Prophet is to point out that Dominion and that Glory c. which the other foure Monarchs had And ALL PEOPLES and NATIONS and LANGUAGES should SERVE him whose dominion is for ever c. that is as long as the world below lasts all which manifestly relate to a Kingdome of Christ on earth compare v. 23 and v. 27. Thus far the Kingdome is given to Christ as if in comparison hee had none afore The vers 17. c. it is said to be the Saints Kingdome in these words These great Beasts which are foure are foure Kings that is foure Emperial Monarchies under foure races of mighty persecuting Monarchical Emperours of foure several sorts namely First Assyrio-Chaldean Secondly Medo-Persian Thirdly Grecian Fourthly Roman which shall arise out of the EARTH that is by violence succeed one another in that inheritance of the world But the Saints of the most High shall take the Kingdome that is that very Kingdome of the world that the other foure former Monarchs had and possesse the Kingdome for ever and for ever and ever that is in all ages as long as time shall bee as the original signifies adding v. 23. c. to the end of the Chapter The fourth Beast shall bee the fourth Kingdome upon earth that is the Emperour of the Roman Empire which shall bee divers from al the Kingdomes namely in Rule in Conquest and Cruelty and shall devoure the whole earth and shall tread it down and breake it in peeces meaning that the Romans shall conquer the whole world utterly defacing all Kingly dominion in the same And the ten Hornes out of this Kingdome are ten Kings that shall arise to wit the Roman Empire at last is divided into ten Kingdomes as John hath it severall times in the Revelation as a tendency to the ruine of that Empire for it follows here And another shall rise after them and he shall bee divers from the first and he shall subdue three Kings That is the Easterne Saracen-Arabian Turkish power ascending to a monstrous height of strength differing from the former in Nation Religion and Tyranny shall take away three of the said tenne Kingdomes And he shall speake great words against the most High see the Turkish Alcoran and shall weare out the Saints of the most High that is in a great measure slaying so many Christians at one battel as the tippes of their right eares filled nine sackes and thinke to change Times and Lawes that is those of divine institution as appeares also in his Alcoran and they shall bee given into his hand untill a time and times and dividing of times meaning that the Saint◠shall by divine permission fall under the Turkish power three hundred and fifty yeers from his first invading the Jewish Countries to his full and finall fall But saith the 26. v. c. to the end of the Chapter The judgement shall sit and they shall take away his dominion to consume and to destroy it to the end that is to say The Ancient of dayes as fitting in judgement judgeth to vindicate the Saints and so gives them opportunity and virility to deprive the Turke of his Kingdome and utterly to consume his power and strength And so in the 27. verse The Kingdome and Dominion UNDER the whole HEAVEN shall bee given to the people of the Saints of the most High c. That is the same Dominions of the whole world below that the former tyrannicall Monarches usurped shall now be given into the hands of the converted Jewes and holy Gentiles adhering to them to reigne on earth with Christ to whom these Dominions were delivered in the former part of this Chapter This place of the seventh of Daniel hath beene so large touching the Saints reigning with Christ on earth that we shall adde but one or two places more and that very briefly Revel 11.15 c. The seventh Angel sounded and there were great voices in heaven saying the Kingdomes of the WORLD are become the Kingdomes of our LORD and of his CHRIST or of him as CHRIST and hee shall REIGNE for ever and ever that is throughout all AGES from hence forward over the Kingdomes of the WORLD as if hitherto he had not in comparison reigned over them And the foure and twenty Elders c. fell upon their faces c. Saying we give thee thanks O Lord c. because thou hast TAKEN TO THEE THY GREAT POWER and hast REIGNED and the Nations were ANGRY which shewes this was not at the ultimate day of judgement and the time of the dead that they should bee judged is come that is the Saints should bee vindicated for so it presently followes that thou shouldest give rewards to thy servants the Prophets and to the Saints and them that feare thy name which what should it bee but to reigne on earth as it is both before expressed in the Preface Rev. 5.10 and after in the Catastrophe Revel 20.4 in regard of which reigning on earth they may bee said to bee the FIRST-FRUITS to God Rev. 14.4 because this is but the beginning of Gods worke of glorifying his Saints Let us close this Paragraph with Heb. 2.5 c. to 10. The world to come the Greek is the INHABITED world to come must be put under man though not under Angels according to Psalme 8. quoted there by the Apostle which Psalme relates to Gen. 1.26 where God gives Adam dominion over all the Creation But saith the Apostle in his time Wee see not yet all things put under him onely Jesus as the pledge is crowned with glory Therefore say I there is such a thing yet to come Let not the Reader if I may intreat so much despise the allegation of these Texts for the present purpose which are little more then barely alleadged onely to hint the Saints reigning with Christ on earth I desire to ingage him upon this request but for a time till I come to critically scan if I may assume so much confidence to my selfe these and many other places of Scripture And then upon his serious joynt view of all all together if he can bee of another minde different from mee let him for mee abound in his owne sense § 4 But to wheele about from this digression to our owne post and businesse in hand viz. the Reigning of the Saints WITH CHRIST at this time and in this place aforesaid Before they reigned but sometimes over their corruptions and Satans temptations but never over men but now totally and finally over Sinne MEN and Divels as wee shall demonstrate afterwards Their living must be after a RESURRECTION as the word is twice mentioned in this 20. of Revelation Though they bee made but spiritual Kings and Priests as the Objecters will have it in those words Rev. 5.10 Hee hath made us Kings and Priests to God yet how shall the next words be figured off from their proper sense where the Crowne of Dignity is put upon the head of REIGNING UPON EARTH Hee
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
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
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 〈◊〉 〈◊〉
second coming as John Baptist was at his first For to the Jews alone is this Elias promised and not to the Gentiles and John Baptist wee know the Elias of his first coming preached to them alone It is well known that all the Fathers unlesse S. Hierome somewhat staggered were of this opinion and why we should so wholly reject it as we are wont to do I can see no sufficient reason For if the Fathers erred concerning the person and other circumstances of this Elias yet it follows not but the substance of their opinion might bee true As we know also they erred concerning the person quality and reign of Antichrist and yet for the substance the thing was true Our Saviour rejected not the tradition of the Scribes concerning the coming of this Elias when the Apostles objected it though it were mingled with some falshood but corrected it onely for they looked for Elias the Thisbite but our Saviour admits it only of Elias in Spirit not of Elias in person so yeelding it true for the substance though erring in circumstance so should we doe in the like case For hee that throwes away what he findes because t is foule and dirty may perchance sometimes cast away a Jewell or a peece of gold or silver so hee that wholly rejects an ancient Tenet because it hath some errour annexed to it may unawares cast away a Truth as this seemes to be of an Elias to be the Harbinger of Christs second comming And that for these reasons First Though the prophecy of Esaias The voice of one crying in the wildernesse prepare yee the way of the Lord make his paths straight alledged by all the four Evangelists and by John himselfe seems appliable onely to the first coming of Christ yet the other out of Malachi expresly quoted by St. Marke and by our Saviour Mat. 11 though elsewhere alluded unto seemes by Malachi himself to be applyed not onely to the first coming of Christ but also to his second coming to judgement For in his last chapter speaking of the coming of that day which shall burne like an oven wherein all the pround yea and all that doe wickedly shall be as stubble and it shall burne them up leaving neither root nor branch c. he addeth Behold saith the Lord I will send you Elijah the Prophet before the coming of that great and terrible day of the Lord and he shall turn or restore the heart of the fathers to their children and the heart of the children to their fathers lest I come and smite the earth with a curse If you wil not admit the day here described to be the day of judgement I know scarce any description of that day in the old Testament but we may elude For the phrase of turning or as I had rather translate it restoring as the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart of the fathers to the children and the heart of the children to their fathers the meaning is that this Elias should bring the refractary and unbeleeving posterity of the Jewish nation to have the same heart and mind their holy Fathers and Progenitors had who feared God and beleeved his promises that so their Fathers might as it were rejoyce in them and own them for their children that is he should convert them to the faith of that Christ whom their Fathers hoped in and looked for lest continuing obstinate in their unbeliefe till the great day of Christs second coming they might perish among the rest of the enemies of his kingdome Therefore the Son of Syrach in his praise of Elias the This bite paraphraseth this place after this manner who wa st ordained saith he an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or type for so it may bee turned for the times to come to pacifie the wrath of the Lords judgement before it breake forth into fury and to turne the heart of the Father unto the Son and to restore the tribes of Israel Eccles 48.10 which explication also the Angel warranteth Luke 1.17 in his message to Zachary concerning his sonne He shall goe saith he before the Lord in the spirit and power of Elias to turne the hearts of the Fathers to the children and the disobedient to the wisdome of the just this is instead of reducing the hearts of the children to the Fathers to make ready a people prepared for the Lord. For the better understanding of this first reason we must know that the old Prophets for the most part spake of the coming of Christ indefinitely and in generall without that distinction of first and second coming which we have more clearly learned in the Gospel For this reason those Prophets except Daniel who distinguisheth those comings and the Gospel out of him that speake of the things which should be at the coming of Christ indefinitely and all together we who are now more fully informed by the revelation of his Gospel of this distinction of a two-fold coming must apply each of them to its proper time Those things which befit the state of his first coming unto it and such things as befit the state of his second coming unto his second And that which befits both alike as this of an Harbinger or Messenger may be applyed to both My second reason for the proofe hereof is from our Saviours own words in the Gospel Mat. 17.10 11. where his Disciples immediatly upon his transfiguration asking him saying Why then say the Scribes that Elias must first come Our Saviour answers Elias truly shall first come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall restore all things These words our Saviour spake when John Baptist was now beheaded and yet speakes as of a thing future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elias shall come and shall restore all things How can this be spoken of John Baptist unlesse he be to come again Besides I cannot see how this restoring of all things can be verified of the ministery of John Baptist at the first coming of Christ which continued but a very short time and did no such thing as these words seeme to imply for the restoring of all things belongs not to the first but to the second coming of Christ if we will beleeve St. Peter in his first Sermon in the Temple after Christs ascension Acts 3.19 where he thus speakes unto the Jewes Repent saith he and bee converted for the blotting out of your sins that the times of refreshing may come from the presence of the Lord and that he may send Jesus Christ which before was preached unto you whom the heavens must receive untill the times of the restitution of all things which God hath spoken by the mouth of all his holy Prophets since the world began The word is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the time of restoring all things be not til the second coming of Christ how could John Baptist restore all things as his first If the Master come not to restore all things at his first surely his harbinger
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
highten the spirituality of the Scripture giving a distinct and joynt accomplishment to letter and Spirit each in other the Letter in this state having its fulnesse in the Spirit and the fulnesse of the Spirit taking in the letter Those three principal points are these I The Testimony and entrance to Christs Kingdome shall be the indubitable evidence of our Lords appearance in his owne person whether this appearance shall be miraculous the Lord descending to vaile for a season his glorified body which being ten thousand times brighter then the Sunne cannot be seen by mortal eyes under a meaner form that it may be fitted to our natural senses or whether this appearance shall be mysterious the Lord in the same instant of his appearance transfiguring the dead and living Saints into a conformity to his glorified body that in the same twinkling of an eye they may see their King and he may see them in beauty eye to eye their glorified eye to his glorified eye or whether both these according to those several Scriptures Mat. 24.30 Act. 1.11 1 Cor. 15.51 Ph. 3.20 21. for these several ends of conviction to the world conversion to the Jews glorification to the Saints renovation to the creature The 2. principal point in this Book is That the state of the Saints Kingdom shal be the resurrection from the dead and a change in the living Saints equivalent to the resurrection of the bodies of those that sleep in the dust Thus each particular Saint and the whole Church being predestinated to be conformed to the likenesse of the image of Christ shall in this state answer that state of Christ in his owne particular person between his resurrection and ascension which seems to have been his Paradisical state his soul entring into Paradise at his death his body at his resurrection re-assumed into the same state with the soule The last head is That there shall be a New Earth to be theâ—seat of this New Kingdome If the Earth be made New with the Newnesse of the Spirit if that also be spiritulized then will it be fit for glorified Inhabitants The streets of the New Jerusalem are said to be as gold and glasse Behold the nature of the New Earth and the description of its spirituality It shall be as pure gold for its solid simple substance for its shining glory It shall be as pure glasse for its transparency cleernesse and through-lightsomnesse Octob. 19. 1653. PETER STERRY In pursuance of an Order bearing date the 6. instant for my perusal of this Treatise penn'd by Dr. Homes and to report my opinion concerning the same I certifie as followeth THat all the Saints shall reigne with Christ a Thousand yeers on earth in a wonderfull both visible and spiritual glorious manner before the time of the ultimate and general Resurrection is a Position which though not a few have besit ated about and some opposed yet have gained ground in the hearts and judgements of very many both grave and godly men who have left us divers Essayes and Discourses upon this Subject And having perused the learned and laborious travels of this Author I conceive that the Church of God hath not hitherto seen this great point so clearly stated so largely discussed so strongly confirmed not onely by the testimony of Ancient and Modern Writers of all sorts but by the holy Scriptures throughout as it is presented in this Book Wherein also divers other considerable points are collaterally handled all tending to set forth the Catastrophe and result of all the troubles and hopes of such as feare God as the preface to their eternal blisse And whereas some have been and still are apt to abuse this Doctrine by making it an occasion to the flesh and of beating themselves in the expectation of a carnall liberty and worldly glory I finde that this Author hath cautiously fore-laid and prevented all such abuses by shewing the exceeding spiritualnesse and holinesse of this state To which as none but the truly holy shall attain so having attained it they shall walke in the hight of holinesse And therefore I judge this Book very usefull for the Saints and worthy of the publick view Octob. 13. 1653. Joseph Caryll THE DAWNING OF THE DAY-STAR Largely discussed in Five Bookes THE DAWNING OF THE DAY-STAR QUOTATIONUM quaedam SPECIMINA nec non Epitome totius primilibri compendiaria pro extraneis praesertim Judaeis Latine reddita I. BOOKE Of the Generall and maine Position LIBER I. De generali summariâ Thesi CHAP. I. The Position propounded THe most Sacred Scriptures do frequently in many places affirm that All the Saints shall reigne with Christ a long time namely a THOUSAND yeares on EARTH SATAN the meane while being bound which yeares are not yet begun but do ere long and from thence are at length to be fulfilled in a wonderful both VISIBLE and SPIRITUAL glorious manner at the RESTITUTION of ALL THINGS and their NEW-CREATION before the time of ultimate and generall Resurrection SAnctos omnes diutinè cum CHRISTO regnaturos in TERRA scilicet MILLE annos SATANA tunc temporis ligato nondum incaeptos brevi incaepturos indeque implendos tam visibili quam spirituali mirandâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gloriâ ante resurrectionis ultimae generalis Epocham a Sacrosanctissimis Scripturis passim asseritur SECTION I. The Position expounded § 1 BY Saints I meane all the Elect from time to time extant afore that time effectually called whose characters that we may know them in relation to our Position are in the Revelation limbed to the life where both it and they are deciphered in one the same table or frame viz. Rev. 20.4 And I saw Thrones and they sate upon them and judgement was given to them and I saw the souls of them that were beheaded for the witnesse of Jesus and for the Word of God and which had not worshipped the Beast neither his Image neither had received his marke upon their foreheads or in their hands and they lived and reigned with Christ a thousand years § 2 In which words I minde at this time chiefly the three characters of them that shall reigne with Christ The first is Beheading synechdochically signifying all persecution either more particularly as it is here expressed for the Witnesse of Jesus that is for asserting the God-head as wel as the Man-hood of Christ for which many Martyrs suffered in the Arian persecution soon after Constantines time or more generally for the Word of God viz. the fundamental doctrines thereof for which they suffered afore the Arian persecution in the heathen-Roman tenfold persecution and after in the Antichristian-Roman persecution and of late times in severall Countries in the Arminian and Socinian persecution or for both § 3 The second Character is not worshipping the Beast no nor his Image Those that shall reigne with Christ reverence not either apparent grosse Idolatry or specious refined under the
till the end of Ages when they shall experimentally finde the truth of Christs predictions though at present they doe not believe Thus farre they with which wee close this third Section SECT IV. Of the fourth Scripture for Christs Personall appearance at the great Restauration of the Church 2 Thes 2.1 to 9. Now I beseech you brethren by the coming of our Lord Jesus Christ and by our gathering together unto him that yee bee not soone shaken in minde c. as that the day of Christ is at hand Let no man deceive you c. for that day shall not come except there come a falling away first and that MAN OF SINNE bee revealed the SONNE OF PERDITION who opposeth and exalteth himselfe above all that is called God c. so that he as God sitteth in the Temple of God shewing himselfe that hee is God c. And now yee know what with-holdeth that hee might bee revealed in his time For the mystery of iniquity doth already woâ—â—â— only he who now letteth will let till he be taken out of the way And then shall that WICKED bee revealed whom the Lord shall consume with the Spirit of his mouth and shall destroy with the brightnesse of his coming § 1 SHould seeme by this place that presently upon the Ascention of Christ there went abroad an expectation of the coming again of Christ afore the ultimate day of judgement which began in the Apostles themselves upon Christs discourse to them forty dayes from his Resurrection to his Ascention touching the Kingdome of God which moved them to aske him Wilt thou at this time restore againe the KINGDOME TO ISRAEL which Kingdome Christ did not deny but onely then put them off touching their knowing at present the time Act. chap. 1. v. 3. and 6. I say then when the Apostle wrote this Text there was an opinion though a mistake in it as touching the suddainnesse then that Christ would come againe afore the ultimate day of judgement For this Text speakes not of the generall destruction of the wicked world but precisely of the destruction of Antichrist by the brightnesse of Christs coming and so a way and room is made for the gathering of the Jewes and Gentiles into one universall visible Church which is to be afore the ultimate day of judgement according to the tenour of the Texts of all the Prophets of the Old Testament and the Commentary of the Apostles of the New § 2 Wee need not I conceive prove that which is granted of all and demonstrated here by all Characters that Antichrist is meant in this Text. Nor is it materiall to dispute whether the Pope or Turke be The Antichrist For Antichrist is the body viz. the race of them that effectually oppose Christ as Christ and the Pope and Turke are the two maine limbs So that in generall they are one in many respects First in the rise of their heresie For Mahumetisme was hatched by the counsell and advise of Sergius * Sergius Monachus Constantinopolitanus hereseos Nestorianae sectator Mahumetum impostorem speudo-Prophetam in Alcorano conficiendo compilando juvit eumque omnis summam impietatis docuit Zona Tom. 3. Car. Steph. a Popish Monck which he gave to Mahomet Secondly in Dominion For Dan. 7.7 8. There came up a little Horne among the ten Hornes of the fourth Beast which fourth was the Roman Monarchy before which little Horne viz. the Turke having eyes like the eyes of a man and a mouth that spake great things three of the ten Hornes were plucked up by the roots which after is explained v. 24. viz. The ten Hornes are ten Kingdomes that shall arise And another shall arise after them and hee shall be diverse from the rest and he shall subdue three Kings So that the Turke possesseth three of the ten Kingdomes that formerly were under the Pope Thirdly In their seat mentioned in this Text viz. sitting IN or rather according to the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OVER the Temple of God the Pope ceased to bee in the Church since the Councel of Trent where he execrates all the main Gospel-truths And the Turke is said Rev. 9.1 To be a starre fallen from the Heaven of the Church But I say they both agree in sitting UPON or OVER the Temple of God For as the Pope doth by his power sit over a great part of the Spiritual Temple namely of Christendome as they call it in which are many believers he there suppressing the propagation of the Gospel so the Turke by his power sits over the Material Temple of God viz. the place of it at Hierusalem there impeding men from imbracing the Messiah preferring Mahomet as one greater then Christ Fourthly in the number of the name 666. Rev. 13.18 For as the numerall Letters either of the Greeke λατεινοσ or of the Hebrew ×¨×ž×¢× ×•×© both sutable names of the Pope who is a Latine and Roman make up exactly 666. λ α Ï„ ε ι ν ο σ 30 1 300 5 10 50 70 200 ש ו × ×¢ מ ר 300 6 50 70 40 200 So the numerall Letters of Maomet which written in Greek as R. M. in his A. C. writes it μαομετισ doth as saith the said R. M. make up just 666. μ α ο μ ε Ï„ ι Ï› 40 1. 70 40 5 300 10 200 Which number saith the same Author agrees to the time of Maomets rising in the East against Christ and the Roman Empire which was saith he in the sixth Century Fifthly In the nature of their name and the name of their nature mentioned also in this Text of the Thessal For if the Pope be the Sonne of perdition that is actively and passively to wit hee doth monstrously destroy and is at last destroyed So also is the Turk styled Rev. 9.11 both in Greek and Hebrew by the Holy Ghost His name saith John in the Hebrew is Abaddon and in Greeke Apollyon that is A Destroyer just as the word Turca as the said R. M. asserts to be the opinion of the Learned is all one with Apollyon or Abaddon a Destroyer which I say is the style of the Turke Rev. 9.11 For that Chapter cannot bee understood but of the Turke as every verse doth shew to the observing eye I list not to stay the Reader with divers other agreements betweene the Turke the Easterne Antichrist oppressing the Jewes and the Pope the Westerne Antichrist oppressing the Christians They are both effectually Antichrist evacuating Christ as Christ though the Turke doth it more openly and so doth more apparently merit the entire name of Antichrist as it signifies Against Christ For hee expressely advanceth Mahomet as a greater Prophet above Christ and hath made him a new Booke of Scriptures which he calls his Alchoran But the Pope acts it more covertly as some how pretending in some things to be for Christ and so may be called upon an external consideration pro-Christ as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anti Joh. 1.16 signifies For though indeed
TIME NO LONGER but in the dayes of the voyce of the seventh Angel the Mystery of God should bee FINISHED 2 This time or times are said to be spoken of by all the Prophets § 3 since the world began they therefore that pretend to be skilled in the Prophets shame themselves in denying that maine thing which is in all the Prophets Now all the Prophets since the world began have not spoken of the last Day of Judgement but of the Kingdome of the Messiah they all have spoken and so much and so plainly that the Apostles mindes did much run out upon it even at the first appearance of Christ in the flesh besides their Doctrines afterwards in their Epistles c. concerning it So it seemes by Matth. 20. ver 20. in the request of the Mother of Zebedees Children that is two of the twelve Disciples ver 24. intreating Christ that her two sons might sit the one on his right hand the other on his left hand in HIS KINGDOME and by the strife among the twelve Luk. 9.46 who of them after Christs Passion should be the greatest The same wee have Luk. 22.24 when Christ was ready to suffer And by the question of the Apostles Act. 1.6 touching Christs restoring the Kingdome to Israel in all which places Christ doth not in the least hint any negative to the thing it selfe And the Jewes yet much expect the coming of the Messiah to restore them now not long after one thousand six hundred and fifty Insomuch that one ancient learned Rabbin on his Death-bed exhorted the Jewes that if the Messiah did not come about that time they should imbrace the Christian Messiah as the true Messiah And you heard afore in the first Book the hope of the learned Jewish Rabbins concerning that thing with their quotations of the Prophets upon which they grounded that their hope And to this day that is a stumbling block to the whole dispersed of the Jewes that Christ is not yet come because he yet takes no care as they thinke to restore and settle them according to the many Prophesies and Promises of the Old Testament For this cause therefore Christ will appeare at lest for a time in the clouds personally to convince and convert and settle them 4. One would wonder to see how many of the Prophesies and Prophets of the Old Testament godly and learned Dr. Alsted and § 4 others doe cleerly alleadge for this Kingdome of which we speake And therefore it must needs be our ignorance if we make a wonder at this point questioning whether there be any such thing in the Prophets 5 Peter also speaking to the Jewes in his 2 Epistle doth severall § 5 times quote the Prophets and their Prophesies for this state of the Church which we speake chap. 1.19 We have a more sure word of PROPHESIE whereunto ye do well that ye take heed as to a light that shineth in a darke place untill the day star arise in your hearts Now that the Lord Christ had come in the flesh finished our redemption the effusion of the Spirit had been abundantly fulfilled the Gospel openly promulgated to the world and in part they to whom Peter writes converted v. 1. and Christ ascended the Apostle calls it a darke time in comparison of the rising of the Day-star that is the Sonne of righteousnesse Mal. 4. in their hearts which cannot be meant of eternall glory after the last judgement to which the Prophesie of Old Testament doth lead them to wait for it till it be fulfilled And chap. 3.13 Wee according to his PROMISE looke for new Heavens and a new Earth c. which promise is Isa 65.17 And by the context there of inhabiting the earth cannot be understood of supernall glory after the last judgement § 6 But what is particularly here mentioned in this third of Acts that these Prophets speake of There are foure notable things 1 That there is now so long since Christs ascension a time of refreshing to come for the Jewes to whom these words were spoken as well as for others At which time their sins should be totally blotted out For the state of the Church we speake of by all we can gather from Scripture shall bee a sinlesse time as to the Church 2 That this time of refreshing shall be as proceeding from the PRESENCE or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the FACE of the Lord which evidently signifies a sight of Christ 3 That God shall send Jesus which was before preached to them He had sent him already by Incarnation But yet notwithstanding God will againe send him The Jewes had yet many sorrows therefore he shall be sent againe for their refreshing And they had their spirituall condition in part restored but God will send againe for the restitution of all things 4 It is said Christ comes for the restitution of all things Therefore this cannot signifie Christs coming for the destitution or dissolution of all things And therefore it altogether sounds of an happy time before the all-destroying last judgement Restitution signifies restoring Restoring signifies an attainment of that perfection that was lost viz. in lapsed Adam either in men or things Rom. 8.21 c. The CREATURE it selfe ALSO shall be delivered from the bondage of corruption into the glorious liberty of the sonnes of God For the whole CREATION GROANETH c. untill now and not onely they but we our selves also c. that have the FIRST FRUITS of the SPIRIT waiting for the Redemption of our BODIES Lay all together that both men and things groan after this estate And that the Creatures shall share in it as it relates distinctly with an emphasis to the bodies of the Saints and then meditate whether it be likely that a supernall state of glory in the highest Heavens is here meant No the New state of things below the New heavens and the New earth which Peter speaks of 2 Ep. Chap. 3. v. 13. quoting it out of the Prophet Isa 64.17 is the meaning of this Rom. 8. The Heavens above need no making New Nor have they earth in them The New Hierusalem to which the Kings shall bring their honour comes downe from heaven Rev. 21. So that it is a new state of glory below § 7 This also would be well weighed in this place of Act. 3. that in as much as it is said Until the restitution of all things the state of things here meant must of necessity be before the ultimate end of the world as our opponents conceive of the end of the world Because at the end of the world according to their opinion shall be the dissolution of the earth and no need of the Heavens If then shall be the restitution of some men namely the Elect to supernall glory yet that will not amount to the phrase in the Text viz. the restitution of ALL THINGS But the Apostle tells us as wee touched but now in Rom. 8. That all the Elect and all the Creation
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
brake off three of the ten Dan. 7. v. 20.24 that is about the yeer one thousand * Bucholc Ind. Chron ad an 1009. Periodus Judaica inquit Helvic ad an 950. circiter after Christ the Saracens tooke Hierusalem and have held it to this day And about the yeer after Christ one thousand foure hundred and fifty Mahomet alias Mahumete took Constantinople where Constantinus Palaelogus the last of the Grecian Emperours was utterly overthrown ** Bucholc Ind. Chron. ad an 1453. inde inquit orientis imperium penes Turcas fuit Sic Helvic in Chro. Atque hinc inquit imperium orientis prorsus ad Turcas tranâ—rit So that the Turke plucked up by the roots that is wholly subdued to him three of the ten Roman hornes or Kingdomes to wit Asia Graecia and Syria of which Jury was a part and became absolute Emperour of all the Easterne Empire *âŽ* Vid. Huet in Dan. 7. v. 8. But as for the rest of the ten hornes of the fourth Beast the Roman Empire being the fourth Kingdome upon the earth and diverse also from all the Kingdomes it is said it devoures the residue of the whole earth v. 23. and shall tread it downe and break it in peeces And thus the seven Roman hornes and the one Turkish Horn subduing three of the ten shall go on in their dominions to enslave the generality of the whole earth blaspheming God and making war with the Saints untill a time and times and halfe a time be finished v. 24 25. And then v. 26. the Iudgement shall sit and they i. e. the aforesaid judgement Iudicature or Sessions shall take away the said dominion and shall give it v. 27. to the people of the Saints of the most High Sutable to this Circumstance of order in Rev. 13. 1. c. There is a Beast rising out of the Sea that is the Roman Emperiality or Empire Antichristed or Papized that answers to all those foure Beasts in Daniel 7. For this Beast is like a Lyon in his mouth like a Beare in his feet like a Leopard in his adorned shining skin or faire outside And for his head it is sevenfold with ten hornes which ten hornes say the learned grew all on one head viz. the last of the seven heads said to have ten hornes because so at first as we said but now upon Dan. 7. but it hath for continuance but seven hornes because the Turk the King of the bottomlesse pit Rev. 9.1 to 12. brake off three Againe as the Beast aforesaid in Dan. 7. must hurt but for a time and times and halfe a time or dividing of times So this Beast in this 13 of the Revelation that contains all foure Beasts in Dan. 7. because it hath the evill qualities and Tyrannicall power of all those foure And from this one ariseth the other with one horne breaking off three of the others ten must continue and have power to doe mischiefe two and forty months vers 5. of this 13. of Rev. which two and forty months is made all one with a time and times and halfe a time Rev. 12.14 ¶ 3 The last thing wherein the seventh of Dan. and Rev. the twentieth agrees is in intents viz. to set forth that the Saints shall yet have a glorious Kingdome on earth over which they shall under Christ there reigne For seeing both visions agree in forme and matter and sense who can doubt but they must intend the same thing In that seventh of Dan. it is oft mentioned and hinted in sundry passages that the SONNE OF MAN must have the same Kingdome or dominion which all the foure Beasts had successively and he must give it to the Saints vers 13 14. I saw one like the Sonne of Man and there was given him dominion and glory and a Kingdome that all People and Nations and Languages should serve him His dominion is an everlasting Dominion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seculi saith Arias and oft signifies but for a long time expounded presently everlasting that is shall not be destroyed that is by any other earthly Monarch as the other foure destroyed one another vers 17 18. The foure great Beasts are foure Kings expounded here and verse 24. Kingdomes which shall arise out of the earth But the Saints of the most High shall take the Kingdome and possesse the Kingdome which the other foure Beasts had successively v. 19 20 21. the same is repeated againe with applications of the type or vision v. 23 24 25 26 27. All which was never yet fulfilled nor can the ultimate judgement be a time for it In like manner Rev. 20. Christ comes DOWN from heaven v. 1. and chaines up the Devil and for a thousand yeers To what end Not for a state of glory in the highest heavens above as all those passages testifie But that the Saints may rise and reigne with Christ a thousand yeers on earth as it is expresse Rev. 5.10 as a part of the proposition to the whole Revelation that and Chapter 1.7 making up the whole I say to reigne in New Jerusalem which to that end also comes down from heaven Chapter 21.1 and so long to reigne as till Satan bee let loose againe to seduce the Nations that the ultimate judgement begins verse 7. to the end of the Chapter So that what dominion the King of the bottomlesse pit had Rev. 9.1 c. to hurt for five months and what dominion the Beast had for two and forty months Rev. 13. and both under Satan while he was loose that very same in pure substance though not in the evill quality the Saints must have under Christ So that where the Saints were hurt beheaded and persecuted even there they must rise and reigne under Christ a thousand yeers v. 4. of this 20. of Rev. § 6 Thus you see there is great reason why we should looke into the Old Testament as well as into the New for this glorious estate of the Church yet to be on earth Where note for conclusion of this third Section That as God gave the Church in the Old Testament a glorious temporal estate on earth as well as a spirituall viz. That in Paradise on earth so by the like reason he will give both to the Church of the New Testament on earth described in Revel 21 c. as a second Paradise on earth For the New Testament must not be inferiour but rather better then the Old only with this difference The Old Testament-Church being then but in its infancie had the temporall first as a type of the Spirituall The New Testament Church must have the Spirituall first and the Temporall last being then made compleatly up and unto a perfect man according to the stature of Christ Ephes 4. SECT IV. Wherein the Promise to Adam Gen. 1.26 27 28. paralleled with Psalme the eighth as the eighth Psalme with Heb. 2.5 fully opened to prove our maine Position that there is yet to be on earth
the whole of Christs passion as it is plaine First by the Title which is of the Canonical Hebrew Text. A Psalme * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning A jieleth Shahar that is the hind of the morning Christ being shut in the grave escaped away in the morning rising from death Secondly by the application of severall passages to Christs passion by the Evangelist Matth. 27. As that of the DESERTION My God My God why hast thou forsaken me v. 1. That of DERISION ' He trusted in the Lord that he would deliver him let him deliver him v. 8. That of PIERCING They pierced my hands and my feet v. 16. That of division of his garments They parted my garments among them and upon my vesture cast lots v. 18. Now this Psalme touching Christ though in the first Scene sets forth Christs humiliation yet in the second holds forth his exaltation vers 22. I will declare thy name unto my brethren which the Apostle applies Heb. 2.9 10 11 12. to Christs manifestation of his samenesse of nature with the sonnes of men even as in that nature he tasted death for every man and at last would declare that salvation to all the world which clearly tends to our point And v. 27 28 29. we have the effect of his declaring Gods name to the world viz. ALL THE ENDS OF THE WORLD shall remember and turne unto the Lord and ALL THE KINDREDS OF THE Nations or GENTILES * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall worship before him For the Kingdome is the Lords and he is the Governour among the Nations or GENTILES All they that be fat upon the earth shall eat and worship In all which we see the effect effectuall conversion The Generality and Universality in many ALL 's The time in generall viz. It is to be after Christs suffering upon the crosse The characters eat and worship which cannot be understood of the highest heavens And it hath not been fulfilled on earth according to that effect universality and character from Christs passion to this day Therefore it is yet to be fulfilled on earth 5 ¶ According to Psalme 86.9 ALL NATIONS whom thou hast made shall come and worship before thee O Lord and glorifie thy name A place mightily considerable So that so great a promise and prophesie as this by so great a Prophet as this with such a shrill emphasis in the ALL and in the Act worship and in the degree of the effect to glorifie his name must not bee ended with flams of humane glosses but must be really and truly and fully accomplished though as yet it was never compleatly fulfilled as it will be too late to think of those things at the ultimate judgement when Christ comes not for conversion but destruction Therefore yet before that finall Day of Doome this ALL must bee brought to ALL THAT of Worshipping and Glorifying Gods Name 6 ¶ Just as we have it in that little Psalme the 117. but greatly Prophetical Praise yee the Lord ALL NATIONS praise him ALL YEE PEOPLES * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How shall all these do this unlesse Christ convert all them but those refractory ones whom he confounds Surely therfore this is a Prophesie that God will in time before the ultimate day of judgement convert generally all Nations as Paul extends it Rom. 11.10 11 c. to the coming in of the fulnesse of Jewes and Gentiles rejoycing together as one Church Therefore according to Paul David had a most comprehensive and extensive sense when he spake these things and therefore shall be fulfilled according to its true latitude and elevation without the mincing distinctions of mens braine For a seale of assurance whereof the close of the Psalme hath three weighty clauses First That the MERCIFULL KINDNESSE of Jehovah to the sonnes of men is great Secondly The TRUTH of the same Jehovah is for ever 3 That by faith and hope in that mercy and truth to see these things fulfilled we should PRAISE that JEHOVAH with Hallelujah which is the word of praise all along the Revelation § 2 Having done with the first head contained in the Psalmes touching the universal power Christ shall have over the whole world afore the last judgement though most yet rebell against him Next wee come to the second head viz. The just time when Christ shall attaine this 1 ¶ That place Psal 97.7 Worship him all yee gods the Apostle tells us Heb. 1.6 shall be fulfilled When God shall bring again his Son Christ into the world which place though our Translators render it And again when he bringeth c. as if it were meerly a new proof of Christs superiority above Angels is most truly rendred according to our reading afore set downe againe and againe with reasons to justifie it so that in words and sense it is an Antithesis and Auxesis to the fifth verse thus He saith not to any Angel thou art my Sonne this day I have begotten theee but instead thereof he speakes a thing that doth much lessen the dignity of Angels and more dignifie Christ above them Let all the Angels of God worship him so that the first And must be turned into But proper to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as there placed and that same Againe is not to signifie another proofe of Christs superiority above Angels but to signifie the time when that of ALL the Elohim Angels and Potentates whether of the Spirits in Heaven or men on earth both Angels and Elohim signifying both worshipping of Christ shall be fulfilled For this hath not yet beene fulfilled as to the ALL of the Magnificents and Great-ones of the earth who contrariwise for the generall have despised if not opposed Christ even as it will bee too late and an unseasonable time for them to do it at the ultimate judgement when no adoration or worship is then received from Christs enemies but sentence is given by him upon and against them The time therefore when this shall bee fulfilled is saith the Apostle in this first to Heb. penned after Christs ascension When God shall bring his first-begotten Sonne AGAINE into the INHABITED WORLD When he brought him into the world the first time by incarnation ALL the Potentates and Angels of men The Scribes and Pharisees Herod and Pontius Pilate the Roman Emperours and Senate of Rome did not worship him but refused him and persecuted him and his members most bloodily for neer three hundred yeers after whom the Arians and next to them the Papacy took their turnes to maintaine that stream of blood running downe to our times But when he shall bring his first-begotten Sonne againe into the world in his visible royal exaltation then they all shall worship him I say as the Text sayes ALL but they that are ruined for their refractorinesse The phrase When he bringeth againe if the Greek word were not of a future sense imports a future thing as the Hebrew imperative Psal 97.7 Worship ye
