Christs kingdome on earth, opened according to the scriptures. Herein is examined, what Mr. Th. Brightman, D. J. Alstede, Mr. I. Mede, Mr. H. Archer, The glympse of Sions glory, and such as concurre in opinion with them, hold concerning the thousand years of the saints reign with Christ, and of Satans binding: herein also their arguments are answered. Imprimatur; Ia. Cranford. Feb. 12. 1644.

CHRISTS KINGDOME on Earth, opened according to the SCRIPTURES.

Chap. I. Whether Christs Kingdome be yet begunne or not? The Que∣stion stated. The affirmative proved.

THat we may rightly set downe the state of the Question, and cleerely deliver the truth concerning Christs Kingdome, frequently mentioned in Scripture, wee must know, That God is omnipotent, the fountaine and originall of all power and dominion: That his kingdome is ever lasting and throughout all ages. Psal.145.13. That his Throne is in heaven. Psal.105.19. And that he rules not in Jacob onely, but even to the ends of the world: Selab. Psal.59.13. We must also observe concerning Jesus Christ, That by him the world was made. Joh. 1.3. That whatsoever the Father doth, the same doth the Sonne also. Joh. 5.19. And that the Throne of the Son of God, our Saviour, is for ever and ever. Heb. 1.8.

So that in regard of the Soveraigne power and dominion of Christ, it is undoubtedly true; that at all times hee rules, hath an absolute Kingdome in the World, and doth whatsoever pleaseth him, Psal. 135.6. The rules and Laws of this Kingdome are

deli∣vered to Gods people in the Scripture: and Christ according thereunto continues the administration thereof on Earth, untill at the end of the World hee comes againe to the last judgement: and then hee delivers up this his Kingdome (as a faithfull Gover∣nour of the same) to his Father, 1 Cor. 15.24. And ever after∣ward sits in the Throne of his Father, Rev. 3.21. that is, in Heaven, which is Gods Throne, Mat. 5.34. Acts 7.49.

Of this extent is Christs Kingdome; yet in regard that God hath sometimes permitted Satan, and wicked men in extraordi∣nary manner to domineere and exercise their worldly and un∣godly power: And that at other times hee hath made his owne Soveraignty by remarkable mercies and judgments, in more e∣speciall manner to appeare, God and Christ, upon this more glorious expression of their over-ruling might, are then especi∣ally said to have a Kingdome, and to Reigne; because in such times their glory and Majesty doth more manifestly shew it self, Exod. 15.18.1 Sam. 12.12. Obad. 21. Apoc. 12.10. and elswhere.

Indeed the World, were its eye-sight cleare, might well dis∣cern Gods power to bee above all in many lesse matters; but espe∣cially, When hee removes some Kings, and sets up others, Dan. 2.21. & 4.14. VVhen Babels eminent Monarchy was pull'd down by the Medes and Persians, Esa. 13.17. The Medes and Persians Might queld by the Grecians, Dan. 7.7. & 21. The Grecian Domi••ion bro∣ken and divided between the foure chiese Captaines of Alexander, Dan. 11.4. And then againe subdivided by two of Alexanders Captaines, the one in the South, the other in the North of Judea, Dan. 11. Who bat∣tered one another, untill they bad no more strength, then the two lea•• of the image, part of iron, part of clay, Dan. 2.41, 42. But so dull is man of understanding, that in these Kingdomes earthly sple••∣dor and glory obvious to the eye is admired, and Cyrus and Alex∣anders great prowesse highly extold; but Gods indulging and ad∣vancing their Empires, though very discernible by an attentive and heedfull minde, is passed over and unregarded.

But in this very case God hath not left himself without witnesse, but tels us, both how Josuab was famous through the World, for his victories, Josh. 6.27. The Heathen people could mark that. And tels how also it was God, who sought for Israel, Iosh. 10.42. This many could not so well observe. Scripture also declares, how Babel the glory of Kingdomes doth fall by the Medes, Es. 13, 17.

and how also it was the hand of God, that overthrew the might of that Kingdome, Esa. 14.22. Suppose the world negligent to observe Gods power and goodnesse in these and the like passages: can it possi∣bly be so blind, so regardlesse, when the Sonne of God was incar∣nate, come to undoe the works of the Devill, shewed his power by ma∣ny miracles, and wrought mans salvation, and divulged the same to all people? VVee must needs see (what is so often iterated) that then the Kingdome of God was at band, yea, was come to the people then li∣ving, and that whosoever submitted thereunto, was a subject of that Kingdome. 'Tis true that Satan in those times brag'd, that all the Kingdomer in the World were his owne; and it is evident, that hee had long domineered among the Heathen, and usurped power over the Jews, and vassalled them in great part to his pleasure. Yet by Christs casting out Devils out of many persons possessed, by his conquest over Satan at his death, by his giving his Disciples pow∣er to tread on Serpents and Scorpions and power over the ene∣my, it clearely appeares, that the kingdome, power and glory (as the Church confesses, Rev. 4. & 5.) is truly his: and that hee is King of Kings and Lord of Lords, Rev: 19.16. The wise men were by God directed to esteem Christ a King, though found in a manger. Pilate adjudging to death the Lord of life, yet resolutely gave him his due stile: and Christ himselfe denyed not, but witnessed the truth; that hee was a King, and born so to be, Iob. 18.37.

This Kingdome Christ began to expresse and make known, while hee lived here on earth. VVe can not but confesse it, when wee consider, that hee commanded windes, waves, diseases, devils; that hee conquered death, and aseended to his Throne in heaven: and yet hath his Throne of power in his Church, Apoc. 5.6. and hath been, is, and will bee, with the Apostles, and their Successors alwayes, e∣ven to the end of the world, Mat. 28.20. Hee is said, Apoc. 6. To bee crowned as a King, and on a white horse to ride forth conquering, and to conquer: And therefore the great and famous Kingdome of Christ, that mentioned in Dan. 2.44. & Dan. 7.13. & Psal. 2. hath already long since begun, now is, and ever will continue, and is not (as most Jews, and some Christians too sarre herein consenting to that deceived Nation, affirm) hereafter to take its beginning: much lesse is it to bee a Kingdome of a thousand years continuance, and no more.

That Christs Kingdom is long since begun, thus I punctually prove by these Arguments.

Argument 1. The destruction of Jerusalem and its Sanctuary was acted a thousand and some hundred yeares agon, about the yeare of Christ 73.

But Jesus Christ was to bee the Messias or annointed Prince be∣fore the desir••ction of Jerusalem and its Sanctuary, Dan. 9.25, 26.

Therefore Jesus Christ was the Messias, or annointed Prince a thousand and some hundreth yeares agon. And is not now to be∣gin that Kingdome.

Argum. 2. Princes upon, or presently after their being declared to be annointed Princes begin their Kingdome. Scripture and com∣mon experience confirm this.

But it was declared, that Jesus Christ was the Messias, the annoin∣ted Prince, before the end of the seventy weeks, Dan. 9.24, 25, 26. which no Expositor extends further then the destruction of Jerusalem, and that was one thousand five hundred yeares agon.

Therefore Jesus Christ began his Kingdome before the end of the seventy weeks, one thousand five hundred yeares agon:and is not now to begin it.

Argum. 3. No good and lawfull King sends out his com∣mands, and requires them to bee obeyed, before hee hath begun his Kingdome.

But Christ sent out his commands, and required obedience to them at his being here upon Earth, one thousand five hundred yeares agon, Mat. 28.20.

Therefore his Kingdome then began, and is not hereafter to begin.

Chap. II.

The chiefe and common Argument produced against my Te∣nent, answered and confuted.

AGainst the Tenent above confirmed, this Objection is com∣monly made;

Christ comes not to that his Kingdome in Daniel, untill the fourth

Kingdome in that propbesie bee destroyed, Dan. 7.11, 13.14, 27.

But the fourth Kingdome in Daniel, is that of the Romans, which is yet in being. Therefore that Kingdome of Christ is not yet begun.

Answ. In speech of foure great Kingdomes, without reference to Daniels prophe••ie; the Babylonian Kingdome is the first, the Medes and Persians make the second, the Grecians is the third, and the Romans is rightly counted the fourth. But if question bee about the foure great Kingdomes in Daniel, Alexander the Great, and his foure chiefe Captaines, who after his death were made Kings of se∣verall Nations, and were more famous then the rest, are the third Kingdome in Daniel. Afterward, Sele••cus Nicator King of Syri••, and Ptolomie Lagides King of Egypt, and their posterity became potent for a long time above all other Kings. They being two, and en∣deavouring by marriage to agree in one, and by their frequent dis∣sentions much molesting the Jews, whose Country did lie between Syria and Egypt, make the fourth Kingdome in Daniel, expressed by the two legs of iron, with feet, part of iron, part of clay, and by the fourth beast, Dan. 7. which was more savage and cruell to the Jews, then the three former Kingdomes.

That the Kings of Syria and Egypt are the fourth Kingdome in Daniel, is averred and su••hciently proved by these learned, skilfull, and most diligent searchers into the sacred Text: Namely, Fr. Junius, Im. Tremelius, H. Broughton, Robert Rollocke, Am. Polanus, And. Willet, Is. Genius, Joh. Borelius, Joh. Scharpius, Joh. Woolebius, Mr. Diodate and some others.

That their judgement is sound and good, and that the Romans bee not the fourth Kingdome in Daniel, I thus prove:

Argument 1. The fourth Kingdome in Daniel was to be destroy∣ed before God gave Christ the great and most eminent, and everlast∣ing Kingdome and Dominion, Dan. 7.11, 13, 14, & 27.

But the Romane Kingdome was not destroyed before God gave Christ the great, most eminent and everlasting Kingdome and Domi∣nion, mentioned, Dan. 7. For Christ had all power in Heaven and Earth given him, Mat. ••8.18. A Kingdome which lasteth for ever, Luke 1.33. And this Kingdome he had at, or neare his ascension, at which time, and a thousand, and some hundreth yeares af∣ter the Roman Kingdome stood, and (as some affirme) yet stands.

Therefore the Roman Kingdome is not the fourth Kingdom in Daniel.

Argum. 2. The fourth Kingdome in Daniel is to bee destroyed before Christs Kingdome, to which all Nations, (and not the Jews one∣ly) are to submit, Dan. 7.14. not before a Kingdome of a thou∣sand yeares (as some conceit yet to come) begins.

But the Roman Kingdome was not destroyed before Christs Kingdom began, to which all Nations were to submit; for it began about the time when Christ sent to all Nations to obey what hee commanded, Ma••. 28.20. At which time, and thence to this present the Roman Kingdome continues.

Therefore the Roman Kingdome is not Daniels fourth King∣dome.

Argum. 3. If the fourth Beast, Dan. 7. expresses the Roman Kingdom, then the Beast, Rev. 13.1. to the 11. sets forth the ve∣ry same Kingdome, and not one like thereunto. For most Exposi∣sitors hold (and that aright) that that Beast, Rev. 13.1. sets forth the Roman Kingdom.

But the Beast, Rev. 13.8. to the 11 verse, expresses not the very same, bnt a like Kingdome to the foure Kingdomes, Dan. 7.

Therefore the fourth Beast, Dan. 7. expresses not the Roman Kingdom.

That the Beast, Rev. 13.1. to 11. expresses not the very same, but a like Kingdome to the foure Kingdomes, Dan. 7. I thus prove.

The chiefe mysticall and figurative termes in the Revelation, having reference to something in the Old Testament, expresso some new matter like the Old, and not the same with the Old.

But the Beast, Rev. 13.1. hath in the figurative and mysticall termes thereof reference to the Old Testament; namely, to the foure Beasts, Dan. 7.

Therefore that Beast, Rev. 13.1. expresses not the very same, but a like Kingdome to those foure in Dan. 7.

What ••asfirmed of the chiefe mysticall and figurative termes in the Revelation, is evident: For Egypt, Babylon, the New Jerusalem, the Wildernesse, Paradise, Manna, and other the like termes expresse new matters like the old, and not the same.

And that there is a manifest reference of that Beast, Rev. 13.1. to the foure beasts, Dan. 7. is most manifest. For

In Dan. 7. The

• 1. Beast is a Lion.
• 2. A Beare.
• 3. A Leopard.
• 4. A Beast with ten horns.

The Beast, Rev. 13.1. Hath

• 1. A mouth like a Lion.
• 2. Feet like a Beare.
• 3. A body like a Leopard.
• 4. It hath ten hornes.

And as the foure Beasts, Dan. 7. have seven Heads: The Lion one, the Bear one, the Leopard foure, and the fourth Beast one. So the Beast, Rev. 13.1. Hath seven Heads. Thus the reference is most evi∣dent.

Answ. To this Argument is answered. Bee it granted that Christs providentiall Kingdome over all things, and his spirituall King∣dome over his Church were administred by him, when hee lived up∣on earth, yea, even from the beginning of the world, and shall continue unto the worlds end. Yet his Monarchicall Kingdome, in which hee shall govern and raigne, as earthly Monarchs have done, universally over the world is not yet begun. Mr. Archer.

Replicat. Christ in his Kingdome above mentioned, is the most absolute King and Monarch that ever was, is, or shall bee: and you much debase and vilify him and his Kingdome in comparing it, and counting it inferiour to earthly Monarchies and Kingdoms. For they rose out of the Sea or Earth, Dan. 7.3, & 17. Rev. 13.1. & 11. But Christs Kingdome is set up by the God of Heaven, and is of∣ten called the Kingdome of Heaven in the Gospel. Christ is the Lord from Heaven, 1 Cor. 15.43. and therefore is above all, Joh. 3.31. The kingdoms of other States were destroyed. Dan. 2.44. But Christs kingdome is everlasting, and can never bee destroyed, Dan. 7.27. O∣ther great kingdomes of the world ruled over one hundred twenty seven Provinces, or the like. But Christ is to have all Nations to serve him, Psal. 72.11. Even the uttermost parts of the Earth for his possessi∣on, Psalme 2.8. In all things Christ hath the preheminence: And therefore Christ at the time mentioned was a more absolute Mo∣narch, then any King ever was, is, or shall bee; and had a law∣full authority to give out his commission for all Nations to be taught to observe his commands, Mat. 28.20.

But to come close up to the Point, Thus I argue.

Argum. 1. When Herod, Pila••e, and the Jewish Rulers rose up a∣gainst Jesus Christ, God set him up to bee his King on Mount Sion his holy Mountaine, and gave him so eminent a Kingdome, that to it, all Kings, Judges, and people must submit, or else bee crusht with an iron Scepter, Psal. 2. Act. 4.26, 27.

Pnt Herod, Pilate, and the Jews rulers rose up against Jesus Christ one thousand five hundred and moe yeares agon. This is unde∣niable.

Therefore God set up Christ his King on Sion his holy moun∣taine, and gave him a Knigdome so eminent, as above, one thou∣sand five hundred and moe yeares agon.

What ever men conceive, W••e must to the Law and testimony, to the sacred authority of Scripture: and seeing wee have good ground thence, so to doe, wee may and doe averre, that (notwith∣standing worldly potentates not subtle reasonings onely, but migh∣ty oppositions also aganst Christ) God set him up King on mount Sion, and laughed to scorn the vain and frustrate designes of his Adversaries, agents for, and friends of Rome, the then most potent Kingdome on Earth. So that it must bee granted, that Christs Kingdom then set up, was more powerfull then Romes: which to this very day never could (though assisted by the Gates of Hell) ei∣ther by might or policy prevaile against Christs Kingdome.

Argum. 2. Christ in St. Johns time, was the Prince of the Kings of the Earth, Rev. 1.5. had all things given him by his Father, Luke 10.22. All power in Heaven and Earth, Mat. 28.18. before his ascension: so that hee was the head of the Church his body; and in place farre above all principality, power, and Domination, and every ti∣tle and name, that is named, not in this world onely, but in the world to come, Ephes. 1.21, 22.

Therefore at Christs being here on earth, or neere unto that time, he had an absolute and boundlesse Soveraignty farre above all Monarchs and Kings that heretofore lived, or ever shall here∣after.

For though many of them had very large Dominions, and great prosperity both in Peace and Warre, and subdued and vassalled many other Kings to their Scepters: yet none of them had all power in heaven and earth committed into their hands by God. They were not capable of such honour, nor fit to be intrusted with so great a charge.

Chap. III.

The Answer to many Objections of sever all Divines who would provetha Christs famous Kingdome is not yet begun.

TIs sufficiently above proved, that Christs emin••nt Kingdome was long since begun: yet against this truth (as against diver•• others) are many things objected. But the Sun retaines its light, how many clouds soever bee interposed. Wee will punctually ex∣amine any thing that is worthy of Answen.

Object. If Christ had about the time of his Ascension•• so abso∣lute a Soveraignty, at is affirmed, how is it, ••that many Nations in those times, many afterwards, many at this very day have not, or doe not yet yeeld obedience to him? Many Tyrans, many Hereticks have risen up against his Dominion and Laws.

Answ. Those were no impeachment to Christs absolute Soverdig••∣ty. The wickednesse of Sons takes not away the fatherhood and au∣thority of Parents that is over them: nor doth a debauched Ser∣vants ill carriage, argue his exemption from the Mastership he is subject unto. David was, and continued King, though. 〈…〉〈…〉 and Sauls house, though Absalon his own Son••e, though Shebah a Benjamite, and many of Israel rose up against, and submi••ted 〈…〉〈…〉 his Scepter. So Christ sits an absolute King on his Throne, bee the people of the world never so unquiet, erroneous, rebellious. Hee rides on a crowned King conquering his enemies (more then ever Da∣vid did) and still to conquer. Rev. 6.2. And If any escape their due deserved punishment in this life, they must appeare at the great day of accounts hereafter, and shall then smart for all their miscarri∣ages.

Object. Judge wee of Christs Kingdome by what wee finde in sacred writ, and otherwise concerning him. When he••came in∣to the world, Hee was a man of sorrow, hee was in the forme of a Servant, rather a worm then a man, had no beauty in him that bee should bee desired. In all this what Royalty? What sign of Ma∣jesty? Glimps. 11.

Answ. VVee are not to judge of matters according to their out∣ward appearance, or mens est••em, but according to their true worth and excellency. Christ it his incarnation humi∣lity,

but whatsoever hee then appeared, hee was indeed the fairest of ten thousand, Cant. 5.10. Fairer then the Children of men, Psal. 45.2. and was God and man: and exalted by his Father above eve∣ry name that is named.

Object. Hee had a Reed put into his hand, in stead of a Scepter, was bowed to in scorue: his Lordship and Dominion was much dark∣ned, and appeared not to the world: his Crown and dignity were hid in a monnet: b••e was little knowne by the Name of God Omnipotent, ••or shewed himself•• to bee Lord of Lords, and King of Kings, Glimps. p. 9.

Answ. 1. If Christ was abused and scorned, the greater was the peoples sinne, and his patience the more eminent. The more indignity hee su••ed, the greater did his love appeare to wards us, and his merit more prevaile for us.

Such an Objection as this, might of old have been expected out of the mouth of a Pharisee, or now from an unhappy Son of the Sy••agogue? A child of wisdome cannot but know, that Christ by his by his 〈◊〉〈◊〉, curing ••ll disedses; by bpening the eyes of the blind, so born; by giving hearing to the deas; by raising the dead, by rising himself from death, notwithstanding Satans and wicked wretches malice a∣gainst him, shewed himselfe to bee the Sonne of God, to bee God e∣quil•• and one with the Father: and to have a power above all ••ings and Potentates that ever ruled. My works, saith he, testi∣f••e of mea.

Object. No•• onely himselfe, but his Disciples and Followers also were injured and mu••thered by the bloody minded Jewish Rulers, and Re∣m••n Dop••ties; yea•• his Subjects were but a company of poore distressed forlorne people, wandring up and down, destitute of all comforts. Glimps. p. 9.

Answ. If Christ himself suffered a shamefull death, surely hee had done all things well, and deserved it not: but hee came into the world to die for us, and for our redemption hee died, and overcame death and all adverse power. If his Apostler, their succes∣sours, and mu••titudes of Christians were injured and persecuted by the authority of Heathen Emperours, and many of them put to death, and savagely butchered: yet dying for, and in the Lord, and in a good cause, they were so sary•• from being for••orne or miserable, that they are pro∣••onced blessed and happy, Mat. 5. Rev. 14. Christ by dying for them, 〈…〉〈…〉 of death: So that their deaths were comforta∣ble

to themselves, and advantageous to the Gospel, and Christs Kingdome thereby was more and more propagated. They were of that number which overcame the Devill and his instruments by the bloud of the Lamb, and by the word of their testimony, and that loved 〈◊〉〈◊〉 their lives unto the death, Rev. 12.11.

Object. Christ hath not yet ruled, as earthly Monarchs did, univer∣sally over the known and esteemed World: nor hath be had Soveraignty over all the Earth in a visible and worldly manner for splendor, riches, peace, &c. whatsoever is not sinfull. Hee hath not subdued all the neighbouring Nations, as David had done. The fa•• on earth, Psal. 22.29. that is, great men for outward estate bowed not unto him. Ar∣cher (if the booke bee his) p. 3.6.

Answ. If Christ did not rule, as the Earthly Monarchs for visible splendour, glory, &c. the reason is easily given: Solomon who excelled in abundance of all outward and royall accoutre∣ments, found all to bee but vanity of vanity, and vexation of spirit. If the wise••t of all Kings esteemed them so upon his owne just triall and experience, much more did Christ know their worth∣lesnesse and emptinesse. His Kingdom served to furnish his Sub∣jects with matters an hundred fold better in this life, and in the world to come with endlesse happinesse. VVhereas all that those earthly Monarchs possessed was but as the beauty of a lilly, which soon fades, and on the morrow is cast into the Oven. Nor did Christ intend to conquer the world by force of Armes, but in a more heavenly, peaceable, and glorious a manner. Hee (as a Learned man well saith) sent forth his Apostles, who though they were but a few mean men, yet were they more victorious, then the greatest Alexander, and potent Caesars; and conquered by the word of their testimony many opposite Kingdomes; subdued many thousand spirits and consciences, and that in a short time without shedding one drop of blood.

Secondly, Though not many noble, rich, wise, yet some of al these sorts were converted in the Primitive times: as, namely, Joseph of Ar••mat••ea an honourable Counsellor; some Saints in the tyrans Nero's house the Aethiopian Queens Chamberlaine, such as came out of all Nations at Penteoost, Acts 2. (for mean men use not to be farre Travellers) the generous Bereans: and seing these became followers of Christ, so doubtlesse did many others. For Isaiah speakes often of Kings, (whose example draws a train of the best sort after

them) overcome by the brightnesse of the Gospel. Besides the fat on earth, men like the plants of God flourishing with the fatnesse of Gods grace, Psal. 92.14. fed with the marrow and fatnesse of the Gospel, Esa. 25.6. became members of Christs Kingdom.

Object. At Christs possessing his Kingdome (suppose it to bee about his Ascension) hee did not bring under all the earth, and haughti∣nesse of people; that is, Kingly power, that he alone might be exalted, Esa. 2.11. & 17. Archer p. 22, &c.

Answ. Christ was the Stone, Dan. 2.25. which did strike, break, and destroy the foure kingdomes there mentioned: and was avenged of them for their pride and Idolatry, which are the sinnes for which God threatens in Esay. As God in his due time punished those foure Kingdomes; so when Romes sins were come to ripe∣nesse, hee spared i•• not. For hee tooke peace from the earth, and left the Roman forces to kill one another, Rev. 6.4. And for being drunke with the blood of God people, when her sinnes come in remembrance before God, (bee is fully to bee rewarded: and at length to bee left desolate, and burnt with fire, Rev. 17. & 18. How Christ at the comming to his Kingdome was and is exalted above all, I have formerly declared: how Christian Kings are his substitutes and nursing fa∣thers of the Church: See Esa. 49.23. & 60.3.11, &c.

Object. Antichrist hath set up himself as Lord and God, and pre∣scribed Laws to the consciences of men: so that Christ hath been cast out of his Throne, and to this day hath raigned little outwardly. The Devill himself in regard of multiplicity of Subjects is a greater King then hee. For the greatest part of the world is beathen, Antichristian, or ••isked, Glimps. p. 9, 10.

