same Saith Lactantius Chap. 16. how that shall bee lest any one should thinke it incredible I will declare first the Regality and chiefe power shall bee multiplied into many and cut and minced into crummes Then perpetual civil discords shall bee sowne and never shall bee any quier TEN KINGS shall stand up together who shall not suffer the world to bee ruled but to be ruined Then upon a sudden shall rise up against them a most potent Enemy from the utmost bounds of the North who by meanes of three of that number possessing Asia extinguished shall bee taken into the society of the rest and by them shall bee made chiefe Of them all This man shall domineer vex mingle divine and humane things subvert Lawes establish his owne and shall waste destroy and kill The name and seat of the Empire being changed there shall follow the confusion and vexation of all mankinde And that nothing may bee wanting to the misery of men a Trumpet shall sound from heaven according to that the Sibyl hath denounced giving a manifold lamenting sound whereupon all shall tremble Then from the wrath of God against unrighteous men shall rage sword and fire and famine c. Then according to the Sibyls verses The world shall bee unworlded c. scarce the tenth part of men shall bee left c. But saith Lactantius Chap. 17. I will yet plainlier explain how it shall come to passe The conclusion of times being at hand a great Prophet shall bee sent of God who shall convert men unto the knowledge of God c. And the wicked shall bee destroyed c. which hee shews in many and sundry particulars Then Lactantius in the eighteenth Chapter of the same Booke quotes divers Authors to that purpose As Hydaspes and Hermes and the Sibyls out of which two latter hee doth not onely minde the maine point hee hath in hand but also alleadge out of them that Christ is the Sonne of God And saith Lactantius Chapter 19. of the aforesaid seventh Booke The circle of the whole earth being oppressed at which time humane strength shall bee unable to destroy the tyranny of immense power God moved with the doubtfull power of his people and with their miserable lamentations shall forthwith send the Deliverer Then shall the midst of heaven bee opened in a quiet blacke night so that the light of God descending shall appear over all the world as lightning which the Sibyls expresse thus When as he shall come darknesse in a blacke midnight shall bee as fire c. Of which there is a double reason In the night he was borne and in the night hee suffered death And so after these in the night hee shall receive the * Kingdome of the earth This * is the Deliverer and Judge * the Revenger and King and * GOD which wee call Christ And hee shall descend his Angels accompanying him c. After this saith Lactantius Chap. 20. The places of the dead shall bee opened and the dead shall rise againe and the GREAT JUDGEMENT * shall bee performed by God * Christ concerning them of which Judgement and Kingdome the Erythrean Silyl thus speakes When that DAY shall receive its fatal
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 〈◊〉 〈◊〉
of judgement as is fully discussed elsewhere in this Volume but do clearly comport with the beginning of the businesse of the great restauration at the generall call of the Jewes See in this third Book Chap. 2. Sect. 37. § 20. ¶ 5. c. So likewise the Apostle Paul applies the phrases and things of this 37 of Ezekiel to the times of the generall call of the Jewes Rom. 11.15 If the casting away of the Jewes be the reconciling of the World what shall be the receiving of the Jewes but LIFE FROM THE DEAD So likewise St. John in Revelation chap. 11.11 to 14 shewes plainly that the witnesses must first rise and then there was a great Earthquake and then the tenth part of the City of the whore of Babylon fals and thousands are slaine which things can have no fellowship with the ultimate day of judgement especially if we marke that the Earthquake the fall of the City and the slaughter are mentioned afore the sounding of the seventh Trumpet Now within the last of the space of which seventh Trumpet fals the ultimate judgement and therefore these things belong to the great restauration at the ruine of Antichrist and the call of the Jewes and the setting up of the glorious Church of Jewes and Gentiles for presently after ver 14 15. the seventh Trumpet sounds and the Kingdomes of the World become the Kingdoms of our Lord and of his Christ Thus of the places in Ezekiel SECT XXXV Next we come to Daniel The first place in this Prophet is in the second chapter from ver 31. to ver 36. § 1 NOw Mr. Medes lately printed Diatribae pars 4. and his Opuscula and my pen being met I shall give him the way and precedency as glad of such a strongly-learned Captaine to lead me up in the Skirmish for the truth now in hand against the many opposers thereof And the rather because perhaps such are the partiall-personalities that act some mens braines the same truth will be better accepted from his mouth then from mine Quo demum saith he * Opuscul par 2. p. 20. Arg. 2. absoluto c. i. e. The fourth Kingdom or Monarchy according to Daniel is that upon the dissolution and abolition whereof followes the consummation of Christs Kingdom * By Christs Kingdom which Mr. Mede doâ—h â—o often mention in these â—is discourses here quoted in this §. 1. he â—eans as he expounds it in other places of his workes CHRISTS CHURCH as CHRISTIAN or the CHRISTIAN CHURCH OF CHRIST See before in this third book chap. 2. Sect. 12 S. in the large marginal note But the Roman Kingdome being once extinct and abolished the Kingdom of Christ shall be consummated therefore the Roman Kingdome or Monarchy is the fourth The major or first proposition is most evident from either prophesie of Daniel As concerning Nebuchadnezzars dreame thou sawest saith he chap. 2. v. 34 35. untill a stone was cut out without hands and it smoate the image upon its feet of iron and clay so that it brake them to peeces So the wind carryed them away and no place was found for them But the STONE that smote the image became a great MOUNTAINE so that it filled the whole earth That is Daniel himselfe being the Interpreter in the dayes of the fourth Kingdome or Monarchy the God of Heaven will raise up a Kingdome this is that stone cut out of the mountain which shall not for ever be destroyed and which shall not be left to another people as it befell the former Monarchies but it shall crumme and consume all those Kingdoms but it selfe shall stand for ever that is the stone of Christs Kingdome having now for many ages past been cut out of the mountaine of this world at length when the time decreed of God shall come the last parts of this image being cast out and utterly abolished though hitherto it hath been but a STONE and indeed of offence or stumbling shall then grow into an HUGE MOUNTAINE and shall fill the whole earth For the minor or second proposition That the Roman Kingdome or Monarchy being once extinct and abolished the Kingdom or Monarchy of Christ shall be consummated it is easily proved out of the New Testament For by or from the abolition of Antichrist shall the Kingdome of Christ be consummated 2 Thes 2.8 And that wicked one shall be revealed whom the Lord will consume with the spirit of his mouth and shal abolish with the splendor or brightnes of his coming or as the Syriack shall kill him with the revelation or manifestation of his coming So also it is apparent out of the Apocalyps that Antichrist shall remaine till the sounding of the seventh that is the last Trumpet which once sounding there are great voyces in Heaven THE KINGDOMES OF THE WORLD ARE BECOME THE KINGDOMS OF OUR LORD JESUS CHRIST who shall reigne for ever and ever Rev. 11.15 the very same thing which the Angel a little afore Rev. 10.6 foretold That the seventh Trumpet sounding the MYSTERY OF GOD SHALL BE FINISHED as he hath declared to his servants the Prophets But Antichrist was to rise out of the Roman Empire 2 Thes 2.7 and Revel 16. John affirmes Antichrist to be one of the seven-headed beast The foure Kingdomes in Daniel are saith Mr. Mede * Diatr par 4. p. 361.393 twice revealed first to Nebuchadnezzar in a glorious image of foure metals 2 To Daniel himselfe in a vision of foure divers beasts arising out of the Sea The intent of both is by that succession of Kingdomes to point out the time of the KINGDOME OF CHRIST which no other Kingdome should succeed or destroy Nebuchadnezzars IMAGE of MONARCHIES Dan. 2. points out TWO STATES of the Kingdome of Christ The first to be while the times of those Kingdoms of the Gentiles yet lasted typified by a STONF CUT OUT OF A MOUNTAINE WITHOUT HANDS the Monarchical STATUE YET STANDING upon his FEET The second not to be untill the UTTER DESTRUCTION and DISSIPATION OF THE IMAGE when the stone having smote it upon the feet should GROW INTO A GREAT MOUNTAINE WHICH SHOULD FILL THE WHOLE EARTH The first may be called for distinction sake REGNUM LAPIDIS the Kingdome of the Stone which is the slate of Christs Kingdome WHICH HITHERTO HATH BEEN The other REGNUM MONTIS the Kingdome of the Mountain that is of the Stone growne into a Mountaine c. which is the state of his Kingdome which hereafter shall be The INTERVALLUM between these two from the time the stone was first hewen out that is the Kingdome of Christ was first advanced untill the time it became a MOUNTAINE that is when the MYSTERY OF GOD shall be FINISHED is the subject of the Apocalypticall visions Note here that the STONE is expounded by Daniel to be that LASTING KINGDOME which the God of Heaven should set up Secondly That the STONE was hewne out of the MOUNTAINE before it SMOTE the IMAGE upon the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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.
〈◊〉 〈◊〉 〈◊〉 yet sometimes they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth some-times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is under heaven Therefore with the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth and that which is under the heavens If this suffice not we may yet consider that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a participle of the feminine gender and therefore understands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth which is inhabited Lastly wheresoever elsewhere this word is found in the New Testament it is most expresly used of the earth and inhabitants thereof In the beginning of this Epistle we reade Thou Lord in the beginning hast laid the foundations of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the heavens are the workes of thine hands Mat. 24.14 This Gospel of the kingdome shall be preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over all the earth and then shall the end come Luke 2.3 Then went a decree from Augustus that all the world should be taxed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rest behinde are farre more expresse but I leave them to your owne leisure and will onely adde this one thing that our English rendring in this place of the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world to come makes it not only ambiguous but seeming to meane the Kingdome of glory But we shall finde that the world in that sense is alwayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but no where in all the Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so I leave this with submission to the judgement of others My next reason shall be from that we read in the Revelation where the Church by the conquest of Michael set free from the Dragons fury is said to escape into the wildernesse that is into a state though of safety peace and security yet of hardship misery and scarcity for it seemes to bee an allusion to the Israelites escaping the tyranny of Pharaoh by going into the wildernesse In this wildernesse or place of hardship scarcity misery and much affliction the Church must remaine saith St. John a time times and halfe a time or as he elsewhere speaketh 1260. daies that is a yeare yeares and halfe a yeare and when this time shall be expired that is as learned Divines thinke when so many years shall be ended as those dayes are taking the beginning of our reckoning from Michaels Trophee then saith our Apostle◠shall the kingdomes of the world become the kingdomes of our Lord and of his Christ and he shal reigne for ever and ever Rev. 11.15 Whereby it should seeme that the Church is yet in the Wildernesse and that the promised happinesse of the ample and flourishing glory thereof before the end of the world is yet to come My last reason shall bee from Rom. 11. where St. Paul speaking of the future restoring and calling of the Jewes saith it shall be when the fulnesse of the Gentiles is come in I would not saith he that yee should be ignorant of this Mysterie c. ver 25. Now because the Jewes are not yet called it followeth that the fulnesse of the Gentiles is yet to come and what should then this fulnesse be but the fulnesse of the Gospels extent over all the nations of the world which our Apostle ver 15. calls life from the dead for if the casting away of the Jewes be the reconciling of the world what shall the receiving of them be but life from the dead As if the Church of the Gentiles were as yet halfe dead if it be compared with that glorious vigour and accession which shall come unto it when the Jewes shall be againe received into favour In briefe the fulnesse here spoken of is either a fulnesse of grace a fulnesse of extent or a fulnesse of time A fulnesse of time onely it cannot be because our Apostle saith this fulnesse shal enter in namely shall enter into the Church of Christ but this I see not how it can be spoken of a period of time As for a fulnesse of grace and spirituall gifts that was greater when St. Paul spake then ever it was since and therefore if it be meant it must be yet to come And for the fulnesse of extent it was as large for the number of Nations in the Apostles times as it is now in ours for as for the American Christians they are onely so in name being forced only to seeme so by the Spaniards whatsoever fulnesse then the Apostle here meaneth is yet to come I will adde only one thing more and so end this point some thinke that St. Paul in this place hath reference unto that speech of Christ Luke 21.24 where he foretels That the Jewes should fall by the edge of the sword and be led captive into all nations and Jerusalem should be trodden downe of the Gentiles untill the times of the Gentiles should be fulfilled or accomplished But it seemes to me that the fulness of the Gentiles and the fulfilling or accomplishment of their times should not be the same howsoever they may be co-incident It should rather seeme that our Saviour hath reference as to a thing knowne unto the Prophecy of Daniel where the times of the Gentiles or the times wherein the Gentiles should have dominion with the misery and subjection of the Jewish Nation are set forth in the vision of a four-fold image and foure beasts which are the foure Monarchies the Babylonian Persian Greek and Roman The first began with the first captivity of the Jewish Nation and through the times of all the rest they should be in subjection or in a worser estate under them But when their times should be accomplished then saith Daniel The Saints of the most high God shall take the kingdome and possesse the kingdome for ever and ever that is there shall be no more kingdomes after it but it shall continue as long as the world shall endure Three of these Monarchies were past when our Saviour spake and the fourth was well entred If then by Saints there are meant the Jewes which we know are called the holy people in that sense their country is called the holy Land and their City in the Scripture the holy City viz. relatively then is it plaine enough what Daniels and our Saviours words import namely a glorious revocation and kingdome of the Iewes when the time of the fourth Monarchy which then remained should bee expired and accomplished But if here by the Saints of the most High are in generall meant the Church yet by co-incident of time the same will fall out on the Iewes behalfe because St. Paul saith that at the time when the fulness of the Gentiles shal come in the Iew shall be againe restored For a conclusion the last limbe of the fourth Monarchy is in Daniel The horne with eyes which spake proud things against the most High which should continue a time times and halfe a time
that is a yeare yeares and halfe a yeare In the Revelation it is the beast with so many heads and horns full of names of blasphemy which was to continue forty two moneths the same period with the former which was expressed by times and yeares and the same time with 1260. dayes of the Churches remaining in the Wildernesse When these times whatsoever they be shall be ended then is the period of the times of the Gentiles and of the Jewes misery whereto our Saviour seemes to referre in the Gospel Then by St. Paul shall the fulnesse of the Gentiles enter in Then saith St. John shall the kingdomes of the earth be the Lords and his Christs Then saith Daniel in the former place chap. 7. shall the kingdome and dominion and the greatnesse of the kingdome under the whole heaven be given to the people of the Saints of the most High whose kingdome is an everlasting kingdome and all dominions shall serve and obey him SECT II. The second place in the New Testament is Luke 1. ver 31 32. And behold thou shalt conceive in thy wombe and bring forth a sonne and shalt call his name Iesus And he shall be GREAT and shall be called the sonne of the Highest and the Lord God shall give unto him the THRONE of his FATHER DAVID and he shall reigne over the house of Iacob for ever and of his Kingdome there shall be no end § 1 ON which words observe first that this place is taken out of Isa 9.7 before discussed * of giving to Christ the throne of his father David which is not yet fulfilled For Pag. 182. l. 3. chap. 2. Sect. 12 S. 5. c. § 2 Observe secondly That Christs coming in his Incarnation was a state of the greatest humility that could be Phil. 2.7 8. and that from his birth to his ascension saving but to a few radiating for a minute in his transfiguration to three of the Apostles Matth. 17.1 and his appearing to the rest of his Disciples after his Resurrection and ascending up in their sight Acts 1. And therefore though these words are spoken by the Angel upon occasion of his Incarnation yet are they not applied by the Angel adequatly to set forth his state of Incarnation but rather antithetically extended to carry the minde of Mary c. farre further as thus That though this Jesus shall be conceived in thy wombe a meane woman in comparison of the visible glory of the royall races of Princes yet this Iesus shall be no meane person but shall be GREAT and shall bee called the SON OF THE HIGHEST and shall have the THRONE of his father David and shall REIGNE over the house of JACOB for ever c. which things were never fulfilled all the time of his Incarnation to the day of his Ascension Nor was that the time so much as of the full revelation of them but when the Apostles taking hint from these words of the Angel and the like places of Scripture asked our Saviour Acts 1.6 a little before he ascended Wilt thou at this time restore the Kingdome to ISRAEL comprehending all the twelve Tribes as doth the house of Iacob in the text our Saviour denied not the thing but the revelation of it that time saying vers 7. It is not for you viz. now the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. are in the present tence to know the times or the seasons which the Father hath put in his owne power But about seventy yeares after that his ascension God gave the full revelation of it to Christ to shew it by an Angell unto John who might write it to the Churches Revel 1.1 so that § 3 Observe in the third place that at Christs first coming viz. in all the time of his Incarnation from his Birth to his Ascension he was not in the throne of his father David he was in the Manger in the Mountaines more destitute then the Birds and Foxes in a Crowne of Thornes in garments of scorne on the Crosse in the Grave and at last in Heaven but never all that time in the Throne of David The Romans all that time and divers hundreds of yeares after reigned over the Jewes Christ not having any thing of Davids visible corporall government which was the notion of Davids government the High-Priest bearing that which outwardly might be called Spirituall yea when it was offered unto Christ to be made a King and to divide the portions between the Brethren he refused it Therefore § 4 Observe fourthly That the beginning of that Kingdome of Christ which shal be for ever that is after which no Kingdom on earth succeeds as often hath been expounded was not yet begun For after Christs ascension from that day to this other Kingdomes on earth over the Jewes did succeed viz. the Romans Sarazens and Turkes Why the meere spirituall Kingdome of Christ cannot be here understood we have already given unanswerable reasons as we conceive afore when wee parallel'd this place with Isa 9.7 * Pag. 184. l. 1. and why this Kingdome cannot be in Heaven at the ultimate end of the world the reason is at hand because then Christ shall deliver up the Kingdome to God the Father when he shall have put downe ALL rule c. and the sonne himselfe shall be subject to him c. SECT III. The third place in the New Testament for the said visible glorious state of the Church on earth yet to come before the universall Resurrection is in Luke 21.24 And they the Jews shall fall by the edge of the sword and shall be led away captive into all Nations and Jerusalem shall bee trodden downe of the Gentiles untill the times Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opportunities of the Gentiles be fulfilled Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filled up OBserve first that our Saviour speaking of the two Tribes that had been now returned from Babylon above five hundred years that they shall be led away captive in all nations must of necessity meane another and a more dispersing captivity following that which was begun by Titus Sonne of Vespasian the Roman Emperour burning both Temple and City selling an hundred thousand Jewes besides the slaughter of eleven hundred thousand about forty yeares after the ascension of Christ as Bucholcerus and Josephus affirme prosecuted by Aelius Adrianus the Roman Emperour about an hundred yeares after Christs ascension at which time the said Aelius Adrianus buried Jerusalem in its own rubbish and gave it to other Nations and Gentiles to inhabite calling it after his own name Aelia promoted yet further by the Saracens making feareful desolations in Judea about a thousand and nine yeares * So Bucholcerus Ind. chron after the Incarnation of Christ and at last this scattering of those two Tribes into all Nations is perfected by the Turkes dominion over them from about the yeare one thousand three hundred after the Incarnation of Christ to this day whereby they are dispersed as our
