A sober inquiry, or, Christs reign with his saints a thousand years, modestly asserted from Scripture microform : together with the answer of most of those ordinary objections which are usually urged to the contrary.

The Rise and Ruine of An∣tichrist.

AMongst the many questions that this Age abounds with. These two great questions seem more especially to be of concernment to us, viz When did that man of sinne, (who hath been the Worlds burthen, and the Saints bane) arise, and when shall he cease? Secondly, Whether shall Christ personally reign with his Saints and take into his own hands the Monar∣chy of the world, when? and how long? if he do? I confess these Enquiries themselves are such as lye under the censures of some, the re∣proaches of others, and the general neglect of very many; so that it will not be needless to say something by way of justification of our selves, before we come to the questions them∣selves. The which I shall do in these three Con∣clusions.

[Con. 1] This Enquiry is no enemy to a mans own grace, or the grace of God in others; but ra∣ther

a special help and advantage to the increase and quicking of grace, both in the person enquiring, and the person reading and hearing. For even this is included under that general Command, John 5.39. Search the Scriptures. God commands not that which is prejudicial to our graces, but advantagious to their growth and increase. Hence we may and must, 1 Thes. 5.21. Prove all things, and hold fast that which is good. Again, a word of blessing goes along with sincere and faithful endeavours of this na∣ture. Rev. 1.3. Blessed is he that readeth, and they that hear the words of this Prophecy, and keep those things which are written therein. Rev. 22.7. Blessed is he that keepeth the sayings of the Prophecy of this book. The Original word in either place which is translated to keep, comes from the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and signifies to reserve, or observe: noting a searching, so as to weare, or rub out, that we may keep what we so finde. Again we have a particular promise of fruit and success annexed to such an enquiry or enquiries Dan. 12.4. Many shall run to and fro, (that is a∣bout the time of the end, when the things them∣selves draw towards an accomplishment, many shall run to and fro, by enquiries, and search∣ings, and disputes) and knowledge shall be in∣creased. And this cannot be head-know∣ledge

onely, but heart-knowledge also; for the first would be a poor blessing without the other.

[Con. 2] The Holy Ghost hath expresly fore∣told, that the Saint at the time of the end, shall make diligent enquiry into these things, Dan. 8.13. Then I heard one Saint speaking, and another Saint said unto that certain Saint which spoke, how long shall be the vision concerning the dayly sacr••fice, and the transgression of desolation to give both the Sanctuary and the Host to be trod∣den underfoot? Dan. 12 5.6. How long shall it be to the end of these wonders? It were easie, but I conceive it needless to multiply texts for the proof of this. Therefore,

[Con. 3] The Holy Ghost hath left particular and certain ground for the faith of Gods peo∣ple in the last days to go to God upon for light and knowledge in these things and enquiries. Dan. 12.4. But thou O Daniel, shut up the woras and seal the Book, even to the time of the end. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ʋsque ad tempus finis. And ver. 9. the words are closed and sealed till the time of the end, and then (as I said) many shall run to and fro, and knowledge) by these enquiries and disquisitions) shall be increased. The Con∣clusion is, that at, or about the time of the end, Mysteries are, by scrutination, searchings, en∣quiries,

and serious studies to be understood, the book unsealed, the Vision made known, and if so, then this our practice is justifiable, and the practice of all those holy, godly, and learn∣ed Divines, who have ingaged themselves in studies of this nature, laudable, and praise∣worthy. And although many learned pens have been mistaken in some things, yet they have hit right in many others; if some lines have been crooked, yet many have been straight; men have not been infallible, and yet for all that, very profitable, so that by their canvasing the mat∣ter to and fro, knowledge hath increased. But on the other hand the carelesness and remisness, and negligence of the world, not looking nar∣rowly, diligently, and seriously into Mysteries, and Prophecies, hath done a great deal of hurt. What else (I pray you) was the cause, that when Christ, in his first coming was so earnestly expected, and looked for, and desired, and all this about the time when he did come, yet he came, and came to his own, and to his own that expected him, and did his work, and went again, and they did not receive or own him? Again, what else was the cause, that Anti∣christ should be looked for, and seared, that he would come, and this about the time that he did come; and was written & preached against,

Yet he came, and came at that very time, and yet found entertainment; yea, hath almost lived his long life, done his work, and run his thousand two hundred and sixty dayes or years; and yet for all this, the more part will hardly take notice of it? but take him for Christs Vicar, whom the Dragon substi∣tuted and made to be his own Lieutenant. Again, is not Christ almost ready to take the Beast and false Prophet, and cast both out of the World into the Lake: and take to him∣self his great power and reign, and give the Kingdom to the Saints, and reduce the Na∣tions under his dominion, and binde up Sa∣tan, and sit on the throne of David; and yet the more part will beleeve none of all this. I pray you then, let me be almost the number of those that run to and fro, that if it were the Will of God, knowledge might increase. And give me leave to speak a few words; (and as it were by way of preparation to the second thing proposed, which I mainly in∣tend) to the first of these two Questions, to wit, of the Rise and Ruine of Antichrist. And in the first place we are to note, that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, postrema tempora, last time. So much spoken of in the New Testament, in the general, note out unto us all the times

from Christ unto the consummation of all things; which times are the last, in respect of the times of the world complexively con∣sidered, as old age is the last times of a man in respect of his whole complex age. Now these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or last times, consist of three great periods; as Meàe, the sober Guess, and others, have abundantly cleared and made out; the first of these was the pe∣riod or time of the Dragon, when Hea∣thenism raged in the world; the second was the time of the Beast and false prophet, who synchronize, when superstition and idola∣tries prevail; the third is the Millennium or Reign of Christ, when Satan is bound up. and the Kingdom given to the Saints. Note we further, that the Scripture tells us of no other period, these three are all, and where the first end, the second begins; and the ending of the second just precedes the beginning of the third. Now our question is of the second of these three periods. And in the first place, for the Rise of Antichrist, or the beginning of the second period; or of the thousand two hundred and sixty dayes, or the fourty and two months. It is the opinion of Mr. Mede, that the begin∣ning and ending of them must be taken in

some latitude, because the Epocha is not cer∣tain, from whence the same exactly is to commence. This also is the opinion of Mr. Leigh, in his Book called Excidium Ante∣christi; Also of Mr. Moore, in his Idea of Antichristianism, lately come out, who hath this passage, lib. 1. p. 214. "A man may (not without ground) imagine, that there may be a Latitude of reckoning in the So∣lution of the three times and a half, or the fourty two months into 126 Decads of days, as well as there is of those times and months, and that any variation about or within, that exceeds not a Decad, breaks no square. Di∣vine Prophesies being, not for the ostenta∣tion of Gods Omnisciency (for who knows not, but that he can compute events to the smallest moment of an houre) nor yet for the gratifying of the excesse of humane curio∣sity, but for the use and exercise of his Church. Mr. Mede in his Diatriba, in a Letter to Dr. Twisse, discoursing of the be∣ginning of the 42 months, hath this passage, "The period of the 42 months, (saith he) is likely and most probably to be taken from some remarkable moment in the latitude of their beginning, which remarkable moments (saith he) are more then one, and shall be

from one of them. And he seems to incline to the year four hundred and ten; the time when Alaricus took and sacked Rome, the Lady of the World; this is the remarkable moment of the Political Ruine of the Ce∣sarian Soveraignty. This Epocha will bring out the 42 months, in the year 1670. To which he adds that the 42 months, extend to the burning and sacking of Babylon, not the utter extinguishing of Antichrist, which (he saith) shall be some time after as appears ch. 19. yet he protests against the precise deter∣mination of the time in this businesse. Now according to Mr. Mede, I guesse the begin∣ning of the 42 months to be about Anno Christi 410. As the Sober Guess also names that time. And my Reason is, because this seems to be the most remarkable moment of all other, in the latitude of their beginning, and that for these Reasons.

[Reas. 1] The first is, that of Mr. Mede, be∣cause this year Alaricus took and sacked Rome, the Lady of the World, as Ecclesiasti∣cal History witnesseth.

[Reas 2] Because this year all the ten Kings or Kingdoms were sprung up, into which the Romane Empire was now dilacerated, as Mr. Leigh, in his Book called Excid um Anti∣christi,

by his great pains in searching the Re∣cords of time, hath clearly evinced and made out. As also Mr. Mede in his Apostacy of the last times, and in his Clavis Ap••calyp∣tica.

[Reas. 3] Because about this time also sprung up the two horned Beast, and Whore of Ba∣bylon. About this time began the Aposta∣cie of the Church of Rome to new pagan-ido∣latry and superstition, (quod est supra statu∣tum) or paganochristianity, the name; only changed. As T. L. in his Voice out of the Wildernesse, hath cleared, in a parallel of 32 particulars. And the Sober Guess in ma∣ny more, as you may see at large, page 49, 50, 51, 52. Now the Whore, or two∣horned Beast, (which is all one) is synchro∣nal to the seven-headed with ten horned; which is evident in that this two-hourned Beast is the reviver and healer of this seven∣headed ten-horned Beast. That is, an idola∣trous Clergie makes again a superstitious and idolatrous Empire; or the idolatrous and superstitious Ecclesiastick part, makes the Polity such also, which is the very image of the Beast before spoken of. There were moreover then sacrificers to the dead, Ado∣rers and Worshippers of Bell, and the Propa∣gators

of the worship of the Baalim, that is, the worship of Daemons, or false gods through the World. To give only an in∣stance in Innecentius the first, who was the Bishop of Rome at this time: who did not only himself challenge the Supremacy, that is, the priority of place, suffrage, and censures over all Churches, which by suit he did obtain of the Emperour Honorius, after the death of Arcadius, as is evident in our Ec∣clesiastical History, but also brought in the Worship of Relicks. The Bishop of Rome (saith Jerome) against Viglantius, Tom. 2. p. 124. Supermortuorum hominam, sicunoum nos, ossa v••neranda, &c. effert domino sacrifi∣cium & tumu••os corum Christi arbitratur al∣taria, &c.

But who was this Bishop of Rome under the Emperour Areadius, when Jerom writ this Invective about the year 406. but Inno∣centius. But Zosimus records worse things of him then this: For he saith that Pom∣pey the Governour of the City, that he might do that more safely which he desired, viz. concerning the worship of the heathen-gods, he consults all things herein with the Bishop of the City of Rome, &c.

This is that Innocentius, saith Zosimus, who

truly preferring the safety of the City be∣fore his own salvation, secretly permitted them herein to do according to their Con∣sciences, and his devotion left them to their wills. Also under Innocentius the first, lying miracles were brought into the Church The Author of the Chronological Compilation Anno 405. mentions one Leapard a Presby∣ter, (of whom we reade other things in the Counsels under Innocentius) who presenting a gold ring with his offering to St. Agnes, that is, to the Image, she stretched out her finger, and took the ring and wears it, &c. He also brought in Abstinence from meats: And constituted the Saturday-Fast to be ce∣lebrated, because on that day the Lord say in the Sepulcher. Moreover Platina adds, because his disciples fasted.

Also concerning fordidding of marriage to Winisters, he writes to one Nictorius a Bishop, that the Church ought to hold, that by all means Priests mingle not with their wives, because they are daily occupied about divine worship, and the ministerial function. Also the same Innocentius writing to one Exuperius an Arch-bishop concerning Pres∣byters and Deacons; among many other things did order and constitute, viz. that

if any were discovered who had known the form of living sent from Siricius, and did not forthwith cast off the lusts of the flesh, and all incontinencie, &c. by which he means the incontinencie of the marriage bed; as appears by the Priests among the Jewes, go∣ing their courses in the Temple, their conti∣nencie brought for an example, to prove it unlawful for Priests to accompany with their wives. Platina writes, that the same Inno∣centius gave certain Rules concerning Monks. Now this Innocentius began to as∣cend Peters Chair Anno 402. and departed this life Anno 416. Therefore he lived and did all this, at the same time when the ten Kings brake in pieces the Roman Empire, and did perpetrate and act such things, as ve∣ry strongly smell of Antichristianism; which doth plainly indigitate to us, about what time Antichrist arose, was born, revealed; or (as Mr. Mede well phraseth it,) editus in lucem. At this self-same time arose, both the ten horned Beast, viz. that beastly po∣litical power, ten kinged (having ten Kings.) And the reviver and the restorer of him the two-horned Beast, viz. that seeming Lamb-like Vicar of Christ to look upon, but ••n reality the Devils Lieutenant, and the

Dragons Spokesman, the Pope and his filthy defiled Clergy and Party. I say, at this time both this Beasts arose, quod erat demonstran∣dum.

[Object.] And whereas it may be by some ob∣jected, concerning these ten Kings, that the beginning of their reign is not to be fetched from their first irru••tion into the Romane Empire, but from their firm constitution, and full esta∣blishment in so many Kingdoms therein.

Answ. To this I answer, that the sacred Scripture doth not hold forth this character to us, from Kingdoms established, or con∣firmed, but received. For the words run thus, Rev. 17.••2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And the ten hornes which thou sawest are ten Kings, which have recei∣ved no Kingdom as yet, but receive power as Kings one houre [or at an hour] with the Beast; the sacred Prophesie fetcheth (as the Courteous Reader may perceive) the begin∣ing of these Kings and Kingdoms from their first rising up, (and not from their establish∣ed and fixed Government, which was not till many years after) namely, when they had received power of reigning from God,

in whose power it is to confer and transfer Kingdoms, Prov. 8.15. And John in this place speaks plainly of power received: they received power as Kings one houre with the Beast; which who doth not see, though but with half an eye, to be here referred to the time of their Reignings and Kingdoms first taken. Concerning a matter not unlike Po∣libius, a most grave and sober Writer, being to give his judgment concerning the Rise of the Romane Empire, he compares it with the beginning of the Macedonian, and speaks thus to us, Ego principio cujusque rei esse sta∣tuo, primus conatus, &c. I conclude (saith he,) that the beginnings of any thing are the first endeavours. &c. But to let pass Polybius, I do suppose, at that time those ten Kings received their power, when the Pope did not only take to himself the Primacie, and exercise it: but did with his idolatrous Clergie, go about to paganize the Empire, by his new idolatries and superstitions. For the holy Prophesie affirmes that they rose at one and the same hour: They received power as Kings one houre with the Beast. The Kings receive power, and are actually crowned Kings at the same time of this Beast, under the succession of the last Head, getting again

into being, and therefore this healed Beast his ten Hornes are represented with ten Crowns upon them, Chap. 13.1. which an∣swers exactly to this present text, they recei∣ved power as Kings one houre with the Beast. The sense I guess is this, that at what time the Beast should revive and be worshipped, that is, obeyed and yielded to, or in plain English, about what time the Empire should re••apse again into idolatry, and be re-assu∣ming the ancient pagan-rites, though placing them upon Christian-objects, about that ve∣ry time the Empire should be rending into ten Kingdoms: or these ten Kings should be receiving power as Kings, all of them ap∣pearing or succeeding in their Enterprises, within a little time, from the first degene∣racy of the Empire into pagan-idolatries and superstitions. Therefore not of the con∣firmed Kingdoms of this ten-horned Beast, but of his youth and Infant-state when those Kings first challenged a right to the Roman throne, the sacred Prophesie, Rev. 17.12. is to be understood. Hence I conclude, the Character of the rising of the Beast or An∣tichrist, which is all one, is to be placed a∣bout the year 410. For it is evident from what was spoken before, that the Beast was

risen, when all the ten Kings were risen, a∣mong the threatning ruines of the falling Empire, which was Anno Christi 410. or thereabouts. For the Readers further satis∣faction herein, viz. That all the ten Kings were then up, I shall refer him that will be at further paines to that Tract before-menti∣oned, entituled. Antechristi Excidium, a most elaborate piece. As also to Mr. Mede's A∣postacy of the last times, and his Commen∣tary on the Revelation, who fully clears this point.

[Object.] Now for the Objection of some Cantabrigiens, against those that think of the year 1666. for the time of Romes Ruine, wh••ch I doubt not but some have heard of, (though it may be not all) that this cannot be the time, because by the Computation of Helvicus we have lost about four years since Christs time, by negligence in our Chronolo∣gical Accoun̄ts, the which also Bishop Ʋsher thinks to be true, so that it is already past. To which I answer,

[Answ. 1] That this Objection supposeth that all Apocalyptick men in these times make 666. to be the year of Romes Ruine and Down∣fal, from that Text in Rev. 13. ult. His Num¦ber is 666. interpreting the Number of the

Beast, according to T.L. In his voice out of the Wildernesse, to be nothing else, but the period and final determination of the u∣surped tyrannie and dominion of Antichrist. But all are not of this opinion, though they that are the followers of T. L. adhering to his Interpretation of the Number of the Beast, (as the Authors of that Book inti∣tuled, Romae ruina finalis) do make it in An∣no 1666. It will fall therefore to their shares to answer this Objection. I confesse T.L. who gives this sense of the number of the Beast, in his Book on some part of the Re∣velation, writes in a prophetick stile, and with a prophetick boldnesse, as if he had it revealed to him, which doth very much strike the Readers fancy. But I have read lately in Mr. Mede's Diatriba, in some of his Let∣ters, this passage, concerning T.L. As for T.L. (saith he) I have no fancy to him, he means to that his Interpretation of 666. as appears by his following words; for he adds, I prefer Mr. Potter far before him. The So∣ber-Guess also inclines far rather to Mr. Pot∣ters Interpretation of the Beasts Number 666. And so do I.

[Answ. 2] But yet suppose T.L to be right, and that to be the meaning of the Mystery,

that by 666. is meant the ruine and final de∣termination of the man of sin, to be in 666. that is in the Year 1666. I suppose that this Objection might be answered, and were I of that opinion I could this answer, which, if I be not deceived. would be to the pur∣pose, viz. That the Holy Ghost speaks ac∣cording to the vulgar Computation of the Year of our Lord. For the Revelation is not an History (unlesse we call it an anticipa∣ted History) but a Prophesie; and the Spi∣rit of Prophesie foretels these two things a∣mongst others. viz.

1. The Computing by the Year of our Lord that should be, for in the dayes of John, and in the Ages immediately following, they did not account by the Year of the Lord, but many other wayes of Account anciently were used. Dionysius the less, about the Year 532 after Christ, did begin to compute by the Year of our Lord, and that way of Compu∣tation came not into use vulgarly till many years after. So that if this should be the meaning of the Number of the Beast, then the Spirit doth foretel this way of account∣ing by the Years of our Lord, which was not at that time in use.

2. If this were the meaning of the Num∣ber

of the Beast, then the Spirit also doth predict, what shall be the year of Romes Ruine, to wit, the year that shall be, or shall be called 666. respecting the common and vulgar account of all Nations at that time.

But if the beginning of the fourty and two months be rightly fixed upon, or about the year 410, as is before hinted; And if al∣so there be a loss of four years in our Chro∣nological Accompts, according to the Com∣putation of Helvicus and Bishop Ʋsher, and these Cantabrigi••ns who affirm it; then Romes Ruine indeed is likely, and very probab••y to fall out, and be in the Year 1666. or not ve∣ry long after that time.

But if instead of helping us into the way, they have led us out of it, and told us that we mistake, when they themselves are deceiv∣ed, then Rome's destruction is most likely to fall out anno 1670. or thereabouts. But this is all I shall trouble the Reader with, in reference to the second period, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or last times, which was the period of the Beast.

The Millennium, Great Judgment, or Reign of Christ.

I Come now in the second place, to that which I chiefly intend to speak to, viz. to treat of the Millennium, or the Great Judg∣ment, in the Compass whereof Christ and his Saints reign together a thousand years. I must confess in the words of Pa∣reus,* 1.1 Haec explicare satcor me trepidè aggredi: That I was somwhat afraid to adventure up∣on the handling of these things: Because, what I conceive to be the genuine sense and meaning of those Scriptures, which treat of this subject, and the minde of God herein, is laden with many and inveterate prejudices: partly, by the long disuse, and crying down of what was formerly received by Orthodox Antiquity; and partly, because of the many fopperies, if not worse, which have bin tack∣ed to the truth; So that I shall herein dis∣sent from many, who yet profess the same things in the general; It being (I hope) my design, to free the truth from errours and

falsities, which have a long time hung upon it: But these I am willing to dissent from: I fear far more, lest I should not agree in o∣pinion with many worthy, pious, and grave Divines, from whom I am very unwilling in the least to depart. But if I may not have the assent of all such, as yet, having notwith∣standing many famous lights, as Justin Mar∣tyr, Irenaeus. Tertullian, Piscator, Alstedius, Mede, Dr. Twisse, Archer, Holmes, Tilling-hast, cum multis aliis, to walk in the same path, and lead me the way, I shall follow their steps so far as I may, beseeching the Reader to pardon me, if now and then he see me step aside. I will promise to be as care∣ful and circumspect, as God shall help me, let me have the Readers charity. The Mother-text of Scripture, whence the Church of the Jewes did ground the name and expectation of the Great Day of Judgment, with the circumstances thereto belonging, and wher∣unto almost all the descriptions and expres∣sions thereof in the New Testament have reference, is that Vision of the seventh of Daniel, of a Session of Judgment when the fourth Beast came to be destroyed: where this great Assizes is represented after the manner of the great Synedrion, or Consistory

of Israel, wherein the Pater Judic••i had his Assessores, sitting upon Seats semi-circle-wise before him, from his right hand to his left. I beheld (saith Daniel ver. 9.) till the Thrones or Seats were pitch a down [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: LXX. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vutg. Lat. Do∣nec throni positi sunt; not thrown down, as our late English hath it, but pitched down, namely, for the Senators to sit upon.] and the Ancient of dayes, [that is, the Pater Consist••∣rii] did sit, &c. And (subaud. I beheld) till the Judgment was per, (that is, the whole Sanhi••rim, and the Books were opened, &c.

Here we see both the form of Judgment delivered, and the name of Judgement ex∣pressed, which is afterward, yet twice more repeated, first in the amplification of the tyrannie of the wicked horn, ver 21, 22. which is said to be continued till the Ancient of dayes came, and Judgment was given to the Saints of the most High, that is, Potestas ju∣dicandi ipsis sacte: The power of judging was made over to them. And the second time in the Angels-Interpretation, v 26. But the Judgment shall sit, and they shall take away the dom••••ion; to consume and destroy to the end. From this description, it came, that the Jews gave to the Name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dies judicii, & dies judicii magni; the Day of Judgment, and the great Day of Judgment; whence in the Epistle of St. Jude, ver. 6. It is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: the Judgment of the Great Day; A far greater then any horary, even a Millenary Day, as shall more plainly afterwards (Deo adjuvante) be evinced and proved.

From the same description they learned that the destruction then to be, should be by fire, because it is said, v. 9. His Throne was a fiery Flame, and his wheels burning. A fit∣rie stream issued and came forth before him: And v. 11. the Beast was slain, and his body de∣stroyed, and given to the burning flame.

From the same Fountain are derived those expressions in the Gospel, where, this day is intimated or described; As, the Son of man shall come in the Clouds of Heaven: The Son of man shall come in the glory of his Fa∣ther with his holy Angels: Forasmuch as it is said here, Thousand thousands ministred unto him, &c. And that Daniel saw one like the Son of man coming with the Clouds; And he came to the Ancient of dayes, and they brought (or place him) near him, &c.

Hence Paul learned that the Saints should judge the world, because it is said, That many

Thrones were set. and ver. 22. by way of Ex∣position, That the Judgment was given to the Saints of the most High &c.

Hence the same Apostle learned also to confute the false fear of the Thessalonians, That the day of Christs second coming was then at hand; because that day could not be till the man of sin were first came, and should have reigned his time appointed: Forasmuch as Daniel had foretold it should be so, and that his destruction should be at the Son of mans appearing in the Clouds; whose appear∣ing therefore was not to be till then. This is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in St. Paul; whom the Lord (saith he) shall destroy at the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of his coming; Daniels wicked horn, or Beast acting in the wicked horn, is St. Pauls man of sin, as the Church from her Infancy hath understood, and always interpreted it.

But to go on: while this Judgment cites, and when it had destroyed the fourth Beast, the Son of man which comes in the Clouds receives Dominion and Glory, and a Kingdom that all People, Nations and Languages should serve and obey him, ver. 4. which Kingdom is thrice explained afterwards, to be the Kingdom of the Saints of the most High, ver. 18. These four Beasts (saith the Angel)

are four Kings which shall arise. But (viz when they have finished their course,) the Saints of the most High shall take the King∣dom, &c. And again, ver. 21. the wicked Horn prevailed, until the time come that the Saints possessed the Kingdom.