Answ. Anitichrist hath indeed magnified himselfe, as much as possibly hee could, and attempted to throw Christ out of his Kingdome. But Christs Throne abides firm for ever and ever, Heb. 1.8. Antichrists Babel fals, but of Christs Kingdome there shall bee no end, B••ke 1.33. And though the Devill hath many moe Subjects then Christ, if you account the faithfull alone to bee Christs Sub∣jects, and the rest the Devils; yet if you judg aright, you shall finde that Christ hath moe subjects then the Devill, and that Christs power over all is greater then the Devils. For even the Devill himselfe, and all his Subjects, (as you call them) are at Christs command, and if they doe any good, 'tis by their true ••orde exciting them; and evill neither can they, nor the Devill

their Lord by usurpation doe, except Christ permit them. Be∣sides, every faithfull Servant of God, and subject of Christ is as deare to God, as the apple of his eye, is as David, Zach. 12.8. worth tenthousand of the Devils Ʋassals. If the least in the kingdom of Heaven bee greater then John Baptist, how much more pretious to God is any true Christian then millions of Reprobates?

Object, Kings have their royall Thrones, their Palaces, their Attendants; they appeare many wayes, both in these and other matters, what, and how great they are. Now, what I pray you, was there in Christ formerly answerable to the glory, power, and Majesty of some mean Kings in the world in these times?

Answ. If you will further urge to a comparison between Christ and Earthly Kings, I doubt not but that you will easily discern your misprision. For what Kings palace and Throne on Earth is comparable to Christs which is in Heaven? 1 King. 9.27. Psal. 11.40. VVhat Kings Attendants and messengers like in fidelity, agility, strength and observance to the Spirits, holy Angels, who are at Christs command? Kings have their potent and puissant Hosts; but infinitely inferiour to Christs Hosts, that is, all Creatures in Hea∣ven and Earth; far unlike to the thousand thousands that minister un∣to Christ, and ten thousand thousands that stand before him, Dan. 7.10. God gives to Kings great Majesty and glory, Dan. 5.18. But Christs glory is above all Principalities and powers, and all names of created excellency: and into his hands God hath given all things, E∣phes. 1.21. Job. 13.3. & 16.15. Kings send their Edicts to the utmost parts of their Dominions: but Christ to all parts of Heaven and Earth. Kings command their Officers, and have them responsable for their services: but Kings themselves are Christs Vicegerents, and must bee countable to him for all. Christs laws are most heavenly, most perfect, far surpassing all humane inventions. The honours that any one receives from his King, are but mean and momentary in regard of the honours, which God •• gives. Kings can punish the bodies of their Sub∣jects with prison and death; but God can cast both their soules and bodies into the lake of fire and brimston. Kings stand in need, and make use of their Subjects help and advise: but Christ nor needs, nor will use his subjects counsel; and will use, though hee needs not, their services. VVhat should I say more? Christ in all things doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not onely surpasse all that is in Kings, but even

all that can be spoken, or conceived of them. So great then is the glory and Majesty of Christ, that the Moon may bee abashed, and the Sun ashamed (take the speech literally, or else figuratively for Princes, and such as they lend their light unto) when Christ raigns on mount Sion, and shews his power to bee above all created might whatsoever. The Sun never saw any King doe such wonderfull workes as Christ here on Earth did effect. If some subject bee ig∣norant of a Kings Majesty and eminency, it is because his mean∣nesse hath not accesse to the Court, nor converse with such as can inform him: but a good christian cannot but know Christs kingly glory and highnesse. For though hee cannot approach that light and Majesty, in which Christ now is: yet may hee search the Scriptures, which in excellent manner discover the same, so far as it pleased the holy Spirit to describe them, or is needfull for us to know.

Object. But Christ himself saith, My Kingdome is not of this World. Therefore there was some power and royalty, which was either denyed Christ, or which hee would not take upon him.

Answ. A Kingdome may bee said to bee of this world in two respects: First, because the administration of it is by humane and worldly means, and tends to worldly ends; as, namely, to get a large extent of wordly Dominion, a glorious name among men, abundance of earthly matters, and there is terminated. In this sense, not Christs, but Alexanders and the Caesars kingdoms were of this world. Secondly, because it is so administred, that Men conversing in this world may thereby take notice of Christ, use the things of this world in an heavenly manner, have on earth a conversation as it were in Heaven, each man in his severall calling and place of worldly employment serve God, and advance his king∣dom of grace in this world, and so submit themselves to Christs go∣vernment here, that they may bee heires of glory in a better world. Such a kingdom Christ both had, and hath, in, and over this world; such a kingdom hee affirmed himself to bee born unto. And as Christ governs this world and all things therein in ordine ad c••lestia, with reference to the world to come: so Moses, who was in Gods place, and his Deputy, to direct Aaron and the Israelites; and David, who was Gods shepheard to govern and feed the Jews, did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, perform the best service they could, for the

bringing the people in those times of the world under them, to a more blessed estate in another world.

Replicat. But when the people would have made Christ a King, hee did not assent thereunto, but went from among them, Joh. 9.

Answ. The people there, out of a sudden apprehension of Christs power, who miraculously fed many thousands with five barly loaves and two fishes, were not fit instruments; nor had a calling to fit them, for conferring on Christ so great a dignity. Scinditur incertum studia in contrariavulgus, is a true and cleare ver∣dict upon them, as the schism, Joh. 10.19. plainly shews; they which to-day would make Christ a King, will to morrow depose him: if not they, some others in a like, but contrary heat, upon some sleight distaste will doe it. Their Hosanna one day, their Cru∣cifige soon after shew the mutability of their fancy.

Secondly, had Christ accepted of the kingdom at these few Jews in∣stance, this might have been an occasion of a grievous combustion in that seditious and discontented people; because the chief Rulers of the Jews consented not thereunto, and had much people blind∣ly led by them. If the chiefe builders refused the head corner stone, and said, Wee will not have this man rule over us : and further con∣spired, saying, Come this is the heire, let us kill him: Christ, who well knew Gods law for the government of that people, would not bee made King, unlesse hee was orderly called thereunto by the chief Elders and Rulers of their Tribes.

Thirdly, Christ did not deny, or publikely gainsay his being made a King, but perceiving their intention to take him, and make him a king, hee withdrew himself, and thereby both avoided civill dissention, to which that people were too too prone, and conti∣nued also his humble course of life, that as a Lamb hee might come to the slaughter and die for us. Hee well knew the time ap∣pointed for his humiliation; and waited his Fathers good pleasure for his exaltation.

Fourthly, when hee was set as a king upon the holy hill of Sion, his purpose was to propagate his kingdom by other cour∣ses, then suited with these peoples plots and devises: Their thoughts and wayes, were not Christs thoughts and wayes: For his mind was to demonstrate his glorious might and Sovereignty, and his Infinite and all-seeing wisdome by means in the worlds eye and humane e∣steem most unlikely. This in his good time he accordingly pefor∣med.

Object. The Saints are said, Apoc. 20 to raign with Christ a thou∣and yeeres ; this is not yet fulfilled. Therefore there shall be here∣after a thousand yeeres of Christs raign, in which the Saints shall raign with him on earth. For their raign with him in Heaven is everlasting.

Answ. Obsrve well, that 'tis no where said, that Christs raign on kingdom is of a thousand yeares continuance. His kingdom fore∣told, Dan. 7.14. begun long since, and continues for ever: hee ne∣yer reversed his command of teaching all Nations. Ever since that edict, people of all Nations and languages have been called to Christianity, shewed their faith by their practise, and sealed their Testimony (such as have been called thereunto) by their deaths.

Secondly, for the space of a thousand years after Christs time, many were called in severall Nrtions, and in every part of that thousand yeeres, many lived and raigned with Christ, and the true doctrine of the Gospel was held in some good measure untill neare the end of the thousand yeeres: at which time there was a declining, Mr. Fox Mart. Pres. pag. 5. Then matters grew worse and worse, Fox. p. 215, vol. 1. Sylvester a Sorcerer about that time held the Popes Chair. And Hildebrand soon after appeared to rule not by Gods, but by Satans spi∣rit, Id. pag. 237. So that soon after these wicked beginnings, error and superstition spread very much in the Churches proceedings.

Quest. When then did the thousand years of the Saints raigning with Christ end? Tell us the time punctually.

Answ. As wee cannot design the very year and day of the begin∣ning of Christs famous kingdom, & Gods setting him up King upon the hill of Sion (nor doe wee hold it necessary) but onely in gene∣rall aver with Scripture that it was begun in Christs life time on Earth. So for the end of the thousand yeares of the Saints raign∣ing with Christ, wee will not point out the very yeare and day •• but wee say that about a thousand yeers after Christs time, Satan being loosed, did with the full height of his malice infuse into the Pope and his instruments, Pride, error, and other impieties: in∣somuch that by the Popes power and craft conjoyned, the Nations in al the kingdoms of this western part of the world in great measure yeelded to the Popes supreme authority over all Kings, to his pre∣tended infallible determinations, to many superstitious observan∣ces, and were led blind fold into a multitude of false and currunt doctrines. In this grand Apostasie, Christ had faith full servants who

saw Romes declining from truth, and growth to an height of wic∣kednesse. These as the rest of the Saints formerly continued to in∣habit the holy City, the new Jerusalem, though they were assaulted with bloudy and most violent persecution, and were extremely op∣pressed and tyrannized over untill Luthers time.

Object. The Saints are said to reign with Christ the thousand yeares, in which Satan is bound, Rev. 20. Their reigning with Christ imports more then when it is said, that Christ reigns in or with them. This their reigning with Christ hath never yet been performed. For Christ hath never yet visibly and personally come again to the Earth, that they might reign with him, as the words import. And there∣fore hereafter he must so come, and they reign with him. Archer.

Answ. 1. There is nothing spoken, Apoc. 20. which may assure us, or indeed give us any the least warrant of Christs personall and visible comming again to reign here on earth. If such a matter had been, it might much better have been concluded from this: Lo, I am with you always to the worlds end, Mat••ult. Or from Christs walking a∣midst the golden Candlesticks, Rev. 1. that is, the Churches of God. That hee then did perform, and in the same manner (which is there meant) he will ever do it to the last day. These speeches and the like put together would soonerafford (which indeed they do not) a per∣sonall presence of Christ still on earth, then any speech, Apoc. 20.

And, 2. where tis said, The Saints reign with Christ on earth, how can that be more emphaticall, and imply more then this, Wee shall suffer with Christ? Rom 8.19. No man ever hence inferred that Christ must again come down from Heaven, that wee may suffer with him. In both speeches of reigning with, and suffering with Christ, Christ is the chief, men are his members, and partake with him their head in both. Sometimes the frame of the like expressions is different. As thus, Cornelius beleeved with his whole house, Act. 10.2. even here Cornelius is the chief ; so had hee been, had it been said, The whole houshold beleeved with him. And what can there bee more in this speech, Wee work together with Christ, 1 Cor. 3.4. then in this, Christ works together with us? Mar. 16.2. Christ is the chief in both. Let us not gull our selves with niceties, and wrest that from Texts, which was never intended. Wee suffer, wee co-worke with Christ. and both these wee doe on earth: but may not hence conclude, that Christ comes down to us personally and visibly for that purpose So neither can wee conclude Christs visible and personall pre∣sense

on earth, because it is said, that we on Earth shall reign with him.

Dr. Alstede, who hath laboured most earnestly in his proofs about this point of the thousand years, never makes any conclusi∣on for Christs visible and personall comming down again to earth. Hee was a better Logician then to conceit that such an inference could bee wrought from these words, Apoc. 20. The Glimps. is un∣resolved, pag. 13. Mr.Cotton denies it. p. 4. Mr. Mede most modestly and ingenuously (as in his other writings, so in his Comment on the Apocalyps) lashes not out so far: but keeps to generall termes. Onely Mr. Archer is bold, as to wrest some other Scriptures, so here: and to make Christ visibly come from, and return to Heaven according to his fancy, rather then any text well understood.

Repl. Bee it so, that Dr. Alstede sayes not, that Christ shall vi∣sibly and personally reign on earth as Mr. Archer doth: yet bee asserts the resurrection of the Martyrs, who are to reign with Christ, to bee demonstrated 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as clear (Apoc. 20.4.) as if our eyes saw it. p. 8. But the Martyrs are not yet risen from their graves: therefore the Saints and Christs eminent Kingdom is not yet past. The speech cannot bee of the Martyrs rising from sin, but from their graves. For 'tis mentioned after speech of their beheading. Therefore it cannot be meant of a rising from sin in this life.

Answ. 1. Let it bee observed, that the Thrones were set, Apoc. 20. and 1. That wee mostly agree in this, that the Apostles and other godly persons are those that sit on the Thrones. 2. It is also confessed, that these were beheaded, or otherwise killed for their testimony to the Gospel: both these were fulfilled in the Apostles, and other the Saints life time: So say I, was also their Judging the world by Gods word preached, as the word preached by Christ judged it, Joh: 12.28.

Moreover, secondly, it follows not, that because their deaths and martyrdoms were spoken of first, Rev. 20.4. that the speech after∣ward of their rising again, must be meant of their rising from death and from the grave, and not from sin. For after speech of their martyrdom, it is said of them, that they worshipped not the Beast, nor his image, nor received his mark, as advancers of the Beasts kingdom with reference to their life time: but (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here so to bee rendred) lived and reigned with Christ, that is, as advancers of his king∣dom, and partakers thereof, and that in their life times also. Mark

the context well, and of this there will bee no doubt. Mr. Cotton (pag. 20 l. pen.) grants, that even now there is a resurrection of ma∣ny pretious souls, and that they reign with Christ in their hearts and families, as much as in them lies. So the Apostles and all good Chri∣stians rose from the death of sin, as Christ from the grave, Col. 3.1. and on earth sought things above and in Heaven, where Christ is: they lived with Christ, as Henoch walked with God, Gen. 5.22. they reig∣ned in this life through and with lesus Christ, from whom they recei∣ved abundance of grace, Rom. 5.17.

And, thirdly, I answer, that this reigning with Christ is an ex∣pression like others denoting the excellent priviledges of Christi∣ans, and the great honours, which Christ confers on them. As namely, Christ treads Satan under his feet: true Christians also tread on him, Rom. 16.20. Christ rules the Nations with a rod of iron, Christians also doe the same, Rev. 2.27. Out of Christs mouth went at we edged sword, Rev. 1.16. The word of God in the Ministers mouth is a two edged sword, Heb. 4.12. Christ treads on the aspe, the lion, and dragon, Psal. 91.13. Christs Apostles tread on serpents and scorpions, and nothing shall hurt them, Luke 10.14. Christ inherits the earth, Psalm 2.8. So doe good Christians, Mat. 5.5. Psalm 37.9.11. Esa. 60.21. As Christ hath a kingdom here on earth, Psalm 2.6. Rev: 19.16. So the Saints are made Kings unto God, (not Kings over men, as David) and shall reign on the Earth, Rev. 5.10. Thus as is the heavenly man, such are they that are heavenly, 1 Cor. 15.48, 49. True Christians are the body of Christ, hee is their head, 1 Cor. 12.27. Col: 1.18: As they par∣take of sufferings like his: so they have their share of honours, which Christ enjoyes: of his fulnesse they receive in their measure, as by the particulars here mentioned, and some other the like doth clearly appear. The speech of reigning with Christ may not bee stretched further.

Repl. Sitting on Thrones, and having judgment given to the Saints, imports a far other matter, then you conceive: Beleevers shall rule the world as Kings, and discipline mens soules as Priests. Christ will depute the Saints Governours upon Earth, Arch. p. 23. The wicked shall bee ruled with a rod of iron, and bee Tributaries to the Saints, as the Gibeonites to the Israelites, Arch: p: 22. The first part of Christs kingdom shall bee ruled by them. For they shall sit on Thrones, &c. Mat. 19.28. At last Christ will bee visibly on the Throne, and constant∣ly there sit and judg, Id. 23. p.

Answ. Nothing here spoken doth prove the Saints to bee Kings in any other manner, then I have above declared. They who continu∣ed with Christ in his tentations, that is, were tryed by as••lictions as hee was: they that followed him in the regeneration, that is, rose from sin, as hee from death, sit upon twelve Thrones, and judg the twelve Tribes of Israel, as the Presbyters, Rev. 4.4. sit upon Thrones, and preach the Gospel to the twelve Tribes, as Peter a Presbyter, 1 Pet. 5.1. did. And to them Christ appoints a Kingdom, as his Father appointed to him : that as, they partake of the benefits of his kingdom: so doe all the Saints converted by their and their successors sermons, Mat. 19.28. Luke 22.28, 29. Rev. 5.9, 10.

And, secondly, concerning the Saints judging others, wee know that it belongs to the office of a judg to bind or to loose, to acquit or condemn: which power that the Apostles might exercise Christ gave them the keyes and authority thereby to bind or to loose, to acquit or condemn in his name, Mat. 16.19. By this means they had a greater power then Earthly Judges, who passe judgment onely upon mens bodies, liberty and goods: But Christ gave the Apostles power to remit and retain sins, Joh. 20.23. and tels them, that what they hind or loose on earth, is bound and loosed in Heaven, Mat. 18.18. The Apo∣stles and their successors were good and faithfull Judges, and indued with wisdom, directing them to kisse the Son, Psal. 2. and were not like Pilate and Herod and other Judges who opposed him.

Thirdly, the Apostles (for I will not deny them any their just titles) were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉rulers under Christ, Acts 15.22. For Christ is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Ruler, Mat. 2.6. and hath his rule and authority, as hee is the great Governour above all, feeding his people Israel, ex∣pressed by this title. Hence I suppose the Apostles to bee called Prin∣ces in all lands, or all the Earth, Psal. 45.16. for Christ sent them to all Nations. They had their attendants, who ministred unto, and were directed by them. These seeing and imitating the courses taken by the: Apostles, 1 Cor. 4.17. did work the work, of God as the Apostles had, done, 1 Cor. 16.10. What is said of Paul and Barnabas, and o∣thers, Acts. 15.12. was true also of Peter, James, Matthias, Silas, Apollos and the rest: they all had rule and authority given them by Christ, according to their places. And what authority Timo∣thy and Titus had, wee read in the Epistles wri•• unto them. The witnesses of Jesus Christ and of his Word, who did not worship the

Beast, nor his image, neither took his mark in their foreheads, nor in their hands, they lived and reigned with Christ, and sat on the Thrones spoken of, Rev. 20.4. and ordered matters in the Christian Church, acccording to the direction of Christ the great ruler of the Church.

Object. Before the famous thousand years, and the great and terrible day of Christs conquering his enemies, and setting up his kingdom, Elias must come, Mal. 4.5. and restore all things, Mat. 17.11. Now Elias is not yet come; nor are all things restored: nor could the time of Christs incarnation and preaching bee termed a terrible day; for it was a most joyfull day, Alsted. 54. Therefore Christs kingdom is not yet begun.

Answ. First, Christ, who had no guile found in his mouth, tels the Disciples plainly, That Elias was come before him, Mat. 17.12. that is, John Baptist in the spirit of Elias. The Disciples conceived aright, that Christ affirmed the Baptist to bee Elias. Why then should any doubt of this truth? Dr. Alsted might well have seen a figurative speech here, as elswhere hee doth: when a new State of the old Babels and Edoms spirit, is termed Babel and Edom, page 44. & 53.

Secondly, the word Nora in Mal. 4. signifies not a day terrible, to affright, but a day with all diligent and reverend care to bee looked unto. Such a day was it, when Christ appeared in the flesh, and published the Gospel: Acts 2.20. a day of much comfort and joy: and therefore, Joel 2.31. it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a glorious day; and Nora elswhere is rendred by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 glorious. Deut. 20,21. The Lord did for Israel great and glorious things: for such they were to Israel at their comming out of Egypt. And hence it is, that Joreh Elohim is rendred, one that fears God, Job 1.1. and that Joseph u∣sing the same word, saith, I fear God, Gen. 42.18. not that God was terrible to him, but that hee had a filiall and religious fear of the divine Majesty.

And, thirdly, if you would know how Iohn Baptist restored all things; First, tell us, how all men beleeved that John Baptist was a Prophet in very deed, Mark 11. and how all men hon••••red Christ, Luke 4.15. And if you answer not your selves, wee will assay to find you an answer. It must needs bee, that (all) in these and the like places admits some restriction: and concerning Iohns performance,

wee find, that all things, which he spake of Christ were true, Joh. 10.41. That hee told the Publicans and Souldiers and other people their du∣ties, Luke 3.12. That the Pharisees and Sadduces, and all Ierusalem and the Region round about Iordan wese baptized by him, Mat. 3.5. His doctrine was, repentance for remission of sins, and hee prepared the way for Christ, by whom all flesh should see the salvation of God, Luke 3.3, 4, 5. and many other matters he preached. Now I am assured that no man will conceive that all things absolutely were to bee re∣stored by him•• for then what need would there bee of one greater then hee, to come after him? It is enough that hee taught such doctrine, as set all matters in order, according to Gods will, for the approach of Christ the Saviour of mankind. But 'tis replied, Saint Augustine, and others say, That Elias indeed shall come and re∣store all things, that is, confirm the Saints vexed with antichrists persecuti∣ons. So that Malachies prophecy being once fulfilled in Iohn Baptist: yet may a second time hereafter bee fulfilled in some worthy instrument of God, Alsted p. 54. Answ. I acknowledge Saint Augustine to bee in his time an excellent and bright shining light in Gods Church, so other Fathers. But I beleeve Christs exposition of Malachi to bee undoubtedly true, namely, that Iohn Baptist was that Elias spoken of by the last Prophet in the Old Testament: and to have appeared in the very porch of the New Testament; and that Malachies pro∣phecy was by him perfectly fulfilled. Yet because Gods dealings are often alike, I say, that God, who sent Enoch to the Church of old declining, Noah to the old World, Elias to Israel, Iohn Baptist to the Iews become wicked; may also send some eminent person or persons to the world neare the end there of, who shall give war∣ning of Gods comming to his own people and servants in mercy; to his enemies in judgment before the last day.

Object. It is promised, That all the ends of the Earth shall bee saved, and every knee bow to Christ, Esa. 45.22, 23. and every tongue confesse unto him, Rom: 14.11. Phil: 2.10. That all Israel shall bee saved, Rom: 11.26. Mic: 2.12. But this hath not yet been per∣formed: there was never yet an universall conversion of all Nati∣ons, nor of all Israel; therefore Christs kingdom in which this is to bee fulfilled, is not yet come or begun: Alsted. 89. Arch: 11. & 28. Glimps: 28.

Answ: The word (all) in many places of Scripture cannot (as was above said) bee extended to every particular, but must be wari∣ly

limited. It is said, that Christ healed every disease, Mat: 4.23. that hee is a light to every man that is born, Job: 1.9. That Saint Lukes Gospel was written of all things which Christ had done, Acts 1.1. whereas, so short a book could not possibly contain each particular, Joh: 21.25. And Christ healed not all diseased people, but any what∣soever that came unto him, or sought by others for cure: nor did the light of the Gospel by Christ brought in, benefit each particular person. For it is presently there added: That the world knew him not, that his own knew him not. So then the meaning of these speeches here urged must be limited according to other Scriptures. That is, all shall be saved by Christ, and all have eternall life, whosoever believe in him, Joh. 3.15, 16. Whosoever heare Christs commands and obey them, Mat: 7.24. this limitation is warranted, Joh: 6.45. where first it is said, They shall bee all taught of God: there is the generall fully expressed: but presently the restriction follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, every one that heares and learns of the Father, comes to mee. Those are onely such as the Father gives unto Christ, verse 37. So then the sense of the texts produced, is, that an elect company out of all parts of the world, both of Israel and every Nation and tongue, shall be saved: all that adore Christ as their Saviour, shall bee blessed in him. This is in good part accomplished already, and shall still more and more by Gods mercy, and good Christians industry bee effected. Let no man conceive that hereby an evasion and shift is made, to elude truth. The course of Scripture is cleare; that there will bee tares among the wheat, fishes good and bad in the net of the Church; that l•••• a remnant of the Jews shall bee saved. Hence it is, that Rev: 21. & 22. When into the New Ierusalem through the twelve gates they that are written in the Lambs book, enter; without this City (yet in this world, Archer p: 22.) are dogs, inchanters, murtherers, ido∣laters, and such as love and make lies. Mr: Archer therefore very much mistakes, who holds that in Christs kingdom all things in the world shall bee as perfectly subject to him, as to Adam in his innocen∣cy; pag: 5. And elswhere seems to say, that then all people shall bee holy, pag: 25. Thus hee over-lashes: Therefore I marvaile not that elswhere hee contradicts himself, and sayes, That the armies of the wicked onely shal be destroyed by Christ in the beginning of his Kingdom: as Egypts armies at the red Sea: and that in the thousand yeares there shall bee left some wicked (fearing else that there would bee no ungodly persons in after times) for a seed, whence the warriers of Gog should

spring: The Glimps: runs the like course, and sayes, that in Christs kingdom all dissention shall bee taken away, and all men shall come and serve God, and hee called by one name; so that no one Church shall dissent from another, p: 28. where speeches in Scripture tending to this sense occur wee must warily understand them. The learned Mr: Mede said very well, that (shall) often denotes, actum solitum aut debitum, not whatishall doubtlesse bee done, but what is wont on ought to bee done. So Exod: 30.29., All that come to the Altar shall bee, that is, ought to bee holy: And Ier: 18.18. The Priests lips shall, that is, ought to preserve knowledg: And Rom: 14.11. Every knee shall bow to Christ, that is, ought to doe it: for so it is expressed, Phil: 2.10. God hath highly exalted Christ, that every knew should bow to him. But this counsell of God many have rejected against them∣selves: and many now and hereafter will neglect. Or else, every knee shall bow to Christ, may thus bee expounded: Every one shall either willingly obey Christ and serve him: or when Christ hath subdued all the Churches enemies, and brings them all to judg∣ment at the last day they shall yeeld to him, and acknowledge him to bee Lord of Lords and King of Kings.