reading though it doth a little differ from the Arabick and Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And there shall not be any more an infant of dayes and an old man that fils not his dayes because the youth that offends at the age of an hundred yeers shall dye and he that transgresseth in the age of an hundred yeers shall be banished which reacheth thus far to our purpose to signifie that the sinners not the Saints shall dye at this time of the glorious visible state of the Church But do not I stretch the sense of the Chaldee Paraphrase To answer this and to give you a further account of the sense of that place according to the opinion of the Church at Geneva and of the Rabbins hear the great Critick Ludovick De Dieu his Animadversions on the place bringing in his report of their opinions those things I have before asserted with an addition of his own thoughts upon the place Video Genevenses c. I see saith he they of Geneva doe refer this same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THENCE to time translating De la en avant that is From henceforward But Rabbi D. Kimchi refers it to Jerusalem saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THENCE that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Jerusalem whom Vatablus and Junius follow and I thinke ought to be followed * I for more safety according to the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referred it to both in that both time and place concur to the thing Moreover the Genevenses or they of Geneva translate the rest as if the sense of the Hebrew were this At that time so great shall be the length of mens lives that he that is now an old man shall then be counted as an infant And I see the Hebrews as R.D. Kimchi and Sol. Jarchi in their Commentaries yea and Jonathan in his Chalde Paraphrase to take the sense of this place to be That no man at that time shall be carried out of Jerusalem to burial who is but a boy no nor an old man unlesse he hath filled up his dayes that is hath lived to that length of life WHICH MEN HAD BEFORE THE FLOOD c. Thus far De Dieu his report of others viz. The Genevenses the Hebrews and the Chalde Paraphrase which how closely they concurre with us afore I need not multiply words to open the intelligent eye Next for De Dieu his own opinion upon the place it is true that he looks upon those hopes of the Jewes to use his owne words to be but dreams wherein they do imagine such a marveilous Kingdome of the Messiah and such a most happy life of the Jews AT THAT TIME ON EARTH But whiles he turnes us quite about we are but AS WEE WERE for he speaks but tantamount the same in effect which hath been already affirmed His words are these Nos haec spiritualia esse novimus c. That is wee know that these things are spiritual and so we interpret There shall not exist from thence any more an infant of dayes and an old man that filleth not up his dayes that is At that time there shal be another manner of the state of the world then there is at present For in this world many dye Infants others as it were old men of sixty or seventy yeers of age few finish their just space of life to attaine to an hundred yeers old But THEN there shall be the same condition of all whether of young or old for all shall fully make up their dayes The Prophet proves it For the child shall dye an hundred yeers old that is A childe shall not die a childe but shall fulfill the due space of his life But the sinner an hundred yeers old shall be accursed that is A childe will be happier in the Kingdome of Christ then an old man in the Kingdome of the world For a childe in the Kingdome of Christ SHAL ATTAINE A BLESSED OR BEATIFIED PERFECTION OF LIFE But the sinner in the Kingdome of the world shall be accursed even whiles hee SEEMS to have attained to a perfection of life Thus De Dieu for his own opinion By which supposing our consent to all he saies how far hath he carried us from where we were He saith he knowes these things of the Messiahs Kingdome shall bee spiritual We say so too The efficient the form or manner the end shall be spiritual and the injoyment shall be spiritualized But mens soules and bodies shall not be altered in kind then they were not men And the earth shall be earth or else how is it called a new Earth An earth though renovated And upon this must Christs Kingdome exist for he shall have none in the supreamest heavens after this on earth 1 Cor. 15.24.28 And he confesseth that in the Kingdome of Christ shall be happinesse I say no more let the Reader judge of the rest § 5 Some make another argument out of a Text that speaks no such thing viz. Heb. 9.27 It is appointed unto men once to dye therefore men in the thousand yeers must also die To which wee answer First It is not said to all men but onely to men Secondly All men are not appointed to die So the same Apostle expresly in 1 Cor. 15.51 we shall not all dye that is the meaning of sleep but wee shall be changed Thirdly Note the distinction of times It is true in that 9. of Heb. 27. that before the judgement men ordinarily die But when the judgement comes which begins at this thousand as we proved afore because the living wicked are destroyed and the dead Saints are raised and rewarded I say when the judgement comes there is no more death but changing 1 Cor. 15.1 Thess 4. There is yet behinde one objection sc The last enemy that is destroyed is death 1 Cor. 15.26 as if this Text did argue for death in the thousand yeers but it doth not For we answer Though that be the last enemy yet that is not the last thing done in the seventh Trumpet or thousand yeers but death is destroyed to the Saints at the beginning of the thousand yeers as we have largely shewed afore For verse 23,24 is said every one shall rise in his owne order Christ first AFTERWARD viz. above one thousand six hundred and fifty after they that are Christs AFTER that comes the ultimate end sc after a thousand yeers As he destroyes the death of sinne at the beginning of the sounding of the last Trumpet v. 52. sc the seventh Rev. 11. So after the sound of it many things are to be done afore the ultimate judgement Ibid. sc as afore shewed At the ultimate judgement death is not destroyed to the wicked but re-inforced in a worse kinde or degree Rev. 20.14 SECT IV. THe future glorious state on earth shall be such as wherein there shall be No humane ruling Majesty No Church-censures No superiority of persons No fears
this from him as he goes on I marvelled saith hee when I read in Tully Crispold otherwise a pious man in his manuscript Annotations upon this place which are in our Library thus It shall in time come to passe saith Tul. Crisp when the TIME OF NATIONS or THE TIME OF THE GENTILES shall be fulfilled that the City Hierusalem shall bee restored and there shall reigne the JEWES of the house of David and the Priests of the Tribe of Levi shall offer Christian sacrifices and also legall albeit of these legall ones they shall offer but a certaine as it were image and representation as now some Christians taste a Lambe in the Passeover Moreover there shall be Elias perhaps the PROPER APOSTLE of them at that time The Apostles of Christ neverthelesse then also existing yea CHRIST himselfe at least sometime appearing and conversing among them That is certaine saith Lorinus That the KINGDOME is to bee RESTORED to the ISRAELITES and JEWES before the end of the world c. as you have it in the Latine Lay all together and you may plainly perceive that Lorinus knew and could not deny it but that in all Ages since the Apostles learned men have been of our mind touching a glorious state of the Church yet to come before the ultimate day of judgement § 3 JOHANNES LORINUS è societat Jesu Commentariis in Acta Apostolorum haec habet in versum 6. Cap. primi scilicet igitur illativa inquit Lorinus significat Discipulos quod mirum simul videri potest non minus quà m cum de passione suâ loquente CHRISTO primas pro liberis fedes mater illa postulavit cum Christo egisset de regno Dei c. occasionem tamen accepisse interrogandi de regno temporali Hoc muliò probabiliùs ut etiam Oecumenius sentit quà m ut cum Chrysostomo de Judicii die et consummatione seculi Quid enim his cum restitutione regni Israel Fieri potest quoniam alios patres video sequi Chrysostomum Hieronymum Cyprianum Theophilum Alexandrinum Augustinum cum Bedâ hoc loco Justinus Irenaeus passimque de temporali regno intelligatur ut quamvis Discipuli non aliud quà m de RESTITUTIONE seu ut duo illi peregrini lequebantur de redemptione Israel interrogaverint tamen Christus respondendo etiam ad FUTURUM SECULUM respexit quo tandem cognoscetur regnum ipsius non esse de hoc mundo Verùm pace Lorini Apostolus ad Hebr. cap. 2. alibi ponit regnum in seculo â—uturo in mundo quamvis non facit ex mundo ut posteà abundantius disputabitur Sed age audiamus Lorinum pergit ad hunc modum Tolerari potuit utcunque in rudibus adhuc Discipulis error apud Judaeos carnales vigens c. sed minus ferendus Chiliastarum seu Millenariorum errorne dicam an haeresis cum Apollinarem hoc nomine Papa Damasus damnaverit ante quem praeter haereticum Cerinthum Papias Irenaeus Justinus Tertullianus Nepos Lactantius Sulpitius quamvis hic fuerit aliquando recentior aliique minus ut existimo pertina citer idem sibi de generali post Mille annos RESURRECTIONE TEMPORALI QUODAM REGNO persuaserant Quò aliquando Augustinus etiam propendet De aliis meminit Eusebius Hieron imus noster Ribera exponens Apocalypsis cäput vigesimum UNDE illi poâ—issimum ita existimandi ansam sumpserant praeter veteris Testamenti quibus aequè ad illum suum errorem Judaei utuntur testimonia fortasse in hunc sensum tum posteriores patres tum praecipue Discipuli Christi interpretabantur orationis Dominicae petitionem de Adventu regni verba illa Christi Matth. 26.29 Non bibam amodò de hoc genimine vitis usque in diem illum cum bibam illud vobiscum novum in regno patris mei Bene jam confitetur Lorinus sed audiamus ad finem Miratus sum cùm legi apud Tullium Crispoldum pium â—aeteròqui virum in manuscriptis notationibus ad hunc locum quae sunt in Bibliotheca nostrâ Futurum olim quando fuerit impletum TEMPUS NATIONUM ut restituatur Civitas Hierusalem ut ibi regnent de domo David Judaei atque de tribu LEVI sacerdotes sacrificaturi CHRISTIANA sacrificia simul etiam legalia quamvis ILLORUM duntaxat quandam seu EFFIGIEM REPRAESENTATIONEM ut nunc Christiani quidam agnum Paschate degustant praetereà ut sit Elias FORTASSE PROPRIUS TUNC ILLORUM APOSTOLUS EXISTENTIBUS QUOQUE TAMEN CHRISTI APOSTOLIS CHRISTO IPSO saltem aliquando COMPARENTE inter illos VERSANIE c. Illud certum est inquit Lorinus RESTITUENDUM REGNUM ISRAEL ac JUDAEIS sub mundi finem hoc sensu ut ad Christi spirituale regnum aggregati transferantur demum in Caeleste Siquidem disertè id reperimus apud JOANNEM PAULUM ESAIAM OSEAM DANIELEM MALACHIAM c. Sic Lorinus contra nostram Thesin necnon secum conflictans multas authoritates omnis generis res pro Thesi profert § 4 Doctor Alsted a German hath written in a Latine Treatise for our Position called Diatribe that is A Disputation concerning the Apocalyptical THOUSAND YEERES not those of the CHILIASTS properly so called and Phantasticks but of blessed Daniel and John § a. Which wee have well translated into English by that able Scholar Mr. WILLIAM BURTON § b. Who in his first Epistle before it gives this Testimony to the Author Work and Subject The AUTHOR is of a general repute among us for learning as any late Writer we have received beyond the Seas these many yeares and the WORKE is an explanation of the twentieth Chapter of the Revelation The SUBJECT thereof is the assertion of the GLORIOUS KINGDOME OF CHRIST HERE ON EARTH a matter no doubt of great comfort and consolation to the Church of God I am not ignorant that Apocalyptical Discourses in generall are liable to many censures and that this divine Prophesie it selfe is as yet a sealed Booke Yet receiving my self MUCH SATISFACTION and SETTLEDNESSE of MINDE from THIS EXPOSITION thereof I thought also Gods people might reap some benefit thereby and this is the maine cause I have made it publicke In his second Epistle before the same Translation hee gives us this account of the History of the opinion of THE THOUSAND YEERS Let mee tell thee good Reader That it was the CONSTANT opinion of the Church in the very next age to the Apostles that THERE SHOULD BEE A RESURRECTION BEFORE THE GENERALL RISING AT THE LAST DAY and an HAPPY CONDITION OF THE FAITHFULL UPON EARTH FOR A THOUSAND YEERS This wee may learne from TERTULLIAN against MARCION and IRENAEUS in his Tractates against all Heresies and JUSTIN MARTYR in his Dialogue with TRYPHO the Jew And so goes on touching briefly out of JUSTIN MARTYR what wee have afore largely quoted And then hee addes his owne judgement in these words I know not saith hee whether so
ten Tribes also if haply by any meanes this Epistle should come to any of their hands §. 8. Doctor Mayer in Epistolam Jacobi haec habet verba Initio hujus capitis nihil difficultatis inest nisi quòd eos ad quos scribit duodecim tribus dispersas appellat Si enim Epistola haec institueretur pro Judaeis nuper per Claudium Caesarem Hierofolymâ expulsis ut ante praefati sumus Quaestio oritur quo pacto illos diceret duodecim tribus quae omnes non nisi duae fuerunt cum semisse caeteris à captivitate suâ per Salmanasarem nunquam uti legimus ad hunc usque diem redeuntibus Respondetur dici potest Jacobum inter scribendum ad illas etiam respexisse si forte ullo modo haec Epistola in illarum manus perveniret Sic Mayer §. 9. Doctor Prideaux our Country-man however hee bee against us about the stating of the one thousand yeers how justly wee shall afterwards God permitting dispute the case hath in his Inaugurall Orations these words Rightlier therefore others thinke that after the Roman Idol-madnesse is vanquished and the Mahumetan blasphemies are taken away from among them the Jewes shall lift up their eyes to the mountaines of the Scripture from whence by the Spirit inwardly illuminating they shall attaine light and salvation This opinion which refuseth legall rights as deadly declines Monarchy as aerie and utopian nor thinkes it sufficient to answer to the Apostles MYSTERY if in any age one or other of the Jewes come to the Christian faith neither approves in that hoped generall Call of them the returne of Enoch and Elija nor doth put before it that fulnesse of the Gentiles but according to the direction of the Text sets it after I say this opinion among the Ancients Chrysostome Hilary Austin Ambrose Hierom Aquinas Scotus Cajetanus and many others doe imbrace onely touching some accessories now and then every one will abound in his owne sense They that defend it among the later Writers are P. Martyr Grinaeus Beza Pareus and most largely a Commentator of our own in his most learned Hexapla namely Dr. Willet Nor doe I see what solidly can bee opposed Thou wilt say when the Sonne of man shall come shall hee finde faith on earth Doubtlesse not so frequent in the hearts of justified ones as floting upon the lips of hypocrites For doth it seem strange that among most Professors not so many sincere ones are to be found seeing that out of many that are called a few are chosen But That wicked one 2 Thess 2.8 shall reigne so long as till hee bee consumed with the spirit of the mouth of the Lord at this glorious coming How then can it bee that between the ruine of Antichrist and the end of the world so famous a Call of the Jewes should intervene Most easily because the Spirit shall not in a moment make an end of him but gradually And his coming may bee said to be glorious not with the full majesty of him as present at first but by certaine premised beames of him approaching Meane while when and how that which the Apostle here foretels is to be fulfilled is not requisite perhaps for us to understand to an inch seeing it is a mystery Nor might I thinke in the meane space that the Jewes after such a conversion shall make a withdrawing from the Gentiles but rather they with them shall integrate themselves into one and the same Church Doctor Prideaux Anglus quondam Theologiae professor Regius in Academiâ Oxoniensi quamvis contra nos contendat de MILLE annorum statu constitutione quà m justè 4. Libro annuente Deo disputabitur tamen in ORATIONUM suarum INAUGURALIUM sexta Parag. 7. DE VOCATIONE JUDAE ORUM haec habet verba Rectiùs igitur alii post deletam Romanam Idolomaniam Et è medio sublatis Mahomatismi blasphemi is Judaeos arbitrantur oculos ad montes Scripturae elevaturos unde Spiritu intus illuminante lucem salutem consequentur Hanc sententiam quae legalia aversatur ut mortifera Monarchiam declinat ut aeream sive utopicam nec sufficere putat ad Apostoli MYSTERIUM si QUOVIS seculo unus vel alter Judaeus ad fidem Christianam accedat nec probat in expectandâ istâ GENERALI VOCATIONE Henochi Elijae reditum nec praeponit istam plenitudinem Gentium sed ut textus dirigit POSTPONIT amplectuntur inter Antiquiores Chrysostomus Hilarius Augustinus Ambrosius Hieronimus Aquinas Scotus Cajetanus COMPLURES Alii nisi quod de quibusdam accessorì is non nunabundabit unusquisque suo sensu Defendunt inter recentiores P. Martyr Beza Grinaeus Paraeus in Hexaplâ suâ doctissimâ Commentator è nostris copiosissimus nimirum Doctor Willetus Nec video quid solidè potest opponi Filius inquies hominis cùm venerit num reperturus est fidem in terrâ Non adeò frequentem proculdubio in cordibus justificatorum quà m natantem in labris hypocritarum Ecquid enim rarum videtur inter Professores plurimos non adeo multos sinceros inveniri Cùm ex vocatis multis pauci subinde eligantur At tamdiu regnabit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess 2. donec absumatur spiritu oris domini in illustri illo suo adventu Qui fieri igitur potest ut inter Antichristi excidium mundi finem tam celebris intercedat Judaeorum vocatio Facillimè cùm in momento spiritus ipsum non conficiet sed gradatim adventu dicatur illustris non plenâ statim praesentis majestate sed praemissis appropinquantis radiis Interim quando quomodo implendùm illud sit quod hic praedicit Apostolus non requiritur forsan ut nos ad amussim teneremus quia est mysterium Nec aestimaverim interea Judaeos post talem conversionem secessionem à Gentibus facturos c. quinimo eos cum illis potius crediderim coalituros c. §. 10. Mr. R. Maton our Country-man hath also written two Books in favour of our opinion the one is called ISRAELS REDEMPTION or the Propheticall HISTORY OF OUR SAVIOURS KINGDOME ON EARTH That is OF THE CHURCH CATHOLICKE and TRIUMPHANT with a Discourse of GOG and MAGOG The second is entituled thus ISRAELS REDEMPTION REDEEMED or THE JEWES GENERAL and MIRACULOUS CONVERSION to the Faith of the Gospel and returne into their owne Land and our Saviours personal reigne on earth clearly proved out of many plaine Prophesies of the Old and New Testament and the chiefe arguments that can be alleadged against these truths fully answered OF PURPOSE TO SATISFIE ALL GAINSAYERS and in particular Mr. ALEXANDER PETRIE Minister of the Scottish Church in ROTERDAM The later of these I confesse I have not read but onely seene The former I have cursorily and doe finde that though hee apply and presse the Scriptures hee alleadgeth but briefly yet pertinently and solidly §. 10. Magister R. Maton Anglus duos scripsit anglicè libros quorum
he is against Christ in the effect of his processe viz. in his Headship opposite to Christ the onely head of his Church in his Doctrine of Justification by workes enervating Christs merits and his Trentine Anathemaes cursing the fundamentall truths of Christ in the New Testament But these things wee leave as not the maine of our present businesse Now saith this Text in hand of the 2 Thessalon 2. The Lord shall consume Antichrist with the Spirit of his mouth and destroy him with the brightnesse of his coming And although these two Master-limbs of Antichrist should not fall together but that the Pope be first bowed downe as he that by his imagery Idolatry and impurity in his worship of Christ is the great stumbling blocke to impede the Jewes imbracing Christ whereby to contend with the Turke for freedome to owne our Messiah and the Turk bee ruined after him perhaps at the end of the five and forty yeers of the Jewes struggle with him Dan. 12 two last verses yet this text of the Thessalonians stands firme that Antichrist must fall by the Spirit of Christs mouth and by the brightnesse of his coming The Spirit of his mouth is his Word called Isa 11.4 The rod of his mouth and the breath of his lips with which he shall smite the Earth and slay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked one for the settlement of his glorious Kingdom of peace on earth as the context in that 11. of Esa gives it in with this word Christ prefaceth and perfecteth the ruine of Antichrist That is first Christ destroyes him morally as he his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as this Text in the Thessalonians calls him that is exlex as Zanchy renders it the lawlesse one For he leaves Christs word and substitutes his owne viz. Alcoran Legends Traditions c. And by them sets up Blasphemy Idolatry Heresie Impiety and Tyranny and that over consciences as well as bodies Now Christ discovering and discarding confuting and confounding these by the breath of his mouth viz. his word he destroyes him morally Secondly Christ by animating men by the same Spirit in his Word to a corporall War against Antichrist destroyes him Physically that is with a corporall destruction By that Spirit of his mouth he rouseth up mens spirits to take up armes and fight down Antichrist with a corporal War So it is emphatically set forth Joel 3.9 to 17. inserted between two Prophesies the first immediately preceding v. 1. c. to v. 9. the other immediately succeeding touching the glorious Kingdom of Christ on Earth v. 17. to the end of the Chapter weigh the place with which compare Rev. 17.16 Rev. 18. the whole Chapter Rev. 19.17 to the end In which places the Holy Ghost with all endeavour as we may say after the manner of men by all circumstances fitted to humane capacity sets forth the corporal War that must personally destroy Antichrist The scruples of men about those places of Scripture wee shall remove when wee come after to the full discusse of the Quod sit viz. That there is such a glorious state to come I say Christ shall with a corporall Warre excited by his word destroy Antichrist personally For when notwithstanding that Christ hath rendred the wickednesses aforesaid of Antichrist odious to the generality of the world and hath dissected and cut them up by the roots with the sword of his mouth that they take not with the myriads of men enlightened yet Antichrist will act as Antichrist like himselfe opposing Christ in the power of his Gospel the purity of his Saints and worship and the glory of his Kingdome then I say shall Christs word the sword of his mouth put the sword of his hand into the hands of his people the rod of his mouth shall proceed to the use of his rod of iron in his hand Rev. 19.15 And then as the Prophet speakes touching the corporall destruction of the bodily enemies of the Church Jer. 48.9 10. The Cities of Moab shall bee destroyed Cursed is he that doth the worke of the Lord negligently and cursed is he that keepeth backe his sword from blood So that Christ with this breath of his mouth prepares or begins the ruine of Antichrist The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is shall waste him as an estate is wasted or consume him as a body by a consumption pines away But by the brightnesse of his coming he shall make a full end of Antichrist as to the preparation for his glorious Kingdome on Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall abolish as Beza renders it shall make him a nothing as the Greeke word is often used Which brightnesse of Christ coming to doe this is more closely to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by the manifest appearance of his coming And so our last Translators could finde the way to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in relation to Christs Kingdome by the word appearance 2 Tim. 4.1 I charge thee therefore before God and the Lord Jesus Christ who shall judge the quicke and the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at or according to his APPEARING and his Kingdome So likewise 1 Tim. 6.14 Keep this Commandement c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill the APPEARANCE of our Lord Jesus Christ Sutably it is our common phrase to call the day of the appearance of the starre at Christs birth Epiphanie By all that we have said it is manifest that as the first Schene of the ruine of Antichrist is acted by the Spirit of Christs mouth so the second is performed by the appearance of his person or else what need that be added AND by the appearance of his COMING The breath or Spirit of his mouth doth not make an end of the worke without the appearance of his coming As in that of 2 Tim. 4.1 First is his appearance and then his Kingdome For Antichrist must bee downe ere Christ shall have an apparent Kingdome And Christ must have his Kingdome before the ultimate day of judgement or else he will have no Kingdome For then it is the Fathers Kingdome not his 1 Cor. 15.28 § 4 And most likely the method will be this The Pope shall bee destroyed by the breath of Christs mouth that will prevaile with Christendome as they call it that will be effectuall to all the Christian world that owne Christ to bee come already in the flesh to excite them seeing his mystery of Abominations afore-named to be discovered to pull him downe root and branch But to the Jewes that to this day doe not owne the coming of Christ in the flesh Christ must manifestly appeare at least in the Clouds as Zech. 12. Rev. 1.7 of which afore to convert them as at once and so are brought in as a Nation borne at once Isa 66.8 and thereby are stirred up as one man to set against the Turke from whence proceeds his ruine § 5 Nor may any man phantasie to himselfe that he can put off what