Again ver. 27. when the fourth Beast reign∣ing in the wicked Horn was destroyed, the King∣dom, and Dominion, and the greatness of the Kingdom under the whole Heaven, shall be given to the people of the Saints of the most High.

Now these Grounds being thus laid, I ar∣gue as followeth.

• The Kingdom of the Son of man, and of the Saints of the most High in Daniel, begins when the Great Judgment sits.
• The Kingdom in the Apocalypse, chap. 20.4. wherein the Saints reign with Christ a thousand years, is the same with the Kingdom of the Son of man, and the Saints of the most High in the Prophet Daniel.
• Ergo, it also begins at the Great Judge∣ment.

That the Kingdom in Daniel, and that of a thousand years in the Apocalypse, are one and the same Kingdom, plainly and evidently ap∣pears thus:

First, because they began ab eodim termino, from the same Epocha or beginning, namely, at the destruction of the fourth Beast; That in Daniel, when the Beast (then ruling in the wicked horn) was slain, and his body destroy∣ed and given to the burning flame, Dan. 7.11, 22, 27. That in the Apocalypse, when the Beast and false prophet (the wicked horn in Daniel) were taken, and both cast alive into the lake of fire burning with brimstone, Rev. 19.20.

Secondly, because St. John begins the Reg∣num, or Kingdom, of a thousand years, from the same Session of Judgment described in Daniel, as appears by his parallel expression borrowed from thence;

St. John saith ch. 20. Ver. 4. I saw thrones, and they sate upon them.

And Judgment was gi∣ven unto them.

Daniel saith ch. 7. Ver. 4. I beheld till the thrones were pitched down, and the Judgment, (i. e. Judices) set.

22. And Judgment was given to the Saints of the most High.

And the Saints lived and reigned with Christ a thousand years.

And the Saints pos∣sessed the Kingdom viz. with the Son of man who came in the clouds.

Now if it be sufficiently proved that the one thousand years begin with the Day of Judgment, it will appear further out of the Apocalypse, that the Judgment is not con∣summate till they be ended; for Gog and Magogs destruction, and the universal resur∣rection is not till then: Therefore the whole one thousand years is included in that great Day of Judgment.

But thus much may suffice to have spoken by way of Explication, to that Mother Text in the Old Testament, the which I have so called, because hence it will follow, quasi con∣sectarium quoddam de interpretatione aliorum Scripturae locorum huc pertinentium, that whatsoever Scripture speaks of a Kingdom of Christ to be at his second appearing, or at the destruction of Antichrist, must needs be the same which Daniel saw should be at that time, and so consequently be the Kingdom of a thousand years, which the Apocalypse in∣cludes between the beginning and consum∣mation

of the Great Judgment. All of them also have a likenesse, and are referred to this. Yea, our Saviour calls himself so frequently the Son of man, because Daniel so called him in this Vision of the Great Judgment, and to teach us, that we are to look for the ac∣complishment of what is there prophesied of, in himself. I had now done with this Text, but that I have perceived by some Confe∣rences I have had with some Reverend Di∣vines, that it is needful to answer an Objecti∣on which hath bin started, in opposition to all that hath been said.

Object. Daniel (say some, who with Dr. Willes and others, take this wicked horn to be meant of Antiochus Epiphanes) shews not the Roman Monarchies persecution of the Church; and the fall of the same Monar∣chy. For,

• If the Roman Empires persecuting the Saints, and the fall of the Empire were not revealed, till Christ revealed them to John in the Apocalypse, then Daniel revealed them not.
• But the Roman Empires persecution and fall were not revealed, till Christ reveal∣ed them to St. John in the Apocalypse.
• Ergo, Daniel revealed them not.

The Major Proposition (say they) is clear. The Minor is thus proved.

The Romans persecuting the Saints, and their fall is revealed in the little Book, Apoc. 5, &c. by opening seven Seals, and blowing seven Trumpets; all concerning, and respect∣ing seven-headed Rome: And none were able to open the Seals of this Book, till Christ opened them to St. John.

Therefore the Roman Empires persecuti∣on, and their fall, were revealed to none, before Christ revealed them to St. John.

The former part of the Antecedent is granted by all Interpreters of the Apoca∣lypse. The latter part is clear in the Text, Apoc. 5.3. None was able to open the Book, None in Heaven or Earth, or under the Earth, to make the speech more empharical. Paul who delivered to his Hearers all the Counsel of God, could have preached the persecutions of the Roman Empire to his Hearers from Daniel, if Daniel had in his Vi∣sions opened them.

This contains the strength of what I have been opposed withal, in reference to the Ex∣position of this Text, the which I came now to make this Answer to it.

[Ans. 1] The Roman Empire to be the

fourth Kingdom of Daniel, was believed by the Church of Israel, both before and in our Saviours time, re∣ceived by the Disciples of the Apostles,* 1.2 and the whole Christian Church for the first 400 years without any known con∣tradiction. And I confess, having so good ground in Scripture. it is with me, tantùm non articulus fidei, almost an Article ••f faith. For the four Monarchies of the World in Da∣niel are twice revealed, first, to Nebuchad∣nezzar, in a glorious Image of four sundry Metals, Dan. 2. Secondly, to Daniel himself, in a Vision of four diverse Beasts, arising out of the Sea. Dan 7. The intent of both is, (as I have shewed in one already, and shall in the other when I have done with this Obje∣ction) by that succession of Kingdoms, to point out the Kingdom, and the time of the Kingdom of Christ.

2. I acknowledge also the subject of the A∣pocalyptical Visions to be fata Imperii Roma∣ni post primum Christi adventum usque ad se∣cundum super futuri; the Fates of the Roman Empire, which after the first coming of Christ, was still to continue in being, even till the

second. And this I affirm. The Roman King∣dom was revealed unto Daniel, but not ac∣cording to that distinct succession of things, and specification of the fates thereof (which was first made known unto St. John) but on∣ly in general, and in imagine confusâ, not to be Explicated but by Christ himself. I say the Roman Kingdom was revealed to Daniel in the general but the order of the times there∣of, and the ••eries, rerum gerundarum, or, course of things to be acted therein, not un∣til the Revelation unto St. John.

3. Nor is it strange or unwonted, that a thing may be revealed in general, and yet most of the particulars concerning the same to be unknown and sealed; The Calling of the Gentiles, or the Kingdom of Christ among the Gentiles, by way of surrogation to the Jewes, was revealed unto St. Peter and Paul, and the rest of the Apostles, but the parti∣cular fates and states of that Kingdom, were never known till Christ revealed them to St. John in the Apocalyptical Visions. The like I say of the fourth or Roman Kingdom, the general Revelation whereof could not but be before the opening of the sealed Book in the Apocalypse. since it had then been so long a time in the World, as that it was grown

past the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and had fulfilled what it was to fulfil upon Daniels people.

4. As for the persecutions of the Church. I deny the Argument either of the Seals or Trampers, to be the Roman persecutions of Christs Kingdom, or that any of them have re∣ference to persecutions. save the fifth Seal only, or that any thing contained in them was made known to Daniel, save the Catastrophe only represented in the last Trumpet, which the Angelus tonitruum proclaims there to be Consummati•• mysterii Dei prout annunciavit servis suis Prophetis; the finishing of the mysterie of God, as he hath declared to his servants the Prophets, and therefore cannot be denied to have bin both foretold, and ex∣pected for the General, although not for the Manner, Time, and Order, in Seri•• Re∣rum Gerundarum, in the course of thing to be acted, till then.

Clear it is, that the Assertion by som won∣ned, and in the Objection named, that the Roman persecution was revealed to none, till Christ revealed it to John, cannot stand, unless we deny the coming of the man of sin (who is a great limb of that fourth Kingdom to be any part of the Churches afflictions; for this was revealed unto St. Paul, both for the qua∣lity

and the fall thereof, viz. that Christ should destroy it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which I make no doubt but St. Paul learn∣ed out of the seventh of Daniel, where that ruffling-horn is not destroyed until the Son of Man comes in the Clouds of Heaven to receive that universal Kingdom, which shall never suffer persecution. But whereas it is said, that the ruffling horn of the fourth Beast is Antiochus Epiphanes, I demonstrate the contrary by this one Argument follow∣ing.

• The Ruffling-horn reigns until the Anci∣ent of dayes comes in fiery flames to de∣stroy him, and to give Judgment unto the Saints of the most High, and until the time comes that the Saints possessed the Kingdom, viz. until the Son of man comes in the Clouds of Heaven, to receiv a Kingdom, wherein all Nations, Peo∣ple and Languages should serve and o∣bey him, Dan 7. ver. 9, 10, 11, 13. which is expounded; ver. 22, 26, &c.
• But Antiochus Epiphanes reigned not until this time, (for he died 160 years, and more, before the Birth of Christ, and al∣most 200 years before his Ascension; the least of which Numbers is a longer

• space of time, then was from the death of Alexander unto Antiochus.)
• Ergo, Antiochus Epiphanes is not that Ruf∣fling-horn.

But I conceive this may suffice to answer this Objection. I therefore now shall step a little forward, and look into that other Text, Dan. 2.31. to v 45. where we have in Nebuchadnezzar's great Image, he four great Monarchies of the World represented and held out unto us, and that in this order fol∣lowing, viz.

1. The first Monarchie was the Assyrian, which fell into the Babylonian, and blossom∣ed in Nimrod, Gen. 10.8, 9, 10 and was ripe∣ned in that present Nebuchadnizzar, his Child and Grandchild. This Monarchy was represented in that Image, by the Head of Gold, Dan. 2.38.

2. The second Monarchie was that of the Medes and Persians, which blossomed in Cy∣rus, who conquered Babylon, and slew Bel∣shazzar, and endured till Darius, whom A∣lexander a Grecian overthrew. This Mo∣narchie was exprest in that Image, by the Breasts and Armes of Silver, Dan. 2.39. with ver. 32.

3. The third Monarchie was that of the

Greeks which blossomed, or rather imma∣turely and suddenly ripened in Alexander the Great of Mecedon, who presently by his Victo∣ries over run the World; and by his sudden and untimely death, was divided into four great parts, by four of his Chief Generals, who parted the World among them, Dan. 2.39. This Grecian Monarchie was expiest, in that Image by a belly and thighs of brass.

4. The fourth Monarchie was that of the Romans, which blossomed and ripened lei∣surely, and by degrees; and was therefore more likely to last long. And by certain gradations and much time rooted out succes∣sively all the inheritors of Alexander; and the Upholders of the Greek Monarchie, and pos∣sest all the Chief known parts of the World, and so fetching its beginning lower West∣ward, and yet up as high Eastward, it be∣came a mightier Monarchie then any of the former. This Monarchie was expressed in the Image by the legs of Iron. Dan. 2.32, 40. because as Iron, it was strongest of all and subdued all under it, but in processe of time. the Body of the World, which it bore up, be∣ing so great, to which it was a leg or support∣er, it divided it self, (as it is in the natural body) into two legs, and is in the Image so

expressed, (though for a great while it was but one Monarchy) yet at last it grew into two, the Eastern and Western Monarchy. the Western, after the Eastern was lost, fell into feet and toes, or Kingdoms, wherein was both strength and weaknesse, iron and clay, and these never to be rejoyned or uni∣ted, notwithstanding it hath bin endeavour∣ed by Marriages and other Covenants, to mingle and to rejoyne in one Monarchy. But it shall never be▪ but to the period and up∣shot of their Soveraignty and Monarchy, they shall remain Kingdoms distinct, as feet and toes of iron and clay unminglable.

¶ Now in the days of this fourth Roman and Western Monarchy, there shall be a stone cut out without hands, Dan. 2.34, 36. which sha••l first ruine these Kingdoms, it smote the Image on the feet that were of iron and clay, vers. 34. and so swallowed up the whole Image, all the foregoing Monarchies were brought under it, and by it to nothing, ver. 35. and it became a Monarchy over the whole Earth, wherever any of the former Monarchies had ruled, ver. 35. that is, as it is explained, ver 44, 45. a Kingdom, which that Stone shall obtain, set up by the God of Heaven. And whereas the other Monarchies

were erected by men on earth, (though per∣mitted by God) this Kingdom or Monarchy shall swallow up in it all foregoing Monarchies, and that by no humane means or policy, for it was without hands, or not in hand: that is, not of man, but a divine work every way; and it shall reach and swallow up, not only the feet and toes, but the legs of brass, the breast and armes of silver, the head of gold, Dan. 2.34, 35. that is, all Kingdoms and States, that were from first to last under any of the Monarchies shall be swallowed up by, and come under this. And this is a fifth Monarchy which shall arise in the World after the former four, which is to be understood of a state of Christs Kingdom here upon earth as appears,

• 1 Because it is called a Stone, as Christ is the Stone which the Builders refused, yet is becom the Head of the Corner, 1 Pet. 2.3. to 8. And fills the whole Earth, ver. 35.
• 2. 'tis a Stone 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 qui non ect in ma∣nibus, which is not in hand or not cut out with hands, because by God immediately, without humane help, this Kingdom shall be reared up.
• 3. Its duration, that it shall last for ever, shews it is meant of Christs Kingdom: no peo∣ple shall swa low it up, as they have done all other Monarchies: the Babylonian was left to the Medes and Persians, and this to the Gre∣cians

• and the Grecians to the Romans, but this shall be left to none but shall be for ever, Dan. 2.44. that is, to the Worlds end; It is left to no other Kingdom, for at the Worlds end when Christ delivers it up, he delivers it not to any o∣ther people, but to the Father, 1 Cor. 15.24.

¶ The next text we may look into, and as it were the eldest daughter of these already hand∣led, is that 20th. chapter of the Revelation, of which I shall speak a little more largely, wrapping in many other Scriptures, handling the fame thing with it; Where first we have ver. 1. the Lord Jesus Christ descending and coming down from Heaven, in those words, I saw an Angel come down from Heaven, having the Key of the bottomless pit, and a great chain in his hand: This Angel is Christ called Mi∣chail, Rev. 12.7. who destroys the works of the Devil, and is stronger then he, to bind him and cast him out of the aire into the pit. It is he that conquered him upon his white Horse, who went forth. (Rev. 6.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ut vince∣ret) that he might conquer He cast him down to the earth; Rev. 12.8. He defeated him in his Lieutenant the Eeast. He hath the Keyes of Hell and Death, and his regal power and au∣thority is norably set out by the Emblem of a great chain in his hand. And here he doth three things unto him.

1. He apprehends him, he laid hold on the Dragon, that old Serpent, which is the Devil and Satan. He layes hold upon him by his pow∣er, and gripes him as one in fury. The De∣scription of the Dragon here, and chap. 12. v. 9. is one and the same, to shew that it is the same Devil, that there was cast into the earth, and now by this descending Angel the Lord Jesus Christ is cast into the pit.

2. He binds him, the term of his bondage being expressed, and bound him, he ties him up from his former liberty, and chains him as men do desperate dogs or mastiffs, and that for a long time. And bound him a thousand years.

3. Imprisons him, the place where is in the bottomless pit, that is, an Abyss, which he be∣fore feared, Luke 8.31. they besought him that he would not command them to go 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, into the deep, or pit; as it is here the original word is one and the same. And the Manner how was very securely, he shut him up, and set a Seal upon him; As sometimes it was with Daniel in the Lions den, Dan. 6.17. And with Christs body in the Sepulchre, Matth. 27. ult. which shews the certainty and fulnesse of this restraint, and the compleat power and superi∣ority of the Angel over him, who shall no more suffer Satan this thousand years to range a∣broad, and to disturb the Reign of Christ and

his people, and to do mischief as before, being fast shut and locked up in prison; he shall nei∣ther use his former violence nor subtilties. Lastly, the end of all this is, that he should deceive the Nations no more; which I con∣ceive is not to be understood absolutely and simply, (as if he should not have any liberty to deceive any man living, as some would have it) but with respect to such extent and successe as before, he shall not now prosper in his designes and attempts. And it signifies a new and fur∣ther restraint, beyond that in Rev. 12. where he was cast down to the earth. when he was cast down from open heathenism, and open per∣secution as a Dragon, under that notion he was cast out of the Church: yet he did begin presently to try a new way, and that not with∣out success; For as before he had made the world mad in their heathenism, so now he makes them mad in idolatries and superstitions, substituting the Beast in his room and place, gi∣ving him his power, and seat, and great autho∣rity, Rev. 13.2. And causing that all both small and great, rich and poor, free and bound, should receive a mark in their hands or fore∣head, else they should not have the liberty to buy or sell, pray or preach, traffick or trade with any.

But now he shall be bound from that liberty

of deluding the Nations any more, either by his Paganisme, as he did in the first period, or by superstition and idolatry, as in the second. Neither yet shall he tempt them any more, so as to disquiet and trouble their peaceful reign with Christ on earth.

But to go on, this preparation being made, we reade verse 4. I saw (saith John) Thrones, and they sate upon them, and Judgment was given unto them, and I saw the soules of them that were beheaded for the witnesse of Jesus, and for the Word of God, and which had not worshipped the Beast, neither his Image, neither had received his mark, upon their foreheads, or in their hands: and THEY lived and REIGNED with Christ a thousand years. In which words, that we may come as near their sense and meaning as possi∣bly we can, I shall endeavor to explain and make clear these three things following, viz.

• 1. What Thrones and what Judgment is here meant? what must we understand by them?
• 2. What are the Souls of those that were be∣headed, and worshipped not the Beast, &c?
• 3. What is their life and reign with Christ•• thousand years?

[Qu. 1] What Thrones, and what Judgment is here meant? or what must we understand by them?

Answ. Let us observe the words in the ori∣ginal, which runs thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For the right understanding of these words, two things are to be premised, which are these next fol∣lowing.

1. That these Thrones are set for the Con∣querours of the Beast and false Prophet. For it is expresly said, they sate upon them and Judg∣ment was given to them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, namely to them of whom mention is made in the 14th verse of the foregoing chapter. For to sup∣pose the words (they sate upon them,) to re∣late only to the following words, (the souls of them that were beheaded,) is to place the rela∣tive before any antecedent. The Thrones therefore are set for them who descended from Heaven with Christ, to make war against the Beast and false prophet, Rev. 19 14, And the Armies which were in Heaven followed him up∣on white horses, clothed in fine linnen, white and clean. For these, and not others, are next men∣tioned, whom he had before more clearly de∣scribed, Rev. 17.1••. These (namely, the ten Kings, who have given their power to the Beast) shall make War with the Lamb, and the Lamb shall overcom them, for he is Lord of Lords, and King of Kings, and they that are with him are called, and chosen, and faithful, for these that

come with the Lamb, and war with the Lamb are these Thrones set.

2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Judgment here is the same, and sig∣nifies the same with the word re••gn or King∣dom, for it immediately follows, and they reigned. Which Kingdom is in this place gi∣ven to the Saints after the destruction of the Beast, Antichrist. And it is the same Kingdom which Daniel speaks before handled. The Thrones therefore here set, are the Thrones in which the Saints shall sit, at the second co∣ming of Christ, at the final destruction of Anti∣christ. And judgment is that Kingdom, which the Saints shall then obtain, not a horary o•• diary properly so called: But a Millenary up∣on earth (as the text plainly, and totidem ver∣bis expresseth) to be perpetuated in Heaven af∣terwards to all eternity; after the last Judg∣ment properly and strictly taken, which shall be the last effect of this Kingdom on earth: con∣sisting in the final justification of the just, and absolution of the faithful: and in the final reprobation and condemnation of the wicked and ungodly. Of these Thrones, and of this Judgment Christ speaks. Mat 19.28. Verily I say unto you, that ye which have followed me in the Regeneration, when the Son of man shall sit on the Throne of his glory, ye also shall sit upon twelve Thrones, judging the twelve tribes of

Israel. So Luke 22.29.30. I appoint unto you a Kingdom, as my Father hath appointed unto me, that ye may eat and drink at my Table in my Kingdom, and sit on Thrones, judging the twelve tribes of Israel. Where in the former Text, by twelve Thrones all the Thrones are meant, but they are called twelve in reference to the twelve Apostles, in whom are represent∣ed the multitude of the faithful judging and reigning. As Austin well noteth in his 20th. Book de Civitate Dei cap. 5. For of all the faithful the Apostle Paul speaks, 2 Cor. 6.2. Do ye not know that the Saints shall judge the World, that is, govern the same. And lastly, John in the Revelation, Rev. 3.21. To him that overcometh will I grant to sit with me in my Throne, even as I also overcame, and am set down with my Father in his Throne. But thus we see what Thrones and what Judgment is here meant. The next Question which was proposed follows, which is,

[Qu. 2] What is meant by the Souls of them that were beheaded?

[Answ.] The words in the Original run thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are to be added or supplied. And so do all Interpreters, and some do repeat them, as the Arabick, & vi∣di animas. And I saw the soules of them tha••

were beheaded. He saw sitting on Thrones the souls of them that were beheaded. Now here let the Reader weigh these particulars follow∣ing for the right understanding of these words, viz.

1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Soules are here put for the dead. The Souls of them that were beheaded, is the same with the dead that were beheaded. Ani∣mae percussorum, idem sint quod mortui percussi. And this interpretation is manifest from the op∣posite clause or sentence: Caeteri mortuorum the rest of the dead lived not again, and there∣fore the first are considered as dead. Animae in sacris literis non tantum personas sed cadave∣ra denotat, (saith Mede.) Souls in Sacred Wri•• denotes not only persons but dead bodies. S•• in the Hebrew Text souls are often taken for the dead. Amongst those many places where they are so taken, see a place or two, Levit. 21.1. There shall none of the sons of Aaron be defiled, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pro anima in populis suis) for the soul, (for the dead, saith our English) a∣mong his people. So Levit. 19. ver. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & incisionem pro anima non dobitis in carne vestra, ye shall make no cuttings in your flesh for the soul (dead.) So Psal. 16.10. Thou shalt not leave my soul in Hell, i. e. me dead in the grave.

2. These souls are those very souls that did

cry under the Altar, for the avenging of thei•• blood, and waited for the redemption of their bodies, Rev. 6.9, 10. which appears not on∣ly from the Anaphorical Article here twice re∣peated, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) illas animas illorum, the very souls of them, but chiefly from the iden∣tical description of those souls, Apoc. 6▪ ••0. And these here, Apoc. 20 4. Souls of them that were slain, in the former text; Souls of them that were beheaded in this, viz. the Martyrs of the first period under the Dragon.

3. Now to these souls are ad••oyned also the souls of those that did not worship the Beast, nor receive his mark, who also for this cause refusing to do it, were killed, Rev. 13.15. The words in the Greek are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where after the Conjunction (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) must necessarily be un∣derstood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as if he had said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And the men, who∣soever had not worshipped the Beast, nor his Image, souls and men are here joyned. quasi termini convertibiles, and those and these both taken in. (And lest we should doubt here to be ful∣filled what was mentioned, Rev. 6.9.10. To those very souls was promised, after the num∣ber of these Martyrs should be compleated, what they cry for, and is here fulfilled, should be done v. 11. And it was said unto them, that they should rest for a little season, till their fellow-servants

also, and their brethren that should be killed, as they were, should be fulfilled,.) The ex∣pression here is very curious, and such as is worthy diligently to be minded, for the Holy Ghost hath here linked together souls and men, to shew that by those souls he meant men, as al∣so the faithful of the second period with the first, to shew that both shall live and reign with Christ now in this third period.