to compare Dan. 2.35 where all the foure Mettals are utterly broken to peeces and the little stone cut out of the mountaine became a great mountaine and filled the whole earth But I shall God assisting give you a more particular account viz. that both Iewes and Christians do understand the promises in this Chapter of a visible glorious estate of the Church yet to be on the face of the earth before the ultimate end of the world Of the latter sort wee will name onely the famous Piscator Alsted and Heurnius Of the former in briefe thus Their Talmud Gemara Sanhedrim pereck R. Ketina c. assert that this world doth continue six thousand yeers In one it shall be destroyed so as to be purified as gold and freed from the CURSE of which it is said Isa 2. The LORD ALONE SHALL BEE EXALTED IN THAT DAY And R. Scelomo quoting also this second of Isa saith The Lord shall arise and shake the earth terribly in the day of judgement when he shall breake the wicked It is usuall with the learned Iewes to call this glorious time of Christs visible Kingdome on earth a day of judgement not dissentaneous to the wont of Scripture to compellate and compare any great time of Reformation as a day of judgement Psal 50.1 c. 1 Pet. 4.17 And indeed as John shewes us Rev. 11. in the beginning of this most glorious visible Kingdome there is a beginning of the day of judgement in that the wicked alive that submit not to Christ are destroyed and the living Saints have a reward given them together with the resurrection of the deceased Saints which St. Iohn calls the first Resurrection R.D. Kimchi saith In that day in the dayes of Messiah when the Lord shall execute his judgement on the wicked THE LORD ALONE SHALL BE EXALTED Isa 2. The Lord alone shall be exalted saith he is as much as to say AND THE LORD SHALL BE KING OVER ALL THE EARTH We might quote more but for hast and brevity § 4 And this must be IN THE LAST DAYES saith the second of Isa or nearer the Hebrew IN THE LAST OF DAYES or UTMOST END OF DAYES Therefore if the Prophet had looked at no further time then that of Christs first coming in the flesh he would not have called that the last of dayes since which have passed above one thousand six hundred and fifty yeers The last of dayes properly signifies those after which Aeternity next and immediately follows As it doth after the compleating of the thousand yeers of this visible Kingdome § 5 These things being premised let us view whether the promises afore-quoted out of the second of Isaiah have been fulfilled to this day 1 ¶ Surely that in the second verse and part of the third That the mountaine of the Lords house shall be established on the HEAD of the mountaines c. and peoples shall come and say Come ye and let us goe up to the mountaine of the Lord c. hath not been hitherto fulfilled and compleated For as yet neither the visible power and glory of Christ nor of his Church so as for Gentiles to say Come let us go up c. hath been established over the HEAD the Pope of the seven Hils of Rome or over the Turk the HEAD of the foure Hils of Ierusalem or over the height of power and glory of the Hils of the generality of the PEOPLES Gentiles or Nations of the world The Church at Ierusalem such as it was in Christs time was in Captivity under the Heathen Roman Empire and so continued till the rise of the Roman Bishops and immediately after that thraldome were subdued to the Turkes who keeps them in that thraldome to this day The Heathen Romans refused at the first the Lord Christ by vote of the Senate and after persecuted his Church for many yeers And the Turks blaspheme Christ in their Alcoran and hath warred against his Church from age to age since their rise And the rest of the world for the generality are Indians Barbarians and Semi-beasts that know neither God nor themselves nor what Christ is nor what a Christian is 2 ¶ Nor was the house of the Lord established in the top of the mountaines that is upon Zion the highest of the foure Hils of Jerusalem For presently after Christs death persecution scattered Christians from Jerusalem Act. 8. And within forty yeers or thereabout after Christs ascension the Temple of Jerusalem was destroyed and after a while the City and for about three hundred yeers onward the Church of Christ was extremely persecuted by the Heathen Romans and anon after Constantines time onely excepted or little more they were sorely persecuted by the Arian Hereticks So that instead of all Nations going up to the house of the Lord on the top of the Mountaines for divine worship Christian Jews and Gentiles were scattered among all Nations And though Act. 2. there were a handfull of severall Nations at Hierusalem if they were Gentiles and not rather Jewes yet this was farre from ALL NATIONS FLOWING to it saying Come let us goe up to the house of the Lord and he will teach us of his wayes and we will walk in his pathes For the generality of those very men Act. 2. mocked the Apostles whiles they taught them the wayes of the Lord. And as at Ierusalem so in the Countries round about the Christians were every where persecuted as the history of the Acts doth all along give us a particular account 3 ¶ Nor is that fulfilled to this day which is prophesied in the fourth verse Christ hath not hitherto so judged among the Nations and rebuked many people that they have beaten their swords into plow shares and their speares into pruning-hooks so that Nation hath not lifted up sword against Nation neither learned war any more 4 ¶ Nor hath that been yet fulfilled which is in verse 10 11 12 c. to v. 17. That men have so dreaded the Majesty of the Lord that they have hid themselves That the lofty lookes of men have been humbled and their haughtinesse bowed downe That THE LORD ALONE HATH BEEN EXALTED That the day of the Lord of hosts hath been upon EVERY ONE that is proud and lofty upon all the Cedars of Lebanon and Okes of Bashan that are lifted up upon ALL the high mountaines and hills that are lifted up upon EVERY high tower upon every fenced wall upon ALL the ships of Tarshish and upon all the pleasant pictures to bow down and bring down low all these so that the Lord alone may be exalted in THAT DAY Alas ever since Christs comming in the flesh the whole world generally hath been very high proud against the Lord Christ Antichrist hath been much exalted and the Lord hath been least exalted his Honour his Cause his People have been trampled on In the time of Constantine the Great some little was done in the Roman Empire for a little time for the Church of
〈◊〉 〈◊〉 〈◊〉 c. as it is the Hebrew of purpose to multiply his Princedome and for peace without end The Jewes observe that the close-shut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mem in the middle of a word as here in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly is a finall letter signifies the stability of the thing spoken of as open 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of a word as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nehem. 2.13 which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly is a middle letter signifies the brokennesse of the walls there spoken of which observation I mention not as a foundation strong enough for me to build upon but as a sufficient Narrative to declare the opinion of the Ancient Jewish Rabbins concerning the stability of the Messiahs Kingdome Thirdly That the words Princedome Government and for peace and spoken in a way of Prophesie of what should be added to the Church above that they injoyed already cannot but signifie more then Spirituals Fourthly That this is yet more apparent by that which followes both here and Luke 1.32 of the Messiahs sitting upon the Throne of DAVID and upon his Kingdome and to establish it with Justice and Judgement speaking in the phrase of an excellent politick Government It needs not that Christ should sit on Davids Throne and Kingdome to Spiritually governe and keep in peace his universall Church Nor needed there a Promise that Christs Spirituall Kingdome shall be established with Justice and Judgement which are low things to faith hope love joy in the Holy Ghost and the rest of the Graces of the holy Spirit Nor was there need to assert the perpetuity of Christs Spirituall Kingdome that it should be for ever the Jewes having now been a Church so many hundreds of yeares Fifthly The close in a way of Gods great engagement the zeale of the Lord of Hoast will performe this must of necessity signifie something more then the ordinary thing of Christs having a Spirituall Kingdome on earth What need such high words solemne protests and most serious pawning of the zeale of God which is love in a flame to signifie the performance of that which had been long since done and as an ordinary thing was to continue viz. Christs having a Spirituall Kingdome on earth Sixthly Both this of Isaiah and that of Luke 1.31 doth import That after there should be an interruption of the sitting of Davids race upon Davids Throne it should sensibly appeare that Christ should possesse that Throne else why is it here Prophesied that the Messiah shall sit upon Davids Throne and that the Lord God shall give to the Messiah the throne of his father David and promiseth there he shall sit for ever The whole Earth long before Gen. 1.26 c. compare Psal 8. Heb. 2. ver 7 8. being given up to the rule of Christ to be governed by his invisible providence was never interrupted but in all Ages Christ hath continually powred downe his Judgements upon the wicked as Peter proves in his second Epistle Chap. 2. And the Church was also given to him from the beginning Gen. 3.15 compare Rom. 16.20 which without any possible impediment he hath ever preserved on earth in all Ages ever since by his Spirituall power and grace But the Line of Davids race hath been broken off from his Throne as we shall see presently Nor hath Christ been upon it at all in any visible manifestation therefore this last must be a great part of the meaning of Isaiah and Saint Luke as Piscator expresseth it In solio Davidis tanquam haeres regni filius Davidis sedebit Christus confer 2 Sam. 7.12 c. so he And that to be performed for ever that is so as no visible power must reigne after him Seventhly Isaiah Prophesies in the time of the division of the Kingdome of the Jewes into Judah and Israel see chap. 1. ver 1. c. And Saint Luke tells us chap. 1. ver 33. that this must be fulfilled by Christs reigning over the whole house of Jacob which containes all the twelve Tribes made up of Israel and Judah even as according to Isaiah Christ must sit upon the Throne of David who ruled over both Judah and Israel Eighthly That all these must be so fulfilled that Christ must appeare to be wonderfull and mighty and to increase in his Government as Isaiah speaks and to be Great as Luke speakes § 6 Having thus digged into the meaning of the Text let us next lift up our eyes and take a view of all the Transactions of Christ since this Prophesie and see what of this text hath been really fulfilled Surely this text was not fulfilled in the Jewes returne from Babylon for the ten Tribes did not then returne to make up the house of Jacob or the Kingdome of David And besides of that prosperity there was soone an end in the miseries of the Maccabean Warres and the Roman Conquest was over them afore Christ was borne § 7 Nor was it ever fulfilled since Christs coming in the Flesh for he never yet sate upon the Throne of David nor any other deputatively for him of that Tribe the Scepter being then and thence to this day departed from Judah The visible Government as the text imports was not all this time upon Christs shoulders the time was not come as Christ tells us Act. 1.6 7. Act. 3.21 The visible Government since Christs coming in the Flesh hath been upon the shoulders of the Roman Emperour or the Pope or the Turke When the time comes that the Government shall be on Christs shoulders he shall reigne as David as Isaiah speakes and over the house of Jacob as Luke speakes that is over all the twelve Tribes and that for ever that is none visibly ruling them after him But at Christs Incarnation only two Tribes were about Jerusalem and Judea but under the Romans visible Government and for the generall refused Christs spirituall Government Act. 13.46 8 Nor can this be imagined rationally to be fulfilled in Christs Spirituall § 8 government for this Spiritual government if we may so call Christs giving of Ordinances and grace into the heart extending it self equally to Gentiles as wel as to Jewes if not more for these one thousand six hundred and fifty years past to the Gentiles what priviledge or preheminence is given in this to Jacobs House or Davids Throne more then to the houses or thrones of Constantine the Great or Charles the Great or of Edw. the sixth or of Q. Elizabeth or of the Indian Sagamores or of the Turkish Emperours or Grand-Signiours or of the great Chams of Tartar or c. when they or their Nations are converted at the coming in of the fulnesse of the Gentiles Besides who of Beleevers at the time of this Prophesie did not know that Christs Spirituall Kingdome of Grace should be for ever and full of more then Justice and Judgement viz. of all the graces of the
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
passe as it did about forty yeares after Christs ascension and so along with it and afore and downeward throughout the ten persecutions for three hundred yeares in all the Roman Emperours successively most bloodily and with variety of torments persecuted the Church in innumerable multitudes in all Countries under their expanse Dominion This Empire though at Christs birth was for a time united if we may so say in the twist of the two legges or thighes as the two brazen hips were at first in the belly yet a while after it is divided into Two two thighes or legges and feet with their ten Toes and those Feet and Toes are mixt with clay among the iron That is it was divided into the Eastern and Western Empire Constantinople being the Metropolis of the Eastern and Rome of the Western and so opportunely fell into subdivisions till it answered exactly to these ten Toes and Saint Johns Beast with ten Hornes And they are mingled with clay because now the generality of the Church as they seemed in outward profession much degenerated mingled themselves with the dirty seed and sonnes of men that is the Heathen and men of the world that were out of the Church according to that phrase Gen. 6.2 that is the Papacy or Papal Church as they pretended to be and their issue incorporated themselves with the civill State powers All which can fit to none so aptly as to the Roman Empire The marriages between the King of the North and the King of the South were both and all of the seed of men and therefore the mixture aforesaid is not applicable to them As for the division of the Empire it is divided to this day the Mahomitan Turke in severall respects aforesaid rising out of the Romans though otherwise in part a Jew by blood hath the Constantinopolitan Eastern part and the Emperiall Pontificiall Pope hath the Roman Western Thus you see how largely Daniel by Gods Spirit of propheticall revelation shewes us the succession and successe of the foure great Monarchies of the earth extending from before Daniel down to us â—preading themselves over the face of the earth and how the latter eat up the former making it selfe fatter and stronger thereby Now what should be the design of the Heavenly Church-loving God so much to minde matters of State and worldly Polities and in a prophesie to his spirituall world-slighting Church surely a very considerable one viz. to the end he might methodically for their better capacity and understanding prophesie to them of a fifo Monarchy or Empire or Kingdome bigger and better then any of the former to follow at the heeles yea to tread upon the toes of the fourth and that by a glorious conquest So that as curious wits speake of Quintessentia the quintessence of beings so this shall be the quintessence of what ever was good in all the foure preceding with an addition of celestial divine and infused and superfused grace and glory This fifth Monarchy is immediately under Christ then the sole Emperour thereof And this must as really orderly and assuredly succeed after and prevaile over all the Places Powers and Territories of the former as they followed and foiled one another So that this fift Monarchy must as really and sensibly be upon earth as any of the preceding were as Daniel with all might and maine of phrase strives according to Gods dictating most plainly to set forth § 3 In this very sence of this notable place of Daniel to that end I have very learned and pious men to go along with me viz. Mr. Huet on Daniel Mr. Parker in his Visions and Prophesies of Daniel expounded and Mr. Archer in his personall reign of Christ You shall heare them themselves speake and urge their own Proofes Reasons and Arguments that you may the better see cause to justifie them and not condemn me of singularity § 4 The sum of Mr. Huet is this The fift Kingdom is made up of the state of the Jewes who out of their dead and desolate estate in regard of piety and polity are awakened by God and brought to the embracement of Christian Religion and to unite into a Kingdome who were as dead men under the flourishing state of the Empire of Rome But in the declining condition of that Roman Empire the Jewes are to be awakened by God and to be re-established into their former Kingdom with great glory and large command ash us ¶ 1. Such a Kingdome is here intended as was by the foure mettals with-held from the Jewes who of all Noahs posterity were the just heires of the world C ham was to be a Servant and Japhet was to dwell in the Tents of Shem as one of his family Shem being the head of that family That such a Kingdome must bee here meant appears in that the Image stands up at the instant of the Jews losse of Soveraignty being made Vassals to the CHALDEANS by captivity 2. In that this fifth Kingdome as it relates to the Jewes for the Christian Gentiles must by no means bee dissevered began to be raised up to his greatnesse at the time of the battering of the Image Now had this Kingdome been meerly spirituall it needed not to have staid for the overthrow ☞ of the Image before it filled the earth seeing Christs spirituall Kingdome doth not overthrow but rather set up civil Government and the Gospel hath flourished where the Church hath been under Tyranny ¶ 2. It is such a Kingdome as doth break in peeces all the former Metals viz. smites the feete and so demolisheth the Image Now ☞ the spirituall Kingdome of Christ doth rather invest then dis-robe earthly Kings and Emperours commanding obedience to them whether good or bad as the Scriptures abundantly mention This smiting of the feet is left out as a Cypher by them that interpret it spiritually of the preaching of the word Consider then if this ☞ were meant of the preaching of the Gospell discovering the vanitie of earthly things how glorious soever why should it not rather strike at the more glorious Mettals Is there any sence that Christ should declaime against the base things of the world and passe by the eminent States or should wee thinke that a conviction wrought in Syria-Egypt as some by these make up the account of the fourth Mettal should occasion the other States to yeeld to the imbracement of the faith of Christ themselves being strangers to his Sermons Sure I am the conversion of Nations to the faith costs more adoe Or lastly dare any say that our Lord either by his own person or Apostles did first preach to the States of Syria and Egypt before any other Countries Is there not cleare evidence of the conversion of other Churches before clay-footed Syria-Egypt How then is the stone said immediately to smite the feet rather then any other part of the Image Surely these and the like improbabilities we fall into by intending hence Christs ministry of the Gospell
¶ 3. Such a Kingdome is here intended as was to be continued to the Jewes without alteration So the Text it shall not be given to another people from Daniels people But when Christ first came and brought his Spirituall Kingdome whiles to be meerly spirituall he first preached the Gospell to the lost sheep of the house of Israel from whom notwithstanding the Gospell was taken away and given to the Gentiles The which Argument is yet more plainly laid downe in Dan. 7. ver 18. The Saints of the most high shall take the Kingdomes from the Beasts and possesse it for ever and ever To which some answer the words are to be understood of a strange people Whereunto I reply the sence is the same another people or a strange people are indifferently the same sith all were esteemed strangers to the Jewes which were not Jewes Others object it shall not be given to another people because Christ will exercise his spiritual Lordship himselfe To which sence I will subscribe if any shew me who did exercise this spirituall Lordship before the coming of Messiah For so much the words sound That whereas you have been held under the Tyrants of this world thus long upon the recovery of your Kingdome it shall never be resigned to any as it hath been Now nothing makes more against them then this For it our Lord did assume such a Kingdome as was formerly resigned to others it cannot be meant of spirituall regiment ¶ 4. Such a Kingdome is here meant as must answer to Daniels scope in his answer to the Kings dreame But if this Kingdome be meant spiritually only then Daniel had missed the scope much For Nebuchadnezzar had his thoughts busied about the issue of HIS Monarchy according to which thoughts the dream was directed Daniel interpreting it undertakes to resolve him fully For in a word Daniel intends two main points 1. To comfort the Jewes in the losse of their Kingdom liberty shewing that after many changes it should be restored to them againe 2. To convince the King of his Tyranny over them by which his third Heire should be nothing the warmer another should take it from him a third from him and a fourth from him which at length maugre all their despight should be returned to the Jewes in greater glory then ever they lost it Now whether the spirituall Kingdome of Christ â—oth answer this scope or no I leave to the judgement of the godly wise Thus Mr. Huet to whom in the generall and maine I fully consent § 5 Next let us heare Mr. Parker on this second of Daniel The maine controversie saith he in this vision is about the iron feet and legs and the stone that smote them The opinion of some is that the legges and toes of iron signifie the successors of Alexander in the Grecian Monarchy and especially the Seleucidae And that the Stone cut out of the mountaine signifies Christ at his first coming and his spirituall Kingdome But this cannot stand ¶ 1. Because every metall signifies a distinct Kingdome and the fullnesse and complement theâ—eof from the beginning to the perfect end And therefore as the brazen belly and thighes are the whole and perfect Grecian Kingdome so accordingly the legs and feet of iron doe signifie another Kingdome distinguished from the Grecian which cannot be the Seleucidae and other Successors in the same Kingdome For as the golden head signified the whole Babylonian Kingdome and the silver breast and armes the Persian so the brazen belly and thighes the whole Grecian including the Seleucidae and the other Successors For these make up the integrity â—nd fulnes of the Grecian Monarchy or Kingdom as much as the Successors of Nebuchadnezzar make up the integrity of the Babylonian or as much as the Successors of Cyrus doe concur to the perfect constitution of the Persian And so when the Greeke Kingdome is proposed Dan. chap. 8. ver 21 22. it is expresly described as constituted not onely of Alexander the Great but also of the Seleucidae and other the successors in the same Kingdome ¶ 2. This Vision must reach to the last dayes chap. 2.28 which could not be if the legges and feet the extreame and utmost part of the image should end in the Seleucidae for as much as this Kingdome expired before the birth of Christ ¶ 3. Because the legges are said to be of iron in comparison of the parts and Kingdomes going before which were of weaker metals Whereas the Seleucidae and the other successâ—rs of Alexander had not the strength of Alexander c. 8.21.22 Thou wilt-say the Kingdom is represented by iron onely in relation to the Church whereunto it was more terrible then the former I reply 1 As the two first Kingdomes are represented by unequall metalls the first of gold the second of silver to note an absolute inferiority of the one unto the other chap. 2.39 so by proportion the two following of brasse and iron to note an absolute imparity in strength between the latter and the former Wherefore the Iron Kingdome must be absolutely and in it selfe stronger then the Brazen and not onely in respect of particular exercise and imployment of its strength against the people of the Church 2. The Iron Kingdome is expresly said to be as iron because it brused all these that is the former Kingdoms and not onely because more terrible to the Jewes ver 40. 3. Because it is the same with the fourth beast with the iron teeth chap. 7. v. 7. which is therefore so represented because it devouâ—ed the WHOLE EARTH and not the Jewes onely 4. Because Nebuchadnezzar and Haman in the former Kingdomes were more formidable to the Jewes then the Seleucâ—dae And therefore there is no reason that in this respect only the fourth should be represented by Iron in comparison of the former Kingdomes as stronger and more terrible then those ¶ 4. In the dayes of these Kings shall the God of Heaven set up the Kingdome of his Sonne Whereas the Seleucidae and the whole Greeke Empire was utterly dissolved before the birth of Christ v. 44. § 6 Neither can the Stone that smote the Image be Christ at his first coming and his Kingdome immediately following c. for the reasons following ¶ 1. Because the Kingdome signified by the stone must breake in peeces all the other Kingdomes But this Kingdome of Christ ☞ that was and is between his first and second coming was not appointed for the breaking down of all earthly Kingdomes this being the time of the Gentiles Luk 21.24 and for the adversary to reign and for the Church to be trampled under foot Rev. 11.2 ¶ 2. Againe the Kingdome here spoken of doth breake in peeces all other Kingdomes so that those being utterly extinct this alone doth stand in place of them ver 44. Now this state is not to be expected under the Kingdome of Patience or before the fall of Antichrist who fallen the Kingdomes of the earth
shall become the Lords and his Christs Rev. 11.15.18 ¶ 3. Further what prerogative and advancement had it been for the Kingdome of Christ SPIRITUAL to have broken down ☞ the Selcucidae and other Horns of the Greeke Empire as long as another Kingdome the Kingdom of the Romans succeeded in their place to beate downe the Church by the Heathen Emperors and Antichrist for longer space of time and with greater and more terrible persecution then ever before § 7 Contrarily I affirme that the legges feet and toes of the iron doe signifie the Roman Kingdome 1. Because it is represented by a distinct mettall coming after the Brazen belly and thighes which is the Grecian For no other distinct Monarchy came after the Grecian but this as History doth shew 2. Because t is stronger then all the rest and breaketh them in peeces Dan. 2.40 3. The Iron legs and feet are parallell with the Iron teeth of the fourth Beast which signifies the Roman Kingdome Dan. 7.7 4. The ten toes representing the ten Kings are accordingly a character of the Roman Kingdome Revel 12.3 and 13.1 and 17.12 5. T is such a Kingdome as must stand to be destroyed by the Kingdome of the Saints in the end of time and therefore can be no other ☜ then the Roman Kingdome yet continuing under Antichrist § 8 The Stone is the Kingdome of the Saints as it is interpreted Dan. 2.44.45 with chap. 7.26 27. ☜ And that is the Kingdome to be set up at the fall of Antichrist as it appeareth by these reasons 1. Because it shal be set up to destroy all adverse Kingdoms in the world which cannot be expected til about the time of the fal of Antichrist ☜ 2. It shall not rise till about the sounding of the seventh Trumpet which is the time of the fall of Antichrist Revel 11.15 16 17. 3. Then and not before it shall fill all the earth ver 34 35.44 45. that is all Kingdoms shall be subject unto it chap. 7.26 27. compare Rev. 11.15 Thus Mr. Parker to whom in the maine and generall of his matter I assent § 9 In the last place let us hear Mr. Archer speak in his fore-cited book p. 7. 8. And then I shall take my turne The fourth Monarchy saith he was that of the Romans which because it began farre lower then the rest viz. more Westward and yet rose as high Eastward as the highest of the former therefore it became a mightier Monarchy then all the three former This is expressed in this second of Daniel by legges of Iron because it was the strongest of all and subdued all under it But in processe of time the body of the world which it bore up being so great to which it was a leg it divided it selfe into two legges viz. the Easterne and Westerne Monarchy Which yet though divided was as strong as Iron and held all Nations under them But in processe of time fell into feet and toes The Eastern Monarchy was swallowed up by the Turke the Westerne fell into divers Kingdomes But among these sub-divided Kingdomes was strength and weaknesse the feet being part of iron and part of clay And much mingling there shall be amongst them to re-joyne the Kingdomes into one body some whereof are weak and some strong as iron and clay but never shall be as Iron cannot be mixed with clay The Spaniards and Austrians of Spaine and Germany and other Nations of Europe some of which are strong and some weake have sought by marriages and other covenants to mingle and re-joyne themselves into one Monarchy but it shall never bee as we cannot mingle iron and clay But in the period and up-shot of their Soveraignty and Monarchy they shall remaine distinct Kingdomes as Feete and Toes of Iron and Clay partly weake and partly strong § 10 Now in the dayes of this Roman Monarchy this fourth Western Monarchy there shall be a stone cut out without hands which shall ruine these Kingdomes smiting the Image on the feet of iron and clay and so swallow up the whole image all the fore-going Monarchies being brought under it and by it to nothing And it becomes a Monarchy over the whole earth where ever the former Monarchies had ruled ver 35. That is as it is explained ver 44 45. a Kingdome which that stone shall obtaine set up by the hand of the God of Heaven Whereas the other Kingdomes or Monarchies were erected by men on earth though permitted and ordered by God This Kingdome or Monarchy shall swallow up in it all fore-going Monarchies And this is a FIFT Monarchy which shall arise in the world after the former foure which is meant of a state of Christs Kingdome as appeares by severall reasons ¶ 1. Marke it is called a Stone as Christ is the cheife corner stone which the builders refused 1 Pet. 2. v. 3. c. to 8. ¶ 2. Againe it is a stone not in hand or cut out without hands Because God shall reare up this Kingdome As touching Mr. Archers words of Gods rearing up this Kingdome without hands of humane helpe I cannot insert or assent to while I stick at that place in Daniel chap. 12. ver 1. c. that when Michael shall stand up to deliver his people meaning the great and generall deliverance of the Jewes from temporall and spirituall captivity there shall be a great time of trouble such as there never was since it was a Nation even to that same time Insomuch that many of the Jewes afore as it were a sleep in the dust or as dead men in their forlorne hopelesse and helplesse condition shall now at Christs appearance awake and stand up for the cause of their deliverance yet some of them shall fall off to their everlasting shame According to which there is a double period of time relating to their deliverance mentioned in the eleventh and twelfth verses of that chapter as if it should begin at one thousand two hundred and ninety yeares after the ceasing of the daily sacrifice but they onely should be blessed that wait and come to the one thousand three hundred thirty and fifth year which is forty five years after But of the full meaning of this place to this sence and the demonstration thereof we shal hear after in our last place of Daniel This I confesse and I can freely conceive that whereas the Church of Christ is that stone that Kingdome of Christ as Mr. Mede Mr. Huet and Mr. Parker have afore well expressed or hinted so Christs call of the residue of the Church into the state of grace at the great and last bringing in of the Jewes shall be so immediately and suddenly done by Christ himselfe by his appearing in the clouds and such like extraordinary wayes as in the birth of a Nation at once as the Prophet describes their call that there shall not be used for ought I know the Ministry of mens preaching to that end ¶ 3. It s
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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.
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
viall saith Mr. Mede shall be poured out upon the great River Euphrates that being dryed up a passage may be prepared for new Enemies of the Beast to come from the East that is for the Israelites to bee wonderfully converted to the pure faith and worship of Christ and now seekers for the Kingdom promised many ages since That I may take these Kings to come from the East to bee the Jewes two things serve for it First That this is the last viall save one in the time whereof therefore the Jewes must be converted if at all or else must be destroyed with the rest of the enemies of Christ among whom they remaine in that great day of universall Revenge and Judgement which the next viall shall bring upon them Both which viz. of non-conversion or generall destruction are flat against all the tenour of Scripture Secondly That place of Isaiah chap. 11. ver 15 16. whence this of the sixt viall is borrowed moveth mee thereunto And the Lord will destroy or rather render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like as the Lord hath destroyed the tongue of the Egyptian Sea And rather so he shall lift up his hand upon the river Targum the River Euphrates in the strength of his spirit and shall smite it in the seven streams so that men may passe over dry-shod And there shall be a way for the remnant of my people which shall be left by the Assyrians a plaine marke Euphrates is understood as it was in that day wherein he ascended up from the Land of Egypt a good justification of that translation of the words in the first clause Parallel to which place is that of Zech. 10.10 11. Which the Chalde renders thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. And even as I brought them out of the land of Egypt so will I gather together their captivity from Assyria and I will bring them backe to the land of Gilead and of my sanctuary and it shall not be sufficient for them And miracles and the marvelous great workes of God shall be wrought for them even as they were wrought for their fathers when they passed through the sea and they shall see the vengeance on their enemies c. So the Chal. But what shal we say that Euphrates is whose waters shal be dried up mystical Babylon shal also have her Euphrates as wel as ☞ that ancient Babylon the Turkish Empire which shal be the obstacle of those new enemies from the East and on that part the ONLY DEFENCE OF THE BEAST Neither will such understanding of Euphrates be without example of Isaiah himselfe who chap. 8.7 by the like parable of Euphrates hath expressed the Army of the Assyrians bordering upon the same River The Lord shall bring upon them or cause to come against them that is against the Syrians and the Israelites the waters of THE or THAT River so Euphrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency or emphasie is wont to be called strong and many the Kings of Assyria and all his glory Targum his army c. compare Jer. 47.2 3. Behold waters rise up out of the North and shall be an overflowing flood shal overflow the land and all that is therein the City and them that dwel therein then the men shall cry and all the Inhabitants of the land shal howle at the noise of the stamping of the hoofes of his strong horses at the rushing of his chariots c. where evidently by the waters of the north are understood the Armies of the north Why therfore should not this Euphrates of the vials by the same reason be understood of the Turks being no less borderers upon Euphrates before their over-flowing then the Assyrians the Inhabitants of the same Tract To this it maketh not a little that the losing of that great Army of Horse-men long stayed at that GREAT RIVER EUPHRATES Rev. 9.15 signifies the Turks thence to over-run the Roman Empire as the series of the Trumpets and the apt truth of the matter demonstrate Therefore by the sixt viall this Euphrataean deluge shall be dried up Plainly according to that which is said Revel chap. 11. that next after that overthrow of the City which shall come to passe in a great Earth-quake agreeing to the fift viall the second woe shall be past that is the plague of the sixt Trumpet But by what meanes that 's to come to passe and by what Authors whether by the Jewes themselves which haply Ezekiel intimateth chapter 38. and 39. who shall possesse the holy Land again or by some intestine discord fitly to goe before the returne of these or haply both but in order and one after another or by some other cause we cannot certainly say What ever it bee this let being removed it is said A WAY of going to some place is prepared for these new Christians from the East and that as it seemeth to make an expedition against the Beast to the ruine of whom all the Vials serve From whence otherwise or wherefore from this drying up should so great a trembling and fear at an instant assail the worshippers of the Beast yea even the Devils themselves as it seemeth that it should minister occasion for so horrible and unheard-of a preparation for war as is here described unless they with their whole diabolical band should fear all extremity by the coming of these new Kings of the East Now this Armageddon mentioned in this 16. of Revel v. 16. of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HAR MEGIDDON that is The mountain mountainous places or downs as we said of Megiddon was the place where good King Josiah was slain whence Jeremiah takes the rise and beginning of his Lamentations as the ante-scene to the ensuing captivity 2 Chro. 35.22 23 24 25 26 27. Where though it be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 MEGIDDO yet because in Zach. 12.11 it is written in the Hebrew as above viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HAR MEGIDDON and so in the Greek even in that 2 Chron. 35.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore the Apostle writes it Armageddon The mountainous part adjoyning to the valley By all Saint John intimating That God will yet before the ultimate general judgement give the Churches enemies as they come forth to oppose her a notable overthrow in some notorious eminent place For it is most incongruous with the last general judgement to speak of a particular place wherein the grand enemies of the Church shall be destroyed for her deliverance even as it is not disagreeable to Joels close who concludes upon that destruction at the valley of Jehoshaphat that Judah and Jerusalem may have a quiet and lasting habitation Thus of the places in Joel SECT XLII NExt we come to the Prophet Amos. wherein we shall touch but one place viz. The ninth and last Chapter v. 11 12 13 14 15. viz. The five last verses parallelled and compared with Obadiah V. 17 c. to the
Sect and was of any Tribe as the Jewes themselves intimate There were two sorts â— Laic 1. Such as taught to write which we call Scribes or Writing Masters 2 Such as drew Deeds and Writings of bargaines and sale which we call Sâ—riveners To both these Psal 45. ver 1. alludes Then thirdly out of these that were most expert there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Kings Scribes which we call Secretaries 2 King 12 10. and chap. 22. ver 1. And 2 Sam. 20.25.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scribes of the people which were much like to our Clerkes of Assizes for these Scribes were to attend the publicke Courts and Consistories 1 Maccab. 5.42 The second sort of Scribes were Clericks learned men called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Scribes of the Law Ezra 7.6 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lawyers Matth. 22.35 Luk. 7.30 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctors or Teachers of the Law Luk 5.17 Elias must first come he answers Elias truly shall first come and restore all things but I say unto you that Elias is come already and THEY the Iewes led by those Scribes knew him not but have done unto him whatsoever they listed Likewise shall also the Son of Man suffer of THEM Then the Disciples understood that he spake to them of John Baptist And by Christs speech that generation in which he was borne should bee called to an account for all the blood of the Saints shed by the Jewes persecution from Abel down to the Apostles which must needs include the murther of Iohn Baptist Matth. 23.35 Luk. 11.51 And further the sacred Text doth intimate that these Herodians had held some dangerous leaven of doctrine though t is not there expressed Mar. 8.15 The Assideans were of two sorts the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsadikim and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chasidim The Isadikim kept close to the letter of the Scriptures and studyed that The Chasidim commonly translated Assidael Assideans studyed how to adde to the Scriptures The Tsadikim conformed outwardly at least to what the law required But the Chasidim would be holy above the Law D. Kimch Psal 103.17 Pirke Aboth cap. 5. The Essenes first Of the Essenes Held many of the Pythagoreans evill opinions as a communitie of goods Aul. Gel. l. 1. c. 10. Laert. in Pythag. Ioseph l. 18. c. 2. They allowed not lawfull pleasures Iustin l. 20. Ioseph de bello l. 2. c. 12. they ascribed all things to fate and destiny Suid. Ioseph Antiqu. l. 13. c. 9.2 They worshipped towards the sun rising Philo. Ioseph 3. bound themselves by oath to preserve the names of Angels the phrase implying a kind of worshipping of Angels Ioseph de bel l. 2. c. 12. c. The Gaulonites Of the Gaulonites who had their name from one Iudas sometimes called Iudas Gaulonites sometime Iudas Galilaeus Ios Antiq. l. 18. c. 1 2. mentioned Act. 5.37 Held first That tribute was not to be paid to Princes as being a badge of servitude Secondly that they ought to call none Lord but the Lord of Lords the God of Heaven Thirdly They forbad sacrifices to bee offered for the welfare of the Roman Empire and Emperour which is conceived to be the reason why Pilat mingled their blood with their sacrifices Luk. 13.1 Oecumen in Act. 5.37 Theophyl in Luk. 13.1 For Pilat was not over the Nation or province of the Galileans and therefore it must be this Sect that Pilat so punished And thus you have had an account of the Iewes corrupting of Religion in Christs time as Iewish And as for Christian religion they did for the generality refuse both it and him Ioh. 1.11 He came unto his own and his own received him not And so they did after in the Apostles ministrations rejecting their Doctrine and persecuting their persons Act. 13. Act. 4. and so saith St. Paul Rom. 11. they are to continue in blindnesse till the fulnesse of the Gentiles shal be come in that then ALL ISRAEL may be saved ¶ 3. For the Jewes victory prophesied in this fourth of Micha it is set forth in the eighth verse c. to the end of the chapter v. 8. And thou O Tower of the flock the strong hold of the daughter of ZION unto thee shall it come even the FIRST DOMINION the Kingdome shall come to the daughter of Jerusalem That is thou must have a flourishing estate at least as glorious as at first in David and Solomons time ver 10. Thou shalt be delivered from Babylon there the Lord shall redeem thee from the hand of thine enemies They shall not onely be dèlivered as by a common providènce but shall be redeemed as relating to the fruit of a Saviour Luk. 3. ver 30 31 32. and v. 38. Ver. 13. Arise and thresh O daughter of Zion for I will make thine horne Iron and I wil make thine hoofs brasse and thou shalt beat in peeces MANY PEOPLES And I will consecrate their gaine unto the Lord and their substance to the Lord of the earth So that the Jewes must not onely be delivered from their enemies but must be the destroyers of their enemies that continue enemies and that not of a few but of many peoples Now when ever had the Jewes since their first captivity such prosperity such victory such a Kingdom and such a conquest Ten Tribes for two are still by the Jewes confession in captivity And the two Tribes ever since their first return have been notwithstanding under the power of one Monarch or another by an immediate and concatenaâ—ed succession 1. The Persian 2 The Grecian 3. The Roman 4. The Saracen 5. The Turke So that this Scripture is not yet come to passe and cannot be deferred to the ultimate general resurrection as being inconsistent with that time in most of the branches Therefore it is yet to bee fulfilled afore that time Thus of Micha SECT XLIV Next we come to the Prophet Zephany where we shall insist but upon one place and that is an Eminent one viz. chap. 3. ver 9 c. To the end of the Chapter § 1 IN this place three things are prophesied which orderly laid together doe compleatly make up the maine of our point that yet before the ultimate judgement at the universall resurrection there shall be a most glorious visible Church on earth beautifully woven and integrated of Iewes and Gentiles 1 Here is prophesied the RESTITUTION of the Iewes both in a way of conversion unto God and of reversion into their owne Country unto a glorious Church State 2 The VOCATION of the Gentiles both unto an effectual conversion unto God and a most harmonious union with the rest of the Church 3 The SUBVERSION of the enemies of the Jewes and of the Church of Christ § 2 The first the RESTITUTION of the Iewes as to the first part thereof viz. their conversion wee have it in the 10 11 12 and 13 verses Ver. 10. From beyond the river of Ethiopia