to communicate with them in any sort of drinking till he dranke new with them in the Kingdome of his Father †Quare non videtur loc intelligendum de vino quod unâ cum discipulis biberit Dominus pâ—st resurrectionem suum Nam etsi per dies illos quadraginta sese illis subinde ostendit atque etiam cum iis eâ—it nulla tamen potus sit mentio Nec moris erat apud Judaeos bibere vinum in prandiis ac caenis quotidianis sed tantum in solenniotibus convivâ—is Pisc Schol. in Matth. 26.29 See Piscator on Matth. 26. § 5 And if any will needs presume that he did drinke after his resurrection some sort of drinke or other Let them stay their stomacks with this that it is spoken in this twenty sixth of Matthew with a double emphasis upon both Phrases that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will by no meanes drinke from hence-forward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this this same fruit or kinde of the vine untill c. so that beyond all dispute its evident that Christ will no more drinke of THIS KIND untill that day when he shall drinke it new with them in his Fathers kingdome which Emphasis at THAT day with the distinction of his Fathers kingdome cannot relate to three dayes after Christ then still being in execution of his maine Mediatorship rising againe Rome 4.25 for our justification as he was delivered to death for our offences § 6 All which is pinned faster by the phrase in the Adjective not in the Adverb For he saith not I will drinke it newly but I will drinke it new which could not be within three dayes after and in the winter time when there was need in Judea of a fire in the High-Priests Hall Luk. 24.55 at which time and in so short a space there could not be made either new wine or any meere naturall creature new But at the thousand yeares all things are made new 2 Pet. chap. 3.13 Isa 65.17 Revel 21.1.4 5. The learned Grotius saith * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simile est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Apocalypsi Grot. in Annot. in Matth. 26.29 The fruit of the Vine is said to be new as it is said New Jerusalem in the Apocalyps Now we know that Jerusalem is new in St. Johns sense in the time of the thousand yeares as appeares by collating Revel 21.1 with Revel 20.1 c. †Ev 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nempe in regno lo Caelesti glorioso seu in convivio illo Nuptiali ac regio in quo accumbent Abraham Isaac Iacob unâ cum illit omnes electi ut docet Dominus supra 8.11 Piscat in Mat. 26.29 Schol. And Piscator saith That the Kingdome of his Father signifieth that Royall Nuptiall whereat Abraham Isaac and Jacob and all the Elect shall sit downe together with Christ And it is said Revel 20.4 the Saints lived and reigned with Christ a thousand yeares And Mat. 19 28. That they that have followed Christ shall so is the right pomting and sense I say shall in the regeneration when the Sonne of Man shall sit on his throne sit also upon twelve thrones judging the twelve Tribes of Israel * So Theophyl points it and saith Per regeâ—nerationem autâ—m resurrectionem intellige which resurrection of all the Elect defunct is at the beginning of the the mand yeares where we have the fruit of the vine new explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Another Genesis or creation of the world as Genesis is the name of the Booke containing the Story of the first Creation which other Genesis is whiles Christ sits on his throne saith this text afore he resigne his kingdome to his Father 1 Cor. 15. And saith the Apostle Rom. 8.21 this second Creation is such as wherein the Creature it selfe the whole Creation as well as the election of Beleevers shall be delivered from the bondage of corruption into the glorious liberty of the Sons of God c. as it followes vers 22. 23. That is the Creatures shall be delivered from the blasting curse by Adams fall namely both from the vexation wrong and abuse of them by mans sinfull use of them as also from the vanity weaknesse and emptinesse that is in them for fallen mans sake Now this Nuptiall royall Banquet must be at that Wedding Revel 21. ver 2. ver 9. which in order falls into the thousand yeares mentioned afore Revel 20. even as it is expresse Revel 19.7.9 that it followes the ruine of Babilon mentioned Revel 18. throughout the whole Chapter The great * Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inquit Theophylactus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est non vulgari neque communi sed novo singulari modo loach Cametar Commentar in Matth. Joach Camerarius upon that twenty sixth of Matthew vers 29 approves of Theophylacts sence upon this new and thus recites it New that is saith Theophylact after a new manner that is not in a vulgar or common but in a new and singular way To which let me adde what further Theophylact there adds †Vel etiam inquit Theophylactus sic intelligas Novum poculum revelatio sacramentorum Dei hoc est in secundo adventu revelabuntur quae verè sunt nova qualia non audivimus uspiam Theophyl Enarrat in Com. Or else saith he by New understand a new Cup and the revelations of the mysteries of God that is in his second comming shall be revealed what things are truly new such as we have not any when or where heard § 7 But it may be some will object that it is said in the foresaid text he would drinke it new in his Fathers Kingdome and therefore that place is not so cleare for Christs Kingdome To which we answer two wayes 1. That this Kingdome of Christ in this text may be called also his Fathers Kingdome because the Father gave it him Psal 2. v. 8. And therefore is Christ called there in v. 6. HIS King And the Apostles pray to the Father in the words of this Psalme to maintaine his Sonne in his Kingdome Act. 4.24 c. whereof the glorious state of the Church in Constantine the Great his time and other short shinings forth of the splendor of the Church in succeeding ages were but types or prefaces So Psal 8.4 5. What is man that thou art mindfull of hem or the SONNE of man the common stile of Christ that thou visitest him for THOU hast made HIM a little time * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a little waile For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies say the Criticks a little space of time And so is the Greek Heb. 2.7 See the margine 〈◊〉 here lower then the Angels AND that is to say after that hast CROWNED him with glory and honour THOU hast made him to have dominion over the workes of thy hands THOU hast put all things under his feet All
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
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
you see and heare For David is not ascenascended into the heavens but he saith himself THE LORD SAID TO MY LORD SIT THOV ON MY RIGHT HAND UNTIL I MAKE THINE ENEMIES THY FOOTSTOOL therefore let the house of Israel know assuredly that God hath made that same Jesus whom yee have crucified both LORD and THE CHRIST 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For from hence we may boldly conclude the sence of the Apostle that by Christs ascention not only was the Spirit to be poured out as Ephes 4. Joh. 7.39 but the house of Israel must know assuredly that he was there initiated enstalled and entitled to be LORD and THE CHRIST That as before we opened it out of Luke 19.11 Christ went away to heaven to returne and receive a Kingdome So that Christ must have besides his anointing with his Spirituall power another Lordship to subdue all his enemies to be his footstoole and this the house of Israel must know assuredly now after Christs ascention as after his ascention the Apostle there made that application of the one hundred and tenth Psalme But sure enough to this day neither doth the house of Israel know this assuredly nor are his enemies his footstoole but contrariwise Christ in his repute and in his Members and his Gospel is their footstoole 6 ¶ The Apostle carries on this yet further in 1 Cor. 15. ver 24 to ver 29. Then cometh the end when he shall have delivered up the Kingdome to God the Father when he shall have put downe all rule and all authority and all power For he must reigne till he hath put all enemies under his feet The last enemy that shall be destroyed is death For he HATH marke here he useth the past time put all things under his feet but when he saith all things are put under him it is manifested that he is excepted which did put all things under him And WHEN all things SHALL BE SVBDVED UNTO HIM observe now the Apostle speakes in the future time then also shall the Sonne himselfe be subject unto him that put all things under him You see evidently that in the five and twentieth verse are quoted the words of the one hundred and tenth Psalme and in the twenty seventh verse is quoted part of the eighth Psalme which is the reason why the Apostle speakes there in the past time Not that the things were then fulfilled when the Apostle pend that 1 Cor. 15. for presently in the twenty eighth verse he speakes them in the future but because it is in the Hebrew in Psal 8. in the past time alluding to the type of it in Adam Gen. 1.26 c. Howbeit the sence is a Prophesie of things to come that they shall be all subject to Christ as they were to Adam as this our Apostle applyes it Heb. 2. of which afore These things being premised let us now see what the Apostle doth comment in this 1 Cor. 15. upon that one hundred and tenth Psalme First the Apostle layes it downe for a sure Position in the twenty fourth verse that the END OF ALL is not till Christ hath delivered up the Kingdome to God the Father 2. He gives us a signe in the same verse when he will so give up the Kingdome viz. When he hath put downe all authority rule and power 3. The Apostle proves this out of this one hundred and tenth Psalme ver 1. FOR saith the Apostle ver 25. he must reigne till he hath put all enemies under his feet which is all one with making his enemies his footstoole and plainly holds forth to us by this connexion that part of Christs putting downe all authority and power is to put all his enemies under his feet which saith the Apostle must be so universall that all enemies to Christ or his Members as well things as persons must be comprehended even Death it selfe as the last of all the rest 4. That all things were not subdued unto Christ when the Apostle wrote that 1 Cor. 15. for in the twenty eighth verse he speaketh of them as of things to come viz. when all things SHALL BE SVBDVED VNTO HIM Christ had before that about eighteene yeares by-past * Christ ascended about Anno 34. Paul writ his first Epist to the Corinthians about Anno 52. risen and ascended yet notwithstanding the Apostle speakes of putting all his enemies under Christs feet as of a thing yet to come which doth excellently confirme that sence we give of the Apostles words Heb. 2. viz. that Paul and those of his time did not see all things put under Christ or subject to him though they saw him ascend and to be ascended Nor doe we or have we now about one thousand six hundred yeares since that seen all things subject to Christ whereof the Apostle gives us six signes of assurance for saith the Apostle 1 If all things were subject to Christ then the END cometh ver 24. 2. The full end is not till Christ resigne up all viz. the Kingdome and Dominion c. to God ver 24. 3. That before that be done Death must be destroyed as one of the enemies to be put under Christs feet ver 26. By the destroying of death is not only meant a Morall or Spiritual destruction of it that it shall not prejudice our Salvation for so it hath been destroyed to all Beleevers from the beginning of the Promise of Christ revealed to Eve but Physically that there shall be no more death to the godly Revel 21.4 4. That Death is the last enemy that shall be destroyed ver 26. which is fulfilled to the godly at the beginning of the thousand yeares of which we speake when all the Elect deceased shall rise from the dead the wicked deceased not rising till the end of the said thousand yeares as before we have touched and shall be after demonstrated at which time Death shall be removed from those wicked to the end that they with their companions that a little afore made head against Christ in his Saints may receive their finall Judgement But because the Apostle here mentions Death as an enemy to Christs Kingdome for the death temporall or eternall of the wicked is a friend to Christs Kingdome he must of necessity meane the abolishing of corporall death from the Saints which is performed at the beginning of the thousand yeares which placing of Death in the order and relation of the last of the enemies of Christ and his Church doe clearly intimate that many enemies of Christ and his Saints must be destroyed afore that which stood in opposition to this All-glorious and All-peaceable visible Kingdom of Christ on earth And as death is destroyed Physically as wee have shewed so all that submit not to Christ are destroyed Physically that is they cease to be on earth 5. That Death is not destroyed till the last Trumpet ver 51. 52. in that 1 Cor. 15. Behold I shew you a mystery we shall not all sleep but we shal
to compare Dan. 2.35 where all the foure Mettals are utterly broken to peeces and the little stone cut out of the mountaine became a great mountaine and filled the whole earth But I shall God assisting give you a more particular account viz. that both Iewes and Christians do understand the promises in this Chapter of a visible glorious estate of the Church yet to be on the face of the earth before the ultimate end of the world Of the latter sort wee will name onely the famous Piscator Alsted and Heurnius Of the former in briefe thus Their Talmud Gemara Sanhedrim pereck R. Ketina c. assert that this world doth continue six thousand yeers In one it shall be destroyed so as to be purified as gold and freed from the CURSE of which it is said Isa 2. The LORD ALONE SHALL BEE EXALTED IN THAT DAY And R. Scelomo quoting also this second of Isa saith The Lord shall arise and shake the earth terribly in the day of judgement when he shall breake the wicked It is usuall with the learned Iewes to call this glorious time of Christs visible Kingdome on earth a day of judgement not dissentaneous to the wont of Scripture to compellate and compare any great time of Reformation as a day of judgement Psal 50.1 c. 1 Pet. 4.17 And indeed as John shewes us Rev. 11. in the beginning of this most glorious visible Kingdome there is a beginning of the day of judgement in that the wicked alive that submit not to Christ are destroyed and the living Saints have a reward given them together with the resurrection of the deceased Saints which St. Iohn calls the first Resurrection R.D. Kimchi saith In that day in the dayes of Messiah when the Lord shall execute his judgement on the wicked THE LORD ALONE SHALL BE EXALTED Isa 2. The Lord alone shall be exalted saith he is as much as to say AND THE LORD SHALL BE KING OVER ALL THE EARTH We might quote more but for hast and brevity § 4 And this must be IN THE LAST DAYES saith the second of Isa or nearer the Hebrew IN THE LAST OF DAYES or UTMOST END OF DAYES Therefore if the Prophet had looked at no further time then that of Christs first coming in the flesh he would not have called that the last of dayes since which have passed above one thousand six hundred and fifty yeers The last of dayes properly signifies those after which Aeternity next and immediately follows As it doth after the compleating of the thousand yeers of this visible Kingdome § 5 These things being premised let us view whether the promises afore-quoted out of the second of Isaiah have been fulfilled to this day 1 ¶ Surely that in the second verse and part of the third That the mountaine of the Lords house shall be established on the HEAD of the mountaines c. and peoples shall come and say Come ye and let us goe up to the mountaine of the Lord c. hath not been hitherto fulfilled and compleated For as yet neither the visible power and glory of Christ nor of his Church so as for Gentiles to say Come let us go up c. hath been established over the HEAD the Pope of the seven Hils of Rome or over the Turk the HEAD of the foure Hils of Ierusalem or over the height of power and glory of the Hils of the generality of the PEOPLES Gentiles or Nations of the world The Church at Ierusalem such as it was in Christs time was in Captivity under the Heathen Roman Empire and so continued till the rise of the Roman Bishops and immediately after that thraldome were subdued to the Turkes who keeps them in that thraldome to this day The Heathen Romans refused at the first the Lord Christ by vote of the Senate and after persecuted his Church for many yeers And the Turks blaspheme Christ in their Alcoran and hath warred against his Church from age to age since their rise And the rest of the world for the generality are Indians Barbarians and Semi-beasts that know neither God nor themselves nor what Christ is nor what a Christian is 2 ¶ Nor was the house of the Lord established in the top of the mountaines that is upon Zion the highest of the foure Hils of Jerusalem For presently after Christs death persecution scattered Christians from Jerusalem Act. 8. And within forty yeers or thereabout after Christs ascension the Temple of Jerusalem was destroyed and after a while the City and for about three hundred yeers onward the Church of Christ was extremely persecuted by the Heathen Romans and anon after Constantines time onely excepted or little more they were sorely persecuted by the Arian Hereticks So that instead of all Nations going up to the house of the Lord on the top of the Mountaines for divine worship Christian Jews and Gentiles were scattered among all Nations And though Act. 2. there were a handfull of severall Nations at Hierusalem if they were Gentiles and not rather Jewes yet this was farre from ALL NATIONS FLOWING to it saying Come let us goe up to the house of the Lord and he will teach us of his wayes and we will walk in his pathes For the generality of those very men Act. 2. mocked the Apostles whiles they taught them the wayes of the Lord. And as at Ierusalem so in the Countries round about the Christians were every where persecuted as the history of the Acts doth all along give us a particular account 3 ¶ Nor is that fulfilled to this day which is prophesied in the fourth verse Christ hath not hitherto so judged among the Nations and rebuked many people that they have beaten their swords into plow shares and their speares into pruning-hooks so that Nation hath not lifted up sword against Nation neither learned war any more 4 ¶ Nor hath that been yet fulfilled which is in verse 10 11 12 c. to v. 17. That men have so dreaded the Majesty of the Lord that they have hid themselves That the lofty lookes of men have been humbled and their haughtinesse bowed downe That THE LORD ALONE HATH BEEN EXALTED That the day of the Lord of hosts hath been upon EVERY ONE that is proud and lofty upon all the Cedars of Lebanon and Okes of Bashan that are lifted up upon ALL the high mountaines and hills that are lifted up upon EVERY high tower upon every fenced wall upon ALL the ships of Tarshish and upon all the pleasant pictures to bow down and bring down low all these so that the Lord alone may be exalted in THAT DAY Alas ever since Christs comming in the flesh the whole world generally hath been very high proud against the Lord Christ Antichrist hath been much exalted and the Lord hath been least exalted his Honour his Cause his People have been trampled on In the time of Constantine the Great some little was done in the Roman Empire for a little time for the Church of
Christ but anon Arianisme arose then Papisme mounted up then the Beast did arise The Church is put into a Wildernesse-condition the witnesses prophesie in sackcloth one thousand two hundred and sixty yeares which are not yet expired for they have not yet laine dead in the Grave three dayes and an halfe 5 ¶ Nor is that in the 18 19 20. verses yet fulfilled That all Idols are abolished that God hath so shaken the earth that he hath made the inhabitants thereof to cast away all their Idols and to hide themselves for feare The Territories of the Papacie extending over France Spaine Italy part of the Low Countries part of upper Germany part of Polonia part of the Indies c. are full of Idols and doe openly worship them as they say in the sight of the Sunne The great shake of these is not till the Witnesses have laine dead in the Grave three dayes and an halfe Revel 11. and then is the great fall ibid. ver 11. and when those things are shaken downe then the things that cannot be shaken viz. pure worship purely Spirituall and pure Saints shall remaine unmoved Heb. 12.27 § 6 Nor can it be rationally imagined that these things shall not be done till the ultimate day of the generall Judgement for then there is no time of establishing of the mountaine of the Lords house upon the top of the mountaine no proceeding of the word out of Zion no running and hiding from the presence of the Lord for the Sea and Grave c. shall give up their dead And all good shall be turned into an eternity of absolute glory Therefore the time of fulfilling of the Prophesies and Promises of this second of Isaiah is yet to come afore the ultimate day of the last generall Judgement * The Diatribae pars 4. of Mr. Mede lately coming forth and come to my hands since I penned this eleventh Section I thought it convenient to insert into the Margine at least his judgement of this second of Isaiah ver 2 3 4. which I will give you in his owne words HILS or MOUNTAINES saith he are States Kingdomes or Societies of men which consisting of degrees rising unto an height one above another are compared unto Mountaines raised above the ordinary plaine and levell of the earth The MOUNTAINE OF THE LORDS HOUSE is that State and Society of men which is called the Church and People of God REGNUM CAELORUM the Kingdome of Heaven i. e. a Kingdome whose both King and Kings Throne have their place and residence in the Heavens These words therefore are a Prophesie or Propheticall promise of the GLORIOUS EXALTATION WONDERFULL ENLARGMENT and UNHEARD-OF-PROSPERITY of this Society of men called the CHURCH above all States and Societies of men whatsoever The glory and EXALTATION is expressed in the word THE MOUNTAINE OF THE LORDS HOUSE SHAL BE ONE DAY EXALTED yee mounted not only above the lesser hill but above the highest mountaine though at this time it were depressed and trampled under foot by the proud enemies thereof The ENLARGMENT is in the word ALL NATIONS SHALL FLOW INTO IT i. e. though at the time of this Prophesie it were reduced to a small remnant yet the time was to come when it should not only consist of one Nation of the Jewes as then it did but of all Nations under the whole Heaven The PROSPERITY thereof begins to be described from these words ver 4. THEY SHAL BEAT THEIR SWORDS INTO PLOW-SHARES c. i. e though the greatest part of JACOB were already captive and Judah and Jerusalem in a continuall feare and no lesse danger of the Armies and invasion of the King of Babel yet the time should one day come that the People or Church of God should not only be the most exalted state upon the earth and the most ample and universall Dominion that ever was in the world but the most peaceable quiet and flourishing State that ever was since man was FIRST CREATED This is the Prophesie But now comes the Question Whether this as we have described it be and hath already been fulfilled or whether if already any wayes fulfilled whether it be not in part only performed and the full accomplishment reserved for time to come c. For here the Church is to be established on the tops of Mountaines c. so that no other State shal over-top or over-looke it much lesse trample it under feet Now whether there was ever such a time when this was compleatly fulfilled c. I leave it to any mans indifferent judgement who can compare the description of the Prophet with the stories of fore past and present times In the times immediatly after Christs PASSION I think any man will grant the Church then was neither VISIBLE nor GLORIOUS In the time of the PERSECUTING EMPEROURS when the Church had taken foot among the Gentiles and the Nations began to flow unto it it was a Society indeed VISIBLE but not GLORIOUS I am sure it was not in the TOPS of the MOUNTAINES but the Imperial Mountaine of ROME not only over-topped it but over trampled it under their feet In the time of CONSTANTINE and thereabouts after three hundred yeares cruell persecution the Sunne seemed as it were to breake forth of a Cloud but presently that glory was eclipsed and even the visibility of the Church in a manner covered with the thick and a Universally overspreading cloud of ARYANISME This ARIAN cloud was no sooner blown over but another great cloud of that fore-prophesied APOSTASIE of the Church begun to arise whereby the Churches glory was not onely eclipsed but at length againe the visibility thereof wholly overshaddowed with the thick darknesse of Idolatrous ANTICHRISTIANISME untill after a long day of darknesse it pleased God of late somewhat to dispel the cloud c. and we hope when the cloud shall be wholly consumed by the beams of the Sun of the Gospel the Church shall become not more visible then yet it is but far more glorious then ever hitherto it hath been WHEN THE FULNESSE OF THE GENTILES as St. Paul speaks SHALL COME IN. For we shall finde in the Prophesies of the Scriptures that there are two sorts and times of the CALLING OF THE GENTILES First that which should be in the REJECTION OF THE IEWS as St. Paul saith to PROVOKE THEM TO IEALOUSIE Such a calling as should be in a manner occasionall that God might not want a Church the time the Iewes were to be cast out So Rom. 11.15 The CASTING AWAY OF THE IEWS is the RECONCILING OF THE WORLD i.e. The CALLING OF THE GENTILES Whence we may see that the Apostles were not to preach Christ to the Gentiles untill being first offered to the Iewes they refused him And this is that calling of the Gentiles which hitherto hath been many yeares But there is a second and more glorious calling of the Gentiles to be found in the Prophesies of Scripture not a calling as this is