4. By the name of Martyrs also, by a Synec∣doche are here understood all the faithful dead in Christ, who here, and often elsewhere, espe∣cially in the Prophets, are decribed as it were killed for Christ. Whence also they are wont to be called Christs dead body, Esay 26.19. Thy dead men shall live, together with my dead body shall they arise. So Paul writes of all the faithful, Rom 8.36. For thy sake we are killed all the day long, we are counted as sheep for the slaughter. And of all the faithful it is spoken, Rev. 14.13. Blessed are the dead which die in or for the Lord (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Yea more, those whom Paul had called dead in Christ, 1 Thes. 4.16. And the dead in Christ shall rise first. A little before, viz. verse 14. He had called them dead for Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, per vel propter Christum, who sleep through or for Jesus. Hence he is not only said to come with ten thousands of his Saints, to execute

Judgment upon all, Jude 14. with ten thou∣sand times ten thousand, Dan. 7.10. But also with ALL his Saints, Zac. 14.5. And the Lord my God shall come, and all the Saints with thee. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 — 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Omnes Sancti tecum Chri∣ste, vel tecum pro cum eo, Hebraeo more. So that as I said by the name of Martyrs or slain, all the faithful dead in Christ are here under∣stood. All the Saints come with him

5. Certainly all the faithful are in very deed killed for Christ, and therefore Martyrs; if not in the thing done, or in the effect, yet at least in affection and firm purpose of minde. Therefore Christ saith, Luke 14.26. If any man come to me, & non odit animam suam, and doth not hate his own life. (i. e in comparison of me, and if ever I and it come in competition, be willing to lay it down for me) he cannot be my disciple To conclude then, by Souls reigning with Christ, are meant all the faithful dead in Christ: Concerning whom the Apostle Paul thus speaks, 2 Tim. 2.11, 12. If we be dead with him, we shall also live with him, if we suffer, we shall also reign with him: unto which words John seems to have respect here, when he saith, They lived and reigned with Christ. But so that brings me, (and I come) next to the handling of the third thing proposed.

[Qu 3] What is this life and reign of the Saints with Christ a thousand years?

[Answ.] The Text saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And ver^. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. They lived and reigned with Christ a thousand years: And they shall reign with him a thousand years. This life of the souls of them that were beheaded, seems to be no other then the life of the body which they did lay down in the death of the body, and which now in the Resurrection they receive again no more to die the death of the body. Certainly this life cannot be meant of life spiritual, in opposition to death spiritual, or death in sin, because it is the life of those that were beheaded, to whom it is not granted after death to rise from sin. Besides (lived) here is all one with the Resurrection here spoken of, v. 6. They lived, that is, they rose again to life: Which that it is meant of a corporal, and not of a spiritual Resurrection: there are in the Text Arguments for the one and against the other. And first, these Arguments in the Text offer themselves for it, viz.

1. Because John speaks of the souls of them that were beheaded, that is, of those that were slain, or dead in body; And he saith, they lived, that is, they lived again, but the dead in body live not again, but by a Resurrection from the death of the body. The Argument may be thus framed.

The Resurrection of the dead in body, is the Resurrection of the body, Mat. 22.31. Mark 12.26. Acts 23.6. Acts 24.21. 1 Cor. 15.12.

But the first Resurrection is the Resurrection of the dead in bodys, for it is the Resurrection of those that were beheaded; Ergo, it is of the body—.

2. The Text speaks of such a Resurrection, wherein men live a thousand years after they be raised, which cannot agree to any other life or resurrection, but the life and resurrection of the body▪ Ergo, this resurrection is a bo∣dily resurrection.

3. Such a resurrection is meant, as hapneth to the rest of the dead after the thousand years are ended, who lived not again ti••l the thousand years were finished, ver. 5. which shall be of the body; Ergo, this resurrection is of the bo∣dy also.

4. The men that were beheaded, must so live during the thousand years, as the rest of the dead lived not, all that whi••e. But the rest of the dead lived all that while, in soul separated from the body: Therefore, the men that were beheaded must live all that while in soul joyn∣ed to the body.

5. The men that were beheaded must so live at the first resurrection, as the rest of the dead

shall at the second resurrection, but the rest of the dead shall live in body and soul too, at the second resurrection; therefore the men that were beheaded shall live in body and soul too at the first resurrection. But they cannot be said to live in their bodies, unlesse they be raised from their graves, therefore the first resurre∣ction is of the body from the grave. But thus we see that the Te••t it self affords us Arguments to prove that this resurrection is a corporal or bodily resurrection; It will also secondly afford and yield arguments to prove, that it is not a spiritual resurrection, as,

1. John was not called upon from Heaven to behold that which he and every Christian new before, or to have Tautologies told him. For if by resurrection should be meant regeneration, (as som would have it) he knew, and so did e∣very Christian before, that such were blessed. And, according to that interpretation, the words sound no more but this: Blessed and holy is he that hath part in holinesse, which were but aharsh Tautologie.

2. This spiritual resurrection did begin in A∣dom after his fall, and hath continued ever since, and shall to the worlds end: But the first resur∣rection here spoken of did not begin in Adom, but is to begin after the Armageddon battel, (which will be the last and fatal blow, whereby

the Beast and false Prophet shall be for ever cashiered out of the world) and last a thousand years and no longer. Ergo, this resurrection is not regeneration.

3. He that hath part in the first resurrection, shall live and reign with Christ a thousand years, but no regenerate man did ever live so long in a state of regeneration; Ergo, rege∣neration cannot be meant by this resurrection.

4 No man is regenerate after death, but the men that were beheaded, did live and reign with Christ a thousand years, after they were beheaded; Ergo, this life and reign cannot be meant of regeneration.

5 The men that were beheaded, &c. are not any of them excluded from reigning with Christ a thousand years; but if the first resurre∣ction be meant of regeneration, then begin the account when you will, and many shall be ex∣cluded. To instance, suppose we begin at the death of Steven, Acts. 7. who was the first that was slain for the witnesse of Jesus and the Word of God; The thousand years were then ended about six hundred years ago, and all that were beheaded since are excluded from reigning with Christ a thousand years. Or suppose we begin with Constantine, as many desire, the thou∣sand years were then ended about three hun∣dred years ago, and so they that were beheaded

before the days of Constantine, are excluded from the thousand years, and they that have been beheaded since in the last three hundred years are excluded also. Ergo.

6. He that hath a part in the first resurrection, hath a share in the thousand years, whether he were beheaded or no, as appears ver. 6. before mentioned, but they that were regene∣rate before the death of Christ, had a part in the first resurrection, (if we understand it of re∣generation) and yet they had no part in the thousand years, because they were dead before. And they that have been regenerated since the thousand years, are supposed to be ended; had also a part in the first resurrection, i e in rege∣neration, yet they had no share in the thousand years, because they are supposed to be ended be∣fore they were regenerate. Ergo,

7 If the first resurrection be meant of a Spi∣ritual resurrection, then when it is said, that the rest of the dead lived not again, till the thousand years were ended: That must be meant of a spiritual resurrection too (for the words, they lived not again, ver. 5 are opposed to the words, they lived, ver. 4. and so conse∣quently to the first resurrection, as is proved before.) But this latter clause is not meant of a Spiritual resurrection, for then the rest of the dead should be regenerate, when the thousand

years are ended, and then none should be for ever damned, which most exactly contradicts the Text, Rev. 20.15 Whosoever was not found written in the Book of Life, was cast into the Lake of fire: Ergo, no spiritual but a corporal re∣surrection is meant. If by the word Donec un∣til, we understand nunquam never, as some would have it, this is contrary to the Scripture too: For when it is said, ver. 3. Satan shall de∣ceive the Nations no more, until the thousand years be fulfilled, the meaning is, he should them not deceive while the thousand years continu∣ed, but should have liberty to deceive them af∣terwards. So when it is said, the rest of the d••ad lived not again until the thousand years w••re finished, the meaning must of necessi••y be, they lived not again whise the thousand years conti∣nued, but are to live again when the thousand years are ended: but then they are not to live again by a Spiritual resurrection; therefore that is not the meaning of the words, but the meaning is, they shall live again in a bodily re∣surrection But if this latter clause, be meant of a bodily resurrection, then the former clause, where it is said, the souls of them that were be∣headed, lived and reigned with Christ a thousand years, is meant of a bodily resurrection: quod erat demonstrandum▪ But thus I have done with that first misunderstanding of this Text,

to understand it of regeneration, which (I con∣fess) Ile not for these and other reasons, how it can be. Neither yet can it be meant of a life of of Glory in Heaven, (as some others would have it,) For John was not called to Heaven, to see things to be done there, but to see things there, to be done on Earth. Rev. 4▪1. A door was opened in Heaven, and he called to come up, for what end? to see things that must be hereafter, Where? in Heaven? No! but on Earth, see, Rev▪ 6.1, 2, 3. And all done on Earth: Those things that were repre∣sented to John in Heaven shall be done on Ear••h: As the Vision of the Woman, and the great red Dragon, represented to him in Heaven, but fulfilled on the Earth. There is not one instance can be given of any thing in the Revelation, that is to be fulfilled in Heaven, except the Text do express it so to be, which it doth not here; for the Apocalyps is a Revelation of things to be fulfilled on Earth. Besides, it cannot be meant of a life in Heaven; because many of those who were killed, have lived this life before these thousand years, and the life in Heaven, is not a life to end, when these thousand years are ended. Nor can that life be called a living again, or a resurrection, for that life and happiness of the Saints, is not the restoring of a life lost, but the en••oyment and possession of a New life. It is therefore a Corporal life, which at length the

life from the dead, after the final destruction to the Beast and false Prophet, in the day of Christs second coming, which will be the time of the resurrection, first of the first, and secondly of of the second.

The reign of these souls, that is, of the dead now living, as soon as ever they are united to their bodys will be a raign upon Earth, as plain∣ly appears Rev 5.1 ••▪ And hast made us Kings and P••iests unto God, and we shall reign on the EARTH. Either then this shall be on the Earth, or else the four and twenty Elders, were mistaken in their doxologie. Now what is there said in terminis, is here in this 20 chapter said to be fu••filled ver. 4. and 6. They lived and reign-with Christ a thousand years, and they shall reign with him a thousand years; which cannot be meant (as I said) of Heaven after the day of Judgement, for that is longer then a thousand years, nor of the Kingdom of Heaven before the day of Judgement, for that also is more then a thousand years, but of a Kingdom they shall have on Earth, as the words plainly shew in the fore cited Text, Rev. 5.1••.

Besides, that this Kingdom, and the Saints reign shall be on Earth, may be gathered from two things in the Text, which offer themselves to leave this beyond all doubt.

1. Because the Devil shall be perfectly bound

up, in the bottomless-pit, that the Saints may quietly reign, which would not be needful to be done, that the Saints might quietly reign in Heaven, for he could make no disturbance there, nor get thither.

2. Because unless they were to reign on Earth, Satan, Gog, and Magog could not war against them. But we read, ver. 7.8. That when the thousand years are ended, God. and Magog shall rise against them: From whence it doth appear, that the beloved City and the Camp of the Saints, shall be in the midst of Gog and Magog, in the four quarters of the Earth. For it is said: They shall compass the beloved City and the Camp of the Saints about, which they could not do, if either of them were in Heaven. There∣fore this Kingdom is to come upon Earth; yet it shall not be an Earthly or a worldly Kingdom, as the Chilliastes, and some Jews, vainly dreamed and imagined: but a gloriously spiritual and holy Kingdom. Christs Kingdom now is a ho∣ly and spiritual Kingdom in the hearts of his people: But then it shall be so, and much more holy and spiritual, as well as more glorious, then ever it was before, when the Kingdoms of the World shall become the Kingdoms of God and of his Christ. When the Lord himself shall be King over all the Earth, and his Name be one.

[Object.] But it will be demanded, though it

be granted, when the enemies of Christ and his people, the Beast and false Prophet are over∣thrown and destroyed, and Satan himself chain∣ed and bound up, there will be some eminent Kingdom for the Saints, and that here upon Earth: yet I say it will be demanded, and the querie is, whether, this reign of the Saints that had been beheaded, and Martyrs of Jesus, shall be in their own persons, or in their suc∣cessors, who profess the same truth with them: As many godly and learned Divines do affirm and hold; that it is not to be understood of the same individual persons, but of their fellows, and successors in the same faith and pro∣fession, who follow in the same spirit and cause?

[Answ.] For answer to this; I cannot see at all how such a succession, or such successors should be meant here by this first resurrection, and this reign with Christ a thousand years, and that for these reasons (amongst others) follow∣ing.

1. Because succession cannot in any tolerable sense be called a resurrection, but this living a∣gain, and reigning of the Saints with Christ, is called a resurrection, ver. 5. therefore it is not a succession: for a succession is of other bodies in the room of those departed; but a resurrection is of the self same individual bodies

that were dead before. We had need (me∣thinks) take heed, lest while we plead for, and professe such a figurative and Improper resur∣rection, we should at once both resist and deny the truth, and too much gratifie Atheists and Sadduces, who are willing to take all occasions to deny the resurrection altogether; and tell us it is but a fancy hatched in the braines of some men only.

2. Because the Apostle tells us, that if WE suffer with him, WE shall also reign with him, 2 Tim. 2.12. But the Saints do suffer in their own persons, and not in their successors, there∣fore they shall reign in their own persons, and not in their survivers and successors. Now by reigning with HIM cannot (I conceive) be meant in Heaven after the day o•• Judgment is consummate and ended, for then Christ as Christ, or as Mediator, reigns not himself, but as the Apostle tells us, 1 Cor. 15 24. he delivers up the Kingdom to the Father, that God may be all in all; he himself reigns but till then; if therefore we shall reign with him, it must be while he reigns, and that is not in this life, when he reigns in our hearts spiritually, for that is the time of our suffering with him, ergo, our reign∣ing with him must be when we are raised again, a thousand years, during the day of Judgment, and this in their own persons, not in any survi∣vors

or successors: For if WE suffer, WE shall reign with him.

3. Because if the Saints should suffer in their own persons, and reign in their successors, this would be a very poor incouragement to any man to becom a Martyr, 1 Cor. 15.18.19. Then they also which are fallen asleep in Christ are peri∣shed, if in this life only we have hope in Christ, we are of all men most miserable.

4. What is to suffer with Christ, but to suffer as he did, and what is it to reign with Christ, but to reign as he doth, in quality though not in equality; to be glorified with him as Paul ex∣pounds it, Rom. 8.17. To sit with him upon his throne, as John expresseth it, Rev. 3.21. But Christs reign is not a reign in successors, for he ha••h none to succed him: therefore the Saints shall not reign in successors, for they must reign as he doth, and that is not in succes∣sors, but in his own person, This may be a fourth reason against the Saints living and reigning not in their own persons but in their successors.

5. When the text saith THEY lived and reigned with Christ a THOUSAND years; let the reader be pleased diligently to weigh these two things following.

• 1. If living a thousand years be meant of living in successors, then by this reckoning before the thousand years began the Saints had no succes∣sors,

• and after the thousand years are ended, they shall have no successors neither. As suppose the thousand years should begin (ut aliqui vo∣lunt, as som would have it) in the days of Constan∣tine the Great, which was about three hundred years after Christ, then the Saints which lived and died before his days, had by this reckon∣ing, no successors, for the thousand years of living in successors was not before then begun: And all the Saints who have lived and died since blessed Luthers time, have had no successors, for according to this account, the thousand years of living in successors, was ended before he did begin. What a strange Prophecy have some made this for the Angel to tell John of a thou∣sand years in which the Saints shall live in suc∣cessors, whereas the Saints have had successors for above 1660 years already, since Christs time, and how many years more they may con∣tinue to succeed each other, who can tell, sure∣ly the holy Prophecy must have some other meaning then of successors.
• 2. If by the reigning of the souls of them that were beheaded, be meant reigning in suc∣cessors, then by this reckoning there is no reigning of the Saints at all. For if there be, it is either before or after death, before death it cannot be, for that is a time of suffering, not of reigning: And after death they reign not in

• their successors; for their successors are in the same state of suffering that their predecessors were, not of reigning; for instance, take we A,B,C,D, A doth not reign in his successor B, because B doth not reign himself, if he do, it is either before death or after death; but B doth not reign before death, for that is a time of suffering, not of reigning; and after death he doth not reign in his successor C, for C is in the same state of suffering that his Predecessor B was, and not of reigning, and the self-same is the case of D, &c. But happily you will say that A did reign in his life-time a part of the thousand years, and B did reign in his life-time another part of the thousand years, after A was dead, and C did reign another part after B was dead, and so of D, &c. But this evasion is nothing to the purpose, for this kind of reign∣ing, (if the time of our suffering might be cal∣led the time of our reigning) is more then a thousand years, yea, several thousand years; but the reigning John speaks of, is just a thou∣sand years, and neither more nor lesse. But to speak the truth, there is no such kind of reign∣ing as this evasion speaks of: for A did not reign in his life-time, for that was (as I said be∣fore) a time of suffering, not of reigning; the same may be said of B, C, and D: And therefore A not reigning in his own person while he lived,

• nor in his successor B, nor B in his successor C, &c. reigns not at all, because they reign not after A is dead. Again, the Apostle doth not say, if we suffer we do reign, as if suffering and reigning went together, but we SHALL reign, that is after death, not before. So John here speaks of Soules, i.e. dead men that lived and reigned with Christ, not in successors, who themselves were sufferers while they lived, and not reigners but in their own persons.

6. God promised to give the Land of Canaan to Abraham, to Isaac, to Jacob, and they were to inherit it in their own persons, and not in their posterity only, as will appear from Gen. 13.15. Gen. 15.7. Gen. 17.8. Gen. 26.3. Gen. 35.12. Exod 6.4, 8. Deut. 1.8. Deut. 11.21. and Deut. 30▪20. But lest the bare citing of the Texts should not be enough to convince one that is prejudiced against this Argument, I will in a few words take only one of the fore-cited Scri∣ptures, and clear it from other glosses usually cast upon all such Texts, leaving all the rest to the Readers search, Gen. 15.7, 8. And he said unto him, I am the Lord that brought thee out of ƲR of the Chaldees, to give, THEE THIS LAND to inherit it. And he said, Lord God, whereby shall I know that I SHALL INHE∣RIT IT. In which words (I coneeive) these things are plain.

• 1. That it was God that took Abraham out of ƲR of the Chaldees, and brought him into the land of Canaan. Now if it was God, then what he promises must be made good, for he is Truth if self, and hath all power, so that it is impossible he should be frustrate in his ends, be∣ing also Wisdom it self.
• 2. That Gods end in bringing Abraham out of Ʋr into Canaan, was to give him the land of Canaan to inherit it. For so the Text plainly expresses.
• 3. That for the confirmation of Abrahams faith, God did promise again and again that he would give that land (not only to his posterity, but) to him to inherit.
• 4. That this promise was to be made good to Abraham living, not dead, for though God ever live to give, yet the dead cannot receive, but the living may.
• 5. That this promise was not made good to Abraham, while he lived that life which he then had, Acts 7.5 He gave him none inherit∣ance in it, (viz. in the Land) no, not so much as to set his foot on; yet he promised that he would give it to him for a possession, and [not only to him, but] to his seed, [which seed came] after him.
• 6. That Abraham did understand the Pro∣mise thus and desired a confirmation of this

• faith, as appears by those words, whereby shall I know that I shall inherit it, he understood it not only of his posterity, but of himself, as is apparent.
• 7. That Abraham died in the perswasion, and comfortable foresight of this promise, as ap∣pears, Heb. 11.13. These died in faith, not ha∣ving received the [accomplishment of the] Promi∣ses, but having seen [the accomplishment of] them [to be] afar off, and were perswaded of [the ful∣filling of] them, and embraced them, and con∣fessed that they were strangers, &c.

7. That therefore Abraham must one day live again, and inherit this promise of God. For as I said, none of them, (viz. neither Abra∣ham, Isaac, nor Jacob,) did inherit it in their own persons whilst they lived, as is plain, Heb. 11.8▪ 9, 10.13, 16. Ergo, they must live again one day to inherit it, not in successors but in their own persons, for the promises were not made to their successors only, but to themselves in their own persons, as the forecited texts de∣clare. And this is the meaning of our Savi∣ours Argument, whereby he proves the resur∣rection of the dead, Mat. 22.32. which words (saith Mr. Mede) must be understood, with a reference to the promise made to Abraham, Gen▪ ••3.15. and 15▪7. and 17.8. To Isaac, Gen. 26.3. To Jacob, Gen. 35▪12. To all these, Exod.

6.4, 8. Deut▪ 1.8▪ and 11▪21. and 30.20. Now he promiseth the land of Canaan not to their seed only, but to themselves, therefore they must one day live again to inherit the promi∣sed land, which hitherto they have not done. For that God that thus covenanted with them, covenanted not to make good ••i•• promise to them dead, but living, there is the strength of Christs Argument, and it is irrefragable, which otherwise would not infer any such Conclusi∣on. Certain it is, the divine Conclusion is strong and unanswerable, and such as the mul∣titude were astonished at it, but where is the ir∣refragibility of it, if not in this.

These are the reasons I offer against living in successors, and reigning in successors, the which I submit to the trial of Gods Word; and the censure of those that are sober and pious, and unbiassed, and have studied the point.

¶ But let's proceed to see yet more Scriptures bearing witnesse to the truth in hand, Psal▪ 89.27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Etian ego primogenitum dabo eum: excilsum regibus terrae: Sic ad verbum sonat, Also I will make him (my) first born; high to the Kings of the earth, or higher then, or high in comparison of the Kings of the earth. Not in Heaven, where are to be no Kings of the Earth,

but in the Earth, where the Kings of the Earth are to be. And that this is chiefly to be under∣stood of the time of Christs second coming. Paul to the Hebrews teacheth us, Heb. 1.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And again when he bringeth his first-begotten into the world, he saith. So most Translators and Expositors turn it, as our Eng∣lish hath done, placing the particle (again) so as it may have reference to the verb (he saith,) as if it had been thus expressed. And again he saith, when he bringeth in his only, &c. But the words in the Greek (as here is plain) are otherwise placed then in our English Tran∣slation; word for word they run thus. But when, again he bringeth his first begotten into the world: he saith &c. Again secondly, (for yield me but the ordinary liberty of constructi∣on, and) the words will run thus. But when he bringeth again his only begotten into the world he saith, &c. Again, namely in his se∣cond coming, with a manifest respect to this Psalm. And so very many interpret this Text in this psalm. Loquitur hic (inquit Ribera Com. in Heb. 1▪6▪) de secundo Christi adventu, cum ad judicandum veniet, quae est secunda intro∣ductio in hunc mundum. He speaketh, saith Ri∣bera in his Commentary on Heb. 1.6.) of the se∣cond

coming of Christ. when he shall come to judge, which is his second bringing into this world. Primb (inquit Chrysostomus) introdu∣ctus est Christus in Orbem per incarnationem passibilis & mortalis iterum verè, sive secundo gloriosus & impassibilis die judicii. Tunc enim filium quasi inaugurabit eumque mittet reipsâ in possessionem totius orbis terr••••um ait Cornelius à Lapide. Firstly. (saith Chrysostome) Christ was brought into the world by his Incarnation pas∣sible and mortal: but again, or secondly, glo∣rious and impassible at the day of Judgment. For then (saith Cornelius à Lapide) he will as it were inthrone the Son, and send him in very deed into the possession of the whole earth. Yea, some that deny this reading and interpre∣tation, do yet confesse, the words may be ex∣tended to that dignity and dominion which God shall give the Son over the whole world, in that he hath made him heire of all things, and given him the uttermost parts of the earth for his possession, Psal. 2.8. And the learned and godly Annotators on the English Bible deny not, but that the words may be understood of Christs second coming as well as his first.

¶ See also Psal. 97.1. Where it is to be no∣ted, that though the Psalm be without a title, not only in our English Bibles, but also in our Hebrew Copies; yet the LXX Interpreters ei∣ther

(doubtless) had then Copies in which this title was prefixed to the Psalm; or else had received it by tradition, and knew that the Psalme was fitted to that time, and therefore they have prefixed this title. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Psalmus David, quando terraejus restituta est. A Psalm of David when the earth is restored. As if the whole Psalme were made and fitted to that time, and truly he that will seriously reade and consider this Psalm, wil see I think) that time pointed at, if not plain∣ly deciphered, and described. Thus the Psalmist begins, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Lord reigneth, let the Earth re••oyce, let the multitude of ••sles be glad thereof; which words seem clear for the reigning of Christ in his se∣cond coming, for the Psalmist speaks expresly in the following words of those things that pre∣cede it, a fire goes before him, and burns up all his enemies round about him, &c. with a clear and evident reference to the A••mageddon battel, and that conflagration which at that time shall burn up and consume his enemies. Then (to omit all other passages) at the ••.v. he speaks plainly of the calling of the Jews, or called at that time. Zion heard, and was glad, and the daughtees of Judah re••oyced, becau••e of thy Judg∣ments, O Lo••d. Again, v▪9. for thou, Lord art high above all the earth, th••n art exalted far a∣bove

all Gods. This hath never yet been, but shall then be, when he shall take to himself his great power and reign, and all Nations shall serve and obey him. Again, that is clear v. 6. All the people see his glory: And v. 7. worship him all ye gods. Paul to the Hebrews in the place before cited, puts this out of all doubt to be fulfilled in Christs second coming, Heb. 1.6. worship him all ye Angels. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. All ye Gods, is rendred by the LXX. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 All ye Angels, which rendring the Apostle fol∣lows and approves. And thus Arnobius in∣terprets and applies this whole Psalm.