Obj. It is promised that Jerusalem shall bee a quiet habitation, Esa: 33.20. That the people shall break their Swords into plow shares, and their speares into pruning books, Esal 2. That Jerusalem shall bee again inhabited in Jerusalem, and that then God will defend Jerusalem, and destroy all Nations that come against it, Zach. 12.6. that there shall bee no more destruction, but Jerusalem shall bee safely inhabited, Zach. 14.11. Many the like Texts are produced by Dr. Alsted and some others. And these promises say they, have not yet been fulfilled, but shall in their due time be fulfilled: and therefore in the thou∣sand yeers yet to come.

Answ. Dr. Alsted in pag. 52. sayes very well, that Zachary speaks not of the old. Jerusalem, which was after his time demolished, but of the New Jerusalem; the Christian Church consisting of Gods peo∣ple, first in the old Jerusalem, and thence all the world over. So that the old Jerusalem needs not to bee rebuilt, that wee may go to worship God therein. For Jews and Gentiles, converted in all Na∣tions whatsoever, have a fre•• accesse to God in their own Countries where they dwell. All families shall mourn for their sins, as of old the Jews are said to due, Zach. 12.11. Mat. 24.30. Even Egypt once so wicked, Zach. 14.18. and Ashur once so tyrannicall, Es. 19.23.

shall worship God by such Rites as God appoints, as Israel of old did in Jerusalem at the feast of Tabernacles, Zach. 14.16. Mi∣dian and Shebab shall comes to Christ, and Kedar and Nebaioth and Tharshish shall call on Gods name, as the Jews used at their offerings and sacrifices, Es. 60. Zach. 14.17.21. Other speeches in the Prophets like these, are in the same manner to bee expounded. It is here said, these things shall bee done, that is, as above, they should and ought to bee done: These and all other Nations were by the Apostles, to bee taught to doe what Christ commanded: the gates of the new Ie∣rusalem were opened to all people and Nations on each side of the City. And many persons in all Nations were of old, and shall still be called and redeemed, Acts 2. Rev. 5.9. Satan could not hinder the Gos∣pel from being propagated: as I shall hereafter shew.

Secondly, concerning the quiet and peace of the Christian Church: though it have a place which passeth all understanding, Phil. 4.7. yet even in the Kingdom of Christ, there must bee a patience and suffering, Rev. 1.9. The Saints have a blessed and quiet estate, but yet they first were in, and then came out of great tribulation, Rev. 7.14. The witnesses were kild; but revived, and were taken up to Heaven, Rev. 11. Gods servants cry; but teares are wiped from their eyes. They have sores, but cured with the leaves of the Tree of life: they thirst, but are satisfyed with the waters of life; they undergoe sorrow, pain, and death: but these are the first things; things that first they must suffer; but such things as must passe away. Rev. 21. and 22. The Church is tryed, purged, whited by affliction (as Dr. Alstede pag. 7.) Christ himself came from the crosse to the Crown: and what befell the green tree, the dry can not escape. They that will live godly, must suffer persecution, 1 Tim. 3.12. This is their portion in this life, as usually Gods Word describes it. The godly are trees planted by ri∣vers, Psal. 1.3. Esa. 14.8. and as trees endure many a sharp frost, and bitter storm to make them take root the better: They are Vines, Psal. 80.9. but must bee pruned, else they will bee luxuriant in boughes, deficient in fruit. What Son is there whom the Father cha∣stiseth not? Heb. 12.7. Christ himself hath told us how these things may bee competible and consistent. In the world, saith hee, yee shall have trouble, in mee yee shall have peace. Joh. 16.33. So there may bee terrours within, and fightings without, but God is the comfort of his people, 2 Cor. 7.5, 6. The joy, the quiet repose, the happinesse of the faithfull, is, to have God for their God, Rev. 21.3. And having

him they can want nothing needfull, things present and things to come, all are theirs, 1 Cor. 3.22. They shall not want any thing that will work for their good, nor have any thing, which may procure their harm.

Thirdly, it is not alwayes conclusive; God hath promised this or that: therefore undoubtedly it shall bee fulfilled interminis, ac∣cording to the expresse words. For, first, many of Gods promises bee conditionall, free in the promiser, and not deserved by us, though by Gods work upon us wee obey him, and hee fulfill his promise; but many promises by mans neglect of the condition de∣served to bee cut off from beeing fulfilled. God promised that a man should not stand before Israel in battle, Josh. 1.5. yet sometimes their sins so provoked God, that the Canaanites foyled them. God said that Elies house should walk before him for ever: but now, saith hee, (upon their offending him) it shall not lee so. They that honour me, I will honour, 1 Sam. 2.30. And secondly, wee must ballance the promises of God made to his people, with the threats against them. God doth so, Lev. 26. Deut. 28. Rom. 2, 6. &c. And makes both take effect, as to him seems good. These good things, saith Zachary, shall come to passe, if yee obey the voyce of the Lord, Zach. 6.15. and by the rule of contraries, the evils shall come to passe, if they dis∣obey.

Fourthly, many promises are made good to Gods people in heaven with greater advantage, then they could bee on earth: God promises length of dayes and prosperity to such as keep his Laws, Prov. 3.1, 2. yet Henoch lived not half so long as his fore-fathers, and Josias had his years cut off in battle; though both Religi∣ous. God made them a recompence in Heaven.

Fifthly, Temporall promises are often fulfilled in this life, with much advantage in spirituall favours. God promises, that the wives of such as fear God, shall bee as Vines on the house side, their children as Olive plants about their Tables, Psal. 128.3. That the meek shall in∣herit the Land. Yet often good and faithfull men lose wives, chil∣dren, brothers, lands, and the like: but God then gives them spirituall graces in this life, Which are a hundred fold better for them; and in the life to come everlasting blessednesse, Mark. 10.30.

Object. Christ visibly and personally came, first, to bee incarnate: secondly, he so comes to receive his Kingdom: and thirdly, to judg all men at the worlds end. Some confound the second and third

comming of Christ, and think, there shall bee no comming of Christ to judgment; but to the last and finall judgment. His comming to receive his Kingdom hath been overlookt since the first hundreth years of Christ, Arch. 15. p.

Answ. Dr. Alstede, who is most zealous in your way, and ready to maintain your conclusion for the thousand years, yet accords with many Expositers before him, and approves but of the first and last visible, and personall appearing of Christ. If a middle com∣ming of Christ could have been justifyed, hee wanted neither will nor skill to have asserted it. Here Mr. Archer, who censures other•• for dim-sighted and over-looking, what hee conceived hee saw; will bee found not single cied, but to have mistaken and made three com∣mings of two, as hee, whose sight failing him, said, Geminis con∣surgit mensa lucernis, that there were two candles, where in truth was but one. If the Texts hee brings for a second visible and per∣sonall comming of Christ at the beginning of the thousand years yet to come, were in any least measure conclusive, I would particu∣larly examine them. But that labour may well bee spared. If hee demand;

Quest. Is there no comming of Christ to judgment, untill the last judgment?

I Answer, There is no visible and personall comming of Christ to any other judgment. Yet Christ judges and punishes the wicked of the world, by bloodshed, famine, pestilence, Rev. 6. and 18.8. and 19.2. Many remarkable wayes hee hath judged and plagued the Churches enemies on earth by his instruments, as a King pu∣nishes his disobedient Subjects by his Judges and Justices, yet Christ leavs not, nor comes down from Heaven his Throne, no more the•• an earthly King from his palace.

Repl. But there is a partiall judgment at the beginning of Christs Kingdome. For after this judgment the Temple is opened, the Ark of the Covenant is seen, there are lightnings, thunders, &c. Rev. 11.18. This Text is manifest, and proves a judgment perfor∣med by Christ, when his Kingdom to come begins, and before the Temples opening, &c. Arch. p. 13.

Answ. First, The judgment spoken of Rev. 11.18. is the last judg∣ment, at the worlds end; for there the dead are judged, small and great, and therefore all of them. There Gods servants according

to Christs promise are rewarded, and his enemies, destroyers of the earth, destroyed.

Secondly, I Answer, that that which followes of the Temples opening, the Ark seen, of lightnings and thunders, and the like, is but a preparation and passage to the vision next in place: And may much better begin the twelfth Chapter, then end the eleventh Chapter. This I prove, because wee finde the like addresse to other visions in this book: Namely Chap. 4.1. and 5. and Chap. 8.5. such a preparation was made at the giving of the Law, Exod. 19.16.

Object. Christs Kingdom is said to bee at the seventh Trumpet, Rev. 11.15. and then all kingdoms in the world are subject unto him. Arch. p. 11. Likewise after the condemnation of the great Whore, and the a∣venging of the Saints bloodshed by her, Christ is said to bee Lord of Lords and King of Kings. Therefore then towards the worlds end the e∣minent Kingdom of Christ begins.

Answ. Christs eminent Kingdom began, as was shewed above: and from his being upon earth, hee hath had the kingdom, power, and glory for ever. But as the Lord is evidently known, by executing judgment, Psal. 9.16. so hee is especially known and taken notice of by men, to bee King, when hee in evident manner shews his power in defending his servants, and in plaguing his enemies. Hence it is, that when hee ruined Pharaoh and his Host, Moses said, The Lord reignes for ever and ever, Exod. 15.18. When hee smote the Philistins with Emeroids, and kept them under in Samuels time, no King leading forth the Israelites Armies, 'tis also said, that God is their King, 1 Sam. 8.7. and 12.12. When the fury of buls, dogs, lions, Ʋ∣nicorns prevailed not over Christ, so that hee conquered all power opposit unto him, David sung, The Kingdom is the Lords, Psal. 22.28. When David himself overcame the enemies of his kingdom, which was a type of Christs, 'tis said, The Lord reigneth, 1 Chron. 16.31. When Satan is conquered by Michael, then it is proclaimed: That the Kingdom is the Lords, Rev. 12.10. When Christ judges and plagues Rome, hee is stiled King of Kings, Rev. 19.16. When at the day of judgment all his enemies are wholly cast down under his feet, and lie at his mercy and disposure to bee judged: then 'tis said, That the kingdoms of this world are our Lords, even Christs, Rev. 11.15. Hee that was first stiled Prince of the Kings of the Earth, Rev. 1.5. then plainly at last appears so to bee: what the wicked out of their

pride would not before assent unto, then they shall to their shame and confusion confesse, and finde most true. This I touched before, and now have cleared fully and past denyall.

Object. God hath promised to put on his armour, Esa. 59.17. to make his sword drunk with the blood of the slain, to make a great slaugh∣ter in Edom and Bozra, Esa. 54.14. To powre out his indignation on the armies of the wicked, to fat his sword with blood, Esa. 34.2. To feed his enemies with their own flesh, and to make them drink their own blood; to contend with them, that contend with his people, Esa. 25.25, 26. That wars moved against his Church shall not prosper, Esa: 54.17. That hee will wound Kings in his wrath, and fill all with dead bodies, and de∣stroy the heads over divers Countries, Psal. 110. and slay the wicked, Esa: 11.4. that is, some eminent opposer of Christ. That hee will make a City to bee an heap, and a strong City a ruin, Esa: 25.1. And bring down them that dwell on high, Esa: 26.5. That when the Nations are ripe for the Harvest, hee will fill the Winepresse of his wrath, Joel 3.9. That hee will destroy all the Nations that come against Jerusalem•• Zach. 14.11. These things are to bee fulfilled, when God reigns in Sion: and expresse the Churches happinesse, and the wickeds mi∣sery, not yet fulfilled.

Answ. From these Texts may bee inferred, First, that as the old Jerusalem was cruelly assaulted, so shall the New •• for in it Christi∣ans suffer great tribulation, Rev. 7.14. The Dragon wars with the Wo∣mans seed, Rev: 12.17. The ten-horned beast blasphemes Gods Tabernacle and the Saints in it, wars with them, overcomes them, Rev: 13.6.7. kils many of them, Rev: 6.11. And

Secondly, Though God suffer his Church by the enemies there∣of, somtimes to bee thus used, yet hee being armed, and riding on his white horse, goes on conquering and to conquer at his good pleasure: and sends the riders on the red, pale, and black horses to punish the great men of the earth, and their retinue; so that they hide themselves in caves and dens, Rev: 6. These things, saith Mr. Mede, were don within four hun∣dred years after Christs birth. After this Christ powres Vials of wrath on the Churches adversaries, Rev: 16. Hee makes Babel fall, casts the beast and false Prophet into the lake of fire, and slayes their rem∣nant, Rev: 19. Hee slayes Gog and his Armies, Rev. 20. Thus hee destroyss them that destroyed the earth, Rev: 11.18. The wicked may domineer for a time, yet shall bee, not onely in the four hundred years after Christ, but oftentimes afterward foiled: and in the

end the victory shall be on the Saints party; who are the inhabi∣tants of the New Jerusalem. They, it they live are the Lords, and if they die, they change a pilgrims and militant state here, into a glorious and perpetually setled estate hereafter. Besides, they leave on earth a faithfull ••uccession of Inhabitants of the new and spi∣rituall Jerusalem, against whom the Gates of hell cannot prevail; whence it is that this Jerusalem cannot be destroyed: and that all which maliciously oppose it shall b••e vanquished and subdued, as all Nations were, who fought against the old Jerusalem.

Thirdly, that God, not delighting in mens destruction, lets the wicked eat the wickeds flesh, and drink each others blood. Hee pulled down Aram; and the neigbouring Nations by Babel, Babel by Persia, the Persians by Alexander King of Greece and his chief Captains, the Greeks the posterity of Seleucus and Ptolomy by the Romans; the chief Roman rulers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by mutuall conflicts among themselves, and by the Goths and Vandals, & others: and at the last day will utterly destroy and abolish that wicked State with the brightnesse of his comming, 2 Thess. 2.8. What befell Babylon, Tyre, Damascus of Aram, Kir and Ar of Moab, Dumah of Edom, Zoan of Aegypt, will at length befall Rome. For among the wicked there is an eminent and superlative wicked State, called the wicked one, whom God will destroy, Esa: 11.4. and this is, as Jo∣nathan Ben Vzziel saith, Armylus, the Roman power (saith Mr. Broughton) by originall from Romulus, the word denotes him with no greater change then Armathia is put for Ramath. Nor can the Roman Beast fall alone, the heads of divers Countries, the ten Kings fall with him, Rev: 16.14. and their posterity turn to Christs side, verse 16. Thus Christ brings them low, that carry their heads full high, he quels their power, and demolishes their cities.

Fourthly, Christ who hath, and still doth plague his enemies, observes the time of their sins being ripe for the harvest, Rev. 14.15. and come to the full height: and then makes them drink full cups out of the winepresse of his wrath. Thus, to conclude, it is manifest that the New Jerusalem shall subsist and prevail: and that the City, which in Saint Johns time ruled over the Kings of the Earth, and which would then have no King but Caesar, and now would have the Pope above all Kings (persisting in one and the same fin of making lawfull Princes her vassals) shall still boe decaying, and at last bee utterly destroyed. But hence can not

be concluded that the Christian Church shall enjoy on Earth such, and so long felicity, as Mr. Archer and some others plead for; and it is probable that such prosperity would bring more da∣mage to the Church, then could affection. The Churches experi∣ence hath usually found it so to doe: and on good ground hath contented it self with some small measure of outward comforts, sweetned with plenty and abundance of spirituall refresh∣ments.

Repl. You take the term Ierusalem in a mysticall sense, and de∣cline the corporall and outward felicity of the Church, with di∣verting us to spirituall blessings. If thus you fly to Allegorizing texts, and turning plain evidences for corporall matters to spiritu∣all, you may easily put off any Scripture produced against your opinion. There is no sufficient reason why thus you should doe.

Answ. There are in Scripture 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, speeches Allegori∣call, Gal. 4. Christ often spake by parables, and parabolically and spiritually expounded divers passages of the Old Testament in the New: as Rahels weeping for her Children, the Sheep scattered, when the Shepheard was smitten, and the like. And more punctual∣ly to the matter in hand, in expressing of this very allegory, it is said, Gal. 4. That the old Jerusalem is in bondage with her children, the unbeleeving Jews; and that the new Jerusalem, and all the faith∣full her children are free from bondage, and thereupon are called the children of God. Let such as have gone too far in allego∣ries answer for it. This Allegory hath sufficient warrant.

Secondly, Dr. Alstede himself confesses, and that aright, that by Moab sometimes the Churches enemies are meant, page 44. by E∣dom, false brethren, page 44. by Bozra and Babel, Rome, page 44. by Sion, the Church of Christ, page 42. And in the Apocalyps neither is Manna, nor Paradise, nor the tree of life, nor the leafs therof literally, but figuratively to be understood. So are diverse other terms in that book, as the most and best Expositors grant.

Object. Christ being risen from death, spake many things to the Diseiples concerning the Kingdom of God, Acts 1.3. and thereupon the Apostles jointly ask Christ: Lord wilt thou at this time restore the kingdom to Israel? verse 6. Now the Apostles having both lately and formerly heard Christ often preach; were men of under∣standing, and could not possibly (in asking Christ concerning the restoring the Kingdom to Israel, such a Kingdom, as once Israel

had, and as other Monarchs had on earth) bee deceived, and erre in a matter of so great concernment to the whole Nation. See Ar∣cher page 10.

An. First, all that hold, that the Iews shal again have an earthly king∣dom, such as other Monarchs have had & that the Disciples inquired of that Kingdom; and that the Kingdom, which God promised Christ, is not begun one thousand six hundred years since that question, must necessarily hold, that the Disciples both could and did erre about the time of that Kingdom: and therby make them not so understanding as they desire to doe.

Secondly, I conceive that the Apostles did not erre about the time. John Baptist and Christ had taught them often, that the king∣dom of Heaven, that Dan. 7.14.18. was at hand: and religious peo∣ple among the Jews, even in that corrupt time, waited for, and ex∣pected that the consolation of Israel, and the kingdom of God should appeare, Luke 1.25. Mark 15.43. And even about the time of that question, in regard of Christ the head of that Kingdom, the king∣dom was come: for to him are ascribed Kingdom, Power and Glory for ever and ever, Mat. 6.13. Rev. 5. But in regard of the Jews and others, who should bee members and subjects of that Kingdom, seeing it was to bee a Kingdom within them, Luke 17.21. it could not come 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so observably, that any one could say, this is the very time of mens becomming subjects of this kingdom; for some did partake of this kingdom sooner, some la∣ter; some with a weaker, others with a stronger faith; all, even the best, might increase in faith: and in this regard all must pray, Thy kingdom come, let it more and more daily rule in our hearts.

Thirdly, if the kingdom of God, Acts 1.3. and the kingdom of Israel be all one, as indeed they are, the Apostles erred not much about the benefit of this kingdom, which should redound to the Saints, Dan. 7.22. and to the Israel of God, Gal. 6.16. that is, to a remnant of the Jews, Rom: 9.27. and elswhere often: and to the Gentiles, as Pe∣ter was taught, Acts 10.35. to a multitude of them: Rev 7.9. For neither doth the speech, In thee shall all the Gentiles bee blessed, Gal: 3.8. Nor the speech, All Israel shall bee saved, Rom: 11.26. com∣prehend any more of each party obtaining peace and mercy, then such as walk according to Christs rule, Gal: 6.16. which is, whosoever be∣leeves in Christ shall have life eternall, Job: 3.16. In this the Apo∣stles, remembring what Christ had so often inculcated, erred not,

as I conceive: yet might they erre in some circumstances of this Kingdom, especially in such as concerned their ministery about the same: Christ therefore, who had given them commission to teach all Nations to doe what bee as a King (else what authority had he to send out his Edicts?) commanded; tels them in effect, that hee indeed should have a kingdom over Israel, and that themselves should in due time (which the Father reserved in his own power) receive power from the holy Ghost to bear witnesse of, and to propagate this kingdom of hi•• their Master in all parts of the world. Christ at the time of his an∣s••er to the Apostles had many things to say to them, and they then, (for so his speech intima••••s) could not (as in Joh. 16.13. hee likewise sayes) beare them: And therefore hee refers them to the holy Ghost, who (being sent down to them at Pentecost) should lead them into all truth: among which truths wee finde this to bee one; That Christ was by God set up a King on mount Sion, above all Principalities and Powers; albeit the Jews and Heathen ••o••entates raged against him. His power was such, that hee bound some of them in the blessed chains of the Gospel, Psalm 149.8. These bands of Christ were such as they could not break; such cords as they could not cast from them, Psalm 2. Wise Christian Kings, serving the Lord in fear, were blessed: the Jews and Heathenish Princes rebelling against him were broken in pieces like a Potters vessel.

Thus have I answered Texts produced against my Tenet. So that the considerate Reader will discern hereby how to blunt Arguments grounded on some other the like Scriptures. And if any one surmise that he can put a better edge on any Argument here discussed, or bring stronger proofs against me; may he please mo∣derately and punctually to propound the same, and I shall by Gods assistance so answer him, that it shall appeare, how I will not willingly boulster out any errour, nor shamefully desert any truth.

Chap. IV. Mr. Tho. Brightmans judgment of the times in Daniel, and the Apocalyps examined, and disproved.

DIverse learned men have imployed their time and pains about the times spoken of in Daniel and the Apocalyps, and in re∣gard both of the excellency of their parts, and of their diligent per∣usall of what hath formerly been written thereof, may bee thought in all probability to have found out the truth, yet may perhaps have missed thereof. I will therefore briefly set down their opi∣nions, and examine, whether they on good ground dissent from my Tenet, and have happily attained the truth.

Mr. Tho. Brightman on Apo••. 20. holds, First, that Satan, that is, the wicked Emper•••••• did persecute the Christian Church, untill Con∣stantine ruled: which was about the year of Christ, three hundred.

Secondly, That Constantine imprisoned Satan, that is, the wicked Emperours, and bound them a thousand years, by so setling the government, that they could not domineer over the Church, as formerly: In this time, saith hee, Antichrist reigned, and the Saints lived and reigned with Christ, that is, embraced the Truth. This period of time, Rev. 20.2. last∣ed one thousand years.

Thirdly, That Satan was loosed. And then the Turk plagued the Roman Empire three hundred ninty five years: that hee likewise vexed the false Church that of Rome, and the true Church, which began to appear out of the wildernesse in the year one thousand three hundred, and forsook Romish superstition, and opening her eyes to the truth, rose from death by the first resurrection. Three hundred years are now past, saith hee, since this began. Further the Turk shall begin to fall in the year one thousand six hundred and fifty, and bee quite overthrown in the year one thousand six hundred ninty five; Antichrists or the Popes fall is in the year one thousand six hundred eighty six. After this, the Jews shall bee called, and the Gentiles also come into the true Church. So that seven hundred years moe being added to the three hundred above, the Church shall enjoy happy times, and the Gentiles continue in the truth. This period of time, Rev: 20.4. is of years, saith hee, one thousand.