Spirit ## § 9 9 Therefore we conclude this text is yet to be fulfilled afore the ultimate day of the generall Judgement when Christ layes downe his Government * Mr. Medas learned Notes upon this ninth Chapter of Isaiah collated with Mark 1.14 15. coming too late to my knowledge to be put into the Text I could not forbeare inserting it into the Margine which in summe is this Galilee was the third Province of those three into which Canaan or Phalestine was divided in Christs time and was on the North part remotest from Ierusalem and divided into two parts upper and lower the upper was mostly the Land of Nephthaly wherein was the goodly Metropolis of all Galilee Capernaum And this is the Galilee that was called Galilee of the Gentiles either because inhabited by the Gentiles long time viz to Solomons time or because Solomon gave twenty Cities thereof to Hiram or because it was the outmost of the Land next the Gentiles In the lower Galilee was the Tribe of Zebulon and Issachar wherein were the Cities of Nazareth and Bethsaida neare the Sea or Lake of Galilee or Cana of which and Christs first Miracle there Ioh. 2. and Mount Tabor From Capernaum along the Sea side through Bethsaida lay the great rode from Syria into Aegypt supposed to be that called in Scripture The way of the Sea In Christs time two of the said Provinces viz. Judea and Samaria were under the Roman President Pontius Pilate The third Galilee was under Herod or Auâ—ipas the Tetrarch because he had but the fourth part of his Fathers Kingdome who beheaded Iohn Baptist and closed with Pilat when Christ was condemned In this Province of Galilee was Christs conversation principally whiles he was on earth Matth. 3. ult Luke 1.26 Act. 1.11 Act. 2.7 Matth. 4.23 Matth. 9.35 Matth. 28.10 For the Messiah was to have his abode principally in Galilee according to the Prophesie in Esay 9.1 2 3 c. The Land of Galilee or of Zebulon and Nephthaly had the hard hap to be first in that calamity by the Assyrians 2 King 15.29 all which Cities there named except Ianoah and Gilead were Cities of Nephthaly and all Galilee and Nephthaly are there mentioned as all carried away Captive to Assyria In which calamity Isaiah comforts them with that Prophesie That they should have the first and principall share of the Messiahs presence when he should come Read the first seven verses of that ninth of Isa the meaning being that Christ should enlighten the Province of Galilee or the Land of Zebulon and Nephthaly with the glory of his presence And therefore if this be not a Prophesie of Christ I know not what is Compare Mat. 4. of his dwelling in Capernaum the Metropolis of Galilee The Jewes could not see this but would not beleeve because he was of Galilee Should say they Christ come out of Galilee should he not come out of Bethlehem So he should too and yet was by habitation and conversation a Galilean Christians also are to blame for darkning this Prophesie of Isa 9. and Matthewes application of it for my part I am perswaded that the foure or five first words of this ninth of Isaiah belong to the last verse of the former Chapter as Ierom and the Chalde referre them and that the words following begin a new Prophesie in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. ie According as the first time that he made vile or debased the Land of Zebulon and the Land of Nephthaly so in the latter time he shall make it glorious More of the reading of this text and Master Medes reasons the Reader may there see From all saith Mr. Mede I inferre that 1 Cor. 1.26 27. God takes the foolish things of the world to confound the wise c. For Galilee and her inhabitants in comparison of Iudea were reputed ignoble strangers being remote from Ierusalem and the Temple and part of the lot of the ten Tribes which Salmaneser captivated Howbeit some of the two Tribes after their returne especially in the prevailing times of the Maccabees setled there but at length were subdued by the Gentiles but still dwelling there and replenishing that Land with their owne people yet so as many of the Gentiles dwelt among them in so much that in these and the aforesaid respects they were despised of those that dwelt in Iudea Joh. 7.41.52 But Christ the King of Israel and Saviour of Mankind would as aforesaid be a Galilean The Doctrine he preacheth in Galilee is The time is fulfilled the Kingdome of God is at hand repent yee and beleeve the Gospel which Matth. 4. is called the Kingdome of Heaven which is all one with Kingdome of God See Dan. 6.24 The heavens beare rule that is God Luke 15.21 I have sinned against heaven and in thy sight Matth. 21.15 The Baptisme of John was it from heaven or from men Marke the Exegesis Luke 15. and the Antithesis Matth. 21. which shew God to be meant by Heaven The Kingdome of Heaven or of God is the Kingdome of Messiah or Christ Dan. 2 44. and Dan. 7.13 read the places From which places the Iewes call the Messiahs Kingdome the Kingdome of God or of Heaven because first it is in this place of Daniel said The God of heaven shall set up his Kingdome And in the other place That the Sonne of Man the Messiah should come in the clouds of heaven For our Saviour brought not this phrase with him but found it among the Iewes at his coming and approved it in oft use of it Matth. 13. The Kingdome of Christ is his Church or the Christian Church c. I must adde one thing more for the understanding of this Kingdome of Christ which I have hitherto described namely that it hath a two-fold state The one Militant in sufferings which is the present state begun at his first coming The second state is a triumphant state which shall be at his second in glory in the clouds of heaven at what time he shall put downe all authority power and rule and subdue all his enemies under his feet 1 Cor. 15. c. By which that Mr. Mede includes the Kingdome of Christ at his second coming to be partly intended in Isaiah 9 they may easily perceive that have heard and observed other passages afore quoted out of him SECT XIII § 1 THe third place in Isaiah is Chapter the eleventh in whole and throughout with a briefe collation of the tenth Chapter preceding and the twelfth following and therefore too large to write out In lieu thereof we shall expresse the severall passages from whence we deduce any argument § 2 To speake as shortly as we may to this place of Scripture In the tenth Chapter preceding the Lord threatens Judah that for their hypocrisie in Religion and their unrighteousnesse in their dealings he will send against them the Assyrian But then withall it is threatned that because the Assyrian would afflict the Jewes
Lord for servants and handmaids and they shall take them CAPTIVE whose CAPTIVES they were and they shall rule over their OPPRESSOURS Vers 3 And it shall come to passe in THE DAY that the Lord shall give thee REST-FROM THY SORROW and from the FEARE and from thy hard BONDAGE wherein thou wast made to serve That thou shalt Vers 4. take up this Proverb against the King of BABYLON and say HOW HATH THE OPPRESSOUR ceased the GOLDEN CITY CEASED The Lord Vers 5. hath broken the staffe of the WICKED and the Scepter of the RULERS Hee Verse 6. who smote the people in wrath with a continuall stroke he that ruled the Nations an anger is persecuted and none hindereth The WHOLE EARTH Verse 7. is at REST and is QUIET they breake forth into singing c. The rest of the Chapter being appurtenances illustrations c. of this here presented § 2 It is worth noting that our New Translators even in those Episcopall times which were so adverse to this our point do concur with us so far as to give us the Contents of the Chapter in these words Gods mercifull RESTAURATION of ISRAEL And they speake well and are not alone in their opinion the stream of Interpreters generally concurring that this Chapter intends Gods joyning of Iews and Gentiles into one Church which is something to the point in hand in the generall § 3 But let us weigh the words more particularly and exactly for a discovery whether yet to this day they have been fulfilled It may be that some may be apt to imagine that this making of Iewes and Gentiles into one Church one sheepfold as it is called Iohn 10. was fulfilled when the substituted or subrogated Gentiles were brought in in the Apostles time beginning in Act. 10. But they utterly mistake if they so thinke For those Gentiles and downwards were and are but substitutions and subrogations of them whiles the Iews fall off till the fulnesse of the said Iews should be brought in and then and not till then is the fulness of the Gentiles brought in with the Jews into one Church So that the FULNES of the Gentiles is not yet brought in much lesse the fulnesse of the Iews For as in Iohn the first Christ coming to his owne his owne received him not So after they crucified him and persecuted his Apostles Whiles in the Old Testament Christ called the Iewes the Gentiles hung off And whiles he called many Gentiles in the New Testament the Iewes generally fell off And although there were some sprinklings of Iewes and Gentiles converted in the Apostles time and after that many Gentiles yet what is all that to the fulfilling of this Text of Isa 14. I will yet choose ISRAEL and bring them into their owne Land and the STRANGERS shall be JOYNED to them and they shall cleave to the HOUSE OF JACOB For neither in the Apostles time nor downward to this day have the GENTILES called here Strangers joyned to Israel or cleaved to the house of Iacob Israel and the house of Iacob signifying the ten Tribes nor to the generality of the two Tribes because neither two Tribes nor ten Tribes have joyned and cleaved to the Lord Jesus To make plaine and prove all this that we have said we will scan first the Apostles discourse Rom. 11. and secondly the particular expressions of this Text of Isa 14. ¶ 1. The Apostle Paul giving us an account of his time and downward Rom. 11. tells us in the 30 vers As yee Gentiles in times past have not beleeved God yet now have obtained mercy through the Iews unbeleef even so also have the Iews now not beleeved that through your mercy they also may obtaine mercy That is that the Church of Christ as needs must whiles he is head being continued at least by vicissitudes of Iews and Gentiles the Gentiles now upon the present falling off of the Iews being in possession of the Gospel may continue the same throughout the successions of the Church till the time of the vocation of the Iewes that the said Jewes may be called thereby through the Ministery prayers and examples of the Gentiles So that the Jews and Gentiles for the generality have been since the first mention in the Old Testament of this distinction of Jewes and Gentiles to this day as two buckets to a Well if one were full the other was empty thus continually keeping their vicissitudes and turnes in imbracing or non-imbracing of the word of Christ which the Apostle further shews us in that 11. to Rom. in the distinct graduals thereof giving two to each of them the two of the Iews thus 1 There was their root or first-fruits or initiation 2 Their branches or lump or fulnesse vers 12.16 and 18. The two graduals of the Gentiles thus 1 SOME wilde branches 2 Their fulnesse v. 11. and 25. Then mark the close of the Apostle concerning both vers 25. and 26. When the FULNESSE of the GENTILS shall come in then ALL ISRAEL shall bee saved quoting severall Prophesies of the Old Testament to prove the same Whence wee must necessarily infer these two conclusions That the conversion of the Iewes and Gentiles heretofore and downward untill now are still but the root first-fruits and beginnings the most persons of the Jews and most Nations of the Gentiles to this day not knowing the Lord Christ 2. That Jews and Gentiles are not to this day one Church according to the Prophesie of this 14 of Isa viz. That the Strangers of the Gentile Nations shall be joyned to the Jews and shall cleave to the house of Jacob and according to the stating of the question by Saint Paul in this 11 of Rom. viz. That when the fulnesse of the Gentiles shall come in ALL ISRAEL shall be saved For let us but aske experience whether ever these were yet fulfilled to the full of these places ¶ 2 This will be far more plain by a punctuall scanning of all the passages in this 14. of Isa First that in the first verse I will saith the Lord yet choose ISRAEL and have mercy on JACOB must needs be extended beyond the return of the Captivity of the two Tribes from Babylon and beyond the conversion of a few of them in the Apostles time For Jacob and Israel must of necessity comprehend the ten Tribes the Prophet Isaiah prophesying long after the division of the whole twelve into two Kingdomes two into the one and ten into the other And therefore the Prophet Isaiah well knew the distinction between Judah and Israel Chap. 1. v. 1. and useth it in relation to our point Chap. 11. v. 12. afore opened And therefore he mindes here well enough what he distinctly means when he saith Jacob and Israel as comprehensive at least of the ten Tribes to bee delivered as well as the Two For secondly when he saith in this same first verse Strangers shall be joyned with them that is with Jacob and Israel he could not
which at the ultimate day of judgement cannot be imaginable and therefore are yet to be fulfilled before that day SECT XXX THE fourth place in Jeremiah is in Chapter 50. the foure last verses viz. v. 17 18 19 20. The words are these Verse 17. ISRAEL is a scattered sheep the Lions have driven him away first the KING of ASSYRIA hath devoured him and last this NEBUCHADNEZZAR King of BABYLON hath broken his bones v. 18. Therefore thus saith the Lord of Hosts the God of ISRAEL Behold I will punish the King of BABYLON and his land as I have punished the King of ASSYRIA v. 19. And I will bring ISRAEL again to his HABITATION and he shall feed on CARMEL and BASHAN and his soul shall be satisfied on mount EPHRAIM and GILEAD § 1 That this Prophesie is not yet fulfilled nor can it be fulfilled at the ultimate day of judgement and therefore to bee fulfilled on earth afore that day note first that he dittie is of ISRAEL which must at least comprehend the ten Tribes which appears not onely in styling God here in relation to this the God of ISRAEL but by severall passages after that all the twelve Tribes are here meant Now the deliverance of the ten Tribes was never yet performed to this day § 2 Secondly the deliverance must be in a hostile way viz. by the destruction of their enemies namely of Kings and Kingdomes expressed v. 18. in relation to which God is called the Lord of Hosts But as yet the Kings and Kingdoms who in a constant succession down to this day have been the enemies of the Jews are not destroyed § 3 Thirdly that God promiseth to come downe in a methodicall order to punish their enemies successively in time and place as successively as they afflicted the twelve Tribes First the King of Assyria had devoured Israel which can be no other then Salmaneser his taking Samaria c. captive 2 King 18.9 which Samaria was the Metropolis of the Kingdome of the ten Tribes And this is the King of Assyria's devouring Israel Nineveh being the Metropolis of that Kingdome whiles called the Kingdome of Assyria 2 King 19.36 Then secondly Nebuchadnezzar alias Nebuchadrezzar King of Babylon came up against Jerusalem the Metropolis of the Kingdome of the two Tribes and took it and carried away all the considerable persons of that Kingdome and all their substance of any value captive to Babylon 2 King 25.1 c. And this was the King of Babylon his breaking of their bones called the King of Babylon because Babylon then was the Metropolis of the Kingdome of Chaldea the Chaldeans then ruling over the Assyrians And therefore the Monarchy was afterwards called the Assyrio-chaldean Now as God hath punished some of their enemies heretofore viz. Nineveh of Assyria according to the Prophet Nahum And Sennacherib their King and his Host 2 King 19. So he must according to his promise descend in order with destruction in an hostile manner upon Babylon and upon the Kings of Babylon whatsoever and whosoever that Babylon and those Kings be in the Scripture name and notion and extended in the promises of the New Testament And therefore as God did punish Nebuchadnezzar King of Babylon with turning him as it were into a beast for certaine yeers Dan. 4. And after hee punished Belshazzar King of Babylon and that City by Darius the Mede invading it Dan. 5. and Darius the Mede then King of Babylon by Alexander the Greek and Alexanders successours then King of Babylon by the Roman and the Roman Emperour then King of Babylon both old and new that is Babylon and Rome by the Arabian Saracen or Turk the now King of old Babylon Dan. 7. so according to the explication and application in the New Testament of this promise made in this Text in the Old God must yet goe on corporally to destroy the Turk the present King of old Babylon and the Roman that once was the Tyrant of Old Babylon and after that continued to be the Tyrant of New Babylon viz. Rome first by Heathen Tyranny and after by Papal and Antichristian Tyranny down to this day acording to Prophesies in Dan. 7. and this must bee done by the power of Christ and his Church ibid. and Dan. 2. Now neither the Turkish King of Babylon nor his Kingdome is yet destroyed but rather mightily prospers and prevailes yea and God is behinde in arrears of judgements with New Romish Babylon for her heathenish ten bloody persecutions extending by intervals about three hundred yeers and hath not given her her present pay for her late Papal and Antichristian massacres inquisitions tortures and blasphemies as to the matter of destroying the supream power and the Kingdome of this Babylon according to the amplification of Revelation 17 18 and 19 Chapters § 4 Note fourthly that the successive punishing the enemies of the Jews in succeeding generations following this Prophesie must so succeed as to have this successe that ISRAEL and JUDAH may be delivered from their dispersion and restored to their own land and distinctly to their severall quarters there viz. Carmel Bashan Ephraim and Gilead One Carmel was a City of the Tribe of Judah some twelve miles from Jerusalem Southward Another Carmel was of the Tribe of Issachar about threescore and foure miles from Jerusalem Northward not farre from Prolemais toward the shore of the Mediterranean Sea Josh 19. Jer. 46. Bashan before the Israelites came up from Egypt to Canaan was of the Country of Og but after became part of the portion of the half Tribe of Manasseh Numb 21. Isa 2.13 Mount Ephraim is between Jericho and Jerusalem extending towards the Sea It was the portion of the sonnes of Joseph Ephraim and Manasseh Josh 13. and 17. And as one halfe of the Tribe of Manasseh stuck to Judah so Ephraim is an usuall expression to signifie the Kingdome of the ten Tribes or Israel Isa 7. Isa 9. Hos 5. Psal 59. Gilead was a Country that lay between the sea of Galilee and mount Gilead some sixty miles from Jerusalem It separates the Country of Galilee from Israel By this description of the scituation and owners of these places it evidently appeares that Gods minde in this Prophesie of Jeremy is that not onely the two Tribes but also the other ten and so all twelve are to be restored to their own land though it cost the ruine of all Kings of all Babylons whatsoever But this is not yet fulfilled as the present and long time past condition of those twelve Tribes sadly speak § 5 Therefore as sure as God is true these Prophesies of Jeremiah must be yet fulfilled on earth And that before the ultimate day of judgement as we said before the nature of the things necessarily requiring it Thus of Jeremiah SECT XXXI NExt wee come to the Prophet Ezekiel The first place is in Chapter 28. v. 24 25 26. Vers 24. There shall be NO MORE a pricking briar unto the house of ISRAEL