¶ So Isa. 49.8. I will give thee for a Covenant of the people to establish the Earth, and to cause to inherit the desolate heritages: namely, in a spiri∣tual manner, in the restoring the Kingdom of Israel, or in the restitution of all things at Christs second coming, v. 9. That thou mayest say to the Prisoners, Go forth, and to them that are in darkness, Shew your selves, viz. in the re∣surrection of the just. And v. 10 They shall not hunger nor thirst, neither shall the heat of the Sun smite them, for he that hath mercy on them shall lead them, even by the Springs of wa∣ter shall be guide them, viz. after the destructi∣on of Antichrist. All which did begin some∣what to be fulfilled in Christs first coming, but because they far exceed that mean and low

condition of Christ here on earth, therefore they shall be perfectly and compleatly fulfilled in Christs second coming, and that upon earth, after the final destruction of Antichrist, at the sounding of the seventh Trumpet, contempora∣ry with which are the innumerable company of white-robed, palm bearing Triumphers of all Nations, Kindred and People. Concerning whom the very same words of the Prophet are used, and that in the same sense, Rev 7.16, 17. They shall hunger no more, nor thirst any more, nei∣ther shall the Sun light on them, nor any heat. For the Lamb which is in the midst of them shall feed them, and lead them to living Feuntains of wa∣ters, and wipe away all tears from their eyes.

See also Zach 9.10. And I will cut off the Charet from Ephreim, and the Horse from Jeru∣salēm: and the battel-bowe shall be cut off, and he shall speak p••ace unto the heathen, and his domini∣on shall be from s••a even to sea, and from the river even to the ends of the earth. And chap. 13.2. And it shall come to passe in that day, saith the Lord ••f Hosts, that I will cut off the names of the idols out of the Land, and they shall no more be re∣membred: and also I will cause the Prophets and the unclean spirits to pass out of the Land. And chap. 14.9. And the Lord shall be King over all the Earth, and in that day shall be one Lord, and his Name one, viz in the day of the second coming

of Christ. I only name these Texts, as being so clear and obvious, that they need no Explica∣tion.

¶ Also Mat 10.28 In the Regeneration, when the Son of man shall sit upon the Throne of his glory, ye shall sit upon Thrones judging, i. e. gover∣ning the twelve Tribes of Israel. Calvin under∣stands these words de renovato Ecclesiae statu, of the renewed or restored slate of the Church. And so do others of the new heavens and new earth, spoken of 2. Pet. 3.13. And the world to come, Heb 2.5 Others of the resurrection of the dead, which Interpretation is approved by Pa••eus, also allowed by the learned Annota∣tors on the Bible, whose words upon the pla••e are the••e; he meaneth that in the absolute re∣novation in the resurrection they should sit upon Thrones, &c. they that follow this sense reade the Text thus, by an alteration of points. Ye which have followed me, shall in the Regenera∣tion (when the Son of man shall sit upon the Throne of his glory,) sit upon twelve Thrones, judging, &c. The Syriac Version very much favours this, both by reading so pointed, and also in the Version of the w••rds; for thus they turn it. Amen dico vobis, quod vos qui venistis post me; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: in seculo novo quum sedebit filius hominis, &c. Verily, I say unto you, that

ye who have come after me in the new age, when the Son of man shall fit, &c. The Per∣sian hath it, in novo mundo, in the new world. The Arabick, in generatione ventura, in the ge∣neration to come. The Ethiopick, in secunda generatione, in the second generation. All these secretly hint (as Chrysostom well observes) the Reign of Christ with his people, when he comes out of his far Country, to the ordering and management of his Kingdom. See also Luke 1.32. The Lord SHALL give unto him the Throne of his father David. These words I confesse, have been interpreted by some of Christs spiritual reign in the hearts of his peo∣ple, without a personal. But it seems to me, that a spiritual, without a personal, should not be here meant. For

• 1. David had no such reign himself, nor So∣lomon his son, nor any of his seed. Yet we reade that Solomon his son did sit upon the Throne of David his father, 1 Kings 2.12.24. And what man will say; that by Throne is meant, the spiritual reign of Solomon without a personal. And if it be not to meant when it is spoken of Solomon, why should any think it to be so meant when it is spoken of Christ.
• 2. The spiritual reign of Christ belongs to him as he is God, but to sit on the Throne of David belongs to him as man, As Acts 2.30.

• Therefore David being a Prophet, and know∣ing that God had sworn with an Oath to him, that of the fruit of his loynes according to the flesh, he would raise up Christ to sit on his Throne, &c. The Throne of David is one thing, and his spiritual reign another.
• 3. When Christ is called the Son of David as Mat. 22.42. no man will say, that thereby is meant the Son of God: No more ought any man to think, that when Christ is said to sit on the Throne of David, that thereby is meant the spiritual Throne of God. For doubtlesse they are two distinct things.
• 4. Christ did reign spiritually, and that in the heart of Mary her self, before this Prophesie was revealed to her: But Christ did not at that time sit on the Throne of David, but the An∣gel told her, he should sit on the Throne of Da∣vid hereafter. And therefore this spiritual reign is one thing, and the Throne of David ano∣ther.
• 5. The spiritual reign of Christ is in reference to spirituals; But his sitting on the Throne of David is to order it with judgement and justice, Isa 9 7. Of the increase of his Government and Peace there shall be no end; upon the Throne of David, and upon his Kingdom, to order it, and to stablish it with judgment, and with justice, from hence∣forth, even for ever. So Jer. 23.5. Behold the

• dayes come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgement and justice in the Earth. This seems to imply som other thing and matter.
• 6. The Throne of David is peculiar to Christ alone, and not common to all the three Per∣sons: But the spiritual reign of Christ in the hearts of men is common to all the three Per∣sons, and not peculiar to Christ alone. There∣fore the Throne of David is one thing, and the spiritual reign of Christ another.

¶ See also Mat. 20.20 21.

Then came to him the Mother of Zebedees children with her sons, worshipping him, and desiring a certain thing of him, viz. that her two sons might sit, the one on his right hand, the other on his left in his Kingdom.

Now what is meant by this Kingdom? but the reign of Christ on earth; Therefore they that be of this minde are of the same faith the Apostles were of; but you will say, was Christ of the same faith too? I answer, it will appear that he was, if we well weigh his answer to this request, v. 23.

Jesus answered and said, to sit on my right hand and on my left, is not mine to give, but it shall be given to them for whom it is prepared.

In which words we may observe what it is that Christ denies, and what it is that he grants them. Now

that which Christ denies is contained in the first words; to sit on my right hand and on my left is not mine to give, i. e. without my fathers leave, or it is not mine to give to every one that asks it, or asked at that time▪ or I have no Commission from my Father to give prece∣dencies in my Kingdom to those that affect them. But what is it that he grants? that is contained in the next words: But it shall be given to them for whom it is prepared of my Father. In which words our Lord Jesus Christ seems plainly to insinuate and hint these three things

• 1. That such a Kingdom as they speak of is prepared of his Father, namely, a Kingdom on earth, such as our Saviour had promised in the former chapter in which the twelve disciples should sit upon twelve Thrones, judging, &c. And such a Kingdom they meant, and their suit was for the first and second place in it.
• 2. He grants that some shall sit on his right hand and on his left in his Kingdom.
• 3. That it is appointed of his Father who those men shall be. These seem clear.

¶ See also Luke 19 12.

A certain Noble∣man went into a far countrey to receive for himself a Kingdom, and to return.

Who is this Nobleman but Christ incarnate? And what is meant by his going into a far countrey, but his Ascension into Heaven. And wherefore is

he gone thither? but to receive for himself a Kingdom. Now where is this Kingdom to be? Not in Heaven, for when he hath received it he must return. And what is meant by his return, but his return to the Earth again, to the Exer∣cise, Ordering and Government of his King∣dom. For Job 19.25. He shall stand at the latter day upon the earth. Zach. 13.4. And his feet shall stand in that day upon the Mount of Olives, which is before Jerusalem on the East, Jer. 23.5. He shall reign and prosper, and shall ex∣ecute Judgment and Justice in the Earth. And we with him, Rev. 5.10. shall reign on the earth. I confesse, what they may do to others I know not, but to me (for that little knowledge the Lord of his goodnesse hath bin pleased to im∣part to a poor worm) me thinks they are very clear and perspicuous.

See also that Text, Acts 1.7. Lord, wilt thou at this time restore the Kingdom to Israel: viz. what was promised by the Prophets; The Lord answers, it is not for you to know the times and seasons which the Father hath put in his own power. In which (I conceive) he plainly insi∣nuates these three things.

• 1. That the Kingdom promised, is one day to be restored to Israel.
• 2. That there is a time appointed for it by the Father, viz. the time of the restitution of all

• things, Acts 3.21. which God hath spoken by the month of all his holy Prophets since the world be∣gun. All prophesied and soake of this.
• 3. That the time when this shall be, is known only to God, as proper to him, not to be com∣municated to any creature So also before in Lukes Gospel, chap. 29. Our Lord Jesus Christ hath daught us, that the time of his second coming in glory, is the time of the Redempti∣on of Israel promised: or the promised King∣dom, which after the Winter of the Cross and Affliction should come, which he calls a cer∣tain Summer, v. ••8. and 31.

¶ Nextly see Luk. 22 29, 30. Ye are they that have continued with me in my temptation, and I appoint unto you a Kingdom, &c. Now where is this Kingdom? not in Heaven, there is no eating and drinking in Heaven, no judging the twelve tribes of Israel, therefore it is on the earth in the time of Christs second coming.

¶ Let us also take notice of that passage, Acts 15.14. Simeon hath declared how God at first did visit the Gentiles, to take out of them a people for his Name; and ver. 15. to this a∣gree the words of the Prophets, (which are spoken of the first calling of the Geniles, before the restoring of the Kingdom of Israel,) as it is written (viz. in Amos 9.11, 12 especially, from whom alone we may judge of the meaning of

the rest of the Prophets) ver. 16. After

this, (viz. after their first calling,) I will return, and build again the Tabernacle of Da∣vi•• which is fallen down; and I will build a∣gain the remains thereof, and will set it up: where it is carefully to be marked, that the word posthaec, afterward, is not to be found in the Prophet Amos; but is added here by the Spirit of God for Declaration-sake, with ma∣nifest relation to that first calling; that we might certainly know that this should com to passe af∣ter the first calling of the Gentiles, in the very, return of the Lord Jesus Christ to his King∣dom, which is called the Kingdom of David.

Ier. 23.5. Ezek 37.14. and 24. Hos. 3.5. see the words; I set them not down lest these sheets should swell. And that which follows, both in Amos and in this text, very much helps this Ex∣position, viz. v 17. that the residue of men might seek after the Lord, and all the Gentiles upon whom my Name is called, viz. upon whom my Name is called in the first calling of the Gen∣tiles, who (as I said before) were but few in com∣parison: But the second calling will be far more universal, when the Devil shall be bound up from seducing the Nations any more, as formerly he had done, then shall the residue of men come in, and all the Gentiles, as the Text saith, be con∣verted to God.

¶ This is that Kingdom joyned with the Ap∣pearance of Christ ready to judge the world, of which St Paul to Timothy makes mention, 2 Tin. 4 1. I charge thee before God, and the Lord Jesus Christ. who shall judge the quick and the dead at his appearing and his Kingdom: His appearance is personal, for he appears to judg, and then doth this his Kingdom 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be¦gin, and dures the time of his stay, which John tells us, Rev. 20 4. is a thousand years, and then comes the second or general resurrection (which is another order in the resurrection) and the ge∣neral and last judgment; when, according to this self same Apostle. 1 Cor 15.24 to 23. Jesus Christ (the last enemy being destroyed) shall deliver up the Kingdom to his Father, that he may be subject to him, who subdued all things to h••mself, that God may be all in all: so far is he then from being said to enter upon any new Kingdom that then he delivers up the old. That Kingdom therefore, which neither shall be before the ap∣pearance of our. Lord, nor after the last Judg∣ment, is necessarily to be included between them▪ This is not nothing.

¶ See also those words, Heb. 2 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: For unto the Angels hath he not put in subjection the world to come, whereof we speak. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 enim terra est, non coelum. For

this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which we translate world, is Earth, not Heaven: but (you will say) where did the Apostle speak in his preceding discourse of this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, world to come, that he should say, whereof we speak? I answer in v. 6 of the preceding chapter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. i. e. But when he shall bring AGAIN his only begotten Son into the world, he saith &c. For those things, which out of the Book of the Psalmes to the end of the chapter are cited (concerning the worship of Angels, of his Scepter of Righteousnesse, of the renewing of the world, and of the treading of his enemies under his feet) are all (if we cre∣cit the Apostle) to be referred to the second coming of Christ. But that Admonition which is contained int he sour first verses of this chap∣ter, is to be read as a parent hesis, the which be∣ing ended, the Apostle in the fifth verse returns again to his former Proposition, and more largely handles the Prerogative of human Na∣ture above the Angels which he had disputed. And amongst other things, saith he unto the Argels, hath he not put in subjection the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, world to come, whereof we speak; which is to be, when God brings again his on∣ly begotten son into the (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) world. I have here but one word more to adde (for I spake before of the strange transposition of the words

ch. 1. v. 6.) that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to bring in, hath a fu∣ture signification, for so much as it is the second Aorist of the Subjunctive mood.

¶ Peter also (2 Pet. 3.10.) speaks (if I be not deceived) clearly to this. Behold, the day of the Lord cometh: How? As a Thief in the night, i. e. suddenly: yet shall not as a Thief disappear the very same night. In that day the Heavens shall passe away with a noise, and the Elements melt, &c. which shall not be done simul & semel, to∣gether and at once, as is manifest in the words, dissolved, melt, burnt up, which require an or∣der of time for their accomplishment. But when that is done. v 13. we expect a new Hea∣ven and a new Earth, according to his promise, (which is in Esay 65.17.) wherein dwells righ∣teousnesse Mark it, I pray you, a new Hea∣ven, and a new Earth, is expected in the second coming of the Messiah: But what is meant by Heaven and Earth in the Prophetick stile, when they lose their literal signification? surely no∣thing else but the Church and Commonwealth; and when it is said that we look for these new, it is in one word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a new world to come, or in two, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, new Hea∣vens, i. e. new Churches; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a new Earth, i. e. a new Common-wealth; all is new: all old Church and Common-wealth fa∣shions passe away, Rev. 21.1. and there will be

new Churches and new Commonwealths, wher∣in dwells righteousnesse; And truly it must needs be a new world. Ecclesiastical and Civil Polities must needs be new, when Satan, who did rule, is bound, and Christ, who was re∣jected, reigns, when righteousnesse dwells, where sin did rage, when all tears shall be wiped away, and there shall be no more crying, sorrow or pain.

¶ Lastly, the Apostle John, not only in that 20th. chapter, of which I have already spoken, but also elsewhere frequently in the Revelation speaks clearly of this glorious Kingdom of Christ upon earth. Of those many places I shall name a few, See therefore Rev. 2.26. He that overcometh, and keepeth my works unto the end; to him will I give power over the Na∣tions. Surely this refers not to Heaven, but to this time of Christs Kingdom we are speaking of: So we have that which is as plain as words can make it, Rev. 5.10. We shall reign on the earth. What can be the meaning of this, is it not what Christ promised, Mat. 5.5. Blessed are the meek, for they shall inherit the earth, and what shall be fulfilled when the Kingdom is given to the Saints, and Christ shall reign So Rev. 11.15. In the dayes of the seventh Trumpet (which is a Trumpet of consummation) these voices were heard: Now all the Kingdoms of the world

are becom the Kingdoms of the Lord and his Christ, and he shall reign for ever and ever. And v 17. Thou hast taken to thee thy great power and hast reigned. And that you may know that this Reign and Kingdom is circumscribed within the Great day of Judgment, he tells you, v. 18. That this is the time of the dead that they should be judged: And that (saith the Text) thou shouldest give reward unto thy ser∣vants the Prophets, and to the Saints, and to them that fear thy Name, small and great, and shouldest destroy them that destroy the Earth. Also Rev. 19 6. speaking of the same time, the Church breaks out in a song of oy, saying, Hal∣leluiah, for the Lord God Omnipotent reigneth The Marriage of the Lamb is come and his Wife hath made her self ready. Also when John tells us Rev. 20.4. that the Saints lived and reigned with Christ a thousand years, we must ever re∣member (which is the only thing I shall here adde) that it is one thing for Christ to reign in his Saints. and another for the Saints to reign wi••h Christ; the former was, all the time of the Beast, the latter is not to be, till the Beast be de∣stroyed, and Sa••an bound, and the Messiah corn again But (though it were easie to be almost infinite in the proof of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of this point) yet knowing that as some will think I have been too large, so others will yet think all too little to

convince them, I shall therefore only suspend any further proof, until I have given you som reasons of this Interpretation of these, and such like texts, and answered some of those common objections, that against this, are usu∣ally objected, unless these may be so ordered, as to contain yet further proof. And first, I shall offer these following Reasons of this In∣terpretation, and why I chuse to believe this to be a truth, however by many much decried.

1. Because all those places of Scripture in the Old Prophers, which foretel a certain, glori∣ous, and happy estate of the Church upon earth, should never be fulfilled here upon earth, unless there be a long tract of time appointed for the fulfilling of them, wherein Antichrist being conquered, and the devil chained up in the bottomless pit, the Saints might live safely, in the enjoyment of all spiritual and heavenly de∣lights Let us see (amongst many) two or three Scriptures for this, Isa. 60.11 to the end. Therefore thy gates shall be open continually, they shall not be shut day nor night, that men may bring unto thee the forces of the Gentiles; and that their Kings may be brought. For the Nation and Kingdom that will not serve thee shall perish; yëa, those Nations shall be utterly cut off. The sons also of them that afflicted thee shall come bending to thee, and all they that despised thee shall

bow down themselves at the soles of thy feet, and they shall call thee the City of the Lord the Zion of the Holy One of Israel. I will make thee an e∣te••nal Excillency, a Joy of many generations. Thou shalt also suck the milk of the Gentiles, and shalt suck: he brèast of Kings, and thou shalt know that I the Lord am thy Saviour, and thy Redeemer, the mighty One of Jacob. I will also m••ke thy Officers Peace, and thy Exactors Righ∣teousnesse. Viotence shall no more be heard in thy Lend, wasting nor dest••ucti••n within thy borders, but thou shalt call thy walls Salvation, and thy gates Praise. The Sun shall be no more thy light by day, neither for brightnesse shall the Moon give light unto thee: but the Lord God shall be unto thee an everlasting light, and thy God thy gl••ry. Thy Sun shall no more go down, neither shall thy Moon withdraw it self: for the Lord shall be••th ne everlasting light, and the dayes of thy mourning shall be ended. Thy people also shall be all righteous, they shall inherit the Lana for ever, the branch of my planting, the work of my hand••, that I may be glorified. A little one shall becom a thousand, and a small one a strong Nation; I the Lord will hasten it his time. Isa. 65.17, to the end. 'For behold I creare new Heavens and a new Earth, and the former shall not be re∣membred nor come into mind, but be you glad and rejoyce for ever in that which I create, for

behold I create Jerusalem a rejoycing, and her people a Joy. And I will rejoyce in Jerusalem, and joy in my people, and the voice of weep∣ing shall be no more heard in her, nor the voice of crying. There shall be no more thence an Infant of dayes, nor an old man that hath not filled his dayes. For as the days of a tree, are the dayes of my people, and mine Elect shall long enjoy the work of their hands. The Wolf and the I amb shall feed together, and the Lion shall eat straw like the bullock: they shall not hurt nor destroy in all my holy mountain, saith the Lord, J••r. 23.5. 'Behold the dayes come, saith the Lord, that I will raise unto Da∣vid a righteous Branch: and a King shall reign and prosper, and shall execure Judgment and Justice in the earth. In his dayes Judah shall be saved, and Israel shall dwell safely, and this is his Name whereby he shall be called, the Lord our Righteousnesse, Jer. 32.37. to the end. see the words. Also Hos a 3.5. 'Afterward shall the children of Israel return, and seek the Lord their God, and David their King, and shall fear the Lord, and his goodnesse, in the latter dayes. This is said of Israel, after many days, and in the latter dayes. See also Fzek. 37.11, 12, 13, 14. and v 20. and so on to the end. And the stickes whereon thou writest, shall be in thine hand before their eyes. And say unto them,

Thus saith the Lord God, Behold, I will take the children of Israel from among the heathen whither they be gone, and I will gather them on every side, and bring them into their own land. And I will make them one Nation in the Land, upon the mountains of Israel, and one King shall be King to them all, and they shall be no more two Nations, neither shall they be divided into two Kingdoms any more at all. Neither shall they defile themselves any more with idols nor with their detestable things. And David my servant shall be a King over them: And they shall all have one Shepherd, they shall also walk in my Judgments, and observe my Statutes and do them. And they shall dwell in the Land that I have given unto Jacob my servant, wherein your fathers have dwelt, and they shall dwell therein, even they and their children, and their childrens children for ever, and my servant David shall be their Prince for ever. Moreover, I will make a Covenant of Peace with them, it shall be an everlasting Co∣venant with them. My Tabernacle also shall be with them; yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctifie Israel, when my Sanctuary shall be in the midst of them for e∣vermore. See also Mich. 4.1. to the end of v. 7. Zach. 14.14. to the end. See the words. In which

places, though there be not an express men∣tion of a thousand years, yet, as it is clear, the things therein contained were never yet fulfil∣led, so they require a long tract of time upon earth for the fulfilling of them, especially when Isaiah minds us of a childe an hundred years old, and of the dayes of a tree; which words (saith Justin Martyr) do secretly hint the thou∣sand years. Certainly it was reserved for John, who was the last of the Prophets, and writ last, to make express mention of the time, how long it should be, to wit, a thousand years, and give light to all the Prophets. And I verily be∣lieve that he that will be (that I may give it you in their own words,) as the Syrians phrase it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. Discipulus in Tabernaculo temporis, A Dis∣ciple or Scholar in the Tabernacle of time shall understand those Prophets, and see clearly my∣steries contained in them, better then ever we have done.

2. Becaus all the Prophets do chiefly prophec••e of the Kingdom of the Messiah upon his second coming, as appears Acts 3.21. Whom the Hea∣vens (speaking of Christ) must receive, until the time of this restitution of all things, which God hath spoken of by the mouth of all his holy Pro∣phets, since the World begun. So Amos 9.11. with

Acts 15.15. Ʋnto this agree the words of the Prophets, As it is written, After this (viz. after their first Conversion) I will return and build again the Tabe••nacle of David which is fallen down•• viz. in the second coming of the Mes∣siah. S•••• Isa 59.20. And the Redeemer shall come to Zion, and unto them that turn from trans∣gression in Jacob, saith the Lord. Who would have taken this for a cogent proof of what we have in hand, since this seems to fall so far short of those sublime expressions which are to be found in many other places, both of this and almost all the rest of the Prophets: If the A∣postle Paul had not so applied it, Rom. 11.25, 26 So all Israel shall be saved, as it is written, and so quotes the words before cited. So John tells us, (speaking of the finishing of the Mystery of God; and the Seventh Trumpet sounding, Rev. 107.) that all is as he hath declared to his ser∣vants the Prophets. Verily, all those tran∣scendent exprestions in the Prophets; which hitherto by too too many have been very strangely to Christs first, low, and mean appear∣ance in his humiliation: ought to be referred to, and never yet were, nor shall be fulfilled, but at the time of his second coming in exalta∣tion, and gloriously, in his Majesty to reign. And with the glorious brightness of this his second coming, shall the eyes of the Jewes

a 1.3 be opened, who hitherto had bin so dazled, that they scarce could entertain, in∣to their thoughts his first, low, and obscure coming, yea, the Prophets themselvs through the Glory and Majesty thereof, suffer∣ed a kinde of extasie or rapture, which occasi∣oned, as it were, when they spake of Christ, and of his coming, a leaping presently from the Ma∣ters of his first, to the things of his second com∣ing, as is easie to observe, in the reading of a their Prophesies.