These three periods of time extend to two thousand three hundred years. How long after the Jews shall continue to embrace the Truth, God,

saith hee, hath not revealed, nor can any man tell. But at length the world shall grow secure and wicked, and then Christ will come and put an end to the Saints sufferings and patience, and to the malice and misehievous pra∣ctises of the ungodly against them.

Some truth is in these passages, to it I assent. First, Tis true, that the wicked Emperours did persecute the Church, untill Constantines time. I adde, that some of them after his time did also vex the Church. Tis a truth also, that Constantine setled Christian government. But not so, say I, that is continued one thousand years from his time. For Rome infected the world with error, about one thousand years after Christ. I approve also his exposition of Antichrists reigning, and of the Saints living and reigning at the same time with Christ: But I hold these things not setled by him within their due limits of time. Tis true that rising from Romish superstition and errour is a first resurrection in some; but I adde further, that all rising from sin in this life, is likewise a first resurrection. I grant also that the Turks have much plagued Rome, and that both Turks and Popes have don great mischief to the true Church, and that their tyranny shall fall in due time. But the just year of their fall, who can tell? Lastly, the Jews calling and the Gentiles fuller conversion may justly bee expected and indevoured. But, Goe teach all Nations, expresses a command to us, and a duty for them, ever from Christs time to the worlds end. What more I do approve will appear in other parts of this Discourse, with my reasons thereof.

That many other passages herein are unsound and groundlesse, I will particularly shew. First, Satan himself (and not the wick∣ed Emperours his instruments) is bound, Rev: 20.2. And lest any should mistake herein, bee that is bound, is expresly set forth by four titles; the Dragon, the old Serpent, the Devill, and Satan; So also Rev: 12.9. And secondly, bee that is bound, is tyed fast from deceiving the Nations. Now the old and grand deceiver is Satan himself; and Rev: 12.9. is called (as indeed hee was before Christs time) the deceiver of the whole world. The Emperours course was by the sword and violent meanes of war, not by wiles. Whence, Rev•• 13.4. the brag is made: who can war with the Beast? Therefore Sa∣tan himself, and not the Emperours, was bound.

Secondly, if Constantine bound Satan, first, it may as well bee said, that Maxentius a cruel Tyrant, Julian the Apostate, Maxi∣mus and other Arrians, P••as the murtherer of his predecessour,

and other the like wicked Emperours let him loose again. Second∣ly, how could Constantine, who ruled but thirty years, binde Sa∣tan a thousand years? it must bee Christ, who by his Almighty and endlesse power could binde Satan so long a time. Thirdly, when Satan was cast down from heaven into the earth and Sea, Rev: 12, which are termed the Abysse, in which hee was bound, Rev: 20. hee gives his power and great autority to the beast, Rev: 13.2. that is, as most Ex∣positors hold, the secular power of Rome; 1. in the wicked Em∣perours; 2. in the Popes arrogating the same. Satan therefore was bound, the wicked Emperours were loose.

Thirdly, Satan is not loosed, Ʋntill hee Rev: 20. in eminent man∣ner deceive the Nations again. whom Christ commanded the Apostles to teach, what he commanded. This was don about a thousand years after Christ. For then darknesse overspread the face of the Church, Popes pride exalted it self above all called God, and tyrannized over Prin∣ces: then were super••itious ••ites and humane inventions mixed with, and preferred before Gods ordinances: then nice and Scho∣lastick disputes to little or no edification were agitated, and the milk and strong meat of sacred Scriptures neglected.

Fourthly, If the first resurrection bee the bringing of men from Popish errours to truth, and a raising them from a sinfull course to an holy life, •• qua pridem••erant alieni, which was not in use with them before: as Mr. Brightman sayes on Apoc. 20.5. then may it also bee termed the first resurrection, when many thousand Jews and Gentiles were con∣verted from heathenish superstition and Jewish errours, and em∣braced the Gospel in, and presently after Christs time. This is rather the first resurrection, then that in which men abandoned Bomish superstition three hundred years agon in the time of Mar∣•••••••••• 〈◊〉〈◊〉 John de Ganduno, John Wiclif, and others, as Mr. Brightman would have it.

Fifthly, Suppose it granted that three hundred years are past, since popish errours were gainsaid (as indeed when ever did any er∣rour manifestly spring, but God had his witnesses of truth to op∣pose it?) what glound have wee to affirm that some Gentiles shall held the truth seven hundred years moe, and the Jews no man knows how long after that? By this account the world should endure two thou∣sand three hundred years after Christs time: which some learned men deny, others will not define: nor hath Mr. Brightman any found Argument to prove it. If hee urg from Apocalyps 20. the

thousand years mentioned for the reigning of the Saints with Christ, and then the thousand years before them, for Satans binding, hee may as well adde a thousand years moe, in which the Saints shall bee priests of God, and reign also with him. For the thousand years are a third time named; and by this means hee will make the world continue three thousand three hundred years, from Christs time. Hee may like∣wise make the woman Rev: 12.6. and 13. fly twise into the wilder∣nesse: because there her flight is twise mentioned. In this way I think Mr. Brightman will walk without company.

Sixthly, Concerning the Turks Mr. Medes opinion is more probable, first, that their dominion began when Tangolipex was made King in the year one thousand fifty seven, not in the year one thousand three hundred, as sales Mr. Brightman. Secondly, that from the year one thousand fifty seven, count three hundred nine∣ty six years moe, which come to the year one thousand foure hun∣dred fifty three, and then in this very year the Turks took Con∣stantinople, and rose to greater might: and not began to fall, as Mr. Brightman affirms they should after three hundred ninty six years. Thirdly, the Text is expresse, that upon the times mentioned A∣poc. 9.13. they should kill the third part of man; whereas the Text hath not one word of their fall; nor is the ruin of the Turkish Em∣pire foretold in what year it should fall, saith Mr. Mede. And again Mr. Mede still holding his accustomed ingenuity, gives another sense of Apoc. 9.15. thus: The Turks will bee prepared for a fit time, to wit, for a day, a moneth, and a year, to kill the third part of men. And surely this sense is more probable then the other, depending upon the exposition of each day for a year, which is not to take place, except somthing in the Prophecy lead us thereunto.

Seventhly, If the ten horned beast, Rev: 13.1 bee not the Popes, as they are Clergy men, but the secular Rulers of Rome; then Mr. Brightman erres in making this beast to expresse Antichrist, or the Popes onely. Secondly, hee erres in saying that this beast began in the year three hundred and six; whereas the Caesars be∣gan before, and were in Saint Johns time. For it is said of the se∣ven heads, that five are past, that one is, Rev: 11.10. that is, the Cesars. And then thirdly, if this beast bee to rule two and forty moneths in Mr. Brightmans sense, they must begin in or before Saint Johns time, and so must bee ended many years agon: though his account for the wounded beasts cure, bee taken in to make the

summe swel. Other exceptions against Mr. Brightman will in part appear elsewhere in this Discourse.

Chap. V. Dr. J. Alsteds, and M. H. Archers accounts about the times in the Apocalyps and Daniel, propounded and refuted.

DOctor Alstede layes his plot for the account of times thus:

Daniels seventy weeks end at Jerusalems ruine in the year of Christ	69
Adde thereunto the dayes after this desolation, Dan. 12.11. that is, so many years	1290
These two summes make up the years of the Churches afflicti∣on,	1359
Then follow the dayes, that is, years, which make them happy who live unto them	1335
These two summes reach unto the year of Christ	2694
The last thousand of the years in the summe last above mentioned are the thousand years in Apoc. 20. in which Satan is bound, and the Church flourisheth: So that this thousand years begin in the year	1694.

Mr. Archer thus frames his accounts of these times, page 47.

Julian set up the abomination of desolation in the year of Christ,	366
To this adde the account of dayes, that is, years, Dan. 12.11. at the end whereof the Jews shall bee called to Christ	1290
Then adde also 45 years moe, part of the 1335. Dan. 12.12.	45
These three summes amount to about years	1700
Then in the year 1700. Satan is bound, and the Churches hap∣pinesse begins. After this follow the wars of Gog and Magog: So that the world ends not before, but some time after the year	2700.

Mr. Archer brings us another account, page 51. that if one misse, the other may hit. Thus it stands:

The Papacy begun, and the ten Kingdoms arose in the year of Christ

406

The Papacy continues years	1260
So that the Papacy is ruined in the year	1666
Then begin the years of Satans binding, in which the Saints reign with Christ in much prosperity. These are years	1000

Then follow the wars of Gog and Magog, after which the last and sinall judgement comes, so that these wars are not before the year of Christ 2666.

These accounts of time I hold to bee many wayes faulty. First, Daniels weeks end not at Jerusalems fall by Titus.

Arg. 1. Jerusalems wall is built, and the Messias slain after seven weeks, and 62 weeks. Dan. 9.26. and in the half of the one week remaining, the Messiah puts an end to sacrifice and oblation. There is the end of the seventy weeks. But the destruction of Jerusalem was thirty and odde years, if not forty, after Christs death; which did put an end to sacrifice and oblation. Therefore the seventy weeks cannot end at Jerusalems fall by Titus.

Arg. 2. The Covenant with many, at which the seventy weeks end, was confirmed in the half of the one week, which remained after the seven and sixty two weeks, Dan. 9.27. But this Covenant was con∣firmed by Christ at his death and resurrection. Therefore the seven∣ty weeks end at Christs death, and not at Jerusalems fall, above thir∣ty years after.

Object. Tis said, Dan. 9.27. That in the one week remaining af∣ter the seven and sixty two weeks, the abomination of desolation shall be powred on the City Jerusalem. Therefore the seventy weeks end at the destruction of Jerusalem.

Answer. The one week, the last of the seventy ends (as in the Text is plain) when by Christ the Covenant is confirmed, and sacrifice caused to cease by his death. That which is added concerning the abomination of desolation powred on the City, shews (as Mr. Brightman on Dan. 12.11. well saith) the Jews punishment for killing the Messias: and that Christ by confirming a new Covenant, and by his death put∣ting an end to legall ceremonies declared, that there should bee no need of the old Jerusalem. There is not, nor needed there to bee an expression of any time foretelling the ruin of the City. By story it fell forty, or neer forty years after Christs death; and in this time the Apostles called some Jews to repentannce and faith in Christ: that Christs blood might not bee upon them all to their eternall ruine.

Secondlly, Dr. Alsiedes opinion fails in making the daies one thou∣sand two hundred and ninty, Dan. 12.11. to take place at Jerusa∣lems destruction by Titus.

Arg. 1. Those daies one thousand two hundred and ninty take place upon the taking away of the daily s••crisice, and setting up the abominati∣on of desolation: But these both were do•• by Antiochus Epiphanes ma∣ny years before Jerusalems ruin by Titus. Therefore they may not bee referred to the destruction of Jerusalem, after Christs time by Titus. But here perhaps it will bee objected. The setting up of the abomination of desolation, spoken of in Daniel, is in Mat. 24.15. Mark. 13.14. and Luk. 21.20. expresly referred to the Romans and their Soldiers besieging and destroying Jerusalem. Therefore the desola∣tion spoken of, is that acted by Titus and the Romans, and not by Antiochus.

Answ. There is a twofold desolation spoken of by Daniel. The first don by a King, that speaks against Gods Saints, Daniels people, con∣sumes them, and attempts to change Times and Laws, and this hee doth for a time, times, and half a time, Dan. 7.25. This is again mentioned, Dan. 12.7. and further explained verse 11. to bee one thousand two hundred and ninty dayes after the taking away the daily sacrifice, and setting up the abomination of desolation. This was fulfilled by Antiochus, and was one part of the Jews misery, which Dan. 12. is expressed.

Secondly, Daniel speakes of the over spreading of abomination and desolating Jerusalem after, and for Christs death. This is in Chap. 9.26, 27. Of this the Gospels are to bee understood; they expresse its performance by Titus and the Romans. This desolation might make the Jews not miserable, but happy by taking them off from doat∣ing on Jerusalem, and their legall rites, and making them look to∣wards Christ. That in Daniel 12. made them miserable: for it hindred the Jewish worship, which in Antiochus his time was law∣full.

Object. Suppose Antiochus afflicted the Jews three years and an half, their afflictions were not accomplished and ended thereupon: for the Jews suffered much by other of the Grecian Princes after Antiochus, as wee read in the Ma••es History, and most misera∣bly in the times following by severall Roman Captains and Go∣vernours: but at the end of a time, times, and half a time, or daies, one thousand two hundred and ninty, or at least forty five daies after the Jews afflictions were to bee at an end, and they be∣come

happy. And therefore the afflictions of the Jews, Dan. 12. cannot bee those inflicted on them by Antiochus. Brightman, Dan. 12.

Answ. Mr. Brightman beeing himself out of the right way, by a false light, strives to hold on others in their straying by-pathes, for companies sake. Wee sinde that at the end of three years and an half, the Temple was cleansed, and sacrifices renewed, Joseph. Bell. Jud. 1.1. Nor did Antio bus, or his son, or any Prince of the Greeks ever prevail against the Jews, their Temple and sacrifices in like manner, as Antiochus had don. So that this kinde of misery of the Jews was then accomplished and ended: and of no other mi∣sery, but that brought on them by Antiochus, is the speech in Dan. 12. There is not a word of the miseries that should befall them by the Romans. Secondly, the very words spoken of Antiochus time (as Mr. Brightman himself holds, Chap. 11.35.) are iterated in Chap. 12.10. Many shall bee purifyed, made white, and tryed; but the wicked shall doe wickedly: and none of the wicked shall have under∣standing, but the wise shall understand. Iteration of the same speech in substance, shews the same thing to bee insisted upon. So mention of judgement on the Saints behalf, and their possessing a kingdom is twise spoken of, Dan. 7.22. & 27. in the exposition of the vision. So the wo∣man, Apoc. 12.6. and 14. is twise said to fly into the Wildernesse. So Apoc. 17.12. and 17. The ten Kings are twise said to give their power and authority to the Beast. Thus in these places there is a com∣moration upon the same thing. To the very same purpose are the words above doubled in Dan. 11. and 12. As Mr. Broughton hath well observed, and thence inferres that the same matter is in∣sisted upon: and that the matters spoken of Dan. 12.11, 12. belong to Antiochus time, and not to the time of Titus making Jerusa∣lem desolate.

Repl. The times limits will not agree with Antiochus dealings. For Antiochus his taking away the daily sacrifice, and setting up the a∣homination of desolation was but from Kislen 25. Anno 145. of Seleu∣cus his kingdom to Kisleu 25. Anno 148.1 Macc. 1.57. and 4.52. Onely before these three years, which are the precise time, there were ten dayes moe; in which the beginning of his wicked attempt was made known. Nor is it materiall that Josephus, De bell. Judaic. 1.1. saith, that the daily sacrifice was taken away by Antiochus, three years and an half. For tis said, 1 Macc. 4.54. that the same day that the Gentiles defiled

the Altar, it was again renued and c••eansed. And Josephus a more re∣ligious witnesse elsewhere saith, That the same day three years that the Altar was prosaned, the Jews sacrificed again on the Altar erected anew, Antiq. 12.11. Mr. Brightman on Dan. 12.7.

Answ. Mr. Brightmans misprisions beguile some others, else should I not spend so much time in answering him. To clear the whole matter, observe that in Anno 145. of the Greeks, Antiochus first sent an Hoste to Jerusalem, 1 Mac. 1.30. which spoiled and fired the City, captived and kild many, made others flye, and give place to strangers, and laid waste the Sanctuary. Secondly, Hee sent letters and Messengers, to enjoyn the Jews to follow the Laws of the Hea∣then, to neglect their Sabbaths, Feasts, and Sacrifices (mark here the daily Sacrifice amongst the rest hindred) to erect new Altars, and to sacrifice Swines flesh thereon, to omit Circumcision on pain of death. Thirdly, In this very year the fifteenth of Kisleu, the abomination was set upon the Altar. And fourthly, on the five and twentyeth of Kisleu, sacrifice was after the beathen manner offered on the Altar. Suppose now that both the books of Maccabees and Jo∣sephus say truely, that on what day of the year the Altar was hea∣thenishly sacrificed on, even on the same day, just three years af∣ter, the Jews in holy manner sacrificed on their purged and rebuilt Altar, yet the other tyrannous dealings of Antiochus over the Jews, and his inhibiting their sacrifices, his firing, killing, and other mischievous deeds may very well take up half a year more. And thus shall Josephus bee as religious a witnesse for the three years and an half, as for any other true passage of Story. Because this his wit∣nesse accords with time, times, and half a time. And hence it may appear that Josephus, better in his time understood Daniels prophe∣cy in this point, then Mr. Brightman, and is wrong fully here charged to have corrupted the Story: Whereas hee living neerer those times might either know the truth certainly from the common assent of his Nation, or might, as a reasonable man, judge, that the mischiefs done by Antoochus before the sacrificing on the Altar on the five and twentyeth day of Kislen, might very well take up a full half years time.

Object. Here I shall produce one objection more then Mr. Bright∣man thought upon: for hee is ap••enough to speak for himself, what came into his minde, if not sometimes more then is sound and conclusive. This it is. Seeing that in the Apocalyps, time, times and

half a time, have correspondent to them dayes one thousand two hun∣dred and sixty, and two and forty moneths, how is it, that here An∣tiochus his dealings are bounded twise by time, times, and half a time, Dan. 7.25. & 12.7. & Chap. 12.11. by one thousand two hundred and ninety dayes, and not as in the Apocalyps, by one thousand two hundred and sixty dayes?

Answ. 1. I might here answer that Chetsz in Chap. 12.7. translated half a time, is in Chap: 7.25. expressed by Peleg a di∣viding or part of time: and that Chetsi signifies not always ajust half. Thus, and that truely, saith the learned and painfull Dr. Willet. I prove this to bee so. Because the verb Chatsa (whence Chetsi comes) expresses a dividing into three parts, Judg. 9.43. and the dividing of Jacobs wives and children into four parts. Nor were the children equally parted, but with Leah were mo then with any of the rest, Gen. 31. and Judg. 7.16. three hundreth men are divided (here also Chatsa is used) into three parts. Nor is it easie to prove, that the Idolater, Esa. 44.16, 19. made an image of one just half of the block, and roasted his meat with the other just half there∣of, or that David did rise just in the middle of the night to praise God, Psal. 119.62.

But secondly admit that the word Chetsi, signifies half of the year, and not a lesse part, ten dayes or the like: I will endeavour by Scripture to shew (for I may not here lash out largely to make use of the learned disquisitions of Joh. Lalamantius, Jos. Scaliger, and our Countryman Mr. Th. Lydiat, or of the lately produced, and learned Treatise of Mr. Selden, much to bee honoured for his excellent skill in severall kinds) what wee are to judge of the extent of a year in Gods account. Here first, I say, that time, times, and half a tims, and two and forty moneths, and one thousand two hundred and sixty dayes, terms used in the Apocalyps, expresse the very same extent of time; and usually Expositers make them so to doe. Now one thousand two hundred and sixty dayes divided to two and for∣ty moneths afford to each moneth just thirty dayes. And that each moneth had so many (and no moneth of five moneths together, had but nine and twenty dayes) we see Gen. 7.24. Where one hun∣dred and fifty dayes are the just extent of time from the seventeenth day of the second moneth, to the seventeenth day of the seventh moneth, Gen. 7.11. & 8.4. Therefore the usuall year in Scriptures account con∣sisted of twelve moneths, each of them having thirty dayes. So

that there are given to every year three hundred and sixty daies by this account. And that by one time, a year is meant, wee finde by seven times, that is, seven years passing over Nebuchadnezzar, Dan. 4.29. Here again it may bee objected. If these things bee thus, how then, in Dan. 12.11. dee one thousand two hundred and ninty daies an∣swer to time, times, and half a time? and seeing God in difficulties, gives (where they are for our capacities and clearer instruction) different expressions, why are not two and forty moneths at any time in Daniel mentioned, where the Prophet diligently inquired after a punctuall expression of time?

Answ. In every year according to the course of the Sun, are daies three hundred sixty five. This generally all hold. The five odde daies are omitted in the account, Apoc. 11. where one thou∣sand two hundred and sixty daies, answer to two and forty moneths. But those five daies overplus in six years make thirty daies, or a full moneth. And therefore to time, times, and half a time, or three years and an half in Dan. 12.7. wee finde correspondent one thousand two hundred and ninty daies, Chap. 12.11. for so some∣times it must needs fall out, when the moneth or thirty daies made of the five odde daies in six years, are taken into the year. See Coch in Sanedr. pag. 9. Mr. Broughton in M. S. Sionens. Colleg. And by this also wee see that this moneth supernumerary, added in the three years and an half in Dan. 12. could not admit the number of two and forty moneths: as the three years and an half did in the Apocalyps; where two and forty moneths, and one thousand two hundred and sixty, are equivalent.

Object. The little horn, Dan. 8.9. is Antiochus Epiphanes. But the little horn, Dan. 7.8. and 20. is not Antiochus, but it is doubtlesse the Turk, and the number of time, times, and half a time, Dan. 7.25. and 12.7. are one and the same, and belong to the Turk. That they have respect to diverse persons it is proved. Because the vision in Chap. 7. is sten to come out of the Sea: the vision Chap. 8. is by the Ri∣ven Ʋlai. The former vision is written in Chaldee, because it is a Prophecy concerning all men: the later in Hebrew, because it pro∣perly concerns the Jews. Brightman on Dan. 12.

Answ. The Sea and Ulai can no more make the little horns of Chap. 7. and 8. to denote diverse persons, then one appearing amidst the seven golden Candlessticks, and having seven stars in his hand, Rev. 1.13. and one riding on a white horse with many crowns on his head, &c.

Rev. 19.11. set forth diverse persons. Here descriptions much different, expresse one Christ: and there expressions a little diffe∣ring, one and the same Antiochus.

Secondly, The difference of the tongues can much lesse doe it. For then the Bear, Chap. 7. and the Ram, Chap. 8. should not a∣like expresse the Dominion of the Medes and Persians, because the visions are told in different languages. Adde thereunto that the one of these rose out of the Sea, the other was seen by the River Ulai. Wee see hereby how Mr. Brightman doating on a false con∣clusion, uses any sleight argumentation to boulster on the matter. The reason why the eighth Chapter is in Hebrew, is this. There the Medes and Persians, and Greeks are expresly named: whereby the Exposition of that vision is a key to open all the rest of the visions: and therefore is in a tongue strange to the Chaldees, fami∣liar to the Jews: as Mr. Broughton most judiciously observed.

Object. The little horn Dan. 7. is belonging to the fourth kingdom; therefore to the Romans. The little horn, Dan. 8. comes out of one of the Goats four horns. But the little horn, Chap. 7. is one horn with the other nine, on the fourth Beast. And therefore denotes not one and the same Antiochus. Mr. Brightman.

Answ. I have above proved, that the Greek kingdom parted between the Syrian and Egyptian Princes is the fourth kingdom in Daniel. The little horn therefore on the fourth Beast, Dan. 7. is of their race, and was Antiochus. And in Chap. 8. The Goat bucks first horn is Alexander the great. The four horns on the same beast are Alexanders four chief Captains. Of these, two were of no long continuance: the other two Seleucus Nicator, and Proleme∣us Lagides subsisted a long time mighty in themselves and their po∣sterity: and at length became weak, not long before Christs time. These two and their successours make the fourth kingdom, and are expressed by the two legs and feet of the Image, Dan. 2. and by the fourth Beast that had ten horns, Chap. 7. Antiochus Epiphanes, a King that rather desired to bee, then could attain to bee great, was one horn with the other nine horns, Chap. 7. And thus hee is the little horn in both, Chap. 7. and 8.

Repl. But Antiochus cannot bee the little horn, Dan. 7. because when the reign of the little horn ends, the Son of man takes his kingdom o∣ver all Nations, which Christ did not presently upon Antiochus death. Mr. Brightman on Dan.

Answ. Mark the Text and you shall finde, that Christs Kingdom begins when, not onely the little horns Dominion is taken away, Dan. 7.26. But the body of the Beast (hornlesse and harmlesse in great part after Antiochus) is destroyed, vers. 11. and the Dominion of such of his successours, as ruled after him, consumed unto the end. Verse 26. Thus when the fourth Kingdom (not all the kingdoms of the world, (as saith Mr. Brightman) was quite ••ut down: the famous kingdom of Heaven is set up by Christ, the great King on mount Sion, Psal. 2. Of this I spake above.