FEET and consequently before the Image was DISSIPATED And therefore that the KINGDOME typified by the STONE while it remained a STONE must needs be within the TIMES OF THOSE MONARCHIES that is before the last of them viz. the Roman should expire Wherefore Daniel interprets vers 44. of this second chapter That IN THE DAYES of these Kingdomes not after them but while some of them were in being the God of Heaven should set up a Kingdome WHICH SHOULD NEVER BE DESTROYED nor LEFT as the other were to another people but should BREAKE IN PEECES and CONSUME ad those Kingdomes and it selfe should stand for ever And all this he speaks as the INTERPRETATION of the STONE FOR AS MUCH saith he AS THOU SAWEST THAT A STONE WAS CUT OUT OF THE MOUNTAIN WITHOUT HANDS AND THAT IT BRAKE IN PEECES THE IRON THE BRASSE THE CLAY THE SILVER AND THE GOLD Here make the full point for these words belong not to that which followes as our Bibles misse-distinguishing seem to refer them but to that which went afore of their interpretation But the STONE becoming a Mountaine he expounds not but leaves to be gathered by what he had already expounded So then IN THE DAYES OF THOSE KINGDOMES of the Gentiles signifies DURING THEM and in the latter part of them as the nature of the thing spoken of sufficiently argues which was to destroy the last Kingdome which had destroyed and swallowed the former three I mean the second swallowed or possessed the first the third the second the fourth the third and so in a sence by the destruction of the fourth the STONE destroyeth all the rest as contained therein For the stone smites neither the golden part nor the silver nor the brasse immediately but onely the feet of iron and clay and yet by that blow was the brasse the silver and the gold destroyed also in as much as they all came by succession to the iron I adde that the dissipation of the gold silver and brasse together with the Iron may bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 typi the comlinesse or conveniency of the type because the parts of the Image in the type could not succeed one another in time as the Kingdomes signified by them did and so the Image appeared to be dissipated all at once in vision though the Kingdomes were not so save only in the sence afore-named Thus Mr. Mede to whom I assent almost in all things I have other good company to goe along with me in this point upon this Chapter but I must first premise some things to make way for them You have in this second Chapter of Daniel from ver 36. to ver 46. the prophesie of this visibly-glorious Kingdome of Christ to bee on earth given by God to Nebuchadnezzar in a dream of a great Image ver 31. c. of foure Mettals in the foure parts thereof the Head being of gold the Brest and Armes of silver the Belly and Thighes of brasse the Leggs and Feete of Iron but in the feet a mixture of clay and to Daniel by the spirit of propheticall revelation to interpret it according to the true intent and meaning of Gods mind therein According to which in ver 37 38. Daniel tels Nebuchadnezzer that he the said Nebuchadnezzar is the first part of the first metal viz. the Head of gold in that the God of Heaven had given him a Kingdom or Empire viz. the Assyrio-Chaldean and power and strength and glory Why further hee is called a golden head wee shall annex more conveniently by and by In ver 39. Daniel tels him that after him shall arise an inferiour Kingdom which he applies to the Breast and Armes of silver mentioned afore in verse 32. which fitly resembles the Empire that next followed viz. the Medo Persian Which taking the said golden head when Darius Dan. 5. tooke Babylon added to it this breast of Empire with the two armes of Medes and Persians And therefore this silver Empie is called inferiour not in respect of power authority or Territory wherein it was greater by taking to it selfe that of the former and adding its own but in manner of Government as in relation to the Church being far more harsh to the Jewes till the last then the former The Jewes injoying golden dayes in comparison under Nebuchadnezzars Empire although he was the first that took the Kingdome from the Jewes Which is the reason why the sacred storie of the Jewish Churches foraigne State begins at Nebuchadnezzar calling him the head when as the Empire of Assyria and Chaldea was long afore him in being viz. the Scripture takes no notice of the Kingdomes of Heathens or of the world further then as they concerne the woe or weale of the Church This Nebuchadnezzar therefore beginning the desolation of the Church of the Jewes as to their Temple-worship and habitation in the injoyment of these in their own Land is called the head of that monstrous Image of Monarchy In the same 39 verse Daniel tells him that after that second Empire of silver shall arise a third of brasse which metall though otherwise not expresse intimates by the order and proportion of descention and degeneration in calling the silver one inferiour to the golden that this third brazen one shall be as much baser and worse if not more in the sence aforesaid then the second of silver as the silver was worse then the gold And this was to signifie the Grecian Empire or Monarchy Alexander the Great being the Belly that possessed it in whole and his two Commanders succeeding him are the two thighes or hips For though foure at first shared it yet all by their disagreeing and striving soon fell into the hands of those two Whereof one had the Northern moyety or half called therefore the King of the North the other the Southern called thereupon the King of the South as you have the matter at large by way of prophesie Dan 11. to which the best Histories since doe exactly answer But of this more after when we come to the eleventh of Daniel In ver 40 41 42.43 Daniel tells Nebuchadnezzar that the fourth Kingdome Empire or Monarchy shall be of iron and clay Thereby signifying a baser state then the former in the sence afore-explained And this must of necessity signifie the Roman Empire which next followed the Grecian conquering it as Dan. 9. prophesies and Histories since singularly shew the performance In the days of this Iron Empire Christ comes ver 44. Imperante Augusto natus est Christus Imperante Tiberio crucifixus is known to every School-boy that hath learned his Grammer He came in the time of the Roman Empire not in the time of the Grecian or any of the former And this Roman Empire is described by and called Iron because it was harder and hardier to breake the former and more cruell as wee afore intimated to the Church Witnesse the Vespasian-Titan cruelty prophesied by Christ Matth. 24.1 c. to come to
shall become the Lords and his Christs Rev. 11.15.18 ¶ 3. Further what prerogative and advancement had it been for the Kingdome of Christ SPIRITUAL to have broken down ☞ the Selcucidae and other Horns of the Greeke Empire as long as another Kingdome the Kingdom of the Romans succeeded in their place to beate downe the Church by the Heathen Emperors and Antichrist for longer space of time and with greater and more terrible persecution then ever before § 7 Contrarily I affirme that the legges feet and toes of the iron doe signifie the Roman Kingdome 1. Because it is represented by a distinct mettall coming after the Brazen belly and thighes which is the Grecian For no other distinct Monarchy came after the Grecian but this as History doth shew 2. Because t is stronger then all the rest and breaketh them in peeces Dan. 2.40 3. The Iron legs and feet are parallell with the Iron teeth of the fourth Beast which signifies the Roman Kingdome Dan. 7.7 4. The ten toes representing the ten Kings are accordingly a character of the Roman Kingdome Revel 12.3 and 13.1 and 17.12 5. T is such a Kingdome as must stand to be destroyed by the Kingdome of the Saints in the end of time and therefore can be no other ☜ then the Roman Kingdome yet continuing under Antichrist § 8 The Stone is the Kingdome of the Saints as it is interpreted Dan. 2.44.45 with chap. 7.26 27. ☜ And that is the Kingdome to be set up at the fall of Antichrist as it appeareth by these reasons 1. Because it shal be set up to destroy all adverse Kingdoms in the world which cannot be expected til about the time of the fal of Antichrist ☜ 2. It shall not rise till about the sounding of the seventh Trumpet which is the time of the fall of Antichrist Revel 11.15 16 17. 3. Then and not before it shall fill all the earth ver 34 35.44 45. that is all Kingdoms shall be subject unto it chap. 7.26 27. compare Rev. 11.15 Thus Mr. Parker to whom in the maine and generall of his matter I assent § 9 In the last place let us hear Mr. Archer speak in his fore-cited book p. 7. 8. And then I shall take my turne The fourth Monarchy saith he was that of the Romans which because it began farre lower then the rest viz. more Westward and yet rose as high Eastward as the highest of the former therefore it became a mightier Monarchy then all the three former This is expressed in this second of Daniel by legges of Iron because it was the strongest of all and subdued all under it But in processe of time the body of the world which it bore up being so great to which it was a leg it divided it selfe into two legges viz. the Easterne and Westerne Monarchy Which yet though divided was as strong as Iron and held all Nations under them But in processe of time fell into feet and toes The Eastern Monarchy was swallowed up by the Turke the Westerne fell into divers Kingdomes But among these sub-divided Kingdomes was strength and weaknesse the feet being part of iron and part of clay And much mingling there shall be amongst them to re-joyne the Kingdomes into one body some whereof are weak and some strong as iron and clay but never shall be as Iron cannot be mixed with clay The Spaniards and Austrians of Spaine and Germany and other Nations of Europe some of which are strong and some weake have sought by marriages and other covenants to mingle and re-joyne themselves into one Monarchy but it shall never bee as we cannot mingle iron and clay But in the period and up-shot of their Soveraignty and Monarchy they shall remaine distinct Kingdomes as Feete and Toes of Iron and Clay partly weake and partly strong § 10 Now in the dayes of this Roman Monarchy this fourth Western Monarchy there shall be a stone cut out without hands which shall ruine these Kingdomes smiting the Image on the feet of iron and clay and so swallow up the whole image all the fore-going Monarchies being brought under it and by it to nothing And it becomes a Monarchy over the whole earth where ever the former Monarchies had ruled ver 35. That is as it is explained ver 44 45. a Kingdome which that stone shall obtaine set up by the hand of the God of Heaven Whereas the other Kingdomes or Monarchies were erected by men on earth though permitted and ordered by God This Kingdome or Monarchy shall swallow up in it all fore-going Monarchies And this is a FIFT Monarchy which shall arise in the world after the former foure which is meant of a state of Christs Kingdome as appeares by severall reasons ¶ 1. Marke it is called a Stone as Christ is the cheife corner stone which the builders refused 1 Pet. 2. v. 3. c. to 8. ¶ 2. Againe it is a stone not in hand or cut out without hands Because God shall reare up this Kingdome As touching Mr. Archers words of Gods rearing up this Kingdome without hands of humane helpe I cannot insert or assent to while I stick at that place in Daniel chap. 12. ver 1. c. that when Michael shall stand up to deliver his people meaning the great and generall deliverance of the Jewes from temporall and spirituall captivity there shall be a great time of trouble such as there never was since it was a Nation even to that same time Insomuch that many of the Jewes afore as it were a sleep in the dust or as dead men in their forlorne hopelesse and helplesse condition shall now at Christs appearance awake and stand up for the cause of their deliverance yet some of them shall fall off to their everlasting shame According to which there is a double period of time relating to their deliverance mentioned in the eleventh and twelfth verses of that chapter as if it should begin at one thousand two hundred and ninety yeares after the ceasing of the daily sacrifice but they onely should be blessed that wait and come to the one thousand three hundred thirty and fifth year which is forty five years after But of the full meaning of this place to this sence and the demonstration thereof we shal hear after in our last place of Daniel This I confesse and I can freely conceive that whereas the Church of Christ is that stone that Kingdome of Christ as Mr. Mede Mr. Huet and Mr. Parker have afore well expressed or hinted so Christs call of the residue of the Church into the state of grace at the great and last bringing in of the Jewes shall be so immediately and suddenly done by Christ himselfe by his appearing in the clouds and such like extraordinary wayes as in the birth of a Nation at once as the Prophet describes their call that there shall not be used for ought I know the Ministry of mens preaching to that end ¶ 3. It s
And that in Luk. 19. vers 11. c. to 15. He spake a parable because he was nigh to Jerusalem and because they thought that the Kingdom of God should immediately appeare c. And that in Luk. 21. ver 31. When you see these things come to passe know that the Kingdom of God is at hand See what went afore viz. The Sonne of Mans coming in a cloud with power and great glory borrowed from Daniel And that in 2 Tim. 4.1 I charge thee before God and the Lord Jesus Christ who shall judge the quicke and dead at his appearing and his Kingdom must signifie the same Kingdome that Daniel saw should be at the destruction of Antichrist and consequently the Kingdome of a thousand years which the Apocalyps includes between the beginning and the consummation of the great Judgement By these we may understand the rest Taking this for a sure ground That this expression of the Sonne of Mans coming in the cloudes of Heaven so often inculcated in the New Testament is taken from and hath referrence to the prophesie of Daniel being no where else found in the Old Testament As our Saviour also cals himselfe so frequently The Son of Man because Daniel so called him in that Vision of the great Judgement and that we might look for the accomplishment of what is there prophesied of in him It was not in vaine that when our Saviour quoted the prophesie of Daniel hee added He that readeth let him understand * Matth. 24. ver 15. Certainly the great Mystery of Christ is cheifly and most distinctly revealed in that Booke § 1 Thus out of my great respect to Mr. Medes learning having given him the precedency to speak first I shall limp after and stammer forth my own Notions such as they are § 2 In the second verse out of the strivings of the blustering spirits of ## the inhabitants of the foure quarters of the World in a Sea of Warres there ariseth a succession of foure Monarchies each in his turn ruling the greatest part of the whole earth This order or series of the foure Monarchies began with Nimrod about the year of the world one thousand seven hundred and eighty eight and afore Christ two thousand one hundred and eighty three and hath continued to this day This succession order or series of the foure Monarchies the Prophet according to his vision sets forth in the third verse under the name and notion of foure Beasts Which he explaines in the seventeenth verse to signifie four Kings or Monarches that should arise out of the earth that is by earthly means domineer over the greatest part of the earth § 3 The first Beast ver 4. is like a Lyon that had Eagles wings wherewith he was wont to lift up himselfe from the earth till they were plucked and then he was made to stand upon his feet as a man resting upon the earth and a mans heart was given unto him By all which is meant the Babylonian Monarchy which was strong like a Lyon and had wings of celerity and victory becoming the Assyrio-Chaidean Monarchy whereby it was lifted up to an Imperiall eminency above the generality of all the earth Obadiah ver 4. Jer. chap. 4. ver 13. Those his wings are plucked by Darius the Mede and Cyrus the Persian and so made to stand as a man upon his feet that is was brought down to the common rank of men And hath a mans heart given unto him that is the spirit of an ordinary man an ordinary low boates peasants plebeian spirit not an Heroick and Imperiall § 4 The second Beast vers 5. is like a Beare that raised up it selfe on one side and had three ribs in its mouth between its teeth and they said thus unto it Arise and devoure much flesh By all which is meant the Persian Monarchy which was ravenously cruell like a Bear raising up one dominion induring no Mate or Corrivall but subdued first the Medes then the Babylonians uniting all into one Monarchy Between the teeth of his mouth of his desires and power demanding and snatching more dominion he hath the three ribs of the Easterne Westerne and Southerne parts of the world by conquest compare Dan. 8.4 He ariseth and eateth much flesh in his cruell slaughterings and spoilings in pursuance of his Victories § 5 The third Beast ver 6. is like a Leopard which had upon the back of it foure wings of a fowle and had also foure heads and dominion was given to it By which is signified the Grecian Monarchy which was like a Leopard in subtilty celerity and rapacity Jer. 5.6 Hab. 1.8 Dan. 8.5 The Subtilty appeared in the policy of Philip the Father and Alexander the Sonne in laying the plot for this Monarchy slyly occasioning a quarrell to fall out with the neighbour Nations And in the cunning of Alexander in battell that would alwayes fight his supernumerous Enemy in straites where his said enemy might not have roome to bring up more of his men in fight then Alexander on his part could display in battell The swift celerity appeared in that the Grecians under the said Alexander did so suddenly within about twelve years over-run the greatest part of the world as if this Conquerour had flowne upon wings of whom the proverb was He came he saw he overcame And is therefore described in Dan. 8. by an Hee-Goate which skips as if he touched not the ground The rapacity or ravenousnesse to devoure appeared especially against the Jewes the foure heads of this Leopard and their Successors exercising matchlesse cruelty against them and every where as naturally ravenous more tearing and destroying then taking prey For Alexander and the Empire under him being the Body his four Captaines that immediately succeeded him in the Empire were the foure Heads or Rulers Dan. 8.8 and 11.4 Cassander head of Macedonia Antigonus of Asia Seleucus of Syria and Ptolomy of Egypt all possessing Imperiall dignity at once By which this Monarchy became a Monster and monstrous in devouring § 6 The fourth Beast verse 7. is so variously monstrous and strangely different that no naturall Beast nor Name is found meet to describe him onely he is said to have ten hornes and iron teeth to devour and feet to stamp the residue of the beasts under it A strange beast different from all Beasts and all the Beasts but compounded as John shewes Rev. 13. of all foure By this description of Daniel is set forth the Roman Monarchy which according to Daniels words was dreadfull and terrible to all Nations being exceeding strong to annoy them all having such teeth of warre as Scipio Pompey Caesar c. iron victors That addition of nailes of brasse ver 19. signifies their Imperiall Senate and Provinciall Magistrates who held fast whatsoever the iron teeth conquered The ten Hornes are explained by Saint John Rev. 17. to be the character of the Roman Empire and to signifie the ten Kingdomes into which at last it
it is here prophesied that not onely some of the Kingdom of Judah who returned from the Babylonish captivity shall imbrace the faith of Christ thus becoming the sons of God Joh. 1.12 which began also to be fulfilled in the Apostles and seventy Disciples sent out to preach and in thousands of other faithfull people of the Jews of whom we read Act. 2. Act. 5 Act. 21. But moreover it is prophesied of the Kingdome of Israel so long continuing no people that the time shall come that they shall be enlightned also and come up or ascend to this high honor out of the Land wherein they have so long lain dead as it were for which Saint Paul calleth their conversion a resurrection from the dead and Ezekiel chap. 37. sets it forth by the reviving of dead bones And saith Dr. Mayer a little above this Here saith he it seemeth plainly prophesied that not onely Juda but also Israel even they of the Ten Tribes who were formerly divided from the Kingdom of Judah should return out of the Land whereunto they were carried and then be united under one King Christ Jesus never to be divided any more And about their uniting under him the Prophet speaketh so as that it cannot be understood ONELY OF SOME OF THE TEN TRIBES who lived mixt with Judah but of them that were never before after their division again mixed till the time here spoken of For it is said They shall gather themselves together intimating they lived at a distance all the time afore and appoint over them one head intimating that they did not so till now And therefore Saint Paul speaketh so confidently that there shall come a time of their conversion Rom. 11.25 applying hereunto Isai 59.20 speaking of the Redeemer coming to Zion and to Jacob as here both are comforted by the like promise So Doctor Mayer § 11 Now lay altogether and think if you can with any shew of reason that this Text hath been duly fulfilled according to the purport thereof to this very day since the first scattering of the Ten Tribes For when ever since that to this time was there such a multitude of Israel like the sands of the Sea c gathered from all the Earth and called the sons of the living God and they and Judah to put themselves under one Head and returning to their own countrey are setled in Christs visible Kingdom The Apostle Paul in his time tells us Rom. 11.25 That even to that very then that blindness in part was happened to Israel so that the conversion of the fulness of them was to his time still behinde As in Acts 13.46 28.25 we have instances § 12 It is true That the same Apostle Paul in the same Epistle to the Romans but two Chapters afore viz. Rom. 9. doth cite in Vers 25 26. this place of Hosea Chap. 1. v. 10 11. But to what effect and degree The Text and Context if we keep close to that will plainly shew us 1. The effect to which Paul alledgeth it is to shew us the riches of Gods glory on the vessels of mercy in them whom he calls not onely of the Jews but also of the Gentiles as he saith in Hosea and where it is evident let some Authors talk what they please that the Apostle in this ninth to the Romans mindes chiefly the call of the Jews Insomuch that he did suspect others least they should suspect him to mean onely the Jews For so the very phrase here Not ONELY of the Jews but ALSO of the Gentiles doth plainly shew As if the Apostle should say least any should think by my discourse that I mean onely the Jews take notice That I exclude not the Gentiles For most evidently his heart was carried out mainly in this Chapter towards the Jews as ye have it there before your eyes For Vers 1. he begins as passionately affected for the conversion of the Jews ready even to wish himself accursed for their salvation and so goes on minding them to Vers 16. yea never mentioning or hinting the Gentiles but twice in all the Chapter and that is Vers 24. 30. But concludes the Chapter touching the Jews And in the next Chapter viz. the tenth he is mainly upon the state of the Jews and again in the eleventh Chapter Adde to all That the Apostle prevents our drowning this multitude of Israel to be saved according to Hosea in our main comprehension of the Gentiles conversion in that presently to the quotation of Hosea he addes a citation or two out of the Prophet Isaiah that are even altogether concerning the Jews 2. For the degree of the present state of the call of the Jews When Paul in that ninth to the Romans quoted this place of Hosea it is most evident that the Apostle did not think that then when he quoted it that it was commensuratly fulfilled according to the comprehensiveness of the Prophets phrase For after he had said Vers 24. That God hath shewed the riches of his glory even on US whom he hath CALLED not onely of the Jews but also of the Gentiles he closeth up this ninth Chapter with a Naâ—rative how ISRAEL had not attained to the Law of Righteousness because they sought it not by Faith but as it were by the Works of the Law and begins the next Chapter viz. the tenth with this That his desire and prayer to God was that ISRAEL might be saved and closeth up that tenth Chapter with the complaint that God thitherto had stretched forth his hand to Israel a gain-saying People all the day long all in vain And the business of the next Chapter viz. the eleventh is Pauls prophesie that in aftertimes All ISRAEL shall be saved when the fulness of the Gentiles shall come Therefore most clearly Pauls minde in this quotation of Hosea in the ninth of the Romans was not that it was then fulfilled proportionably to the minde of the Prophet in the comparison of the sand of the Sea but onely some first-fruits of Israel were then brought in § 12 Besides let some strain this ninth to the Romans unto the vocation of the Gentiles what they can so as they tear not to peeces the main body of the Text that as Calvin and Paraeus note contains this vocation of the great number of the Jews and Gentiles to be not onely unto salvation but into union and then let them if they can even from thence declare unto me when ever yet was this Prophesie of Hosea justly fulfilled when did ever any eye behold any considerable number or incorporated body of Gentiles joyned in a Religious notion as under one Head Christ unto any numerous Body or Church of Jews For this the least that can be made according to their principle or nothing can be made of this Text and keep the Text entire SECT XXXIX WE shall consider onely one place more in Hosea and that is in Chapter 3. v. 4 5. For the children of ISRAEL shall