3. Because unless this be believed and held many. Arguments will be taken from the Chri∣stians, whereby they may convince the Jewe of their obstinate infidelity, and bring them to Conversion. For they have so drunk in these principles and sucked the milk of them from al•• their teachers and predecessors, (viz. That the times of the Messiah will be times of Righ∣teousnesse, Peace and Blessednesse, knowledge and all Joyes, and that in great fulnesse; And when the Scriptures also are so appostie for them, and many texts, otherwise unanswerable) that without some competent satisfaction here∣in (we have found by experience, and are like to finde) they are not to be dealt withal, nor will ever think of coming over to us. A Jewish

woman in London said lately to a friend:

That your Messiah (he speaking to her of Christ) is not the true Messiah, for when he cometh there will be great peace and love, the wolf shall dwell with the Lamb, none shall hurt or destroy in all his holy Mountain, &c. wher∣as you Christians are divided, hate and devour, hurt and destroy one another.

I leave it (saith that Reverend mystery Searcher, Mr. Mede, to the judgment of learned men, and men well able to judge in such like mysteries in Divinity, whether this be not the best and easiest way to deal with the Jewes: not to wrest those plain Prophesies touching things appertaining to this last and glorious coming of Christ, to his first coming, for while we do so, the Jewes laugh and scorn at us, and are hardened in their infidelity. The Apostle Peter takes this course to convert the Jews, Acts 3.19. Repent, (saith he) and be converted, that your sins may be blotted out, when the times of refreshing shall come from the Presence of the Lord: And he shall send Jesus Christ which was preached un∣to you, whom the Heavens must receive, until the times of the restitution of all things, of which God hath spoken by the mouth of all the holy Prophets since the world begun.

4. Because unlesse this opinion of Christs Millenary Kingdom, and reign with his Saints a

thousand years be granted and received, no∣thing of certainty can be brought, concerning the true and genuine sense of the 20th chapter of the Revelation, and that in the 7. of Daniel, and many other of the Texts before named, wherein a mans Conscience can safely rest: Which (amongst some others) Pareus himself confesseth: who saith, the more he studied it, the lesse he found out whereby to untie the knot, which had so tortured all Interpreters, only this he saith he found, that it is more easie to tell what this thousand years are not, then what they are. And a little after he saith, I do not therefore here promise you, that after all others, I, shall so untie this knot of a thousand years, as to satisfie all men in this Millenary Reign of the Martyrs and Saints with Christ. The Reason is given by a learned Writer: be∣cause he left the letter of the Text, and did turn the whole discourse to an Allegorical sense, without any sufficient reason or necessity at all. It hath doubtlesse been the unhappy fate of many, by their learning, in their Ex∣positions, to make plain Scriptures dark, and difficult texts far more difficult then be∣fore.

5. Because it seems altogether unreasonable to go about to in••erpret that whole place in the 20. chapter of the Revelation figuratively,

because of one or two figurative expressions in it, which yet have an ea••te explication with∣out any figure. In a plain ••••••••ence we may somtimes meet with one trope or other, but it doth not therefore necessarily follow, that all and every word in the sentence must be so taken, nor is that reasonable. Propter unius ver∣bi translationem, nen totus locus figuratè accipien∣dur est, saith Austin. Neither indeed is this Prophesie of a thousand years propoled un∣der representations and pictures, as many o∣thers are in the Apocalyps; but it is declared in as clear and elegant word, as you can po∣sibly imagine, be it by the Holy Ghost never, so really meant.

6. Because this Interpretation of a thousand years, after the Armageddon battel and the d••∣struction of Antichrist, in Christs second coming, doth best agree with all those Scri∣ptures which speak or this subject which con∣sider a long tract of time in it, as well as in his first-coming, as was shewed before. Now we are not to think, that because the Lord Jesus Christ, shall come as a Thief, or like the L'ghtning; that therefore he shall present∣ly like a thief, or like the lightning, vanish or disappear. Nor because his second com∣ing, is joyned with the final Resurrection, and last Judgment properly and strictly so called:

therefore they shall be done presently, toge∣ther, and all at once: but every thing shall be fulfilled in its own order and time: In a pro∣cesse of time sensibly, and by degrees will the Lord proceed in the restitution of all things: after the same manner as his proceeding was in the Creation of all things, though he could have created all things in one and the same moment, God will never huddle his works on helps.

7. Because to interpret the first Resurrection, of a piritual resurrection from sin, is altoge∣ther new and unheard of, and unknown to all Orthodox Antiquity, and that almost till Austins time: And was first of all found out by Tyconius the Donatist, of whom Austin bor∣rowed it; whom afterward Primasius followed, Gregory, and others. Yea, they that deny this Interpretation, deny that which was of old denied by the Hereticks against the Orthodox, as it doth plainly appear from Justin Martyr, in his Dialogue with Trypho the Jew: which Dialogue is set down at large by Mr. Mede, at the latter end of his Commentary upon the Re∣velation, whither I refer the Reader. But to clear the thing beyond doubt, Consider, that though the death in sin may be called a death; yet it is not, nor any wherein Scripture cal∣led, the death, either first or second: if that

death in sin be the death, then it is the first death, and the Life of Grace the first Resurre∣ction, and then all, that have a part in this, should be freed from the second death, which second death by this reckoning must be the death of the body, but that we see is false, for the godly die the death of the body as well as the wicked. Therefore let us give way to the plain truth, which is in a word thus. The first death is the death of the body, or a bodi∣ly death: the second death is the death of the soul, or the soules everlasting punishment in Hell: And the first Resurrection, or the first order in the Resurrection, (for I speak not here of Christ, and those that arose then) is the Resurrection of the body, or a bodily Resur∣rection of the Saints, and they that have part in this are none but such as are holy, and by this their being within the Compass of the first order in the Resurrection, or being raised in the first Resurrection, they are beyond all fear of condemnation in hell which is the se∣cond death: Therefore the Text says, Blessed and holy is he that hath part in the first Resurre∣ction, on such the second death hath no power: which Resurrection (as we see) cannot be meant of the life of grace, but must be meant of that corporal Resurrection, which is op∣posed to a bodily death, or the death of the

body, and not to the death in sin.

8. Because although Christs Oeconomical or Mediatory Kingdom is but one, in regard of its essential forme: yet it is indeed twofold in respect of its accidental forme. For Christs Kingdom, which is humble, low, and com∣eth not with observation, and is much ac∣companied with the Crosse, and persecuted, according to his first coming, which was humble and low, to his very passion, is one thing: And his glorious Kingdom is another, which comes with observation, as lightning shining upon the earth; and in great peace and security, according to the nature and condi∣tion of his second coming, Luke 17.20. to the 26.

9. It seems altogether absurd for us to think, that Christ should come in Glory and Majesty, to the ordering and exercise of his Kingdom, (his Kingdom 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Tim. 4.1.) and presently the very same day give over his Kingdom again, (1 Cor. 15 24. and so on) deli∣vering it up to the Father. The King of such a Kingdom might, not unfitly, be compared to Jonas his Gourd, which was a shade to his head, and protected him from the heat, so that he very much rejoyced in it; but that joy was but a short joy, for it sprung up in a day, and it withered in a day. What other

men can, I know not, but I cannot think, that the Lord Jesus Christ, should descend from Heaven with all his Saints, accompanied with glorious Angels, enter upon his Kingom (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as I said before,) order it with judgement and justice, executing righteousness in the Earth: compose a glorious Metropolis of those sinless, sorrowless, joyful, immortal Saints, who descended and came with him from heaven; and cause the rest who are godly in all the world (who are called the Nations that are saved, Rev. 21.24. For then there will be a very great and unparallelable conversion; but yet in another state) to walk in the light thereof, and take their directions thence: Will he thus make all things new, and cause things old to pass away? had the Saints an eye to look through all those sad and sharp calamities, of a thousand and six or seven hun∣dred years continuance, unto this time? as they do, Rev. 5.10. did all the Prophets so esee, and speak of these glorious times and things? did the Apostles make so many queries, and Christ so many promises referring to this time and state? I say shall all this be? and many things more that might he named, and all but for a day? and then to end? I can never (I freely confesse) believe it.

10. Because the Church is rightly divided

into Militant and Triumphant, but this tri∣umphant is one Partial, another Total; one Inchoate, another Consummate. The faithful now triumph in heaven, in respect of their souls, they shall also triumph, in respect of their bodies: this triumph is inchoate here upon Earth; and consummate in Heaven. And so great is the affection and inclination of the blessed souls in Heaven, unto their bodies to which they were united that they had rather be with them, in some kind of conflict (though then there will be none) then without them in full and perfect triumph.

11. Because they who interpret the prece∣dent chapter, (viz. Rev. 19.) of some begun de∣struction of Antichrist preceding Christs second coming, but not of the full and final destruction of Antichrist at Christs second coming, do flatly contradict the plain texts of Scripture, Rev. 16.14, 15. Rev. 17.14. Rev. 19.18.20, 21. And do directly oppose themselves to all Orthodox Antiquity, yea! to Hierom and A••stin themselves, to whom they are wont every where to appeal, even in this very con∣troversie it self.

12. Because this interpretation of the reign of the Martyrs, or of the Saints, (••or I take them for one and the same) and of Christ upon Earth, is no more incident to some Labyrinths

and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, then some other interpretations, concerning the second and last resurrection, & judgement; which opinion notwithstanding is no whit to be rejected, because by Epicures and some Phylosophers, and Stoicks, and others, that have alwaies been exploded as fabulous and false, and are by many others derided, as loaden (especially as they think, who have not well digested and studied it) with many absurdi∣ties. In so great a Mystery, it will be sufficient to know the truth in the main, and the matter in general; and not curiously to tearch into the reason of every circumstance and punctilio. The Matter is grounded upon the undeniable sequel of theb 1.4 Apochalyptick order and consent of other Scriptures, especially Prophetical, which do most wonderfully con∣firm the same. It is known to a Proverb, that one fool may object more then ten wise men can pre∣sently answer; yet I freely professe, I finde this truth so plain (si dere, non de modo loquimur,) that I know not any thing that can be objected, which admits not of a very fair and plain solu∣tion. Those Objections therefore which are usually urged, and may perchance be in the minds of some, I shall with the readers good

leave, speak next to with all brevity.

[Object. 1] How can this principle hold good? for doth not Christ tell us that his Kingdom is not of this world? John 18.36. To this Objection I answer

• 1. That these words are to be understood of his first, and not of his second coming.
• 2. It is not of its world ratione originis, in respect of the original, but it is in the world in respect of place. If my Kingdom (saith our Saviour) were of this world, (understand it as he there speaks it, of that his first coming) then would my servants fight, that I should not be deli∣vered to the Jewes, but now is my Kingdom not from hence, i.e. of this world, as he said before. Note also the word NOW, now, or at this time my Kingdom is not from hence, or of this world.
• 3. It is not of this world ratione conditionis, in respect of its condition. Thus the disciples and Christ himself were not of this world, John 8.23. Ye are (speaking of the carnal Jews) from beneath, I am from above; ye are of this world, I am not of this world, John 15.19. If ye were of the world (Christ speaks it to his disciples) the world would love his own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. So John 17.14. The world hateth them (viz. the disciples

• of Christ) because they are not of the world, even as I am not of the world. And they are not of the world, quantùm ad affectionem mundanam, as to worldly affection: but they are in the world quantùm ad corporalem praesentiam, as to corpo∣ral presence. We say the like of Christs King∣dom, est terrenum ratione loci, Coeleste ra••••one conditionis, it is earthly in respect of place, it is heavenly in respect of condition; place and condition are two things.
• 4. It is not of THIS world, so the words run, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, of the world that now is, but of the world that is to come. For the world that now is shall be changed, and in that respect shall cease to be, and another world shall be erected, or come in place, called in Scripture, the world to come, And in that world to come shall that Kingdom of Christ be, Heb, 2.5. and 2 Pet. 3.13. Rev. 21.1.

[Object. 2] But it is said Job 14.12. That man lieth down, and riseth not, till the Heavens be no more, they shall not awake, nor be raised out of their sleep. If this be so, how can this Do∣ctrine of the Millennium hold good.

[Answ. 1] This Text is to be understood of the ordinary course of Gods Providence, man lieth down, and riseth not in the ordinary course of Gods Providence, till the Heavens be no more; but if God will have Lazarus, the Widows son,

and others raised before, by a power extraor∣dinary, this text of Scripture doth not contra∣dict, or say against it: but this comes not close to our purpose.

2. This Text of Scripture is to be understood of a Resurrection to this present life: As we may see it more plainly expressed, Job 7.9.10. He that goeth down to the Grave, shall come up no more, (i.e. to the enjoyment of this present life, and possessions, for he adds,) he shall return no more to his house, neither shall his place know him any more. He shall not return, as Laza∣rus did, to live again a natural life after his re∣surrection, and die again. But the resurrecti∣on we speak of in this place, is to another life; and they that have a part in it, do not die a∣gain as Lazarus did, nor do they live a natu∣ral or mortal life as he did, but are as the Angels of God in Heaven, as Christ tells us, Mat. 22 30

3. Till the Heavens be no more, is as much (in other language) as till the day of Judgment, in which sense it is true man lies down, and ri∣seth not till the day of Judgment. Now the first resurrection is not till the day of judg∣ment, but at the beginning of it, or in the morn∣ing thereof: And the second resurrection at the latter end of it, or in the evening of it, when the thousand years are finished. Again, till

the Heavens be no more, i.e. till these Heavens be no more, for we look for new Heavens, and a new Earth, 2 Pet. 3.13.

[Object. 3] It will be disadvantageous to the Saints in Heaven, to be fetched out of Heaven, out of blisse; to be brought down to the Earth in∣to the world again.

[Answ. 1] If the souls in Heaven were in per∣fect bl••sse, this were somwhat to the purpose; But though they be in Heaven, yet they are not in perfect blisse, as they shall be when the day of Judgment shall be ended. And (to o∣mit other things) there is a twofold imperfe∣ction of the blessed souls now in Heaven.

• 1. There is an imperfection in respect of num∣ber, there wants the full and compleat num∣ber of Gods Elect, Heb. 11 ult. that they with∣out us should not be made perfect.
• 2. There is imperfection, ratione totius compositl, i.e. in re∣spect of the whole composition, the body, which is a part of the whole man, is yet in corruption, ergo that while there is imperfecti∣on, viz. a part wanting.

[Answ.] 2▪ If therefore the bodies of the Saints were in Heaven, as well as their souls, this were somthing, but though their souls be in Heaven, yet their bodies (as I said before) are in a state of corruption in the grave, till the re∣surrection, and can it be any disadvantage for

them to come, and take their bodies, or stay on earth till the great Judgment be finished.

3. If the souls of the Saints were to live again in their mortal bodies, subject to calamities, as the body of Lazarus was, then this objection were somthing, but their bodies shall be sinlesse, sorrowlesse, tearlesse and immortal. These I think cannot be any way disadvantageous to them

4. If they were to be on earth without Christ, this were somthing. But the text saith, they live and reign W••TH Christ, and they shall not be absent from him one moment, Rev▪ 20.4.6. Yea, we shall (saith the Apostle, 1 Thes. 4.17.) be ever with the Lord. And what disadvantage can it be to be with Iesus Christ.

5. If Happinesse were affixed to Heaven, that it could be no where else, there were some strength in this objection: But Christs transfi∣guration tells us, that Happiness may be had with Christ on earth, Mat. 17.14. So we read 1. Cor. 2.9. Eye hath not seen, nor eare heard, nei∣ther hath it entred into the heart of man, the things which God hath prepared for them that love him. Which is not meant of Heaven on∣ly, but of this heavenly time on earth also, to be within the thousand years.

6. Lastly, if Heaven it self, as it is a place would make men happy, and earth as a place

would make men miserable, then this were som∣what: But alas, Heaven as a place makes not any soul happy, but as God is there, and mani∣fests his glory there with comfort to the soul: The earth makes not any man miserable meer∣ly as a place, but because Satan is there, and sin is there, and wicked men are there as tares among wheat, and Christ is not there. But if Satan were bound, and cast into the bottomless pit, and if wicked men be removed from among the Church, and Christ remove his Court from Heaven to earth, as in the thousand years he will, then the case will be altered, and earth will becom a Paradise, and as happy a place to the Saints as Heaven is now. These things being considered conjunctim, or together, what dis∣advantage will it be to the souls of the Saints to live in their sinlesse, sorrowlesse, joyful, immor∣tal bodies, with the Lord' Jesus Christ.

[Object 4] The Scripture seems to tell us plainly, that all the dead, both good and bad, shall be rai∣sed in one houre, in the last day, in the same mo∣ment, in the twin••kling of an eye, there cannot then be a thousand years distance between the one and the other, for all the dead are said to rise in one houre, Iohn 5.28, 29. The houre is coming, in the which all that are in the graves shall hear his voice, and come forth, they that have done good unto theresurrection of life: And they that

have done evil to the resurrection of damnation, Iohn 11.24. I know that he shall rise again in theresurrection at the last day. And Iohn 6.40. I will raise him up at the last day. So 1 Cor. 15.52. In a moment, in the twinkling of aneye, at the last trump, for the trumpet shall sound, and the dead shall be raised, &c.

[Answ 1] We are to put a difference between an hour in general, and an houre in special: Now what is an houre in general, but time in general; and what is an houre in special but the twenty fourth part of a natural day: and when our Saviour saith the houre is coming, he doth not mean the last of these, but the first; the time is coming, in the compasse whereof all that are in the Graves shall come forth, &c. they that have done good to the resurrection of life, in the morning of the day of Judgment, or the beginning of the thousand years: and they that have done evil to the resurrection of dam∣nation, in the evening of the day of Judgment, when the thousand years are ended. That an houre is thus taken for time in general, ap∣pears Rev. 11.13. The same houre was a great Earthquake, (i▪e. A Kingdom quake, a Nati∣on quake) And the tenth part of the City fell, which no man will understand of the same twenty fourth part of the same individual day, but of time in this general acceptation.

2. We are to put a difference between the last day in general, and the last day in special. Now what is the last day in general, but the great day of Judgment; at the dawning of which the thousand years we speak of shall begin, and then the godly shall rise: In the evening of which day the thousand years shall end, and the wicked one shall rise, and not before. But if we speak of the last day in special, it may have another day, or another year to follow after it, acoording as the day or year is that we speak of: As suppose we speak of the last day of this world; it hath a day, and a year, and another word to succeed it, Mat. 12.32. The world to come, Eph. 1.21. Heb. 2.5. As the old world, of which St. Peter speaks had, 2 Pet. 2.5. with 2 Pet. 3.6. But if we speak of the last day of the next world, it is the ultimate day of all, or the last day under the Sun, and hath no day to succeed it but eternity. And here we are to take notice, the thousand years we speak of are in the world to come. And in the last day of this world shall be the resurrection of the just: And in the last day of the next world shall be the resurrection of the wicked. And further we are to know, that in those two places of John, (viz. John 11.24. and 6.4.) where the last day is spoken of, there is mention only of the resurrection of the just, no mention

at all of the resurrection of the wicked, and therefore it may be supposed they are left out, because they shall not be raised up at that time, but be stayed till afterwards.

3. We are to put a difference between one moment and another, and we say the moment in which the just shall be changed, is the begin∣ing of the thousand years: and the moment in which the wicked shall be raised is the end of the thousand years. Furthermore, by the word moment and twinkling of an eye, is meant the suddenness of the change, and not the time when it shall be. And we also, the Apostle speaks not of the wicked, but of the just only, and why should they be left out? if that were their time of raising or changing, but we see by other Seriptures that they shall have another time.

[Obj. 5] The Saints shall be caught up from the Earth to meet the Lord in the aire, 1 Thes. 4 16. How then can they reign with Christ on the earth?

[Answ.] This will prove no impediment at all, these things being well considered.

1. When Christ ascended up to Heaven, it is not to be doubted but the Angels met him by the way, what man will say they did not return to heaven with him.

2. It is the custome when the Judges ride the Circuit, whither they intend to come, the

Sheriffs and Justices ride to meet them, and to accompany the Judges to the place of judica∣ture. And no other is the case here. When Christ is coming to the Earth, the Saints shall be caught up, to meet him in the aire, when they have so done, they return back, and go with him to the Earth from whence they came.

3. It is not said that Christ shall come from Heaven to meet the Saints, such a speech would imply, that they are about to go to Hea∣ven with Christ, and that Christ came to meet them in the way, and to bring them thither: but the text faith, the Saints shall be caught up to meet the Lord in the air, this speech doth imply, that the Lord Jesus Christ is com∣ing from Heaven to Earth, and the Saints meet him by the way, and return with him to the Earth, whence they came, and he is go∣ing.

4. Lastly, unless the Saints did meet him in the aire, and return with him to the Earth, Christ should not stand, at the Latter day upon the Earth, as Job saith he shall, Job 19.25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & novissimo super pul∣verem staturum. i.e. (I know that) at, or in the last, he shall stand on the dust. That is, at the last day, he shall stand on the dust of the Earth, which the most certain and

literal expressions the Hebrews have for that purpose. Neither else could Christ come with all his Saints, as the Scripture saith he shall, Zach. 14 5. And the Lord my God shall come [and] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 omnes sancti tecum, all his Saints with thee. Or (which is all one) he shall come with thee, and all the Saints. So 1 Thes. 3.13. At the coming of our Lord Jesus Christ with all his Saints. So 1 Thes. 4.14. Those which sleep in Jesus Christ will God bring with him. And whe∣ther will God bring them with him? but to the Earth, whence they were caught to meet him.

[Object. 6]

Of what quality the first death is, of that quality the first resurrection is; But the first death was a spiritual death, or death of the soul in sin, and from hence followed the second death, which is the death of the body.

[Answ. 1] If the first death be a spiritual death, what shall we call the death of the body? shall we call it the second death? as this Objection doth, and as in order it follows that which is here called a death; or shall it be called a third death? The second death it cannot be, for that is of the soul and body in hell, and every of the Saints escape that, Rev. 20.6. On such the second death hath no power. But the Saints escape not the death of the body: The

third death it cannot be, for we read in Scrip∣ture of no such death, it remaineth then, that the death of the body, is the first death, is the death of the body, as well as the death in Hell the second.

2. We must distinguish between death pro∣perly taken, and improperly taken. The first death properly taken, is the death of the body, and the first resurrection properly taken, is the resurrection of the body. Now John speaks of death properly taken, and not of the other; and of the resurrection properly taken, and not of the other. As appears by this, that this resurrection is such to the godly first, as it is to the wicked afterward, which is a proper resurrection.

3. We are to distinguish between death vi∣sible, and invisible, The first death visible is the death of the body: And the first visible resur∣rection is the resurrection of the body. Now the Apostle John speaks of death visible, and of a resurrection visible, and not invisible, and therefore he hath it in a vision, visibly repre∣sented to him.

[Object.] To do a thing with Christ doth not im∣ply his personal presence with us, but in Scripture phrase, we may be said to do a thing with Christ, which we either do for Christ, or by his assistance, or do a thing that Christ did before us, though himself

be not personally present with us. As Rom. 8.18. If we suffer,] doth not imply, that no man can suffer, but be must have Christ personally present with him on the Earth to suffer with him: No! that cannot be the meaning, but we suffer with Christ, though we be on the Earth, and he in Heaven; because we suffer for him, and by his assistance, and suffer the same things he suffered before us. So this phrase of reigning with Christ, doth not imply Christs personal abode with us, but only the doing of a thing, or en∣joyment of a thing, for Christs sake, or the doing of that which he now doth, though in another place, or the doing of that which he did before us.

[Answ.] For a man to do a thing with Christ before death, doth not imply Christs personal presence with him in the doing of it: but for a man to do a thing with Christ after death, doth imply Christ is personally present with him at the doing of it: As that very text quoted in the objection doth sufficiently declare, viz. Ro. 8.17. If we suffer with him, we shall be glorified with him: the former clause, if we suffer with him, is spoken of a man before death, and doth not imply, that a man is personally present with him when he suffers. But the latter clause, (we shall be glorified with him) is meant of a man after death, and doth imply that a man is per∣sonally present with him when he is glorified

together with him. So likewise for a man to live with Christ before death, doth not imply the personal presence of Christ; the reason is, because, before death we are absent from the Lord, 2 Cor. 5.6. But for the Saints to live and reign with Christ after death, yea! after the re∣surrection of their bodies, this doth imply Christ is personal present with them where they so reign; and the reason is, because after death, they are ever with the Lord, and never absent from him. As the Scripture testifier. John 14.3. That where I am there ye may be also. John 17.24. Father, I will that they also whom thou bast given me, be with me where I am that they may behold my glory which thou hast given me. Phil. 1.23. I desire to depart and to be with Christ. 1 Thes. 4.17. And so shall we ever be with the Lord. 2 Tim. 2.12. We shall also reign with him. Therefore seeing the Saints are said to live and reign with. Christ, and are not Saints Militant, or the Saints before death, but Saints triumphant, or Saints after death, as hath appeared before, it follows that Christ is personally present with them so living and reigning.

