Theoremata theologica: = Theological treatises.: Octo theses theologicæ: eight theses of divinity. 1. Animæ humanæ productio: Production of mans soul. 2. Puræ Dei prædestinatio: Divine predestination. 3. Verum ecclesiæ regimen: The tru [sic] church regiment. 4. Prædictiones de Messia: Predictions of Messias. 5. Duæ Christi genealogiæ: Christs two genealogies. 6. Apocalypsis patefacta: The revelation reveled. 7. Christi regnum in terra: Christs millenar reign. 8. Mundi hujus dissolutio: The worlds dissolution. / Complied or collected by Rob. Vilvain. Price at press in sheets 3 .s.

THESIS VII. (Book 7)

Christi regnum in terra: Christs millenar reign. (Book 7)

THis is a very dubious dogmat or difficil debat, raised * 1.1 in the Apostles dais; which som Orthodox Fathers defended, but others decried and detested: the chief grounds wherof on both sides, shal be sincerely deli∣vered; specialy from Rob, Baily a Scot on the Negativ, part, and Joseph Mede a most learned Divine for the Affirmitiv. Tros Tyrius{que} mihi nullo discrimino agetur.

Cerinthus a prime pestilent Heretic hatchd this Cockatrice, * 1.2 which Papias an Apostolic Man fostered, and Justin Martyr much favored: whos steps other primitiv Fathers (specialy Lactantius) mor or less folowed: yet in after ages the Catholic Church and som Oecumenic Councils condemned it. So it lay long buried in obscurity or oblivion, til som late Anabaptists and Independents their Allies raked it out of grav. Howbeit al Protestants rejected it since revicton, til Alsted returning from Transylvania, renewed som parts of this poison; which Piscator (a Man more heady and humorous then judicious) swalowed: but they disagree in divers points, as Sectists use to doo. Thes laid the foundation, but Mr. Archer advanced the main fabric: which Mr. Burroughs in his London Lectures on Hosea, pressed as a most comfortable Article of Christian Religion, to be instilled into the hearts of al tru Beleevers. Sundry other Sectators published or proclamed it with Trum∣pets: who like Presbyterians, (which wherever they find Elders named, think it rings a peal for their motly Disciplin) wrest the one thousand yeers mentioned by David, Peter, and John to Christs millenar reign in person on Earth before or at the general Judgment, straining Scriptures to serv their turn.

Cerinthus to justify his invention, fathered it on St. John; as * 1.3 if Christ whispered it to his best beloved Disciple, not to be divulged for an Apostolic Tradition: nor is it probable, that if John received it as a secret, he would revele it to that vile Heretic; whom he so hated, that seing him com into a public Bath instantly left it, bidding his Disciples com off, lest the hous fal on them: which befel accordingly on Cerinthus and his folowers with som others, crushing them to death. That John imparted it to him, is a fond fiction: but whether he deli∣vers it in the Apocalyps a grand question.

The Chiliasts teach, that Christ in his Human glory shal * 1.4 com from Heaven into Palestin (som say A. 1655. now at hand, or 1695. at farthest) wher the Jews from al parts shal resort to rebuild Jerusalem, and folow him as the tru Messiah: who is to reign with al his Martyrs and som select Saints raised from death, one thousand yeers before the general Resurrecti∣on. During which Millenium, he shal go in person to subdu al stubborn Nations, except a few lurking in corners. Then shal the Church of convert Jews and Gentils liv peacably from any Enemy and free from sin: without the Word, Sacraments, or other Ordinances in al Worldly delights; eating, drinking, getting Children, and enjoying al lawful pleasures, til thos yeers expire, at end wherof the Infidels remaining in number∣less Troops, shal besiege new Jerusalem: but Christ with fire from Heaven shal destroy them al, and immediatly des∣cend to the last Judgment at general Resurrection of good and bad, according to their works. Master Burroughs in his Trea∣tis * 1.5 cald Moses choice speaks thus: If the opinion be tru (which I dare not deny) of Christs coming to reign a thousand yeers on this Earth before the last Day, ther are riches of glory pre∣pared for the Saints here: els cannot I expound many places of Scripture, specialy Rev. 20. 5, 6, 7. The rest of the dead li∣ved not again til the thousand yeers were finished; which is the first Resurrection: blessed and holy is he which hath part therin, on such the secund death hath no power: but they shal be Priests of God and of Christ, to reign with him a thousand yeers: this is usualy interpreted of rising from sin to Grace, and reigning with Christ for ever in Heaven: but cannot be the true meaning;