body to which it was united is re-instaâ—ed in another body But Helias is to come not from a departing out of this life by death but from his Translation neither is he to be restored to the body from which he was never exempted but to the world from whence he was translated not by a returning from death to life but by supplement of the prophesie the very same man and he himselfe of his owne name and humane nature When Tertullian saith THEIR Metempsychosis he means the Philosophers to whom he wrote that booke and in particular the Pythagorean Philosophers whom in the context of the fore-cited place hee mentions * Quod dixit Dominus Heli as quidem venturus est re stituit omnia id est eos quos persecutio Antichristi contur baverit August Quest Evang. c. 21. Tom. 4. operum 2. Augustin who was Presbyter of the Church of Hippo about 391. after Christ affirmed the coming of Helias upon the words of Christ Matth. 17.11 because he was to restore the ruines which the persecution of Antichrist should make upon the Church Some of his words are these That our Lord hath said HELIAS SHAL COME AND SHALL RESTORE ALL THINGS that is those whom the persecution of Antichrist shall make desolate Now Antichrist was not risen in John Baptists time and therefore John Baptist could not be that Elijah And in Austins time Antichrist had not done wasting yea the papal Antichrist had not at this time of Austin begun hardly to waste the Christian Church And therefore he so argued for Elijah yet to come †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret in Malach. 4. v. 5. v. 6. 3. Theodoret likewise who flourished about four hundred years after Christ argues for the future coming of Elijah calling him Elijah the Great from our Text in Malachi the fourth upon these grounds That he must teach the Jewes Christs coming and perswade them to be integrated into one Church with beleeving Gentiles Which we see not yet done to this day Mr Mede on Mar. 1.14 15. Diatr par 4. p. 1. c. 4. Mr. Mede likewise is of the same judgement and upon very good reason with the argument whereof he excellently closeth this point thus those words Mark 1.14 15. Now after that John was put in prison Jesus came into Galilee preaching the Gospell of the Kingdome of God and saying the time is fulfilled and the Kingdome of God is at hand repent yee and beleeve the Gospell I say these words are a narration of our Lord and Saviour Jesus Christ his first beginning to preach which they describe first by the time when Secondly By the place where Thirdly By the sum of what he preached The time when After that John was put into prison The place where Galilee Jesus came into Galilee Lastly The sum of what he preached The time is fulfilled and the Kingdome of God is at hand repent yee and beleeve the Gospell In which Sermon there are also some parts to be considered which we shall more conveniently distinguish when we come to handle it Mean while let us begin with the three parts or circumstances already named in order And first of the first The time when After that John was cast into prison Our Saviour began not his solemn preaching till his Messenger John the Baptist who was sent to prepare his way was cast into prison This circumstance is else-where precisely noted in the Scripture so that we cannot doubt but there is some matter of moment therein For St. Matthew tels us as St. Marke doth Now when Jesus had heard saith he that John was cast into prison he departed into Galilee and then it followes from that time Jesus began to Preach and to say Repent for the Kingdome of God is at hand So St. Peter Act. 10. when he came to preach the Gospel of Christ to Cornelius was carefull to mention this circumstance of time as well as the other of place The word saith he which God sent unto the children of Israel preaching peace by Jesus Christ he is Lord of all That word I say you know which was published throughout all Judea began from Galilee after the baptisme which John preached Loe here the place where Galilee and the time after that John had done as in my Text. All which argues this circumstance of time to be one of the marks of the true Messiah as namely that this Jesus was the Lord whom they looked for who was to send a messenger before him the voyce of a cryer in the wildernesse to usher his preaching and prepare the way of his Gospell as was prophesied in Esay and Malachi and the Jewes at that time expected Which was the reason of that scruple of the Disciples in the Gospel when they saw our Saviour and Elias whom they supposed should be his fore-runner appeare in glory both together in his transfiguration Why then say they doe the Scribes say that Elias must first come Our Saviour tels them that John the Baptist was that Elias the fore-runner of the Messiah according to those words of his father Zechary And thou child shalt be called the Prophet of the highest for thou shalt goe before the face of the Lord to prepare his way Namely as the Angell told him in the power and spirit of Elias Luke 1. For this reason as our Saviour was not conceived nor born till six months after John so he began not his prophesie till John had done that so the Scripture might be fulfilled and John be his fore-runner and the messenger both in one and the other Johns beginning to baptize and his casting into prison was between Christs prophesie and his And lastly to conclude the illustration of this circumstance John was not onely a fore-runner of our Saviour in his nativity and prophesie but also in his passion and suffering For so our Saviour himselfe expresly saith Mat. 17.12 Elias is come and they knew him not but have done unto him what ever they listed even so also shal the Son of man suffer of them Now the observation or if you will the consideration I will make upon this circumstance shall be this If that Messiah according to prophecy were to have a Harbinger to prepare the way for his coming and the holy Ghost in the new Testament thought this circumstance so needful to prove the verity thereof as so curiously to note it in the History of his Nativity Preaching and Suffering It would be considered seeing the coming of Christ is two fold the first and second whether the same prophecy imply not that there should be an Harbinger as well of his second coming as of his first as well an Elias to prepare the way for his coming in glory to judge the world as there was at his first coming in humility to preach the Gospel and suffer for the world And Elias I mean to be the Harbinger of Christ to the Nation of the Jewes before his
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
at first created being at length RENOVATED or made new it shall put on a face that shall be far more pleasant and beautiful All which is understood of a stare and time on earth afore the ultimate judgement For the next Question following in that Catechisme is concerning that Q. Deinde autem quid superest But after that what remaines A. Ultimum generale judicium the ultimate and general judgement for Christ shall come c. ¶ 2 Touching certaine parts and circumstantials of our opinion as that there shall be yet afore the ultimate end of the world a glorious time of the universal call of the Jews was the judgement of Chrysostome Orat. de vocat Judaecorum Paragraph 7. Hilary Austin Ambrose and Jerome whom for that Dr. Prideaux quotes and consents with them * And touching the coming of Elijah before the next coming of Christ was the general opinion of the Fathers as Dr. Iohn Alsted quotes and asserts ¶ 3 Of later Writers touching parcels of our opinion wee might quote many 1 Wendelinus in his natural Contemplations 2 Hieron Zanchius on Hof 3. 3 Functius his Chronologie 4 Rivetus on Hos 3. 5 Peter Martyr in his Common Places Class 2. cap. 4. and cap. 16. 6 Pareus on Rom. 11. Explicat dubiorum Johannes de Comb is compend Totius Theolog. Lib. 7. cap. 13. Alphonsus Conradus Of Mantua in his Commentary on the Revelation doth superabound upon the main point I will give you but some few special touches in his Commentary on Rev. We may see saith he that diverse hold that between Christs comming in the flesh and comming in Majesty there is a middle comming of spiritual power and force to destroy the great Antichrist and to reforme the Church This comming they say shall be in the end of the sixth Millenary or thousand yeers of which comming they make Enoch and Elijah the fore-runners They say that Antichrist shall bee destroyed by their preaching and his Kingdome abolished After which down-fall peace shall be granted to the Church and Satan shall be bound so that hee shall not bee able to disturbe the tranquillity thereof Now this peace and happy progresse of the Church they say shall last for the whole seventh Millenary till the last time of her troubles by the persecution of the Nations Gog and Magog because of Satan who they say shall then bee at liberty stirring them up against the godly These words quoted by Dr. John Alsted in his Treatise of the thousand yeers inferres this From hence it appeares saith Alsled that our opinion concerning these thousand yeers is no new and unheard-of thing As for Alsonsus Conradus his owne opinion heare a little of that First in his Preface This one thing perhaps saith he may offend the eares of some because I seem to promise a more plentifull peace to the Church then that likenesse of the crosse will allow of in which in this world the Church must be made conformable to Christ its head But let them bethinke themselves that this is not so contrary to the Scripture that it should bee objected against mee or laid to my charge as fit to bee reckoned in the number of those which are termed either impious or absurd Especially when as I cannot perceive by what meanes that happinesse which John writes the Church shall injoy Satan being bound can be made good except wee acknowledge some rest of the Church her enemies being overthrowne which I thinke indeed ever happened as often as the enemies of Gods people have been removed out of the way Now because the enemy John tells us shall be removed is more dangerous then all that ever yet infested Gods people it ought not to seem strange to any one if hee being once overcome the Church injoy a more plentifull peace then usuall Secondly in his Comment on Rev. 20.1 God being about to bestow saith Alsonsus a more plentifull peace on his Church then heretofore it sufficeth not him to have removed out of the way the BEAST and those Kings of the earth with an horrible slaughter except also he restrain Satan the beginner of all these mischiefes so that he may not raise any more those usuall strifes among them Wherefore the Angel comes down from heaven who repressing the fury of Satan shutteth him up as long as he pleases not to have the Churches peace to bee taken away So hee shutteth him up for a thousand yeers i.e. for that whole time that he will not have the Churches peace disturbed So far Alsonsus 9 There is a touch also in Matthew Cotterius in his Contin demonstrâ—expos of the Revelat. on Chap. 20. of this thousand yeers of which we speake onely he begins his thousand yeers a hundred and odd yeers too soon At which time as Alsted well observes is but the Praeludium 10 Adde to these the words of John Piscator an Author of esteem common among us in his Comment on the Revelation The happinesse of the faithfull who shall live upon earth after the down-fall of the Papacy is their great security from the hostile invasions of the wicked for a thousand yeers The singular happinesse of the Martyrs of Christ who before those thousand yeers indured persecution is their resurrection which shall be before the general Resurrection And in a Treatise hee wrote afore his death of which Dr. John Alsted had the perusall the said Piscator wrote much more of this our point which the said Alsted transcribed as he confesseth into his Treatise of the thousand yeers Give me leave to borrow but a little more of your patience and I will give you much in few words Many Writers of the former and this present age have published many things concerning Elias the Artist who is to come of the Lyon of the North who is neer at hand Of a fourth Northern Monarchy Of a great Reformation Of the conversion of the Jews c. See Theophrastus Paracelsus Michael Sendivogius in his Treatise of Sulphur Stephanus Pannonius of the circle of the works and judgements of God where among other things he writes thus It shall come to passe that the pure Gospel shall bee preached to the Americans before the end of the World That nothing is more sure then that the reformation of the East and South drawing on some famous Emperour whose types were Constantine and Theodosius both entituled the Great shall openly shew himselfe and granting liberty of Religion to them who professe the name of the holy Trinity shall do some great matter in the world for the glory of God for the re-building up of the Church and for the down-fall of Antichrist The Eastern Christians fired with the zeal of Christ shall make their way into ASIA it sâ—â—e and provoke the Jews to jealousie Rom. 11. And the spiritual babyâ—on shall be a prey to all Nations A resining of the Souldiers of God whereof is mention Zech. 13.8 9. i.e. Temptations and trials shall goe before this
spirit shall be removed farre away from the Church Zach. 13 2. Thirdly For the rest of the dayes works of Creation as in them were created the dry-land the Plants the Fishes and Fowls and Animals c. So in this New creation there shall be a perfection of all those then in being for of a resurrection of irrationals I know nothing and they shall be freed and set at liberty from all danger and hardship Isa 11.6 7 8 9. Rom. 8.19 20 21 22. I speak now short to these things because I am not yet come to the qualifications of this future glorious estate into which this Head would sometimes faine draw me but I will not be anticipated ¶ 4 This future glorious estate on earth is a creation in regard of the end viz. that as man was created last of all most perfect in soule and body as the subordinate end next under God for which God made it viz. that man might have the possession and use of all and dominion over all Gen. 1.26 So in this New creation Christ restores all things to their perfection and every beleever to his to that end that all beleevers being raised or changed as afore described may joyntly and co-ordinately rule over the whole world and all things therein next under Christ their Head I say All and not apart onely as some unwarily publish And I say joyntly not one part of the Saints to usurp authority over the rest as many dream And co-ordinately All upon equall tearms not some Saints to rule by Deputies made of the rest of the Saints as the practise of men seem to interpret And all to be true Saints not seeming Thus we read in Dan. 7. verse 14. and 27. And Rev. 20.4 And Chap. 21. verse 24.26 Study the places well and you will easily picke it out CHAP. III. Measuring out the DIMENSIONS of this glorious estate to be on Earth afore the ultimate universal Judgement § 1 HAving done with the Creation of it we come next to the Dimensions Quantity or Extent of the glorious Kingdome of Christ on Earth yet expected viz. That as the other foure Monarchies did over spread all the inhabited world as it is said of Nebuchadnezzars Assyrto-Chaldean Monarchy Dan. 2.37 that he was King of Kings and that WHERESOEVER THE CHILDREN OF MEN DWEâ—T the Beasts of the field and fowles of the Heaven GOD HAD GIVEN INTO HIS HAND and had made him RULER OVER ALL and of Caesars Roman Monarchy Luke 2.1 That there went out a decree from him that ALL THE WORLD should bee taxed So this fifth Monarchy of the Saints reigning on earth under Christ must be as large as those Monarchies as large as the whole world for ample Dominion though not for sincere conversion That is the generality of men in the time of this Kingdome being converted into true Saints they shall rule over all the whole world of men swallowing up the other former Monarchies So that if there be remaining a secret seed of hypocrisie in â—ome which shall at last God so foretelling Rev. 20.8 breake out in the Gogican War at the end of our THOUSAND yeers shall yet mean while all men all the time of the thousand yeers shall be demurely subject to the Dominion of the Saints Touching the latitude and largenesse of this Holy-Kingdome read Dan. 2.34 35. The stone cut out without hands smote the Image on his feet that were of iron and of clay and brake them to peeces Then was the iron the clay the brasse the silver and the gold broken in peeces together and became like the chasse of the Summerthershing floore and the wind carried them away so that NO PLACE WAS FOUND FOR THEM and the stone that smote the Image became a great Mountaine and FILLED THE WHOLE EARTH Dan. 7.26 27 And the judgement shall sit and they shall take away his the preceding Monarchies Dominion c. And the Kingdome and Dominion and the greatnesse of the Kingdome UNDER THE WHOLE HEAVEN shall be given to the people of the Saints c. And Rev. 10.7 St. John having said In the dayes of the voyce of the seventh Angel when he shall BEGIN to sound the mystery of God shall be finished he goes on in the 11. Chapter verse 15. saying The seventh Angel sounded and there were great voyces in Heaven saying The KINGDOMES of this WORLD are become the Kingdomes of our Lord and of his Christ and he shall reigne for ever That is no Monarchy shall ever be on earth after his Adde Isa 2. In the second verse c. whereof yee have the propagation of the Gospel of Christs Kingdome and mens obedience to it In the 11 verse repeated againe verse 17. yee have the Lord Christ exalted and his overthrowing all worldly powers prostrate before him in these words The lofty lookes of man shall be humbled and the haughtinesse of men shall be bowed downe and the LORD ALONE shall be exalted Which words though covertly for feare of provoking worldly Monarchs are alleadged by the Jewes to the same end as you have heard afore at large To the same effect of the largenesse of Christs Kingdome is that notable place in Isa 24. verse 21 22 23. In that day it shall come to passe that the Lord shall punish the Host of the high ones that are on high and the Kings of the earth UPON EARTH and they shall be gathered together as prisoners are gathered in the pit and shall be shut up in the prison and after many dayes they shall be visited Then the Moon shall be confounded and the Sunne ashamed when the Lord of Hosts shall REIGNE IN MOUNT SION and in Jerusalem before his Ancients gloriously His Ancients are his ancient people the Jews And as the material Sunne and Moon shall be then nothing in comparison of the light of Gods presence as afore-shewed so the metaphorical Sunne and Moon for the same Scripture may have two subordinate senses Rev. 17.9 10. I say the metaphorical Sunne and Moon of higher and lower humane Majesties shall be confounded with shame So Jacob a Prince in those times and his wife are called by the name and interpreted to be the meaning of that name of the Sunne and Moon in Josephs dream Gen. 37.9 even as we had but now in that 24 of Isa both name and thing metaphor meaning expressed And by the same rule and proportion we may admit of others annexing a metaphorical sense to that Revelation 21. verse 23 24. that in Christs Kingdome to come upon earth there shall be no need of the Sunne or Moon i. e. of Emperial Royal or Princely Potentates to keep the peace as we have expounded it also in a litteral sense of the obscuring of the glory of all the Stars by the paramount glory of Gods presence For God and the Lambs presence shall be in stead of and more then the Sunne and Moon in both senses One both learned and godly doth likewise to the
same purpose apply Hag. 2.21 22. By shaking heaven and earth once more saith he the Prophet seems to mean in part that there shall be a change not onely of the customes of the people which are the Earth but also of Kingly powers and humane Majesties which are the Heavens Which place of Haggai the Apostle applies to the Kingdome of Christ Heb. 12.26 27.28 29. of which application though part may comport with the Kingdome of Christ as spiritual which hath ever been yet the rest seems to â—ooke as farre as Christs Kingdome to come on Earth For since Haggais or Pauls time God never so shook the material heavens of Orbs and Stars or the metaphorical of Royalties and Majesties that the Kingdome succeeding as the Text plainly intends could not be moved Even as the close exhorting to serve God acceptably because he is a consuming fire is most like to Peters exhortation 2 Pet. 3. to bee holy in conversation because after the destruction of the world by fire we shall have new heavens and a new Earth The place seems to allude to and to Prophesie from Gods shaking of Mount Sinai that as at that time God shook his people out of Egypt and separated them by divine Lawes from all the Nations of the earth to be a Royall Church by themselves so he will shake all the world of high and low ones when he sets up his last kingdom viz. Christs visible kingdom on earth and therewith makes all new For saith my Author that same Once more signifies the removing of all former old things in Earth and Heaven viz. of Customes of People and Crownes of Kinglyhoods and makes all new with sanctity and spirituality in the quality though men and creatures shall be in substance extant upon the earth according to their species or kinde and his Sovereignty in paramount glory ruling all Just as Zachary hath it Chap. 14. verse 9. And the LORD shall be KING over ALL the EARTH In that day shall there be ONE LORD and his name one That is as some learned expound There shall be no more Lords but the Lord Christ and his Dominion shall be greater then ever any was Which the Prophet Malachy doth notably surveigh Chap. 1. verse 11. in these words From the rising of the Sunne even to the going downe of the same my name shall bee great among the Gentiles c. CHAP. IV. Concerning the Qualifications or Qualities of this Kingdome of Christ Viz. Negatively it is a State that is Sinless Sorrowless Deathless Superiorless c. Temptationless Timeless Positively it is the Restauration of the Creation Perfection of all Qualities Confluence of all Comforts Preface to Eternity With several other Qualifications by a natural and necessary consequence flowing from these SECT I. It is Sinlesse § 1 ANd no wonder For it is not imaginable that the deceased Saints should be raised and the living changed to injoy this glorious state on earth in Christs Kingdome with the least tincture of sinne either of their owne or others This were to bring the deceased Saints to their losse And the changed state of the living would not be freed from sinne which would bee their greatest sorrow which as the next Section demonstrateth cannot consist with this glorious state It would be a misery not a felicity for the soules of the deceased to come out of supernal glory into a body of sinne or for them or the changed to be mixed with the society of gracelesse men A meer regenerate estate not yet perfect lamented that condition so long since as Lot and David 2 Pet. 2.7 Psal 120.5 yea the latter complained of society with men of faire outsides flattering with their lips and eating bread at his Table but were not right at heart And our Saviour warns his Disciples as of a danger that they should bee among men that outwardly seem to be sheep but inwardly were Wolves which this glorious state will not admit So then the huge augmentation of this Kingdome or fifth Monarchy shall not as in worldly Monarchies cause pollution and corruption This shall bee Status optimus maximus the biggest and best state that ever was or shall be on earth all suitable to a resurrection The places of Scripture asserting the sinlesseness of this time are very many and very cleer so that I need but repeat them to convince the ingenuous Reader ¶ 1 Adam we know was created sinlesse according to the Image and likenesse of God to have Dominion over all and to rest on the Sabbath now this state of Adam is applied by David Ps 8. to a future state of man which the Apostle Paul accommodates to our estate and rest in the inhabited world to come Heb. 2.5 and Chap. 4. verse 9. as wee have afore demonstratively expounded those places If there be any difference it is in this as the Apostle sets it forth 1 Cor. 15. that our estate shall be better then his ¶ 2 Num. 30.5 6 8. The Lord thy God wil bring thee into thine owne land and the Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thy heart and all thy soul and thou shalt returne and obey the voyce of the Lord and do AL HIS COMMANDEMENTS Which was spoken of and to the Jews long since deceased being never yet so fulfilled to them or any of that Nation succeeding them and therefore according to the truth of God must be fulfilled to all the elect of them and of their posterity ¶ 3 Isa 11.6 The Wolfe shall dwell with the Lamb c. and they shall not hurt c. For the earth shall bee FULL OF THE KNOWLEDGE OF THE LORD AS THE WATERS COVER THE SEA which whether we understand of men or beasts it argues a restauration to an estate like that of innocent Adam And the reason adds the glory of the cause as the thing is a most glorious effect That this innocent time shall follow upon an ocean of divine knowledge ¶ 4. Isa 59.21 This is my Covenant my WORD AND MY SPIRIT SHALL NEVER DEPART from thee for ever ¶ 5. Isa 35.8 There shall be an high-way and it shall be called the way of holinesse THE UNCLEAN SHAL NOT PASSE OVER IT ¶ 6. Isa 60.21 Thy people shall be ALL RIGHTEOUS ¶ 7. Jer. 32.40 41. I will make an everlasting Covenant with them that I will not turne away from them to doe them good But I will put my feare into their heart that they shall not depart from me Yea I will rejoyce over them to doe them good and will plant them in this Land assuredly WITH MY WHOLE HEART and WHOLE SOUL See this great promise must be fulfilled when the Jewes are settled in their owne land ¶ 8. Ezech. 36.23 to verse 30. I will gather you from all Countries and bring you into your owne land and I will sprinkle cleane water upon you and you shall be cleane from ALL
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
5 Chap. Of Christians BOOK V. 1 Chap. Dr. Prideaux his Arguments against the future state of this glory on earth answered 2 Chap. Dr. Pareus his Arguments answered 3 Chap. Mr. Baylies nine Arguments answered 4 Chap. Mr. Hayne answered 5 Chap. An universal Argument of the generality of men answered 6 Chap. Containing our replies to mens objections or exceptions against our Arguments BOOK VI. The introduction laying forth the generall heads of what this future glorious state on earth shall be viz. 1 Chap. shews the Chaos preceding 2 Chap. The Creation constituting 3 Chap. The Dimensions 4 Chap. The Qualifications viz. Sect. 1. Shews it to be a Sin-lesse condition Sect. 2. Sorrow-lesse Sect. 3. Death-lesse From which three do issue those particulars in the Sect. 4. That there shall be no Humane ruling Majesties Coercive Superiorities Church-censures Fears Wants Desertions Labour Decay Procreation of children Sect. 5. Temptation-lesse Sect. 6. A Restauration of all the creatures Sect. 7 A Time-lesse state Sect. 8 A perfection of all qualities Sect. 9 A confluence of all comforts Sect. 10 The face and character of Eternity 5 Chap. The priviledges of the said state Sect. 1. The fulfilling of all Mysteries and Prophesies Sect. 2. A superabundant pouring out of the Spirit Sect. 3. A wonderful return of prayers Sect. 4. Those Church-ordinances then remaining shall be in a higher Key Sect. 5. Vnion of all Saints on earth Sect. 6. Honour to all that is holy BOOK VII 1 Chap. The Introduction 2 Chap. Several Prognosticks of the said glorious state on earth approaching Sect. 1. The expiration of some accounts Sect. 2 The might of the Churches enemies Sect. 3 The height of their wickednesse Sect. 4 Wars and rumors of Wars Sect. 5 A touch on other Prognosticks 3 Chap. Several Computations when the said glorious estate on earth shall begin Sect. 1 Reusners Sect. 2 Huets Sect. 3 The Rabbins Sect. 4 Brightmans Sect. 5 Alsteds Sect. 6. Medes Sect. 7 Parkers Account Sect. 8 Clavis Apocalyp Account Sect. 9 The Julian and Jews Account Sect. 10 Hainlinus Account Some Errata Page 23. line 48 put the at God to the word power p. 38. l. last save ' four move from the word opinion to the next word them p. 46. § 12. l. 3. r. Commentary p. 48. § d. l. 8 for being râ—are and ib. l. 12. change at world into p. 52. l. last save three remove the latter Parenthesis to next after 9 p. 63. l 10. for Sciences r. Scions p. ib. l. 13. from the end of the p. put out the Paren at But and insert it in the third l. following at beleevers p 66 r. fifth p 67. r. sâ—xth p 71 insert in l 24. at Alcoran ib. p. in l 36. insert at meaning these words as some compute and in the next l. save one insert at least p 73 insert at afterwards in the last l p 79 l 30 adde to the word John there p 83 l 8 at clouds p 86 § 1. l 1. put out p. 89 l 10 from the bottome insert at have the word fully p 92 in the Marg for lo r illo and for illit r. illis p 100 marg l 10 put at juxta and at simularetur and at Balaami and put out that at isâ—e p 117 l 16. for counter destruction r. counter distinction p 119 l last save one for sazed r saved p. 124. Sect 3. r. Sect 2 so accordingly in all the rest of the Sections to the end of the third Pook only in p. 232 and 233. Sect 3. is twice printed so that the first is to be read 32 according to that order the first error p. 124 put them in p. 126. l 8 put out p 133 marg l last save one for Ends. r AND 's p. 145. l 10 r governours p 158 for Act. 12 r by Arâ—ta Euseb l 1 c 12. p 179 § 15 l 20 r have p 181 marg l 20 for yee r yea p 201 marg l 4 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is p 220 marg l 12 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 232 r Sect. 32 p 342 last marg 〈◊〉 â—te r in the parenthesis saith p 471 in the title for ch 1 r. ch 2. And p 4â—3 for ch 1 r ch 3 And p 475 for c 2 r c 3 and so 477 479 481 483 485 487 489 There are some other Errata which time would not permit to conect As for the Latâ—ne of the first Book there was no leasâ—â—e at all to look over any part of it In obedience to an Order dated October 6. I have as my present weaknesse will give me leave perused that which hath been brought unto me written by Dr. Homes in several Books concerning the Kingdome of Christ on Earth and doe returns this as my sense of it 1 THe Subject which is the Reigne of our Saviour with his Saints on the earth is of a transcendent glory in it selfe of universal consequence to all persons and states of very great seasonablenesse for the present Times Like a peâ—ce of rich coine it hath been long buried in the earth but of late dayes digged up againe it begins to grow bright with handling and to passe current with great numbers of Saints and learned men of great Authority As the same Sâ—at at several seasons is the Evening-star setting immediately after the Sunne and the Morning-star shining immediately before it So was this Truth the Evening-star to the first coming of Christ and giving of the Spirit setting together with the glory of that Day in a night of Antichristianisme Now it appears againe in our Times as a Morning-star to that blessed Day of the second effusion of the Spirit and the second appearance of our Saviour in the glory of the Father 2 The manner of handling this Subject in this Book appears to be with piety and modesty learning and judgement industry and variety variety of divine matter excellent reading choice Scriptures and openings of Scriptures out of all which ariseth much present light many hints to more light quickning occasions to further searches and discoveries So that this Book is in one a well grown Orchard and a Nursery of Truths 3 The opinions which the Doctor holds forth in this Book cannot be expected to have a concurrence of all gracious and judicious Spirits or a cleernesse in all particulars the subject being a Prophetick Truth approaching indeed but still at some distance yet they all move upon the three-fold Hinge of three principal points which seem to lye faire and uppermost in the letter of divers Scriptures and have been stamped with the Authority of men eminent in holinesse and learning These three points are such as cut off all pretence to the flesh to sensuality carnality contention from the Reigne of Christ such as instruct the Saints to a peaceable patient and joyfull waiting for the coming of Christ That when he appears they may appear with him in glory such as being rightly understood confirme the letter and
notion of prudentials in divine worship They dis-regard Antichrist root and branch body and tayle § 4 The third Character is They receive not the marke of the Beast in their hands or foreheads that is they yeeld not subjection to Antichrist secretly or openly neither professe him nor contest for him or for any thing against the truth All these three Characters are here given to take in all Saints For haply some Saints have somewhat subjected outwardly to Antichrist but did not worship Some perhaps have not subjected but had not the opportunity or magnanimity to suffer Others may be have subjected or worshipped and after repenting have suffered § 5 In other places of the Revelation instead of this Negative Have not the marke of the Beast they are said to have the marke of the Lambs Father in their forehead Rev. 14.1 c. They professe the truth of God with faith in Christ Jesus They are truly Saints and feare the name of God which is the Cognizance of those that shall reigne with Christ Rev. 11.15 16 17 18. § 6 All such Saints shall reigne with Christ as we have said the Kingdomes of the earth then being actually and absolutely become the Kingdomes of Christ the said Saints on earth visibly possessing the power and dominion over the earth for a thousand yeares literally and properly taken and Christ most gloriously appearing at least at the beginning and ending of that thousand yeares though wee cannot yet so demonstratively and infallibly hold forth that he shall continuedly bee all that time personally present upon the earth The Devil the meane while all that time under what names or notions soever either as a cunning Serpent and secret Satanical Adversary are as an open violent rampant Dragon and reviling Devil shall bee wholly and absolutely confined and restrained in effects acts and person from the Precincts of the Church SECTIO I. Thesis exposita § 1 PEr Sanctos nimirum Electos intelligo omnes tum vocatos tum vocandos quorum characteres sub REGNANTIUM notione in Apocaly psi ad vivum subinde delineantur Capite nimirum 20. v. 4. ad hunc modum Vidi sedes sederunt super eas judicium datum est iis animas eorum qui SECURI PERCUSSI SUNT PROPTER TESTI MONIUM JESU ET PROPTER SERMONEM DEI quique NON ADORARUNT BESTIAM neque IMAGINEM EJUS NEC ACCEPERUNT CHARACTEREM IN FRON TIBUS suis aut in MANIBUS SUIS Viventque regnabunt cum Christo MILLE annis Capite vero 11. v. 15 16 17 18. ad hunc modum Septimus igitur Angelus clanxit factae sunt voces magnae in Caelo dicentes facta sunt regna mundi regna Domini nostri Christi ejus qui regnabit in secula seculorum Tum viginti quatuor illi senes qui in conspectu Dei sedent in sedibus suis prociderunt in facies suas adorarunt Deum dicentes Gratias agimus tibi Domine Deus Omnipotâ—ns Qui es Qui eras Qui ven turus es quod adeptus sis potentiam tuam magnam regnum inieris iratae sunt gentes advenit ira tua praestitutum tempus mortuorum ut judicentur des mercedem SERVIS TUIS PROPHETIS SANCTIS TIMENTIBUS nomen tuum PARVIS MAGNIS § 5 Apocalyps denique Capite 14. v. 1. c. ità depinguntur Tunc aspexi ecce aderat Angelus stans super montem Sion cum eo Centum quadraginta quatuor millia habentia NOMEN PATRIS ejus scriptum in frontibus suis EMPTI sunt e terrâ Non sunt INQUINATI mulieribus SEQUUNTUR AGNUM c. Venit hora judicii sui c. Cecidit Babylon c. Beati ab hocce tempore mortui ii qui domini causa mortui sunt c. Aderat nubes candida nubi insidebat quidam similis homini Demessa est terra § 6 Omnes inquam hosce splendidè regnaturos cum Jesu Christo quibuslibet terrarum Dynastiis actu absoluté que in ILLIUS aliquantisper apparentis potestatem succedentibus visibiliter possidentes ut Dan. 7.27 Regna Dominatus eorundemque sub toto Caelo amplitudinem mille annis ad literam propriè acceptis Diabolo intereà tempor is ab Ecclesiae finibus omnimodè ablegato CHAP. II. This opinion is not guilty of Novelty or singularity CAP. II. § 1 TO remove in the first place the prejudice that lyes heavy upon this Position of Novelty and singularity wee shall produce approved Antiquity both afore and since Christ with a multitude of later Worthies almost in every age hitherto congratulating with this truth § 2 Any of which wee intend not for proofe which is deferred till the third Chapter of this first Booke but especially to the whole third Booke but to remove impediments from mens minds and to cleare their understandings from an averse waywardnesse of spirit and so to reconcile them to a patient attention and tractable docility HAnc Thesin ne statim in ipso limine tanquam privata cujusdam opiniola tam novitatis quà m singularitatis rea condemnetur prius quà m me demonstrationi accinxero numeroso Constipatam satellitio eruditae antiquitatis tà m ante quà m post Christum editae in medium proferam 1. SECTION Of Hebrew Antiquities § 1 FOr the Hebrew Antiquities to be set for seniorities sake in part in the Front wee have divers whereof the first is the Targum or Chalde Paraphrase which tooke its beginning from the Jewes Captivity in Babylon where their native Hebrew tongue grew out of use so that the generality of them farre better understood the Chalde then the Hebrew The Targum hath many pertinences to the point in hand especially if we compare severall Copies of it For there is a Manuscript Targum which upon Ester Ch. 1. reckoning up the severall Monarchies that have and shall bee from the beginning of the world unto the end thereof makes the computation thus The first Monarchy was of God Second under Nimrod Third under Pharaoh Fourth under Salomon Fifth under Nebuchadnezzar Sixth under the Medes and Persians Seventh under Alexander the Great Eighth under Julius Caesar The ninth the Kingdome of the Messia or Christ Where observe how the Jewes place the Kingdome of Christ in order after the Roman Monarchy and to bee on earth as the former were But least this Copy being a Manuscript and so hidden from the eyes of most should carry the lesse authority with it let us consult the Targum that lookes all the learned in the face § 2 The Babylonian Targum or ordinary Chalde Paraphrase faith upon Gen. 49.10 That CHRIST shall come whose is the KINGDOME and him shall the PEOPLES obey Observe the plurall PEOPLES that is the Nations indefinitly § 3 Which the Jerusalem Targum expresseth more literally and universally The KING CHRIST shall come whose is the KINGDOME and ALL marke the universality KINGS marke the persons
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
primum quem legi appellat REDEMPTIONEM ISRAELIS seu PROPHETICAM HISTORIAM DE SALVATORIS NOSTRI REGNO IN TERRIS c. Secundum a me nondum perlectum nominat REDEMPTIONEM ISRAELIS REDEMPTAM sive JUDAEORUM GENERALEM MIRACULOSAM CONVERSIONEM AD FIDEM EVANGELII Eorundemque in suam patriam reditum nostrique salvatoris imperium in terris personaliter ministratum c. In quibus multos recenset authores ut pote Alstedium in Chronolog cap. 32. cap. 35. Fran. Johannem de comb is in compendio totius Theologiae lib. 7. cap. 13 14. It. lib. 7. cap. 7. Foxum in Martyrolog Anglic. * Wendelinum Contemplat Natural cap. 9. sect 2. cap. 21. * sect 2. Johan Acostam De Temporalib Noviss lib. 3. cap. 11. Down in 17. Johan Cum multis aliis c. quorum verba hic describere nec mihi otium est nec animus ne lector taedio affligeretur §. 11. Mr. Archer also an Englishman hath waded farther into the point then wee have in some particulars which are not so cleer to us having written as we are informed two Treatises of it The first is expresse under his name entituled THE PERSONALL REIGNE OF CHRIST UPON EARTH The other is called ZIONS JOY IN HER KING COMING IN HIS GLORY But doubtfull whether his being subscribed with this darke name BY FINIENS CANUS VOVE Nostras etiam Archerius altiùs paulò in nonnullis nobis minus innotescentibus urinatus librum scripsit cujus titulus est REGIMEN CHRISTI PERSONALE IN TERRIS Nec non ut aiunt alium cujus inscriptio est GAUDIUM ZIONIS IN REGE SUO CUM GLORIA VENIENTE §. 12. Learned Mr. Meade our Country-man his Clavis Apocalyptica Commentarius both in Latine and English is famously known to most that read books § a. Learned Doctor Twisse his PREFACE doth shew the METHOD and excellency of Mr. MEDES interpretation of the Revelation It will not bee amisse to give an account of that Preface in the summe of it that by occasion hereof other Nations that understand not English may have it in Latine wherein at once is seen much of Mr. Mede and of the judgement of Dr. Twisse in our Position Many Interpreters saith Dr. Twisse alluding to Prov. 31.29 have done excellently but Mr. Mede surmounteth them all A Daearse set upon a Giants shoulders may see further and a Wren carried up upon an Eagle till this great bird bee wearied may with her little wings spin up a little higher But Mr. Mede hath many notions of so rare a nature that I doe not finde hee is beholding to any other for them but onely to his owne studiousnesse under Gods blessing § b. Observe Gods direction of him in the course that hee hath taken As first in his Clavis Apolyptica wherein he hath drawne together the homogeneal parts of it dispersed here and there yet belonging to the same time 2. The Author gave himselfe to write Specimina Essayes wherein he goes over every part of this book excepting the three first Chapters taking a generall view of each as he goes 3. He proceeds to a more full Commentary from the fourth Chapter to the fourteenth That which follows thence to the end containes onely his former Specimina § c. Whereas in performances of this nature two things are necessary 1. A righ discerning of the meaning of the words and phrase and tropes and figures 2. A right accomodation of things to times For the first Mr. Mede excels viz. in observing the Genius of all those As in opening the Mystery of the battel in heaven Rev. 12. and the casting downe of Satan unto the earth hee shews that States and Kingdomes in the Political world much answer to the condition of the Natural and so represented in Scripture For as the Natural consists of Heaven and Earth so the Political of Nobility and Laity And as in the Heavens there are Sunne Moon and Stars of lesser and greater magnitude So in Kingdomes King Queene and Nobles of severall degrees And as in the Earth there is great variety of Trees Herbs Flowers c. So in the people of any Commonwealth is found great variety of differences And by this way Mr. Mede doth not onely wittily please as others have done but solidly convince his Reader of the true sense even to admiration For the second viz. Accommodation of the Prophesies to their proper times a point of great skill in history I have found that Mr. Medes friends acquainted with his studies would give him the Bell for this as herein out-stripping others § d. 3. I have observed some notable distinctions in this Commentary of Mr. Mede giving great light As first That betweene the Sealed Book with seven seales which hee calls the greater the contents being very large viz. Comprising the History from the beginning of the preaching of the Gospel to the end of the world Which hee saith containes Fata imperii i. e. the destinies of the Empire and the little book mentioned Chap. 10. which he saith contains Fata Ecclesiae the destinies of the Church The first containes the seven Seales and Trumpets for the seventh seale produceth the seven Trumpets The six first Seales containe the story of the Empires continuance unto the dayes of Constantine included in whose dayes there being a strange Metamorphosis of the Empire from Heathen to Christian it is represented as it were the ending of the world and beginning of a new which Mr. Mede delivers very judiciously Then the seven Trumpets which are the contents of the seventh Seale represent the judgements of God upon the world for standing out against the Gospel and shedding the blood of the Saints First by the Heathen Emperours for which cause ruine was gradually brought upon the Empire till it was torne into ten Kingdomes The graduall was fourefold which make up the contents of the foure first Trumpets 2. By the Antichristian world the degenerated states of Christendome For which the three Woe Trumpets following containe the three degrees of divine vengeance on them 1. By the Saracens in the first Woe Trumpet 2. By the Turkes in the second Chap. 9. 3. By the end of the World Rev. 11.15 § e. Second distinction of great light and use for the clearing of the STATE OF CHRISTS GLORIOUS KINGDOME HERE ON EARTH is that Mr. Mede gives upon Revel 21.24 Between the NATIONS THAT ARE SAVED c. and the NEW HIERUSALEM where clearly hee makes it appeare that NEW HIERUSALEM is one thing and THE NATIONS THAT ARE SAVED are another The Nations that are saved are those that escape the fire are saved from the fire at Christs coming wherewith the Earth and all the works thereof shall bee burnt in the day of Christs coming 2 Pet. 3. 2 Thess 1. And the NEW HIERUSALEM saith Mr. Mede is CHRIST and his RAISED SAINTS who are called 1 Thes 4. The SAINTS WHOM CHRIST SHALL BRING WITH HIM who shall shine with a glorious light In