[Object. 8] This opinion dispeoples Heaven of all the antient glorious inhabitants there∣of, and that for no less then a thousand years toge∣gether.

[Ans. 1] Are not the Angels the inhabitants of

Heaven in the time of the thousand years? and yet they shall be on the Earth somtime too, John 1.52. Verily I say unto you, hereafter you shall see Heaven open, and the Angels of God ascending, and DESCENDING upon the Son of man. which words have a special reference unto the time of the thousand years, when Christ shall be on the Earth.

2. How many souls were in Heaven before Abel came thither? So many shall there be when the thousand years begin, and while they are, 〈…〉〈…〉 many shall be left in Heaven when 〈…〉〈…〉 ••••••ement shall begin, and be; so 〈…〉〈…〉 when the thousand years shall 〈…〉〈…〉 and no more, for they are one and 〈…〉〈…〉.

[Object. 9] This opinion implys a threefold coming of Christ, the first when he came to take flesh, the second when he comes to take, receive, and enter up∣on his kingdom, the third when he shall come to judge, to conclude, and end the world.

[Answ.] This opinion owns but two comings of Christ, and as the Scripture, so this opini∣on knows no more. The first at his Incarna∣tion. The second at this Great day of Judg∣ment, the third I know nor, for the thousand years are, durante & currente die judicii, the day of Judgement continuing and running on. His first coming 〈◊〉〈◊〉 but one, and takes into it all 〈2 pages missing〉〈2 pages missing〉

neither the meaning of those texts, nor can the world bring any such thing to pass.

3. Both those forecited texts, are to be un∣derstood with intermination. Now God will have the thousand years, to be a time of perfect and compleat intermination to the New Jeru∣salem, or camp of the Saints: For the Taber∣nacle of God shall be with them, and God shall wipe away all tears from their eyes, and there shall be (among them) no more death, neither sorrow, nor crying, neither shall there be any more pain, Rev. 2•••••• 〈…〉〈…〉 also be a time of far more per•••••• 〈…〉〈…〉 in∣termination to the other 〈…〉〈…〉 in a state of mortality, and are 〈…〉〈…〉 21.24. the. Nations that are saved, and walk in the light of it, then ever the sun saw, or the peo∣ple of God enjoyed before. Now that those texts are to be (as I said) understood with in∣termination is manifest, by that rest which sometime the Church had. As Acts 9.31. Then had the Churches rest throughout all Judea, and Galilee, and Sa••a••ia, &c. So also in Solomons time, 1 Kings 4 25. (whose peaceful time was a type of the peace, rest, and quiet we are speaking of) we see what an abundance of quiet they injoyed, for the text saith: Judah an•• Israel dwelt safely, every man under his vine, and

under his figtree, from Dan, even to Beersheba, all the days of Solomon. It such were the peace of Solomon who was but a type: what is like to be the peace of the Church under the antitype, who is a King, as of Righteousness, so of peace; as it is said of Melchizedeck another type.

4. Tribulation is not essential to the Earth, but accidental only; and if Christ be pleased to make that a place of happiness to the saints, which is now a place of misery, let no mans eye be evil because Christs is good.

5. What is meant by the Earth in this que∣stion? Not the Earth unreformed and unre∣newed, but reformed and renewed, as it shall be at the day of Judgement. The former is a place of misery procured by the 〈◊〉〈◊〉 Adam, the second is a place of happiness, for that time, procured by the second Adam, Jesus Christ.

[Object. 12] The reign of this Saints everlasting in Heaven, therefore it is not temporary upon the Earth, as this opinion implys, Math. 5.10. 2 Tim. 4.18.

[Answ.] The reign of the Saints is in both places, though not at one and the same time, but at distinct and diverse times, succeeding one another.

1 If we speak of the time before the day of Judg∣ment,

the souls of the Saints departed are in Heaven; and they live with Christ in blisse, though (as I have before proved) not in per∣fect blisse, and they shall there continue till the day of Judgement, at the beginning whereof the thousand years begin and not before.

2. If we speak of the time during the day of Judgement, we say that the souls of the Saints shall remove from Heaven, as Christ himself shall, and be united to their bodies, and shall remain with Christ on Earth, till the preat day of Judgement be ended, which ends not till the thousand years be also en∣ded.

3. If we speak of the time after the day of Judg••ment ••••ended, we say, that the Saints shall remove from Earth to Heaven, where they shall remain for ever with Christ. Thus we see the reign of the Saints is at several times in both places.

[Object. 13] We read Exod. 34.30. That when Asron and all the children of Israel saw Moses, behold the skin of his face shone, end they were afraid to come nigh him. Even so if the Saints should live again on the Earth, with and in their glorified bo∣dies, we should do, and be the like, viz. affraid to come near them. And so there could be no communion between their glorified bodies and ours.

[Answ. 1] Were not the bodies that the Angels

had glorious bodies? yet Abraham and Lot, were not affraid to come nigh them, Gen. 18.2. He ran to meet them, So Gen. 19.2.

2. Were not the bodies of Moses and Elias glo∣rified bodies? when they appeared to Christ on the Mount, and yet the Disciples could endure their presence Matth. 17.4.

3. Was not Christs body glorified after his Resurrection? yet his Disciples could converse with him, and he with them, as the Evange∣lists declare, Matth. 28. Marke 16. Luke 24. Iohn 20.21. All testifying the frequent appearing of Christ to his Discipler.

4. As Moses put a veil over his face while he was talking with them, so that his face did not offend them: So the Saints can hide their glory, (is Christ did(a) 1.5 his resurrection,) so as that it shall not be offensive to the godly mortal saints; And they can again manifest their glo∣ry at their pleasure, so as it shall be a terror to the wicked. Can we think that such a little filly creature as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nitedula, or glow∣worms, shall at her pleasure withdraw, or cause her pretty spark in the dark to glister: and shall not those raised glorious Saints much more at their pleasure withdraw, or cause their glory to appear, as an occasion for either shall require.

[Object. 14] This opinion doth imply that in this visible Monarchy, Christ shall change all worldly customs, and pull down all kingly power, and great∣ness, (how just soever) and set up a new way of Go∣vernment, so as that there shall be no other Lords but as it is written, Isai. 2.11. and ver. 17. And the loftinesse of man shall be bowed down, and the haughtiness of men shall be made low, and the Lord alone shall be exalted in that day.

[Ans. 1] I hope this is not the cause why great ones are so loth to hear of this opinion, for the counsel of God shall stand, and every jod and tittle of his word be fulfilled; whether we be∣lieve is, and they receive it, yea or no.

2. We read 1 John 5.19. that the whole world lyeth in wickedness; and if Christ should change the custome of this wicked world, and set up better in their room and place, why should any godly man be against that? It is enough for the wicked of the World, Luke 19.14. to say we will not have this man to reign over us.

3. And if Christ shall take the Kingdoms of the world into his own hands, he doth no man wrong herein, for God hath made him heire of all things, Heb. 1.2. and he is King of Kings Rev. 19.10. Therefore all Kings and Princes of the world, must be content to resign

their Crowns and Scepters into his hand, and lay them down at hie feet when he calls for them; as the four and twenty Elders did, Rev. 4.10.

4. Whereas it is said Christ shall put down all kingly power and greatness, it is false, if they mean to exclude the Saints thereby: for the Saints shall live and reign with him. And they shall be Priests of God and of Christ, and shall reign a thousand years, not in coordina∣tion with him, but in subordination to him, as the text implies.

[Object. 15] This opinion doth not only imply the Conversion (which soz••e Divines have granted, and beleived) but (which others have doubted) the total reduction of the twelve tribes of Israel and Judah into their own Land again.

[Answ.] Upon what grounds this can ratio∣nally be doubted (I confess) I see not: For the Scripture seems to me very plain, not only for their return or reduction in the general, that it shall be so: but also tells us many particulars about it.

1. I say the Scripture tells us plainly in the general that it shall be so, that they shall be brought into their own Land again. For this see these Scriptures, Isai. 33.20. Look upon Zion the City of our solemnities: thine eyes SHALL see Jerusalem a quiet habitation, a tabernacle that

shall not be taken down, not one of the stakes thereof shall ever be removed, neither shall any of the cores thereof be broken, ver. 17. thine eyes shall see the King, (viz. Christ) in his beauty, they shall behold the Land that is very far off. v. ult. And the in∣habitant shall not say, I am sick; the people that ••w••l therein shall be forgiven their iniquity. Jer. 31.27, 28. Behold the days come, saith the Lord, that I will sow the house of Israel, and the house of Judah with the seed of man, and with the seed of beast. And it shall come to pass, that like as I have watched over their, to pluck up, and to break down, and to throw down, and to destroy, and to afflict so wil I watch over them, to build and to plant, saith the Lord. And I will make a new Covenant with the house of Israel and with the house of Judah, &c. Read (I pray you) the rest, and consider these expressions well; I will thank any man to tell me, and prove it, when every jod and tittle of these and such like texts, were since those Prophecies, fulfilled: If they have no••, I am sure they shall, for Christ (the truth) hath told me so, Matt. 5.18. Verily I say unto you, till Heaven and Earth passe, one jot, or one tittle shall in no wise passe from the Law, till all be ful∣filled. But to go on, see Ezek. 37.11, 12. Then he said unto me, son of man, these bones are the whole house of Israel: Behold they say, our bones are dried; and our hope is lost, we are cut off for our parts. Therefore Prophecy, and say unto them, this

saith the Lord God, behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the Land of Israel. Moreover take the•• one stick and write upon it for Judah and for the Children of Israel his com∣panions: then take another stick, and write upon it for Joseph, the stick of ••phraim and for the house of Israel his companions, and joyn them one to another into one stick, and they shall become one in thine hand And ver 20. And the sticks where∣on thou writest shall be in thine hand before their eyes. And say 〈…〉〈…〉, thus saith the Lord God, behold I will take the Children of Israel, from a∣mong the Heathen whiche•• they be gone, and will gather them on every side, and bring them into their own Land And I will make them one Na∣tion in the Land, upon the Mountains of Israel, and one King shall be King to them all: and they shall be no more two Nations, neither shall they be divided into two Kingdoms any more at all. And David my servant shall be King over them, and they all shall have one Shepherd, and they shall dwell in the Land that I have given unto Jacob my servant, wherein your fathers have dwelt, and they shall dwel therein, even they and their chil∣dren, and their childrens children for ever, an•• my servant David [i. e. Christ] shall be their Prince for ever. Hosea 3.4, 5. The Children of Israel shall abide many days without a King, and without

a Prince, and without a Sacrifice, and without an Image, and without an Ephod, and without a Teraphim. Afterward shall the Children of Israel return, and seek the Lord their God, and David their King, and shall fear the Lord and his goodness in the latter dayes. Amos 9.11.14.15. See also Isai. 11. the whole chapter. So Hosea 1. ult. Zach. 12. And many other places, which for brevity sake I forbear to recite.

2. As the Scripture proves their reduction into their own Land again, so it tells us many particulars about the manner of their conver∣sion and reduction, as for instance.

1. That this conversion and reduction shall be in the height of their misery▪ when the greatest misery and affliction shall be upon them that ever was since their di••persion. Dan. 12.1.

At that time shall Michael, (i.e. Christ) stand up, the great Prince, which standeth for the children of thy people, and here shall be a time of trouble, such as never was since there was a Nation, even to that same time: and at that time thy people shall be delivered, when they shall be dry bones, and all hope shall be past with them, so that they shall say, our bones are dry, our hope is lost, we are out off for our parts; then those dry bones shall live; then God will open their Graves, and bring them out of their Graves, &c.

E∣zek.

37.11, 12. Gods time of love above all o∣ther times is, when men lie wallowing in their blood, when their hopes are at the lowest, then is their deliverance nearest. In the Mount will God appear, when none is shut up or left, then will his own arm bring salvation, and be their deliverance; so that when he shall turn again the captivity of Zion, it will appear to them as a dream, Psal. 126.1. their deliverance being come, when almost all hope was gone.

2. That in this conversion and reduction, they shall return unto Christ and then em∣brace him whom they formerly crucified and rejected, saying, we will not have this man rule over us: And his blood be upon us and up∣on our children. But when this time shall come, Israel and Judah shall be gathered toge∣ther Hos. 1.11. (which yet hath never been since their resection) and they shall appoint themselves one head; this head can be none o∣ther but Christ, whom they shall by their own election in that day, appoint to be their Head or King. It is true, he was appointed by the Father in his eternal decree, and in the covenant be∣tween the Father and the Son before the world was as appearsa 1.6 Pro. 8 22, 23. and Ps. 2.6. But now their hearts shall be turned about, and they that rejected

the Covenant of God against themselvs, & would not have him to be their Head, whom the Lord had appointed, now they shall chuse the same, and consent to him; they shall appoint to them∣selves one Head, and elect for themselves the same Head, Hos. 3 5. 'They shall return and 'seek the Lord, and David their King, i.e They shall come to seek God, and Christ their King in this latter day of their conversion and re∣duction. 'They shall then look on him whom they have pierced, and mourn, and turn to him.

3. The Scripture tels us, that at their conversi∣on and reduction there shal be wrought in them a very great and real humiliation. Jer, 31.18.19. I have heard Ephraim mark it, not Judah be∣moaning himself, &c. Surely after that was turn∣ed, Irepented; I was ashamed, yea! even confound∣ed, because I did bear the reproach of my youth Hos. 14 8. Ephraim shall say, what have I to do any more with Idols. Zach. 12.10. They shall lock on him whom they have peireed, and they shall mourn for him, and be in bitterness, &c. Jer. 31, 8, 9. Be∣hold, I will bring them from the North country, and gather them from the coasts of the Earth, they shall come with weeping, and with supplications will I lead them to Zion, they shall come, but they shall come with weeping and supplications, &c. But is not this spoken of their return from Ba∣bylon? How can it? did they come out of Cap∣tivity weeping? and looking on him whom they

had pierced, when as then they had not pierced him. It cannot be meant immediately and ultimately of that return, though there are dif∣ferent degrees of the accomplishment of Pro∣phecies. But if we look a little back to ver. 1. we shall find another argument. At the same time, saith the Lord, I will be a God to all the fa∣milies of Israel, and they shall be my people. The ten Tribes, or as the phrase is, all the families of Israel, did never yet return out of their captivity unto this day. There were indeed two tribes who returned from Babylon, but we no where ever read of the returning of the ten tribes, but we read that they shall return. And as they went into captivity with weeping: so with weeping they shall return.

4. The Scripture seems to speak of their conversion and reduction, as if it should be in an extraordinary way; Not by the preaching of the Gospel, as the Gentile Churches were brought in unto the Lord, but by light, and by a visible appearance of the Lord Jesus to them. I will not be positive in it, but set before the Reader some Scriptures that seem to speak so much, Zach. 12.10.

And they shall look upon mea 1.7 whom they have pierced, and mourn, &c.

This seems to be a rea ocular looking upon, and

beholding Christ, for so much is contained in the Verb here used, and not barely a spiritual look∣ing upon him by the eye of saith, such as the Holy Ghost, John 6.40. calls a seeing of the Son of man, and believing, &c. but a bodily vision, and a seeing him with bodily eyes. So Dan 7.13.

And I saw in the night visions, and behold one like the Son of man came with the Clouds of Heaven, and came to the Ancient of dayes, and they brought him near before him

And he came (as we may see in the fol∣lowing words) to receive and enter upon his Kingdom. But what Kingdom? sure his Davi∣dical Kingdom, now to sit upon the Throne of his father David When Christ receives and enters upon this Kingdom, it is not like to his entrance upon his spiritual and provi∣dential Kingdom, that was done in a more spi∣ritual manner, by his Session at Gods right hand, Psal. 110.1. But upon the administra∣tion of this Kingdom, he enters in a more hu∣mane manner, or as a man actually, when the four great and strange Beasts, Dan. 7. princip. or Beastly Monarchs are destroyed: Then he comes in the Clouds of Heaven, v. 13. And they bring him to the Ancient of dayes. It is true God coming in the Clouds, and his riding upon the Clouds, notes out the eminent, visible and glorious appearing of his Majesty. But

this is the appearing of the Son of man in the clouds, and the coming of the Son of man with the clouds, which (I conceive) is not to be found in Scripture, but when it denotes the coming of the Lord Jesus at the last day to Judgment, whose appearance is visible, and then doth he receive dominion, and glory, and a Kingdom, that all people, nations and lan∣guages should serve him: And then, I con∣ceive, (I speak it with submission to better Judgments) will be that great conversion of Israel and Judah so much spoken of in Scripture, then shall be fulfilled what is here spoken 'they 'shall look upon him whom they have pierced, &c. Mr. Mede favours this, whose words are these.

The Jews (saith he) are not to be con∣verted unto Christ, by such means as were the rest of the Nations, by the Ministry of Preach∣ers sent unto them; but by the Revelation of the Lord Jesus in his glory from Heaven When they shall say, not (as when they saw him in his humilitie) crucifie him; but blessed is he that cometh in the Name of the Lord Whose coming then shall be as the lightning out of the East shining into the West: and the Sign of the Son of man shall appear in the clouds of Heaven; and every eye shall see him, even of those which pierced him, and shall lament with the spirit of grace and supplication, for their

so long and so shameful unbelief of their so merciful Redeemer.

So far Mr. Mede, Mat•• 24.30, 31. Then shall appear the Sign of the Son of man in Heaven, and then shall ye see the Son of man coming in the clouds; happily this may be at, and for the great conversion of the Jewes. Paul was converted by an appearance of Christ to him, it is possible the ewes may be convert∣ed by the same way.

5. The Scripture holds forth also, that the manner of their Conversion, and reduction in∣to their own•••• and again, shall be exceeding eminent and glorious, to the admiration of all Nations, that it may be seen how the Lord hath honoured them, Isa. 60.1. Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee, Hosea 1.11. Great shall be the day of Jez••eel. It shall be a glorious day to thein, that shall make them honourable in the eyes of all the Nations upon earth. Zach 8 23. Ten men shall take hold in that day, out of all Languages of the Nations, of the skirt of him that is a Jew, saying, we will go with you, for we have heard that God is with you, Psal. 102.16. When the Lord shall build up Zion, he shall appear in his glory: They have had, and shall have glorious appearances of him, such, as no people ever had: And this shall make them to be the de∣sire of all people. As they have been an ab¦ject

miserable people for along time, so when God shall turn their captivity as streams in the South, their glory shall excel.

6. The Scripture also tells us the time of their calling, viz. when the fulness of the Gentiles is come in, blindnesse so long hapned unto them, and shall no longer. For so St. Paul witnes∣seth, Rom. 11.25, 26. For I would not, Brethren, that ye should be ignorant of this mystery, that blindnesse in part is hapned to Israel, until the fulnesse, of the Gentiles be come in; and so all Is∣rael shall be saved. So likewise Christ, Luke 21.24. And Jerusalem shall be tro••d••n down of the Gentiles, until the times of the Gentiles be fulfilled. But what is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fulnesse of the Gentiles. And these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, times of the Gentiles? I answer, the times of the Gentiles, (the fulnesse whereof must be ac∣complished, before the full conversion and re∣duction of the Jews into their own land, 〈◊〉〈◊〉 seems to be no other then the times wherein the Gen∣tiles should have dominion, with the misery and subjection of the Iewish Nation, set forth in the vision of a fourfold image, Dan. 2. and four Beasts, Dan. 7 which are the four Monar∣chies, the Babylonian, Persian, Greek and Ro∣man. The first began with the first captivity of the Jewish Nation, and through the times of all the rest, they should be in subjection, or

in a worse state under them. But when their times shall be ended, accomplished and fulfilled, then saith Daniel, the Saints of the most High shall take the Kingdom, and possess the Kingdom for ever and ever, that is, there shall be no more Kingdoms after it; but it shall continue, as long as the world shall endure. Three of these Monarchies were past, when our Saviour and Paul spoke, and the fourth was well entred. If then by Saints there be meant the Jews, as well as other Christians, as questionless they are not excluded but included, then it is plain enough, that is the time of their full and compleat re∣duction and conversion. I have said full and compleat. because I apprehend it possible, yea, very probable, that some before that time shall be converted, and many more gathered toge∣ther; yea, and for ought I know they may have some battels with the Grand Seignieur in order to the recovery of their Land, before the other be. Many other things the Scripture tells us in reference to the calling of the Jews, as Ez••k. 32.27. Ez••k. 48. nit. That there shall be among them a glorious Church, in which the Presence of the Lord shall dwell, so that the name of their City shall be called from that day Jeho∣ra shamma, the Lord is there, for the Tabernacle of God will be with them, and dwell with them. That they shall have the purest Orainances, Ri∣vers

of water of life, clear as chrystal; not run∣ning with blood, as in dayes of persecution, nor mixed with the fire of contentions, as for∣merly they had too often been wont. That they shall live the exactest discipline, so that all that love and make a lie shall be without, those Eagle-eyed times will soon spie out the member that is rotten, and the sword of disci∣pline keen enough to cut it off. That then the Mountain of the Lords house shall be exalted above the tops of the Mountain, and establish∣ed in the top of the hill••, and all Nations shall flow unto it. That then shall follow great peace, and plenty and prosperity in the Church, and all persecutions either from enemies with∣out, or Tyrants within, shall come to an end. I say these, and many other things the Scri∣pture tells us in reference to the Jews; but I forbear to speak of them her••, because I shall speak of them elsewhere, with a ref••rence to the whole Church, and not the Jews only.

[Object. 16] This Opinion implies a fulnesse of all temporal blessings, as Riches, Honours, long life, a freedom from all offliciions, &c. under this Kingdom.

[Answ. 1] Though some have spoken of a fulnesse of all temporal blessings in ths Mille∣nary Kingdom; yet they do not hereby mean a Iewish or Mahumetan Paradise, as is (by

some) falsely and uncharitably suggested: But they mean hereby peace, safety, riches, health, long life, or what else was enjoyed under any Kingdom, or can be had in the world, or may any way make their lives more comfortable, yet Withent sin. Mark the words, without sin, in the having of them. This is all they mean by temporal blessings, and the sinful a∣buse of the creature.

2. To think the Saints the subjects of this Kingdom, if they have these temporal bles∣sings, shall abuse them to those carnal pleasures of bed and board, (which have been dreamed of by sensual Turks and Talmudists) is to un∣saint them, and to make them vile gluttons, and unclean persons; contrary to what the Word of God saith of such persons, Rom. 8. 5. They that are after the flesh, do minde the things of the flesh: But they that are after the Spirit, the things of the Spirit. So also 1 Tim. 4.5. Al: so Tit. 1.15. And Rom. 8.13, 14. And in other places.

3. They that make this Objection, would make men believe that sensuality is pleaded for in this question, but that is but an abuse, both to the Assertors hereof, and to the question it self, for sensuality is not pleaded for, but it is indeed holiness that they of this opinion plead for, which is so much by most exploded; yea!

derided and hated at this day in the world, who cannot abide to hear of the Saints reigning on Earth with Christ a thousand years, for then would be such a time, & such a height and mea∣sure of holinesse on earth as never was before, and never entred into the hearts of men to con∣ceive of, and this in reality is that they can∣not endure, but it is a death to them to hear of.

4. Suppose that some men have dreamed, or should, of carnal pleasure, as Turks and sensu∣al Talmudists have done; yet if we will know the minde of God in the matter, we ought to look what God aimeth at in this Kingdom, and not what sensual dreamers have said, or aim at. Now what God aimeth at in this Kingdom, most evidently appears in Scripture to be a time of holinesse and reformation, a time of peace and purity, a Kingdom of Saints and sincere Worshippers, who may worship him in spirit and in truth, according to his own appointment, and give him the service which he himself requires. And this is it we are to look after in the Kingdom of this question, we are to think what holiness, what righteousnesse, what purity, what piety, what sincerity, what heavenly-mindednesse, what knowledge of God, what Orthodoxity, what pure worshipping of God, &c. shall be in this

Kingdom, and not to talk of sensuality and carnal pleasures, and so corrupt the point, by making a vile and wretched use of so holy and so religious a Kingdom, as the reign of the Saints with Christ on earth shall be. Cer∣tainly this Kingdom is most holy and sacred, or else no Kingdom of Christ at all, for ho∣linesse becomes his Kingdom for ever.