14. Multitudes multitudes in the valley of decision for the day of the Lord is near in the valley of decision 15. The Sun and the Moon shall be darkned and the Stars shall withdraw their shining 16. The Lord shall roar out of Zion and utter his voice from Jerusalem and the Heavens and the Earth shall shake but the Lord will be the hope of his people and the strength of the children of Israel 17. So shall ye know that I am the Lord your God dwelling in Zion my holy Mountain then shall Jerusalem be holy and here shall no stranger pass thorough her any more 18. And it shall come â—o pass in that day that the mountains shall drop down new wine and the hills shall flow with milk and all the rivers of Judah shall flow with waters and a fountain shall come forth of the house of the Lord and shall water the valley of Shittim 19. Egypt shall be a desolation and Edom shall be a desolate wilderness for the violence against the children of Judah because they have shed innocent blood in their Land 20. But Judah shall dwell for ever and Jerusalem from generation to generation 21. For I will cleanse their blood that I have not cleansed for the Lord dwelleth in Zion This as it follows close at the heels of the former place so notwithstanding mens chapter-divisions hath it a great coherence with it Calvin upon this third Chapter verse 1 2. tell us in the general Confirmat his verb is Propheta quod prius docuit de Ecclesiae RESTITUTIONE i. e. The Prophet in these words confirms what before he had taught concerning the RESTITUTION of the Church More particularly let me tell you That the most if not the all of the former place in the second Chapter is again mentioned in this third Chapter and with four great emphases of connexion both sounding of confirmation and explanation of what had been said before 1. FOR Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As if the Lord should say I bring this for a proof that I will do as I have said 2. BEHOLD Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As much as to say There shall be some notable thing done some grand event as an eminent sign that I will be as good as my word 3. IN THOSE DAYES and AT THAT TIME with great emphasis of Pronouns and Articles both in Hebrew Chalde and Septuagint Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sound to this effect That methodically and in a just order when I do the former things I will do these following also so that the plurality and magnificence of exploits shall force the eyes of men to see my truth and true performance of all that I have spoken 4. I will in pursuance of that deliverance of my people mentioned in the former Chapter Gather all Nations to the valley of Jehoshaphat and will plead with them there for my people which amounts justly to thus much for our present observation That the famous remarkable circumstances as before of time so here of place shall be undeniable witnesses of the substance of my true performance For as the great Philosopher saith Many common accidents concurring may amount to a proprium quarto modo to an infallible property and so to a demonstration And we know that circumstances of time and place c. beget in us great credence to a report That such a thing was done Thus for the coherence of this place with the former § 2 Next for the substance of this place in order to our point take notice in the entrance That the people that shall according to this prophesie be delivered are named in the first verse Judah and the Inhabitants of Jerusalem signifying the Two Tribes In the second verse and verse sixteen they are called his heritage Israel and the scattered among all Nations which most aptly set forth the Ten Tribes who of the Kingdome of Israel became the greatest dispersion among all Nations far beyond those of Iudah And the deliverance of both is so expressed in the Hebrew Chalde and Septuagint that the words may well be extended to a spiritual conversion of their souls from infidelity beside the corporal deliverance of their persons from captivity as many Translaters render it And for confirmation observe That whereas in Hosea chap. 1. the Lord calls them speaking of both the said Kingdoms of the Iews Lo-ammi NOT MY PEOPLE and Lo-ruhamah I WILL NOT HAVE MERCY viz. Whiles they are to be in captivity where for the general they lost their piety as well as their liberty in not receiving Christ and his Gospel from thence to this day Behold here in this Text of Joel the Lord speaking of their deliverance expresseth it in relation and to the effect of receiving them at their return as his people and to be his heritage v. 2. For surely if God did justly for their great wickedness carry them away captive he had little reason to receive them from thence if they were no better then when they went Put now all together and all plainly spells that this first clause of the deliverance of Judah and Israel hath not been fulfilled to this day according to the sence before demonstrated which will clearly appear by the rest that follows § 3 For in the next place we are to observe that this must not bee a meer still and tacit deliverance of the Jewes but withall a tumultuous destruction of their Enemies that formerly caused their bondage and with-held their deliverance ver 2. I will gather all Nations and being them down into the Valley of Jehosaphat and plead with them there or my people c. Which last clause the Chalde renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And I will take vengeance on them there for my people which is much further amplified in ver 9 10 11 12. c. The valley of Jehosaphat is particularly named here as the place where God will avenge his people 1. Because there Jehosaphat overthrew the Ammonites and Moabites and their Confederates that rose up against the Jewes 2 Chron. 20.22 c. 2. Jehosaphat signifies pleading or judging viz. the thing that God will doe upon the incorrigible enemies that yet remaine ver 12. 3. Because this is also called the valley of Beracha that is the valley of blessing Because there Jehosaphat blessed and praised God first in hope of the said Victory Secondly for helpe in the said Victory 2 Chron. 20.22 compare ver 16. 4. Because this is called the valley of decision or threshing twice in this fourteenth verse of this third of Joel because there God threshed his Enemies as the chaffe from the wheat according to Isai 25.10 and thereby decided the controversie between the Jewes and their Enemies viz. that the Jewes should
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
〈◊〉 〈◊〉 〈◊〉 The Lord. The Reconciliation Mr. Mede would reconcile these places thus 1. That for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Article he would read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord. And for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Edom he would read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam or Man And for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may possess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may seek after And he doth suppose the Septuagint and the Apostle and Evangelist did follow some such copie and upon that ground supplyed the word Lord and altered the word Edom to Adam or man and the word possess to seek after and so read That the remnant of Adam or man may seek after the Lord. To which conjecture or reading I can contribute a little something To the first this that some copies of the Septuagint have instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Me as relating to the Lord Which is not onely reported by Nobilius but I have the like Greek copy by me To the second this That Edom by the Hebrewes is used commonly to signifie the Nations that were not of their Jewish Church and especially those under the Roman Monarchy And therefore the Jesuites have expunged out of the Hebrew Rabbins Commentaries on the Hebrew Bibles printed within their reach the word Edom oftentimes as it is to be seen in the edition of Buxtorfes great Hebrew Bible with the Chalde and Rabbins compared with that of Bomberg To the third this That some copies of Jeroms Latine Translation have quaerant me may seeke after mee See De Dieu in his Animady in Act Apostol And his Animadvers on Clav. Apocal. De Dieu * conveniently salves the matter and saves the Hebrew text without any supply or alteration of any one word at all thus Act. 15.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is that the residue of men might seeek after the Lord. These words are fetched from Amos 9.12 where the Hebrew Text hath it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which is wonted to be translated that they may possess the remnant of Edom and all Nations Gentiles or Heathens which version of the words seems to me most harsh to reconcile with this place of the Acts But not so if we say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is not a note of the Accusative Case but as often else-where of the Nominative and we turn it That the remnant of Edom and of all the Heathen on whom my name is called may possess the restored Tabernacle of David Neither is there any doubt with me but that the Septuagint so tooke the words for so they turne them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i.e. That the rest of men and all Nations Gentiles or Heathens may seek after Which words have no sence unlesse thou dost supply in thy understanding what they are to seek after to wit that which but even now he had spoken of viz. the Tabernacle of David that was thrown downe but now restored Instead of which James doth not ill substitute the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord. For whether thou sayst that they should seek after The restored Tabernacle or after the Lord the restorer and Master of that Tabernacle still thou sayest the same thing Adde that the Gentiles or Nations should seek after that Tabernacle not for its own sake but for the Lords sake Here also must be shewne why instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may possess the Septuagint saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may seek after Whether or no because for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may possess they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may seeke after So t is commonly thought But let leave be granted to conjecture another matter This is to bee held as a rule or tenet amongst all the Orientals that words which signifie Esse that is to be doe also signifie fieri that is about to be done that is moveriad esse viz. to be moved towards that same esse or being As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to open and to let loose Because loosening is a moving towards apertion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to possess and to buy Because buying is a moving towards possession there are hundreds of the same sort So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not onely signifie to possess but to move toward possession For example Deut. 2.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Begin Possess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and conflict with him in war They could not actually begin to possesse before they had conflicted and cast out the enemy The sence therefore is Begin to enter upon the possession And more clearly ver 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which if we render with Pagnin Begin thou to possess that thou mayst possess his land is a meer Tautologie but not so if you render it Begin thou to enter upon the possession c. So in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they may possess the Septuagint conceived did signifie not the possession it selfe but the endeavour of possessing which they happily enough expressed by a verb of seeking Nor is it wonder that they translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The remnant of Edom by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The remnant of men For perhaps they read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam or rather they tooke the word Edom in this place as often elsewhere to bee of a larger signification then to note the people properly so called For as Isaack the younger of Rebeckahs sonnes did typifie forth the Church so the elder ESAU or EDOM did typifie all other men that were strangers from the Church Wherefore in the writings of the Rabbins the Roman Empire especially whiles overspreading the whole world was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kingdome of Edom who also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sons of Edom do understand all Christians That wee said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes notes the Nominative Case if any should perhaps grant that after Verbs Passives but deny it in other Verbs let him see 2 King 9.25 Neh. 9.34 1 Sam. 17.34 2 Kin. 6.5 Eze. 43.7 Jer. 33.5 where it is so construed with Neuters Yea sometimes with Transitives as Neh. 9.34 Jer. 38.16 Eze. 39.14 * Hence it comes to passe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which otherwise of the Accusative Case doth among the Rabbins with all the Verbs promiscuously make the Nominative Case as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He did it or he made or made it Plainly therefore both the Hebrew and the Greek both waies signifie the conversion of the Jews and Gentiles first AL ISRAEL next Rom. 11. into a cohabitation and Church-union Which is very aptly opened and inlarged in the very next Prophet viz. the Prophet Obadiah and with many of the same words and phrases with addition of others Obad. ver 17 18 19 20 21. But upon MOUNT ZION shall be deliverance and there shall be
holinesse and the HOUSE OF JACOB shal possess their possessions And the HOUSE OF JACOB shall be a fire and the house of JOSEPH a flame and the house of Esau for stubble and they shall kindle in them and devoure them And they of the South shall possesse the mount of Esau and they of the plaine the Philistims and they shall possess the fields of Ephraim and the fields of SAMARIA and Benjamin shall possess Gilead And the Captivity of this Host of the children of ISRAEL shall possess that of the Canaanites even unto Zarephath and the captivity of JERUSALEM which is in Sepharad shall possess the Cities of the South And Saviours shall come upon mount Zion to judge the mount of Esau and the Kingdomes shall be the Lords In which words we have such a character of the future happy state of the Church on earth harmoniously and beautifully wreathed and inter-woven of Jewes and Gentiles converted unto Christ as yet never was but still lies upon the engagement of Gods infallible truth to be fulfilled For on the Gentiles part here expressed under so many names they are not all to be destroyed but possessed with a mixed cohabitation of Jews according to the aforesaid place of Amos with which is our present collation this of Obadiah that there shall bee a REMNANT of Edom and a REMNANT for so the grammer of the word carries it of all the Heathen among whom and by whom the name of God shall be called upon And on the Jewes part both the Kingdome of Judah now as Judah and Benjamin are called 1 King 11.13 and ch 12.20 because of the mixture of their territories as the Geneva notes well give the reason and also the Kingdome of Israel must bee here understood as sharers in the spirituall salvation and outward happinesse here so laboriously inculcated else why doth the Prophet use one while such comprehensions in words as the house of Jacob and that twise and the house of Joseph Another while such distinctions and discriminations in terms as the captivity of the host of the CHILDREN OF ISRAEL and the captivity of JERUSALEM plainly enough setting forth the two Tribes the ten Tribes and generally the learned agree that both are here understood though severally they fix the footing of their interpretations Oecolampadius saith on ver 20. Duplices facit captivitates c. that is the Prophet makes two captivities For he gives to Israel the space towards the North and then he gives to them that were of Jerusalem that is to the Tribe of Judah and Benjamin that tract which is towards Egypt Mercer hath it over and over that in the 19. verse of this Obadiah is touched the State of Judah and in the 20 verse the State of Israel Hierom saith the house of Jacob signifies Judah and the house of Joseph the ten Tribes And Ephraim the son of Joseph out of which Tribe was the Regality of Samaria intimates that the two Kingdoms were to be again coupled or re-united for the devastation of the Edomites that is as t is generally agreed among the learned both Jewes and Christians those that are incorrigible Antichristian enemies of the Kingdom of the Lord Jesus And then that which is added in the close as the corenis of this glorious internal and externall salvation of all these to be saved that Saviours in the plurall shall come upon mount Zion to judge the enemies and the Kingdome shall be the Lords is of that strength and torrent that it bears downe afore it all limitations of the meaning to their return from Babylon or the incarnation of THE SAVIOUR CHRIST whose then was the Kingdome in kind no otherwise then it was formerly when he ruled the world by his power and his Church by his Word and Spirit whereas this close THE Kingdome shall be the Lords must intend that it shall be answerable to the description from the seventeenth verse downward viz. a most holy Kingdome and withall a most visible outwardly large and glorious Kingdome and that on earth all corporall incurable Antichristian enemies sensibly falling before it Which is not only my opinion and sence of these words Mercer presents to us Ex Lyr. commenting on this Prophet thus much Odium Esau in Jacob in semine perseveravit c. that is the hatred of Esau against Iacob continued in the very seed therefore the overthrow of them is foretold Isa 21.34 Ier. 49. Ezek. 35. Amos 1. Mal. 1. This Prophet doth excellently handle and is wholly in this That as Christ is the Son of Abraham and of Israel and that after the flesh and therefore all indued with the spirit are his Brethren and belong to the seed of Abraham and of Israel so all false brethren that is ANTICHRISTS and Hypocrites belong to the seed of Esau Unto these agrees and suites whatsoever thou here readest against the Edomites Obadiahs Prophecy is smal in bulk great in sence comprehending many things in a few words He prophesieth in the behalfe of Israel against Edom prophesying the subversion of the Edomites and the GLORY of the true Israel the Church of Christ and that he alone shall reigne He saith that on mount Sion shall be deliverance and salvation which are more perfectly fulfilled according to the letter in the Church collected of all the faithfull then in mount Zion because the state of mount Zion continued but for a time but the Church abides for ever which shall be wee are confident more eminently famous in the very land of Israel when Israel in the LAST TIME SHAL RECEIVE CHRIST And their possessing their possessions or that they shall possess those that possessed them as he renders it shall he saith come to passe with illustrious glory after the LAST CONVERSION OF ISRAEL It is some-how fulfilled daily in the Elect overcoming their enemies with invincible patience But it is to be fulfilled more sublimely and gloriously in the judgement when the wicked shal openly before all be judged of the Elect. In speciall the house of Joseph is named albeit it is contained under the house of Iacob least for their worshipping of Calves and their long captivity it should be deemed as rejected Ioseph and Ephraim of which Tribe was Ieroboam are the ten Tribes whose captivity say the Hebrewes is not yet discharged But as it is said in the end of the Prophet Amos in the LAST TIME ISRAEL SHALL BE CONVERTED There are they which by Esau understand the Gentiles and by Israel the faithfull whom I contradict not There were of the Tribe of Iudah and Benjamin among the Apostles But who of the Tribe of Ephraim and Ioseph were among them is uncertaine But they on whom this Prophesie must be fulfilled must be of all Israel converted and the house of Iacob shall be a fire Who can deny this yet to bee fulfilled hereafter Apparently it shall be fulfilled when the world shall be judged For t is impossible that this should be fulfilled seeing as
memorial in the temple of the Lord. 15. And they that ARE FAR OFF shall come and build in the temple of the Lord. Though this second Temple was long since founded and by this time in great part raised chap. 8. ver 9. and the carrying on of the work to a finishing by sufficient and able men was now in hand yet the Prophet here foretells that the man whose name is the BRANCH the usuall and frequent title of Christ shall BUILD the TEMPLE of the Lord in vers 12. And presently againe repeated with great Emphasis in ver 13. EVEN HEE shall build the temple of the Lord. And therefore the Prophet in these words looked far beyond his owne time Christ builds the Temple first in his natural body secondly in his mysticall subordinates are no opposites but doe ray forth a typicall radiation from the one successively to the other First In his natural body by his resurrection according to his owne exposition John 2.18 19 20. When his adversaries demanded of him What sign shewest thou unto us seeing thou dost these things Jesus answered destroy this Temple and in three daies I will raise it up Then said the Jewes forty and six years was this Temple in building and wilt thou rear it up in three daies But he spake of the Temple of his body Secondly In his Mysticall body the Church of beleevers By communicating unto whom his holy Spirit he makes them his Temple and the habitation of God 1 Cor. 6.15 16 17 18 19. And 2 Cor. 6.16 Eph. 2.21 22. This mysticall Temple was founded long since but the Prophet here points mainly to the finishing of it Or to speake in a juster proportion to the first and second materiall Temple The first mysticall Temple that is the Church of the Jewes being destroyed at Christs passion the vaile then being rent to signifie the tearing down of Jewish worship upon his ascension by sending the Spirit hee began the building of the second mysticall Temple viz. the Christian Church Act. 2. c. and throughout that booke But when this second mystical Temple shall be finished made up in its fulnesse Rom. 11.25 26. of which St. John mainly prophesies in his Revelation of which finishing Zecharie here in ver 15. gives us this signe That THEN they that ARE AFAR OFF shall come and build in the Temple Which can have no other adequate and more certaine interpretation then this that when the Gentiles that are afar off in Religion shall in full come in and the ten Tribes of Israel that are to this day afar off in place too shall come and be built into the Christian Church at that same THEN even at that very time the BRANCH Christ that built this second mysticall Temple shall SIT and RULE upon his THRONE and he shall be a Priest upon his Throne and the Counsil of Peace shall be between them both That is as Christ hath sensibly appeared in acting his Priesthood when hee paid and prayed for his Church at and afore his Passion * In the 17 18 and 19 chapters of John so shall he as manifestly be seen to act his Kingly-hood in a glorious universall evident peace flowing from both in the time of his Kingdome Else nothing is prophesied for meer inward spirituall peace into the hearts of the Saints had flowed in all ages of the Church afore from his Kingly and Priestly office precisely considered as spirituall and the Saints knew it upon much experience But here is prophesied such things and such effects as many of the Church could hardly beleeve And therefore there should be crownes to Helem and Tabijah and Jedajah and to Hen for a memoriall in the Temple i. e. They should be in Zecharies time hung up in the Temple to be a conviction and condemnation of them that beleeved not this Prophesie and to draw men unto faith to beleeve the same as Calvin Pemble and Junius expound it But these things were never yet fulfilled as History and experience shew And the last universall resurrection will be unseasonable and unsuitable Therefore it is yet to come SECT XLVII § I THe third place in Zecharie which we need but touch is in chap. 8. ver 20. c. to the end of the chapter Ver. 20. Thus saith the Lord of Hosts it shall yet come to passe that there shall come people * Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Peoples Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many peoples And so t is expresse in v. 22. and the inhabitants of many Cities 21. And the Inhabitants of one City shall goe to another saying let us goe speedily to pray before the Lord and to seeke the Lord of Hosts I wil goe also 22. Yea many people and strong Nations shall come to seeke the Lord of Hosts in Jerusalem and to pray before the Lord. 23. Thus saith the Lord of Hosts in those daies it shall come to passe that ten men shal take hold out of all languages of the Nations even shall take hold of the skirt of him that is a Jew saying we wil goe with you for wee have heard that God is with you § 2 There is no more to be said to this so plaine a prophesie but this that we shall boldly assert that it was never yet fulfilled since the Jewes returne from captivity till men or bookes can shew us the contrary The Scriptures tels us no such thing History tels us no such thing experience shewes us no such matter as that peoples yea many peoples yea and strong Nations did ever joyne with the Jewes in religious worship as in prayer to God c. and that at Jerusalem As for those mentioned Act. 2.5 c. viz Parthians Medes Elamites c. They were neither Nations nor Gentiles but were some certaine Jewes who having been borne in those forenamed Countries did now for the present sojourne * So the word in the Text. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the Septuagint which the Apostles and Evangelists much follow in their new Testament quotations Gen. 27.44 Son arise saith Rebecka to Jacob and flee unto Laban thy Brother to Haran and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sojourne with him a few dayes 1 King 17.20 O Lord my God saith Elijah hast thou brought evill upon the widdow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is with whom I sojourne In which places the word is plainly taken for sojourning and accordingly circumscribed with a short time at Jerusalem for the businesse of worship at the feast of the Passeover and Pentecost Thus in this fifth verse they are expressely called Jews There were sojourning or abiding at Jerusalem JEWS of every Nation under Heaven Ver. 22. when Peter spake to them he saith to them Yee men of ISRAEL And that none put this off with an imagination that they were Proselytes that is Gentiles converted to Judaisme let them heed that Proselytes