Object. There bee foure Beasts, Dan. 7.3. and 17. which denote soure Kingdom. If you make the little horn to belong to the Greek Kingdom, though it bee on the fourth Beast, you make contrary to the Text, but three kingdoms, by making the third and fourth beasts to expresse the Greek kingdom. Alexander was the first foun∣der of that kingdom. The Kingdom of Antiochus, and the Kings of his line, and of the Ptolemies, and their race, is ever in the Mac∣cabees, called the Kingdoms of the Greeks. Therefore if you make the third and fourth Beasts to expresse the Greeks, you make but three kingdoms, where Daniel maketh four in plain terms. Mr. Bright∣man.

Answ. There is first, the Kingdom of the Greeks intire and whole in Alexander, and his four chief Captains, who for a while ex∣pected some of King Alexanders kindred or children to succeed him. This kingdom beeing of short continuance is expressed by the brlly of the statue, Dan. 2. and by the third beast, Dan. 7. And secondly, there is the Greek kingdom parted, which was of longer durance, and was fitly set forth by the legs and feet of the statue, Dan. 2. and by the fourth beast having ten horns, Dan. 7. Of which horns Antiochus Epiphanes is one. That this Kingdom is counted distinct from Alexanders, is evident. Josephus antiq. 12.7. & 14. Where Josephus sayes, as doth the Book of Maccabees, That the Temple was cleansed in the hundred forty eight year of the Greeks kingdom, which, saith hee, be∣gan of Seleucus. Therefore the parted Greek Kingdom is by Jose∣phus (who seems to speak the Judgment of his Nation, and those times) counted a different Kingdom from Alexanders. The Goat in Dan 8. shews how in some sort the third and fourth kingdoms are Greeks: and the Leopard and beast with ten horns Dan. 7. shew how in Gods, as well as in Josephus and other mens esteem, they were two distinct kingdoms.

Object. That little horne, Dan. 8.8. is Antiochus, but the Turke, whose dominion begins in the year of Christ one thousand three hundred; To him Daniel gives a time, that is, a hundred years, two times, two hundred years, and halse a time, that is, fiftie years. Adde these three hundred and fiftie years to one thousand three hundred, and by this it appears, that the Turk declines in his power in the year one thousand six hundred and fiftie. And Apocalyps 9.15. gives the Turk a year, which according to the daies it contains is three hundred sixtie five years; and a moneth, which in the same sense is thirtie years. These three hundred ninetie five years added to the one thousand three hundred years above amount to one thousand six hundred ninetie five; Then shall the Turks dominion bee quite ex∣tinct; Mr. Brightman on Dan. 12.

Answ. If the fourth Beast, Dan. 7. expresse the Roman State (as Mr. Brightman holds) how comes the Turke to be an horne of the same beast? The Turks have had no joynt agreement and fellowship in their designes and attempts with the Romans against the true Church, but rather most deadly hate the Roman Church, as for other reasons, so also because it allows of Images in Gods worship, which the Turks from the expresse words of Exod. 20. abominate. If one beast should expresse the Roman and Turkish dominions, they should agree in singular amitie, assistance, mutuall defence, and Law, as did the Medes and Persians, who are typed by one beast. Or else they should by mutuall intermariages endeavour to make the like friend∣ship, though without successe, as did the Seleucidans, and Lagidans, & as the description of the fourth kingdom, Dan. 2.43. expresses it. Se∣condly, Time, times and half a time have a far different extent of time (as I above shewed) then Mr. Brightman would allow them. Thirdly, what I have said of these passages, applying them to Antiochus, will not by any one be easily disproved. Fourthly, The miseries expressed, Dan. 12. do befall Daniels people, Vers. 1. that is, the Iews before Christs time: not the Christians vexed by the Turks after Christs time, when there is nei∣ther Jew nor Gentile, but all are one in Christ. Wherefore Mr. Brightman here without any good ground talks of the Turks declining and fall.

Having cleared our way by removing the rubs and blocks which seemed to stop our passage, let me now returne to make further ex∣ceptions against the accounts of Time in Dr. Alstede and others.

Thirdly, Dr. Alstede, Mr. Mede, Mr. Archer, and such as concur in opinion with them, mistake in placing the thousand yeares of the

Saints reigning with Christ, the Churches puritie and happinesse, in the fag end of the world, and dregs of time, which in all likeli∣hood will bee worse and worse, as was the old world in Noahs time, and will now need sire, as then water to purge it. See a true glasse of the last times, 2 Tim. 3.1, 2, 3, 4, 5. where their most wicked affecti∣ons, words, deeds are set forth.

Fourth•• Mr. Archer misses the marke and shoots extremely wide, where hee makes Julian the Apostate the setter up of the abominati∣on of desolation spoken of by Daniel. This wretched Emperour doubtlesse aspired to the height of wickednesse, but was prevented of this inglorious achievement both by Antiochus and Titus, as I have already shewed. Hee not onely came too late for the worke, but could effect nothing hee desired: and was so far from taking away the Jewish sacrifices (which is one main thing, Dan. 12.11. mentioned) that hee attempted to set them up in contempt of Chri∣stians and Christ their master.

Fiftly, Both Dr. Alstede and Mr. Archer and others of their opini∣on erre in multiplying one thousand two hundred dayes to the number of ••so many years. Tis true that dayes bee put for years, Ezck. 4. but tis not consequent that in all other pro∣phecies it should bee so: Nor indeed in any can it bee so: but where some circumstances require it, or God plainly sayes as to Ezekiel: 1 appoint thee a day for a yeare, a day for a yeare. To him the words are doubled, that wee should not mistake. In Daniel wee find them not single. And must not of our owne heads devise, what was never intended. 2. The dayes two thousand three hun∣dred in Dan. 8.14. bee properly understood of dayes according to Mr. Brightman and others: Why then may not one thousand two hundred dayes, Dan. 12.11. be so likewise expounded?

Reply. Dayes one thousand two hundred and sixtie, and moneths fortie two, in the Revelation expresse a longer time then the bare words import. So may the summe here. If you say that in the Apo∣calyps is meant properly so many dayes or moneths, you accord with the Pa∣pists, who hold that Antichrist shall reign but just three years and a half.

Answ. I know well that Christs servants, Rev. 11. witnesse to his truth, that the beast, Rev. 13.1. rages, that the woman clad with the Sun, Rev. 12. is preserved in the Wildernesse longer then three years and a half, though the limits of their times expressed, properly signifie no longer a spade: but I say further, that

phrases and formes of speech in the Revelation have often reference to former matters to which they have some resemblance: So Babel and Egypt in the Apocalyps signifie not properly, but metaphorically places and States like them for mischiefs done to Gods people, and their ruine thereupon: So the three years and an halfe of the Saints preaching and persecution is not properly just so long, but hath a reference unto Christs preaching and persecution, which was in proprietie of speech just so long. This is to shew that the Saints case is like Christs, and the time not properly, but by allusion un∣derstood of them: So in Scripture the Saints afflictions are called the afflictions of Christ, Col. 1.24. and the Saints are said to have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a share and part of Christs sufferings, Phil. 3.10. and to bee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 partakers of Christs sufferings, Heb. 12.8. and to bee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 comformable and like to Christ, Rom. 8.29. and Saint John and other Christians are said to bee companions in tribulation, and in the Kingdome of Christ, Rev. 1.9.

Thus Christ is the great and eminent both Teacher of and sufferer for the truth; his servants imitate his actions, and are like to him in suffering. Such was the course of Christs publick ministery, whilst hee lived, such must be theirs untill their deaths. As hee, so they must hold out and continue faithfull in their callings. His time was but three years and an half: theirs may bee lesse, perhaps something more; but however, it will bee a momentary and short space in regard of the eternall weight of glory, which follows it, Againe, as the seven Churches of Asia, some purer, some more cor∣rupt, some in diverse respects prais-worthy, others in as many re∣spects justly to bee blamed, shew the state and condition of seven∣tie and more Churches, and what Christ hath to say to them in re∣gard of their like obedience or disobedience unto him: So the teaching and sufferings of Christ in three yeares and an halfe shew, what shall bee the case of his servants in three times three or moe years of their ministry? So that time is put for the condition of the time and things done therein. As, Act. 3.24. The Prophets foretold these times. And Esther 1.13. wise men knowing the times: that is, things done in the times. And Christ saith, Father keep me from that houre, Joh. 12.17. that uphold me in the sorrowes of that houre.

Thus then yon see apparently that I run not into the Papists er∣rour, who absurdly bound Antichrists persecution, and the Saints

sufferings to three years and an half; Rome first in its wicked and Idolatrous Emperours; secondly, in its proud and superstitious Popes hath been an Egypt and a Babel to Gods servants, oppressing them these one thousand six hundred years, and not barely three years and a half: and in all this time God hath had witnesses to his truth. The allusion both to the places and the time is most elegant and comfortable. They that suffer with Christ, shall also reign with him.

Sixtly, If the setling of the dayes one thousand two hundred and ninetie, counting them so many years, as above, bee faultie, then Mr. Archers addition of fortie five yeares unto them, (which are the overplus of one thousand three hundred thirtie five dayes, by him counted yeares, Dan. 12.12.) must also be erroneous. Besides Mr. Ar∣cher mistakes by making those fortie five years to be a time of great affliction to the Jews. For their welfare begins at the end of one thousand two hundred and ninetie dayes, when Jerusalems desola∣tion is repaired, and the daily sacrifice renewed: and a further ac∣cesse of happinesse is made unto them fortie five dayes after. So that Dan. 12.11, 12. speaks of the Jews welfare, not of their misery; and fits their condition in Antiochus time exactly; for about fortie five dayes after Judas Maccabeus had cleansed the Altar, and sacri∣ficed thereon, Antiochus became extreamly sick, and confessed how unjustly he had tyrannized over the Jews, 1 Macc. 6.8.9, &c. and soon after in the next year died.

Seventhly, Mr. Archer affirmes that Julian was the setter up of the abomination of desolation spoken of Dan. 12.11. Mr. Brightman is of the same opinion on Dan. 12. Admit this to be true: then hee must also bee the taker away of the daily sacrifice: for both these go toge∣ther, and have the same time asoribed unto them. Now Julian was so farre from taking away the Jewish sacrifices, that hee indeavoured to set them up, and did much countenance the Je••es against the Christians. Socrate•• Eccl. Hist.B. 3.

Eighthly, there is no reason why Mr. Archer should hold that af∣ter dayes or years one thousand two hundred and ninetie, Dan. 12.11. the Jews should bee cal'd to Christianitle. The Text faith no such thing: but tels how the Jews should bee freed from two mi∣series; first, from the desolation of Jerusalem, secondly, from the taking away their daily sacrifi••e. Seeing these two are the miseries befalling the Jews untill the end of the time there designed, they must neces∣sarily fall in the time that sacrifice was lawfull. And there∣fore

they must not bee in the daies of Titus, or of the Turk.

Ninthly, These learned men swerve from the truth, by not ma∣king Christ at his being on earth, the strong man, who bound Satan, and gave his Apostles power to tread on the Serpent, whose head himself brok, and whom hee made as lightning to fall from Hea∣ven : so that from the time of Christs Ascension the devill could not prevail to deceive all Nations, as before hee had don: but was loosed about a thousand years afterward, as hath been decla∣red above.

Tenthly, There is not any passage in the Revelation or else∣where, that I know, from which it can bee proved, that the Papa∣cy began in the year four hundred and six. Tis true, that about this time Constantine left Rome, and made Constantinople his roy∣all Seat: but the Bishop and Church of Rome, did not then so a∣postate, and degenerate from what they had been, that grosse po∣pery and Antichristianism may bee laid to their charg. Constan∣tine, who erected Churches, placed new Bishops in them, coun∣tenanced other good Bishops already placed; so held his Imperi∣all autority, and Vicegerency under Christ, that the Bishop of Rome never in his time exalted himself above the royall Scepter, or chal∣lenged an universall autority over all Churches. There were fault•• in Churches, and errours in Bishops and teachers before Constan∣tines time, and in it. But wee see by Christs judgment upon the seven Churches in Asia, Rev. 2. and 3. that some faults and errours do not presently unchurch a people, as rank Popery and Antichristi∣anism doe.

Eleventhly, If the ten Kings received their kingdom, Apoc. 17.12. and imployed their power in oppressing the Church, together with the beast, namely, the persecuting Emperours, then they received that their power from the C••sars long before the year four hun∣dred and six. And if it bee meant of receiving their power from the Popes, it is manifest that they submitted not their necks, nor took their Scepters from the Popes, untill many years after four hundred and six, namely untill about the year of Christ one thou∣sand and odde. Herein therefore Mr. Archers ground-work fails him.

Twelfthly, How can the year one thousand two hundred and six∣ty bee attributed to the Pope alone? Suppose so many years given to the warring Beast, Rev. 13.4, 5. that is, the Emperours, which

make the sixth head, and the•• ruled in Saint Johns time: I finde nor the like time ascribed to the beast with two horns, or to any par∣ticular type, whereby the Popes alone are expressed. Mr. Bright∣man holds the beast, Rev. 13.1. not to bee the Emperours or ci∣vill State of Rome, but the Popes: because the Imperiall State was risen before St. Johns time; and Christ shewed to Saint John, matters onely, which were to bee don after the giving of those visions, Rev. 4.1.

To this I Answer, Christ did shew St. John matters, which for the most part were to bee don after the Vision, Rev. 4. But hee shew∣ed him also, first, some things absolutely don and past: as name∣ly, five of the heads of the Beast seen by John, were faln and gon, Rev. 17.11. Christ appeared to him as a Lamb that had been stain, Rev. 5.6. This was don long before that vision And secondly, some things shewed to John were formerly in part fulfilled, and were yet more and more to bee fufillled in and after his time. As these, God doubtlesse before sat gloriously upon his Throne, as hee is said to sit. Rev. 4.2. The Elders, namely John himself and the other Apostles, and the whole Church of God, before Johns Visions, ascribed praise, honour, glory, &c. to the Lamb, as they doe, Rev. 4. & 5. The New Jerusalem spoken of, Rev. 21.10. was before Mother of the beleeving Galatians, and other Christians, Gal. 4.26. Heb. 12.22. I might instance in diverse other the like passages. Observe this well, or els Mr. Brightman will by a false fire mislead you in diverse other matters.

Thirteenthly, Mr. Archer and some others, though they decline the grosse millenary opinion of one thonsand years victory, plea∣sure, Joviality, yet in ascribing to their refined thousand years plen∣ty of all things without sin, and making the Martyrs raised from death, partakers thereof, &c. palpably (as I conceive) mistake. For the Kingdom of God is not meat and drink. nor (which is consequent) other matters, lesse necessary. And to what end should the bodies of the Martyrs and Saints raised up immortall and glorified (such they are described to bee 1 Cor. 15.) live again on earth to make use of such poor accommodations, and not rather enjoy glory and immortality in heaven: for which the resurrection fits them; as it did Christ risen from the dead, and ascending into heaven?

Fourteenthly, See how they jar and differ in their judgment.

Mr. Brightman to the summe three hundred and sixty in Julians time addes the one thousand two hundred and ninty in Dan. 12.11. and the forty five years more there in verse 12. and saies, that the Turks power will bee extinct in the yeare one thousand six hun∣dred ninty five, to which summs those numbers doe amount. Mr. A••cher from three hundred sixty six, and the other summes saies, that in the year one thousand seven hundred, the thousand years begin. Dr. Alstede to the year ninty six, in which, saith hee, Je∣rusalem fell, addes the same one thousand two hundred and ninty, and one thousand three hundred thirty five, and affirms that the thousand years, Apoc. 20 end in the year two thousand six hundred ninty four, which Mr. Brightman ends about the year one thousand three hundred. Mr. Archer to the year four hundred and six, when saith hee, the Papacy began, addes the one thousand two hundred and sixty, Apoc. 11.3. and 12.6. And tels us, that the Papacy falls in the year one thousand six hundred sixty six. Mr. Brightman from the same summes and an addition of years, for the heads cure, which Apoo. 13 was wounded (which cure some others, that think themselves Surgeons, not inferior to him, little thought of) makes the Pope-doms fall to bee in the year, one thousand six hun∣dred eighty six. See his Comment. on Apoc. 13.5. Hereby it ap∣pears, what liberty is taken to dispose of these Propheticall ac∣counts of time, rather according to humane fancy, then clear evi∣dence of Scripture: whence their opinions become different, and leave us more uncertain, and unresolved, then when wee consul∣ted them: except wee will confide, and relie more on mens per∣sons, then on their proofs and arguments. In opinions thus dis∣agreeing it necessarily follows, that some of them bee faulty: and tis not improbable (their grounds beeing so sandy and weak) that all of them may bee false. What Reasons I have here alledged to disprove them, I humbly submit to the censure of such as are judi∣cious in these matters.

Chap. VI. The Arguments and autorities from the Rabbins, brought by Mr. Mede on Rev. 20. answered.

MR. John Mede, on Rev. 20. produceth diverse reasons for his opinion about the thousand years. And thus first hee argues: Gorists kingdom is joyned with his appearance to judge the quick and the dead, 2 Tim. 4.1. But at Christs last appearing to judg the quick and the dead, he is so sarre from beginn••ing a new kingdom, that bee delivers up the kingdom to his Father. That kingdom therefore, which neither shall bee before the appearance of the Lord, nor af∣ter the last resurrection, is necessarily between them. And this king∣dom is said to bee for one thousand years, Rev. 20.

Answ. Saint Paul sayes not, that Christs Kingdom was not be∣fore his appearing to judg the quick and the dead: and Mr. Mede himself grants, That Christ long before had a crown given him, and rode firth, conquering and to conquer, Rev. 6.2. This hee judges to bee in the beginning of the Apocalypticall times. And that it was so, I have above proved. In the latter end of his Kingdom, Christ makes an absolute conquest over the beast and ••alse Prophet: and casts them into the fiery Lake; and brings all men to judgment: and then delivers up his Kingdom of governing and defending his Church in this world, to his Father: And they reign together eternally with the Saints in a setl••d and blessed estate.

Secondly, I conceive the terms at his appearing, and in or at his kingdom, to bee in sense, at his manifest appearing to bee the great King. And that the form of speech is duobus pro uno positis, by putting two expressions for one. So Thunders and voices, Rev. 8.5. are put for thundring or loud voices, as both Mr. Mede, and Mr. Brightman, expound that place. The reason why I thus under∣stand it, is, because Christ ever truly the great King then ap∣pears manifestly to bee the great King indeed by an absolute con∣quest over the Churches enemies, and by over-comming death, and by bringing, as the great and on••y King, the whole world to judgement.

Object. In Dan. 7.9. and Rev. 20.4. Thrones are said to bee set up,

and judgment given to the Saints, (who are said to judg the world, 1 Cor. 6.2.) and the Saints to obtain the Kingdom, that is, to live and reign with Christ. Besides, in Dan. 7.13, 14. and Luk. 21.24, it is said, That Christ shall appear in the clouds of heaven, and have power, glory, and kingdom given him: so that all people, Nations, and languages shall serve him; and that these things shall come to passe, when the times of the Gentiles shall come to an end. That is, when the little born, Dan. 7.11. namely Antichrist, is overthrown. Therefore Christs glorious Kingdom, and the Saints reign with him takes not place untill the Popedom bee ruined.

Answ. In Dan. 7.9. the Thrones, that is, those of the four beasts, are said to bee (so our new translation hath it) cast down: and the Antient of daies to sit on his Throne. Hee gives judgement to the Saints, that is, on their party, or inables them to maintain their party a∣gainst the little horn that domineered over them before for a time, times, and half a time. The Saints therefore in those daies after Antiochus his ar∣mies were defeated, set up Gods worship again, 1 Macc. 4. and main∣tained th••ir cause against the body of the fourth Be••st, which was then hornlesse, Dan. 7.11. and 26: So that it began to decay, and was con∣suming daily unto the end. This the Jews Gods people did untill the Son of man came in the clouds of heaven, and received the ••ternall kingdom, Dan. 7.14. which began (as was above proved) one thousand five hundred years agon.

Secondly, How Christs Kingdom so long agon begun, the Saints judged and reigned, I have likewise declared.

Thirdly, Christs glorious comming to judgment is sometimes to bee understood of vengeance and punishment ins••icted on the world for their sins. So the Lord is said, Judg. 14. To come with thou∣sands of his hely ones to give judgment against all men, and to rebuke the ungodly, &c. when hee drowned the old world: So Christ comming with power and great glory, in these Texts of Daniel and Luke, may expresse his comming with vengeance against the Romans and Jews that kild him, and opposed the Gospel. For it is said, Luk. 21, 22, and 32. That that age and generation should not passe, untill all those things were fulfilled: Besides, it is not said, that Christ shall not so come, untill the times of the Gentiles were fulfilled, but untill Jeru∣salem bee trodden under foot by the Gentiles, and the power of heaven, Sun, Moon, and Stars (that is, the government of that people) bee shaken, This was don when Jerusalem was overthrown.

Repl: The sense of Luke 21.32. may bee; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this people, Nation, kindred of the Jews shall not passe, or cease to be a Nation, or people, untill these things bee fulfilled. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉so signi∣fies.

Ans. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 expresses Dor generation in the old Testa∣ment a hundred times: It is sometimes also put for Gnam, Mis∣pa••ha••h, M••ledeth, people, nation, progeny: But then commonly it intends and denotes the Nation or family then living, which is all one in meaning with Generation: In this sense, The People and Nation, and race of men now living shall not passe, or be extinct, un∣till all these things be accomplished.

Repl: If you deny the Texts, Dan. 7.9. & 22. & Rev: 20.4. to expresse the great day of judgment, Christs comming in the clouds with power and great glory, and the Saints with him to judge the Earth, and abolith Antichrist with the brightnesse of his comming in the thousand years yet to come, you undermine the pillar of E∣vangelicall faith, concerning the glorious comming of Christ.

Answ: God is known by executing judgment, Psalm 9.16. Not by the great and sinall judgment onely, but by other particular judgments also on mankind. Some Jews might mis-conceive of Gods dealing towards them; and be per swaded, that they should in, or at Christs time get their necks from under the yoak of their oppressors. But when they saw Jerusalem in that age ruined, many Jews cruelly slain, the rest grievously disperst: how could they but think, and you now conceit, that God then sate gloriously in judgment against them, who were grown as secure as they in the old world, Mat. 24.37. Luke 17.26. As this judgment was conspicuous; and shewed the great power and glory of Christ, and verified Christs speech of some then stand∣ing by him, who should not taste death, untill they saw Christs kingdom come with power, Mark 9.1. So I verily believe, that Christ will come in the clouds, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with clouds of witnesses, Mark 14.62. and great power to judge and destroy Antichrist, and all his Churches enemies, Apoc. 20.9. Thus doe I endeavour to hold up the pillar of Evangelicall truth, and in no wi••e undermine it. Christ, I say, hath already by the brightnesse of his comming in the word preach∣ed given Antichrist such a blow, that hee shall never lick himself whole; and will in his good time bring him to utter confusion: What was done in the thousand years, I have above sufficiently un∣folded.

Object. Justin Martyr tels Trypho the Jew, that himself, and all Orthodox Christians knew the resurrection of the body, and the thousand years, in which Jerusalem should be re-edified, adorned, and inlarged, according as Ezekiel and Esay had prophecied of a thousand years, in which shall bee a new heaven, and new earth: So that Jerusalem is made to triumph, and the dayes of Gods people to bee as the dayes of the tree of life; In these words, saith Justin, we hold that the thousand years are implicitly pointed at: He further saith, that John in the Revelation prophesied, that Christians should ac∣complish that thousand year in Jerusalem.

Answ. Justin beleeves the resurrection of the body; wee deny it not. But Justin asserts not two resurrections, as some now doe, one a thousand years before the other: Justin sayes, that Jerusalem shall bee re-edified, inlarged, adorned in such sense as Ezekiel and Esay fore∣told: it is most true; A Jerusalem, that in Rev. 21.10, & Gal: 4.26: all the world over shall bee made a place of Gods worship (as was the old Jerusalem) to the great joy of all people: the distinction of Jew and Gentile shall bee taken away, and all true Christians shall bee the Israel of God, and true Jews: and shall have no need of the old Je∣rusalem. How implicitly in Esaies words, by Justin cited, the thou∣sand years should be pointed at, he is quicksighted, that can discern. No man (I think) endeavours now to prove the thousand years from that text in Esay. It there were any such thing in Esays words, Logick now, if ever, would work it out. Further, St: John sayes not totidem verbis in expresse terms, what Iustin alledges: but that there shall be a new Ierusalem comming down from heaven, not built by man; and that the Saints shall reign a thousand years with Christ: and I will also grant, that this reign should bee in the new Jerusa∣lem. But that reign was in the beginning of the Gospels times for a thousand yeers, and shall not bee towards the end of the world: This Ierusalem is mother of us all, of all the Israel of God, of all be∣leeving Iews and Gentiles, in all times to the world end; and is not limited to old Jerusalems seat, and some certain time. That king∣dom began long since, and was such, as hath been above shewed, not such as the pleaders for the thousand yeers to come, describe it.