quin etiam Euphratis exsiccatio cap. 16. Cantilena Hebraiâ—è cap. 19. abunde testantur Quae omnia acutissimè respiciunt grandius aliquod particulari personarum conversione RESTITUTIONEM nempe OMNIUM ut summatim praebet Apostolus Actor 3.21 per sanctos Prophetas omnes praedictam Ossa particularius arida reviviscere in copias maximas redivivas reducesque in terram suam Israelitas Judaeosque ut duo ligna in unum coalescere e medio Gentium in suam patriam reductos Ezeck 37. Multosque ex dormientibus in pulvere expergisci c. quod de ultimâ resurrectione intelligi impossibile infra disputabitur Tandemque ipsum Danielem ad finem mille trecentorum triginta annorum a cessanti juge sacrificio incaeptorum in sorte suâ perstiturum Dan. cap. 12. v. 2.12 13. Quibus sâ—milibusque locis Apostolus affine utitur phrasi ad Romanos 11.15 Quae inquit erit Judaeorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ASSUMPTIO vox longè magis comprehensiva quà m CONVERSIO nisi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vita ex mortuis dignum observatu vitam non dicit ex morte quo il lam solam ex vel a peccato significaret sedphrasi multò pleniore vitam dicit ex MORTUIS quae resurrectioni physicae plurimùm est accommodatior Quam praecedit spiritualis quam concomitatur Civilis a dispersione resurrectio ut versus suggerit vicesimus sextus Ita TOTUS ISRAEL SERVABITUR veniet ex Sion LIBERATOR avertet iniquitates a JACOB Quâ ratione omnia quotquot sub resurrectione sint comprehensa Apostolus tum temporis conspexit ut FUTURA ad TOTIUS ISRAELIS RESTIUTIONEM absoluendam Haec quidemporlè expensa magnam resurrectionem Apocalypticam cap. 20. v. 4. per nudam Metaphoram difâ—lari haud facilè patiuntur 8. Plura quippe mihi videntur adhuc inde effodienda meditatione dignissima Dicitur hìc Reliquos Mortuorum REVIXISSE haud absque respectu fatenti Adversario Sanctorum in Caelis viventium Si verò Caelites hi corpore sint defuncti immediatè ante incaeptum Millenatium per mortem quippe Caelicolae evaserunt in Millenum tum etiam RELIQUI MORTUORUM par ratio est eodem modo corpore scilicet fuerunt defuncti testanti etiam contextu RELIQUOS nimiâ—um eadem ratione non REVIXISSE intra MILLE v. 5. quâ ad finem MILLE nondum rediviui statim excitantur v. 12. Constat veâ—ò ibidem eos post MILLE REVIXISSE Vi divinâ excitaros Ergo manifestâ antithesi RELIQUIS oppositâ Sanctos prae RELIQUIS in MILLE VIVERE dictum est Aequèutorumque alternis vicibus est realis mors physica quà m vita illorum spiritualis minime est aequa Pari intellago ratione reverà Sancti intra MILLE Physice VIXERUNT ut RELIQVI intra IDEM defuncti post ILLUD revixerunt Vox etéâ—â—m RELIQVI non potest non implicare quidpiam quî dicam MASSAE residuum TOTIVS partem GENERISVE speciem Tota generalis massa sunt MOR TVI Residua pars specifica altera sunt mortui impii altera mortui pii utrique ante illud MILLE morte obeuntes Incaepto ut applicemus MILLENARIO Sancti omnes in vivis caeterique morte excitati VIXERUNT Residui verò mortuorum nempe impiorum ante incaeptum illud mille expirantium toto concuâ—renti Millenario corporaliter mortui non ut Sanctorum corpora vel physice sunt redivivi Quin Residuum innuit rem partibus suis non functam eandem cum suo totali metam non attigisse Unde quid minus elici videatur quà m dummodo Sancti olim mortui jam naturalis vitae partibus sunt functi operamque navarunt quam implii anteà mortui jam nunc handquaquam attingentes non functi minimè navarunt 9. Nec non lectorum meditationi committam Satanae ligationem ne seducat Gentes ut augmentum faelicior is in mille annis vitae status promissum Apocalyp cap. 20 vers 2 3 7. Quod sanè frigidum satis jejunum foret solamen animabus in Caelorum altissimo si ibidem triumphantibus frustrà que nominatum 10. Ut vice versâ Satanam illum post istos mille annos solvendum exeuntemque seducentemque Gentes in quatuor terrae angulis Gogumque Magogumque congregantem ad praelium Sanctorum castra urbemque dilectam circundaturos sea ultimo judicio repulsos arguit ut videtur Sanctos illos hic nunc VIVENTES in TERRIS versari inexpugnabili argumentorum necessitate Illic loci VIVUNT qui securi percussi sunt illic curantur percussiones ut illic loci vivant Apocalyps cap. 20. vers 7 8 9 10. c. SECT II. Something of the Saints REIGNING this thousand of yeeres of whih we treat § 1 1 THat the Saints are said Revel 20.4 not onely to LIVE that thousand of yeeres but to REIGNE also it is partly to distinguish the wicked that were not dead at that time who all this while had played the Hypocrites in point of Religion and dissembled their Civility and Peace towards men because of the glorious dominion and reigne of the Church over the whole earth which they beheld or heard of at least afar off Which wicked ones though they lived this thousand of yeers yet they did not REIGNE being inwardly slaves to sinne and Satan in heart and outwardly vassals to the Church through feare of her and so they linger out much adoe a refraining of themselves all the thousand yeers till they bee expired and then Satan being loose and they seduced by him muster themselves together hoping for mastery which the suddaine coming of the GENERAL JUDGEMENT doth utterly anticipate and frustrate as wee have it evidently in the 7.8 9 10 11 12 V. c. to the end of this twentieth Chapter of the Revelation § 2 2. Where also the Saints REIGNING is such as is hereby altogether distinguishable from their best condition afore the thousand yeeres whereof wee shall now give you but a glympfe it being reserved for the peculiar subject of the fifth Booke They shall now reigne in Soule and Body and on earth most gloriously Dan. 7.26 But the judgement shall sit and they shall take away his the fourth Monarchy root and branch his dominion to consume and to destroy unto the end And the Kingdome and Dominion and the greatnesse of the Kingdome under the whole heaven shall be given to the people of the Saints of the most High whose Kingdome is everlasting c. Marke the words Marke the phrase and observe the order and time and place of fulfilling these things of which more by and by in the next Paragraph Rev. 14. v. 1. c. One hundred forty and foure thousand are on Mount Zion with the Lambe they were redeemed from among men being the first fruits unto God and to the Lambe they were undefiled and give glory to God for that the lour of his judgement is come Babylon is fallen Revel 5. which is
hath been said upon this Text of 2 Thess 2. with obtruding a sense upon it and devolving it upon the ultimate day of judgement as if then were the just time of Christs destroying Antichrist by the brightnesse or appearance of his coming For first this were to overturne the whole tenor of Scripture that tells us distinctly Rev. 17.16 of the means of the overthrow of Antichrist viz. That the ten Hornes or ten powerfull Dominions Regalities or Imperialities shall hate the whore and shall make her desolate and naked and shall eat her flesh that is devoure or destroy by an Hebraisme imitating the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and her flesh and not only her spirituall or moral estate and burn her with fire And the manner and measure and effect Rev. 18. Rev. 19. 19 20 21. viz. A milstone cast into the sea the cessation of all musicke mils and trades the extinguishing of all candles are there used as types and signes of his destruction and the wailing of Kings and Merchants for his desolation are used to set forth the sequel thereof And then it is added expressely that the Beasts and the Kings of the earth and their Armies are gathered together to make war against him that sate on the horse and against his Army and the Beast was taken and with him the false Prophet and were cast into a lake of fire c. and the remnant were slaine with the sword c. and all the soules were filled with their flesh All which things shall finde neither time nor place to be acted at the ultimate day of judgement 2 There is a weighty consideration in this Text of 2 Thess 2. to evince that it cannot relate to the ultimate day of judgement For then is the destruction of all the wicked of the world Rev. 22.10 If any of Antichrist precisely understood as the brood of Turk and Pope be then extant they are swallowed up and drowned as to the enumeration among the crowd of Hypocrites who shall then be judged condemned and executed as hypocrites as oft the day of judgement is so described Matth. 7.22 Mat. 25.41 Mat. 24.51 But our Apostle in this 2 Thess 2.8 speaks precisely of the distinct destruction of Antichrist as Antichrist And therefore mentions him and his brood in a singular phrase as a single man In vers 3. he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The man of sin And in the same verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sonne of perdition vers 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That opposer vers 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That same lawlesse one For if I may have leave to speake my notion then in precise consideration wee may thus distinguish That as lapsed Adam with all wicked men consired in him Rom. 5. is called the one and onely first man 1 Cor. 15. And Christ the second Adam with all true Christians reckoned in him Rom. 6. is called the one and onely last man 1 Cor. 15. So Antichrist is one middle person partly a Man and partly a Beast as it is oft in the Revelation in whom all Antichristian men that are neither openly wicked without all shew of Religion nor yet sincerely Christians are to be reckoned as one with him as limbs and Trunck make but one body one Antichrist So that as Antichrist is a distinct thing in precise notion from the dirty open wicked so his destruction is distinct afore the ultimate day of judgement For Rev. 11. 13 15 18. Antichrist is destroyed WHILES Christ hath a Kingdome distinct from the Fathers ultimate Kingdome And WHEN the Nations were angry at Antichrists beginning to fall And Rev. ch 18. and c. 19. he falls afore New Jerusalem is set up in Rev. 21. And in c. 20. it is set forth as the cause of both that Christ reignes at least in and by his Saints on earth a thousand yeers So that the appearance of Christ destroying Antichrist is at the beginning of the thousand yeers For Christ appeares as well at the beginning as the ending of the thousand yeeres At the beginning for two maine ends the one for the conversion of the Jewes Zech. 12. Rev. 1.7 the other for the destruction of Antichrist as we have it in this 2 Thess 2.8 which though it doth not hold forth the last and ultimate generall judgement yet it holds forth a day of judgement yea the beginning and preparation to that day of judgement setting his sheep as Matth. 25. on his right hand first speaking comfortably to them for a thousand yeeres to make them triumph on earth where they have been trampled on and after at the end of that thousand yeeres sets the goats on his left hand condemning them at that time of the ultimate day of judgement SECT V. Of the fifth Scripture for Christs personall appearance at the great Restauration of the Church Matth. 26.29 But I say unto you I will not drinke henceforth of this fruit of the vine untill that day when I drinke it new with you in my Fathers Kingdome § 1 THis Scripture is alleadged by Mr. Burroughs for one place to prove the appearance of Christ personally at the thousand yeeres It is true saith he this place is usually interpreted in a mysticall sense But there is no reason why wee may not take it in a literall And a little afore hee said It is a good rule that all Scriptures are to be understood literally unlesse it make against the coherence of the Text or against some other Scriptures § 2 It may be some may thinke that commonly this place is understood of Christs conversing with the Disciples after his Resurrection But not so commonly for the most renowned Calvin Marlorat Grotius c. are against that § 3 Besides it is not said Luke 24.42 43. that he did drinke with the Disciples after his resurrection eate he did with them to shew the verity of his Humanity now risen but it is not said he dranke as if he needed it either for concoction or to allay some corporall passion of heat § 4 It is true that it is said by Peter Act. 10.41 touching himselfe and the rest of the Apostles We did eate and drinke with him after he rose from the dead which may signifie their more familiar society with him as Luk. 13.26 We have eaten and dranke in thy presence but doth not assert Christs drinking It is said expresly We did eate and drinke not that he did drinke Paul tells us 1 Cor. 15. the body is raised a spirituall body And Christ is the first fruites of them that sleep which signifies that after the resurrection of the body there is no need of drinke though Christ did then eate to shew himselfe to be true man and therefore it is generally conceived that this cup Matth. 26.29 was his * Sumpto poculo renunciat Corporali potioni Theophyl En◠rat in Matth. 26.29 last parting cup that hee dranke in this present world as never more
to communicate with them in any sort of drinking till he dranke new with them in the Kingdome of his Father †Quare non videtur loc intelligendum de vino quod unâ cum discipulis biberit Dominus 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
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
are found to be in a quite contrary estate to Satans binding from seducing For in those ages were infinite monstrous Heresies and Apostasies so well knowne to the learned that I spend not time to quote Historians For beside the Heresies afore touched there arose within the said thousand yeers viz. about six hundred and odd after Christ horrid Mahumetisme spread to this day over a great part of the world About which time the mystery of Papal iniquity had wrought to a great height Both increasing for the generall to this day Both the one by their Turkish wars the other by their massacres having poured out a sea of Saints blood Now how can wee say with any shew of reason that Satan was bound this while from seducing the world when he did so potently prevaile 4 Where are the Learned or the Libraries to tell us of the rising or of the reigning of the Saints or Martyrs from sixty nine to one thousand sixty nine after Christ 6 If the thousand yeers begin at sixty nine yeers after Christ and consequently end at one thousand sixty nine there hath been since that a thousand sixty nine to this yeer one thousand six hundred fifty two above five hundred and eighty yeers which five hundred and eighty yeers cannot be counted a litle season It is said Rev. 20.3 After the thousand yeers are expired Satan shall be let loose a little season But by Pareus his account of the expiration of the thousand yeers at the thousand sixty nine yeers Satan since that hath been let loose five hundred and eighty yeers as wee have said which cannot be reckoned for a little season in comparison of the thousand yeers of Satans binding as is Saint Johns sense for it is above halfe as much as a thousand yeers Seventhly and lastly If the thousand yeers are so long since expired where and when since that expiration hath appeared that after a little season was gathered together Gog and Magog encompassing the Camp of the Saints upon a new seducement by the Devil and were consumed by fire from heaven upon which the day of judgement began SECT III. The usefulnesse of the Old Testament to the point in hand touching the glorious state of the Church yet to come § 1 HAving laid the foundation of the proofe of our Thesis touching the glorious state of All things upon earth yet to come in the twentieth Chapter of the Revelation Now let us take all the Bible afore us both Old and New Testament in order and hear what harmony they make as an Anthem or Prelude before that glorious Scene begins The Old Testament laid downe the ground of our hope The New Testament now so long since Christs coming in the flesh carries on our expectation to look for such a thing Wee shall cull out of the Old Testament those places that to our best light are most cleer and have some touches of explanations out of the New Testament § 2 And great reason there is to take before us the Old Testament because the New Testament in speaking of this visible glorious Kingdome of Christ to be on earth refers us to the Old As Peter in 2 Ep. Chap. 3. v. 13. refers us to Esa 65.17 Wee saith Peter look for new Heavens and a new Earth according to his PROMISE wherein dwels righteousnesse which promise is that of Esa 65. Not to repeat things spoken afore Here is mention of Heavens in the plurall The one Empyrean Heaven is unchangeable Therefore Heavens of pure manifestation of Doctrine of pure practise of Gospel order of a new state of the Church of new peoples added to it of a renovation of all things on earth must be understood It must be meant of such heavens as God will shake Heb. 12.26 spoken by a Jew Paul to the Jewes the Hebrews after Christs coming and ascending At which time of his presence in the flesh though he shooke down the vaile viz. at his passion and gave the Temple a shake by Prophesie Matth. 24.1.2 c. which tumbled it downe about forty yeers after his ascension yet he had not to that time shaken downe the vaile off the Jewes heart 2 Cor. 3. Nor hath he to this day as sad experience testifies No nor the Iewish worship in their Synagogues practised to this very time Nor hath he set up things so as they must remaine instead of the things that are shaken Therefore Peters promise of new Heavens wherein dwels righteousnesse is yet unfulfilled A phrase too short to reach so high as to advance the commendation of the Empyrean Heaven as it is impertinent to tell us that there shall dwell righteousnesse where we well know was never any the least unrighteousnesse We expect and must expect by all circumstances upon that place such a fulfilling of that Promise as shall create or make new Heavens on Earth wherein dwels righteousnesse here below where formerly hath been unrighteousnesse That place onely can be said to be made new with the inhabitation of righteousnesse that formerly had no righteousnesse or little left it being worne out In like manner the same Peter in 2 Ep. chap. 1. ver 19. speaking of Christs Kingdome referres us to the Old Testament viz. Numb 24.17 We have saith he a more sure word of PROPHESIE whereunto yee doe well that yee take heed as unto a light that shineth in a darke place untill the day dawne and the Day-star arise in your hearts which is taken out of that of Numbers 24.17 There shal come a starre out of Jacob c. out of Jacob shal come he that shal have dominion c. At Christs Incarnation this Star Christ did arise on some of their hearts when the Starre guided the Wise men to goe to the place of Christs birth and there to worship him and after some few gleanings of people beleeved on him But this while he was but as an evening Star Peter saith now after his Ascention that the time was yet to come that he should be a morning Star a Sunne upon the hearts of the generality of the Jewes And it were strange if any wise man should dreame that at the same instant Christ should call the Jewes and come to the last Judgement That in the same moment the black cloud of the day of Doome should cover the world and the Day-star of the Sonne of righteousnesse should arise on the numerous peoples of the Jewes scattered in all Nations Thus in Act. 3.20 21. we are referred to the PROPHETS since the WORLD BEGAN to know and hope for the visible Kingdome of Christ on earth of which we speake One of which Prophets to speake nothing of Acts 3. having spoken so much in the second Booke is Enoch to whom Jude also referres us ver 14 15. and quotes his words to supply the losse of his Book Enoch the seventh from Adam prophesied Behold the LORD COMETH with ten thousands of his Saints to execute judgement and convince all that are
Felix Jun. and the Country of Madianaea on the South of Arabia Hieron Fourthly Midian of whom came the Midianites those arch enemies of the Jews for which God commanded to vexe them of whom was Balaam which gave that wicked counsell against Israel Their maine Country also had from them the name of Madianitis in the borders of Arabia petraea But because also some of them dwelt in the Countries adjoyning to the Ishmaelites therefore they are sometimes called Ishmaelites though of so different an original as aforesaid Gen. 37.25.28 Judg. 7.33 and 8.24 Fifthly There came of Keturah Ishbak who was the founder of Laodicea Scabiosa in Suria Sixthly Shuah of whom came the Saccai inhabiting the East part of Syria by Batanaea Jun. Seventhly Sheba whose posterity dwelt in Arabia deserta Prerer Jun. Eightly Dedan of whom came the ' Dedaneans who inhabited as Hieron supposeth in Aethiopia or in the Country next to the Idumeans as it seems to be hinted Jer. 49.7 8. or in Adadi in Syria Palmerene Jun. Ninthly Epha whose Country is named in Isa 60.6 and is scituated beyond Arabia called Saba Hieron l. 17. in Isa Tenthly Epher of whom saith Josephus Africa had its name Of the rest named in that of Gen. 25. the Countries are not knowne only they are said in verse 6. to dwell East-ward in the East-Country that is Arabia or Syria So that we see many Kingdomes and Nations both of Jews and Gentiles thus far as we have computed came out of Abrahams loynes according so the aforesaid promises and how many Nations since who is able to reckon Now say the above-mentioned Scriptures out of the Old Testament the multitude of Nations to come of Abraham are to partake of the Covenant as an everlasting Covenant God to be their God Yea ALL the Nations of the earth to be blessed in ABRAHAM and to be blessed IN HIS SEED often there repeated 4 ¶ The Lord addes in the said Old-Testament quotations an obsignation or sealing if I mistake not of all the three particulars afore mentioned viz. Of spirituall salvation Of an happy possession of the earth and of a numerous multiplication in Jewes and Gentiles over the face of whole earth accompanied with that salvation in that their injoyment of that universal possession 1 Of salvation he gave them the seale of Circumcision which was a signe and seal of the Covenant of grace viz. of the righteousnesse of faith Rom. 4.11 And it is said afore in that Gen. 17. that this Covenant or token of the Covenant should be in their flesh for an everlasting Covenant because as in the substance God would continue a Seal of his Covenant for ever till the Restitution of all things as the Covenant it selfe should bee for ever still the same salvation should be sealed still the same use of the seale to confirme the assurance of faith still upon the same ground of the tenor of the Covenant of grace as we shall see after onely the matter of the seale to bee changed viz. the Green waxe of water to be put in the room of the Red waxe of bloody Circumcision Secondly Of that happy possession upon the face of the whole earth he gave them the seale of the seven Kingdomes of the whole Country of Canaan and that for an everlasting possession so as still as it is annexed to be their God For from the time they first entred Canaan according to the promise they were never universally and absolutely expelled out of it and shall there keep possession till they be most gloriously restored to the possession of it the seed of Abraham the beleeving Jews and Gentiles ruâ—â—ng there and over the whole earth as long as ever there shall be any habitation on earth as the Rere of testimonies yet to march up shall abundantly testifie And if any enemies shall rise up against the Nations of Jewes and Gentiles the seed of Abraham by faith they shall as surely conquer them as they did the land of Canaan Thirdly Of their numerous blessed multiplication God gives the seale of changing Abrams name to Abraham He should not be onely Ab-rom that is an High-father but Ab-Rom-Hamon an High-father of a multitude even as he changed Sarais name to the same intent from Sarai my Mistresse to Sarah A or the Mistresse § 4 Sutably how are the said promises to Abraham extended in their utmost breadth to his posterity viz. Isaac Jacob Joseph Ephraim and Manasseh Gen. 26.4 Gen. 48.19 Gen. 49.26 quoted afore at large all sounding of an universall happy dominion over the face of the whole earth § 5 Consonant to this Old-Testament Plat-forme doe the excellent Master-builders the Apostles in the New Testament reare the superstructure with distinct reference to the places and particulars of the Old ¶ 1. For Salvation they often expresse it under the notion of the righteousnesse of faith and of imputing faith for righteousnesse and of being blessed through faith ¶ 2. For Possession it is afore expressed by the Apostle that their leaving of Mesopotamia their owne native Country and never returning though they might and after that their sojourning in Canaan so long as strangers and pilgrims in Tents and Tabernacles though it was promised them for an inheritance and doing all this by faith not seeing the Promise fulfilled by sence did argue that they sought a Country an heavenly one a City that hath foundations prepared of God made and built by God All which how can we better and safelier expound then by the Scriptures which having told us Rev. 20. we shall reigne with Christ on earth as the meaning hath been proved even where Gog and Magog shall after make opposition a thousand yeares In the next chapter viz. 21. they shew us the place and state where and how viz. in the New Heaven and New EARTH in the holy City new Hierusalem coming downe from Heaven where God himselfe will be with them and be their God and all teares shall be wiped away with many other Characters and Circumstances fully answering to that afore of Heb. 11. Which as we have before demonstrated cannot be meant of the Highest Heaven but of a state on earth The like wherof we have in 2 Pet. 3.13 that the Saints shall injoy a new earth according to Gods promise which Promise extant Esa 65.17 will not indure to be interpreted but of a state on earth as the branches of it evince ¶ 3. For Multiplication As the generality of the world Jews and Gentiles have according to the flesh come out of the loynes of Abraham so the Apostles exposition of the Promises holds forth that the generality of the world shall be the Children of Abraham by faith and blessed in THAT SEED of him viz. Christ That they that are of the faith of Abraham are the children of Abraham That God would justifie the HEATHEN through faith according to the GOSPEL he preached to Abraham That the sence of that Promise In thee Abraham all the
did put to death Christ and persecute the Apostles the Apostles thereupon convert the second Psalme with a part of the eighth Psalme for I suppose there is recorded but the summe into a prayer and doe turne the bent of that their prayer both upon Jews and Gentiles They lift up their voyce to God with one accord and said Lord thou art God which hast made Heaven and Earth and the Sea and all that in them is c. as it is Ps 8. who by the mouth of thy servant David hast said Psal 2. v. 1. c. why did the HEATHEN rage and the PEOPLE imagine vaine things The Kings of the earth stood up and the Rulers were gathered together against the Lord and against his Christ For of a truth against thy holy childe Jesus both HEROD and PONTIUS PILATE with the GENTILES and people of ISRAEL were gathered together for to do c. And now Lord behold their threatnings c. Both which Psalmes are prophetical of our point The eighth Psalme we opened afore and now we shall the second out of both which Psalmes though Luke records the story but briefly onely giving a touch upon the beginning of both the Apostles no doubt urged in their prayer whatsoever was in them pertinent to their desire of the advancing Christ there being farre apter pertinences to that in the sequel of those Psalmes then in the beginnings The summe of their desire is that God according to his promise in Psal 2. Psal 8. would set up the power and glory of Christ unto a predominancy over Jews and Gentiles notwithstanding all their fierce opposition at present And for a testimony that God did allow their application of those Psalms as right and did accept of their prayer grounded thereon hee fils them with the Spirit and shakes the place where they prayed Now this second Psalme is not yet fulfilled not the Apostles prayer upon it fully answered It is true that about forty yeers after Christs death came to passe that great destruction upon the Jewes their Temple City and Country too prophesied by Christ Matth. 24.1 c. And within fewer yeers Herod came to a miserable untimely end Act. 12. as also did Pilate and after him successively two and thirty Roman Emperours as the Ecclesiastical story shews us * M. Fox in his Martyr And about three hundred yeers after the incarnation of Christ Constantine the Great and many of his souldiers being converted unto Christianisme overthrew in battel his Antichristian Colleagues and their Armies that opposed it But Prophesies and Prayers as streams run on in a current still growing greater and greater in accomplishment till they rest in the maine Ocean the fulfilling of the full design of God according to the entire Plat-form God drew forth in the expresse termes of his Promises This Psalm therefore according to that rule was not fully accomplished when the Apostles turned it into a Prayer notwithstanding all the great things that Christ and his Apostles did towards the convincing of Jewes and Romans and converting many For what needed the Apostles to pray for a further fulfilling of that second Psalme if then it had been fulfilled No nor is that Psalme in any full measure fulfilled to this day the Heathen unregenerate Gentiles and the obstinate Jewish people are of the same temper still and tamper the same oppositions against Christ And God hath not hitherto so spoken to them in his wrath and vext them in his sore displeasure as to make them know that he hath set HIS KING upon his holy hill of Sion nor hath he given unto Christ the HEATHEN for his inheritance and the UTMOST PARTS OF THE EARTH for his possession to breake them that are incorrigible with a rod of Iron and to dash them in peeces like a Potters vessell to the making of the Kings and Judges of the earth wise to serve the Lord in feare c. Most Kingdomes are yet meere Heathens and the most of Kingdomes named Christians are Hereticall or disobedient unto Christ and Sion it selfe where Christ will mainly manifest his Kinglinesse is under the Turkish Mahometan Blasphemers as it was under the bloudy Heathen Romans all the time of Christ and his Apostles and the Jewes that are a maine part of his Kingdom are to this day unconverted There must yet come a time when Christs anger must be but kindled and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as a little and yet then must ALL they be happy that trust in Christ Marke accurately There must be a time when Christs anger must be but kindled in comparison of the last Judgement and but as a little time * So the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft applied to time is for degree â—is in kindle in respect of the speedy event of making All them that trust in Christ to be happy Now if you apply this to the time past since the Apostles made their prayer upon this Psalme it is neare one thousand six hundred and twenty years which you cannot call a little time much lesse can you call it a little time from Davids penning of it to this time And if you look forward to the ultimate Iudgement then Christs anger is not only kindled but it is totally on a flame and for ever the fire never goes out So that the fulfilling of this Psalme must be in a time between our present Age and the last Iudgement It must be at a time when Christs anger hath but a little time to be kindled and anon the Trusters in Christ to be blessed which must be when the generation or succession of the wicked opposers of Christ are perished who perishing are not said to be at their journies end at the ultimate end of the world but in the way in some notable way or race they ran in their Generation in opposing Christ as Revel 19. the three last verses These wicked ones must perish and the trusters in Christ be blessed at some notable time of eminent manifestation of Christ as he is Christ and King of Sion which must be before his laying downe of his Mediatorship and power at the end of all I say at some notable time of eminent manifestation of Christ For this phrase in this Psalme THIS DAY HAVE I BEGOTTEN THEE is alwayes applied to such eminent manifestations of Christ the latter still being greater then the former As first in this second Psalme at the declaring the decree and proclaiming Christ to be King conversively of his Church and coercively over all the world of enemies Secondly at Christs resurrection Acts 13.23 and 33. Thirdly in relation to Christs appearance ere long to all the world to set up his visible Kingdome on earth of which we speake 2 ¶ For saith the Apostle Hebr. 1.5 6. unto which of the Angels said he at any time Thou art my SONNE THIS DAY HAVE I BEGOTTEN THEE And againe I will be to him a Father
you see and heare For David is not ascenascended into the heavens but he saith himself THE LORD SAID TO MY LORD SIT THOV ON MY RIGHT HAND UNTIL I MAKE THINE ENEMIES THY FOOTSTOOL therefore let the house of Israel know assuredly that God hath made that same Jesus whom yee have crucified both LORD and THE CHRIST 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For from hence we may boldly conclude the sence of the Apostle that by Christs ascention not only was the Spirit to be poured out as Ephes 4. Joh. 7.39 but the house of Israel must know assuredly that he was there initiated enstalled and entitled to be LORD and THE CHRIST That as before we opened it out of Luke 19.11 Christ went away to heaven to returne and receive a Kingdome So that Christ must have besides his anointing with his Spirituall power another Lordship to subdue all his enemies to be his footstoole and this the house of Israel must know assuredly now after Christs ascention as after his ascention the Apostle there made that application of the one hundred and tenth Psalme But sure enough to this day neither doth the house of Israel know this assuredly nor are his enemies his footstoole but contrariwise Christ in his repute and in his Members and his Gospel is their footstoole 6 ¶ The Apostle carries on this yet further in 1 Cor. 15. ver 24 to ver 29. Then cometh the end when he shall have delivered up the Kingdome to God the Father when he shall have put downe all rule and all authority and all power For he must reigne till he hath put all enemies under his feet The last enemy that shall be destroyed is death For he HATH marke here he useth the past time put all things under his feet but when he saith all things are put under him it is manifested that he is excepted which did put all things under him And WHEN all things SHALL BE SVBDVED UNTO HIM observe now the Apostle speakes in the future time then also shall the Sonne himselfe be subject unto him that put all things under him You see evidently that in the five and twentieth verse are quoted the words of the one hundred and tenth Psalme and in the twenty seventh verse is quoted part of the eighth Psalme which is the reason why the Apostle speakes there in the past time Not that the things were then fulfilled when the Apostle pend that 1 Cor. 15. for presently in the twenty eighth verse he speakes them in the future but because it is in the Hebrew in Psal 8. in the past time alluding to the type of it in Adam Gen. 1.26 c. Howbeit the sence is a Prophesie of things to come that they shall be all subject to Christ as they were to Adam as this our Apostle applyes it Heb. 2. of which afore These things being premised let us now see what the Apostle doth comment in this 1 Cor. 15. upon that one hundred and tenth Psalme First the Apostle layes it downe for a sure Position in the twenty fourth verse that the END OF ALL is not till Christ hath delivered up the Kingdome to God the Father 2. He gives us a signe in the same verse when he will so give up the Kingdome viz. When he hath put downe all authority rule and power 3. The Apostle proves this out of this one hundred and tenth Psalme ver 1. FOR saith the Apostle ver 25. he must reigne till he hath put all enemies under his feet which is all one with making his enemies his footstoole and plainly holds forth to us by this connexion that part of Christs putting downe all authority and power is to put all his enemies under his feet which saith the Apostle must be so universall that all enemies to Christ or his Members as well things as persons must be comprehended even Death it selfe as the last of all the rest 4. That all things were not subdued unto Christ when the Apostle wrote that 1 Cor. 15. for in the twenty eighth verse he speaketh of them as of things to come viz. when all things SHALL BE SVBDVED VNTO HIM Christ had before that about eighteene yeares by-past * Christ ascended about Anno 34. Paul writ his first Epist to the Corinthians about Anno 52. risen and ascended yet notwithstanding the Apostle speakes of putting all his enemies under Christs feet as of a thing yet to come which doth excellently confirme that sence we give of the Apostles words Heb. 2. viz. that Paul and those of his time did not see all things put under Christ or subject to him though they saw him ascend and to be ascended Nor doe we or have we now about one thousand six hundred yeares since that seen all things subject to Christ whereof the Apostle gives us six signes of assurance for saith the Apostle 1 If all things were subject to Christ then the END cometh ver 24. 2. The full end is not till Christ resigne up all viz. the Kingdome and Dominion c. to God ver 24. 3. That before that be done Death must be destroyed as one of the enemies to be put under Christs feet ver 26. By the destroying of death is not only meant a Morall or Spiritual destruction of it that it shall not prejudice our Salvation for so it hath been destroyed to all Beleevers from the beginning of the Promise of Christ revealed to Eve but Physically that there shall be no more death to the godly Revel 21.4 4. That Death is the last enemy that shall be destroyed ver 26. which is fulfilled to the godly at the beginning of the thousand yeares of which we speake when all the Elect deceased shall rise from the dead the wicked deceased not rising till the end of the said thousand yeares as before we have touched and shall be after demonstrated at which time Death shall be removed from those wicked to the end that they with their companions that a little afore made head against Christ in his Saints may receive their finall Judgement But because the Apostle here mentions Death as an enemy to Christs Kingdome for the death temporall or eternall of the wicked is a friend to Christs Kingdome he must of necessity meane the abolishing of corporall death from the Saints which is performed at the beginning of the thousand yeares which placing of Death in the order and relation of the last of the enemies of Christ and his Church doe clearly intimate that many enemies of Christ and his Saints must be destroyed afore that which stood in opposition to this All-glorious and All-peaceable visible Kingdom of Christ on earth And as death is destroyed Physically as wee have shewed so all that submit not to Christ are destroyed Physically that is they cease to be on earth 5. That Death is not destroyed till the last Trumpet ver 51. 52. in that 1 Cor. 15. Behold I shew you a mystery we shall not all sleep but we shal
be changed in a moment in the twinckling of an eye at the lad Trumpet for it shall sound both the dead shal be raised incorruptible and we shal be changed * So according to the best Greek Copies howbeit the common translation holds forth effectually what we intend Saint John in the Revelation tels us that the last Trumpet is the seventh Trumpet according to the many instances wherein God delights in the number of seven so that six as it is exprest in the Revelation sounded afore this and saith That the last end of all is not till the last Trumpet But there is a great intervall and space within the time of the last Trumpet many things being to be done within that compasse so that at the first beginning of the last Trumpet the enemy so falls that the Kingdomes of THIS world become the Kingdomes of the Lord and of his Christ that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Lord his Christ in spight of all enemies and their anger the dead Saints are raised and a reward given to them Revel chap. 11. ver 15 16 17 18. which is a summary preface or a prefaciatory sum to the Catastrophe or upshot of the Revelation to follow unto the end as touching the Saints And in Revel 20. first seven verses is expressed how long this visible Kingdome of Christ on earth shall be and consequently so long is the space of the last Trumpet viz. a thousand yeares But the last end of all the ultimate period shall not be till the last end of the last Trumpet Revel 20. vers 12 c. Now let the Reader compare and consider all that Paul hath spoken in this quotation of and upon the one hundred and tenth Psalme touching the subduing of all things to Christ and the five notes of the time when it must be together with Johns explication and confirmation of Pauls last Trumpet and then let him tell me 1 Whether these things must not of necessity be fulfilled upon the earth 2 Whether these things are not yet to come yet to be fulfilled 3 Whether they must not be fulfilled afore the ultimate end of all when Christ resignes up his Kingdome to the Father 7 ¶ But there is yet one quotation more of this hundred and tenth Psalme insisted upon by the Apostle which gives us further light in Heb. 10. ver 11 12 13. Every Priest saith he standeth daily in ministring and offering oftentimes the same sacrifice which can never take away sin but this man after he had offered one sacrifice for sinnes SATE DOWNE ON THE RIGHT HAND OF GOD FROM HENCE-FORTH EXPECTING TILL HIS ENEMIES BE MADE HIS FOOT-STOOL c. Two things are here at first sight evident before our eyes viz. 1. That the Apostle quotes the words of the one hundred and tenth Psalme And 2. That the Apostle applyes them to explaine the eminency of Christs Priesthood above the Leviticall in that the Leviticall Priests offered daily Christ but once they oftentimes the same Sacrifice he only once they tooke not away sinnes he did they stood as Servants he sate downe as Lord according to Psal 110. ver 1. Now observe how this suits to our purpose For it is expresse here that Christ did effectually attaine to reigne spiritually in overcoming Sinne and Satan witnessed in making perfect attonement for the sinnes of all that are sanctified and his overcoming death the wages of sinne And the Divel the Gaoler of death by his Resurrection Ascension and Assession at the right hand of God whereby in regard of the place he got above all his enemies And yet for all this to that very houre that the Apostle wrote this Christs enemies were not made his footstoole But saith he still there he sits from THENCEFORTH EXPECTING TIL his enemies be made his footstool as he doth to this day Plainly signifying that Christ must have another-gates Regiment and Government another manner or degree of subduing his enemies then that Which can be no other then a sensible visible subduing of them Which as we on earth expect so he in heaven saith the Apostle sits continually expecting the same For his enemies on earth continuing his enemies under that notion so to be subdued are never subject to him spiritually And further as the Apostle minds us Christ expects that further subduing of his enemies upon his Fathers promise made to him Psa 110. Now at the ultimate day of judgment there is no more subduing of any thing to Christ seeing then Christ layes down all and he the same himself is subject 1 Cor. 15. Therfore this being yet unfulfilled must be performed afore that day and according to the sense of the 110 Psalm of which all this while we have spoken but upon the first verse There are divers other passages more in this Psalme that much concurre to and explaine our point 8 ¶ Verse 2. The Lord shall send the rod of thy STRENGTH out of Zion Rule thou in the MIDST OF THINE ENEMIES Mr. Ainsworth and our New Annotationists parallel this with Psal 2. And withall assert that the Jewish Expositors generally doe acknowledge the second Psalme to be concerning the Messias and infer if that then there is as much reason for this Now as in Psal 2. it is said Christ shall rule his enemies with a ROD OF IRON and breake them incorrigible as a Potters vessel even so in this Psalme it is said the Rod of Christs STRENGTH * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of authority or power which I should wonder if any dare to restraine to meer spirituall efficacy especially if we heedfully observe that which follows Rule thou as with that Rod * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middest of thine enemies Now tell me how doth Christ rule spiritually in the middest of his enemies And if you grant with us that a sensible corporal rule must be here admitted then cast about and consider that Christ hath no rule at the ultimate day of judgement 1. Cor. 15. And before that to this day Christ hath not so ruled amidst his enemies in most Nations Therefore it is yet to come afore the ultimate day of judgement Verse 3. Thy people shall be willing or Voluntaries in the day of thy power or Armie as Ainsworth asserts Now Peter assures us that the great day of Christ is a thousand yeers 2 Pet. 3. And wee must of necessity yeeld that this day of power must signifie a distinct determinated time and then to be measured out when Christs power shall most eminently appeare above any former appearance Now whether we take this in a spiritual sense of acting grace after conversion or in an Ecclesiastical as our Annotationists that Christs people shall be assembled unto his Church whose increase shall be as it follows so abundant and wonderful as the drops of the dew falling from the womb of the morning or in a corporal sense that men shall bee willing to pull downe Christs