reserventur Quomodo autem vas fict le testâ—ceum si â—tactum â—uâ—â— it in actiquam speciem non potest reformari siâ— et populus Judaeorum Hierusalem subversa statum pristinum non habebune Hieronymus in Iâ—rem 19.10 This is evidently spoken not of the Babylonian but of the Roman captivity for after the Babylonians both the City is rebuilt and the people brought back to Judea are restored to their ancient abundance but after the Captivity that happened under Vespasian and Titus and after that under Hadrian the ruines of Jerusalem shall remaine unto the end of the world although the Jewes imagine that a golden and gemmed Hierusalem shall be restored unto them and that againe they shall have oblations and Sacrifices and the marriages of Saints and the Kingdome of our Lord and Saviour upon earth Which things though we follow not their opinion yet wee cannot condemn because many Ecclesiasticall men and Martyrs have said the same And let every one abound in his owne sence and all bee reserved to the judgement of the Lord. But looke how a Potters vessell of earth if broken cannot be againe formed into its former shape so the people of the Jewes and the City of Jerusalem being subverted they shall never have their ancient state Thus Jerom in which words observe 1. That all we asserted in the former § is here represented to a syllable before your eyes 2. That his argument he urgeth against the Jewes restauration after their Romish destruction is as weake as the earthen bottle whereof hee makes the foundation of it For he overstretcheth the Prophets comparison who therein intended onely a totall or universall dispersion of the Jewes but not a finall destruction this selfe-same Prophet else-where and of the rest the most in all the old Testament as we have largely discussed prophesying and describing to the life the glorious restauration of the Iewes yea and of the Israelites too And as Ierom formally urgeth the argument hee doth seem to ground himself upon the impossibility of that restauration as of re-forming a broken earthen bottle and so with a by-blow smites our hope of the resurrection because that may seem to men impossible But beleevers must not goe upon that ground in dispute It is a like easie for God to doe as to say witnesse his fiat let it be so in the creation Yea the comparison it selfe prompts a possibility and probability that as after a broken earthen bottle is mellowed and mouldered againe into clay may be new formed into a bottle so after the deep desolations of the Jewes they shall be restored againe as the Prophet Daniel chap. 12. v. 2. gives it us in a like comparison and the Apostle after him Rom. 11. v. 15. viz. of bodies turned to dust or clay reviving to life which metaphors are higher then the new-forming of an earthen broken bottle ¶ 2. Collate with Jeromes words the words of that most ancient pious and learned Justin Martyr in his very discusse of the future glorious restauration of the Jewes and of the universall Church and that in his Dialogue with Tryphon the Iew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin Mart. in Dialog cum Tryph. p. 340. Edâ—t Graec. Lat. Paâ—is A. D. 1636. and we shall find that Ierom did wrong in saying they expected again Iewish Oblations and Sacrifices Iustin Martyrs words are these For he is the excellent cheife Priest and eternal King CHRIST himself as the Sonne of God in whose coming again ye may not think that Isaiah or others of the Prophets did teach that the Sacrifices of blood or Oblations should be offered upon the Altar but true and spirituall praises with thanksgivings For indeed we doe not in vaine hope in him neither are we seduced from those that so teach Thus Justin In which words you see clearly the opinion of the religious learned Ancients Jewish Prophets c. of whom Justin speakes in the Plurall that their opinion yea and faith and hope was contrary to the sence that Jerom would put upon them ¶ 3. Jerom himselfe hath confest the same sence with us of divers places before alleadged for our opinion as on Hos 3.4 Book 3. chap. 2. Sect 39 on Mat. 11.14 on Mat. 17.14 c. Book 3. cha 2. Sect. 51. Margent and else-where ¶ 4. Hear Mr. Medes answer to all Ieroms speeches against us on those places of Scripture afore quoted § 1. Sed fidem tuam Hieronyme qui cum Dionysio tuo Alexandrino c. i. e. But O thy faithful dealing O Ierom who together with thy Dionysius Alex. doe fasten upon the opinion of the Millenaries that the injury of circumsicion the blood of Sacrifices and the rest of the legal Ceremonies are againe to be restored after their supposed death Indeed those things which Iewes or perhaps Hereticks out of Iudaisme dreamed concerning their Millenarie you odiously dash upon the Christians But hath this becommed your candor Yea thou Ierom no more but thy selfe being judge dost bewray thy crimination to be false For so thou writest on Jer. 19.5 Post captivitatem quae sub Vespasiano that is After the captivity which happened under Vespasian and Titus and after under Hadrian the ruins of Hierusalem are to continue to the end of the world albeit the Jews do thinke that there shall be restored unto them a golden and gemmed Hierusalem and that again ethere shall be oblations and sacrifices and the marriages of the Saints and the Kingdome of the LORD our SAVIOUR upon earth which although we follow not yet we cannot condemne because many Ecclesiasticall men and Martyrs have so said These are thy word O Jerome But prethee tell me did those Ecclesiasticall men and holy Martyrs say that circumcision and sacrifices should at the time of Christs Kingdom be restored take heed of saying so For certainly they taught the contrary as may be confirmed out of Justin Martyrs Dialogue with Trypho c. or if thou hadst certainly known they had so beleeved wouldst not thou have condemned them without any demur Thus Mr. Mede SECT III. Of the words of GAIUS seconded by DIONYSIUS ALEXANDRINUS both falsly fathering our opinion upon CERINTHUS and injuriously mingling therewith such impieties as our souls abhorre yet so far credited by EUSEBIUS PAMPHYLIUS therein too credulous as that they are alleadged by him for history without putting any check upon them * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Euseb Pamphil. lib. 3. cap. juxta Graec. 26. 27. juxta laâ—motas in Irenaeo juxta Aug. cap. 24 25 In the discusse whereof our Opinion of the THOUSAND YEARS is VINDICATED from VOLUPTUOUS CHILIASME THE whole story is this About the same time viz. of the Sect of the Ebionites we learne that there was one Cerinthus an Author of another Heresie Gaius whose words we have aforealleadged in the controversie carryed about in his name writeth thus of him CERINTHUS also by revelations written as of a great Apostle brought
in opposition to both sorts of evils immediately afore recounted viz. not only to false Doctrines but to cruell persecutions and therefore a corporal as well as a spiritual salvation must be here meant and these to be performed on earth viz. in the inhabited world just where the Gospel preached converted them and where they endured to the end And unto which Christ doth gloriously appear FROM heaven ver 30 c. to make up the splendor of that state on earth we here speak of Now all these things cannot be fulfilled at the ultimate generall judgement nor are they hitherto fulfilled and therefore they remaine yet to be fulfilled which Mr. Mede solidly amplifies on Jer. 10. ver 11. thus Hitherto saith he we have spoken of the accomplishment of this prophecy for so much as is already past now let us see what that is which we expect as yet to come for though in regard of former times when Ethnicisme was so large and the worshipers of the living God so small a scantling the extent of the Church be now at this day a goodly and large portion of the world yet if we consider the number of Nations yet Pagans or not Christians it will seem too scant as yet to be the accomplishment of this and other prophecies concerning the largenesse of Christs Kingdome before the end of the world For one hath well observed that Christianity at this day is not above the sixth part of the knowne world whereas the Mahumetans have a fifth and all the rest are Ethnicks and Pagans So that if we divide the world into thirty parts Christianity is but as five in thirty Mahumetanism as six and Ethnicisme as nineteen and so is Christianity the least part of all and plain Heathenism hath far above the one half of the known world and the better part of the other is also Mahumetans And though Christianity hath been imbraced in former times where now it is not yet is it now spread in those places where in those times it was not And therefore all laid together we may account Christianity at this day as large I think as ever it was since the Apostles time But that this is not that universal Kingdome of Christ that flourishing and glorious estate of the Church which yet we expect hope for my reasons are these First These frequent places of Scripture which intimate that the Lord should subdue all People all Kingdoms all Nations and all the ends of the earth unto himselfe and that all these should one day worship and acknowledge him Psal 22.27 All the ends of the world shall turn unto the Lord and all the kindreds of the nations shall worship before him for the Kingdome is the Lords and he is governor among the Nations And Psal 47. Clap your hands all yee people for the Lord is a great King over all the earth he shall subdue the people under us and the nations under our feete And againe God is King of all the earth and reigneth over the Heathen Psal 66. Make a joyfull noise unto God all yee-lands through the greatness of thy power shall thine enemies submit themselves unto thee aâ— the earth shall worship thee and sing of thee they shall sing unto thy Name The whole Psal 67. which we read every day is as it were a prophecy and prayer for this great kingdome That the way of God may be knowne upon earth and his saving health among all the Nations let the people praise thee O God let all the people praise thee Then shall the earth yeeld her increase c. God shall blesse us and all the ends of the earth shall fear him And Psal 89. All nations whom thou hast made shall come and worship before thee O Lord and shall glorifie thy Name for thou art great and doest wondrous things thou art God alone And Isa 2. which is a prophecy of Christs Kingdome it is said That the Idols the Lord shall utterly abolish or as some read the Idols shall utterly passe away So Esay 54.5 speaking of the amplitude of the Church of the Gentiles Thy Redeemer saith the Prophet the holy one of Israel the God of the whole earth shall be called Certainly this constant stile of universality implies more then this scantling which yet is small being but one of the least parts of the whole earth Secondly The same conclusion may be gathered from 1 Cor. 15.25 26. compared with Heb. 2.8 Christ must reigne saith St. Paul in the first place quoted till he hath put all his enemies under his feet the last enemy which shall be destroyed is death Hence it followes that Christ shall subdue all his enemies whereof the Prince of this world is the cheife before the last rising of the dead for the subduing of death that is the rising of the dead shal not be afore the rest shall be done the vanquishing of death being the last act of Christs reigning which done he shall yeeld up the Kingdome unto his Father In the other place Heb. 2.8 the Apostle speaking of the same thing alleadgeth that of Psal 8. Thou hast put all things in subjection under his feet and then adds for in that he put all in subjection under him But now marke it we see not all things put under him If any say that the Apostle speakes here of the Kingdome of Glory in Heaven and not of the Kingdom of Grace on Earth I reply first out of the former place that he speaks of such a subjection whereof the rising of the dead shall be the last act of all and which shall be before he yeelds up the kingdome to his Father But neither of these can be affirmed of the kingdome of glory but the contrary viz. The rising of the dead is at the beginning and not at the end of the Kingdome of glory and so is also his yeelding up of his kingdom unto his Father Secondly I reply out of this place that the Apostle speaks of that kingdome and subjection of the earth or state of the earth which was to come For so he speaks v. 5. Unto the Angels he hath not put in subjection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth or state of the earth which shal be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which we speak Here he affirms that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that of whose subjection he meaneth If then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signâ—â—â—s onely the earth ' and the earths inhabitants and is no where in the Scripture otherwise used I cannot see how this place can well beare any other exposition First then to confirme this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same which the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so the Septuagint renders it whose use of speaking I doubt not but the Apostle followes But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most constantly signifies the habitable earth or the earth with the things that live and dwell therein whence the Septuagint though they commonly render it 〈◊〉 〈◊〉
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
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
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
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
the Roman to bee the fourth Kingdome that so they might the better maintaine their expectation of the Messiah yet to come because that Kingdome was yet in being I say it was affirmed whosoever first affirmed it without all ground authority or probability the contrary also being easie to be proved viz. that the Jewes were of this opinion before our Saviours time as appears in Jonathan Ben Uziel the Chalde Paraphrast and by the fourth Book of Esdras which whatsoever the authority thereof be is sufficient to prove this being written by a Jew for it is saith Picus the first of their seventy Books of Cabala and before our Saviours comming as appears by many passages of Messiah expected and yet to appeare within foure hundred yeers after that supposed time of Esdras Certainly he that writ it meant no hurt to the Christians as will easily appear to him that reads it and finds the name Jesus and so often mention of the Sonne of God Which I note in case you should rather thinke it written after Christ The ancient mention thereof is by Clemens Alexandrinus Anno 200. CHAP. V. Of the Vote of Christians at least so named concerning the glorious state of things yet to be on earth afore the ultimate judgement Delivered not onely in short passages here and there sprinkled in their Works but in their great Councils and forms of Catechismes for the grounding of people in Religion § 1 TOuching the opinion of some learned Papists in the point now under consideration we gave you some instance afore in the first Book out of Lorinus a learned Papist his quotations of some of his owne Religion And out of learned A lapide though a ranke Papist confessing much of this point in his Commentary on Hos 3. v. 5. as his owne judgement quoting many Fathers c. to countenance his opinion therein adde now out of him on Hos 1. Chapter upon the tenth verse And the number of the children of Israel shall be as he sand of the sea which cannot be measured nor numbred he hath these words Dico ergo c. I say therefore saith A lapide this Prophesie began to be fulfilled by Christ who preached in person both to Jews and Israelites as Matth. 4 15. and after by Philip Peter and John Act. 8. Adde that daily many of Israel shall be converted And at last in the end of the world ALL THE ISRAELITES shall bee converted as saith the Apostle Rom. 11.26 And THEN shall this Prophesie of Hosea be perfectly fulfilled So S. Jerome and Christopherus a Castro And that by Israel must here bee understood as Gentiles so the natural Israelites converted unto Christ is the common exposition of the Fathers and School-men * Ita inquit A Lapid S. Hier. Cyril Ruffinus Haymo Hugo Albertus August l. 22. Contra Faustum cap. 89. saepe alibi Cyprian lib. Testim contra Judaeos cap. 19. Tertul. lib 4 contra Marc. cap. 16. Irenaeus lib. 1 cap. 4 Prosper lib. 2. De vocat Gentium cap. 18. Primas Anselm S. Thom. in Rom. 9. And upon v. 12. And the children of JVDAH and the children of ISRAEL shall be gathered together and appoint themselves one head c. For great shall be the day of Jezreel A lapade hath these words Then the Natural Jews and the Israelites shall be converted unto Christ ** Ita inquit A Lapid S. Hieron Haymo Alber. Vetab Arias a Castro They shall I say saith Alapide be gathered into one Church of Christ By Israel and Judah are fundamentally understood the true Israelites and those of Judah which shall bee converted unto Christ symbolically and mystically the Gentiles tobe coverted unto Christ And touching the great day of Jezreel that is the Day of the Messiah of which the Sibyl sang †Apud Virgil. Eclog. 4. Incipient magni procedere monises Then shall proceed the magnificent months c. As the Platonists called the time of the revolution and return of all things to their pristine or first perfection THE GREAT YEER So Christ brings the GREAT YEER when he repairs and reduceth all things to their primaeve orlinal felicity Again the day of Jezrreel signifies the Arm of God So all these daies of Jezreelare daies and works of the mighty arm of God so Arias And lastly The great day of Jezreel shall be the day of the Resurrection and Judgement So Cyril Adde to these things of Alapide That divers of the Popish Schoolmen viz. Aquinas Scotus and Cajetan hold many things of our Tenet according to Dr. â—rideaux his quotation of them § 2 As for Lutherans beside what Luther hinted in our first Book touching Abel and the Saints bodies after death Note the words of famous L. Osiander upon the twelfth of Daniel touching the computations of the times of Michael Messiah his delivering the Jews I think saith Osiander these yeers will fall in with that time in which the Popedome of Rome shall bodily be overthrown § 3 Out of the better sort of Christians viz. the choice Greâ—k and Latine Fathers and later learned pious Authors I have alleadged so much in our first Book that I shall now adde but some culled and picked flowers out of severall goodly Gardens asore omitted to make up the summe of the conclusion That our Thesis in the main is little lesse then as it were the voyce of the Law of nature in all men ¶ 1 Take in the first place as worthy to carry the colâ—urs Mr. Medes * Diatrib part 4. p. 455 c. p. 485. c. p. 490. c. p. 462. c. summary and pithy account * especially for Antiquity set forth long after I was a good way entred into this work Touching the question of the thousand yeers you may see I have demonstrated them to follow the times of the Beast and of the false Prophet and consequently the time of Antichrist And if the Apocalyps be canonicall Scripture it must needs be granted there is such a time to come or we must deny either Rome which now is to be Babylon or the Beast to be Antichrist or Antichristendome which those who opposed the ancient Chiliasts found so necessary as forced them having no other way to avoid their adversaries directly to deny the Apocalyps to be Scripture nor was it re-admitted till they thought they had found some commodious interpretation of the thousand yeers And yet the Apocalyps hath more humane not to speak of divine authoriy then any other book of the New Testament besides even from the time it was first delivered But we see ☞ what the zeale of opposition can do Justin Martyr alleadged This Dogma of the thousand yeers regnum or Kingdome was the general opinion of all orthodox Christians in the age immediately following the Apostles if Justin Martyr say true of whom see at large in our first Book and none knowne to deny it but Hereticks Irenaeus aâ—leadged See his words at length
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