5. The reason why Christ forbids carking and caring for the things of this life, is because they take off the mind from thinking on God so often and so frequently as we should: And the reason why God will have a plenty of temporal and outward blessings, in this King∣dom ready at hand, for the use of all those that any way stand in need of them, is, that the thoughts of his people, their time or strength, may not be taken off from a close attendance upon God, by looking after the things of this world, Mat. 6, 31, 32.

6. To say or think that temporal blessings are not promised to the children of the King∣dom, but purely spiritual, is against the Scri∣ptures, 1 Tim. 4.8. Godlinesse is profitable to all things, having the Bromise of the life that now is, and of that which is to come, Psal. 34, 10. The young Lions do lack and suffer hunger: but they that seek the Lord shall not want any good thing, Matth. 6.33. All these things shall be added

to you, Rev. 21.24, And the Kings of the Earth do bring their glory and honour into it. Those that need these blessiags (as the Nations of them that are saved, and walk in the light of the New Jerusalem, will) have the promise of them.

7. To say that temporal blessings are not proper for the fruition of Saints, is to wrong the Saints of their right, for they only have a proper right from God to them, which the wicked of the world have not, 1 Cor. 3 22, 23.

8. Though the worst of then may have these outward enjoyments for the present, and the best men want them, whereof we see an Example in Dives and Lazarus, yet it shall not alwayes be so: for in the time of this Kingdom the best shall have them, and the worst shall want them, Zach. 14 17 18.

9. Though the Kingdom of God is not meat and drink, as Paul saith, Rom. 14.17. in respect of its essentials, yet it is not without meat and drink in respect of additionals, as that known place doth testifie, Mat. 6.33.

10. Though temporal blessings are now but for a moment, many times; yet are they bles∣sings while they are enjoyed; and though the grief of their cessation may more then counter∣poise the contentment of their fruition, to them that lose them; yet it is very clear the

Saints shall enjoy them in this Kingdom, during life, and shall not lose them, Ezek. 34.26, 27, 28. And I will make them, and the places round about my hill, a blessing; and I will cause the showre to come down in his season; there shall be showres of blessing. And the tree of the field shall yield her fruit, and the Earth shall yield her increase, and they shall be safe in their Land, and shall know that I am the Lord, when I have broken the bands of their yoke, and delivered them out of the hand of those that served themselves of them. And they shall no more be a prey to the Heathen, neither shall the Beasts, (beastly men) of the Land devoure them, but they shall dwell safely, and none shall make them (any more) afraid, Ezek 36.28, 29, 30. I will also save you from all your uncleannesses, and I will call for the corne, and will increase it, and lay no famine upon you. And I will multiply the fruit of the tree, and the increase of the field, that ye shall receive no more reproach of famine among the Heathen. And many other places.

11. Though long life will keep a man from Heaven whilest it lasteth, yet it is counted for a blessing in the word of God to have it. In Exod. 20.12. It is promised as the reward of obedi∣ence to the fifth Commandement. And Paul tells us, Ephes. 6.2, 3. That this is the first Commandment with promise,

that it may be well with thee, and that thou mayest live long on the Earth. Psal. 91.16. With long life will I satisfie him, and shew him my salvation. Prov. 16.31. Ahoary head is a crown of Glory, being found in the way of Righteousness. Is it a blessing, a reward, and a crown now? and would it be a judgement then? sure I am, had God thought so, he would never have made a promise of it to his people, as he doth, Isai. 65.20. There shall be no more thence an infant of days, nor an old man that hath not filled up his days, and ver. 22. At the days of a tree are the days of my people, and mine Elect shall long i••joy the work of their hands.

12. Lastly though long life be one of the pri∣viledges of this Kingdom, yet there shal be death (I conceive) at last; that is, to the Nations that are saved, and walk in the Light of the New Jerusalem, but not to the camp of the glorified Saints, or (which is all one) the New Jerusalem. And (though this is controverted by som) that this is so, apears (ni fallor) plainly thus

1. That those, whose souls descend and come down with Christ, and are reunited to their bo∣dies, and are literally and properly the raised Saints, who are raised in the morning of this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Great day of Judgement, or beginning of the thousand years, and are that company, who are called

the New Jerusalem, and camp of the Saints, that these shall die no more, may be taken (I think) on all hands, pro confesso, as a thing granted, which is also proved, Rev. 21.4. And God shall wipe away all tears from their eyes, and THERE shall be no more DEATH, neither sorrow, nor crying, neither shall there be any more pain, all which are applicable to them, but not to the other.

2. The other therfore, who came not down with Christ, but are upon the Earth, and are called the Nations that are saved, and walk in the light, or by the direction of the former, they, as also all who shall afterwards be conver∣ted during this Kingdom, have sin, and pain, and tears, and Kings, and Ordinances, and eat, and drink, and are mortal, and die, &c. Now that they die (for this I think will be most que∣stioned by som) is plainly hinted by the Prophet Isaiah chap. 65.20. The child shall die an hundred years old; it is beyond doubt that the is speaking of this Kingdom, and though he tells us of a long life, where he that lives the least, or but a little time comparatively, shall live an hundred years; yet he owns death in this Kingdom for all that, the child shall die a hundred years old. Also the Apostle Paul tells us, 1 Cor. 15.26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That the last enemy, that shall be destroyed is death;

Now Gog and Magog shall be destroyed at, or after the end of the thousand years, therefore death, which is the last enemy to be destroyed, cannot be destroyed a thousand years before, but is destroyed after the destruction of Gog and Magog, when the thousand years are ended or finished.

[Object. 17] This Opinion makes the living Saints mortal; but the Apostle saith, 1 Thes. 4.17. That they shall be caught up, and be ever with the Lord, now if the living Saints (I mean those that are found alive at Christs coming) be caught up and changed, (which is somthing equivalent to death, and states them in immortality) and be ever with the Lord, how can they and their po∣sterity be in a state of mortality for a thousand years, how can these things hold together?

[Answ.] This Objection (I confesse) hath seem∣ed hard to some, and is urged as unanswerable by others: and Reverend Dr. Twisse, (in Mr. Mede's Diatribae part. 4 pag. 472.) having pro∣pounded and answered nine Objections against this opinion, propounds this in the tenth and last place, and leaves it unanswered, as not knowing what could be said to it, whereupon Mr. Mede takes it for Tythe, and answers it, whose Answers you may please to see and per∣use, they are e••dens l. p. 473. I conceive, (sub∣mitting my opinion still to better judgments in

this mystery) that the plain and true answer in this; those of Gods people, that are alive at Christs coming, those shall be caught up, toge∣ther with the raised Saints, (which shall be don in a moment, in the twinkling of an eye, at the sound of the Trumpet of the initiation of that great day, for this is not the last trump, or the trumpet of consummation) and be changed, and so put into a state of immortality, and neither marry, nor have posterity, nor die, but be as the Angels, and therefore they are not meant by the Nations that are saved, that walk in the light thereof: But you will say, who are they then? I answer, that when Christ shall thus gloriously manifest himself in person to the world, for his people, and against his enemies, and shall have destroyed the most part of those that oppose him by far, at that great Arma∣geddon battel; I say then, there shall and will be a mighty conversion of very many of those who see these things, being such wonders as men never saw before: Yea, and all or most of those few that escape destruction at that great Armageddon battel, being converted, shall go and preach the strange things of that day and time, to the Nations who are afar off, and have not seen and heard them; and of these when they shall have heard those things, shall very many be converted: and these are the

Nations of them that are saved: who are mor∣tal, and eat, and drink, and have Kings, and Ordinances, and marry, and have children, and their children are all taught of God. And ma∣ny will be converted to God within the thou∣sand years, all these walk in the light of the New Jerusalem, and these Kings bring their glory and honour to it, and take directions from it. And then when the thousand years are ended comes the battel of Gog and Magog, and the last and general Judgment, then sounds the last Trumpet, (which is, as I said before, the Trum∣pet of consummation, as the other was of the initiation of that great day) and they that are then found alive shall be changed as before, and Christ makes an end of his Kingdom, after the separation, sentence, and execution, delivering up the Kingdom to the father, that God may be all in all thenceforth for ever. This Answer (if I be not deceived) cuts the ham-strings of this objection, if it self be good; and there are but two things (I think) to be cleared to make it passeable,

• 1. That the Rapture of the Saints,
• 2. That the Trumpets are such, as in this pre∣dication they are said to be: a word therefore to these.

1. This Rapture of the Saints that are alive at Christs coming, must be (I think) in the be∣ginning of the thousand years, for they shall

meet the Lord in the aire, which cannot be meant of the end of the thousand years, for then Christ is on the Earth with them; so that al∣though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 first and then, may admit a great distance of time, as Mr. Mede saith in his first answer to this objection, yet I see not how it can do so here. And if (as he saith in his fourth Answer) this Rapture should be to preserve the Saints from that great Con∣flagration of the Earth, and the works there∣of, 2 Pet. 3.10. that is also held to be in the be∣ginning of the thousand years, in the Arma∣geddon battel, before the New Heavens and New Earth. And that this Rapture should be without their change, and stating in immorta∣lity, I think hardly any man will say, for they are thenceforth ever with the Lord on Earth, during the thousand years, and in Heaven ever afterwards; Ergo, they neither marry, nor multiplie, nor die any more, but are as the Angels, and therefore are nore of the Nations that are said to be saved, and walk in the light of the New Jerusalem, Rev. 21.24.

2. But the greatest question will be about the two Trumpets, the one of initiation or incho∣ation of the thousand years; the other of con∣summation in the end of the thousand years, or rather some time after, (Rev. 20.9.) to wit, when Gog and Magog's attempts are over, and

their armies burnt with the fire that falls from Heaven and consumes them; for then doth the last Trumpet sound. Now that this is so, I humbly offer what follows for the clearing of it.

1. Because all the dead are said to be raised at the sound of the Trumpet, now, as we have already heard, they are raised at two distinct different times, therefore there must be two distinct and different trumpets, for otherwise some should be raised with the sound of the trumpet, and the rest without, which I think hardly any man will affirm or grant.

2. Because the text tells us (1 Thes. 4.16. 1 Cor. 15.52.) of a trumpet, and the last trum∣pet, which seem to be distinguished one from another, for the last trumpet must necessarily be understood in opposition to a former of the som kind: and wheras some have taken this last trump to be the seventh Apocalyptick trumpet Rev. 11.15. and so called the last in opposition to the former six, that cannot be, because those are judicial trumpets, but these are of another kind, and have a distinct use and end from the former.

[Object. 18] Our Creed speaks but of one Resur∣rection, not of two.

[Answ. 1] So the Creed speaks but of one forgiveness of sins, not of two, and yet

one man hath his finnes forgiven before another, so it speaks of but one eternal life, not of two, or ten, or many, yet one man en∣ters into eternal life before another, and indeed every man in his own order, so that if there were as many eternal lives distinct one from a∣nother, as there is orders, or distinct times of entring into the same, we must reckon, not one or two, or ten, but many thousands; so it is with the resurrection of the dead, one man dies before another, and one man riseth before another.

2. The Church of Christ in her Primitive and purest state, taught this without doubt, that the resurrection of the body is but once and one, and yet in these parts, viz. of the just in their place and order: then of the unjust af∣ter in their place and order; or at the Apostle phraseth it, 1 Cor. 15.23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, every one in his own order.

3. All men die but once, yet all men do not die at once; So all men rise but once, yet all men do not rise at once, but some at one time, some at another.

4. When we speak of the first and second re∣surrection of the body, we mean it either of one body, or of divers, if but of one body, there is but one resurrection, and no more: But if we speak of divers bodies, whereof one

sort is good, the other bad, and compare th•••• together; and ask the question which 〈◊〉〈◊〉 rise first: the Answer must be, the good sh•••••• rise first, and have their part in the first re••ur rection; and the bad shall not arise until the second resurrection. The rest of the dead lived not again till the one thousand years were ended.

[Object. 19] A spiritual resurrection is before the corporal, and every soul riseth spiritually from the death of sin, before he riseth corporally from the Grave, therefore the spiritual resurrection is the first, and the corporal resurrection from the Grave is the second.

[Answ. 1] If the spiritual resurrection be the first; then why doth Paul say, the dead in Christ shall rise first, he should have said the dead in Christ shall rise second, for a spiritual resu•••• rection was before it.

2. Though a spiritual resurrection be in som sense before a corporal, yet it is never called the first resurrection in all the Scripture, that title belongs to the resurrection of the body, and no other.

3. We may distinguish in this case between a resurrection properly and improperly so cal∣led, the first resurrection properly so called is of the body, though a spiritual resurrection improperly, and only analogically so called, precede and go before it.

4. The first resurrection is so called, not ab∣••olutely but comparatively, and that not in re∣ject of one body, but divert bodies. Take one and the same body, as for instance (Peters) and ask the question what resurrection did be∣fall him first, a spiritual resurrection or a cor∣poral? the answer is, a spiritual: But take we divers bodies, whereof the one sort are just and the other wicked, and compare them to∣gether, and ask the question, which of these shall rise first out of their Graves, and the an∣swer must be, the just shal arise before the wick∣ed. And this the Scripture calls the first re∣surrection, and the resurrection of the just op∣posed to the unjust.

[Object. 20] If the first resurrection be the resur∣rection of the body, who hath part therein? not the Saints in general, for the Text speaks of Martyrs only, and yet not the Martyrs only, for then they only should be blessed, which is false.

[Answ.] The first resurrection is the resur∣rection of the body, and all the Saints have part therin, who in a sense are all Martyrs as well as those who are actually beheaded or killed for the Word of God. See this more largely proved and cleared before. But suppose it true, that that text Rev. 30.4. speaks only of Martyrs (which yet it doth not) in a strict fence, yet other texts speak of all the Saints,

and therefore the other Saints besides Martyrs are to be added to, and counted in the number, Zach. 14.5 And the Lord my God shall come, and ALL the Saints with thee. 1 Cor. 15.23. They that are Christs at his coming. Not only Martyrs in a strict sense, but they be they who they will, so they belong to Christ they that are Christs at his coming, 1 Thes∣sal. 3.13. At the coming of our Lord Jesus Christ with all his Saints. 1 Thes. 4.14. Even so them also which sleep in Jesus, will God bring with him. And John Rev. 5.9.10. speak∣ing of the priveledg of the Church redeemed by Christs blood, or rather they themseves speak∣ing of it, say, thou hast redeemed us by thy blood out of every kindred and tongue, and peo∣ple, and nation; and hast made us unto our God, Kings, and Priests, and we shall reign on the Earth. It is not the priviledg of Martyrs only, but of all the Saints, who for the sake, and cause of God are killed all the day long, and are accounted as sheep for the slaughter, and are slain, if not in effect, yet in affection. and accounted as the off-scouring of all things.

But thus I have briefly endeavoured to re∣move twenty ordinary and common Objecti∣ons, which lying in the way have been an oc∣casion to keep some off, from giving any heart••

entertainment to this truth. It may be some will blame me, for dwelling so long (in so short a tract) on objections; but I did it, be∣cause I know men that are not perswaded of the truth in hand, will raise many. Others perhaps will think of some that I have not named, but yet I hope an answer may be pick∣ed out of what hath been said, to them that may be further objected. I have now only a few things more, in so many words to hint, and I shall conclude, leaving the whole to the censure of the Church and people of God.

Note we therefore, that the resurrection of the just in the morning of the day of Judge∣ment, or beginning of the thousand years, is called the first resurrection, not simply and ab∣solutely, as if no other corporal resurrection had gone before it; but the first secundum quid, because it is the first to the thousand years reign, and the first in order to the second, which will be universal of all the rest of the dead, in the last Judgment properly and strictly so cal∣led. So here are as it were a determination of two resurrections, differing not specie in kind, but only tempore & gradu, in time and degree. Specie, in kind, it is but one resurre∣ction only, of which we say in our Creed, I believe the resurrection, not resurrections, for ••••ough we hold two degrees, or two times of

rising again from the dead, yet we beleev (both making but one) but one resurrection. For we believe at the resurrection of Christ, som Saints did rise again, and yet we hold no more but one resurrection, Mat. 27.52. Yet without doubt the Greek Article twice repeated, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) this that resurrection that first hath a singular emphasis to demonstrate some first resurrection known, and spoken of in the writings of the Prophets and Apostles. Of this resurrection of the just Isaiah seems to speak, Isa. 26.14. They are dead, they shall not live: they are deceased, they shall not rise. Where vivere it the same with resurgere, and it is meant of the non-resurrection of the unjust, i. e. in that resurrection, and therefore it is said on the contrary, and by way of opposition, vers, 19. Thy dead men shall live, together with my dead body shall they arise, Awake, and sing ye that dwell in dust: the earth shall cast out her dead. Here these dead (say the Annotators on the Bible) are di∣stinguished from those dead before spoken of, ver. 14. (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vivent mor∣tui tui [sicut] cadaver meum resurgent) and are to be referred to the first resurrection, or the re∣surrection of life, as it is phrased, John 5.29. That is peculiar to the faithful, and op∣posed to that, ver. 14. Thy dead men shall not live, &c. They that interpret this of

an Allegorical resurrection, depart from the literal sense, without need or cause, contrary to the rule of any true and genuine interpretation. See also Jer. 31.15. Rachel weeping for her children, because they are not, that is because they are killed: it follows, ver. 17. there is host in thine end (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in novissimo tuo) saith the Lord, that thy children shall come again into their own border, viz being raised again from the dead: for it is irrational to interpret this com∣fort, of any others, then of these concerning whom the Lamentation and mourning did arise and grow. So Ezek. 37.12, 13. Therefore pro∣phesie and say unto them, thus saith the Lord God, behold, O my people, I will open your graves, and cause you to come up, out of your graves and b••ing you into the Land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves: And shall put my Spirit into you, and ye shall live, and I shall place you in your own Land; then shall ye know that I the Lord have spoken it, and performed it, saith the Lord See the whole text and context, it is very full and patt to our present purpose, without any inter∣pretation at all. Dan. 12.2. Many of them that sleep in the dust shall awake, some to everlast∣ing life, and some to everlasting shame and con∣tempt. That is, the just to life eternal in the

first resurrection: and the unjust to everlasting shame and contempt in the second resurrection. Yea! Paul himself declares this first resurrecti∣on. 1 Thes. 4.16. The dead in Christ shall rise first. The vulgar translation hath the word, primi, but the Greek is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, primum, but it comes all to one. And hence Chrysostom upon the place saith, Aute impios resurgent justi, ut sint primi in resurrectione, non tantum digni∣tate sed tempore, the just shall rise before the wicked, that they may be first in the resur∣rection, not onely in dignity but in time. Now if the dead in Christ shall rise first, when shall the wicked rise, but in a second resurrection. And if the resurrection St. Paul speaks of, be the resurrection of the body, why is not the resurrection St. John speaks of, the resurrection of the body two. And Paul tells us plainly▪ 1 Cor. 15.23. to 26. that there is an exact order in the resurrection, and that the order is thus, first Christ the first fruits and Captain of our Salvation leads the way, and is the first in order. The second order is, of those that are Christs, of the godly, at his coming: And the third order is of all the rest of the•••• world when the end comes. But I shall leave off to enumerate any fur∣ther scripture proofs, for the thing seems to me (ever submitting my self to better judge∣ments,

and plainer proofs) exceeding clear and plain.

[Object.] Yet when all this is done, methinks I hear some say, it is a novelty, surely if it were true, it would have been made known, and been believed before now.

[Solut.] To this I answer, I confess the appre∣hension of novelty is a great prejudice to this truth, and I freely confess, that, that kept me off a long time from closing in with it, but this is but an apprehension, not a reality, for; If Christ himself, and his Apostles, and the Prophets, and the Christian Jews, both before Christ and since, and the Primitive Gentile Christians, were of this opinion, then I hope it is no novelty: but all these were of this opi∣nion, Ergo, it is no novelty: See Medes Di∣atrib. p. 4.) that all they were of this opinion, is partly cleared in this small tract, and partly might further, but that I am resolved it shall not swell; and other more learned men have done it. I confess for the one thousand years Regnum Christi reign of Christ, to be silent under the regnum Antichristi, it is not at all to be marvelled at, greater far had been the marvel, if they who slew the Martyrs, had owned in the least the Martyrs reign. Can any man I pray you, rationally conceiv, Anti∣christ and his followers to be persons likely to

own the reign of Christ and his followers. When all the world wondred after the beast, Rev. 13.3, 4 C••e. the Pope and his party, that beastly power & and faction) and worshipped the Beast, and cry him upas a non such, saying, who is like him, who is able to make war with him, as they did for one thousand two hundred sixty years, which time (alass) is not yet out, as the sad face of Christendom at this day witnesses, I say then, for Christs reign and Kingdom, to be decryed, yea! almost thrust out of acknowledgement, who can at all wonder. And yet for all this (so far is the opinion from novelty) this Millennium hath been fully owned before, yea! and partly under the very reign of Anti-christ. That it was generally owned before, besides what hath been already said, I have here (out of many in∣stances which might easily be produced) onely made choice of one more, because it bears so full witnesse to what I have in hand, that it may be instar omnium, instead of all others. That great Counsel of Nice called by Constan∣tine the Great, besides their definition of faith, and Canons Ecclesiastical, set forth certain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, forms of Ec∣clesiastical Doctrine, some of these are record∣ed by Gelasius Gyzicenus in his Historia actorum concilii Niceni Amongst these there is this formula, for the doctrine of the state of the

resurrection, the which (that I may do them no wrong) I shall here give in their own words. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which in English (for th•••• by most is best understood) runs thu••. The World is made worse by* 1.8 foreknowledge, for God fore∣saw that man would sin. There∣fore we expect New Heavens, and a New Earth, according to the holy Scriptures, when the Apparition and Kingdom of the great God and our Saviour Jesus Christ shall shine forth. And then, as Daniel saith, shall the Saints of the most High take the Kingdom. And there shall be a pure holy Land, a Land of the living and not of the dead: (which David foreseeing by the eye of faith, cries, I beleeve to see the goodness of the Lord in the Land of

the li••ine.) A Land of the meek and humble. For bless d••saith he (i. e. Christ) are the meek for they shall inherit the earth. And the P••ophet, and the feet of the Meek and Humble shall tread it. Judg by this, notwithstanding fifty years opposition) how p••••verful the Ch••••iastical party yet was, at the 〈◊〉〈◊〉 of, and in that Councel.

That this hath been owned, even under the reign of Antichrist, appears (amongst many o∣ther instances that might be given) by that Ca∣techisin set forth in King Edwards time, and by him Authorised May 20. in the last year of his Reign, where the two siest Petitions of the Lords Prayer are explicated in this manner. The Dialogue is between the Magister and Au∣ditor. Upon these words, sanctificetur nomen tu∣••m. Auditor secundo loco petimus, ut adveniat regnum ejus. Adbuc enim non videmus res omnes Christo esse subjectas: n••n videmus ut lapis de monte abscissus sit sine opere humano, qui contrivit & in nihil rede••it statuan descriptam a Daniele: Ʋt Pe∣tra sola, qui est Christus, occupet & obtineat totius mundi imperium à Patre concessum. Adbuc Anti∣christus non est occisus, quò fi••, ut nos desiderem••s & precemur, ut id tandem aliquando contingat & im∣pleatur: utque solus Christus regnet cum suis sanct is secundum divinas premissiones: utque vivat & do∣minetur in mundo juxta sancti Evangelii decreta, non autem juxta Traditiones & leges hominum &

voluntatem Tyrannorum munde. M. Faxit Deus ut regnum ejus adveniat quam ••itissimè. That is, in the second place we beg, that his Kingdom may come, for as yet we do not see all things to be subjected to Christ: we do not see that the stone is cut out of the mountain without hands, which bruiseth and brings to nothing the Image described by Daniel; that the Rock alone, which is Christ, may occupie and ob∣tain the Empire of the whole world, granted him by his father. As yet Antichrist is not slain, whence it comes to pass, that we desire and pray, that that once at last may happen and be fulfilled, that Christ alone may reign with his Saints, according to his divine pro∣mises: And that he may live and govern in the world, according to the decrees of the ho∣ly Gospel, and not after the traditions and lawes of men, and the will of the Tyrants of the world. M. God grant that his Kingdom may come very speedily, thus far that. In the same Catechism, there are many other passages to the same purpose, by all which it appears (as I said before, that both before and under An∣tichrist, (where his yoke hath been but a little shaken off) this opinion hath been owned and believed, ergo is no novelty.