Antichristian enemies in the day of his Army raised up to that end and whether we understand it specially of the Jewes by speciall emphasis his people first chosen to be a Church and after of his blood kindred or generally of all sorts of Nations when saw we or our forefathers since the Incarnation that day of power wherein the generality of either sort in either of the said senses were a willing people But on the contrary in all ages ten for one are obstinate against Christ and more especially the Jewes And therefore that God may be true this must bee fulfilled before that ultimate day of judgement which doth not mend but end the incurable enemies of Christ Verse 4. The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedech The Apostle hence infers Heb. 7. the exceeding eminency of Christs Priesthood above that of Aaron First In that Christ was made so by an oath not so the order of Aaron which obligation by the oath of God the Apostle Heb. 6. urgeth upon the Jewes as a great ground of faith and that they should not doubt as he will not repent Secondly In that as Melchisedech so Christ must be above the order of Aaron a Kingly Priest a most righteous and peace-bringing King and that at Salem Now seeing Christ by the oath of God was made King of Salem the contract of Jerusalem we must expect that infallibly to be fulfilled according to Psal 2. and v. 2. of this 110 Psal Hee hath indeed been at Salem alias Jerusalem and there acted in his offering up himselfe visibly as well as spiritually the Priest-hood But he hath not since the Apostles writing of that Epistle acted any visibility of his Royalty or Kingly-hood there which is cleer by that in Verse 5. The Lord at thy right hand shall strike through Kings in the day of his wrath So that when this Psalme is fulfilled to exalt Christ according to the tenor thereof then the Kings of the earth that submit not to Christ must be stricken through by the wrath of God But since Christs Incarnation generally all the Kings of the earth of all men have been least subdued to Christ their Nobles siding with them and have acted most opposition against him drawing all their peoples into confederacy with them But saith this Psalme there must be a day of Gods wrath wherein he wil strike through Kings that stand out against his Sonne And this stroke must be a corporall stroke as it follows Verse 6. He shall judge among the Heathen and fill the places with dead bodies He shall wound the HEAD * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is in the Heb. in the singular number and therefore ill rendred in our English Bibles plurally Heads over many Countries The words are plaine for a bringing in of Jewes and Gentiles into a submission unto Christ or they must be slaine on heaps Now hitherto the generality of Jewes and Gentiles both Kings and peoples doe not yet submit to Christ nor are they strucken through or slain in heaps And at the ultimate day of doome the judgement is by fire not by sword and unto eternall death not temporall And therefore this yet to come before that day In fulfilling whereof the Lord shall wound that same HEAD over many Countries that is as Dr. Alsteds and Mr. Ainsworths opinion pleaseth me wel he shal wound the head of Antichrist that pretends to be Head over many Countries or if we say the wicked Rulers of the world who unite under an Antichristian head it comes to one effect This head the Lord must wound or to render it nearer the Hebrew * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transfixit sic Arias Pagn pierce through So that the Lord will not onely wound a part of the Head-ship as if it should bee healed againe as Rev. 13. But he will utterly destroy as Jael did Sisera when shee pierced his head through Judg. 4. the last and greatest headship of that head as in Rev. 19. three last verses And then Verse 7. Christ shall lift up his head That is his power shall bee visibly exalted above his Capital enemy as visibly as his enemies were exalted against him Thus of two of the Heads touching Christs Kingdome yet to come deduced out of the Psalmes Viz. 1 The Universality of Christs power 2 The time when to be fulfilled 3 Now follows viz. The Sabbatisme the Saints shall then enjoy § 3 For this third Head out of the Psalmes viz. the Sabbatisme which the Saints shall enjoy in the time of Christs future visible Kingdom on earth we have in the 95. Psal from vers the seventh to the end v. 7. To day if ye will hear his voice v. 8. Harden not your hearts as in the provocation and as in the day of temptation in the wildernesse v. 9. When your fathers tempted me proved me and saw my works 10. Forty yeers long was I grieved with this generation and said it is a people that doe erre in their heart and they have not knowne my wales 11. Unto whom I sware in my wrath that they should not enter into my rest 1 ¶ This Psalme was penned more immediately for the Jews as it was penned by the Psalmist a Jew and is first urged upon them by Paul a Jew Heb. 3.7 c. to the end of the Chapter by way of exhortation to heare Christs voice whereby they may not miscarry as their forefathers did in the wildernesse and so misse of entring into Gods rest Secondly propounded by the same Jewish Apostle to the said Jewes now scattered Heb. 4. v. 1. c. to v. 12. by way of consolation that in these words is a cleer intimation and concession that some of the Jewes though they in the wildernesse did not shall enter into Christs rest which the Apostle collects by a strong consequence thus The severall premises of the argument from that 95 Psalme he layes downe in the 5 6 7 and 8 verses viz. 1. For God saith IF THEY shall enter into my rest Seeing therefore it remaineth that SOME must enter therein and THEY to whom it was first preached entered not in because of unbeleef He limiteth a CERTAINE day saying so LONG A TIME as it is said to day if ye will heare his voyce harden not your hearts that is long after the Israelites were entered into Canaan under the conduct of Joshua the Psalmist in his time saith to day if ye will heare his voyce c. For if Jesus that is Josuah being so written in Greek viz. Jesus and Jesus and Josuah are of the same signification had given them rest he would not afterward have spoken of another day These two premises being laid downe the Apostle inferres a generall conclusion serving to both v. 9. viz. There remaineth therefore even to the Apostles time and by equall reason downe to this time a rest to the people of God Observe
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
c. even all the people that dwelt in the land of Egypt in Pathros answered Jeremiah c. See also Ezek. 29.14 and chap. 30. v. 14. And those Pathrusim were of the linage of Mitsraim or Egyptus Gen. 10.14 1 Chron. 1.12 Others say it signifies Parthos the Parthians of the Country of Parthia with an easie and usuall Metathesis which Parthia is on the borders of Media Or say others it may be Petra in Arabia of which see Esa 16.1 The land from SELA or as it is in the margine Petra whence Arabia Petrea Others say it is a part of Lybia inhabited by the Pharusii mentioned by Pliny and Ptolome and seated neer the Atlantick Sea Of the Jewes being scattered unto the Apostles times in the said Parthia Media Egypt Lybia Arabia we read in Act. 2.9 10 11. And from CUSH that is Ethiopia Compare chap. 18.1 And from ELAM that is Persia And from SHINAR that is a region in Chaldea Gen. 11.28 Jer. 51.24 35. Ezek. 23.16 And of their scattering even to the Apostles times in Elam or Persia and Mesopotamia which was part of Chaldea c. See Act. 2.9 10 11. And 1 Pet. 1.1 And from HAMATH that is Cilicia in Asia the lesse Of their scattering there see likewise Act. 2. ibid. and 1 Pet. ibid. Paul also an Hebrew saith of himselfe that he was borne at Tarsus a chiefe City of Cilicia And from the ISLANDS OF THE SEA that is the maritine Countries bordering upon the Sea or any Kingdome on the other side of the Sea from Judea as it is a common phrase in Scripture the Jews not understanding the nature of other Countries being no travellours or Sea-men to leave their Nationall Church for the barbarous Countries as they were in the times of the Old Testament So that Islands of the Sea comprehends all the World beside the Countries of Judea and Samaria So that according to this enumeration and description God must set his hand the second time to recover all the remnant of his people that are left in any of the said Countries Which is not yet done and therefore yet to be fulfilled Furthermore that in the twelfth verse proves that the Prophesie of this Chapter is not yet fulfilled Arg. 6 The words of that twelfth verse are And he shall set up an Ensigne for the NATIONS Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the GENTILES that is The unbeleeving people without the Church that had not yet received the word And shall assemble the outcasts of ISRAEL that is the ten Tribes and gather together the dispersed of IUDAH that is the two Tribes from the FOURE CORNERS of the EARTH For first we see that this recovering of Gods Elect the Second time is of the Iews together with the Gentiles which recovering them the second time wee never saw yet At Christs first coming at his Incarnation most Iewes and Gentiles held off from imbracing the Gospel as we see in the story of the Evangelists and Acts of the Apostles And soon after Constantines time and downward more of both fell off And at this day all the Iews and the most of the Gentiles continue in infidelity Therefore this gathering of both is yet to come before the destruction of all unbeleevers at the ultimate judgement Secondly observe how distinctly the Prophet names 1 The Gentiles 2 The out-casts of Israel that is of the ten Tribes 3 The dispersed of Iudah that is of the two Tribes which was not done at the returne of the captivity out of Babylon or at the coming of Christ in the flesh nor to this day Thirdly Take notice that the elect of all Iewes Israelites and Gentiles must be called and gathered together from the foure corners of the earth that is from all parts of the world which is larger then Babylon which is not done to this day but the Iewes and Israelites are still found inhabiting in all quarters of the world as Travellours and Sea-faring men see with their eyes and the Rabbins confesse in their books And yet further it appears that the Prophesie of this Chapter is not to this day fulfilled by that in verse 13. c. to the end of the Chapter Arg. 7 The summe whereof is That all envy between Iudah and Ephraim shall cease and that all other that will not obey and comply with the Iewes in a right Gospel-worship of God shall be destroyed viz. The Philistims in the West and the people of the East all of them of Moab Ammon Edom and Egypt and there shall be a way for the remnant of the Iewes from Assyria as there was to them at their coming up out of Egypt But the Iewes in a great part are under the tyranny of the Turk and the rest scattered in all Nations none of their enemies are destroyed nor doe any Nations comply with them in point of Religion to this very day Lastly Arg. 8 It appears by the twelfth Chapter the seal of the eleventh that the Prophesie of the eleventh Chapter is not yet fulfilled For the Iews never yet were so delivered as in the 11. Chap. as in praise therefore to sing that Song of Thanks-giving in the twelfth Chapter Their harps are hung up as at their scattering in Babylon I my selfe have heard some of them bemoaning themselves that this their last captivity or dispersion is longer then ever any before They have not hitherto as it is in that Song verse 4. Declared the name and famous facts of God among the peoples but rather in refusing Christ have obscured his name Nor have they as verse 5. praised for the excellent things that God should doe for them in all the earth Now let the wise and understanding Reader review all that hath been said and be judge himselfe whether the Prophesie of this eleventh Chapter of Isaiah hath been fulfilled to this day And if not sure he will not dream of a fulfilling of it at the ultimate judgement there being something almost in every verse inconsistent with that time when no government as described in the first five verses is remaining in Christs hands 1 Cor. 15.28 c. No dwelling of the Wolfe and Lamb together as held forth in verse 6 7 8. No lifting up of an Ensign to bring men to a seeking after Christ as verse 10. No filling the earth with the knowledge of the Lord c. as v. 11. Therefore as sure as God is true this is yet to be fulfilled afore the ultimate day of judgement SECT XIV § 1 THe fourth place in Isaiah is Chapter 14. verse 1. c. to verse 8. Verse 1. The Lord will have mercy on JACOB and will yet choose ISRAEL and set them in their OWN LAND and the STRANGERS shall be joyned with them and they shall cleave to the house of JACOB Vers 2. And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 PEOPLES shall take them and bring them to their place And the house of Israel shall possesse them in the land of the
intend to leave out the most of the Jewes viz. ten for two to whom those Strangers were to joyne Nor was this done at the return of the two Tribes from Babylon Then Strangers of the Gentiles joyned not with them Nor was it done at the joyning of the two handfuls the one of Jews the other of Gentiles in the history of the Acts of the Apostles For they could no way answer to Jacob and Israel and Strangers indefinitly spoken without limitation ☜ I have often admonished that the grand prophesied promises touching Christs Kingdome have their gradual successive progressive impletions Redux Juda Juda returning from Babylon was a Type The conversion of an handfull of them in the Apostles time was but the first-fruits Rom. 11. But the fulnesse of Gentiles and Jews is yet behind Thirdly we never yet saw that in the second vers fulfilled That Christians have been servants and handmaids to the Jews in a right religious harmony and complyance For that must be the sense and good news of this promise or else Christians shall have losse and that in things concerning salvation Fourthly nor did we ever see that also in the second verse fulfilled that the Captive Jewes shall take them captive whose Captives they were and rule over their oppressours For neither in their return from Babylon did the Jewes take captive their Captivators but returned by voluntary consent of King Cyrus nor at Christs coming did they take any captive but rather were captives under Augustus and Tyberius Emperours of Rome and of Babylon too as subdued by those Romans the universal Monarchs then of the whole world If any should be of so ayery a phantasie as to evaporate this into a figure that at Christs coming the Jews took their Captivators captive in a spirituall sense of conversion let such remember themselves that Converts are the greatest Free-men Joh. 8.32 And that for the Jews then alas for them the vaile was on them 2 Cor. 3. So that they were generally in a spirituall Captivity themselves like Sampson when his eyes were put out And that Dan. c. 12. intimates that the Iews Conquest over their enemies should be corporall Neither of which Conquests do we yet see that the Jews either corporally or spiritually have subdued them that captivated them Fifthly neither was that in the second verse ever yet fulfilled That the PEOPLES or Gentiles should take the Iewes and bring them to their place c. Calvin on this place grants thus much That this was not done after the Iewes coming out of Babylon giving this reason That the Gentiles were so far from being the conduct and assistance to the Iews in their returne and settlement and to contribute their service to them therein that they did not only trouble the Iews but destroyed them from off the earth quoting Ezra 4.4 Adding that therefore this must be fulfilled in through and by Christ Thus far Calvin But when was this yet ever done by Christ Surely those seeds in Christ and the Apostles time could not be the Harvest here meant whole Iacob and Israel were not then in the land of the Lord. Nor are they to this day But are for the generall under the dominion of Turks Romans Indians and Countries in every Nation almost under heaven rather serving the Gentiles then being served of the Gentiles And therefore this cannot be done till as Dan. 2. that the little stone Christ cut out of the mountain without hands breaks to peeces the fourfold-mettaled image of all the foure Monarchies of the earth Whereas yet the Roman Monarchy in great part stands to this day Sixtly The twelve Tribes of Iacob and Israel are not yet as it is v. 3. delivered from their sorrow and fear and bondage They are in bondage being scattered amongst all Nations They are in sorrow for that scattering from their own Country And are there in fear being forced to pay tribute for their own freedome Nor were they freed from that bondage in Christs time being then Captives under the Romans Nor from their fear but for fear of the Romans if they should owne Christ they crucified him and put him to death Therefore when this deliverance is fulfilled to purpose it is done as it follows in the seventh clause and consideration v. 4 5 6 7 That the Jews shall take up this Proverb How hath the OPPRESSOUR ceased The Lord hath broken the SCEPTER of the RULERS and the staffe of the WICKED so that the WHOLE EARTH is at REST and QUIET that they break forth into SINGING But nor Scripture nor Histories nor Experience shew us that ever these things were fulfilled to this day And at the ultimate day of judgement will be no meet time for such work as every mans own reason will easily prompt Therefore it is yet to be done afore the ultimate day of judgement SECT XV. THe fifth place in Isaiah is Chapter 24. verse 23. Then the Moon shall be confounded and the Sun ashamed when the Lord of Hosts shall reigne in Mount Zion and in Jerusalem and before his Ancients gloriously * R. Kimchi upon this Chapter hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This parasha or Section is to be fulfilled hereafter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the destruction of Edom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afterward he shall remember the salvation of ISRAEL To understand what he means by Edome he bids us upon v. 16. Look 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the destruction of ROME mentioned in the who le book of God To these few words I shall need to speak but few THEN relating to that afore in verse 22 23. fetcheth its sense from thence In that day say the 22 and 23. verses It shall come to passe that the Lord shall punish the host of the High ones that are on high and the Kings of the earth upon the earth meaning plainly as the last clause evidenceth the Gentile-Potentates and powers And they those Gentiles shall be gathered together as prisoners are gathered in the pit and shall be shut up in the prison And after many dayes THEY the Jews saith Calvin giving a strong reason * Quum igitur haec ad sustinendos FIDELES pertinerent non dubium quin IUDAEIS dicerentur apud quos potissimum fides crat aut potius nusquam apud alios apparebat shall be visited To which sense touching the Iews the subsequent words also in the next verse the Text wee are now upon do mightily concur The Moon shall be confounded c. when the Lord shall reigne before his Ancients The originall and rise of which then you now see That upon the great destruction of the impenitent Gentile-Potentates and Powers the Iewes and if you will include the penitent Gentiles it shall not grieve us shall be visited in mercy And the Moon shall be confounded c. that is the glory of the Church shall be such as the light of the Moon and
brightnesse of the Sunne shall be nothing to it At which time as it follows the Lord of Hosts in Christ Iesus saith Diodat shall reign on Mount Zion and in Ierusalem types of the universall Church and that in great glory before his Ancientours who were the Church of the Jews by blood as well as by Profession Christ being considered as man as the local circumstance of Zion and Ierusalem cals for that notion § 3 Calvin again cleerly intimateth in many circumlocutions that his sense of this Text is that Christ speaking in the future of time after Calvins time shall establish his Church on earth in a most glorious estate Ego non dubito quin persequatur Propheta c. That is I doubt not but that the Prophet prosecutes the consolation which he had touched in the former verse to this sense or effect when the Lord shall visite his people and shall purge his Church from their filthinesses he shall settle his Kingdome and that so illustrious that it shall obscure the Sunne and Stars with its splendor which kinde of speech is usuall with the Prophets as we have already seen But here Isaiah speaks of the BODY of the Church and not onely of the HEAD Seeing therefore the Lord will ESTABLISH HIS KINGDOME upon MOUNT ZION so great shall be the Magnificence thereof in the INSTAURATION of the People as that the things that otherwise shone in the sight of men shall now be as darknesse Which that he might expresse to the life be names these things that above all are most splendent The word RULING is improperly drawn to signifie Gods vengeance For although God be said to reigne when he acts the office of a Judge yet this speech so comprehending within it concerning THE KINGDOME of God in MOUNT ZION it alwayes hath the notation of mercy and salvation For hee speaketh of the RESTITUTION of the Church Whence it follows that this is not fulfilled but in Christ He making a precise mention of Elders or Ancients useth a Synecdoche which is exceeding usuall in Scripture For he taketh a speciall part of the Church for the whole body of the Church yet not without a consult purpose He calls by the name of Ancients as well the PRIESTS as other RULERS who were chiefe over Discipline and Manners by whose moderation and prudence the rest are to be governed Under their names he comprehends all the people not onely because they represent the whole body as under their shadow the people was covered but also that believers might conceive hope of a future ORDER For otherwise it would little or nothing profit that the multitude should be left dissipated in manner of a dis-membred body or confused Masse Neither is it impertinently added BEFORE the ANCIENTS that the Jewes might know that the power of God should be MANIFEST and ILLUSTRIOUS c. For SO HE REIGNES that wee may PERCEIVE HIM PRESENT WITH US For if it should be beyond our COMPREHENSION no COMFORT would redound to us thereby For GLORY others read GLORIOUSLY others GLORIOUS I had rather take it in the substantive GLORY although it makes no difference in the sense For it teacheth how great shall be the magnificence and glory of God by ERECTING THE KINGDOME OF CHRIST in that all splendor is obscured and ONLY the glory of Christ must be eminent and CONSPICUOUS Whence it follows that THEN at length God shall injoy HIS OWN RIGHT AMONG US and have his due honour WHEN ALL HIS CREATURES BEING GATHERED INTO ORDER he alone is RESPLENDENT IN OUR EYES Thus Calvin whose words and phrases here can bear no lesse then a sense favouring a visible glorious Kingdome of Christ on earth though something of it as he saith must be comprehended by faith above sense To which visibility of Christs Kingdome on earth the correlative in 22 and 23. verses answering to our relative THEN in our Text of punishing the Kings of the earth upon the earth c. doth strongly bear witnesse § 4 Now lay altogether and then judge when was this Text ever fulfilled Surely in a litterall sense as to corporall Transactions not at their returne from Babylon For then the Babylonians were not punished nor put in prison Nor were the Iews in an outward glorious condition but as in subjection still to Babylon and made a scorn by Sanballat Tobiah c. with the multitude of their adherents hindring their building discouraging their work raising lyes laying plots to indanger them So that they were as long neer upon in repairing the Temple and City of Ierusalem and setling the state thereof from the first that they began it as they had been in Captivity * See the book of Ezra Nehemiah and Haggi Nor was this Text of Isa litterally and corporally fulfilled to them at Christs being on earth being then also under captivity and reproach by the Romans †See the story of the Evangelists and Acts. and to this day in the same condition under them and all Nations in the world Nor hath this been yet fulfilled in a spiritual sense from that time to this day in that not one of ten thousand of the Gentiles admired their Levitical glory And their Ancients the Scribes Pharisees Elders and Rulers of the Synogogues and People generally opposed and persecuted Evanagelical glory And though for a spurt some few favoured the Gospel Act. 1. Act. 2. yet by and by they universally Act. 13. fell off from this Glory and so continued untill these our times § 5 Nor can these be fulfilled 〈◊〉 â—ltimate judgement For then Christ RULES not 1 Cor. 15. v. 24. v. 28. SECT XVI § 1 THe sixth place in Isaiah is that which followes at the heels of this viz. Chapter 25. throughout but especially from v. 7. to the end of the Chapter with some passages of the 26 Chapter being also a Song of praise for the glorious state of the Church to be especially those passages v. 14. v. 19. The late invention of Chapters may not hinder our prospect upon the continued sense of this Chapter inseparably depending on the former where in the last verse the Prophet having said THEN shall the Moon be confounded and the Sun ashamed WHEN the Lord of Hosts shall REIGN in Mount Zion and Ierusalem c. explained afore he now begins this Chapter with a solemne praise to God for his preparation to and manifestation of that his glorious Reign To give you the maine passages of the whole Chapter v. 1. O Lord thou art my God I will exalt thee c. v. 2. For thou hast made of a City an heap of a defenced City a ruine a palace of strangers to be no City it shall never be built v. 3. Therefore the strong people shall glorifie thee c. v. 4. For thou hast been a strength to the poore and needy in distresse a refuge from the storme a shadow from the heat when the blast of the terrible ones is a storme against the
expresse in v. 4 5 6. shall be forced to let Jacob and Israel goe free The Lord will as it is v. 19. do a NEW THING which must properly signifie a thing never done afore to make way for their returne and liberty as it is expresse v. 19. c. before set downe at large Which wanton wits may endeavour to elude with Allegories and Phantasmes of their owne hatching which neither can convince a rationall Christian nor deliver the Jewes according to the intent of the Prophet Who though afore that their deliverance as in v. 22. c. they should not call upon God as they ought but should be weary of the Lord and should weary the Lord with their iniquities and therefore they are given up to the curse and to the reproach yet after these things as it followes in the 44. Chapter and first seven verses as an Antithesis to their said evill condition the Lord promiseth and the Prophet prophesieth it that they should have a glorious condition saying Yet now heare O Jacob my servant and ISRAEL whom I have chosen Thus saith the Lord that made thee c. Fear not O Jacob and thou Jesurun the name also of the twelve Tribes Deut. 32. I will poure water upon him that is thirsty and flouds upon the dry ground I will POUR MY SPIRIT upon thy seed and my blessing upon thine off-spring And they shall spring up among the grasse as willows by the water-courses One shall say I am the Lords and another shall call himselfe by the name of Jacob and another shall subscribe with his hand unto the Lord and surname himselfe by the name of Israel Thus saith the Lord the KING of Israel I am the first and I am the last Who as I shall CALL and declare it and SET IT IN ORDER for me since I appointed the ancient people and the things that ARE COMMING and SHALL COME § 5 Thus you see the present state of the Jewes as in the latter end of the former Chapter viz. sinfull and dolefull you see their names viz. Jacob Israel and Jesurun all names of the twelve Tribes you see what is meant by pouring water upon the thirsty viz. pouring out of the spirit you see what is meant by growing as willows by the water-courses viz. by the effusion of the Spirit multitudes shall own the Lord you see what Titles Christ hath of KING of ISRAEL and of FIRST and LAST which are his Titles when he prophesies of his visible Kingdome to be on earth repeated several times in the Revelation Now then deal ingeniously and compare the expressions with the Jewes condition for above these one thousand six hundred and fifty yeers to this very day and see then whether you can indeed and bonâ fide imagine that these Prophesies have been ever yet fulfilled or that it is proper or feisable that they should be fulfilled at the ultimate day of Doom SECT XIX THe tenth place in Isaiah is Chapter 45. v. 14. * Touching v. 14. to v. 22. I will onely insert Mr. Medes Notes in the margin because it came not timely enough to bee put into the Text Esaiae vaticinium cap. 45. a versu 14. deinceps in eodem Adventu secundo Christi implendum restatur Apostolus ad Rom. c. 14. v. 11. omnes enim inquit stabimus ante Tribunal Christi scriptum est enim nempe in hoc Esaiae vaticinio vivo ego dicit Dominus quoniam mihi flectetur omne genu omnis lingua confitebitur Deo Quod si haec Prophetiae pars in secundo Christi adventu in die nimirum Judicii adimplenda restet etiam reliqua eodem pertinere necesse est Est autem Prophetiae initium hujusmodi Sic dicit Dominus labor Aegypti negotiatio Cush Sabaeorum VIRORUM MENSURAE i. e. MERCATORUM 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic Targum quod mensuris utantur non MEN OF STATUR ad te O tu captiva vel O civitas mea transibunt tui erunt post te ambulabunt in compedibus ad te incurvabunt se te deprecabuntur dicentes Tantum in te Deus est non est alius praeter ipsum Deus In Hebraeo enim omnia haec pronomina sunt generis faeminini quare ad Cyrum referri nequeunt sed ad Jerusalem captivam de qua in versu praecedenti mentionem habuit quemque ad majorem rei evidentiam sic verterem ego suscitavi Cyrum in justitia omnes vias ejus dâ—â—gam Ipse aedificabit civitatem meam captivam meam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DIMITTET idque fine pretio muncre dicit Dominus exercitum Tunc sequuntur verba quae paulo ante recitavi Sic dicit Dominus labor Aegypti c. q. d. parum est quod reaedificaberis â—emitteris Imo vero magna re O captiva mea O civitas mea manet olim faelicitas Observandum est enim Dominum inde a fine versus undecimi espondere quasi interrogationi de Fatis filiorum fuorum juxra quod praemisit ventura interrogate me de filiis meis de operibus mamanuum earum praecipite mihi nempe ut narrem vobis quae futura sunt Thus far Mr. Mede By which it is most plaine that he thinks and shews for it great strength of reason that this place of Isa is to be understood of a glorious state of the Church to be on earth at Christs second coming to the end of the Chapter but specially verse 22 23 24 25. viz. verse 22. Looke unto me and be yee saved all the ends of the earth for I am God and there is none else 23. I have sworne by my selfe the word is gone out of my mouth in righteousnesse and shall not returne that unto me every knee shall bow every tongue shall swear 24. Surely shall one say in the Lord have I righteousnesse Heb. righteousnesses and strength even to him shall men come and all that are incensed against him shall be ASHAMED 25. In the Lord shall the seed of Israel bee justified and shall glory § 1 For those foure last verses of the Chapter this is that I have to say The Prophet having spoken to JACOB and ISRAEL v. 17 18 19. Israel shall be saved in the Lord with an everlasting salvation and shall not be ASHAMED nor confounded world without end for thus saith the Lord that created the Heavens and formed the earth hee hath created it not in vaine he formed it to be INHABITED which phrases Not ashamed c. and to be inhabited extend that everlasting salvation to comprehend a blessed salvation on earth too I have not spoken in secret in a darke place of the earth I said not to the seed of JACOB seek ye me in vaine I say the Prophet having spoken to Jacob and Israel names comprehending all twelve Tribes next he extends his speech more generally with them to all the Nations of the world v.
Pagans Papists Atheists Hereticks and prophane persons And without multiplying words the very phrases will not admit of a referring these to the ultimate day of Doome And therefore must yet bee fulfilled on earth before that day SECT XX. § 1 THe eleventh place in Isaiah is Chap. 49. wholly But I shall need to touch only upon three or four places of the Chapter which will give light to all the rest In generall the chapter is of the bringing in of Jews and Gentiles into the Church The Jews are here named by the generall termes that comprehend at least the ten Tribes if not the whole twelve viz. by the names of Israel ver 3 5 6 7. and of Jacob ver 5. and of the Tribes of Jacob v. 6. and the preserved of Israel ibid. In way of distinction from whom the two Tribes are called Zion v. 14. So that all the twelve Tribes that came of Jacob are intended in this Chapter in the close whereof as a seal the Lord stiles himself Their Saviour their Redeemer the Mighty one of JACOB The Gentiles likewise are expressely named in v. 6. viz I will also give thee for a light to the Gentiles that thou mayest bee my salvation unto the ends of the earth quoted by the Apostle Act. 13.47 to prove the propagation of the Gospel for salvation to the Gentiles The concurrence of both Jews and Gentiles in coming in to Christ is expressed to the life ver 22 23. Thus saith the Lord God behold I will lift up my hand to the Gentiles and set up my standard to the people and they shall bring THY sons in their armes and thy daughters shall be carryed upon THEIR shoulders and KINGS shall be thy nursing Fathers and THEIR Queens shall be THY nursing Mothers c. Adde that the engagement of God that thus hee will call home both Jews and Gentiles v. 13.15 19 18 26. is great Sing O Heavens and be joyfull O Earth and break forth into singing O Mountains for God hath comforted his people and WILL have mercy on his afflicted Can a woman forget her sucking child that shee should not have compassion on the son of her womb c. Yet VVILL NOT I FORGET THEE Behold I have GRAVEN THEE upon the palmes of mine hands As I LIVE saith the Lord thou shalt surely cloathe thee with them all that oppose thee as with an ornament c. And ALL FLESH shall know that I the Lord am the Mighty one of Jacob. § 2 These being premised let us but only put the question upon some Verses whether ever they were yet fully fulfilled and that will be sufficient to ingenuous reason to confesse they must yet be fulfilled and that on earth § 3 VVhen was the seventeenth verse ever fulfilled viz. Thy children shall make hasle thy destroyers and they that made thee waste shall goe out of thee VVe read no such thing at their return from Babylon but that there were the crew of Sanballat Tobiah c. that opposed them Anon Alexander the Great the Grecian Monarch enters Jerusalem After him Antiochus Epiphanes alias Epimanes King of Syria wasteth it After these the Romans conquer it And now the Turks ever since possesse it § 4 And when ever yet was the nineteenth verse fulfilled viz. Thy waste and desolate places and the land of thy destruction shall even now be too narrow by reason of the Inhabitants and they that swallowed thee up shall be far away Surely since the carrying away captive of the ten Tribes the Kingdomes of Israel and Judah were never full of their owne Inhabitants We never read that ever the Assyrians Babylonians Cutheans c. which the King of Assyria sent into the Kingdome of Israel 2 Kings 17.24 were sent for home againe Nor that ever those CALDEANS that were sent to governe Judea intimated in 2 King 25. were recalled And for after times as we have hinted afore when the Greek went out the Syrian came in when the Syrian went out the Roman came in when the Roman went the Turke came in and there he is to this day These expulsing one another there hath been a constant succession of them that swallowed up the twelve Tribes Their wasters and destroyers have been changed but have not been sent forth far away from Israel and Judah § 5 Againe did the Gentiles and Peoples ever yet as v. 22. bring the sonnes and daughters of the Jewes in their armes and upon their shoulders If we should wave the litterall sense of setling the Jews in their owne Land and condescend to a spirituall sense of the generality of the Gentiles compliance with the generality of the Jewes in matters of Religion and union into the universall Church wee cannot tell when ever this was done to this day § 6 Nor can we say that ever the Kings of the Gentiles as it is v. 23. and their Queens have been nursing fathers and mothers to the Jewes and bowing downe to them Alas poore Jewes they have ever since the beginning of the Grecian Monarchy long before Christ downe to this very day been under the awing power of the Gentiles and mostly used hardly and in most places of the world instead of reverence have been and are much villified Therefore John in Revelation tels us that this is yet to come and to be fulfilled upon earth afore the ultimate day of judgement as the circumstances of things and the phrases of the Prophesie necessarily require Rev. 21. v. 24.26 And the Kings of the EARTH doe bring their glory and honour into New Jerusalem And they shall bring the glory and honour of the NATIONS into it And yet so as there shall in no wise enter into it any thing that defileth c. § 7 Wee are likewise utterly to seek when ever yet the 25. and 26. verses were fulfilled viz. The captives of the mighty shall be taken away and the prey of the terrible shall be delivered for I will contend with him that contendeth with thee and I will save thy children and will feed them that oppresse thee with their owne flesh and they shall be drunken with their owne blood Wee know not of any such thing since the captivity of the Jewes in Babylon in all Histories divine and humane that thus the Jewes were saved by such destruction of their enemies The Jews indeed soon after their captivity made some attempts 2 King 25. v. 25. After that they made some attempts in 1 Book of Macchab And after that they made severall attempts in the time of Titus and Adrian Roman Emperours And since that the Turk hath dominered over them the Kings of the Gentiles especially of England have made some attempts of warre on their enemies managed by the stocke counsell and aide of severall religious orders for that end as of the Templars Knights of the Rhodes or of John of Jerusalem and of the Knights of Malta alias Melita But all these attempts have not amounted to Isaiahs phrase
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
rerum omnium faelicitatem c. Quod multi nostrorum praetiâ—ue TERTULLIANI iber qui inscribitur de spe fidelium LACTANTII Institutionum volumen septimum pollicetur VICTORINI PICTAVIONENSIS Episcopi Crebrae expositiones Et nuper SEVERUS noster in Dialogo cui Tallo nomen imposuit Et ut GRAECOS nominem primum extremumque conjungam IRENAEUS APOLLINARIUS Sic Hieron in hoc caput Ezech. § 1 A word likewise to this place will be sufficient Observe first That this Prophesie is in part concerning Israel Not concerning Judah only containing the two Tribes but concerning the ten Tribes also called Israel the Prophet repeating it in this chapter from v. 1. to 24. at least ten times Secondly Observe the universality of the mercy in all things v. 9. to 16. § 3 Next observe the great dimensions of their deliverance in that promise in the 24 verse I will take you from among the Heathen and gather you out of ALL COUNTRIES and will bring you into your OWN LAND This their reversion from all captivities and dispersing § 4 Then note the spiritualizing of them in this their happy condition on earth v. 25 26 27. Then will I sprinkle cleane water upon you and yee shall be cleane from ALL YOUR FILTHINESSE A new HEART also will I give you and put my Spirit within you and cause you to walke in my Statutes where you have their conversion from their sinnes The rest of the chapter contains amplifications of those two § 5 Now looke upon this place of Scripture and withall upon the condition of the Jewes Judah and Israel ever since this prophesie unto this day and then tell me if you can when these things were ever fulfilled SECT XXXIV THE fourth place in Ezekiel is in the 37th Chapter throughout * This chapter also Jerom confesseth hath been alleadged afore his time for the glorious â—tate of the thousand yeâ—rs both by Jewes and Christians Quod si inquit Judaei Judaizantes Christiani haeâ— ad mille annorum voluerunt referre regnum c. vide Hieron in hoc caput § 1 The two parables set forth the substance of the deliverance of the Jewes The rest of the chapter sets forth the notable circumstances of their state being delivered The first parable of the reviving of the dry bones with the Prophets Exposition thereof from v. 1. to ver 15. doth mainly set forth the matter of their deliverance viz. that the dry bones signifie as the prophet expresseth it with great emphasis the WHOLE house of ISRAEL So that no lesse then the twelve Tribes must be the matter delivered § 3 The second parable of the connexion of the two sticks ver 15. to ver 23. the one to have written upon it Judah to signifie the Tribe of Judah and his Companions that were of Israel i. e. Benjamin that is the Tribe of Benjamin that clave to Judah in one Kingdome The other to have written upon it Ephraim to signifie as the Prophet emphasizeth it v. 16. ALL the house of ISRAEL and both these integrated into one stick doth signifie the forme of the deliverance of the twelve Tribes viz. to be restored into one intire Kingdome as it was at first in Davids and Salomons time c. and that upon the mountaines of Israel v. 22. § 4 The eminent circumstances of this deliverance are 1. That they shal as marvelously be brought out of all quarters of their captivity into their owne Land as dry â—ones made to live or dead men to be raised out of their graves So vers 9 11 12 19 21. 2 Circumstance that they shall have but one King and that must be David that is one of Davids â—eed that must needs be as the Rabbins doe well understand Christ or the Messias the sonne of David as often upon these like places and phrases they expresse themselves And he shall be their Prince for EVER v. 25. The third eminent Circumstance is that they their children and their childrens children shall dwell in their own Land FOR EVER v. 25. The fourth and last Circumstance is The spiritualizing of this their happy deliverance in ver 26 and 27. Moreover saith the Lord I will make a Covenant of PEACE with them it shall be an EVERLASTING Covenant with them and I will place them and will multiply them and I will set my sanctuary in the midst of them for evermore And my Tabernacle also shall be with them yea I will be their God and they shall be my people § 5 Now some extend these things especially that of the dry bones as far as the last resurrection minding more the fitnesse of the comparison to that in the simile of the dry bones reviving and Gods bringing them out of the graves then that which is immediately annexed as ver 12. O my people I will open your graves and cause you to come up out of your graves and bring you into the LAND OF ISRAEL Repeated againe v. 13 14. which things are utterly inconsistent with the last generall resurrection or day of Judgement And in nature and use of speech among men as Grotius well notes may meetly be applyed to deliverance from captivity Populus in captivitatem deductus desinit esse populus ideoque optimè comparatur ossibus aut corpori mortuo Sic oppidorum cadavera dixit Sulpitius in Ep. 8. Ciceron Intelligitur ergo per spiritum vitalem inditum libertatis status restitutio Grot. in loc § 6 Others again restrain this so narrow as to Judah's returne from Babylon and explaine David their King to be Zerubbabel In answer whereto we say onely this 1. These things in this chapter of the deliverance of all Israel for matter and forme and circumstances as afore set down plainly according to the Text were in no wise fulfilled at Judahs two Tribes returne from Babylon under the conduct of Zerubbabel who though of the kindred of David yet no King nor called a King nor could he be accounted a King whiles they were under the Medio-Persian Monarch And secondly Daniel and the Apostles in the New Testament doe carry down and apply the phrases and things of this chapter unto future times to succeed after them at the great and generall call of the Jewes and restitution of all things Dan. 12. ver 1 2. At that time viz. after the tyranny of the Roman Empire hath been long time rampant as had been prophesied by Daniel chap. 11. Michael shall stand up the great prince which standeth for the children of thy people and there shall be a time of trouble such as never was since there was a Nation c. and at that time thy people shal be delivered c. and MANY of them that sleep in the dust shall awake some to everlasting life and some to shame and everlasting contempt which things prudently weighed in all the circumstances cannot be applicable to the last and general resurrection or ultimate day
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
duration saith Mr. Archer that it shall last for ever shewes that it is meant of Christs Kingdome We people saith he shall swallow it up as they have done all other Monarchies The Babylonian was left to the Medes and Persians and this to the Grecians and the Grecian to the Romans But this shall be left to none but shall be for ever Dan. 2.44 that is to the worlds end But the Kingdome at the Worlds end shall be Christs for at the last end of all he gives it up to the Father 1 Cor. 15.24 Therefore till then and at that time when ALL ENDS he hath the Kingdom Christs SPIRITUALL Kingdome and his PROVIDENTIALL were before this time Therefore that which is to begin when these Monarchies end must be Christs Monarchy wherefore from this prophesie we learne that Christ shall have a MONARCHICALL STATE ON EARTH and a VISIBLE KINGDOME as other Monarches had swallowing up or causing to vanish all other Monarchies as the latter Monarchies did the former Thus Mr. Archer to whom in the bulk and sum with the explanation afore I assent § 10 By this you have seen some of my good company in this point consenting with me upon the strong reasons they have produced how deduceable our position in the main is out of this Chapter I shall not need to adde any thing by way of argument but only a few words for further explanation of this prophesie ¶ 1. Note how aptly and appositely this fift Monarchy this Monarchy of Christ that is Christ the Monarch and the Christian Church the Saints his Monarchy is compared unto a Stone cut out of the Mountaine c. We know that Christ is often called or typified by a rocke or Stone Matth. 16.18 1 Cor. 10.4 quoted out of Moses Numb 20.8 And the Church is compared to an house built on or in a rocke Matth. 7. Matth. 16. and Zech. 3.7 seven eyes upon one stone is saith Junius the Church built on Christ ¶ 2. Some stone as the Adamant that cannot be filed is harder then iron and an huge stone of any sort falling from a Mountaine will breake the iron that is under it much more the iron that is mixed with clay So Christ and his Church shall make up a Monarchy that shall be too hard and weighty for the fourth the Roman Empire or Monarchy that brake the rest to beare Matth. 21.42 44. Did yee never read in the Scriptures The STONE which the builders rejected is become the head of the corner whosoever shall fall on this STONE Christ shall be broken but on whomsoever it shall FALL it will grind him to powder Zech. 12.3 And in that day I will make Jerusalem a BURDENSOME STONE for all peoples all that burthen themselves with it shall be CUT IN PEECES though all the people of the earth bee gathered together against it ¶ 3. T is said the Stone was CUT out of the mountaine WITHOUT HANDS but withall it is said It SMOTE as a STONE against the Image and as a STONE it brake the MATTER of the Iron and Clay Whence I cannot conceive otherwise but though Christ the Monarch was conceived without man by the Holy Ghost c. and his Church his Monarchy both Jewes and Gentiles is and shall be effectually called and regenerated by the same holy Spirit without humane help yet Christ and his Church shall by a visible hand of power dash in peeces the fourth Monarchy the Roman Pope and his Armies Territories and Powers and the Turke and his which sprang out of the Roman as is afore demonstrated I say shall dash it in peeces by a visible hand of power Dan. 12. Rev. 16. Rev. 19. ¶ 4. The meaning of the continuance of this Monarchy of Christ for ever doth not signifie as if it should never have any end as if Christ should never lay downe all his power of regiment for the contrary is expresse in 1 Cor. 15.24.28 but the meaning is this 1. That it shall never be DESTROYED verse 44. of this second of Daniel that is it shall not end with a devastation and desolation as the former Monarchies did 2. It shall not be LEFT TO OTHER PEOPLE ibid. ver 44. that is other people shall never succeed the Saints or Church of Christ to possesse this fift Monarchy as another people successively succeeded and possessed the other Monarchies by turnes the Medes and Persians took the Assyrio-Chaldean and so down-ward 3. That it shall STAND FOR EVER that is as is explained in that same 44. verse this shall continue when the other Monarchies shall be broken to peeces 4. That the end of this Monarchy of Christ so farre as it may have an end is onely formally of the power or mode of government by Christ he resigning his power to God himselfe 1 Cor. 15.24 28. not materially for the Saints shall continue for ever eternally happy under the wing of the beatificall vision of God himselfe ¶ 5. This visible Kingdome or Monarchy of Christ is to follow the rest in an immediate order and succession of naturall time and in the same physicall place of or upon the Earth as when and where the former having existed their terme were exterminated For if this Monarchy of Christ succeeded onely in eternity in the Empyrean highest Heaven It can bee said no more to succeed the said foure Monarchies as Daniel would by all meanes have it then it succeeded any other Empire or Kingdome on Earth especially those that were contemporary with these foure aforesaid Monarchies yet not subject to them as some such there were all the time of their duration * This last clause of some Kingdome extant in the time of the four Monarchies yet no subject to them is also asserted by Mr. Mede and t is confirmed by Hist and exper SECT XXXVI THE next place in Daniel for our Thesis is in chapter the seventh throughout From whence saith Mr. Mede †Viâ—e Mr. Mede Diatrib par 4. p. 420. as from the mother Text of Scripture the CHURCH OF THE JEWS grounded the name and expected the great Day of Judgement ** What he means by the great Day of Judgement see by and by at the 2 ☞ with the circumstances thereof and whereunto almost all the descriptions and expressions thereof in the New Testament have reference For in the Vision of this seventh of Daniel we have a SESSION OF JUDGEMENT when the fourth BEAST CAME to be DESTROYED Where we see the great ASSISES represented after the manner of the great SYNEDRION or CONSISTORIE OF ISRAEL Wherein the PATER JUDICII the Father of the Judicatory had his ASSESSORES his Assistants or Assessors sitting upon seates semi-circle-wise before him from his right hand to his left I BEHELD saith DANIEL verse 9. TILL THE THRONES OR SEATS WERE PITCHED DOWN * Vulg lat Donec Throni positi sunt LXX and Theodot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fic 〈◊〉