for this reign must be before the Judgment day, sith Satan must * 1.6 be loosed at end of it. O then the riches of glory, which thos that suffer for Christ shal hav, being to be raised and reign with Christ! For 'tis said, I saw Thrones, and they sat on them, and * 1.7 Judgment was given to them: and I saw the Souls of them that were beheaded for the witnes of Jesus and Word of God; which had not worshiped the Beast, nor his Image, nor received his mark on their forheads or hands, and they reigned with Christ a thousand yeers: so the more any suffer for opposing Antichrist, the more glory shal they have when Christ coms to reign on Earth, for I am confident he shal reign personaly (* 1.8 I wil not say in his flesh as others aver, but spiritualy) far more glori∣ously then he hath doon: Thus he, but more plainly in his Comment on Hosea; yet he needs an Interpreter to shew, how Christ can reign personaly, if not in the flesh, which is never separat from his person: or how far more gloriously then yerst, for he cam not first to reign. Tho. Goodwin trans∣cends the Talmudists, that at Christs coming to reign, the Lion shall feed with the Kid, the Leopard and Lamb, Serpent and Child shal so sympathize as not to hurt one another: mans life shal be so long, as an hundred yeers old shal seem a Babe; with like fancies as fabulous Poets or Romanzers devise, but * 1.9 without divine warrant: only they are taken from the smooth Pen-man Lactantius, who being intoxicat with this conceipt thus descants. The Son of God shal com to judg both quick and dead: but when he hath abolished wickednes, and resto∣red the Saints to life, he shal liv with men and rule them righ∣teously a thousand yeers: then those alife shal multiply infinit generations, exceding Methuselahs age; whos ofspring shalbe holy and dear to God; the rest to be raised, shal rule over the living as Judges, and al Gentils shal not be destroyed, but som reserved to Gods victory, that the just may triumphantly subdu them in perpetual servitud, as the Israelits did the Gibe∣onits. At that time the Prince of Devils Author of evil, shalbe bound in chains a thousand yeers, when righteousnes shal reign, that no hurt be perpetrated against Gods people: the just shal be gathered from al the Earth, and when judgment is ended, the holy City shalbe in midst of the Earth, wher God

shal abide with the reigning just; then shal darknes be dispeld from the world, and the Moon shal shine as the Sun never to be lessned; but Sun seven fold brighter then now; the Earth shal shew hir fecundity, and bring forth fruit freely: the Rocks and Mountains shal destil Hony; Wine shall flow from Fountains, and Milk run in Rivers. The World shal rejoice, and al Nature be glad, being manumised from the dominion of sin, impiety, and al error. Beasts shal not feed on Blood, nor Birds on prey; but al things quiet and amicable: Lions and Calfs shil eat at the same Cratch, Wolfs shal not woorry Sheep, nor Dogs hunt, nor Eagles or Hawks doo harm: Chil∣dren shal play with Serpents. Finaly it shal be as Poets tel of the golden age in Saturns time, but they erred, becaus tru Prophets (to whos Eys divine Visions were presented as pre∣sent) foretel future contingents as if they were already acted; which Prophecies when fame had spred, prophane men not witting why they were uttered, or when to be performed, thought them to be antiently accomplished, which yet could not be completed while Man reigned: but when wicked Re∣ligions are extinguished, and Sin extermined, then shal the Earth be subdued to God, and al thes things com to pass; yea men shal liv long and happily, reigning together with God. The Kings of Nations shal com from the Earths ends with gifts to adore the great King, whos name shal be reverenced and renowned to al People under Heaven, and al Princes bearing sway on Earth: so far this fine Orator; and with such confi∣dence, as if he received it by special Revelation: but later Chi∣liasts are contrary to him, who say Christs millenar reign shal anteced the day of judgment; but Lactantius, that Christ shal first Judg the World. Master Archer a most acut Lynx, but boldest Bayard of al (who shoots at blind mans Buts) con∣jects from Daniels words; From the time that daily Sacrifice * 1.10 shal ceas, and abomination which makes desolat be set up; shalbe one thousand two hundred ninty dais: blessed is he that waits and coms to one thousand three hundred fifty fiv dais; this is forty fiv mo then one thousand two hundred ninty, and both Pro∣phetic dais or yeers, thes (saith he) began under Julian Apo∣stata, who revived Paganism, and incited the Jews to rebuild