Object. Divers of the Ancient Fathers, besides Iustin Martyr, as Ireneus, Tertullian, Lactantius, Nepos, and others, held the opini∣on of the thousand yeers reign. Austine himself sometime inclined

to the same: and it seems to bee Ieroms prime Argument against it, that it savoured of Judaism: to reject this opinion, is a neglect of an ancient Tradition of the Church. Papias recommended it to the Fathers above, they to us.

Answ. The antiquity of this opinion, will be little warrant to the verity of it: if wee consider that Ireneus sayes, That Papias an Auditor of St. John asserted it: whereas Papias himself denies that e∣ver hee saw or heard the Apostles. And Eusebius B: 3. Histor: Eccles. sayes, that Papias was too credulous, and of shallow judgment, and by mis-interpreting Apostolicall expositions led others into errour; as Ireneus in this very point; and as some conceive, in the opinion of Antichrists reign but for three years and an half near the worlds end. You see then, what a tottering and weak foundation this tradition hath. It is granted, that Austin had an inclination to like of it, but his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉second thoughts made him wisely to abandon those Fathers faulty opinion, and to correct his own: as for Ierom, hee censures the millenary conceit to bee a Iewish 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fable; and so inconsistent with the vision, in Apoc. 20. jar∣ring in it self, contrary to other Scriptures, and unworthy of the Christian faith; See Ierom on the life of Papias. Hee had therefore Arguments sufficient to confute it. Dionysins a learned and judicious Bishop of Alexandria called together the chief abettors of this opinion, and argued with them about it three dayes, from morning till night, and examined Nepos Book in defence thereof: whereupon in conclusion his chief opposer yeelded, and promised never to teach, or so much as to men∣tion the opinion again: and all the rest there present submitted to the truth, Euseb. Histor. B. 7.

Repl. Bee this opinion true or false, or whether the Fathers held an errour herein or no; to bee of the same minde with the Jews is not alwayes culpable. The Rabbins tell us, that the seventh mil∣lenary is the great day of Judgment. That the world shall continue six thousand years, and in the seventh thousand bee destroyed with fire, and purified: and the Lord alone shall bee exalted in that day, Esa. 2. that is, shall bee King over all the Earth. They say, that God in this millenary shall break the wicked; and that it shall bee a great Sabbath, or day of rest. Other Rabbins hold, that the sixt millenary shall be the day of Judgment. Rabbi Elias sayes, that the world should continue two thousand yeers before the Law, two thousand years under the Law, two thousand under Christ.

See these and other their opinions cited by Mr. Mede on Re∣vel. 20.

Answ. No man holds the Jews in all things culpable. They are most carefull and vigilant preservers of the originall Hebrew Text intire and uncorrupt: so that had not the Jews and Greeks been kept distinct people untill these times, the knowledge both of the Hebrew & Greek originals had perished by the prevalency of Papistical dark∣nesse. See my preface to Cognatio Linguarum. The Iews also, when they list to speak out, shew good skill in the sacred stories. Besides many passages in their Talmuds about their rites and customes serve better to open some difficulties in the New Testament, then our Latine Commentaries. What I attribute to the knowledge lockt up in the Hebrew tongue, see in my Book Cognatio Linguarum. Posit. 9. The Rabbins have many truths: but like good corne in much chaffe; themselves often times so speake, that they will tell you, Stultus credit omni verbo, it is sillinesse to take all they speak for sad truth. Maimonid. part 1. chap. 62. Schick. Bechin. Happer. pag. 114. Some truths they hide under Enigmaes and Parables, and of them they say, I finding a Pomegranat did eat the Kernels and laid by the Rinde. P. Ga∣latin. 1.7. Yet many such riddles they have not worth the cracking their shell, and more like a deafe nut, then an wholsome Pomegra∣nat. These fall under Pauls prohibition of not giving heed to fables, 1 Tim. 1.4. Hee that will prositably peruse them, must try all things in them, and keep that which is good, 1 Thes. 5.21. And whoever will hope to deale soundly with them (which would bee a glorious and heavenly work) for their conversion, must bee able to match and surpasse them, as in sound knowledge of the Scripture, so in their own tongue and learning, as the Apostles and ancient Fa∣thers did the Greeks. Herein Mr. Broughton did much, and had hee lived longer by good incouragement was both able and willing to have done far more.

Secondly, for the present question observe the Jews jarring opi∣nions. Some of them hold the day of judgment, the wickeds breaking, and the Messias his exalting to bee at the end of the fift millenary; which is fully past: for I hold the world to be five thousand five hundred se∣ventie one years old in this year one thousand six hundred fortie foure; yet is not the one thousand years by some conceived to bee begun. Some begin the great Sabbath at the end of the sixt millenary: Such as live to it shall see how neer they come to the mark. Elias

seems to hold, that the fift and sixt millenary shall bee under Christ: and therefore, say I, by their own grounds, times of much happinesse. I would they were so humble as to make use of them. There can be but one truth, some of these (to passe by others) must needs misse it, perhaps all of them: See how our writers vary from them. Mr. Brightman begins the famous 1000. years in the three hundred year of Christ, Dr. Alstede in one thousand six hundred ninetie foure, Mr. Archer in one thousand six hundred sixtie six, or in one thousand seven hundred. Others differ from these. This 'tis to grope after truth by a darke light, or no light at all; Maimonides saies well, It is better that a matter of which no certain demonstration can be made, should remain in doubt, then in vain to dispute thereof. Mor. Neb. Part. a. Cap. 16.

Repl. Wee Christians use Jewish termes; Gehenna for hell, Para∣dise for heaven, the day of judgment for Gods finall judicature; yea Saint Peter may seem to have confirmed the Rabbins tradition by his speech of the day of judgement, 2 Pet. 3.7. and of one day being with the Lord as a thousand years; Let us not rashly neglect their terms.

Answ. Pau's rule is, not to use words, which mans wisdom teaches, 1 Cor. 2.13. to avoyd prophane and vain jangling and opposition of science, 1 Tim. 6.20. for there may bee wisdom and science falsly so cald. Hee injoyns us to speak 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the words of God, 1 Pet. 4.11. wholsom words of our Lord Jesus Christ, doctrin according to godlinesse, 1 Tim 6.3. and tending to godly edification. These rules wee may observe, and yet seeing Gods word speaks linguis ••ominum as men use to do, (so said Maimonid. Mor. Neb. p. 1. c. 26.) and hath frequent Metaphors, Me∣tonymies, Ellipses, Metaplasms, and other forms and frames of speech usuall in other tongues and forain writers; wee nor are nor need to bee nice in using the Rabbins phrases, especially these, which the New Testament doth expresly and particularly war∣rant by its own example, or in generall by examples of like nature; so that wee ever take heed that they lead us not into errour. The holy Spirit is so far from scrupulositie in this kind, that not onely it makes use of those Rabbinick and Jewish terms above; but of Syriack also, as Abba Father, Maranaths the Lord comes; of Roman, as Legio a Legion, custodia a watch; of the Septuagints, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 poyson, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Heb. 11.21. from Gen. 47.••1. in which word the Seventie mistook, and translated Matteh 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a staffe, for Mittah a bed: And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it is a wonderfull thing, Matth.

21.42. (mistook also by the Seventie in Psal. 118.22.) for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In these and some other the mastakes of the Seventie Interpreters, the New Testament follows them, where the errour might bee helped by recourse to the Hebrew of the Old Testament. Yea the holy Ghost hath made use of some Poets speeches, Tit. 1.12. Act. 17.28. and declined not the names Castor and Pollun, or Dioscuri, Act. 28.11. a terme superstitiously used by the Heathen: So that I conceive, that where God sayes, yee shall not name the Heathen gods, Jos. 23.7. hee intends the naming them with honour and reverence, as the Hea∣then did. Wherefore wee may use Jewish terms and forms of speeches borrowed from other nations, so that wee trespasse not against the rules above. Wee must ever have a diligent care, as not to obey the commandements of man, so not to use their terms, that turn from the truth, Tit. 1.14. wee must bee carefull that we do not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 teach other doctrine then that received from Jesus Christ, 1 Tim. 1.3. into which straying by-paths, quaint and novell expressions do sometimes make men unawares to slip.

Saint Peter hath the term, day of judgment, 2 Pet. 2.9. and 3.7. calling it the day, to which the wicked are reserved. But hee rather hath it from Job 21.30. then from the Rabbins; See the place. As for Saint Peters speech, which follows, One day with the Lord is as a thousand years, and a thousand years as one day: it shews that perhaps men will count God slack of his promise, as of that, Luk. 18.7, 8. God will avenge his elect, which cry day and night unto him, yea though bee long forbeare, hee will, I say, avenge them quickly. A little time may seem long to a man: but in regard of God himself, there is no slacknesse; onely in mercy hee gives men time to repent. So that Saint Peter expresses the day or time of Gods longsuffering: and not the day of judgements continuance to bee for a thousand years. as Mr. Mede and others conceive. Besides, Christ ••seth, as this, so many other passages of Scripture misconstrued by the Jews, yet needs not to refute the Jews misprision. It is sufficient that Christ applies them aright. Rectum est index sui & obliqui. The very propoun∣ding of truth will justifie it selfe, and disclose what is erro∣neous.

But not to dwell longer on this matter, I hold that all phrases or speeches are to bee approved or disallowed, according to the ground on which they be built. See what the Rabbins say for them∣selves in this regard; Rabbi Elias saies, that the world shall continue

six thousand years; Why so? Because there be six Alephs in the fi••t Verse of Genesis, where each Aleph stands for a thousand. This reason is senselesse: but if you dislike it, you shall bee told from Rabbi Symeon Ben. Iaba. Woe bee to him that thinks the Law containes no more in it then the ••are words import. To this I say no more, then that as wee must not take any thing from the Law, which on good ground may bee concluded thence, so wee must not adde thereunto, Deut. 12.32. that is, wee must not infer from the Law, what the holy Spirit never intended. The learned Mr. W. Schickard hath well shaken such like Jewish tricks as this. Bechin. Happerush. pag. 146. &c.

Repl. A tradition agreeing with Rabbi Ketina's opinion of the worlds destruction in the seventh millenary, gives us a better ground for its truth; thus. After six years the Jews land and peo∣ple had a cessation and rest: so after that six thousand years bee past, in the seventh thousand years the world shall have a cessation and rest.

Answ. The use which God makes of the seventh years rest in Levit. 25. is much different from that of the Rabbins; Namely, that the Iews might know that the Land was Gods, and they but sojourners with him, Vers. 23. That they might observe how God blessed them, when they in the seventh yeare labored not; and that it was hee that gave the encrease, when they did labour; and so depend on his good∣nesse to them: It served also to bring them to the seventh seven, and so come to the Jubilee, the famous year of rest. So they might ra∣ther conclude, that the world should stand (but this also would bee but a sandy foundation) fortie nine thousand years, and then have a great Jubilee and rest, in which the last Trumpet should sound, as in the Jubilee year the Jews Trumpets were wont to doe.

Obj. The ancient Jews understood, Esa. 2.11. and 17. of the great day of judgement: where it is said, and the Lord alone shall be exal∣ted in that day. The later Iews speak something to the same purpose; and thence they say that the Lord shall be King over all the earth.

Answ. In Esay 2. is an excellent prophecie of the preaching of the Gospel, and of the calling of the Gentiles by the Word going out from Sion and Ierusalem. This was fulfilled when God set up Christ his King on mount Sion, as I proved above. Peruse the Chap∣ter, ballance each passage, and particle thereof, and try whether there bee any the least warrant for a day of judgment of a thou∣sand

years continuance. It is true, that when the Gospel began to bee taught, Christ was by all true beleevers exalted alone, and preferred above all the high looks and lostinesse of men: many idolatrous and super∣stitious persons then turned to Christ, and cast away their silver and gol∣den Idols, as there it is foretold. And if any unbeleevers saw not then Christs glory, they were justly to bee blamed. His glory was then such, and hath so continued, that the gates of hell could ne∣ver prevaile against it. It is true, that many worldly Potentates then strove to exalt themselves above Christ, and were highly exal∣ted by others; saying, Who is like this our Lord? who can war with him? But Christ in due time did manifest that these brags were vain and foolish: Because Christ by overthrowing them, will shew his might to bee far above them, and that all their forces are inconsiderable. And at the day of judgment, when all quick and dead shall stand before him, all both small and great shall see and consesse him alone to bee exalted. But neither in Esay 2. nor in the whole prophecie is there any ground for two resurrecti∣ons, and a day of judgment between them of a thousand years continuance.

Obj. The Rabbins think the title of Psal. 92. L••jom ••ass••abat for the day of the Sabbath to bee the argument of the Psalme, and to be understood of the Sabbath of a thousand years.

Answ. Wee find the Rabbins often extravagant in their opinions, therefore their bare affertion cannot bee a sufficient warrant unto us, they say, that Psal. 92, is for the day, that shall bee all rest. On Talm. Sanedr. Ch. 11. and adde that a thousand years in Gods sight are but as yesterday: from Psal. 90.4. Wee must attend more, why they thus speak, then that they thus speak, and try what they say: against their assertion thus I argue. First, if the title of the Psalm import that it was onely for the Sabbath of the thousand years, that is, then to bee used: as the title Libnei Korch implies a Psalm to bee used and sung by the sons of Kore••: how is it that some Rabbins say; that it was sung by Adam in the evening before the Sabbath, after the promise made to him; and others say, it was sung in the San∣ctuary by the Levits? Secondly, If the title bee so expounded that Lejom Hassh. meane concerning the Sabbath, as the objection inti∣mates, by making this title the Argument of the Psalm; this cannot bee: For the Psalm intreats not of the thousand years of Christs reign, making it such as some now doe: Yea it speaks of Gods be∣ing

the most high, and the King exalted above all (not for a thou∣sand years, but) for evermore; and touches matters usuall in the gracious course of Gods governing the world, and his goodnesse to man in the same. Thirdly, What day is all rest? none, I think on this earth. Here the Church is militant. The dead that die in the Lord rest from their labours, Revel. 14.13. The time of all rest is in heaven onely. 4. The speech of a thousand years being but as yesterday, in Psalm 90. hath no more reference to the title of this Psalm, then Harp and Harrow have each to other. Fiftly, The 90 Psalm speaks of mans birth, his flourishing, his decay. If hee live threescore and ten or eightie years, (as men did in Moses, in Davids, in our times) his dayes seeme as soon past, as a thought. To it they are compa∣red. If man could live a thousand years (as Adam almost did) these in Gods sight are but as yesterday, as a watch in the night, that are past. What are they to God that is eternall? Sixtly, what reason hath any one to refer the words of a thousand years being as yesterday more to the seventh thousand years, then to the fourth, sift or sixt thousand years of the world?

Obj. Wee desire the conversion of the Iews, and is it not the ea∣siest way to deale with them for the same end, not to wrest plain Prophecies, which pertain to the last and glorious comming of Christ, to his first comming: So that wee hold the main truth, and prove to them, that Iesus of Nazaret was the true Messias, and that they ought not to expect any other?

Answ. Here Mr. Mede answers himself, saying; That a Christian must consent no further to the Jews then his profession (rightly I sup∣pose, grounded on Gods truth) will give him leave. The rule is good. Now let us try what things hee holds to belong to the se∣cond comming of Christ, not to his first, as others affirme.

First Instance in Mr. M••de, in Revel. 1.7. it is said, That Jesus Christ who bath washed us from our sins by his blood, comes in the clouds of heaven, and every eye shall see him, even they that have crucified him, and all Tribes of the earth (hall mourn before him. These passages are verified onely at Christs last and glorious comming.

Answ. The mourning of all kinreds of the earth in regard of their sins, for whose expiation Christ was crucified, is foretold, Matth. 24.30. and Luke 21.27. where it is also said, that hee comes with power and great glory, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with or upon the elouds of heaven, that is, say the Rabbins, the Angels. Coch-Nathon

Sanedr. pag. 370. answerable to Jude 14. Where God comes with thou∣sands of his holy ones; This was fulfilled before that generation passed, Mat. 24.34. Luke 21.32. Some that heard Christ preach, are told, that they should not taste death, untill they saw the kingdom of God come with power, Matth. 16.28. Mark 9.1. and many of them might live, untill, what was shewed to St. John Rev. 6 by the horses and riders upon them, was in some sort fulfilled. The high Priest and his assistants might live to see the Son of man sit on the right hand of the power of God, and come in or with the clouds of heaven, Matth. 26.24. to punish the Jews, and ruine Jerusalem, as Henoch bid the old word behold God comming with thou∣sands of his holy ones or Angels to destroy the old world, Jud. 14. In the same manner the Son of man is set forth with a Crown on his head, and a Sickle in his hand, when bee comes to fill up the Wine-presse of his wrath, Revel. 14.18. The mourning here spoken of was in part fulfilled, Act. 2.37. in the Jews, who seeing, that is, pondering in their minds, how they had kild the Lord of glory, as Peter there told them, Were with griefe pricked at their hearts, repented and beleeved in Christ. Now what was done by them, was and is in like manner done by all converts of all Nations whatsoever from Christs time to the worlds end. Thus it appears that the passages above instanced in, may bee said to bee done at the Gospels first progresse, and yet must continually be done by all who become Christians in after times.

Instance of Mr. Mede. The royall Kingdome of Christ, who feeds the innumerable multitude that have palms in their hands, Revel. 7.17. and Christs victory over the ten Kings, vassals of the Beast, Rev. 17.4. are better referred to Christs last & glorious coming, then to his first comming.

Answ. The multitude with palms in their hands are converts of all nati∣ons, kinreds, tongues, and people, who praise God for their salvation, Rev. 7.10.11. The like is done, Revel. 5. where the redeemed out of all Nations acknowledge all power, riches, wisdom, strength, honour, glory, and praise to belong to Christ, who sits crowned upon his throne. This vision in Chap. 5. Mr. Mede himselfe holds to bee fulfilled in the beginning of the Apocalypticall times. The Palm bearing multitude (bee they in what time they shall) continue the same course of ascribing all praise, ho∣nour, power, &c. to Christ sitting on his throne. And Christ, Revel. 17.14. conquering the ten Kings, shews himself to bee Lord of Lords and King of Kings. Now before the visions here mentioned Christ was exalted far above all principalities, powers, and dominations, and every title and name that is named, not in this world onely, but in the world to come, Ephes.

1.21.22. and in the very entrance of the Revelation in stiled, the Prince of the Kings of the earth, Revel. 1.5. Therefore the royall King∣dom, and all power, and honour, &c. begins to bee due to Christ at his first comming, and must in all times afterward, even to his se∣cond comming at the worlds end be ascribed unto him.

Instance. The mariage of the Lamb, Revel. 19.7. The New Je∣rusalem, Revel. 21.9. The Lamb, the light of the new Jerusalem, Vers. 23. are better applied to the last and glorious comming of Christ, then wrested to his first comming.

Answ. To these Instances I purpose to answer in their due place where now I come to speak of divers passages in the two last Chap∣ters of the Revelation.

Chap. VII. Objections out of Revel. 21. & 22. answered.

AMong learned expositers many controversies and doubts are moved about the two last Chapters of the Revelation: I will briefly handle that which especially concerns the matter here to bee discussed.

Obj. Many most excellent and admirable promises are made unto Christians, Apoc. 21. and 22. which must bee made good at one time or other. Many of them have not yet been fulfilled: therefore they are to bee fulfilled hereafter: and that must bee either in the thou∣sand years of the Churches prosperitie, in which the Church and Saints of God shall reign with Christ before the end of the world, or else in the world to come in heaven. The promises are these, of new heavens and new earth, of a new Jerusalem, of its being prepared and trimmed for Christ, the bus band thereof; of freedom from tears, death, sor∣row, pain; of all things made new, and many other the like. Read the Chapters.

Answ. I grant that the promises in these two Chapters are for this life. And thus by severall arguments I prove it. First, the new Jerusalem comes down from God out of heaven, and is on earth: if it were to bee in heaven, then it should ascend from earth to heaven, which it is not said to doe. And this ascending to God befals not Gods servants both in body and soul•• untill the last judgment bee

past: whereas in this life the Ephesians and other converts become fel∣low Citizens with the Saints, Ephes. 2.19. And secondly, there can bee no tears in heaven, which need to bee wiped away from the Saints eyes. Thirdly, Tis on earth that the Saints thirst, Revel. 21.6. and there Christ refreshes them with the water of life, Joh. 4.14. In heaven they thirst not, but are fully satisfied with all joy and pleasures for ever∣more, Psal. 16. Then fourthly, the Nations that are saved, Revel. 1.24. walk. (a phrase usuall for conversing in this life) in the light of Christ, who is the light of the world, and glory of his people Israel, Luk. 2.32. And tis on earth, that Kings doe their service to God, and bring their people to the New Jerusalem, or the true Church. On earth are civill distinctions of Kings and people, of master and servant: but in heaven a Lazarus is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉in an Angelicall condition no lesse then a great Monarch, all there rest from their labours. Fiftly, Christ who is the wisdom of the Father, is the Tree of life, Prov. 31.18. and 22. Rev. 22.2. and is the life of men in this world, 1 Ioh. 5.20. As hee is the spirituall Manna, so hee is the fruit of this tree every mon••th fed upon by beleevers. Sixtly, The leaves of this tree serve to heale the Na∣tions, Rev. 22.2. Now in heaven there is no account kept by moneths, nor are there any sores of the Saints to bee healed, or that need cure. The soules of all faithfull are purified by faith in this life, Act. 15.9. And their bodies lie down, and leave, what was sinfull and cor∣rupt in them, in the dust of the grave, and rising glorious and immor∣tall ascend to heaven. Thus by these Arguments it appears, that the condition of Gods people in this life, is in these two Chapters declared.

Secondly, I will shew, that many passages in these Chapters, which seem to belong to the Saints state in heaven, expresse their happy condition not onely in the thousand years from Christs time, but in all the dayes of the Gospel to the worlds end: and thus I prove it. First, Every one that is in Christ is a new creature: and not onely so: but all things are become new, 2 Cor. 5.17. This is answerable to Apoc. 21.5. And appears further thus. Christ is the second or new Adam: hee maks new matters; floods in deserts; them that were not his people to bee his people; be makes a new Covenant; speaks to people by new tongues, gives them new hearts and new spirits; puts new wine into new bottles; gives beleevers a new name written in a white stone; clothes them with new garments; puts a new song into their mouths; makes a new heaven and a new earth, and a new Jerusalem, that is, a Church of all be∣leevers

both Jews and Gentiles. These things began to bee perfor∣med in Christs life time, and have been, are and will bee continu∣ally in fulfilling unto the worlds end. For all Christians from the first to the last have their portion herein. Secondly, the marriage of Christ with the Christian Church began with the preaching of the Gospel: for then God made a marriage Feast, and invited guests unto it, Mat. 22.2. Joh. 3.29. Hee hath ever since, now doth, and will continue still inviting them thereunto so long as the world lasts. Paul long since prepared the Corinthians a pure virgin for Christ their husband, 2 Cor. 11.2. The other Apostles and Religious Teachers ever since have endeavoured the same for other people and Nations. Thirdly, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tabernacle of God was among men at the Gospels beginning. Then Christ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉bad his Tabernacle a∣mong men, Job. 1.14. and became Immanuel God with us by assu∣ming humane nature. This Tabernacle Christ took up with him to heaven at his ascension. Besides, as God had his dwelling or Taber∣nacle among the Israelites, in the wildernesse and in Canaan: so Christ walks amidst the golden Candlesticks, the Churches here on earth, Rev. 1. and on his throne hee sits in the midst of the Rulers of his Church, Rev: 5.6. and all Christians did, doe, and shall acknowledge his glory, honour, dominion, to the worlds end; as they in that Chapter doe. Fourthly, the Covenant by which men of all Nations are Gods peo∣ple, and hee their God, Rev: 21. was made at the beginning of the Gospel, and continues to bee made with all converts to the end of time: For God dwelt among the Corinthians, and by Paul said unto them, I will bee your God, and ye shall bee my people, 2 Cor: 6.16. and hee is the same to every person of any Nation, that fears him, Acts 10.35. This Covenant is made with all that bee taught of God, and hear him, Jer: 31.33, 34. Iohn 6.45. And fifth∣ly, from the Christian Churches beginning to the worlds end; All tears are wiped from the eyes of all beleevers, no death, sorrow, crying, pain doth rest on them, but passes away, Apoc: 21.4. So that if they weep (as men in affliction cannot but sometimes doe) they (upon better consideration) will bee as though they wept not, 1 Cor: 7,31. They suffer tribulation, but they come out of it, and by the Lamb of God are filled full of all joy and comfort, Rev: 17.14. There will bee wicked men, who with their tongues will calumniate, and with their weapons wound them: but their malice shall not prosper in the end: They themselves shall fall; because Gods Covenant of mercy and

peace shall never fail his people; Esa: 54.10. &c: Hence the Saints are bidden, when perils are at hand, not to fear, Acts 27.24. not to fear the fear of the wicked, 1 Pet: 3.14. God being their helper, they need not fear what man can doe unto them, Heb: 13.6. Yea tears shall bee so wiped away, and pain so allayed, that they shall count it exceeding joy, that they fell into temptations and afflictions, Jam: 1.1. Their sorrow is in the issue turned into joy, which no man can take from them, Joh: 16.20. This is of force sufficient to wipe off all tears. For they shall have assurance by their faith in the Lamb, and in his blood, and by their testimony given unto Gods truth, to overcome, Mat: 28.8. Rev: 12.11.