Commentary he explaines thus Of the Saints of these times some were put to death by the sword 2 Maccab. 5.26 Others were cast into the mercilesse fire 2 Maccab. 7.5 Others spoiled of their goods 1 Maccab. 1.35 And others were sold to the Gentiles for slaves 2 Maccab. 5.24 The little help they had in these distresses was the exploite of Mattathias and his Sons Judas and his Brethren Who though they were but a handfull in respect of Antiochus his Army yet through the good hand of God prospering their attempts they were a refuge to their distressed brethren and a vexation to their enemies To whom they gave many onsets and many foiles 1 Macca 2.24 25 44. yet were there many false brethren as Alcimus and others § 3 In the 34. ver which according to our last English translation is And SOME of them of understanding shall fall to try them and to purge and to make them white even to the time of the end because it is yet for an appointed time We have saith Mr. Mede Clausulam persecution is Epiphanianae c. That is The close of Epiphanes his persecuting And therefore he reads it points it and notes it thus And of those that are understanding men MANY shall fall for the tryall of them and to make them pure unto the time of the end there putting the full stop of the whole five and thirtieth verse adding at those words unto the time of the end this note That is to saith he the end of the Greekish Kingdome And accordingly he comments upon it thus With this close saith he of the Epiphanian persecution the Greekish Kingdome according to the reckoning of the Holy Spirit is judged to have its end neither beyond that doth it come into the account of the propheticall Tetrarchy or quaternion of four Kingdomes And bids us for this to compare Dan. 8.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To which let me not inconveniently adde this that our English renders that of Dan. 8.23 And in the LATTER time of THEIR KINGDOME But Pagnin and Arias in novissimo regni eorum i. e. in the last of their Kingdome § 4 In the 36 verse the former part we have saith Mr. Mede * Note that in all the general sence of the verses following of this 11. chap. of Dan. which Mr. Mede gives of them as to signifie the fourth Roman Monarchy Mr. Huet also doth concur with him the characterisme of the fourth to wit the Roman Kingdom c. This verse in our English is rendred and pointed thus And the King shall doe according to his will and he shall exalt himselfe and magnifie himselfe above every God c. But Master Mede begins this 36 verse higher viz. from the last clause of the five and thirtieth verse which last clause is reckoned to begin immediately after the word end thus even to the time of the end or as Master Mede BECAUSE as yet unto an appointed time a King shal doe according to his pleasure and shal extol and magnifie himself above every God For saith he these words as thus parted and pointed are a Transition And the Article H prefixed to King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commemorative or repetitionall of some thing or person mentioned afore but in this place onely signifies some certaine or eminent thing or person as it doth likewise in Isa 7.14 Behold a Virgin shall conceive of which virgin there is no mention afore yet is it written with that article prefixed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of the ill placing of Soph Pasuck the Hebrew full point in the middle or â—ody of the verse contrary to distinct order and sence see Gen. 23.17 and elsewhere In which place of Genesis the full point put at made sure in our English or the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about which is all one the Hebrew differing a little in the order of the words is contrary to nature For doubtlesse the assurance and the person to whom the assurance is made should be put both within the same period or full stop But you see if you list to turne to it in the English translation which is pointed just according to the Hebrew the field and the cave and the trees of the field of Ephron were made sure put in the seventeenth verse locked up with a full point And then the eighteenth verse begins Unto Abraham for a possession Mr. Mede having thus parted and pointed this six and thirtieth verse of the eleventh of Daniel he comments upon as much of it as is afore expressed by him thus The thirty sixth verse is the characterism of the fourth or Roman Kingdome from the conquering of Macedonia to the end of Augustus who as it were with a certaine fiercenesse and torrent of fortune brought into subjection to himselfe the Gentiles or Nations and their gods * Vid. Florum l. 2. c. 7. Patert l. 1. c. 6. 1 Macc. c. 8. See the like phrase also concerning the rising Persian Monarchy Dan. 8.4 and touching the Grecian Dan. 11.4 By a propheticall Trope The Gods of Cities and Nations are said to be made subject and conquered when the Nations and Cities themselves are brought into subjection over whom those gods were supposed to be presidents and protectors Isa 46.2 Jer. 50.2 and 51.44 and chap. 48.7 Even as on the contrary which you may more wonder at they are said to serve those Gods that is politically who are compelled to submit their necks to those Nations whose gods they were Deut. 4.28 with parallell places in chap. 28. vers 36 64. and Jerem. 16.13 and 1 Sam. 16.19 upon all which places see the Chalde paraphrase Here only it will be worth while to consider the solemne custome of the Romans when they besiedged Cities of calling forth in verse those gods or goddesses that were the protectors of those places to bring them to be on their side casting away their tutelarity or protection of their enemies * Formuâ—am vide apud Macrob l. 3. Saturnal c. 8. In the latter part of the six and thirtieth verse which Mr. Mede renders Moreover he shall speak or edict stupendious things against the God of Gods and shall prevaile till the indignation be consummated for there is made a decision of the time There is the characterisme of the same fourth or Roman Kingdom from the death of Augustus to the abrogation of Gentilisme in which intervall of time the said Roman Empire crucified Christ THAT GOD OF GODS then appearing in the flesh under Pontius Pilate and exercised the worshippers of HIM with direfull persecutions and butcheries for near three hundred years § 6 In the thirty seventh verse Furthermore moreover or hence forth as Mr. M. renders it he shall not regard nor give any heed to the gods of his ancienters or the desire of women yea he shall not give his mind to any Deity but shall magnifie himselfe above all is set forth the
characterism of the Roman State for the times following the abrogation of the religion viz. Gentilisme of their Ancienters and the bringing in Christianisme by Constantine the Great and his Successors By occasion whereof single-life contrary to the ancient institutes of the Romans begins to be preferred afore marriage and to glory in its priviledges * Vid. Sozom. l. 1. c. 9. Euseb de vit Constan l. 4. c. 26. But with all unto the worship of that onely true God to whom they had ingaged themselves with sacred Christian Initiations taken up in Baptism they super-induced new petty-puppet-gods and Idols whom they worshipped not onely in the same Temple but at the same Altar § 7 Vers 38. Mr. M. renders thus For together with GOD * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Similem praefixi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usum habes Ezr. 15. Lev. 16.21 Num 9.15 â—e shall honour Mahuzzim in his seate I say with GOD whom his Ancienters acknowledged not he shall honour THEM with gold and silver and precious stones and desireable things For saith M. these are they whom the holy Spirit cals Mahuzzim that is Defenders or itular-Deities with which sort of titles of deceased Saints and Angels the Romans worship them as their Patrons Protectors and Mediators between God and men * Vide inquit M.M. commen â—â—casâ—ad 6 Tub. p. 114 115. For the confirmation of which signification I speake of it maketh that the Septuagint renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Psalmes fives times by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Defender as with a Buckler and the Vulgar latine so often by protectorem a protector videsis loca § 8 Verse 39. And according to Mr. M. translations he shall make fortifications common to Mahuzzim and THE STRANGE GOD whom acknowledging he shall aboundantly honour and shall make them the fortifications or Mahuzzim to rule over many and shall divide the land for a reward Where saith Mr. M. are understood either the Temples of the Mahuzzim to be dedicated in common to GOD whom he had chosen having nulled the religion of his Ancesters and to Mahuzzim juxta formulam N. or N. whose reliques are wont there to be placed so that indeed it may be the same with that which went afore he shall honour Mahuzzim in his seate that is in the seat of God which his fore-fathers acknowledged not or perhaps the Images are so called in which their Deities are visibly set up as cloathed with coates of Maile or armour of defence For indeed with the same or the like similitudes or Images with which the Roman represented his petty-puppet gods and Mahuzzim he would likewise represent the zealous or jealous God of Israel whom he had chosen to himselfe to worship And moreover these Temples or Images of his Mahuzzim or if you had rather those Mahuzzims themselves he shall make to bear rule over many and shall divide unto them the Land for a patrimony and territory A known thing § 7 Moreover because it addes as a thing of great moment to the interpretation of this prophesie I would not have it escape the observation of the reader That even as by the Jewes who had the onely true GOD of their Fathers the Gods of the Nations were accounted and called strange Gods So on the contrary by the Romans who were the worshippers of false Deities from the very beginning of that Nation the true God was accounted and called the strange God and indeed only and solely HE For as much as Leo the Great hath it in one of his Sermons when Rome did domineer almost over all Nations she served or adored the errors of all Nations and seemed to assume to her selfe great religion because it refused no falsity From this mind proceeded that of the Philosophers when Paul preached the Gospell at Athens * Act. 17 18. He seems say they to be a setter forth or declarer of STRANGE GODS And to the same purpose tended that inscription †Ibid. ver 23. alleadged by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 TO THE UNKNOWNE AND STRANGE GOD ** The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strange is not in our ordinary Greek copies But Mr. Mede reads according to the Greek Scholia whose words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ΘΕΟΙΣ ΑΣΙΑΣ ΚΑΙ ΕγΡΩΜΠΣ ΚΑΙ ΑΙΒγΗΣ ΘΕΩ ΑΙÎΩΣΤΩ ΚΑΙ ΞΕÎΩ That is The whole inscription of the Altar is this To the Gods of ASIA and of EUROPE and of LIBYA To the UNKNOWNE AND STRANGE GOD. Beza also mentions the same reciting Philippida his History with Pausanias in Atticis And Hieron in Tit. 1. What say you to this that Licinius about to enter into that criticall or deciding battle with Constantine doth expressely by name upbraid him That having violated his Fathers Institutes Ordinances or Customes had chosen to himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certaine strange God to be worshipped by him But on the contrary he himselfe with his Army did worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Fathers Gods which they had left him from their progenitors since their beginning *âŽ* Vid. orat Licinii ad militapud Euseb l. 2. c. 5. De vitâ Constantâ—ni § 8 Verse 40. And or but in the time of the end as Mr. M. translates the King of the South shall invade or set upon him by War and the King of the North shall rush in upon him as a whirle-wind with charriots and horse-men and mighty ships and entering into the Countries hee shall overflow and passe through On which Mr. M. comments thus But saith he for so heinous a commixtion and against GOD impatient of a Corrivall and an Image he the Roman shall bee punished by the Saracens from the South rushing into his provinces and snatching away a very great part Then after by the Turkes a Northerne Nation who indeed should first assault the Saracens but having overthrowne their Empire shall so passe over their borders towards the Romans that they shall bring upon the Roman world a destruction that shall bee by far the most grievous and greatest that ever hath been heretofore or untill the finall destruction ☞ of them now at the doore enforce it to bee taken away Note here and in comparing the next verse viz. 41. the former part that the time of the end wherein those evills from the South and from the North shall lye and presse upon the Romans are fore-told to be the last period of the Roman State which is elsewhere defined within the course or current of a time and times and halfe a time in which that King should audaciously presume to practise so great a wickednesse against the GOD OF THE CHRISTIANS whose worship not long afore he had taken up For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the time of the end is of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the latter times or of the Roman Kingdome when the King of the South i. e. the Saracen shall push at him and the King of the North i.
e. the Turke shall come against him like a whirlewind c. Both the Saracen and the Turke should plunder the Roman Empire within these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter times thereof within this inter-capedo of time happened the invasions both of the Saracen and Turke the former about Anno Dom. six hundred and thirty the latter Anno one thousand three hundred or before See Com. in Apocal. ad Tub. 5. and 6. And of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see the Apostacy of latter times p. 71. § 9 Vers 41. the former part and he shall enter as Mr. M. translates into the land of beauty or renowne that is into Palestine or the holy Land For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are constantly in this booke a description of Palestine or the Holy Land see chap. 8. ver 9. and of this chap. vers 16 45. The latter part of this one and fortieth verse is And many shall be overthrown but these shall escape out of his hands Edom and Moab and the cheife of the children of Ammon to wit saith Mr. Mede the Inhabitants of Arabia Petrea which were never yet provincials of the Turkish Empire The Inhabitants of Arabia petraea were never to this day brought under the Turkish yoake Yea it is granted to pay to some of them a certain annuall tribute that they may not infest with robberies the troopes of those strangers rambling thereabout up and downe By which thou mayst understand saith Mr. M. that of the Angell in the one and fortieth verse concerning the Edomites Moabites and the halfe or middle part of the children of Ammon escaping the hand of the KING OF THE NORTH § 10 Vers 42. He viz. the Turke shall stretch forth his hands also upon the Countries viz. of those parts and the land of Egypt shall not escape though it should hold out long under the Marmalukes even till the year one thousand five hundred and seventeen § 11 Verse 43. But he shall have power over the treasures of gold and silver and all the precious things of Egypt and the Cushites That is the neighbouring Nations whether of Africke or Lybia as in those of ALGIERS c. or of the Arabians in Scripture called Cushim these shall be at his steps that is at his devotion § 12 Verse 44. and 45 But tidings out of the East and out of the North shall trouble him therefore he shall goe forth with great fury to destroy and utterly to make away many And to that purpose he shall plant the Tabernacles of his palace between the Seas in the glorious mountain of holinesse As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refer to the Holy Land The tidings from the East and North may be that of the returne of Judah and Israel from those quarters For Judah was carried captive at the first into the East and Israel by the Assyrian into the North namely in respect of the Holy Land and in those parts the greatest number of them are dispersed to this day Of the reduction of Israel from the North see the prophesies Jer. 16. verse 14 15 and chap. 23.8 Also chap. 31.8 Or if those tidings from the North may be some other thing yet that from the East I may have some warrant to apply to the Jewes returne from that of the sixt Vial in the Apocalyps where the waters of the great river Euphrates are dryed up to prepare the way of the Kings of the East So that it is true that I incline to apply The King of the North's going forth upon the tidings from the East and the North in a fury to destroy and to that purpose to plant the Tabernacles of his palace in the glorious mountaine of holinesse to the Jewes returne and expedition of Gog and Magog into the Holy Land § 13 Thus Mr. Mede whom the diligent observer may see that he accounts if I mistake not that the Roman and the Turke make up the fourth Monarchy As before reason above alleadged induced me to thinke that they both make up THE ANTICHRIST which conjunction of them in both respects according to good reason their state and practises in all things being so like doth I perceive prevent many perplexing intricacies touching the sence of Scriptures § 14 Now give me leave to put in mine Oare and to acquaint you with my conception before I knew of the birth of Mr. Medes Those things concerning the fourth Monarchy in this 11 chap. of Daniel from vers 36. to the end of the chapter doe mightily conduce to the unfolding of that maine passage in Daniel chap. 12. ver 1. And at THAT TIME Michael shall stand up for Daniels people that is the Jewes to deliver them For by a diligent orderly observation and following of the method and succession of things in this eleventh chapter from vers 36 to the end we are distinctly led downe step by step unto that time touching it as it were with our foot that we cannot well tread further without an evident taking notice of it or to stumble against the sence § 15 For from the said 36 verse to the end of this eleventh chapter we have the cleare description of the Roman the fourth Monarchy in its full latitude as the last generall enemy of Jewes and Christians and ultimate Predecessor and Prejudicer of Christs Kingdome hindering the setting up thereof untill that time in the twelfth chapter verse the first of Michaels standing up for the deliverance of his people Which description of it in the generall holds forth the Tyranny impiety heresie apostasie and blasphemy thereof in all the branches springing thence That Empire as Heathen being the stock or body and of the same Empire materially as divided into the Popish and Saraceno-Turkish part are the maine Master limbes And which is the wonderfull wisdome of God they are all set forth by such characters and in such a dresse of language and phrases as admirably comport to every of them and to each in his severall garb in a way of singularity though one at once is mainly intended Which observation will easily manifest it selfe to any understanding that will compare their history and the passages of this prophesie fairly together particularly those in the 36 37 39 41. ver He shall doe according to his will viz. leaving all divine rules And shall exalt and magnifie himselfe above every God viz. Kings and Princes and God himselfe in despising his word and setting up his own decrees above it And hee shall speake marvelous things against the God of Gods viz. Christ Jesus Neither shall he regard the desire of women viz. in a way of honourable wedlock And he shall rule over many viz. Countries And shall enter into the glorious land viz. the Country of the Jewes c. § 16 From the 36. verse c. to the fortieth is cheifly described the Roman Empire as Heathen and after as
the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall SHINE AS THE STARS FOR EVER The meaning whereof is this that whereas the greatest glory of the Elect is reserved to the ultimate day of judgement when they all shall SHINE FORTH AS THE SUN IN THE KINGDOME OF THE FATHER Matth. 13.43 Yet meane while at this particular metaphoricall resurrection the effectually called shall have great glory proportionably to their relations They that are private converts shall have much glory but they that are instrumentally publicke converters shall have more The private converts or Schollars of wisdome called here WISE shall have much honour and glory in the eyes and approbation of their beleeving brethren for their patience and zeale But the publick converters to bring others to the imbracement of true justification shall have a greater degree of honour and glory in esteem among the beleeving Jewes and other Churches of God ¶ 2. The distinction of the graces of the converted Jewes is this that the peoples graces are expressed rather by the name of Wisdome then by naming any other grace because blindnesse of mind Rom. 11.25 and a foolish prejudice in heart 1 Cor. 1. Act. 28.27 was their cheife sinne that formerly caused them to reject Christ and his Gospell The Teachers gifts are named a bringing many to justification rather then to sanctification because formerly they had cheifly beguiled the people in the point of justification crying up the workes of the law as their righteousnesse see the rule Rom. 9.32 and see the example Act. 15.1 But did not teach Christ the true righteousnesse as the prophets had often told them calling him the RIGHTEOUS BRANCH and THE LORD OUR RIGHTEOUSNESSE There might be other reasons of this compellation of their graces As of calling the peoples graces by the name of Wisdome because all grace comes in in the beams of knowledge without this no grace Though all knowledge is not accompanied with grace And of calling their Teachers gifts by the title of bringing many to justification Because justification is the door to let in sanctification Till we are united to Christ for righteousnesse there is no flowing forth of his fulnesse for holinesse § 23 And thus you see what is that time in general that Daniel means wherein Michael shall stand up to deliver his people viz. when the glasse of the period of the fourth Monarchy is run The time more particularly is in the remainder of this twelfth chapter of Daniel compared with other places But of there if God permit afterwards Thus of the Prophesies of Daniel SECT XXXVIII FRom the Prophesies of Daniel next in order we come to those of the the Prophet Hosea wherein the first conducing to our main Thesis is in chap. 1. v. 10 11. Yet or for all that or after that * The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here put is of a vast comprehension i◠the Hebrew language And therefore may be indifferently rendred as we expresse Only then best when nearest the sence Learned Grotius his note is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bis positum apud Hebraeos sape tempora connectit ita ut Latine per POST QUAM reddatur optimè the number of the children of ISRAEL shall be as the sand of the Sea which cannot be measured nor numbered And it shall come to passe that in the place where or instead of that †. T is well our Translators would at least put in the margin instead of that and had done better if they had turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That not where which That would have served both readings as the Hebrew word is oft so used although we rather imbrace the Marginal reading not onely for Grotius his reason that Illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valer FRO EO QUOD sic multi populi etiam nunc loquuntur in the place in the usuall vulgar languages as well as in the Hebrew signifies as much as we Englishmen say in our English ideom in the room of or in the stead and imitating the French we say in lieu of that But principally for this reason that the Prophet speaking of the unmeasurable and innumerable multitude of Jewes to be brought in to Christ the Prophet could not point at this or that particular place where onely some of them were it was said unto them yee are not my people there or leave out this there not being in the Hebrew it shall bee said unto them YEE ARE THE SONNES OF THE LIVING GOD. Then shall the children of JUDAH and the children of ISRAEL bee GATHERED TOGETHER and appoint themselves ONE HEAD and they shall come up out of the land for great shall be the day of Jezreel § 1 Least the memories of any might mistake and stumble by like sound of severall Scriptures let them heed well that this place of Scripture is not in any part or intent thereof a minceing or littleing of the number of them of Israel that shall be saved that the Apostle alledgeth Rom. 9.27 out of Isaiah chap. 10. v. 22. Though few of them as Isaiah means comparatively considered in relation to many past generations wherein they have laine blind and not owned Christ shall be saved yet looked upon absolutely as they are and shall be exstant and surviving at Christs next appearance or generall call of them there shall be an innumerable multitude that shall be saved And this is the intent and to this pitch are formed the high phrases of the prophet Hosea that those of them that shall be called Gods people shall be as the sands of the Sea unmeasurable and innumerable NOTWITHSTANDING that in former ages they were cast off and called of God YEE ARE NOT MY PEOPLE § 2 So that Vatablus doth well hit the naile on the head when he saith upon this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erit autem solent Prophetae c. i. e. But it shall come to passe that the number of the children of Israel shall be as the sand c. The Prophets are wont after they have threatned by and by to subjoyn consolation Therefore this Text ought to be understood of beleeving ISRAEL the true sonnes of Abraham As if the Prophet should say this that I spake before in way of threatning ought to be understood of those that shall remaine in unbeleefe For otherwise the number of the children of Israel shall be as the sand of the Sea c. For all the Israelites shall not perish yea the number of the sons or children of the Church shall be exceeding great § 3 But to wind our selves a little deeper into the sence of the text that we may draw up thence the golden oare of comfortable inferences ISRAEL must at least signifie the Ten Tribes Hierom saith all twelve our prophet naming ISRAEL and JUDAH distinctly in ver 11. And in ver 4. He sets forth the Kingdome of Israel consisting of the ten Tribes by Jehu their King threatning for his pouring out of the blood
of the family of Ahab his predecessor King of Israel in Jezreel the royall City where the Kings of Israel dwelt § 4 The number of these ten Tribes that are to come in to make up the glorious Church on their part in the last times must not saith our Text be a small number a picking or gleaning of a few here and there but must be a most mighty multitude even as the sand of the Sea that cannot bee measured or numbered A mighty expression § 5 The state to which these Israelites shall be restored shall not onely be a goodly temporall estate in their owne Land as it is intimated in the next verse viz. the eleventh but unto a gracious spirituall state of conversion this being the introduction to that so that they shall be truely called Gods people and the Sonnes of the living God though before they were said not to be his people § 6 The height that this shall amount to is this in these steps That these ten Tribes of Israel being converted they with the two Tribes called Judah shall First Be gathered together Secondly Appoint themselves one Head in common over them all Thirdly Shall come up out of the Land Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 up out of the earth or from the earth where ever they were scattered Fourthly It must be to returne into their owne land even to Jezreel c. named in the Text. To which two last steps Vatablus notes well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the earth saith he that is from under captivity that is they shall be delivered from under captivity For they that returned from captivity were said to ascend up out of the earth or land of their capivity Oecolampadius also saith that from the land or earth signifies from that dispersion 1 Pet. 1.1 § 7 This HEAD they shall appoint over both is variously expounded the most are lead away by the aptnesse of the terme and truth of the thing in some sence that Christ is here meant to be the Head But whether this be the sence of the Prophet I doubt partly because by the order of the Text they had Christ for their spirituall head afore being by his means Act. 4.12 Joh. 1.12 made the sonnes of God partly because this Head is but to lead them up from their dispersion in opposition to the way-laying Turke that they may come into their owne Country there to sit downe under Christs Regiment in his visible Kingdome In which expedition whether Christ will be a personally visable or a visible personall conductor I doe not know If he would I am apt to thinke that the struggle against the Jewes enemies the Turke c. need not be so long as five and forty yeares according to Daniel 12.11 12. The Chalde paraphrase saith that this Head shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Prince or Cheifetain of the house of David R. Jarchi saith David likely to the same sence as the Chalde Grotius saith Zorobabel And Aben Ezra names another And Alapide another And our new Annotations doe not speake absolutely that only Christ is here meant but cautiously thus one Head of the house of David Hereby is PRINCIPALLY meant the Messiah Christ the Head of the Church So they Now it is a true rule subordinata non sunt contraria I confesse seeing after their call to the faith for till then they stirre not they gather together and they appoint and this for their orderly and safe returne I can thinke no other to be here meant then some worthy fit man to be their Commander in cheife At the sound of the seventh Trumpet Christ takes his Kingdome Revel 11.15 The last wrastling of the Church against their enemies to ruine them is it seems to me in the latter end of the sixth Trumpet Rev. 11.13 And just so is the order of the Vialls Rev. 16. viz. to destroy the Beast see the exposition Rev. 17.1 and chap. 18. and chap. 19. And then Satan is bound and the Saints reigne with Christ chap. 23. As for Christs spirituall headship it doth as well make other places great in the day of their call as it doth Jezreel Of which next § 8 The eminency of this expedition is that great shall be the day of Jezreel which is brought in as a reason and proofe Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latines all suitable quia BECAUSE great shall be the day of Jezreel That is whereas saith God I took away the Kingdome of Israel for the blood shed in Jezreel 1. Of the blood of Naboth by Jezabel 2. Of the blood of Jezabel by Jehu he doing it extrajudicially for his owne ends to establish the Kingdome to himselfe and set up or at least continue Idolatry not for Gods ends to rule for him and set up Reformation now great shall be the day of delivering Jezreel that is of Israel both by a Synechdoche a part for the whole Jezreel being the royall City of Israel as also by the notation of the word Jezreel which Jerom interprets the seed of God for such the Israelites shall be through Christ his sonne at their great call And others interpret the sowing or scattering of God to which our new Annotations incline and so Jezreel shall be Israel viz. they having been sowne or scattered into all Countryes as seed into so many fields should be brought together in the granary of their owne Country as seed growne up to ripe corne at the time of Harvest And so the Chalde renders it Great shall be the day of their gathering together For Israel of a Jezreel a scattering shall againe be an Israel a Prevailer with God I omit many other notations of the name Jezreel as rather pursuing matter and that which is most pertinent § 9 The Text is now ready for inferences but onely I would interpose the thoughts of a late learned writer upon this place as glad of his company as far as he goes my way It is Dr. Mayer Who having quoted divers Authours as Austine Hierome Lyra Calvin and Gualter varying more or lesse from the literall sence turns against them all upon sound reason thus I see no reason saith he why by Jezreel may not be understood the Kingdome of the Ten Tribes and their day of conversion said to be a great day seeing the first son of Hosea by his wife had his name Jezreel that herein he might figure out this Kingdome which thought it selfe strong but for sinne was adjudged to dissipation yet being by Gods mercy gathered together againe with Judah under the Gospell Israel should be as famous and honourable as before miserable and infamous and the day when this should be done should be counted a great day of Jezreel formerly so called in derision but now seriously they coming to be the seed of God as it is expressely faid they shall be called the Sons of the living God and therefore I rest in this
it is here prophesied that not onely some of the Kingdom of Judah who returned from the Babylonish captivity shall imbrace the faith of Christ thus becoming the sons of God Joh. 1.12 which began also to be fulfilled in the Apostles and seventy Disciples sent out to preach and in thousands of other faithfull people of the Jews of whom we read Act. 2. Act. 5 Act. 21. But moreover it is prophesied of the Kingdome of Israel so long continuing no people that the time shall come that they shall be enlightned also and come up or ascend to this high honor out of the Land wherein they have so long lain dead as it were for which Saint Paul calleth their conversion a resurrection from the dead and Ezekiel chap. 37. sets it forth by the reviving of dead bones And saith Dr. Mayer a little above this Here saith he it seemeth plainly prophesied that not onely Juda but also Israel even they of the Ten Tribes who were formerly divided from the Kingdom of Judah should return out of the Land whereunto they were carried and then be united under one King Christ Jesus never to be divided any more And about their uniting under him the Prophet speaketh so as that it cannot be understood ONELY OF SOME OF THE TEN TRIBES who lived mixt with Judah but of them that were never before after their division again mixed till the time here spoken of For it is said They shall gather themselves together intimating they lived at a distance all the time afore and appoint over them one head intimating that they did not so till now And therefore Saint Paul speaketh so confidently that there shall come a time of their conversion Rom. 11.25 applying hereunto Isai 59.20 speaking of the Redeemer coming to Zion and to Jacob as here both are comforted by the like promise So Doctor Mayer § 11 Now lay altogether and think if you can with any shew of reason that this Text hath been duly fulfilled according to the purport thereof to this very day since the first scattering of the Ten Tribes For when ever since that to this time was there such a multitude of Israel like the sands of the Sea c gathered from all the Earth and called the sons of the living God and they and Judah to put themselves under one Head and returning to their own countrey are setled in Christs visible Kingdom The Apostle Paul in his time tells us Rom. 11.25 That even to that very then that blindness in part was happened to Israel so that the conversion of the fulness of them was to his time still behinde As in Acts 13.46 28.25 we have instances § 12 It is true That the same Apostle Paul in the same Epistle to the Romans but two Chapters afore viz. Rom. 9. doth cite in Vers 25 26. this place of Hosea Chap. 1. v. 10 11. But to what effect and degree The Text and Context if we keep close to that will plainly shew us 1. The effect to which Paul alledgeth it is to shew us the riches of Gods glory on the vessels of mercy in them whom he calls not onely of the Jews but also of the Gentiles as he saith in Hosea and where it is evident let some Authors talk what they please that the Apostle in this ninth to the Romans mindes chiefly the call of the Jews Insomuch that he did suspect others least they should suspect him to mean onely the Jews For so the very phrase here Not ONELY of the Jews but ALSO of the Gentiles doth plainly shew As if the Apostle should say least any should think by my discourse that I mean onely the Jews take notice That I exclude not the Gentiles For most evidently his heart was carried out mainly in this Chapter towards the Jews as ye have it there before your eyes For Vers 1. he begins as passionately affected for the conversion of the Jews ready even to wish himself accursed for their salvation and so goes on minding them to Vers 16. yea never mentioning or hinting the Gentiles but twice in all the Chapter and that is Vers 24. 30. But concludes the Chapter touching the Jews And in the next Chapter viz. the tenth he is mainly upon the state of the Jews and again in the eleventh Chapter Adde to all That the Apostle prevents our drowning this multitude of Israel to be saved according to Hosea in our main comprehension of the Gentiles conversion in that presently to the quotation of Hosea he addes a citation or two out of the Prophet Isaiah that are even altogether concerning the Jews 2. For the degree of the present state of the call of the Jews When Paul in that ninth to the Romans quoted this place of Hosea it is most evident that the Apostle did not think that then when he quoted it that it was commensuratly fulfilled according to the comprehensiveness of the Prophets phrase For after he had said Vers 24. That God hath shewed the riches of his glory even on US whom he hath CALLED not onely of the Jews but also of the Gentiles he closeth up this ninth Chapter with a 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
are inconsistent with perioding at the Pentecost As Gods pouring out of his Spirit UPON ALL FLESH c. Of which largely and distinctly by and by mean while let me intreat the Reader to minde what I have prompted to him several times viz. That Golden Rule That Prophesies of this nature touching the Kingdom of Christ have their gradual progressive and vicissitudinous fulfilling from the first breathing of them to the end of the world as it were from one type to another till it come to the Antitype and full meaning and managing of the perfection of the whole even as the Ark of Noah might be an occasion of the Ark of Moses I am sure signified Baptism and Baptism leads us to salvation in Christ 1 Pet. 3.21 Just like Parelia when we see two or three Suns or Rainbows the one carries up the sight to the other till at last it be fixed upon the Sun it self the substance of all The Church hath its growth and her eyes is not able to endure all degrees of light at first The Infant hath but the glimmering of the light of the fire afterwards it can behold the candle at last indures the light of the Sun And the Sun of the choicest Gospel-Light is not in its Vertical point and Apoge in an instant but by rising and gradual Ascension And thus we have viewed the Text in general § 2 Next for the particular scanning of it that I may deal faithfully with the precious Word of God and with my Reader and mine own heart Let us see and say ingenuously what of this Text of Joel hath been fulfilled in the Acts and what not ¶ 1. These things in part have been fulfilled 1. The pouring out of the Spirit They in Acts 2.4 named in part and numbered to be about One hundred and twenty Acts 1.13 14 15. were all filled with the Holy Ghost 2. The seeing of visions Peter had a vision Acts 10. And Paul had a vision and Ananias likewise concerning Paul Acts 9. So had Cornelius Acts 10. And Stephen Acts 7. 3ly The prophesying of their sons and daughters As Paul did Acts 27. v. 22 c. And Agabus did And Philip the Evangelists four daughters did Acts 21.8 9 10 11. And afterwards John and Peter and Jude did prophesie as the Revelation and their Epistles testifie 4. The darkning of the Sun For before this notable day of the Lords pouring out his Spirit upon the Disciples Acts 2. preceded that terrible darkning of the Sun at Christs passion Matth. 27. For surely all that darkning of the Sun mentioned by our Prophet must not be made more dark by an allegory or evacuated by a figure seeing it is set down as a mark of time when God is about to do some sensible visible exploit 5. That there was a deliverance of some in some sence in Jerusalem and at Mount Zion There being converted at Peters Sermon about three thousand souls Acts 2. which after were five thousand Acts 4.4 All these five heads of this Text of our Prophet Joel were fulfilled in part in the story of the Acts at and upon that pouring out of the Spirit And in regard of these Peter had just reason to apply this Prophesie of Joel to that purpose Although the stream were to run to the magnitude of an ocean in the fulness of its fulfilling yet this running first by Peters door he might well say these waters were for his use and so take up as many buckets as he needed ¶ 2. In these respects this Text in full was not fulfilled in the Acts of the Apostles nor yet is to this very day For first This prophesie of pouring out of the Spirit and upon all flesh and upon all sorts upon old men and upon yong men upon Fathers and upon children upon Masters and servants and upon men-servants and upon maid-servants and unto a variety of gifts expressed stylo veteri in an Old Testament phrase as most commensurated to the Jews ears viz. Of visions dreams prophesies I say these things which way soever ye take either with these learned or those learned Interpreters to expound them of an extraordinary portion or giftedness of the Spirit or of an ordinary so as it be in order to salvation as the last verse constrains us to extend it it can intend no less then a plentiful communication of the Spirit not onely to the generality of the Gentiles but also and I should think chiefly to the generality of the Jews But alas what were five thousand Jews converted of the Kingdom of Judah to the generality of them And then what were these five thousand to the generality of the Jews of all the Twelve Tribes And to what doth the story of the Acts of the Apostles amount as to the fulfilling of this clause of Joel when by that time it is carried on the thirteenth Chapter of the Acts the generality of the Jews give the Gospel a Bill of Divorce and send it away whereupon it went unto the Gentiles Acts 13.46 So that the next news we hear of it is in the Epistles of Paul to the Romans and to the Corinthians and Galatians c. viz. To the Latin Greek and Galline Galatia minoris Asiae regiâ— Phrygiae contermina a Gallis it a dicta qui relicta patria ibi sedes fixerunt Incolae appellantur Galarae Gallograeci quod ex Gallis simul Graecis coalâ—orint Steph. Gentiles c. And therefore doth Saint Paul in the eleventh to the Romans give all the Jews both of Judah and Israel for gone into utter blindness till the fulness of the Gentiles were come in Which is not yet done to this day as we see by experience both in the thing and in the effect Most Gentiles by far being ignorant of the light of the Gospel and generally all the Jews with sorrow we speak it are obstinate against the light thereof So that ALL ISRAEL is far from being saved whiles the all of the fulness of the Gentiles is far from coming in For Mr. Mede hath very well approved that account that one hath made touching the Christian state and share of the world thus For one saith Mr. Mede * Diatrib pars 4. p. 82 83. hath well observed That Christianity at this day is not above the sixt part of the known world whereas the Mahumetans have a fifth and all the rest are Ethnicks and Pagans So that if we divide the world into thirty parts Christianity is but as five in thirty Mahumetism as six and Ethnicism as nineteen and so Christianity is the least part of all and plain Heathenism hath far above the one half of the world and the better part of the other is also Mahumetans Thus he with Mr. Medes approbation I onely adde this that even in this account I suppose the Popedome and Papisme wheresoever it is professed is included in Christianity because in a sort a sorry one they acknowledge Christ and then the account