their Temple: but God defeated it by an Earth-quake and Subterraneal fires, which cast up the foundations, as Christ foretold. So by his calculation the first sum (1290.) should expire A. 1650. now past: and the last A. 1695. 46. yeers hence. But if that shal elaps too, his Disciples like the Maho∣metans wil date it to a farther day. He hath another cringe, that no Soul ever entred the third Heaven (no not Christs, how then can he sit at his Fathers right hand?) But a Celical or Elementar Paradise, as he promised the good Theef: nor shal any Saint go thither til the last Judgment pass. For H••l he saith al Christians hav erred except himself: for Hel wherto Reprobats now go, is not the place of fire prepared for the damned at last day; but a temporar prison in the Air, Earth, or Sea to confine their Souls til the Judgment day: when they shal be sent into a most spatious Hel, containing al the created World; or what els is beside Gods mansion. Lo the audacity and temerity of Sectists! Who bear or boast as if they were inspired or of Gods Cabinet Counsil; affecting novities tho never so fals, frivolous, or fanatical.

Thes great Clercs like Arrius and other learned Heretics, * 1.11 mislead many ignorant Idiots, specialy in dark mysteries: but such squibs end in an Ignis fatuus of their fantastic brains, for they hav no sound proof that Christ shal reign on Earth a thou∣sand yeers, but that the Saints shal reign with him in new Jeru∣salem, which is no terren place, but caled by Saint Paul Hea∣venly Jerusalem the City of the living God: and by Joha that * 1.12 great holy City, descending down from God out of Heaven; prepared as a Bride adorned for hir Husband the Lamb.

The contrary Reasons are thes: 1. Christ ascended into [Reason. 1] Heaven, and shal com to judg the World: Ergo not to reign a thousand yeers before that day, for to say he shal descend to reign, and ascend after a thousand yeers to com again, is a∣gainst the Scripture, which warrants only two comings. Ma∣ster Mede to shun this Scilla fals into Charybdis of a strange singular crotchet; making Christs secund coming to judgment one continued act with his millenar reign: becaus Saint Peter speaking of the judgment day and perdition of ungoly men,

subjoyns immediatly or interruptedly, that one day with the * 1.13 Lord is as a thousand yeers, and a thousand yeers as one day, which he saith is meant precisely of that particular day, but the same Apostle elswher saith, God shal send Jesus Christ, when * 1.14 the times of refreshing shal com, whom the Heaven must receiv til the restitution of al things, as he hath spoken by al his Prophets. This time of refreshing and restitution Chiliasts conceiv to be his millenar reign: for they say none but Martyrs and som priviledged Saints shal partak the first Resurrection: which is * 1.15 such a singular prerogativ, as Daniel could not obtain it but by special promis; but it shal be when the Jews refreshing by Christs presence shal com, viz. at the general Resurrection. For Christ saith, I go to prepare a place for you, I wil com again * 1.16 and receiv you to my self, that wher I am, ther ye may be also: this plainly provs, that he wil com back but once at last day, to tak his Disciples with him into Heaven, not to dwei with them here a thousand yeers or for ever. Saint Paul saith, God * 1.17 set Christ at his right hand in Heavenly places til the last day: so David. Sit at my right hand til I make thine Enimies thy foot∣stool; * 1.18 which shews he shal not com thence til al is sub∣dued to him at last day. See Psalm 110, 'tis short, but expounds four chapters of the Apocalyps (16. 17. 18. 19.) cleerly.

2. Al the godly or elect at Christs secund coming shal [unspec 2] immediatly rise to glory upon sound of the Trumpet, and * 1.19 thos then living shal be caught up in the Clouds together with them to meet the Lord in the Air: Ergo he coms not to reside with them, but to carry them with him for ever.

3. Christ saith his Kingdom is not of this World, but the [unspec 3] Kingdom of God is within you, that is Spiritual, not Terren * 1.20 or Temporal consisting in worldly Pomp, Power, Pleasure, Armies, Victories, Slaughters, Triumphs, or such carnal cour∣ses as Chiliasts conceiv or vainly confide.