I might goe on, and further instance in other particulars, which subserve, and are fitted unto these already spoken of. In brief, I will collect them, and say no more, but what may point at them in gene∣rall.

First, seeing the old Jerusalem is ruined, God builds a new one the mother of all faithfull Christians, both Jews and Gentiles; and this must needs bee a great and capacious City, having glorious foundations and walls, to bee strong for defence, and have gates on each side of it, for accesse thereunto from the foure coasts of heaven.

Secondly, if the twelve Patriarchs of old had their names graven in pearls and jewels, and born by Aaron a type of Christ, the upholder of all the faithfull, for the comfort of each godly person in the twelve Tribes: much more may the names of the twelve Apostles bee set upon the twelve foundations of this glorious City, for the comfort of all such, as are begotten children to Christ by them and their do∣ctrine.

Thirdly, if Gods Law was esteemed by David walking therein, above gold, above the finest gold, and thousands of it: then doubtlesse, the streets of the New Jerusalem, in which all good Christians walk, may very well bee compared to gold, as pure and clear, as glasse.

Fourthly, the Tabernacle and Temple of old glittered with golden sur∣niture, and the choicest gems: the Christian Church comes not short of either of them: but is, as every man must needs grant, far more glorious in all respects, hath more excellent and spirituall priviled∣ges, and clear and comfortable doctrine far beyond all former times. As the Tents for Gods people are inlarged, and their curtains fur∣ther spread then of old, Esa. 54.2. So are Gods favours more ex∣tended to the Christian Church, then formerly to the Jewish.

Fifthly, If David was the light of Israel, and by his high esteem of Gods word the light to mens paths, made his people to walk safely in that light: much more now is Christ the David, or beloved of God, and the light of the world, and directs Christians to come out of dark∣nesse unto the saving Truth. These and other matters most glori∣ous, spoken of the Churches estate in Rev. 21. & 22. are belonging to the Church of God in this life.

Nor need any man to admire that the high and heavenly ex∣pressions, in these two Chapters used, concern the estate of the Christian Church in this life.

For, first, the faithfull in their life time have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an exhibition or subsistence of things hoped for, of the happinesse promised them for life to come. They have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a summary inventory of things not yet seen, Heb. 11.1. that is, of the inheritance immortall, and undefiled, and that fades not away, but is reserved for them in Heaven, 1 Pet. 1.4. The eye of faith is quicksighted, and beholds things afar off, as present. Hereby Abraham in his dayes saw and enjoyed Christ, and redemption by him: and Moses ( which is much more) saw him that is invisible. Thus a Christian may in this life by faith see, take comfort in, and rejoyce most heartily in the glorious estate of the life to come, and (as wee use to say) have an heaven upon earth; whence it is, that the Church on earth is called Heaven. Of which hereafter I shall speak.

Secondly, the comforts, joyes, blessings of Gods people in this life are exceeding abundant, his gifts 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unutterable, 2 Cor. 9.15. their rejoycing for the same is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unexpressible, 1 Pet. 1.8. They have peace 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that passes all understanding, Phil. 4.7. If they lose wife, children, brothers, lands, or the like, they receive in this life 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 things an hundred fold better, Mat. 19.29. And if Paul count all things dung in comparison of Jesus Christ, and the enjoying of him: the old Jerusalems richly beautified Temple, the resplendent Jewels in the new Jerusalems walls and gates com∣posure, the gold transparent as glasse, with which the streets are pa∣ved; the Cry stall rivers, the fruitfull trees, with which the City is furnished and adorned, cannot fully and to the life set forth the won∣derfull glory of Gods Church in this life. Let what can bee said of the Kings daughter, Christs Spouse, of the Churches excellency from outward matters, Psal. 45. in the Song of songs, and elswhere, this addition, S•• is all glorious within, surpasses all; So there is an

ward beauty, a spirituall glory superadded to the outward excellen∣cy of the Church that goes beyond the highest strains that can by words bee uttered. Let but the saving knowledge of Jesus Christ, the enjoyment of his favour, the comforts of the holy Ghost, which in this life must bee gotten by them that hope to enjoy his presence in the other world, bee put into the ballance against all worldly matters, to whose lustre allusion is so often made in these two Chapters: they are of more weight, and greater worth, then all such outward things. Wherefore the lofty and stately expressi∣ons in these Chapters, cannot be denyed to belong to the Christian Church, of which Christ is the light, from his being here on earth, untill he give up his government of the same at the last day, and take up with him his servants to those heavenly mansions, which he hath prepared for them.

Chap. VIII. whether the binding of Satan for a thousand yeers bee al∣ready past. The Question stated.

THE Angels, which in the beginning of the world fell from their happy condition, were east down into Tartarus, and were there reserved in everlasting chains under darknesse, to the judgment of the great day, Jude 6. Therefore they are at all times so bound that they cannot work any mischief to man without especiall commissi∣on from God; who gives them liberty, and looses their chain, so far onely as to him seems good. This sometimes God doth, and that either for triall of the godly, as in Jobs case; or for to humble them, as when Paul was buffeted by Satans Messenger, 2 Cor. 12.7. Or for punishment of the wicked, as when Ahab bent to believe false Prophets, was deceived by a lying Spirit, 1 Kings 22. or upon some other the like cases. Of this restraint and loosing of Satan the question is not.

Scripture informs us further; First, of an eminent and notable binding up of Satan for a thousand years after Christs time, in the Abysse or bottomlesse pit; wherein hee is so fast sealed up, that hee

cannot deceive the Nations. Secondly, of an eminent and manifest loosing him, after the thousand yeers are ended. After which time hee works much mischief against Gods people, and draws the Nati∣ons in all coasts of the world into combustions of war.

The controversie here is, whether this notable binding up of Satan bee already past, or yet to come? This I am now to dis∣cusse.

Chap. IX. The famous and notable binding up of Satan is already past, and is not yet to come.

THis position I thus prove: Arg. 1. The famous kingdom of Christ and Christians, and this notable binding up of Satan for a thousand years begin both together. Dr. J. Alstede, Mr. J. Mede, Mr. Archer, The Glimpse joyntly hold this undeniable.

But the famous Kingdome of Christ and Christians began moe years then one thousand five hundred agon, as I have above pro∣ved.

Therefore the notable binding up of Satan began one thousand five hundred years agon, and therefore is past long before our time.

Arg. 2. Hee that did in eminent manner by the Spirit and finger of God cast out devils, and did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉annul and undo the works of the devill, and spoyled him of his power, did first eminently bind Satan, Matth. 12.29. Luk 11.20, &c.

But Christ at his being on earth above one thousand five hundred years agon did in eminent manner by the Spirit and finger of God cast out devils, and annull and undo the works of Satan, and spoyle him of his power.

Therefore Christ then bound Satan, as above, in an eminent manner.

Of Christs casting out of devils is often mention made in the Gos∣pels: as Luk 11.10. and elsewhere; and this hee did in such manner, that all man were astonied thereat, Matth. 9.33. Mark 1.27. and never saw it in the like manner.

That Christ did annull and undoe the works of the devill, and take from him his power, is manifest. The devill was the Prince of darknesse, Christ was the light of the world, Joh. 1.9. The devill blinded the minds of unbeleevers: Christ commanded light to shine out of darknesse, and gave the Nations knowledg of himself, and the Gospel, 2 Cor. 4.4. The devill caught men in his snares: Christ by bringing men to repentance and faith freed them from those snares, 2 Tim. 2.26. Zacheus of a Publican and sinner, and lost man, was by Christ made a son of Abraham, Luk 19. So were other the like converts. The Ephesians were children of wrath, as other Gentiles, and walked according to the Prince that rules in the ayre or darknesse: but Christ inlightned the eyes of their understanding, quick∣ned them by grace, saved them through faith, Ephes. 1.2. The devill drew men at first into sin, and thereby brought (as other calamities, so) death on mankind: but Christ by his death destroyed him that had the power of death, that is, the devill, Heb. 2.14. and tooke away the sting of death, 1 Cor. 15.55. So that Satan did but bruise Christs heele; Christ crushed Satans head. Thus Christ did overpower and conquer Satan in those primitive times, as the Texts cited shew.

Arg. 3. Christ hath already become the head of all principalitie and power, and spoyled them and made a shew openly, and triumphed over them, Coloss. 2.10. and 15. and being raised from death, sate on Gods right hand, and was above all principalities, and powers and dominions, and had all things subject to him, and under his feet, Ephes. 1.20, 21.

Therefore Satan was then also conquered and triumphed over by Christ: for hee was the grand Boutifeu and chiese enemie of Christ, and was by Christ imprisoned and laid fast up in chaines, as conquerors deale with the ringleaders of such as with hostilitie op∣pose them.

Arg. 4. The 70. Disciples sent forth by Christ subdued devils by Christs name: and Christ thereupon tels them, that hee saw Satan fall from heaver as lightning: and then did Christ give to his disciples power to tread on Ser∣pents and Scorpions, and all power of the enemy, so that nothing could hurt them, Luk 10.18. &c. To which purpose also wee read, 1 Joh. 5.18 that the evill one cannot touch them, that are born of God.

Therefore in the primitive times one thousand five hundred years agon the devill was bound, and in eminent manner restrained by Christ.

Chap. X. Objections answered: whereby it further will appeare that Satans eminent binding for a thousand yeers is already past.

HOwever the arguments in the former Chapter sufficiently con∣firme the truth; some there are who will not be satisfied there∣with: I will therefore answer, what they produce to assert the contrary.

Object. How was Satan bound (say they) when all the Apostles were persecuted, Christs subjects distressed and destitute of all comforts, and most of them cruelly put to death? Gl. pag. 9. had not Satan a manifest hand and plot herein, and indevored hereby to hinder, if not to extirpate the Gospel?

Answ. Satan was long agon cast down by Michael or Christ, and subdued, as is above proved: and seeing then hee could not doe the mischiefe hee desired to Gods Saints, and hinder the advancing of the Gospel: hee Rev. 13. gave his power and throne and great authority to the ten horned beast, the Roman Tyrants, who by their agents and friends then murthered the Apostles and Saints of God. Secondly, though the servants of God were persecuted and put to violent deaths; yet Christ having conquered death, its sting was taken away; so that it was but a passage for them to a better life, and to endlesse blisse. Thirdly, Christ when it so pleased him, did often deliver his servants from dangerous persecutions, and from death it self, As namely, Peter strictly watcht in prison, Act. 12.7. and Paul, when fattie persons had sworn not to eat or drink untill they had kild him, Act 23.12. and then onely did God permit them to bee slain, when they had finished their course, and might best glorifie God by their deaths, which they underwent willingly, couragiously comfortably. So that as formerly their lives, so now their deaths made the Gospel greatly to bee taken notice of, and to bee glorified.

Object. Satan is cold the Prince of the ayre, who works in the children of disobedience, Ephes. 2.2. Hee is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a ruler of the world in darknesse here beneath, Ephes. 6.12. The comming of the man of sin is by the works of Satan with signes and lying wonders, 2 Thess. 2.9. Therefore Satan was not in the primitive times

bound, chain'd, and sealed up the bottomlesse pit.

Answ. That which in Rev. 20. is termed the bottomlesse pit, is in other notions cald Earth and Sea, Rev. 12.12. and aire or darknesse; Ephes. 2.2. The aire, saith Philo Jud. is black and dark of its own na∣ture, and is cald 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 darknesse. Hence the devill is stiled the Prince of the ayre and of darknesse. The Sea and Earth also have no light of themselves, but from above. When therefore it is said, the devill hath power in the ayre, earth, or sea, by these are meant men of dark, earthly, and unquiet minds. In which sense it is said, Rev. 12.12. Woe bee to the inhabitants of the earth and Sea, for Satan being by Christ cast out of the heaven of the Church, hee came amongst the inhabitants of the Ayre, Sea, and Earth, that is, men who were not heavenly minded. The affinitie of these terms appears, first, because the Beast which Apoc. 13.1. is said to rise out of the Sea, is spoken of Apoc. 9.7. as ascending out of the bottomlesse pit: And secondly, there is a Tehom, an Abysse or bottomlesse pit, Psal. 71.20. ascribed to the Earth, as elswhere to the Sea. Now when Satan was cast down from domineering in the Church, and had his speciall abode a∣mong wicked men, hee set up, first, the ten horned Beast, Revel. 13.1. to blaspheme the name of God, to war with, to overcome and kill Gods people. And secondly, hee set up the Beast with two horns, Vers. 11. who did the works of the first Beast, and did also deceive the world with signes and ly∣ing wonders, Vers. 13,14. for this second Beast expresses fully the man of sin, who 2 Thess. 2.9. is described by his false and commerfeit wonders: What mischief Satan bound by Christ could not then work by himself, hee endeavoured to act by these two his wicked instru∣ments.

Quest. Suppose it bee denied, that heaven in Scripture at any time signifies the Church, and that Earth, Sea, and Aire denote wicked, blind, and unquiet worldlings, how can the contrary bee proved?

Answ. It is thus proved; First, The disciples are called the lights of the world, Matth. 5.14. The godly Philippians must shine in the world as lights, Phil. 2.15. When the teachers of sacred doctrine in the Church were puld down, the Stars are said to fall from heaven, Dan. 8.10. Rev. 9.1. The Angels or chiefe teachers of the Church are cald Stars, Revel. 1.20. Therefore the Church is the heaven in which they move, and shine, and from which their light and influence proceeds, to take men off from their worldly estate. Secondly, Saint Augustine saith ex∣presly;

Sancti & justi coelum vocantur, holy and just men are called Heaven, De civ: Deilib. 2. c. 21. and expounds that in Mal. 4. lest I come and destroy the earth, of the wicked upon the Earth, qui terrena sapiunt, who mind earthly things, Ib. c. 29. His judgment herein is sound, because wee finde the members of Christs Church called heaven, Rev: 12.11. where the heavens and they that dwell there∣in, that is, such as overcome by the blood of the Lamb, are bid to rejoyce. And on the contrary the inhabitants of the earth are expounded to bee such as have not their names written in the book of life, Rev. 12.9. Thus what was denyed, I conceive, is sufficiently proved. Many learned Expositers give their assent hereunto.

Repl. The casting down of Satan to the earth, and excluding him from heaven, Apoc. 12. and Satans binding, shutting, and sealing up in the bottomlesse pit, Rev. 20. are so far from expressing one and the same thing in different notions (which some Expositers think they doe) that there is no one word the same in both, 1 The Angel binding Satan, Apoc. 20, came from heaven: but Michael in Chap. 12: fights with the Dragon in Heaven. 2 Concerning Satan, be is 1 taken, 2 bound, 3 shut up, 4 sealed up, Chap: 20. In Chap: 12. there is no mention of these matters at all, M: Mede Clavis Apoc. part 2. Synch. 4.

Answ. First, in generall I answer, the same thing is often in the Revelation expressed in a different manner. As namely, first, Christ Rev: 1. appeares to St. John in Patmos after a glorious manner, a∣midst the seven golden Candlesticks. In Chap: 5. hee appears on a Throne in the midst of twenty four Elders, as a Lamb that had been slain. And Chap: 6.2. hee is seen on a white Horse armed and crowned, and riding with conquest. Secondly, usually when divers visions run upon one matter in the Revelation, what is omitted, or not so clearly expressed in one, is more fully and plainly opened in ano∣ther: that so the whole matter intended may result from the seve∣rall visions compared together. Hence Rev: 1.7. the godly, com∣ming to the knowledg of Christ crucified for their sins, lament and waile. But Chap: 12.12. upon Christs conquest over Satan they rejoyce. And Chapter 15.2, 3. they harp and sing as Moses and Israel, having passed safe thorow the red Sea in which the Egyptians were drowned. M. Mede himself grants that divers visions in the Apoc. do relegere, run over again, and expresse one and the same thing in a different man∣ner, Clavis Apoc: part 2. Proem: So Mr. Brightman on Apoc: 11.1. Many Expositors unanimously agree herein.

Secondly, in particular I answer, Christ is the Angell of the Cove∣nant, Mal. 3.1. That came down from heaven, Joh. 6.38. Apoc. 20.1. Hee being on Earth, and the chief Ruler of the Heaven on earth, that is, his Church; (This exposition I have above confirmed) hee, I say, I fought with Satan, 2 conquered him, 3 excluded him from heaven, 4 cast him into the earth and Sea. This Christ doth under the name of Michael, Chap. 12. His fighting with and conquest over Satan intimates that the Dragon was taken, and as a captive of most malice bound, fast shut up, and chained. The casting of the Dragon into the Earth and Sea, and his exclusion from heaven fully expresse his binding and confining to the bottomlesse pit. How Earth and Sea are answerable to the Abysse or bottomlesse pit, I have formerly shewed. Evident it is, that these bee forms of speech which humanitus loquendo, after the manner of men, set forth one and the same thing, namely, Gods restraining Satan. And hence it appears how the twelve and twenty Chapters in divers manner, and somewhat different notions expresse the same restraint of Satan, and how each Chapter helps to the more clear understanding of the other. Many good Expositors judge them so to do.

Object. Satan was not bound in the time of the six former Seals, and six former Trumpets. For in the time of the six former Seals, hee was in B••••tail with Michael: and when Michael had overcome him, then on∣ly arose the ten horned Beast out of the Sea, and bad Satans power and Throne given him, which hee exercised against the Church. Then also Satan cast a floud of water out of his mouth to overwhelm the woman, and prepared to war with the rest of the womans children. Therefore Satan was not bound in the time of the six former Seals; and in the begin∣ning of the Trumpets time. And in Trumpet five is not Satan loose? It the Angel of the bottomlesse pit called Abaddon and Apollyon any o∣ther but Satan, who was cast down from heaven by Christ? For none other in all the Apocalyps fell down from heaven to the Earth: nor can the title there used well sit any other. However, Satan was not then bound, not the pit shut, and sealed, but open: for out of it a smoak issued, &c. Chap. 9.2. And out of the mouth of the Dragon; the Beast and false Prophet came unclean Spirits of Devils, Apo. 16.13. How then is Satan bound in all this time? Mr. Mede Clav. Apoc. part 2. Synch. 4.

Answ. Ʋnder seal one, (which Mr. Mede makes rightly to bee at or near the beginning of the Apocalypticall times) Christ appears

a Conquerer, and goes on more and more to conquer: And whom here did hee conquer, but his grand adversary the Devil? For Christ risen from death sat on Gods right hand, was about all principalities and powers, and had all things under his feet, Ephes. 1.20. and therefore the Dovils also among the rest. Nor is it possible that any created power can so long, as Mi•• Med•• holds, maintain a combate with Christ, When he pleases do ••ake all Dominion into his hand, and make all powers subject to himself. It hath been proved above that Satan at, or near Christs Resurrection and Ascension was bound by Christ. Then Satan being shut up, gave his power to the Beast with ten horns, Rev. 13.1, 2. that is, to the Roman secular power, which began its tyranny in the primitive times, and continued it against the Christians many years: And therefore this Beast began not his devilish persecution many hundreth years after St. Johns time, upon the end of the sixth Seal, as Mr. Mede holds. And whereas it is said that Sat••m••ast a flood of water after the woman; the speech is me∣taphoricall, as is that of the Abysse or Sea, into which Satan was cast: and intimates that Satan going to prison himself, raised what waves of trouble hee could against the woman. And whereas He for∣merly stood before the woman to devour her child, Apoc. 12.4. his mischief was prevented, and himself was cast into the Earth and Sea, or Abysse; and thither 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hee went, Verse 17. yet by the ten horned Beast, Rev: 13. (Vicarius ejus, his Deputy; Mr. Mede Clav. Ap••part 2. Synch. 4.) invested with his great power, He made war with them that dwell in Heaven, or the Church, Rev: 13.6, 7. which had the Festimony of Jesus Christ, Rev. 12.17. What was done by the autho∣rity of the Devill may bee said to bee done by himself. So what was done in Baptism by Christs autority, is said to bee done by Christ: whereas not Christ, but the Apostles did Baptize, Joh: 4.1. So Solomon is rightly said to build the Temple, which his Subjects built by his autority, direction and charge.

To the second part of the objection I answer: 'Tis not materiall whether Satan bee at the fifth Trumpet loosed or no. His Deputy hath seope enough to doe mischief, though hee bee imprisoned. Stars are the Angels of the Churches, Rev. 1. and a star faln from Hea∣ven here denotes the Bishops of Rome, who before were bright and shining stars in the Church: but at length by the height of their pride, and their declining to herefie, fell to the earth. This hath the assent of many learned Expositors. To the Bishops of Rome

thus fallen was permitted by God, and given by Satan (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 im∣ports both, as if need bee shall bee proved) the key of the bottom∣lesse pit. They having Satans power and depths of crast for lying signes and wonders (as the ten horned Beast had for war and slaughter) brought upon the world by Gods just permission strong delusion. Thus the Pope became Abaddon and Apollyon, the son of perdition, the son of the great father of perdition (cald usually in the Revelation the Dragon, the Serpent, the devill and Satan) and hee, the Pope, I say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉with damnable heresies destroyes both himselfe and others. So that many of the best writers judge the Pope not unworthy of these unglorious titles. And therefore the learned and ever ingenu∣ous Mr. Mede rather questions (Is not the Angel of the ba••omlesse pit cald Abaddon and Apollyon any other but Satan?) chen asserts the contrary: as some precipitate expositer would perhaps have don. The devill 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was in combat thrown down fram heaven, Apov. 12. There are other fals thence, as first of a star into the rivers and fountains, Ch. 8.10 which may perhaps denote the hereticks wresting and imbittering the sweet streams of Scripture. There is secondly also a fall of Rome, which being once an holy spouse of Christ, fell to bee the mother of fornication, and the notorious whore, Apoc. 17.2. & 18.2. This in the Apocalyps language is a fall from the heaven of the Church to earthly profanenesse: Such is the fall of the Star here, and most fitly suits to the Pope. Where∣fore Mr. Medes arguments are not of strength enough to prove, that Satans binding is yet to come. Come wee to other objections.

Object. Satan is said in the Apostles times to goe about like a roaring ••ion, seeking whom hee may devour: and the godly are bid to hee sober and watch, and to resist him, 1 Pet. 5.8. and Revel. 2.10. Satan is said to cast some into prison for ten dayes, and to have his throne in Pergamus. Therefore Satan was then unbound, and not onely did mischiefe to earthly, unquiet, and darke minded men, but to faithfull men also, and such as were members of the Church.