it is here said For the Lord hath spoken it ZAREPHA which others write Sarephta and SEPARAD R. Sel. interprets to bee France and Spaine But out of all such speeches as the Prophet here useth this may safely be collected that because those Nations are here named which most infested the Israelites namely the Canaanites Philistims and Edomites that all enemies of the faithfull are here to be understood which haply is to be fulfilled according to the letter ISRAEL being converted in the last times so that ALL ISRAEL being converted in ALL LANDS they all are to be accounted for the Inheritance of Israel Thus far he Oecolampadius likewise In Monte Sion erit evasio id est salus c. That is on mount Sion shall be deliverance that is salvation or safety T is certain the Apostles by the sending of the spirit upon mount Sion and others conjoyned to the Church were delivered by Christ at his first coming and so we beleeve that at this day every Congregation of the faithfull is delivered But we expect a more ample felicity when the Lord shal come again c. In the last times we expect perfecter sanctity and these of the house of Jacob shall be Lords of those who before oppressed them We find not in History that many of the Jews did bear rule in those Countries save only that the Maccabees seized upon certaine Towns BUT THOSE THINGS DO NOT SEEM TO SATISFIE THE PROPHETICAL MAJESTIE * Majestati ropheticae In the last times that is when Christ shall come we shall see the Apostles and those that have imitated them to be Iudges of the whole Earth albeit at this day the Elect are divers waies afflicted by the Antichristian party yet it shall come to passe that they shall be LORDS OVER OTHERS c. I am not ignorant that some agreeing with the Jewes doe thinke that before the day of Christ this KINGDOM SHALL BE ON EARTH Christ did not tell his Disciples this therefore let not us be solicitous of this thing No farther shone the the dimme light of Oecolampadius touching this truth in those ancient darker times Yet hear him presently almost in the next words how hee doth in the generall grant this truth as a truth worthy to be known on those words And the house of Jacob shall be a fire c. he saith By the people of Esau we saith Oecolampadius understand the enemies of the truth who shall be before it as stubble to the fire which began in the preaching of the Apostles overthrowing idolatry c. But in the day of judgement when hereafter they shall with Christ pronounce sentence and condemne them they shall perish by the word of God c. However the Jewes expound it either of times afore or after the returne from Bâ—hell yet still they have been adversaries all eit they speak of an HAPPY AGE FOR A THOUSAND YEARS Some doe thinke that the just or righteous Jewes shall rise and dwell upon the earth but I leave that as uncertaine But MOST CERTAINE IT IS that this Prophet doth promise to the people of God in these words A MOST PERFECT FELICITY Among the Edomites shall be no felicity c. In these verses therefore he teacheth that the KINGDOME OF CHRIST SHAL BE MOST AMPLE AND LARGE and not concluded in so strait a corner as formerly c. And upon the twentieth and one and twentieth ver Oecolampadius concludes thus The Jews say that Canaan signifies all Germanie unto France and that Sepharat signifies Spaine which things are uncertaine by this description of places But certainly ALL ISRAEL shall be saved ' All which things I plainly referre to the last day Now compare Oecolampadius with Oecolampadius and see whether he doth not in the generall grant the point in hand and grant it as a thing certaine and to be hoped for Thus for the parallel with Obadiah § 6 The next thing to be considered on this place of Amos now under our hands is the time when this must bee mainly fulfilled viz. At that day saith our Prophet ver 11. that is at some notable day namely when as in ver 9. God hath sifted the house of ISRAEL in all Nations like as corne is sifted with a sieve yet not the least graine fals on the earth that is the wheat of converted Israel for the generall shall be gathered from the chaffe of the obstinate in all nations But alas Judah and Israel all of them for the generality are yet in their chaffe of non-conversion and in the straw of all Nations § 7 The last thing to be considered on this nineth of Amos is the manner of their state when delivered viz. All ruines must bere-built and all breaches closed up they must call upon God as God may own them for callers upon his name There must be as all spirituall so all outward prosperity for the sanctified use of the Church in a goodly succession of seasons for that end expressed under the notions of the Plowmans overtaking the reaper the mountaines dropping sweet wine c. All their injoyments must be perpetuated so as they must never bee pulled up out of their own Land § 8 Now laying all particulars of this Text together let all the men and bookes in the world shew us when Judah and Israel were ever thus delivered since their captivity and put into this spirituall and temporall happy condition in a religious conjunction with the Gentiles to the worlds end and this must be before the ultimate generall Judgement as the circumstances of the place importune and necessitate us to expect Therefore this Prophesie of Amos is yet to be fulfilled Thus of Amos. SECT XLIII § 1 NExt we come to the Prophet MICAH wherein we shall consider onely one place viz. chap. 4. throughout Of which note this in generall 1. That this prophesie of Michaiah is as well concerning Samaria the Metropolis of the ten Tribes as concerning Jerusalem the metropolis of the two Tribes chap. 1. ver 1. Secondly That this place was urged for our opinion before Jeroms time which was three hundred ninety yeares after Christ which Jerom confesseth in these words in Micheam 4. Sciendum quoque c. i.e. we must know saith he that this Chapter also and that like it out of Isaiah meaning Chap. 2. Ver. 2. c. is referred by the Jewes and the heires of their mistake to the Kingdom of Christ and his Saints for a thousand years Thus Jerom for whose jircking our opinion you shall see him anon jirck himself § 2 For particulars note in the first place the time of fulfilling this prophesie that we here alleadge Our last English Translation saith In the last daies The Hebrew speaks higher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words differing in Gender and Number and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifying last cannot be closely construed to the Grammer of them but thus In the last of daies And so also Jerom renders it in
there of spirituals it is with such a distinguished way from the corporals with an inference from the cause to the effect as rather to argue and prove and ascertaine them by spirituals then to draw them unto and drowne them in a spirituall notion as to give an instance or two They shal tread down their enemies in the street and fight BECAUSE THE LORD IS WITH THEM I wil bring them againe to place them FOR I HAVE MERCY ON THEM And they shall be as though I had not cast them off FOR I AM THE LORD THEIR GOD AND WIL HEAR THEM c. ¶ 3. Because some passages do parallel their future state in outward things to the pattern of their former prosperity in Davids Salomons or the like times As for example They shal be as though I had not cast them off And their children shall increase as they have increased ¶ 4. Because some passages the holy Ghost elsewhere applies to a sensible visible materiall performance As that in ver 10 11. * So Grotius applies it Flumen cùm simpliciter appellatur intelligendus Euphrates Ex hoc loco desumitur et ille qui est Apoc 16.12 viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Subticetur quasi Sensus enim est Euphratem tam pervium ipsis fore quà m si â—otus ab aquis destitutus esset Isa 11.15 Maris fauces hoc loco designatas Hebrei quos Hieronymus consuluit interpretabantur Bosphorum Thracium inter Byzantium Chalcedonem non male si consideres Nabuchodonosori imterium pertinâ—isse â—tiam ad dextram Ponti oram i. e. ad Daeiam c vid. Grot. in loc of the returning of the Iewes from Egypt and Assyria over sea and deeps of rivers is applied by St. Iohn Revel 16.12 in the pouring out of the sixt viall to the Kings of the East that is the Iewes returning from Assyria over the river Euphrates which river Zecharie must needs mean whiles he speakes of their return from Assyria by the Metropolis whereof viz. Nineve and through parts of that Country Euphrates slides Which returne of the Jews thence personally and corporally Mr. Mede ** See Mede before on Dan. 11. the latter end Particularly on vers 44 45. And see him in his Comment on Revelation 8.6 Phyal in 16 Chap. And see our quotation of him in this third Book chap. 2. Sect. 41. §. 5. p. 309. lin 35. hath asserted both on Daniel and the Revelation c. severall times with cleare demonstration The Jewes go further into a literal sence of a miraculous drying up of waters that shall lie as an hindrance in their way as formerly at the Redsea and Iordan Which though I assert not yet the opinion is not so grosse as some conceive For if their first vocation and awakening shall bee by a miraculous or extraordinary appearance of Christ in the cloudes as before hath been largely demonstrated I doe not see such an absurdity as is remote from all reason that some miracles may be done for confirmation that God is with them See and consider well what is said afore in p. 310. lin 4. and lin 13. out of Isa 11.15 16. Zech. 10.10 11. compared with the Chalde § 4 Now let the wise-hearted lay all together and finde out if they can when and where and how this intire prophesie as t is here woven together was ever yet fulfilled And assert if they can whether the last universall resurrection and ultimate judgement may be a meet time for the fulfilling of it § 5 If they wil hazard the dispute upon a transforming all into an Allegory and make their reliance upon a spiritual sence there they are gone and we are confirmed For in that way severall of the learned have stumbled and fallen that is have contradicted and perplexed themselves and could not fairly rise and come off but by taking hold more or lesse expressely or implicitly of our opinion ¶ 1. Oecolampadius is very much for a spirituall sence of this whole prophesie afore-quoted understanding by the War-horse the Corner the Naile the Battle-Bow and the strong men c. the Apostles Evangelists and Pastors of the New Testament And at every verse almost he hath to this effect Nos illa spiritualiter intelligimus i. e. We understand these things spiritually But if hee did so understand them why doth he upon the sixt ver tell us That the naming there of the house of Judah and the house of Joseph is a plaine demonstration that the speech of this prophesie is directed to all the Israelites And why doth he tell us upon the seventh verse That the Tribe of Ephraim whose captivity was greater shall be greatlier strengthened and made like to a Gyant refreshed with wine as the Country of Ephraim abounded therewith The gleaning of the grapes of Ephraim Judg. 8.2 being better then the Vintage of Abiezer And woe Isa 28.1 to the crown of pride the drunkards of Ephraim For surely in the time of the Apostles and Evangelists a great part of the Kingdom of Judah was in Canaan but Israel was not then returned And if any of them were why must Ephraim be more strengthened then Judah or c. if the sence be spirituall those from Ephraim as Jeroboam and his followers having been far more idolatrous then others And again if he will spiritually understand this prophesie why doth hee translate the eleventh verse to a litterall sense he shall passe through a STRAIT of the sea and tels us exponunt c. they expound this STRAIT to be Propontis Yea how doth that speech of his upon the ninth verse This is spoken saith he of the ten Tribes who are said to returne when they are converted to Christ I say how doth it agree with the times of the Apostles from whose age to this day they are not converted comp Rom. 11.25 with experience downe to us Lastly how doth his glosse and spirituall sence and the text agree together in the tenth verse The text is I will bring them againe out of the land of Egypt and gather them out of Assyria and I will bring them to the land of Gilead and Lebanon and place shall not be found for them His glosse is The Prophet minds Egypt and Assyria because there ISRAEL under-went harder servitude And he mentions Gilead and Lebanon because when all Israel went out of Egypt they first possessed Gilead and when Judah returned from Babylon they entred into Judea by Lebanon His spirituall sence is we saith Oecolamp understand those things spiritually For all that have received the knowledge of Christ are already brought into the holy Land So hee Now what shew of reason was there for the Prophet to mention so emphatically Egypt and Assyria yea Gilead and Lebanon to signifie the ALL of them that should beleeve of what Nation soever to bring them to faith in Christ seeing most of those things are obscure to men unconverted and we have new Testament miracles nearer at
hand and more particularly pointing to the person of Christ much lesse was there any ground for him to urge the consideration of those Regions and Countries to the ALL of beleevers that already by faith were spiritually entered into the holy Land And how doth this spirituall sence agree with the Text That place shall not bee found for them that is the place shall not bee sufficient to receive them For if the said spirituall sence stands good then the whole earth should not bee capacious enough to receive all that shall bee converted which is contrary to common sence Therefore Oecolampadius speakes safelier and comes off fairlier when he saith on the sixt verse these things pertaine saith he to the times of Christ not naming which time whether that of his first or that of his next coming but leaves it large enough to comprehend both ¶ 2. A Lapide likewise will understand by this goodly war-horse the Apostles and Apostolical men on which Christ did as it were ride conquering the world spiritually And yet too he will understand as he saith Judas Maccabeus and his brethren trampleing Antiochus and his Commanders to signifie this generous horse for battle here mentioned ¶ 3. As for Calvin though upon the fift verse he hints mostly a meer spiritual sence the Jewes as also the Church militant under the crosse shall be conquerours and triumph over all the wicked partly in hope and partly in the effect For God doth wonderfully sustaine them and causeth that all particular beleevers possesse their soules in patience c. Yet before and after he lancheth forth into a further sence yea and times too beyond any that hath yet come to passe For upon the fourth verse he hath these words From among the Jews shall be the Corner that is those in that people that shall beare the publicke Government And the batttle-Bow that is they shall be sufficient to conquer their enemies And the Exactor that is they shall injoy the Empire or rule over their neighbours and require tribute of them instead of paying it to them If any aske when this shall be fulfilled I answer There were some preludes of this when God exalted the Maccabees But t is certaine that the Prophet compriseth the whole course of redemption And upon the sixt verse The Jewes saith he could not acquiesce in those beginnings which scarcely in the hundreth part did answer to the promises of God It behoved therefore to have their mindes lifted up on high that they might hope for more then did appeare before their eyes And this doctrine is useful for us because we are apt to restraine the promises of God to a narrow time and so whiles we shut him up in our straits we cause him not to doe what we desire Therefore let the example of the returne of the people of Israel still be before us because the Lord did promise by all his Prophets that their returne should be glorious and every way plentifull and the state of the people happy which did not appear when the Jewes returned into their Country And therefore it followes I will strengthen the house of Judah and the house of Joseph In which Zecharie promises no vulgar thing when as he saith both peoples Judah and Israel shall bee rejoyned and so incorporated into one as before the breach when the ten Tribes fell from the two And in that clause I will bring them again and place them as it is in our English or as Calvin roads it I will bring them backe and cause them to dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoshbotim being a compound word or Verb signifying That God will not onely bring backe againe the ten Tribes but will give them a fixed seat in their owne Country Which last words of Calvin are full to our sence Our new Annotations say upon the fourth verse touching the Oppressor or Exactor thus They shall prevaile against their enemies and oppresse their oppressors and exact tribute of them as Victors do of them whom they have subdued This best suits with the context And this we see partly verified in the history of the Maccabees and more fully in and under the Gospell the Prophet here comprehending in these promises the whole and entire redemption and deliverance of Gods Church and people by and under the Messiah Thus our new Annotations speake as well for a litterall sence as a spiritual and of times yet to come as well as those past ¶ 4. Dr. Mayer hath observed a little this interfering of Authours against themselves having upon the eleventh verse these words Some by Judah saith he understand the Jewes and by Joseph and Ephraim the Gentiles converted to the saith and that no local motion is meant when he speakes of bringing them to their place but onely their coming into the Church c. And yet saith he they apply that which is here spoken in part to that which God did for the Jewes in the time of the Maccabees The Doctor himself doth well apply this prophesie mainly to a litterall sence but I had hoped with more coherence For if as he well asserts upon the fourth verse touching the Corner t is there prophesied of the joyning together of the two Kingdomes of Judah and Israel whereby they should be greatly strengthened how then doth he tel us after on the same verse that this prophesie was partly fulfilled in Judas Maccabeus and partly as he intimateth or affirmes on the eleventh verse in the return of those Jewes that fled into Egypt under Ishmael upon the slaughter of Gedaliah 2 King 25. ver 25 26. who returned out of Egypt as A Lapide beleeves Josephus * Lib. 11. Antiq. c. 2. in the reign of Ptolomeus Philodelphus the successour of Ptolomeus Lagi in the Kingdome of the Greeks and that the pride of Assyria was brought down when Alexander subdued both Persians and Assyrians And the Scepter departed from Egypt in the daies of Cleopatra their last Queen with whose love Antony was so intangled whose dominions Cesar conquered but not her because she slew her selfe that she might not come into his hands I say how do these things hang together in an handsome harmony For all these things do nothing conduce to the re-union and re-dintegration of the two Kingdomes of Judah and Israel into one body being never yet done since their division in Rehoboams time to this day ¶ 5. For the further clearing whereof let us speake distinctly some thing to all the three last mentioned particulars especially to that of Judas Maccabeus who hath so taken the eyes of most Interpretors that they cannot in commenting on this Chapter look off from him putting the maine stresse of Interpretation upon his History First For that particular Of the returning of those Jewes from Egypt that fled thither upon the occasion of Ishmaels slaying Gedaliah It is not probable that many returned When they went they were but the gleanings of a captivity 2 King 25. And
Dr. Mayer confesseth that in Egypt whiles they were there Ptolomeus Lathurus slew of them thirty thousand and those that did returne were of the Kingdome of Judah which nothing concerns Israel And the time of their return was long before Christ at least two hundred and fifty years Now the sacred Text tels us plainly that the Scepter should continue to Judah distinctly as divided from Israel till Christ should come Since which it departed but never returned either to Judah or Israel or to both joyntly To the second particular of bringing downe the pride of Assyria and the Scepter of Egypt the former by the Greekes the latter by the Romans we say that it nothing favours the sence and intent of this prophesie which speaks like all the rest of the like prophesies which threatning the ruine of the Jewes enemies alwayes declare to what end and issue namely for the raising of the Jewes Thus all along this Chapter ver 4. I have punished the Goats FOR the Lord hath VISITED his flock the house of Judah and hath made them his goodly horse in the Battle V. 5 6. They shall tread down their enemies and I will STRENGTHEN the house of Iudah and SAVE the house of Ioseph And so in the eleventh verse now under consideration compared with the twelfth verse The pride of Assyria shall be brought down and the Scepter of Egypt shall depart away To what effect It followes and I will strengthen them that is the Jewes The question therefore is What advantage accrewed to the Jews by the Grecians beating the Assyrians and the Romans the Egyptians Surely no more but this the Iews changed their oppressors but not their oppression which continued upon them under the Roman yoke to Christs time and hundreds of years after till the Saracens and Turkes began to take their turn of oppressing them which they have perpetuated to this day To the third particular Of the story of the Maccabees we confidently affirme that this contributed little or nothing to the fulfilling of this prophesie which so emphatically foretels ver 6. the saving of the house of Ioseph and bringing them againe to place them and the making them of EPHRAIM ver 7. c. to be like a mighty man and gathering them from Egypt and Assyria For of what Tribe soever Iudas Maccabeus and his brethren were whether of Levi as their fathers Priesthood imports * 1 Macc◠2.1 if in those corrupt times it were kept within the line or what other Tribe clear it is by frequent expression throughout that Maccabean story that they were the Inhabitants in and about Jerusalem of the quondam Kingdome of Juda and not of the ten Tribes of Israel which never returned from captivity to this day as the Jews confesse that made up the Army that did those exploites Besides we may not forget what Mercer said pag. 313. lin 14. And what Calvin said afore to the same purpose in the same page 313. line 40. viz. That the story of the Maccabees is not worthy the naming in comparison of the deliverance that God intends by these prophesies that war being occasion of bringing the Jewes into a lower condition viz. that the Scepter departed from Judah * The glory of the history of the Maccabees Book 1. cha 16. where ends their exploits sets in a cloud The history of the second book of Macca is of the acts done in the same times of the first only with this difference that the history of the first book extends to 40 years that of the second only to 14. And for the third book of Macca as Junius and Grotius have it it is in nature first being it seems the relation of what was done at the beginning of all in the first year And therefore Dr. Mayer doth a little correct himselfe after and pretty wel make up the matter if he will be taken in our sence Because saith he thus that is in the three particulars afore mentioned the things here prophesied of were but done in part their perfect accomplishment is to be looked at in Christ no Ephraim or Joseph having this made any way good unto them before his coming So he Which coming being taken at large as comprehending not onely his first coming but also his second appearance viz. in the clouds to convert the Jewes doth well mend the matter Or else nothing is said to the full meaning of the Text. For since Christs coming Judah and Israel as we said have not been united nor is the pride and Scepter of them that rule over them brought low c. Thus have I been drawn on by occasion of the false lights that have dazled this Text to enlarge my discourse upon it far beyond all purpose or expectation But t is an old truth Non sunt long a quibus nihil est quod demere possis That is not of too long a size Which none can well epitomize SECT XLIX § 1 THe fift place in Zecharie is Chapter 12 throughout which is so full for a glorious visible State of the Church on Earth and so plainly demonstrating it selfe never yet to have been fulfilled that I shall but little more then name the particulars § 2 It seems very clear in the first place That this prophesie of such happy promises to be fulfilled is intended as well for Israel as for Judah And therefore as with Judah is often mentioned Jerusalem part of their Territory ver 2. ver 5 c. So with Israel expressed in the first verse are mentioned after ver 13 14. the Families of Levi and of Simeon c. which were of the ten Tribes Now till any one shew us that ever these prophesies were fulfilled both to Judah and Israel since their captivity we must conclude they are yet unfulfilled § 3 And the rather because although at this time the people of Iudah had returned from Babylon near twenty years since yet in ver 6. the Prophet points at another returning to a re-inhabiting of Jerusalem in her own place even in Jerusalem And this to be done at a notable day Of which we know nothing in Scriptures Histories or Experience as to a notable fulfilling thereof since Judah's first returne to this day And therefore must bee expected as yet to come § 4 For where ever since that time were the particulars after mentioned in this chapter fulfilled I need but aske the question to convince men of that they can never answer When was that in the second verse fulfilled since that time that God did make Jerusalem a cup of trembling to all that besieged her When Alexander M. with his Army about one hundred and eighty years after this came to Jerusalem though he came as a Conqueror yet he entred and was received in all peaceable manner with reciprocall high respect between him and the High-Priest When after him about one hundred forty three years as the account is cast up 1 Maccab. 1.20 Antiochus Epiphanes came against Jerusalem
unto us certaine monstrous things faining them to have been revealed unto him by Angels that the Kingdome of Christ after the resurrection should become earthly that in Jerusalem our flesh again should serve concupiscence and the lust of the flesh And being wholly set to seduce as an enemy to the word of God he said there should be the term of a MILLENARIE feast allotted for marriage Dionysius Bishop of Alexandria in his second Book after he had remembred the Revelation of Saint John received by tradition of OLD he reporteth of this man CERINTHUS thus CERINTHUS which founded the Cerinthian Heresie gave his figment a name for the further credit thereof His kind of Doctrine was this he dreamed the Kingdome of Christ should become earthly and set upon those things which he lusted after now being covered with his flesh and conpassed in his skinne that is the satisfying of the belly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eum quae sub ventre sunt with meat with drink with marriage And that he might the more colourably bring his devillish devices to passe he dedicated thereunto Holy-days Oblations and slaughter for Sacrifices So far Dionysius But IRENAEUS in his first Book against Heresies layeth down certain more detestable opinions of his And in his third booke he reporteth an history worthy the memory as received by tradition of Polycarp saying That John the Apostle on a certain time entred into a Bath to bathe himselfe and understanding that CERINTHUS was therein bathing himselfe John started aside and departed forth not abiding to tarry with him under the same roofe signifying the same to his company and saying let us speedily goe hence lest the Bath come to fall wherein CERINTHUS the enemy of the truth batheth himselfe Thus Irenaeus And thus you have heard at full Eusebius his report of the whole matter To prepare and make way for an answer whereunto let the Reader take notice that if Cerinthus did say that the Kingdome of Christ after the resurrection should become earthly yet we say not so though we affirme that the Church shall be resident on earth for a thousand years after the first resurrection as t is called Rev. 20. that is the resurrection of all beleevers as t is explained Rev. 11. For the true Church of beleevers hath been on earth from the creation to this day and yet as beleevers not earthly but the spirituall body of Christ The holy Angels and Christ Jesus have conversed on earth and yet they were not thereby earthly And if Cerinthus said That in Jerusalem our flesh againe should serve the concupiscence and lust of the flesh c. Yet our soules abhor any thought thereof But indeed Cerinthus for ought we can find by diligent search into the ancientest and most approved antiquity did not say any such thing nor did he meddle with our opinion at all in the particulars thereof And therefore wee have more cause to suspect Eusebius Gaius and Dionysius to be guilty of too light credulity then to accuse Cerinthus of that we cannot groundedly charge him withall We deny not Cerinthus to be an Heretick as the Ancients call him holding divers great impieties But we cannot beleeve Eusebius Gaius and Dionysius that he was guilty of those things they charge upon him in relation to our opinion To this purpose hear Mr. Medes * Opuscul Lat Ad rem Apoca spect par 2â— p 55. answer An non hinc merito quis suspicari possit Gajum istum c. i. e. May not one justly hence suspect that same Gaius to have been one of the number of the heretical Alogi ** Alogi are according to the signification of the word men without the word or without reason And therefore by the Ancients oft called Brutes and charged with denying the word of God both the axiomatical in the etter and the substantiall viz Christ in the flesh which Alogi or Alogians denied saith Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dei THE WORD OF GOD and therefore they ascribed to Cerinthus as well the Gospell of John as the Apocalyps The time doth altogether agree to that For Theodotus the Champion of the Alogian Standard was cast out of the Church by Pope Victor and Gaius flourished in the time of Zephirus who next succeeded Victorius Neverthelesse the words of Gaius †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. loâ— citat § 1. hujus Sect. 3. may bee taken in that sence as if he had said Cerinthus had feignedly fathered upon the great Apostle I know not what Apocalypses beside that one and onely Apocalypse out of which feigned Apocalypses that forging fellow endeavoured to prove that after the resurrection the Kingdome of Christ should be earthly wherein men should serve the lusts of the flesh and the inticements of carnall pleasures But what ever was the mind of Gaius it is very likely he was deceived concerning Cerinthus For if this had been the Heresie of Cerinthus how could it be that Justin Irenaeus Melito Tertullian and Hippolytus should be ignorant of it of whom Irenaeus and Tertullian have purposedly numbered up the Heresies of Cerinthus but of that heresie deep silence How therefore came it to be knowne to Gaius Neverthelesse it seems that the words of Gaius an obscure fellow gave occasion to Dionysius Alexandrinus Eusebius and many others in the heat of contention with the millenaries to doubt of the authority of the Apocalypse Thus Mr. Mede § 4 That which I have to adde or illustrate is this that the words of Gaius and Dionysius and the story of Eusebius alleadging them are not to bee weighed in this matter My reasons are ¶ 1. If Eusebius and Dionysius yea and Gaius himself doubted of the auâ—henty of the Apocalyps in opposition to our opinion of the glorious state of the Church with a visible yet spiritual glory for a thousand years yet to come they must needs be mis-led thereunto by mistakes untruths and false reports For there is no just reason to doubt of the divine authority of the book of the Revelation Nor is there any thing in our Tenet unbecoming that divine book nor dissentanious there-from but is more evidently held forth there then in any other book of the Scripture ¶ 2. Irenaeus and Tertullian and I adde Epiphanius naming Cerinthus and particularizing his hereticall opinions have not one word of his holding any thing of our opinion * Iren. lib. 1. ca. 25. quoting in Marg. Euseb l. 3. cap 25 and Iren l 3 c 3 1. Irenaeus mentions Cerinthus and his wicked opinions and wickednesse twice yet hath nothing of his holding our Tenet either in the same words with us or in others of any proportion although Erasmus or Grineus or both in their marginall notes doe well mind what Eusebius had said quoting the place All that Cerinthus held as Irenaeus reports the matter was Cerinthus autem quidam in Asia c. i. e. And there was one Cerinthus in Asia who taught
the best antiquity that Cerinthus held no wanton voluptuous chiliasme nor spake he any thing at all of the Millenaries though Tertullian and Irenaeus lived above an hundred yeares nearer to Cerinthus his time then did Eusebius And therefore wise men cannot but wonder that Eusebius should tel us such stories And wonder the more because Epiphanius on the other side that gave himselfe ten times more to inquire into opinions then Eusebius flourishing about 30 years after Eusebius his death ⸪ Euseb dyed about the year 339. and Epith. flourished about the year 365. doth neither himselfe finde any such opinion held by Cerinthus or his Sect nor doth he mention it as reported by Eusebius or his Gaius or Dionysius or any other And thus praise to Jehovah of the places in the Old Testament CHAP. IV. Of the places in the New Testament proving our generall Thesis viz. That there shall be yet afore the ultimate generall Judgement a most glorious visible state of the Church on earth for many years wherein the Saints shall reigne and triumph over all their enemies and there shall be a Restitution of all things like as a new Creation SECT I. Of our New-Testament proofes we have occasionally opened so many and so much to explaine the Prophets that we have greatly anticipated our selves and happily made our worke so short in this that hence there is no feare of tediousnesse to the reader § 1 THe first place we shall touch upon in the New Testament for the glorious visible state of the Church on earth before the ultimate generall Judgement is in Matth. 24.13 14. But he that shall endure to the end shall be saved And this Gospel of the Kingdome shall be preached in all the world for a witnesse unto all Nations and then shall the end come That antitheticall BUT points at a time immediatly following the universall transcendent impieties of the wicked world mentioned vers 10 11 12. which by the Apostles in their Epistles * is oft prognosticated to be as the night 2 Thes 2.3 2 Tim. 4.1 1 Tim. 3.1 Compare 2 Tim. 4.1 2 Pet. 2.1 Compare 2 Pet. 3. ver 3 ver 12. preceding the Sun-rising of that glory of which we speake The end here mentioned must needs be the end of the world not of Jerusalem as we have before analitically demonstrated on this twenty fourth of Matthew p. 102. Sect. 9. And this end must be of the wicked world that is of the world as wicked not of the world as a world or materiall substance else why doth our Saviour mention enduring and of preaching the Gospel for a witnesse to all Nations For when the time of the aforesaid glorious state of the Church throughout the whole earth is come called the restitution of all things Acts 3.21 there will be no putting of men to be saved upon enduring or suffering they now are saved and glory hath dispelled suffering And consequently there will be no need of making the Gospel a testimony against all Nations to which at this time all that survive shal altogether submit as to all appearance The end therefore here intended is the end of the world as a sinfull world then to be turned into a glorious Kingdome as well as the world formed by the Gospel preached in all the world to all Nations to which at which time Christ shall gloriously appeare and radiat upon it on earth as we have largely demonstrated on the thirtieth verse c. of this twenty fourth of Matthew p. 82. Sect. 3. c. The signe immediately antecedent to this end to be transformed into that glorious beginning I say the signe prognostick or causal signe is the preaching of the Gospel in all the world to all Nations which is a glorious prelude This radiant Sun softning all good generous plants to a flowing of sap into the flowers of Gods Garden or fruit-trees of his Fortward though it hardens the dead earth into stones to be trampled and broken by the prancings of victorious judgements upon them as other Scriptures before opened abundantly enlarge § 2 That these things thus briefly hinted may duly be illustrated according to the just extent of the words under consideration let us make three observations upon them ¶ 1. That such an end must be here meant as cannot be applied to the destruction of Jerusalem but to the time immediatly before the end of the world because there was little or no salvation temporall or spirituall to them surviving at the destruction of Jerusalem and therefore our Saviour adviseth the Jewes in the sixteenth verse c. at this time to flye not to endure to the end of those troubles even as many yeares afore the Gospel was fled from Jerusalem Acts 8.1 c. and generally from the Jewes Acts 13.46 Rom. 11.25 even as they witnessed the said departure in their continuance in their Jewish sacrificing from Titus his destruction to Adrian and from him to Constantine and from thence to Iulian his time as we have oft before recited Besides the evils here set as markes of the end are the same the Apostles make of the approaching of the end of the world for which compare the ninth tenth eleventh and twelfth verses of this twenty fourth of Matthew with 2 Tim. 3.1 2 3 4. ¶ 2. The Gospel must be preached in all the World so as to be a witnesse to all Nations Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gospell shall be preached IN all the INHABITED world for a witnesse to all the GENTILES A thing may be said to be proclaimed TO a whole towne if declared but in the Market place or to a whole Province or County when it is done in the chiefe City But this preaching must be in the whole inhabited world where-ever men inhabite as Jonah preached in every street of Nineveh labouring three dayes in that worke in that one City and this preaching must be such and so much as will justly amount to a witnesse to them viz. a witnesse to convince them beyond all excuse that the Gospel was preached to them ¶ 3. That it is here said THIS Gospel of the Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shal be preached in all the world so that by this emphaticall expression is given to us a cleare distinction betweene THIS Gospel and the THE Kingdom insomuch that Christs meer Spiritual Kingdome cannot be here understood The Gospel is the Law of the Kingdome the Saints are the Subjects or matter of that Kingdom the Gospell comes from Heaven the people of the Kingdome are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the inhabited world converted by that Gospell out of all Nations as our Text holds forth The preaching of the Gospel is the antecedent sign of the coming and approaching of that Kingdome But the antecedent cannot be the consequent or the signe bee the thing signified nor can the cause be the effect Besides Christ saying he that indures to the end shal be saved is antithetically put
〈◊〉 〈◊〉 〈◊〉 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
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
the terme and end of the world In the Talmud wee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The world shall endure six thousand yeers in one it shall be destroyed upon which many comment thus The ELEMENTARY and TERRESTRIAL world shall endure six thousand yeers and in the seventh thousand all shall return to their ancient chaos of which they were made And after that a New world shall exist And that likewise after it hath stood six thousand yeers shall also relapse to its former Chaos And then the revolution of the world shall endure for nine and forty thousand yeers And after that the heavens and the earth shall be annihilated * It seems by this that what the doctrine of Mahomet said of 1000 yeers and 49000 was learned of these Rabbins All this they thinke to be shadowed forth partly by the six dayes of the Creation because according to the Psalmist Psal 90.4 A thousand yeers in the sight of the Lord are but as yesterday Partly by the Law and the Commandement That six yeers the land should be tilled in the seventh it should rest and in the fiftieth the Jubile should be celebrated As for my opinion saith R. Menasse I thinke That after six thousand yeers the world shall be destroyed upon one certaine day or in one houre that the orbs of heaven shall make a stand as unmoveable that there shall be no more generation or corruption and all things by the resurrection shall be renovated and return to a better condition And this saith he out of doubt is the opinion of the most learned Aben Ezra who commenting on that place of Isaiah Chapter 65.17 Behold I create new heavens and a new earth c. saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i.e. Rather we are to say that the Heavens are expansed and that God will make new the aire to be singular good c. and then also shall there bee added to the earth a fresh vigor whereby it shall bee made New According to which verdict of Aben-Ezra saith Menasse There is a total and universal reforming or new-framing of the world And although the Text hath it New Heavens yet there is no necessity nor doth the sense require it that we should understand New Heavens to be meant of other Heavens diverse from these now in being but onely that there shall be a certain Instauration and Reformation of them into better And whereas afore the Ancients said that after six thousand yeers the world shall be destroyed in one the meaning is not that after six thousand yeers should be nothing how can it be measured by ONE Againe the word Destroy doth not signifie a total annihilation but onely a ruine or lapsing of things Therefore from those words cannot be concluded that the world shall be reduced to nothing but as R. Hasday thinketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. Nothing else can be gathered from the aforesaid speeches but that there is a CERTAIN NECESSARY ETERNITY OF THE WORLD IN SPECIE or KIND that is that the world be not plainly consumed and turned out into nothing but still bee turned into a better world Accordingly R. Huna saith concerning R. Joseph Galilean even those heavens of which it is written I create new Heavens are already created in six dayes in Genesis And suteably in that 65. of Isa 17. speaking of creating a new earth he doth not say meerly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new but with an additional of an emphatical article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this same earth New So that as Psal 102.25 26. The heavens and the earth waxing old as a garment are CHANGED as a new drest garment And to the same purpose the Ancients speak * Par. 30. Noah say they saw the New world yet at that time the world was not altogether destroyed but renewed according to Psal 102.26 The summe is That the world shall not be destroyed for a thousand yeers but in one day or punctum of an houre the earth shall suffer a mighty change and upon that change immediately shall follow the resurrection of the dead and a new world Even as it is in Zoar * Parasah Toldoth Ishac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the hour of the resurrection of the dead the world shall remain stable And Lactantius Firmianus intimates that he had received it from a Cabalist that the terme of six thousand yeers being consummated the state of all humane affairs shall be formed into a better condition ¶ 5 In the fifth chapter is held forth by the Rabbins what kind of ruine there shall be of the world before the great restauration of it yet to come And concerning the Jews war with GOG and MAGOG All the Rabbins saith Menasse Ben Israel agree in this That theISRAELITES after their return into their own Country at the time of their redemption are not to injoy a full and perfect tranquillity and peace until the last war with Gog and Magog shal be finished For it shall come to passe saith he that after the Israelites shall returne into Palestine that Nation of Gog and Magog shall come to invade and possesse that Country and that with an huge multitude of men and infinite forces of souldiers with the same hope and mind to recover the Kingdome and Empire to themselves as the Goths and Vandals accompanied with a multitude of vile persons subjected unto themselves most puissant Kingdomes and triumphed over them And although perhaps they may be perswaded that Monarchy of the Jewes to bee erected not without the singular divine providence of God yet haply they may thinke that it shall continue but for a time and so may conclude that it will bee as possible for them to subvert and subdue it as it was for Nebuchadnezzar and Titus Vespasian formerly to overthrow and enslave it With this hope and confidence those Nations of Gog and Magog shall with an armed power invade the Holy Land and having againe expulsed thence the Israelites they shall endeavour to subjugate them under their power All which may be confirmed by divers places of Scripture 1 By Ezekiel Chap. 37. where the Prophet treating of the gathering together and restititution of the Ten Tribes and of the other Two signified by the Two sticks in which the names of Judah and Ephraim were written and declaring that all those Tribes shall be conjoyned and shall have David to be their King for ever c. he by and by subjoyns in the 38. Chapter that this people shall be broken and exceedingly troubled by Gog and Magog Therefore he begins the 38. Chapter thus Son of man Set thy face against Gog the land of Magog c. And prosecutes the reason Vers 14. Therefore Sonne of man prophesie and say unto Gog Thus saith the Lord God In that day when my people dwelleth safely shalt thou not know it And thou shalt come from thy place out of the North parts thou and many people with thee all