4. The Church Militant is a amixd multitud of good and [unspec 4] bad, as a draw net; which needs the comfort of Gods Word, Sacraments, and other Ordinances: having Christ the high-Priest inceffantly interceding in Heaven on their be∣half,

as Scriptures speak: Ergo it shal not consist a thousand yeers soly of Saints; which need no ordinary helps, as they dream.

5. None know the day of Judgment nor direct time of it, [unspec 5] no not the Son of Man: but if Christ shal reign on Earth one thousand yeers before it; any Man can then tel it wil be one thousand yeers after.

6. Jerusalem shal never be restored, no more then Sodom [unspec 6] or Samaria, as the Prophets inform: but eternal life in new Jerusalem is the reward of just Men at last day, as St Paul * 1.21 tels: Ergo none shal reign on Earth with him in a rebuilt new Jerusalem, much less he with them here.

7. Antichrist is to be cast alife into the Lake burning with [unspec 7] Brimstone at the Lambs mariage, which shal be celebrat with his whol Church of Elect (not part) at the general Resurre∣ction. * 1.22 Ergo he shal not be totaly destroyed til last day, as is shewed.

8. The reward of Mattyrs is eternal life in Heaven: Ergo [unspec 8] not temporal on Earth a thousand yeers; but their Souls ac∣cording to Chiliasts are in wors condition then other Saints, which stay behind that space to enjoy the beatific Vision, while they grovel below, and return to bodies that eat, drink, sleep, and delight in carnal things; not like Christs glorious body, nor thos immortal ones promised to the Faithful, which must needs be irksom to them.

9. The holy Martyrs Souls rest under the Altar in Heaven, [unspec 9] til their Brethren be fulfilled: Ergo shal not return to reign here a thousand yeers. Archer seing how absurd 'tis to bring * 1.23 back Souls til last judgment, rovs at random, that no Soul shal enter the third or highest Heaven til then, but abide in a sublunar Paradise with Enoch and Elias; yet how knows he their Mansion is sublunar, or can that be under the Altar? To silv which scruple, he frams a new Moon-calf-model of Heaven, Hel, and Paradise after his own Pythagorean Noddle.

10. Antichrist is to continue til the last day of Judgment: [unspec 10] Ergo he shal not be fully or finaly abolished before thos thou∣sand yeers commence, as Chiliasts say; who agree not toge∣ther

whether thos Saints during the millenium shal beget chil∣dren, as others then living must multiply incredibly, nor how al shal be sustained with food and raiment; whether miracu∣lously or by industry? Such are Sphynx Riddles, and many mo Reasons may be alleged, but let thes suffice. Now to answer their arguments, the chief arrows in their quiver folow: who like al other Sects and Factions, cul out the obscurest places of Scripture either misunderstood, or misapplied, or misinterpre∣ted, putting their own sens on them, which shal be sincerely scanned.

Ob. To begin with their best Basilisc of battery: Saint John * 1.24 saith, I saw the Souls of them that were beheaded for the witnes of Jesus, who lived and reigned with him a thousand yeers, but the rest of the dead lived not again til thos yeers were finished, this is the first Resurrection: Ergo they shal regin so long.

Sol. The Apocalyps is a most misty mistical Prophecy, and this the darkest part: which treats of the Resurrection only obiter or occasionaly; wheras first Resurrection in al places els is spiritual of the Soul from the grav of sin to Grace; and the very words apply to the Souls (not Bodies) of thos that were behea∣ded, for holy Writ hath no first Resurrection of the Body; but we must seek the tru meaning wher Resurrection is purpo∣sly handled: and much more is here included or intruded in the premisses then the conclusion can bear, for no Ey able to pierce a Milston, is able to espy Earth in al the Context, nor that Christ shal reign with the Martyrs, but they with him: to the tru meaning of the words, the very next much conduce: They shalbe Priests of God and Christ, and shal reign with him: Now his Priesthood is spiritual as his Kingdom; so al Christi∣ans are Priests, but not to offer bodily Sacrifices; and al Kings but not to rule mens temporal stats: els ther would be more Kings then Subjects in thos thousand yeers, sith not only the Martyrs, and a few privileged Saints; but al the godly (milli∣ons of millions that must be born in that space) must reign as Kings, nor can it in any property of speech be applied to Christs personal reign on Earth, sith 'tis eternal not to be measured by time: but if it be referred to his regal office of Mediator, that is far longer then a thousand yeers, for if al his Monarchy past