Answ. There are some in the Church, who are not of the Church, 1 Joh. 2. some pretending to bee members of the true Church, which for the present might hee of the Synagogue of Satan, Revel. 3.9. In the tr•• Church then there were false Apostles, Revel. 2.2. and 2 Cor. 11.13. and false Teachers, 2 Pet. 2.1. Hence it is that Satan in the Church serks whom hee may devoure. True Christians resist him and persist stedsast in the faith, and hee sties from them, 1 Pet. 5. But such at receive not the love of the Truth, are caught by Sataus wiles, believe lies and perish,

2 Thes. 2.11. Thence it is said, wae to the Inhabitants of the Earths and Sea, that is, to prophane and wicked men. But the Heavens and all therein, all true Christians rejoyce, Revel. 12.12. And whereas it is said, that Satan casts some into prison, that is spoken of his instru∣ments of Satanicall bent, who acted it; In which sense also Satan is said to have his throne, where ungracious and bloody persecutors bear sway and tyrannize. This was the reason, why Judas was by Christ cald a devill, Joh. 6.70. and others cald sons of the devill: because his works they did, Joh. 8.41. in calumniating and persecuting Christ and his servants. Wee must distinguish (as well as wee may) between mischiefs done by Satan immediatly, and those done by his instruments.

Obj. Satan is not by Christ to bee bound for a thousand years, untill the Beast and false prophet bee cast into the lake of fire and brimstone: for Saint John saw the Beast and false prophet, Chap. 19. cast into that lake, and then afterward Chap. 20. Satan bound.

But the Beast and false prophet are not yet cast into that Lake: the Secular and Ecclesiasticall power of Rome still exists and conti∣nues in the Pope and his substitutes. Therefore Satan is not yet taken, bound, shut and sealed up by Christ. This objection is Dr. Alsteds and the others joyntly.

Answ. The Revelation declares, what John in order saw, not what should in order continuedly and successively bee acted. This truth in generall Mr. Mede approves, though hee starts from it in this particular: Clav. part. 2. Synch. 4. The reasons which drew him to this mistake are above answered: I say then, that Saint John saw the vision of Christs conquest over the Beast and false prophet, and how they were cast into hell, before hee saw the vision of Satans binding and sealing up, and of his loosing and casting into the fiery lake. Yet might Satan bee bound in the Abysse, and therein incite the Sea Beast, the wicked Emperours; and Earth Beast, the false prophet, (for both Sea-beasts and Earth-Beasts have their Abysse, as above) to doe mischief, and both they and hee bee at once cast into the lake of sire. Mr. Mede judiciously sayes in the end of the Clavis, Corol. the 2. that as in histories, so in visions divers matters don at one and the same time, are not told at one and the same time, but one after another: and that they will mispend their pains, who tie the events of matters mentioned in the Apocalyps to the series and order of the visions. The observation is of very great use; and proves true often in the Revelation. Saint John

after that hee saw the vision of the sealed book, Rev. 5. and 6. saw the book open, Rev. 10. yet the prophesie of the open book (according to Mr. Mede and others) begins its accomplishment at the very entrance of the Apocalyps times, where the sealed books time also begins. So the vision of the two witnesses who prophecie one thousand two hundred and sixtie dayes, is related, Chap. 11. before the vision, in which the Beast, Rev. 13.1. exercises the dragons power fortie two moneths: yet Mr. Mede rightly (though I approve not his setling their beginnings) makes them contemporary. In like manner the Beast, false prophet and the dragon may bee all at one and the same time cast into the lake of fire, and not Satans two chief instruments a thousand and moe years be∣fore himself: though one in vision bee related before the other. Nor indeed doth the originall, Apoc. 20.10. say, as some urge it, that the Dragon was cast into the lake, where the Beast and false Pro∣phet are or were; or are or were cast: but were seen to bee cast by John as in Chap. 19.19, 20. The words and context will bear this sense very well.

Dr. Alstede pag. 20.1.7. saith that after the thousand years are ended, the great Antichrist reflorescet shall flourish again, and have great power in the wars of Gog and Magog. But how can that bee? If the Beast and false Prophet (by them the whole succession of them are understood) were cast into hell a thousand years before the wars of Gog and Magog; and not they onely thus punished, but the remnant of their people kild by him that rides on the white Horse? Rev. 19.21. Besides the Abetters of this opinion joyntly hold, that the Papacy or false prophets, Romes power is extinct, before the famous kingdom of Christ begins. And if the false prophet and all his retinue bee cast into hell before the thousand years, I suppose them in a prison, whence there can bee no escape, much lesse a returne to a flourishing estate on earth.

Obj. In the famous thousand years the Nations shall not bee se∣duced by Satan. But the Nations, yea both Jews and Gentiles were seduced very much in the thousand years after Christs ascension; for then rose Simon Magus, Nicolaitans, Menandrians, Valintinians, No∣vatians, Anrians, Donatists, and sundry other hereticks. These won∣derfully seduced the world before that thousand years were ended.

Ans. Wee must know, that when tis said, that Satan was cast down from heaven, the meaning is, that hee was cast out from deceiving heavenly minded men in the Church. They resisted him, and abode stedfast in the faith. And that when tis said, he was ••st down to the earth,

and fast bound in the bottomlesse pit: then because it is said also, wo•• it to the inhabitants of the Earth and Sea, Revel. 12.12. hereby was de∣noted, the devils prevailing over men of earthly and unquiet minds. Among whom was Simon Magus, who to bee accounted a great man deceived the people. Such also were the Nicolaitans, men of lustfull demeanour; such were Novatus and his followers, who out of their pride thought themselves holier then all other men; such was Donatus, who missing of the Bishoprick of Carthage fell into here∣ticall doctrines; many other hereticks in severall nations were caught in the devils snares, and led captive by him. But Satan could not then deceive the nations universally as formerly. The Gospel was spread into countries far and near.

Repl. There doth not appeare any considerable conversion of the Nations in the thousand years after Christs time, hee neither then nor since hath subdued all the sons of Seth, Numb. 24.17. nor shewed himself to bee the Prince to whom the people of the world should bee ga∣thered and yeeld their obedience, Gon. 49.10. Alstede pag 40.

Answ. Christ shewed that hee should and ought to have a people gathered out of all Nations, when hee bad the Apostles and their suc∣cessors, Go and teach all Nations, what hee commanded them. And surely hee would not give such a commission in vain, or upon weak grounds, or out of its due time. The Apostles then also caused the sound of the Gos∣pel to go out into all the world, Rom. 10.18. Paul wrote to the Romans, Corinthians, Galatians, Ephesians, &c. In Christs name teachers came to Samaria, Antioch, Caesarea, Crete, Pamphilia, Pisidia, Lycaonia, Baby∣lon, Macedonia, Achaia, Dalmatia, Spain. Scripture mentions all these and moe Cities and countries, to whom the Gospel came. And if so many parts of the world, as Scripture mentions, were instructed by Paul and his fellow labourers, wee may justly con∣ceive (were stories of these times silent) that many moe Cities and Kingdomes were taught by all the twelve Apostles, and those that they sent forth to spread the Gospell. This manifestly appears by the song, Apoc. 5.9. where the redeemed acknowledge themselves to bee of every kindred, and tongue, and people, and nation. Wee see hence therefore that Christ did exparietare (as Dr. Alstede according to Mr. Broughton, whom hee calls his learned master for the Hebrew tongue, translates, Numb. 24.17) unwall all the sons of Seth, that is, all the Nations of the world, or rule over them, as the Rabbins say, Coch. pag. 377. for hee broke down the partition wall that kept out the

Gentiles, Ephes.2.14. So that whosoever feared God in any Nation was ac∣cepted, Act. 10.33. Of the far spreading of the Gospel many fathers speak: Prayer to God (saith Justin Martyr) was made in Christs name in all parts of the world, Dial. with Tryph. The doctrine of Christ (saith Tertullian) ubique porrigitur, ubique ereditur, was every where pro∣pagated, every where beleeved. It was carried home by the converts of all nations, Act. 2. Tertul. lib. contr. Iudaeos. The Gospel was taught 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉on the Theater of the whole world, Clem. Alex. Protrept. 2. It did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 overcome all, Euseb. Hist. 2.14. The Gospel preached at the first did presently 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pos∣sesse the whole world, Diod. Episc. Tarsens. And Aretas Chap. 60. on the Apocalyps saith, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉the know∣ledge of Gods will in all the world shewed, that Satan was then bound. And I adde from Revel. 20. that if this bee so, it shews also that then the Saints reigned with Christ in all the world. Wherefore the spreading of the Gospel among the Jews and Gentiles was a thou∣sand five hundred and moe years agon accomplished: and is still to bee more and more accomplished. Because Christs command of teaching of Nations is still in force: and because Christ then riding on his white horse conquered, and goes on still to conquer, Revel. 6.2. Nor did the converts in all parts of the world leave their owne habitati∣ons to go to Canaan, (as some conceit the Jews at least should do) but did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dwell as formerly in their own countries. Idem Diod. in Photii Bibl. pag. 691.

Object. The Jews have been more seduced in the years since Christs ascen∣sion, then before. They are extremely bent against Christianitie, and wander still in grosse darknesse of mind. The ten Tribes captived by Assur have heard nothing concerning Christ, Alst.pag.38. They are all lost, Arch. 27. Tis a hard censure utterly and wholly to exclude them from communion with Christ, Alst.pag.39.

Answ. It is most true that many Jews were and are very much overwhelmed with errour and blindnesse; yet did a great part of them beleeve the Gospel at or neer Christs time. The distinction of Jew and Gentile, much more of Judah and Israel, was taken away af∣ter Christs death. So that the title (Jew) in those times and after∣wards comprehended all of that Nation of what Tribe soever. Now it is said, Act. 2. that there were Jews of all nations under heaven at Jeru∣salem: These then learned the Gospel of Christ by the miraculous gift of the Holy Ghost, and carried the sound thereof into their own countries, into

Parthia, Media, Persia, Mesopotamia, Pontus, Cyrene, and the other places there mentioned, as T••rtullian above truely said. Atone Sermon, Acts 2. were converted three thousand soules, and Acts 4.6. others in number five thousand. The frequent Sermons of the Apostles doubtlesse con∣verted many moe. Wee read Act. 21.20. that many myriads or many times ten thousand Jews beleeved. If the Apostles and others taught the Gospel in all parts of the world, and it pleased God to worke wonderfully with them, as wee read in expresse Scripture hee did with some of them, doubtlesse in all parts, where they came, many of severall Tribes were converted. Secondly, more particularly for the ten Tribes. First, Many of Ephraim and Manasseh and Simeon fell to Judah from Israel, 2 Chron. 15.9. Many were brought from Beershe∣bah and mount Ephraim to worship God with Judah, 1 Chron. 19.4. The chie•• fathers of Israel covenant with Jebojadah, as they of Judah did, 2 Chron. 32.2. Israel helped Judah to repaire Gods house, 2 Chron. 24.5. Hezekiah gathered the remnant of Israel, who escaped Assurs rage, 2 Chron. 30.5, 6.11. The Israelites that lived in Judah helpt to put down Idolatry, paid their tithes and otherwise shewed their religious practise, 2 Chron. 31.1.5,6. Thus many of the ten Tribes, whose kinred were carried away captive by Assur, heard much of Christ to come, and were of the same Religion with Judahs Tribe. Secondly, such of the 10. Tribes as were captived by Assur, were carried to Hala•• and Ha∣bor, and the Cities of the Medes, 2 King. 17.6. and 19.11. So that when the Med••s and Persians ruled, they had libertie by Cyrus Edict to return to Canaan out of any country subject to his Scepter, Ezr. 1. And not Judah and Benjamin onely, but all of Israel were in their Cities af∣ter the return, Ezr. 2.70. and 3.1. and 6.16. Hence the returned offered twelve Goats for the sinne of all Israel, Ezr. 6.17. And when Hester and Mordecai by Gods speciall mercy had brought the Jews nation into so great es••eeme, that many of the people of the Lands turned Jews, Hest. 8.17. much more some of the ten Tribes captived before, would now also turne lews: when a King then ruling over Assur, in whose countries they then resided, or in some neer coasts thereunto, did abundantly favour them. Thirdly, The Jewes and proselytes from all nations under heaven, from Media, Persia, &c. Act. 2. (as above) divulged the Gospel in the countries, where the ten Tribes capti∣ved are said to bee, when Ra••ell wept for her children, and a woman com∣passed a man, and God made a New Covenant; all which was done in Christs lifetime; thereupon saith Jeremy, the Israelites turn to God.

ler. 31. The Israelites were the sons of Seth, as were all other Nati∣ons, and were then unwalled with the rest. The Aposi••s weapons were of force to pull down the strong holds ••pposit to Christ among other peo∣ple, and would not passe by their brethren of the ten Tribes. For Saint Iames writes to the twelve Tribes seattered in divers countries, Iam. 1.1. All which twelve Tribes serving God day and night looked for the promise of God, Act. 26.7. Hence it is, that (as I conceive) many myriads of them beleeved (as above) though they had their weak∣nesses. And when Christ had wrought our salvation, then bee was not a Iew, who was one outwardly according to the flesh: but bee was a Iew, that was inwardly a Iew, and circumcised in heart, Rom. 2.29. Like∣wise when it is said, that Christ was sent to the lost sheep of the house of Israel, Matth. 15.24. Israel includes all the twelve Tribes, and in this sense is the name of (Israel) often used in the New Testament: as Blindnesse is come in part upon Israel, Rom. 11.25. that is, on Indah and Levi, as on the other ten Tribes. Christ gives repentance to Israel, Act. 5.3. that is, to all of any Tribe whatsoever. A remnant ••ely of Israel is saved, Rom. 9.25. that is, such of any Tribe, as did be∣leeve in Christ; yea to shew a larger extent yet of the term (Israel) tis plainly said, that all the seed of Iacob, or Israel, are not Israel, Rom. 9.5. But all beleevers (both of Iacobs seed and of the Gentiles) are the sons of Israel, the Israel of God, Gal. 6.16. and the seed and sons of A∣braham, Gal. 3.7. And fourthly, I hope through Gods great mercy in Christ, that many moe of that Nation, yet obstinate in their er∣rours, will in Gods good time bee converted to Christianitie. And I do heartily beseech all good Christians both Rulers and Teachers and people to bee very cautelous of holding any error, which may give the Iews just offence. For the Iews manner is to suck p••son out of Christians misprisions, as s••ies from Ʋlcers. Iustin Martyr Dial. with Tryph. observed this in his time: nor are they much bettered in ours. Let us Christians also so strive to be of one heart and mind, which is ful of∣ten injoyned us: for not any one will willingly learn of them, who disagree among themselves. As Iustin also truly affirms Inorat ad Gra••.

Object. If the one thousand years of Satans binding began a∣bout Christs ascension, then they ended about six hundred years agon: at which time also Satan was Ioosed; that is, near unto the one thousand and thirty. And then soon after Gogs wars began. But Satan was not loosed six hundred years agon, nor did Gogs wars then begin. In these things Dr. Alstede and the rest agree. There∣fore, say they, the thousand years began not, as is affirmed, Alstede, p. 53.

Answ. Satan was so bound and restrained by Christ, that the Church from Christs time to Pope Hildebrands stood in some in∣different estate of truth, and then began Religion to bee turned upside down, Mr. Fox Martyrol. Pref. p. 5. So that about six hundred years agon, Superstition and errour spread it self, the sacred Scriptures were laid aside, the originall Texts unregarded, niceties broached, con∣troversies handled mostly by school disputes without Scripture; the Popes Supremacy was advanced, the people were generally kept in darknesse, and made to serve dumbe Idols, and worship Images. These things could proceed from no other, but from the Prince of darknesse, who then being loose, incited the Angell of the bottomlesse pit, the Bishop of Rome, with grosse and thick smoak of Heresies, to darken the sun and aire, which Christ had inlightned with clear truth. By this means the Leaders of the people being blind, led their blind followers into the ditch.

Secondly, about a thousand years after Christ, Sylvester obtained the Popedome by Sorcery, and the finger of the Devill. About that time the Clergy of Rome began to wring from the Emperour the election of the Pope: then was Henry the fourth their Empe∣rour accused of Heresie, and of diminishing the autority of the Sea of Rome. Robert Guiseard was set up Generall (the spirituall Sword was not keen enough to maintain their cause) to conquer the peo∣ple, and make them obedient to the Pope of Rome; In these times Hildebrand, or Helbrand (as some call him) shewed the height of his proud heart, and over-ruled as Pope indeed, before hee was Pope in place or name: for hee did beat the Pope, and compelled him to do, whatever he pleased and ever stood out against the Empe∣rours autority. And when this Hildebrand had setled himself in the Popes chair, hee deposed the Emperour Henry the fourth, and discharged the people of their Allegiance. Hee made Otho Duke of Saxony, as also Rodulp King of Sweden to raise war against the Em∣perour, and to attempt the depriving him of his Empire. So that Mr. Fox saith, That hereby this Hildebrand disquieted the peace of all ••u∣mane life: that ••ee caused such stirs in the Church, as had never been. By his example his Successors were insected with ambition, pride, tyranny, stoutness, disobedience to their Emperours lawfull Autority. So that Mr. Fox saith, That the Popes after this Hildebrand, imitated him, on the Kings of Is∣rael did idolatrous Jeroboam. Whereupon the Clergy of France said, that Hildebrand ruled not by the Spirit of God, but of Satan. It seems

that they saw Satan loose in him and his practises. Pope Alexander that proudly set his foot on the Emperour Fredericks neck, confir∣med the wicked acts of this Hildebrand. Pope Adrian said, that this Frederick claimed homage of the Popes, required it of them that were Gods, and Sons of the high God. In brief the Popes in these times did so domineer that Kings could doe little in their own Realms: because the Popes exalted themselves, and to get'a bound∣lesse autority, took away all unity and concord. Not England a∣lone, but Germany and France, and most parts of the western world felt this to their smart, had their Estates impoverished by large con∣tributions, and heavy exactions at the Popes pleasure, and their blood lamentably and profusely exhausted in the wars for the holy Land (as the Pope stiled them) and in other combustions. So that Mr. Fox averres, that these courses were taken to weaken and bring low Princes, and to advance and inrich the Popes. And that the restlesse spirits of Romanists, and especially of the later sprung brood of the Jesuites, more violent then ever, have raised grievous combusti∣ons in the Church, there is scarce any eye so dim, that doth not clearly discern. Thus it appears that Satan was loosed about six hundred years agon, and then deceived the world, as of old: and that by the means of Romanists grievous Wars and bloudshed have broken forth, which may well bee tearmed the wars of Gog. And so the learned H. Bullinger esteems them, and more sully relates the miseries of those wars. Of the same minde is the judicious D. Paraeus, and others. In those Wars many of Gods Saints were vex∣ed with the Popes pride, exalting himself above Christian Princes, were much afflicted, injured and slain: the like may bee said of other Wars, which have succeeded them for the holy Land.

Repl. The expresse words, Rev. 20.3. are that Satan shall bee loo∣sed but for a short time, in which hee deceives the Nations, and pro∣motes the wars of Gog, which compasse the holy City. Therefore it is an errour to make the wars of Gog of five or six hundred years continuance already past. Whereas Gogs assault will bee but a sud∣den ••urry, and last but a little time, nor in those wars shall an hair of the Saints perish, Arch. 34. & 41. So many years cannot bee counted a shors time, D. Alstede p. 36.

Answ. Five or six hundred years may in Scripture phrase be ter∣med a short time. For first, Where the Saints Souls under the Altar, are bid to rest a little season, untill their fellow servants bee killed, even as

they, Rev. 6.11. It is manifest that the Saints of God have been ••illed much more then six or seven hundreth years, as were the Christians at or near the Primitive times, of whose fouls, in that place is mention.

Secondly, Five, or six, or seven hundred years may bee termed a a short time of the Churches sufferings, if they bee compared with the eternall blisse, that Gods people shall enjoy after their miseries in this life are ended. In the like sense the afflictions of Gods Servants in this life, how great soever, are termed light and momentary in regard of the most excellent and eternall weight of glory in the life to come, 2 Cor. 4.17.

And, thirdly, so many years in regard of the thousand years of Satans restraint are a shorter time, and may bee termed a short time with respect to the thousand years: In this sense Dr. Alstede him∣self and some others take them.

Fourthly, Christ himself saith, Behold I come shortly, or quickly, Rev. 22.20. and yet is not hee come to make an end of the world, as there of revealing matters from the Primitive times to the worlds end in which space one thousand six hundred years are already past. Thus six hundred years and moe may bee termed a short time: Mr. Archer here erres against plain Scripture, Gogs wars shall not bee a sudden and short hurry, not much harmfull to Gods Saints; For God tells us, that Satans rage shall bee fierce, because ••ee bath but a short time, Rev. 12.12. Gogs wars are in the four Coasts of the Earth, and are so great and furious, that God comes down himself to put an end to them, and to vanquish and punish the Autor and Instruments of the War. Wherefore D. Alstede more soundly holds, that in these wars will be a grievous and lamentable afflicti∣on of Gods people.

Repl. If the wars of Gog and Magog have already lasted so long, as you conceive, then surely they cannot bee far from their end, and the last and finall judgment must be near at hand: But it is expe∣cted that there shall bee a time of great prosperity of the Church in all matters not sinfull, Arch. pag. 3. and that the same time should begin within some few years, and continue many hundreth years before the last day of judgment. And that the Jews also shall be called, and enjoy those happy times.

Answ. It is very probable, that the day of judgment is neer. For first, there hath been (as was foretold, 2 Thess. 2.) a departure front the true Religion, and that most conspicuous and manifest about a

thousand years after Christ: and the man of sin, the son of perdi∣tion, the adversary of Christ, the exalter of himself above all that is called God, is disclosed, and by good proof demonstrated. Luther, and many other Learned Writers, some in, many since his time have laid open to the world Antichrists wicked enterprises, by the work∣ing of Satan, with all power and signs, and lying wonders: and shewed how in the ages before Luther, the world was gull'd by strong de••si∣o••s, and beleeved lies.

Secondly, the new Babel, that is, Rome is fallen in her honour and repute. Her grand claim of universall vicarship, her power o∣ver Kings, her unerring judgment in matters of controv••rsie, her vast chalenge of all power spirituall and t••porall, and her like ca∣pitall errours are plainly by the writings of the Orthodox party confuted, and by religious Princes within their own Territories taken away in good part: and will daily more and more fall to the ground. At Cyrus conquest of the old Babel, the Kings and their Nations subject to her Scepter, left her. So now England, Scotland, Denmark, a great part of Germany, the Protestant Churches in France, and others elswhere, once under Romes yoak, have already abando∣ned the Popes power, and censure the Roman Church justly, as condemned by God himself in the Apocalyps. And in truth the Pope is more honoured at a distance, which often beguiles the eye, then in some parts of Italy, and even in the territories near Rome.

Thirdly, are not men become self-lovers, proud, covetous, boasters, blasphemers, disobedient to Parents, unthankfull, unholy, without natu∣rall affection, truce-breakers, false accusers, &c. 1 Tim. 3.1. such as Paul there saith men would bee in the last dayes. Whereas Gods servants should bee endowed with righteousnesse, faith, charity, peace; and should bee gentle, apt to teach, patient, &c. 1 Tim. 2.22. which are vertues & graces in these days somewhat rare. Let us there∣fore not be secure, and cry peace, peace, and happy dayes, but remem∣ber the worlds stupiditie in the dayes of Noah and Lot, Luk. 17.27. how the world then feared nothing, till judgment seised on them. Let us rather watch and waite for Christs comming and appearance, being confident that as Christ by the Sword out of his mouth, his heavenly word, & the bright shining light of the Gospel hath made a great & manisest ••msumption of Antichrist, so by his glorious and last comming he will abolish him, 2 Thes. 2.8. Matth. 25.31. And destroy them that destroy the earth, Rev. 11.18. among whom Antichrist the Pope of

Rome hath been and is a chiese actor. Then shall all the world see most clearly Christ to be (which in truth hee hath ever been) the Lord of Lords, and King of Kings, Revel. 19.16. Then even his enemies shall see that his Kingdom was such as could not bee shaken, nor prevai∣led against by all their malice, power and designes: and hee thence∣forth shalll reign in heaven with his faithfull servants in happinesse for evermore, Rev. 11.15. Concerning the Jews calling to the Go••el I have above spoken. Here onely I adde, that wee should take heed of any proud or contemptuous cariage towards them. They were broken off from the true Olive, and wee graffed in. God is able to graffe them into it again. It concerns us to use all good means to win them to Christ. If wee can trade to the Indies for worldly commodities, why should wee not take courses for reducing some at least of that once beloved nation into Christs fold?

FINIS.