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
ten yeers after Christ which was a hundred yeers within the Drs. thousand yeers the Goths invaded Italy under Alarichus their Leader From whence to the crowning of Carolus Magnus which was about seven hundred seventy one after Christ are about three hundred and seventy yeers others say foure hundred all within the Doctors thousand yeers All which time Italy and the Churches there was never at rest sed humanorum malorum extrema omnia passa est Atque ecclesia Dei quae paulo ante constituta per Constantinum inde per annos centum in aliqua esse dignitate ac potentiâ caeperat maximam ex omni parte jacturam labemque contuaxit but suffered the extremest evils and defilements Anno foure hundred thirty and six still within the Drs. thousand yeers The Goths made fearful troubles taking holds c. in Gallia or France And secondly for the Saracens lo in Anno seven hundred and thirty yeers after Christ still part of the Doctors thousand yeers three hundred and eighty thousand Saracens in an hostile way had been in Gallia how long before I know not This was foure hundred and odde yeers within the Doctors thousand yeers Anno one thousand and nine yeers after Christ neer three hundred yeers afore the end of the Doctors thousand yeers the Saracens invaded Jerusalem destroyed the Temple c. Anno one thousand ninety six yeers which is above two hundred yeers afore the Doctors thousand yeers end begining at Constantine three hundred yeers after Christ as he computed the Saracens having as we said invaded the Holy land thence sprang the Holy war of many Christian Princes and innumerable of Christian people warring with the Saracens which as Pucherius Gul. Tyrius Blondus and the Writer of the French and German affairs and Bucholcerus shew cost an innumerable of Christians bloud And the Saracens continue there to this day and shall saith Daniel chap. 12. till a time and times and halfe a time be fulfilled Now if I had time to be tedious in all particulars to apply all to the Doctors assertion of the Goths Vandals and Saracens wherein would appeare any shew of the Doctors thousand yeers of binding Satan in this space sc from Constantines time c. ¶ 4 But the Doctor gives many distinctions in the close of his Argument viz See afore at S. 2. ¶ 4. To the first That the Church sighed or groaned under a correcting or afflicting calamity but not under an oppressing Majesty as before in the ten persecutions of the R. Emperours we thus answer First did not the Church suffer in Constantine M. his time in Persia under their King to the slaughter of sixteen thousand was not there an oppressing Majesty as we shewed at large afore and so continued there till the death of Constantine M. and after to Theodosius 2 Was not Constantius an oppressing Majesty when hee sent five thousand souldiers to kill Athanasius And Georgius an Arian Bishop was furnished with souldiers whereby to persecute with torments the Christians as wee shewed at large afore and under him Macedonius an Arian Bishop saith the Author of the ☞ Arian history used no lesse cruelty in compelling Christians to communicate with him then was used of old to compell Christians to sacrifice to the Idols of the Gentiles And is not Arianisme denying the God-head of Christ as bad or worse then Heathenisme being a Blasphemy and against the evident Scripture which the Heathens have not 3 Was not Julian an oppressing Majesty when the History of the Arian persecution saith hee gave no mandate for persecution because he would not honour the magnanimity of Christians But was not his punishment intended and acted by him upon Caesarea an act of a violent oppressing Majesty And further is not this a rule received of all for truth Hee that doth not forbid evill when hee may commands it See Julian permits all cruelties as aforesaid And when hee was petitioned for reliefe he scoffed at the petitioners and the Scriptures See more in the History of the Arian persecution By this we have said the Doctors second distinction of another manner of Persecution is also overthrown viz. That though the Church in this space was not free from forreigne enemies yet free from domesticke Princes trampling it And here with the former we may take in opportunely another distinction or limitation put in the head of these distinctions by the Doctor viz. As Goths and Vandals c. invaded so they alwayes either felt the power of some King or Emperour as Patrons and Nurses or else they imbraced their faith To both wee answer Were the Saracens and Turks to this day repelled or converted How did they feel the Princes power whom they conquered And are they not blasphemous Mahumetans to this day And did not the Goths and Vandals prevaile for neer foure hundred yeers as wee shewed afore in Italy to the utter devastation of the Church almost And what conversion had the Goths c. unlesse a perversion to Arrianisme by those Arrians Valens the Emperour sent them as we shewed afore And lastly how were those Princes Nurses who though they opposed forreigne Princes to defend their dignity yet meane while persecuted at home being Arians as Valens or c. and the Christian Princes that went against the Saracens into the Holy-land were Papists of whose persecutions Fox and many Ecclesiastical Histories make large mention As to the Doctors third distinction That the persecution in the Doctors thousand yeers was not universal but particular We answer If the Dr. means an absolute universal persecution over the face of the whole earth where ever were any Christians and at the same time then when ever was Satan so loose according to the Doctors opinion But if the Doctor means by universal a persecution in most Kingdomes of the World here and there and ever and anon in the space of the Doctors thousand yeers where ever were any Christians then we shall prove this if not more to have been so all the time of the Doctors thousand yeers For example of Persia We spake afore something of the same Persia we adde that Mr. Fox in his Book of Martyrs 1. Vol. pag. 127. of his Edit Anno 1641. having spoken of the persecution in Persia in Constantine M. time and the copy of his letter goes on to shew us and that by particular instances of terrible persecutions in the same Persia after Constantine M. time viz. in the time of Theodosius his reign Theodosius 1. was in Anno three hundred seventy eight after Christ Helvic Theodosius 2. in Anno foure hundred and eight Theodosius 3. Anno seven hundred and five Take either or all all are within the Doctors thousand yeers And this persecution was so notorious that the Roman Emperour at this time sent Embassadours for deliverance of some of the Martyrs So in Fox ibid. Then for the Roman Empire of Goths and Vandals invading Italy Anno seven hundred seventy one after Christ
there almost ruining the Church with all manner of calamities for four hundred yeers ye heard afore also of the Saracens invading Gallia Anno seven hundred and thirty after Christ and of their going into Judaea Anno 1009 yeers after Christ After which Warre continued with Christian Princes for divers hundreds of yeers not repelled as yet And as it was a good while after Constantine was Emperour ere he had stayed the bulke and rage of the tenth persecution many suffering almost in all Constantines time in several Kingdomes under the Roman Empire See Mr. Fox so after Constantines time downe all along the Doctors thousand yeers more or lesse in most Kingdomes under the Roman Empire See Mr. Fox or any Chronology which for avoyding tediousnesse we omit as to particulars So that from within the Doctors thousand yeers a long time The two Witnesses have Prophesied a great part of their one thousand two hundred and sixty yeers in sackcloth The Woman hath fled into the wildernesse The Beast hath power and the Dragon hath endeavoured the ruine of the Woman Rev. 11. Rev. 12. Rev. 13. And is not this universal persecution all the Doctors thousand yeers surely there were so many particulars as made up an universal To the Doctors last distinction That it was not continual but by turns or vicissitudes First we retort this upon the Doctor He saith that Satan was loosed before Constantine M. time Yet then the persecution was but by turnes witnesse the number of ten 2 After the time of Constantinus M. time which was about three hundred thirty six some say three hundred thirty one where or when was there any eminent stop for at least divers hundred yeers in the Roman Empire As all this while from the beginning of Constantines M. down those severall hundreds of yeers the persecution in Persia continued 3 In the Revel in the time of Satans being loosed yee shall finde it prophesied of some little interruption of the full tide of persecution yet then is Satan loosed To close our answer the Doctors whole Argument is not so proper and demonstrative but it may bee retorted Satans binding and Saints reigning concur But the Saints have not yet reigned no not in the pict thousand yeers of the Doctors but errours persecutions wars c. pressing downe the Churches as ye have heard have that time abounded by Arians Julian Goths and Vandals Saracens and Pope and Papists and Socinians and Turke and tyranical Kings and Princes to this day ergo this is not the thousand yeers of the binding of Satan And therefore if this the Doctors thousand yeers be past farewell they Carnall and low Saints seeing the sorrowfull preface wish and study to make them past Higher Saints seeing the joyful possession beleeve the plaine Scripture that they are yet to come The Saints must reign with Christ saith our Text Rev. 20.4 But in heaven Christ reignes not with them therefore upon earth Rev. 5.10 But they have not yet reigned For before that Antichrist must downe in the West the tenth part of the City must fall 2 The Jewes must be called 3 Satan bound that hee deceive no more till after the thousand yeers surely therefore the world must bee altered from that it is now afore that SECT II. The Doctors second Argument WHich he asserts he saith from those periods in which the event hath dictated to the more circumspect that Satan was loosed There are foure periods saith he more famous then the rest First in the yeer one thousand after the birth of Christ in the time of Pope Sylvester the second At which time the manifestation of Antichrist was promulgated in France preached at Paris divulged over the world and believed of many Second period is terminated by Pope Benedict the ninth whose time in and out and in the Papall chaire Reusner puts in the yeer Anno one thousand thirty two to one thousand forty six yeers or thereabout in which time all both Easterne and Westerne cry out Satan is loosed Third period takes its beginning in the destruction of Jerusalem in the time of Pope Hildebrand called Gregory the seventh and placed Anno one thousand seventy three by Reusner The life acts decrees of which Hildebrand seemed so mischievous and hellish to the Divines and Historians of that age that they were out of all doubt that the mystery of iniquity in the Revelation then attained its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 highest increment and perfection of age and strength Fourth and last is terminated in Pope Boniface the 8. and is the beginning of the Ottoman family which time Reusner and Bucholcerus and Helvious put about Anno one thousand three hundred but draws its original begining from the government of Constantine the Great Of this Boniface the eighth it was common to say He entred in as a Fox lived as a Lion and dyed like a Dog So that from hence forward the Westerne Antichrist on one hand and the Easterne Mahumetan on the other rushing in with open robberies shew that Satan is loosed setting both of them on fire which ever since more or lesse burning as yet as wee feel are not extinguished All this is in Doctor Prideaux his major Proposition But saith he in the minor It is agreed among many as I have intimated afore in our first Argument and the events of things agree to it that the yeers of the binding of Satan did runne downe all the time of the said termes I have described of which this last is most conspicuous therefore this last opinion should at least out-weigh the rest viz. that Satan was all that time bound Wee answer first in general by denying the minor And as hee refers us to his former argument for proof so we refer you to our answer to it for refutation of it As hee urgeth the argument of many so we have and shall ballance against them the agreement of very many famous men on the contrary Howbeit we goe by divine rule and reason not by humane vote And as the Dr. argues so wee shall take up some passages in the Doctors argument to overthrow his argument and his distinction he gives by way of exposition to that his argument For in the close of this argument he fearing lest some viewing the said four periods should object as he expresseth that in these four terms appears rather the licentionsnesse of Satan then the binding of Satan distinguisheth thus We must saith he hold or keep in mind which before we inculcated That Satan invades the Church either with open butcheries by Tyrants raging with the sword or with occult hypocrisie under pretence of piety Now as Satan being bound the Papal Apollyon his Vicar was not wanting strenuously to supply his place so he being loosed afterwards the Turke in the Ottoman family came in to make up the band or legion Now I say to overthrow the minor and this his distinction we will take up some passages in his argument against him ¶ 1
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
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
the glorious representations They shall have the word for inspection Rev. 22.14.19 and admiration to see all revealed and all fulfilled They shall be taught of God to know the full minde of that word and they themselves shall see with their eyes that fulfilled which out of the word they heard with their ears So that their Joshua sc Jesus shall say to them according to their experience Nothing hath failed of all that God hath spoken They shall have the effect of sublime purity and glory of Discipline sc Angelical order Rev. 21.12 sc 4. Gates and three Angels at every gate So that verse 25. Though the gate be never shut yet verse 27. no unclean thing shall enter in which is the cream and quintessence of the effect of all Discipline In summe As then the labour of the body in moving shall be more excellent a labour-lesse labour a pain-lesse labour a pleasant labour so the worship of the minde shall be without irksomenesse So full of grace that all actings of grace shall be heavenised into all sweetnesse SECT V. The fifth Priviledge Union of Saints throughout the world UNion of heads and union of hearts sc unity in judgement and unity in affection Zach. 14.9 The Lord shall be King over all the earth In that day there shall be one Lord and his name one Is hee not King now Yea but not so actually visibly and absolutely before the eyes of all many great wicked ones yet domineering as he shall be then Is not his name now one yes in it selfe he is the God of truth But by mens pretences that he favours this way and that way men intimate of him several names as Papist Lutheran Calvinist Episcopal Presbyterian Independent But then it shall be cleer which is the onely way of truth And so God shall have one name because as Zeph. 3.9 They shall serve the Lord with onenesse of consent all being of a pure language So that their judgements being one and consequently their practises one great will be the onenesse of affections as Isa 11.13 The envy of Ephraim shall depart Ephraim shall not envy Judah nor Judah vexe Ephraim If so great was the union of Saints in the first fruits Act. 4.32 how much more when the whole lump is fully perfected surely their union shall be as that in Paradise before Adam fell The history of dissention now is grievous to Saints therefore on the contrary how sweet will the mystery bee in the injoyment of Union SECT VI. The sixth Priviledge Honour shall be given to all holy things sc to Religion and religious men § 1 GOd hath in several passages you heard afore promised to take away the reproach of his people as in other things so in Religion This is Gilgal the Great to rowle away the reproach from Israel In the day when the Jewes shall be converted ten shall take hold of one Jew Zach. 8.23 therefore it is said divers times in the Revelation sc Rev. 14.1 Rev. 22.4 The Saints shall have the name of their Father in their foreheads They shall be no more ashamed of their Religion then of their faces Though the Church kisse Christ sc dearly imbrace him yet shall she not be despised Cant. 8.1 Hebrew I will finde thee in the streets I will kisse thee and also they shall not contemne me Publick profession and imbracing of Christ shal not be despised as 't is spoken in the very same Chap. of Canticles where is handled the call of the Jewes So Isa 49.23 Kings shall bee thy Nurses Rev. 21. Kings shall bring their honour to the Church Isa 60.13 The glory of Lebanon c. shall come to beautifie my Sanctuary and I will make the place of my feet glorious Christ the head the Church the feet And there Christ walks Rev. 1. And that Christ will make glorious afore all though formerly men trampled Yea Zach. 9.16 The Church shall be as the stones of a crown lifted up Not as stones in the street but of a Crowne Not of a Crowne falling but of a Crowne lifted up Zach. 12.5 The Governours of Judah shall say in their hearts the inhabitants of Jerusalem my strength in the Lord of Hosts We know that of late dayes governours have put all the reproachfull names upon the Saints and Churches of the purest judgement and profession as Faction Schisme Puritans c. But the time is at hand they shall be convinced and shall know that Saints are the best men the interest and stay of Kingdomes § 2 Let the consideration of these Priviledges make us walk like them that shall see these times let the dawning be upon us now the Sun is about to rise cleaving to Christ in Ordinances and to one another in love honouring them most that have most holinesse Yea let this comfort us that all the glorious Promises and Prophesies shall then be fulfilled Finis Libri Sexti THE SEVENTH BOOK Containing an Essaie Touching the time when this future Glorious state of the Church on Earth for a Thousand Yeers probably shall begin CHAP. I. The Introduction unfolding and cutting out the Worke for this BOOK § 1 I Know Lubrious est hic locus this is a point wherein my Pen may soon slip and as soon will sleight-spirited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carp and over-austere Cato censure As for the extremous multitude whose Motto or Character is Hosanna to day and Crucifie to morrow they will deifie if a man hit right but infinitly vilifie if he mistake But the ingenuous prudent will neither reckon me a God for the first nor cypher mee into lesse then a man for the second The best of men in such a labyrinth and lesse have mistaken Upon this ground I take my trip Christo duce the Lord being my Leader § 2 And the better to stave off some blows I shall take into me the guard of other learned pious mens judgements and present the Reader with variety of accounts with their grounds and thence let him not I Prophesie if any will so call it § 3 The worke we have to doe in relation to this is ## ¶ 1 To give the Reader severall Prognosticks shewing indefinitly that this glorious state of things is not far off ¶ 2 To cast up the severall Computations found in the Scriptures pointing at a determinate time when most probably this state shall begin CHAP. II. HOlding forth the several Prognosticks that the Glorious time we speake of is not far off but now approacheth especially in the introduction thereunto viz. The Call of the Jews SECT I. The first Prognostick The expiration of Accounts § 1 IN the first place severall numbers of yeers Prophesied to fore-run the Commencement of this state are now almost expired I shall now but touch and but some of them intending by Gods assistance to give you as I am enabled a more exact account in the third Chapter ¶ 1 The One thousand two hundred and ninety dayes that is yeers foretold Dan.
months when as he shall lie sicke a great part of them yea he shall be as it were slaine by meanes of his wounded head This space of time doth seem therefore to containe the whole time of the tyranny of Antichrist yet so that the time of his wound whiles it is sore be taken away from it Now we have shewed that this time of his crazinesse is defined within the time of the Goths* ⎠* Kingdome verse 3. which lasted for an hundred and forty yeers If we shall therefore take away these yeers from the months of the Womans lurking we shall finde that at the end of this lurking namely at the yeer 1546. thirty seven months ☞ onely The count is selfe according to Mr. Brightman and ten dayes of Antichrists Kingdome when it was in vigor were passed over Five months therefore and twenty dayes are wanting hereto which if we reckon from the yeer 1546. the last end of Antichrist shall expire at the yeer 1686. or thereabouts For so we shall learne out of other Scriptures that he shall perish utterly about that time It may bee that his destruction may come sooner then this terme of yeers defineth for I doe not cast the account accurately at this time neither doe the Historians number the yeers so faithfully as they ought but he shall not be suffered to goe beyond the furthest space that I have set down But perhaps these months are not the space from the first beginning to the last end of the Beasts but onely the former yeers of his Kingdome which may be many enough to lay him open so as hee may be revealed to all men And by this interpretation as he beginneth together with the months of the Woman and the Prophets so he takes his end also with them This opinion is confirmed by the Warre with the Saints in verse 7. which wee have shewed fell into the end of these months Chap. 12.7 And by this interpretation the Beast is said to have power of working two and forty months for the greatest part of these months Because that little respire of time wherein he should keep in his horne because of his wounded head is little to be reckoned of in respect of the whole number * Let the Reader if he please remember that whereas Mr. Brightman thinks Antichrist was wounded by the Goths noted afore at * ⎠* according to Rcusner expressed afore in his Account Sect. 1. the Goths wounded the Emperour and Empire not the Pope and Popedome but the said Popes and Popedome rather got head and bea rt and health and strength by the Goths wounding of the Empire which granted Mr. Brightmans knot is quite removed touching the five months Neither is his power which shall bee afterwards like that of his former time as experience sheweth at this day wherein we see the Popes power to be made to languish and to be weakned much from the time of his professed and pitched battel that is from the Council of Trent So that his power is now almost none at all to that which it was in former ages This latter is more simple in which regard I like it better Thus Mr. Brightman Now according to this account Antichrist shall be fully downe about seven and twenty yeers hence SECT V. Alsteds Account HE gives it you * Alsted XII Chronologia Epocharum Propheticarum in this sorme and the words as neer as I can translate and imitate him for your best understanding THE APOCALYPTICAL VOLUMNE or COMMENTARY †Syngramma Apocalypticum Three times seven mysticall Characters * Hierogly phicater septem The threefold state of the Church  The Kingdome of the Beast I. The 6 former of the 7 Seals containe the time from the the 35 yeer of Christ to the 606 yeer  I. For a Time from the yeer of Christ 35 to the yeer 606. I. The ancient Beast or the primary solely II. The six former of the seven Trumpets from the yeer of Christ 606. to the yeer 1517. 1 Alternative or vicissitudinarious II. For Times from the yeer 606. to the yeer 1517. II. The ancient or primary and secundary III. The six former of the seven Phials from the yeer 1517. to the yeer 1694 The seventh Trumpet and seventh Phial 2 Happy on earth for a 1000 yeers III. For Half a Time from the yeer of Christ 1517. to the yeer 1694. III. The ancient Beast alive againe 3 Most happy in Heaven    They that are inquisitive to know how he gives a particular account of these Periods may if they understand the Latine Tongue or by the helpe of such friends look into Alsted himselfe in the fore-cited place or into Mr. Mede in English Diatrib par 4. p. 453. whither I refer them lest I should bee needlessely tedious to my friends that fear the prolixity of this Treatise Which therefore I prevent all I can § 3 So that by this Account the beginning of the thousand yeers will not be far off about one and forty yeers hence SECT VI. Mr. Medes Accounts § 1 IN his Diatrib Par. 4. Page 87. he gives us this Account Having said Page 83. Though Christianity hath been imbraced in former times where now it is not yet it is now spread in those places where in those times it was not so that all laid together wee may account Christianity at this day as large as ever it was in the Apostles time yet that this is not THAT UNIVERSAL KINGDOME OF CHRIST THAT FLOURISHING and GLORIOUS ESTATE OF THE CHURCH WHICH WE YET EXPECT and HOPE FOR my Reasons are these I say Mr. Mede having said these things in page 83 and in page 84 85 86 having given severall of the said reasons then in the said 87. page afore-quoted he addes My next reason saith he shall be from that we read in the Revelation where the Church by the conquest of Michael set free from the Dragons fury is said to escape into the Wildernesse i.e. into a state though of safety and peace and security yet of hardship misery and scarcity For it seems to be an allusion to the Israelites escaping the Tyranny of Pharaoh by going into the wildernesse In this wildernesse or place of hardship c the Church must remaine saith St. John a time and times and halfe a time or as he elswhere speaketh one thousand two hundred and sixty dayes i.e. A yeer yeers and halfe a yeer and when this time shall bee expired that is as learned Divines thinke when so many yeers shall be ended as those dayes are taking the beginning of our reckoning from Michaels Trophe then saith our Apostle shall the Kingdomes of the world become the Kingdomes of our Lord and of his Christ and he shall reigne for ever and ever Rev. 11.15 whereby it should seem that the Church is yet in the wildernesse and that the promised happinesse of the ample and flourishing glory thereof before the end of
week of yeers that is precisely three and an halfe cut out for the same end There Warre immediately preceding the foresaid triumph Apoc. 11 7. Here in like manner 5 Because from the beginning of the second halfe of the last week or of the three yeers and halfe a Prince is said to cause the sacrifice and oblation to cease v. 27. A phrase attributed to Antichrist Chap. 8.11 and 11.31 there said to take away the daily sacrifice And many other reasons there are to the same effect and purpose 490. ¶ 4 In Dan. 8.13 14. How long shall be the vision concerning the DAILY SACRIFICE and the TRANSGRESSION of DESOLATION to give both the Sanctuary and the host to be TRODDEN UNDER FOOT And bee said unto me unto 2300 DAYES then shall the Sanctuary be cleansed That is saith Mr. Parker Yeers 1150. Which Mr. Parker makes out thus There are numbred two thousand three hundred mornings and evenings Now by taking one morning and evening for one full day which are halfe of two thousand three hundred there are eleven hundred and fifty remaining § 2 Thus of the footing of Mr. Parkers Accounts Now to the Account it selfe There are two wayes saith he to accommodate the aforesaid yeers viz. Either the very darke and weake beginning of the signes of the Popes Kingdome doe set the termes of beginning to the yeers or else the more evident open and perfect state thereof ¶ 1 The weake and darke beginning of the signes was before the yeer foure hundred as about the yeer of Christ 360 or 390. c. But we will speak no more of this account made by Mr. Parker writing it above twelve yeers since because that Account is since that expired viz. in the yeer of Christ 1649. This Prophesie being yet unfulfilled ¶ 2 Way of accommodating the aforesaid Texts laid for the footing of the Account according to the commanding effectual and open state of the Popes Kingdome properly so called and the more perfect state of the signs thereof is thus Unto Yeers 570 600 710 1370 Adde 1290 1260 1150 490 Yeers And they will end in the Yeer 1859. ¶ 1 To open this Account one thousand two hundred and ninety may begin saith Mr. Barker in five hundred and seventy according to the round Number For then upon the coming in of the Longobards into Italy began the evident and open state of the Pope Kingdome So expresly Machiavel in his History of Florence l. 1. Coeperunt hoc tempore Pontifices Romani majori esse in dignitate quam antea fuerant c. which for the English Readers sake I will translate The Roman Popes saith Machiavel at this time began to bee in greater dignity then formerly Anon after they had scarce any dignity and estimation but that which they procured unto themselves by their sanctimony of life and by doctrine before the time of the Longobards But againe WHEN THE LONGOBARDS CAME INTO ITALY THAT IT WAS RENT INTO VERY MANY FACTIONS THE PAPAL POWER BY THIS THEIR INVASION WAS MUCH AUGMENTED c. ¶ 2 The one thousand two hundred and sixty yeers may fitly begin saith Mr. Parker in the yeer 600 according to the round Number For then began Gregory the Pope to deforme the Church with Rites and Superstitions Alsted Chron. Myst Iniq. And indeed the Historical use of Images began about the yeer 400 But the solitary Images of Saints began not to be set up in Temples before the yeer 600. Perk. Then began Gregory the Pope to command a Litany for the invocation of Saints to be sung publickly Then saith Perkins of a commemoration of Saints was made an invocation of them About the same yeer Gregory the Pope contended about the Primacy with the Patriarch of Constantinople And about six yeers after the yeer 600 the Pope was made by Phocas Univerful Bishop And then first was the priviledge confirmed to the Church of Rome of primacy over all Churches Alsted Lastly from about this time the Pope began to send forth his Emissaries for the subjecting of the people of Christendome unto his Papal Authority ¶ 3 The eleven hundred and fifty being the halfe of the two thousand three hundred by taking one morning and evening for one full day may begin faith Mr. Parker most fitly at the yeer 710 because then Antichrist began publickly and in open Councels to authorise VVORSHIPPING OF IMAGES to establish the same and the INVOCATION OF SAINTS and to maintaine the same by CONSTANT PERSECUTION * Alsted Chron. c. de Concili is Sigen de Regno Ital. contur Magdeburg Then began also the Pope to exercise POWER AND DOMINION OVER KINGS AND EMPEROURS †Sigon Baldus And from this time forward he ceased not to pursue the Emperours of the East in favour of Idolatry untill such time as he had utterly cast them out of Italy and established his own Kingdome in the Empire of the Francks * Platina Onuphrius ¶ 4 The foure hundred and ninety yeers or seventy weeks of yeers may begin saith Mr. Parker at the yeer 1370 because from that time began the time of Wickliffe who with his followers were pronounced and persecuted by the Pope as Hereticks giving him the name of Heresiarcha i. e. The Prince or chiefe of Hereticks So that all the numbers in this second way will precisely end in the yeer 1859. § 3 According to this Account the approach of the glorious time will be two hundred and six yeers hence But that I may temper this and some other of the former accounts that remove their period so farre off let me tell you that some learned men thinke that the Computation from the Creation to this day ordinarily received is farre larger then in truth it ought to be Of which in the following Sections SECT VIII The Account of Anonymus the German Doctor Author of Clavis Apocalyptica or the Prophetical Key § 1 HIs Position is this * Clavis Apoc. p. 25 26.27 c. That the one thousand two hundred and ninety yeers in Dan. 12. v. 11. began with the last abominable desolation of the Temple at Jerusalem in the yeer of our Lord 365 and the Apocalyptical one thousand two hundred and sixtieth yeer with the invasion of the Roman Empire by the Goths in the three hundred ninety fifth and that both together doe expire with the one thousand six hundred fifty fifth yeer which is now shortly at hand And that ìn the 1655 yeer of Christ shall expire the 6000 yeer of the Creation of the World § 2 This he makes out thus The Chronologers supputation saith he in generall is this That this present 1650 yeer of Christ is the five thousand five hundred ninety ninth since the Creation of the World But if we doe well consider the Chronological numbers expressed in the Scriptures it will evidently appear that in this present 1650 yeer of our Lord doth expire the five thousand nine hundred ninety fifth yeer since
Merchants and Travellours finde them into all Countries and Nations therefore the deliverance of the Jewes which is to follow this scattering intimated in the word untill is not yet fulfilled and till then the glorious state of the Church on earth to be made up of Jewes and Gentiles cannot exist as we have often heard afore out of the Prophets Observe next that the Jewes must continue thus scattered into all Nations UNTILL the opportunities or seasons of the Gentiles be filled up or compleatly made up which was not done in Pauls time Rom. 11.25 26. for as it is there added when the fulnesse of the Gentiles shall come in ALL ISRAEL SHALL BE SAVED by a Deliverer that shall come out of Sion turning away ungodlinesse from Jacob according to covenant which as it is no opportune businesse for the ultimate Judgement so it hath not had its opportunity hitherto to be fulfilled upon earth as it is apparent before our eyes in the Non-conversion of the Jewes and the non-preaching of the Gospell to all Nations of the Gentiles before discussed * See before in this third Book chap 4. Sect. 1. Observe lastly that this trampling of Jerusalem by the Gentiles is computed by the Holy Ghost Rev. 11.2 to continue forty two Moneths that is vers 3. one thousand two hundred and sixty dayes that is yeares to commence from the time that Antichrist should have that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some Copies read it i. e. power or authority to doe or act as Antichrist as Antichrist growne up to act Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as other Copies read that is power or authority to make warre Now if we take the eldest account viz. from his power to act or doe this cannot wel commence higher then from the removing of HIM THAT WITH-HELD and LETTED the revealing of Antichrist 2 Thes 2.6 7 8. That is the laying low of the Roman Emperour Anno Dom. 410. by Alaricus King of the Goths taking and spoyling Rome and exposing her by this weakening to future depredations by the Vandals c. And therefore the most learned Elias Reusnerus boldly takes the beginning of the compute of the 42. Moneths from that same time which if granted infers that these 42. moneths or 1260. dayes of yeares that is 1260. yeares then taking their beginning are not expired till the yeare 1670. Reusner gives us both the briefe of the History and the exact account in his Isagoge Historica at the yeare 410. of the Infancy of Antichrist * Roma Victrix inquit Domina orbis ab Alarico Gothorum Rege capta direpta Scâ—â—at lib. 7. â— 10 a quo tempore auctoritate ejus plurimùm imminutâ— ipsa exposita est pari deinceps praedae atque diâ—eptioni Vandâ—lis Herulis Longobardis aliisque Germaniae Gentibus quae in Italiâ Galliâ Hispaniâ— Britanniâ exâ—tarunâ— diversa regna Ab hâc imperii Romani inclinatione sublato è medio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paulus Apostolus 2 Thes 2. Ordiendum esse innuit tempus Filâ—i PERDITIONIS quâ—m Dominus confecturus fit spiritu oris sui Rectè ergè hic initium figitur XLII MENSIUM ANGELICORUM regni bestiae septicipitis Apoc. 13. decicornis potestatem magnam ab infernali Dracone mutuantis horribiles contra Deum blasphemias eructantis hoc est Papatus Romani per septem occidentis regna Italiam Hispaniam Britanniam Galliam Germaniam Hungariam Poloniam diffusi a quo tandem posteriora capita quinque per Agnum Dei Apocal. 17 divelluntur quae in decem regna specialia resurgunt nempe Germaniam Bohemiam Hungariam Poloniam Sueciam â—aniam Norvegiam Scotiam Angliam Franciam in quibus hodiè contabescit regnum Pontificis Romani HORUM MENSIUM FINIS INCIDET in Anno Christi 1670. Sic Elias Reusnerus Isag Hist De Infantia Antichristi ad annum Christi 410. If we take the younger or latter account viz. from the power of Antichrist to make warre and fix the beginning thereof with the greatest probability as to that among the learned upon Pope Hildebrand alias Gregory the seventh who was the first saith Helvicus That excommunicated the Emperour and arrogated to himselfe the power of appointing and setting up the Emperour enfolding as Reusner carries on the story the Roman Empire in all manner of seditions and civill Wars excommunicating Henry the fourth Caesar making him attend bare-foot at his Palace gate in sharp winter arming the Nobility of Germany against him absolving them from their allegeance I say if we fixe the beginning of Antichrists power to make warre upon this Hildebrand then it will be far longer ere the 1260. yeares wil be run out the said Hildebrand so ruffling in his power not till about the yeare of Christ 1070. to which if we adde 1260. we make up a far larger reckoning then the former and so much farther from fulfilling whereas this our context affirmes ver 28. that when that time of trampling shall be fulfilled the Jewes redemption draweth nigh Which must be fulfilled afore the ultimate Judgement the time of that Judgement being inconsistent with these things or else it cannot be fulfilled at all Therefore as sure as God cannot lye this is yet to bee fulfilled SECT IV. The fourth place is in Luke 22.28 29 30. Ver. 28. Ye are they which have continued with me in my temptations Ver. 29. And I appoint unto you a kingdome as my father hath appointed unto me Ver. 30. That yee may eate and drink at my Table in MY Kingdom and sit on Thrones judging the twelve Tribes of ISRAEL § 1 IN the first place let us not forget that ancient true rule Non est a literâ seu propria scripturae significatione recedendum nisi evidens aliqua necessitas cogat scripturae veritas in ipsâ literâ periclitari videatur i.e. We are not to depart from the Letter or proper sence of the Scripture unlesse some evident necessity compel and the truth of the Scripture seem to be endangered Now there is no such necessity lies upon this Text to recede from the litterall sence thereof For by a litterall and Proper interpretation of this Text neither is the truth of this nor of any other place of Scripture nor of any of the Articles of our faith in the least indangered as wee shall see more abundantly when we come to answer objections against our Thesis Mean while take notice that there are many grave godly learned men not onely in our Nation but in other Countries who while they doe not yet take up this opinion as their own do yet notwithstanding ingeniously confesse that it is a very harmelesse opinion § 2 Note in the second place that there is a great importunity if not necessity incumbent on this Scripture to understand it at least in the general according to the letter For ¶ 1. Therein is promised as a peculiar reward to them that had indured temptations with
HARD BONDAGE Observe both to what persons and what time these high expressions relate before largely opened and we shal easily conclude this Text was never yet fulfilled and therefore according to the truth of God must bee fulfilled before the ultimate day of judgement for with that time this Prophesie cannot agree ¶ 6 In Isa 25.8 we have it plenissimè planissimè most fully and plainly That in that day viz. of the great restauration of the Church and ruine of their enemies verse 5 6. The Lord will WIPE AWAY ALL TEARS FROM ALL FACES And the rebuke of his people shall hee take away FROM OFF ALL THE EARTH for the Lord hath spoken it Which was never yet fulfilled and therefore is yet to come at the time we treat off as hath been before demonstrated ¶ 7 Isa 54.13 14. is also very high in expressions Thy children shall be taught of the Lord and great shall be the peace of thy children In righteousnesse shalt thou be ESTABLISHED thou shalt be far from oppression for thou SHALT NOT FEAR and FROM TERROR for it SHAL NOT COME NEER THEE You see the expressions are exceeding high and they are evidently spoken concerning external rest as well as internal and wee see it by experience that this place was never yet fulfilled therefore it is yet to come as we have cleered it afore ¶ 8 In Isa 60.14 c. it is thus written The Sonnes of them that aâ—flicted thee shall come BENDING TO THEE and all that despised thee shall BOW THEMSELVES DOWN AT THE SOLES of thy feet Whereas thou hast been forsaken I will make thee an ETERNAL EXCELLENCY violence shall be NO MORE heard in thy land The dayes of thy mourning shall be ENDED Which place relates to our Thesis as is before demonstrated The expressions are far too high for us to acknowledge they have been fulfilled therefore we must expect them yet to come before the ultimate day of judgement for that will be no fit time for this Prophesie ¶ 9. Isa 65.19 is likewise very full to the particular in hand though in few words viz. I will joy in my people and the voyce of weeping or crying shall be NO MORE HEARD IN HER. Let the Reader judge whether this was ever yet fulfilled ¶ 10. Isa tells us Chap. 66.12 Thus saith the Lord I will extend peace to her the Church consisting of Jews and Gentiles as a river and the glory of the Gentiles like a flowing stream I leave it likewise to the Reader to consider whether hee hath not reason to expect this as yet to come ¶ 11 We come to the Prophesies of Jeremiah Chap. 23.3 4. I will gather the remnant of my flocke out of all Countries c. and they shall fear no more nor be dismayed Which expressions are a great deal too high for our knowledge of Scripture of history or of experience to acknowledge them to have been fulfilled to this day And therefore our faith must be on God for the fulfilling of them and that before the ultimate day of judgement as the nature of the things require ¶ 12 We have in the same Prophet Chap. 30. verse 10. Jacob shall returne and shall be in rest and quiet and none shall make him afraid ¶ 13 Place is in Jer. 46.27 28. to the same effect ¶ 14 Place is in Ezek. 28.24 There shall be no more a pricking briar unto the house of Israel nor any grieving thorne of all that are round about them ¶ 15 Place Mich. 4.1 2 3. The same with Isa 2. v. 2 3 4. It s added here in verse 4. They shall sit every man under his owne vine c. and none shall make them afraid ¶ 16 Place Zeph. 3.13 14 15. They shall feed and lye downe and none shall make them afraid Sing O daughter of Zion rejoyce with all the heart the Lord hath taken away thy judgements he hath cast out thine enemies The Lord is in the midst of thee thou shalt not see evill any more This and all the rest have been proved to mean the time intended in our Position § 2 Adde in the New Testament ¶ 1 Matth. 19.29 Shall receive an hundred fold and inherit eternal life of the large opening of this place see before in the third Book ¶ 2 That in 2 Thess 1.7.9 10. To you REST as Heb. 4. when the Lord Jesus shall be revealed FROM HEAVEN his enemies being punished from the presence of the Lord as Chap. 2. and from the glory of his POWER ¶ Rev. 7.16 17 They that are sealed c. serve him day and night in HIS TEMPLE he that sitteth on the Throne shall dwell among them They shall hunger no more for the Lamb in the middest of the Throne shall feed them and wipe away all tears from their eyes ¶ 4 Rev. 21.4 St. John speaking of the state of the Church in the thousand yeers saith God shall wipe away all tears from their eyes and there shall be no more sorrowing nor crying nor paine Every verse of this Chapter shewes it cannot bee meant of everlasting happinesse in the highest heavens Let the close of this Section be to encourage us to patience Patience in perseverance and patience in sufferance Now is Christs Kingdome of patience But anon his Kingdome of peace Twice it is said of the present state of sufferings Here is the patience of the Saints Rev. 13.10 and 14.12 Once it is said Keep the word of patience Rev. 3.10 But after a while comes the Kingdome of peace therefore Christ seales up all the Bible and all the Revelation almost with this Rev. 22.11 12. He that is righteous let him be righteous still He that is holy let him be holy still and behold I come quickly and my reward is with me Then in the last verse save one sc 20. Surely I come quickly Amen Amen Then to that end Iohns prayer closeth all as I close in verse 21. The grace of our Lord Jesus Christ be with you all Amen SECT III. § 1 THus you have seen it is a sorrowlesse condition Next follows it shall be a deathlesse condition The Elect once raised at the beginning of the thousand yeers shall dye no more much lesse those alive and changed For if those alive shall not prevent them that are asleep given by the Apostle as an answer to an Objection against this Resurrection much lesse shall they that are alive being the patterne to whom the dead are promoted bee sent to death as to give place to the Elect dead that are raised And if all the Elect are raised to what end or use shall they dye that are alive If it be the priviledge that the other Saints shall be alive at Christs comming why shall they dye when here in soule and body they may behold him which is a fuller injoyment If this time of Christs appearance at the beginning of the thousand yeers be the Kingdome of Saints the prefacing beginning of their full