And accordingly John shews it us Chapt. 11. Chapt. 12 Chapt. 13 Chap. 19. Chap. 20. Lastly Mr. Baily confutes himselfe as hee propounds his argument For hee saith our Doctrine makes the day openâ— when we say The day shall be either one thousand six hundred and fifty or one thousand six hundred ninety five Surely this is not to make the day so certaine or the yeer For saith the Philosopher qui indefinite c. He that answers indefinitely answers nothing Beside we cannot for our lives count so exactly but we may misse at least one yeer if we did absolutely pitch on any one account that were never so right in the footing For my part I shall affirme what is most probable about the account when I come to the seventh and last Book SECT VII Mr. Bailyes seventh Argument THe reward of the Martyrs is everlasting life in the heavens promised to them at Christs comming to judge the just and unjust therefore it is not temporall in an earthly Kingdome of a thousand yeers The Antecedent is proved Matth. 5.10 2 Tim. 4.6 2 Thess 1.6 7 8 9 10. which without doubt is not before the last judgement else the Martyrs would be in a worse case then the soules of other Saints continuing in heaven injoying the Trinity yea a punishment to them being brought downe to the earth to returnâ— to a body not like to the glorious body of Christ nor yet unto these incorruptible immortall spirituall bodies which yet are promised to the least of the faithfull at their resurrection 1 Cor. 15. But unto such a body that eats drinks sleeps fights delights in fleshly pleasures and converseth with beasts and earthly creatures in such a Paradise whereof the Turkish Alcoran and the Jewish Talmud doth speak much But to a godly soule is very tastelesse and to a soul that hath been in heaven exceeding burthensome Answ first We deny the consequence of the Argument For Gods rewarding his people on earth doth not anticipate heaven nor the reward in heaven cut off the rewards on earth See Mat. 19.29 shall receive an hundred fold and shall also inherit eternall life And this in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Creation as the word signifies And when they sit on Thrones according to Dan. 7.22 which is according to our Text of Rev. 20.4 Secondly we say that those places Mr. B. brings for the proof of his Antecedent doe prove our assertion viz. of an happinesse of the Saints on earth as well as in heaven As that in 1 Tim. 4.6 7 8. For verse 8. it is said At that day and particularly at Christs appearing To understand which see verse 1. And remember our arguing upon those words Shall judge the quicke and the dead at his appearing and his Kingdome Compare Rev. 19. latter end with Rev. 20.3 4. Likewise that which Mr. Baily urgeth out of 2 Thess 1.6 7 8 9.10 plainly proves a reward on earth as well as in heaven It is a RIGHTEOUS thing c. It is mercy to the Saints but righteousnesse chiefly appears upon the wicked that are punished And this appears more to all the world being done on earth To you that are troubled REST WITH US The Apostle aims at a Rest first on earth compare Heb. 2.5 and Chapter 4. verse 9. Rest when the Lord Jesus shall be revealed from HEAVEN Not in Heaven And the flames of fire are expresse Rev. 17 16. and Chapter 18. verse 8 and 9. and Chapter 19 two last Lastly It is said in that 2 Thess 1.9 They shall be punished from the presence of the Lord and from the glory of his power But Christ hath no power in heaven at the ultimate day of judgement but then layes downe all 1 Cor. 15.24 As for Matth. 5.10 there is no mention of the place but in the word Heaven not expressing which of the three heavens as Paul distinguisheth Now St. John calls the â—â—te of the thousand yeers Heaven Rev. 21.1 And in this place of Matth. 5.10 The adjoyning the word KINGDOME to Heaven clearly imports a state on earth For in heaven above nor Saints nor Christ have any Kingdome at the ultimate day of judgement Yee see now how truely Mr. B. saith without doubt the reward in these places is not till the last day of judgement As for M. B. words The Martyrs would be in worse case c. They are grounded on a mistake For all the Saints both the deceased and living shall then share in the same glory on earth For those words It would bee a punishment c. These all flow from ignorance of what the Scripture hath said in this point viz. that their bodies shall in the thousand yeers bee immortall and glorious and conformable to Christs body as we have shewed afore For that Mr. Baily concludes of fighting in the thousand yeers c. let him affirm it when he can without contradicting himself he affirming it a time of all corporall pleasures and when we affirme it And for Turkish Alcoran and Jewish Talmud we have nothing to do with any thing but what we are convinced is according to Scripture But it is the Scottish manner to dispute by branding with reproaches But sure their contrary opinion tends to Familisme SECT VIII Mr. Baylies eighth Argument § 1 THe opinion of the Millenaries supposeth the restauration of Jerusalem and of the Jewish Kingdome after their destruction by the Romans But the Scriptures deny this Ezek. 16.53.55 When I shall bring againe the captivity of Sodome and of Samaria and her daughters then will I bring again the captivity of thy Captives c. The Jews saith Mr. Baily are never to be restored to their ancient outward estate much lesse to a greater and more glorious Kingdome Jerusalem was to be re-builded and the spirituall glory of the second Temple was to be greater then the first And in the end of the same Chapter the restitution of the Jews after the Babylonish Captivity by vertue of the New Covenant is promised But the outward estate of that people was never to be restored to its ancient lustre more then Samaria or Sodome As Amos speakes of Samaria Chap. 5. 2. The Virgin of Israel is fallen and shall no more rise And Isa saith of Jerusalem The transgression thereof shall be heavy and it shall fall and not rise againe According to the prophesie of Jacob Gen. 49.10 The Scepter shall not depart from Judah till Shiloh come Importing saith Mr. Baily that the Tribe of Judah should ever have some outward visible rule till the comming of Christ in the flesh but thereafter the Scepter and Power of the Church shall be onely spirituall in the hand of Shiloh the Messias He was the substance and body of all these types the restauration of Jerusalem and the erecting of the Monarchy in Judah § 2 Answ The Scripture doth not deny the restauration of Jerusalem but affirme it and that most strongly as we have shewed in many
it for a ground that Antichrist shall be destroyed and fully abolished before the thousand yeers begin But saith Mr. B. the Scripture makes Antichrist to continue to the day of judgement 2 Thess 2.8 Then shall the wicked one be revealed and destroyed by the brightnesse of Christs comming which is not before the last day as before is proved See also Rev. 19.20 The Beast was taken c. compare with it verse 7. Let us be glad and rejoyce for the marriage of the Lamb is come Antichrist is cast alive into the Lake at the Marriage of the Lamb. No living men are cast into Hell before the last day And Christs Marriage with his Church is not solemnized with a part of the Elect but with the whole body at the general Resurrection ¶ 2 Ans There is no such thing in 2 Thess 2.8 as that Antichrist shall continue to the day of judgement unlesse Mr. B. agree with us that the day of judgement begins at the thousand yeers whereat indeed is Christs appearing That Master Baily saith Christ shall not come till the last day of judgement that Master Baily hath not yet proved that in 19 of the Rev. v. 20. and in v. 7. wee grant but Mr. B. glosse upon it we have no reason to receive which was this That no living men are cast alive into hell before the last day of judgement This Mr. B. hath not proved we have a text to the contrary even that of M. B. quoting Rev. 19.20 which is at the beginning of the thousand yeers compare Chap. 20.1 2 3. But Mr. Baily faith this was done immediately before the Marriage of the Lamb. An. we grant it And this is in the beginning of the thousand yeers But Christ solemnizeth his Marriage saith Mr. B. not with a part of his Elect but with the whole body Answ We grant it And this shall be at the beginning of the thousand yeers At which time all the Elect shall rise CHAP. IV. § 1 WEE have done with the Objections of Dr. Prideaux and Pareus and Mr. Baily against our Point Next wee should come to answer the Objections of the Book called Christs Kingdome on earth opened according to the Scriptures set forth by T. HAYNE 1645 if they were worthy the writing out Indeed I expected much but found very little for in his first Chapter he hath three Arguments to prove That Christs Kingdome is long since begun But in his stating the Question as he pretends he never distinguisheth of Christs several formes of his Kingdom viz. invisible and visible but speaks of Christs Kingdome as of one onely form whereupon these three inconveniences to himself do follow ¶ 1 That in all his Arguments there is not one conclusion that doth distinctly conclude against our point viz. to conclude as he should therefore Christs visible Kingdome is begun already upon ear◠¶ 2 That his three last arguments conclude in effect that Christ had no spiritual Kingdome in the Old Testament for he saith Christ began to bee King when he sent out his Disciples with that Commission in Mat. 28.20 If then only Christ began to be King then was he not King before that but Christ told Pilate the contrary afore that ¶ 3 That he contradicts himselfe First In this P. 1. he saith That at all times Christ rules hath an absolute Kingdome in the world with many other expressions of the same effect yet P. 4. he by three severall arguments would prove when and what yeer Christs Kingdome began And P. 5. at such a particular time Christs Kingdome was at hand long since Secondly He contradicts himselfe in this that P. 1. He affirmes Christs Kingdome is to be for ever quoting Heb. 1.8 making no distinction upon it and yet P. 2. He confesseth that Christ shall at the last judgement resigne his Kingdome to the Father quoting 1 Cor. 15.24 making no interpretation to explaine or reconcile these By this you may see that his arguments were not worth the writing out much lesse the answering CHAP. V. Containing an Answer to an UNIVERSAL ARGUMENT or to the ARGUMENT OF THE UNIVERSALITY or generality of men that oppose § 1 THere is one knot yet behinde like to have been let slip which is chawed in the mouths of many yea of most Disputants that are contrary minded to rivet it faster as mine ears in part can witnesse The Argument is from 1 Thess 4.16 17. The Lord himselfe shall descend from Heaven c. And the DEAD IN CHRIST shall rise first THEN WE which are alive and remain shall be caught up together with them in the CLOUDS to meet the Lord in the aire and so shall be EVER WITH THE LORD Now say they how can this consist with the Saints reigning on earth a thousand yeers For if they must reigne there a thousand yeers what need they be caught up into the CLOUDS or how if they reigne on earth a thousand yeer are they said to be EVER with the Lord especially if there they be as some say subject to mortality at last § 2 Answ Mr. Mede hath so learnedly and appositly discussed this place for our use in this particular that his Dilucidations thereon will suffice for a full answer It is not needfull saith he that the resurrection of those which slept in Christ and the rapture of those which shall be left alive together with them into the aire should be at one and the same time For the words in 1 Thess 4. v. 16 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first and then or afterwards may admit a great distance of time as 1 Cor. 1.15.23 Everyone or all mankinde shall rise in their order Christ the first fruits that is first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterwards they that are Christs at his coming Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterwards notes a distance of time of above a thousand and a halfe of yeers as we finde by experience Suppose therefore this rapture of the Saints into the aire be to translate them to heaven yet it might be construed thus The dead in Christ that is for Christ namely the Martyrs shall rise first afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. a thousand yeers after we which are alive and remain shall together with them be caught up in the Clouds and meet the Lord in the aire and so from thenceforth we shall ever bee with the Lord. Thus Tertullian seems to understand it who interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as it is in verse 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Martyrs namely such as dye propter Christum for Christ by means of Christ through Christ for Christs sake taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as noting the cause or meanes of their death so Piscator expounds the like speech Apâ—c 14.13 Blessed are the dead which die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est propter Dominum for the Lord Beza qui Domini causa moriuntur which dye for the Lords sake 2 If thus
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
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
they but we our selves who also have the first fruits of the Spirit groan within our selves waiting for the adoption to wit the redemption of our body See creature and the Saints are still distinguished The Text is spoken to them that have the spirit yet still they groan with the whole Creation for a restauration of all as for a thing not yet come to passe And this cannot be in the supreamest Heaven The Creation cannot groan for that Nor can it groan for a dissolution at the last day of judgement therefore let the wise understand these things § 4 Lactantius saith of this Restauration When the thousand yeers come the world shall bring forth fruit alone and the Rock shall distil dew and no creature shall live upon prey The dog shall not hunt and the childe shall not be affraid of the Serpent I adde If in these corrupt times the Beast knowes his Master sure then all creatures shall bee most kinde to Saints and Saints shall know more perfectly all the creatures and be more kinde to them The lowest of this state as I have oft told you and proved shall be according to that of Adams innocency and therefore as all creatures came tamely before Adam and Adam gave them all names Gen. 2.19 so all now shall be tame toward man And if after that in that corrupt time of the old world Noah and the creatures were saved together in one Arke then now also shall all the creatures in their kinde injoy the liberty of the Sonnes of God as we heard afore in Rom. 8. § 5 And if this knowledge shall be between man and the creatures how much more between man and man I know no reason but that all the Saints shall know one another by former relations of Husband Wife Father and Childe brother and Sister It being joy to them to see them in the same happinesse yet shall not misse or moan for any wanting because God is glorified by them other wayes Adam in innocency saw Eve and knew shee was his wife and yet without sin In the Transfiguration Moses and Elijah are known The Disciples know Christ risen And Lazarus after hee was raised Then in the intent and meaning Dives shall see Lazarus in Abrahams bosome And some Jewes shall see Abraham and Isaac in the Kingdome and they themselves cast out therefore Saints much more shall know one another Wee shall know Christ and so all the members of Christ § 6 But this of knowing falls in but by the by The thing is the Restauration of the Creation And to what end That the Saints may enjoy all in their perfection that all things in their perfection may be restored to their right Owners Jure in equity all now is ours that believe 1 Cor. 3. the three last verses But then de facto in act Rev. 21.7 They shall inherit all things Till then the great ones of the earth take almost all from the Saints As in Dan. 7. first eight verses the fourth Beast took all But at the time wee speak of it shall be that Dan. 7.27 And the Kingdome and Dominion and the greatnesse of the Kingdome under the whole heaven shall be given to the people of the Saints of the most High Which relates to the time we speak of as hath been proved SECT VII A Timelesse state THe next Quality is That when this visible glorious state of Church shall come TIME shall be no more Rev. 10.6 Time is a Quantity But no more time refers also to Qualities Note two circumstances of this assertion First It was spoken after the sixth Trumpet had sounded Rev. 9.13 therefore this looks toward the seventh Trumpet viz. to the time of the Churches visible glory Secondly It is spoken Rev. 10.1 by a mighty Angel comming downe from Heaven cloathed with a cloud and a Rain-bow about his head His face as the Sun His feet as a Pillar of fire and had in his hand a little booke therefore this was spoke in relation to the time of Christs appearing for Hee comes down from Heaven and cloathed with a cloud at his appearance Chap. 1.7 And the Rain-bow signifies that he comes as the Angel of the Covenant Mal. 3.1 Rev. 4.3 Sun is also the description of Christs comming Rev. 1. verse 16. and Malach. 4.2 so his feet as Pillars of fire Rev. 1. And the little Booke Chapter 5. And a mighty Angel sc Michael Dan. 12. i.e. Who is as God called Gods-fellow Zach. 13.7 Phil. 2.8 All these signifie the manner of Christs appearing Which appearance is at the seventh Trumpet Rev. 11.15 And here after he had cryed and caused the seven thunders hee swears Time shall be no more therefore this of Non-time refers to this time of the Churches visible glory Now Christs swearing it and with such solemnity standing on the Sea and Earth and lifting up his hand to Heaven swearing by himselfe who liveth for ever and made all things doth import some great matter I may import these five things ¶ 1 Most likely there shal be no more motion of the heavens which is the cause of time The stars shall rest Isa 60.20 Rev. 21.25 ¶ 2 There shall be no more changes Tempus edax rerum Time makes old and at last dissolves Time causeth Summer and Winter and so causeth much alteration in all bodies and the alteration of mens bodies much reflects on their spirits Now there being no more cause of changes there shall be no more changes However the Elect once for all at Christs appearing at the beginning of the thousand yeers are raised or changed to an essential perfection therefore no change from better to worse ¶ 3 For if no more time then Eternity is begun and therefore all must stand fixed in their perfection like Eternity not well to day weak to morrow cheerfull to day and melancholly to morrow but the Saints shall be stable and all things stable about them Friends creatures c. shining in beams of love and standing in a streight line of constant service All things that can passe away all old things and all that can waxe old are gone and all become new Rev. 21 1-4 5. As New Jerusalem comes out of Heaven so it shall be like Heaven No change No other Alpha and Omega first and last but Christ himselfe so is the close of former things gone Rev 21.6 Now he is the everlasting God afore all and after all and still the same Heb. 13. The man that changes changeth first and chiefly in his head Eccles 12. His haire white His eyes dim His cheeks wrinkled But our head cannot change There shall bee no sad remembrance that we were so happy but now we are worse but our Motto is semper idem i.e. Alwayes the same ¶ 4 No more time signifies There shall be no more time for abusers of time No time for the things that have caused sorrowful times to the Saints There shall be no more time for any kinde of evill
END and the judgement of the immortal God shall come to mortals then shall come upon men the GREAT JUDGEMENT and the BEGINNING c. as 't is in that Sibyl But saith Lactantius speaking to this of the Sibyl Neverthelesse all universally shall not bee then judged of God but those onely which are verst in the Religion of God The Poets saith Lactantius in the 22. Chap. of the aforesaid Book by Poetical licentiousnesse corrupted that which they had received for in that they fang That men having finished a thousand yeers among the dead they should be restored to life again as Virgil saith When all these soules have turned the wheele at the forgetfull RIVER of death by the space of a thousand yeers God cals forth these unmindfull in a great Troup that they may see againe these places that are upon the convex face of the earth and shall againe begin willingly to return to their bodies Herein their understanding deceived them saith Lactantius That the dead shall rise againe not after a thousand yeers of their death but that being restored to life againe they may REIGNE A THOUSAND YEERS WITH GOD. By God Lactantius meanes Christ as he openly explained himselfe but a little afore Of which Resurrection saith Lactant. Chap. 23. the Philosophers also endeavoured to say something as corruptly as the Poets For Pythagoras disputed that the soules of the deceased did passe into new bodies but foolishly as hee said himselfe was made up of Euphorbus his soule Chrysippus spake better who as Cicero saith established the Porch of the Stoicks he in his books which hee wrote concerning PROVIDENCE speaking of the renovation of the World brings in this Seeing * things are so it appears it is not impossible that we also when we have finished this present life after certain wheelings about of times should bee restored again into this very estate in which we now are And the Sibyl saith thus It is hard indeed to beleeve but when the judgement of the world and of Mortals shall come hee shall send the wicked into darknesse c. but those that imbrace godlinesse SHALL AGAINE LIVE UPON EARTH GOD GIVING THEM BOTH SPIRIT HONOUR and LIFE Chap. 24. Lactantius faith I will adde the rest Therefore saith he the SONNE of the Highest and Greatest God shall come that hee may judge both quicke and dead according to that of the Sibyl Then shall there bee confusion of all mortals of the whole earth and the OMNIPOTENT himselfe shall come upon his Tribunal to judge the soules of quicke and dead and all the world But when hee shall doe that saith Lactantius and shall restore the just that have beene from the beginning unto life hee shall * converse among men a thousand * yeeres and shall rule them with * a most righteous Government Which somewhere the Sibyl proclaimes Hear me O yee men the eternal King doth reigne c. Then saith Lactantius They that shall bee alive in their bodies shall not dye but by the space of those THOUSAND yeeres shall generate an infinite multitude and their off-spring shall bee holy c. And they * that shall bee raised from the * dead shall bee OVER THE DEAD AS JUDGES But the Gentile Nations shall not bee utterly extinguished but some shall bee left for the victory of God that they may bee triumphed over by the just and brought under the yoake of perpetual servitude A little afore that the Prince of Devils the forger of all evil shall bee * bound with chaines and shall * bee in hold all the THOUSAND * yeer es of THECELESTIAL EMPIRE under which righteousnesse shall reign over the world After whose coming the just shall bee gathered together from all parts of the earth c. and the holy Câ—â—IE shall bee placed in the * midst of the earth in which the BUILDER thereof GOD together with his just ones ruling shall ABIDE Which City the * Sibyl thus points out And the City which God made the same hee made brighter then the Sunne Moone or Starres Then all darknesse shall bee taken away c. The Moone shall bee as bright as the Sunne and the Sunne sevenfold brighter then it is c. The earth shall abound with fruitfulnesse c. The whole nature of all things shall joy in freedome from dominion of evill All beasts and birds not preying on one another shall bee at peace one with another c. quoting the Poets touching the golden Age shewing their error in this that mistaking the Prophets who for the certainty of things spake of them as past though minded them as to come they thought they were all past Alleadging also the Sibyls that in divers places affirme that men shall live a most quiet and plentiful life and shall reigne together with God and the Kings of the Nations shall come from the bounds of the earth with their gifts and shall adore and honour the great King c. These things saith Lactantius Chap. 25. are those which are spoken by the Prophets that they shall come to passe whose ☞ testimonies and words I deemed not needfullto set downe because it would bee an infinite worke If any aske when those things shall come to passe I but now said above that that * change must needs bee when * SIX THOUSAND YEERS * shall bee compleated and that chiefe day of the last con ☞ clusion of them doth now draw neer Touching the signes you may know them by the Prophets c. when this summe of six thousand yeeres shall bee compleat they teach who have wrote of the quantity of the number of yeers since the Creation according as they have gathered it out of the holy Scriptures and divers Histories which Writers although they vary and the summe of their number differs yet every mans expectation seems to bee not beyond two hundred yeers hence Yea the thing it selfe shews that the fall and ruine of things will bee in a short time * onely the CITY of ROME being now in safety there seems no cause of feare in any such thing But when that head of * the World shall fall and bee * a RUINE instead of ROME * as the Sibylls foretell who * doubts but the end to humane affaires and the whole World is now come Wee said saith Lactantius Chap. 26. a little afore that in the beginning of the holy Kingdome it shall bee that the Prince of Devils shall be bound by God But that same Prince when the one thousand yeers that * is when the 7000 yeers shall * begin to determine hee shall bee loosed againe c. and shall stir up all Nations under the dominion of the just to warre against the holy City whereupon innumerable people shall bee gathered together who shall besiege it Then shall the last wrath of God come upon the Nations and overthrow them unto one man with many terrible shakings c. of the earth and other wonderfull signes c. and infinite