Quest.

But lastly, some (it may be) will ask, when shall this glorious and spiritual

reign of Christ with his Saints on Earth be∣gin?

[Answ.] The beginning of this thousand years is not to be fetched from any strange or imagi∣nary ground; or from the aptness of some o∣ther explication or accommodation of the place, (Rev. 20.4.) but from the innate cha∣racters and circumstances in the Text, plainly laid down, and to be gathered from the text and context. We therefore say, that these thou∣sand years of Satan•• binding, and the Saints reigning, must take their beginning from, and after the destruction of the Beast, (i. e. the Pope) in the second coming of Christ, which was last mentioned, Rev. 19.20, 21.

1. The thousand years begins not till after the ceasing of the worship of the Beast. For it is promised to all those (amongst others) as a reward, who had been faithful unto Christ, in the time of that horrible Apostacy, and had not worshipped the Beast, or his Image. But the worship of the Beast ceased not, till he himself ceased, as appear••, Rev. 19.20, 21. For as long as he was in place and power, there were always such (and those not a few) as did worship him, whose names were not written in the book of life, (Rev. 13.8.) Ther∣fore their opinion is very weak, who hold that the Beast, and his Image, and his Worship∣pers,

are in whole, or part, within the thou∣sand years; when the beginning and continu∣ance of the thousand years, is promised to them that did not worship the Beast, nor re∣ceive his mark.

2. The thousand years do follow the thrones that were set for the Saints reign, v. 4. But the thrones (as hath been already shewed) were to be set at the second coming of Christ, after the destruction of the great Antichrist, who being overcom, the Saints may quietly reign.

3. The thousand years follows the Dragons deceiving the Nations by Antichrist, which did not cease till Antichrist himself was de∣stroyed, for it is expresly said (Rev. 20.3.) that he may not seduce the Nations any more, viz. as he had seduced them, during the time of his being and reigning in the world. For the words (no more) must needs relate to that de∣ceiving, mentioned in the words immediately preceding, which deception was the deceiving by Antichrist, as appears Rev. 19.20. The Beast and false prophet which deceived them that received the mark of the B••alt, &c.

4. The thousand years begins from the bind∣ing of Satan, v. 2. which binding is not par∣tial and inchoate, as it was in the first com∣ing of Christ, Mat. 12 29. but comparatively total and perfect, which is not to be hoped for

till the final destruction of Antichrist, for it is expresly said, ver. 3. That the Angel bound him and cast him into the bottomless pit, and shut him up, and set a seal upon him. Which words do evidently shew a full bondage, whereby he is so straitly bound, shut up and kept in the bot∣tomless pit, as in his prison, that there is no possibility for him to get out,* 1.9 which yet is not fulfilled. For out of the bottomless which then was o∣pen, not shut and sealed, chap. 9.2. Satan brings forth smoak, and in the smoak Locusts, that darkned the very Sun and aire. And under the sixth Trumpet ariseth that false light Mahomet, (Rev. 9.14. and so forward,) and under the sixth vial three unclean spirits like frogs, come out of the mouth of the Dragon, Beast, and false Prophet to seduce the Kings and the Na∣tions of the Earth, chap 16.14. Thus far ther∣fore Satan was not fully bound. He was in∣deed cast from Heaven to Earth, to rage both in the Earth and Sea, chap. 12. and chap. 13. But now be is cast into the bottomless pit, chap. 20.10. which is the days of the seventh, and last Trumpet, and not before.

5. These thousand years are the years of the peace and tranquillity, and of some kinde of glory and triumph of the Church upon Earth,

in order to which the divel is chained up, that the Church might more peaceably, securely and quietly reign: But no such certain and safe peace and prosperity, no such constant and last∣ing triumph of the Church upon Earth is to be expected, till after the destruction of Antichrist, in the second coming of Christ, and the Dragon be bound, and closely and surely imprisoned in the bottomless pit. For till then shall the Cross and the persecutions of the Saints continue; witnesse the words of our Saviour himself in relation to his second coming, Mat. 10.23. When they persecute you in this City flie unto another:* 1.10 for verily I say unto you, ye shall not have gone over the Cities of Israel, till the Son of man be come. Which last words (ab∣solutè sic posita) always signifie the second com∣ing of Christ. As if he should say, do not hope to be free from the Cross, and from persecution, until my second coming. For the spiritual, and after a sort, heavenly Kingdom of Israel, in grace, peace, and prosperity, promised you by the Prophets, shall not be accomplished nor restored to you, but in my second coming.

6. Lastly, these thousand years do precede the final destruction of Satan; as the final de∣struction of Antichrist did precede and go be∣fore the thousand years, so Satan follows after,

Apoo. 20.10. The Devil is cast into the Lake, where the Beast and false Prophet are, or (as Beza and others) where the Beast and false Prophet was, viz. because the Beast and false Prophet, long before were cast into the Lake. There∣fore these thousand years are the times of Christs second coming, after the total and final destruction of Anti-christ. For Christ is said to destroy or abolish him, by the brightness of his coming. And (to me it is without doubt) John had respect to that coming, and received opinion among the Jews, in these thousand years he speaks of, Rev. 20. that the great day of Judgement doth contain the thousand years in it self. And to this also Peter seems to have had respect, 2 Pet. 3. where making mention of the day of Judgement, and perdition of unged∣ly men, he saith, ver. 8. One day is with the Lord as a thousand years, and a thousand years as one day. Which place Justin Martyr, in his Dia∣logue with Trypho the Jew, doth interpret of the day of Judgement. The last hour there∣fore, or the last day of Christs second coming, denotes a certain long tract of time, and is in∣definitly put for the last time, but not for one natural day, or hour, properly so called, as 'tis commonly thought. In Luke 17.22. the Lord ••esus himself speaking of the day of his second ••oming. Ye shall (saith he) desire to see one of the

days of the Son of man. Which Beza rightly in∣terprets of one of the days of his second coming, for in vain should they desire to see one of the days that were past, who did certainly expect them to come, which they thought also to be at hand, but they were deceived in that, and should not see them, that is, so soon as they ex∣pected them. In Acts 3.20, 21, 24. Peter speaks of times of refreshing from the presence of the Lord, & the times of the restitution of all things, which God hath spoken, by the mouth of all his holy Prophets, &c. He doth not point at one day in Christs second coming but many; certainly so long as all things shall continue after they be restored, so long the day of Judgement shall last, but all things shall be restored at the day of Judgement, and continue in their being, after they are restored, longer then a day of twelve or twenty four hours long Surely for a man to say, that Christ shall come from Heaven at the day of Judgement, when all things in the world shall be destroyed, and have an end,* 1.11 is to fight against the Scrip∣ture, which saith all things at his coming shall be restored, and therefore not dissolved at that time. Or to say all things shall be restored at Christ second coming and be dissolved again by and by, is like the fancie of those Heathens, who said, God made other

worlds before this, but he did undo them, as soon as he had made them, because they were not to his minde, and thus (say they) he spent his time, until he made this world that now is, which pleased him very well. Such a fancy they must needs have of God, who think all things shall be restored, at Christs second com∣ing, and dissolved again by and by. Without doubt, as when God made the world at first, he did not make it to destroy it presently, but to continue for som length of time, for man to live in it to his glory, and his praise: so when God shall restore the world, at the great day of Judgement, he will not presently dissolve it, but have it to continue some length of time, that Christ and the Saints may reign in it, to his glo∣ry. Again, John in the Revelation speaking of the seventh Trumpet, which is the last Trumpet, and the Trumpet (I mean of the judicial Trum∣pets) of consummation, and so the Trumpet of Christs second coming, he attributes many days to it. In the days of the seventh Trumpet, the my∣stery of God shall be finished, as he spake by his Servants the ••rophets. Rev. 10.7. Isaiah calls the second coming of Christ, the year of re∣compences, Isaiah 34. ver. 8. It is such a day, that in the same breath it swells into a year. For it is the day (saith he) of the Lords vengeance, and the year of recompences for the contro∣versie

of Zion. Yea! this, day, in Isaiah 59.21 swells at the least into three generations, and least that should be two little into a (for ever.) For (saith he) my words shall not depart out of thy mouth, nor our of the mouth of thy feed, or seeds seed, from henceforth even for ever. And it is apparent this is spoken of Christs se∣cond coming, both from the text,* 1.12 and con∣text, and Paul (Rom. 11.26.) so applyes the same.

The same Prophet tells us yet of a longer time (Isaiah 65.17. for, saith he, the days of my people (ver. 22.) shall be as the days of a tree, and mine Elect shall l••ng enjoy the works of their hands. Pliny tells us, that the life of an Oak is nine hundred years, more or less, which comes ve∣ry near Johns thousand years. The words in the Hebrew are the wood of life, but the Septu∣agint renders it the tree of life, with which al∣so agrees the Chaldee paraphraft. In which words saith Justin Martyr we may understand the thousand years to be secretly pointed at. It was the conceit of the same Justine Martyr (and not altogether to be slighted) that the life of the tree of life, or of man in the state of Paradice, was to consist of a thousand years that is to say, that so long, man had he not sin∣ed,

should have lived in this world, and after∣wards have been translated into a more happy both place and condition. But Adam having sinned, by eating the forbidden fruit, therefore neither himself, nor any of his posterity (though some of them very long lived) should attain to that number of years, but should die before they had any of them lived out so great a day. But when all things shall be restored, that long liv'd day shall be restored to the sons of the first resurrection, and they shall live one thousand years. So the Prophet Zachariah speaking of the day of Christs second coming, chap 14.9. saith, the Lord shall be King over all the Earth, and in that day there shall be one Lord, and his name one. And adds ver. 16. they shall go up from year to year, to worship the King the Lord of Hosts, and to keep the feast of Tabernacles, which is an allusion to those old Jewish rites, and be∣tokens onely their serving God; of which see Rev. 7.14, 15. Where those Palm bearing triumphers are said to serve God day and night in his Temple. Lastly, Christ tells us of a cer∣tain world to come, in which sins may be for∣given. Matth. 12.32. not to the sons of the resurrection, who are without all sin; but to those who are of the Nations that are saved, and walk in the light of the New Jerusalem. (Rev. 21.24.) who yet sinning, and repenting of

their sins, obtain remission in Christs blood.

And now (good Reader) hark a little to the peculiar priviledges of that day and time, yet for brevitys sake, take them almost in so many words.

¶ I In the time of this thousand years there will be an end for ever of the Beast and false Prophet. O! happy riddance to the world, for, what good did they ever do, nay, what evil did they not. Farewell thou Whore of Baby∣lon, Rev. 18.3. who didst inebriate the Nations, and their Kings, with the wine of the wrath of thy fornications. Thy judgements are come in a day (Rev. 18.8.) death, and mourning and famine, for strong is the Lord God that Judg∣eth thee. Rejoyce (Rev. 18.20) over her thou heaven (Church) and ye holy Apostles and Pro∣phets, for God hath avenged you at her hand. That wicked horn (Dan. 7.21) is broken off, who warred against, and wore out the Saints; the multitude of thy offences, now at last, hath broken the multitude of thy forces, and thou canst not call back the day that is past. Thy two horns indeed made the world to take thee for a Lamb, (Rev. 13.11.) but thy speech against the Saints was alwaies like a Dragon. Therefore full well art thou cast into (Rev. 19.20.) the Lake of fire; for ever, as thine own dung, to perish, though thy branches shot up to Heaven,

and thy roots down as low as Hell; yet the Saints now do reign, and rejoyce in thy ruine.

II. Satan also is (Rev. 20.2.) now chained up, and imprisoned in the pit. That (1 Pet. 5.8.) roaring Lyon, who went about seeking, by what means, or whom, he might devoure. O! happy time, when Lyons lye in chains, and the Dragons dwelling is in the deep.

III. Moreover now, there is a perfect and compleat end of all godless Governours, who did alwaies oppress, disquiet, and vex the Church and Spouse of Christ. God then (Rev. 11.18.) destroys all those that destroy the Earth. Yea! then, and in that day, shall our ••ord Jesus Christ, the Lamb and the Lyon of the Tribe of Judah, the Spouse and husband of his Church, the Lord of Lords, and King of Kings, who at the first went out conquering and to conquer, who did before hand signifie all these things to his servants, by his Angel, take to himself his great power and reign, and let the Nations be as angry as they will or can, yet in despite of all their fury, he shall give rewards unto his ser∣vants the Prophets, and to his Saints and to them that fear his Name, both small and great. Then (Rev. 19.6.) shall the Lord God Omnipotent reign, with the shoutings and Hallelujahs of his Elect. Yea! the Saints shall sit on Thrones, (1 Cor. 6.2. Dan. 7.22.27. Matth. 19.28.) and

judge the World. This well may stain the beau∣ty and dazel the glory of all Earthly powers. For then (Isa 24.23.) the Moon shall be con∣founded, and the Sun ashamed, when the Lord of Hosts shall reign in Mount Zion, and in Jeru∣salem, and before his Ancients gloriously. Then shall Righteousness run up and down, and be as a mighty stream.

IV. Moreover then will be a lasting peace, and wars shall cease to the ends of the Earth, when Christ the Prince of peace shall sway the Scepter, judging amongst many Nations, and rebuking many people. Then shall their swords be beaten into plow-shares, and their Speares into pruning books, Nation shall not lift up sword against Nation, nor shall they learn war any more, Isai. 2.4. In that day, saith God, (Hos. 2.18.) I will break the Bow, and the Sword, and the Battle ax out of the Earth, and I will make them to lye down safely. Peace before had been full oft desired, but 'twill be then com∣pleatly attained.

V. Also then will all persecution be brought to an end and cease. Then the envy of Ephraim shall depart, and the Adversaries of Judah shall be cut off, Ephraim shall not envy Judah, and Judah shall not envy Ephraim, Isa. 11.13. Ezek 28.24. And there shall be no more a pricking Bryer unto the house of Israel, nor

any grieving thorn of all that are round about them, that despised them. See also Ezek. 28.25. and 26. then Christ weeds out of his Kingdom all things that offend, and them that do iniquity. For it is a righteous thing with him to render tribulation to them that trouble his Church, and to them that are troubled rest, 2 Thes. 1.7.

VI. Then likewise will be an and of all op∣pression. For who is left to oppress, the Beast and false prophet they are gone, the Dragon is bound, all wicked men are now under the Hatches, and laid at Christs foot∣stool. Violence shall no more be heard in her Land, wasting nor destruction within her borders, Isa. 54.14. Ezek. 45.8. My Princes shall no more oppress my people, they shall be far from oppression. The New Heavens and New Earth is a place wherein dwells righte∣ousnesse, Psal. 72.2. He shall judge the people with Righteousnesse, and the poor with Judg∣ment, v 4. He shall judge the poor of the peo∣ple, he shall save the children of the needy, and shall break in pleces the oppressor.

VII. At that day also, and in that time, there shall not be any that shall hurt or harm, one beast shall no more hurt another, nor one man his fellow. For (Isa 11.6, 7, 8, 9.) the wolf shall also dwell with the Lamb, and the Leopard

shall lie down with the Kid: and the Calf, and the young Lion, and the Fatling together, and a little child shall lead them. And the Cow and the Bear shall feed, their young ones shall lie down together, and the Lion shall cat straw like the Ox. And the sucking childe shall play on the hole of the Asp. And the weaned childe shall put his hand on the Cocka∣trice den. They shall not hurt nor destroy in all my holy Mountain. Understand we this of men or Boasts, and neither shall be hurtful or of∣fensive each to other, but great agreement will be among them. And this some under∣stand to be the meaning of the Apostle, Rom. 8.19, 20, 21. in which words these four follow∣ing things seem to be observable. viz.

• 1. That now the creature is under the bon∣dage of corruption, that is, prone and apt to devour, destroy, and make a prey one of an∣other.
• 2. That the creature hereafter shall be deli∣vered from that bondage, that is, they shall not (as heretofore) hurt and destroy one an∣other.
• 3. That there shall be a time, when the sons of God shall have a glorious liberty, that is, they shall not hurt one another, nor receive hurt from any.
• 4. That the creatures in their kind shall par∣take of their liberty, and they shall not be

• hurtful one to another, but live in peace and quietnesse.

VIII Moreover then shall be an end of fear, terrour and dread. For they shall no more be a prey to the Heathen, neither shall the Beast of the Land devour them, but they shall dwell safely, and none shall make them afraid. Isa. 54.14. In righteousnesse (saith the Prophet) shalt thou be established, thou shalt be far from oppression, for thou shal not fear: And from terrour, for it shall not come near thee. (Jer. 30 10.) Therefore fear thou not, O my servant Jacob, saith the Lord, neither be dismayed, O Israel; for lo, I will save thee from far, and thy seed from the land of their captivity and Jacob shall return, and be in rest, and be quiet, and none shall make him afraid.

IX. Lastly, this will be a time of such purity and holinesse, of the fear of the Lord and righ∣teousnesse, as never was, nor will be till that time. This will make it to be Millennium au∣reum, or oureum seculum. It will be a golden day, and Age indeed, for the holy City, the New Jerusalem, that City of gold and pearl, mentioned Rev. 21. doth contemporate and synchronize with the thousand years, as might be abundantly proved, if Reverend Mede had not done it to my hand, so that it would but be act a agere, which I intend not. This will be that time of truth without mixtures of er∣rour,

a time of light without mixture of dark∣nesse, a time of knowledge without mixture of ignorance, from whence all Heresie doth proceed. The light of the Moon shall be as the Sun, and the light of the Sun shal be seven-fold as the light of seven days. The Ordinances a∣so will then be pure, without mixtures of su∣perstition, humane inventions, and will-wor∣ship. There are those Rivers of water of life, clear as chrystal, Great also will be the ho∣linesse of that day. (Zach. 14.9. Rev. 22.1. Isa. 2.2.) For it shall come to passe in the last dayes, that the Mountain of the Lords House shall be established in the top of the Mountains, and shall be exalted above the hills, and all Na∣tions shall flow unto it. And many people shall go and say, Come ye, and let us go up to the Mountain of the Lord, to the House of the God of Jacob, and he will teach us of his ways, and we will walk in his paths, for out of Zion shall go forth the Law, and the Word of the Lord from Jerusalem. See also Zach. 8.19.20, 21, 22. The streets of the City are all gold, and golden will be the lives and conversations of the Citizens; yea, God shall be known in her Palaces for a refuge; the foundations of her City are all of Pearl; her streets paved with precious stones; her Gardens fragrant with all manner of pleasant flowers; her delight∣ful

walks are always green; her Springs are living waters; her months are one continued May; her Trees bear all manner of lovely fruits, and the leaves of the same are for the healing of the Nations; her years are one last∣ing joyful Jubilee, and her strength is always firm; her same men leap as Harts, and the tongue of dumb men then are loosed. O when shall we go, how shall we get to this holy and beautiful City of God? Her time is coming, her year is at hand, and the Lord will hasten it in his time. Reader, thou hast here a little taste of the beginning of Zions blisse held forth unto thee, only according unto our weak and short manner of conceiving and expressing: the things themselves as far surmount our thoughts and words, as the Heavens are above the Earth, and as the East is distant from the West. Give me now leave to put a period to all in a word or two of Application.

[Ʋse 1] Let us help forward this Kingdom of Christ on Earth by faith and prayer, and so much the rather because the time approacheth, the Promises are even come to the birth, and they draw on apace. Pray we therefore, for the ruine of Antichrist, (Rome must down be∣fore Christ will set up his Kingdom) and for the calling of the Jewes, for the beginning of this Kingdom must be with the Jews, they

••u••t be Caput Imperii, the Head and Seat of this Empire must be among them. And let us pray according to Christs direction, Thy Kingdom come, and thy Will be done on Earth as it is in Hea∣ven; which will never be till these thousand years; Let (as saith David) all Nations serve thee, O God, let all people praise thee. O pray that God would take to himself his great pow∣er and reign before the Ancients gloriously.

[Ʋse 2] This may inform us that the day of Judgment is not so far off, as many think it. For if once Antichrists Kingdom go down, Christs Kingdom is set up, as we have before heard, and certainly Antichrists twelve hun∣dred and sixty days of reigning are not long to continue, though we cannot tell justly how long, yet in the general we know it cannot be long; and Christs Kingdom is, durante & cur∣rente die judicii, within, and during the great day of Judgment.

[Ʋse 3] This doctrine speaks comfort to you, O ye sons of Zion, and daughters of Jerusalem! O thou Wife and Spouse of Christ, thou art She who hast seen and dost see affliction: yea, from thy youth up thou hast been slain, and killed all the day long, the furrows have been made long upon thy back, and thou hast been ••••ptied from vessel to vessel; Thy flesh hath 〈◊〉〈◊〉 no rest, but troubles are on every side; with∣out

are sight•• 〈…〉〈…〉 been covered as with a cloud, and art for a 〈◊〉〈◊〉 word and hissing to passers by: yea, accounted as the off-scouring of all things unto this day: But he of good chear, yea, awake and sing, thou that dwellest in the dust; for thus saith the Lord God; O thou afflicted, and tossed with tempest, and not comforted; behold, I will lay thy stones with fair colours, and lay thy foundations with Saphire, and make thy windows of Agats, and gates of Carbuncle, and borders of pleasant stones. For thy Ma∣ker is thy Husband, the Lord of Hosts is his Name, and thy Redeemer the Holy One of Israel, the God of the whole Earth shall he be called. Wherefore lift up thy head, for thy Redemption draws nigh, and the years of thy deliverance are now at hand. O wait and pray, and bear up, yet a little a very little while, and thy work shall be rewarded, and the wicked train shall be no more, but the meek shall inherit the Earth, and delight themselves in a very great abundance of peace; do but fight stoutly through the pikes, and win the field, put forth thy strength, and spare no pains, no cost, no sweat, no blood; O cast about a careful eye, use all holy policy, rally up thy force afresh; it wants but a little, and all's thine own, and then thou art made for 〈◊〉〈◊〉

〈…〉〈…〉 dou•• 〈…〉〈…〉 〈◊〉〈◊〉 pleasure to give thee the Kingdom. Thy 〈◊〉〈◊〉 who hath washed thee in his blood, 〈◊〉〈◊〉 made thee clean and spotless; behold, he ••••mes quickly, and his reward is with him. ••rise, O Lord, and let thine enemies be scattered, ••••d those that hate thee flee before thee. Lay Baby∣lon in the dust, and let her Virgins be cut off. O 〈◊〉〈◊〉 the hairy scalp of all thine incurable foes. 〈◊〉〈◊〉 Zion be exalted, and Jerusalem made a praise 〈◊〉〈◊〉 the midst of the Earth; preserve thy Spouse in 〈◊〉〈◊〉 midst of Lions, strengthen her faith, lengthen her ••••••ience, hasten thy coming; O be as a Roe, or ••••oung Hart upon the Mountains of Spices. Ameu.

FINIS.

Notes

• * 1.1

  Pareus Com. on Apoc. cap. 20.
• * 1.2

  Vide Jonathen Ben Ʋziel Chald. Pa∣raph. l. 4. of Esdras Just. Mart. Ireneus
• a 1.3

  Zach. 12.10 And they shall look upon me whom they have pierced, & they shal mourn for him, &c.
• b 1.4

  See Mede's clavis apochalyptica part 2 synchr. 4.5.6.7. where the 1000. years are placed after the ruine of the beast, and pro∣ved to follow it.
• (a) 1.5

  Marke 16 12. Luk. 24.16.
• a 1.6

  The word in both places is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to appoint 0129 0 King: or inaugurate, regem constitui.
• a 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 aspicient ad me Significat partem anteriorem a capite us{que} ad ventrem inclinare ad intu∣endum aliquid.
• * 1.8

  By sin the know∣ledge of good and evil.
• * 1.9

  Which was at the sounding of the fifth Trumpet.
• * 1.10

  Non consumma∣bitis Civitates Israelis.
• * 1.11

  Acts 3.21. Rom 8 21.
• * 1.12

  By which we may judge how to apply all those glorious texis which seem yet to be unfulfilled.