from his byrth til now (1654 yeers) be cut off, whith repugns al Scripture, sith he stil sits on Davids Throne ruling his Church as King, yet the future cannot be confined to so short a scantle, sith sundry secular Stats, Signiories, or Soveraign∣ties hav lasted far longer; hence master Archer makes the mil∣lenium the evening or last daun of his personal reign, contrary to master Mede, assuming to the morning many mo; as if Christ by his omniscience and opening the Books of every Con∣science, cannot dispatch Judgment in a moment, but must im∣ploy thousands of yeers, as men will presum to appoint him. Saint Paul hath three parallel phrases; If Children then Heirs * 1.25 of God, and joynt Heirs with Christ: if we suffer with him, that we may be also glorified together: here we are Heirs, Sufferers, and glorified with him; yet none imply his personal presence with men here, but our spiritual communion with him in Hea∣ven; the case is semblable of this Millenar reign which is meant mysticaly and metaphoricaly of the Saints eternal reign with Christ; this is the King-key of al the Fabric, and therfore so amply answered.

Ob. Daniel saith many (not al) that shal sleep in the dust of * 1.26 Earth shal awake: som to eternal life, and som to shame and everlasting contempt: but al shal rise at last day: Ergo this is meant of the Millenar reign and real first Resurrection of Martyrs and som special Saints to Earthly glory.

Sol. He had need of cleer Crystal Specticles or Galilaeus great perspectiv who can see such a meaning: for the Prophet speaks soly of the last Resurrection, which Martyrs shal not partake, as Chiliasts teach; nor the wicked of the first, til thos one thousand yeers end. The Word (many) so hotly pressed, provs not that al shal not rise at once; but that thos which rise shal be many. So Dr. Deodat senseth it wel to the Original: the multitud of them that sleep in dust shal awake. For al and many are oftimes Synonyma signifying the same, as several subjects prompt and plain precedents prov.

Repl. Daniel ads, the wise shal shine as the Firmament, and * 1.27 Saints as Stars: but at last Resurrection they shal shine as the Sun: Ergo he means the first.

Sol. He expresseth no absolut but comparativ glory of Saints:

As St. Paul saith, ther is one glory of the Sun, another of Moon and Stars: so is your Resurrection. Nor doth it folow that such are said to hav so much glory here, may not be said elswher to hav more. Shal the Saints Bodies during thos one thousand yeers shine as the Firmament and Stars; yet eat, drink, sleep, go to wars or wors? Surely so great glory cannot sort or sute with such sordidity.

Repl. The first Resurrection is promised to Daniel as a prime privilege (Thou shalt stand in the lot at end of dais) but the last * 1.28 common to al: Ergo &c.

Sol. This inference is improper and impertinent: for Mr. Archer holds how al the Godly shal partake the first Resur∣rection so wel as Daniel: nor is any sound reason to includ him rather then Moses or David. The truth is, no Resurrection is their imported; but a free promiss, that Daniel shal liv in peace and prosperity (as he did) al dais of his life til the end. So bold are Sectists to scru Scriptures and seduce Idiots

Ob. Daniel saith from the time daily Sacrifice shal ceas and * 1.29 abomination which makes desolat be set up; ther shal be one thou∣sand two hundred dais: blessed is he that coms to the one thousand three hundred thirty fiv dais. Mr. Archer taking yeers for dai•• (as is usual) makes them to begin under Julian Apostata, who invited the Jews to reedify their Temple, til not a stone was left on a stone: so by his comput, the first Sum (1290.) com∣pleted A. 1650. the last A. 1695. as he presumes.

Sol. In this confident assertion no part is sound, for what warrant hath he to take yeers for dais? Yet so writers use. Or what reason to begin them with Julian? Indeed he opened Pagan Temples and set up Idolatry: but caused not the Jews daily sacrifice to ceas, but desired to promot it, had not God prevented; nor erected any abomination in Christian Churches. Daniel designs only two times, when solen sacrifice shal be put down, and abomination set up: viz. by Antiochus and Titus, not so late as Julian: nor is the Earthquake story authentic, but application to Christs prophecy most audacious; sith 'tis in∣tended to Titus time, as the Text plainly provs. Daniels words declare the short durance of Antiochus desolation; viz▪ a time, times, and half: which is three yeers and half, or 1290.

simple dais: and from it, til a plague shal fal on his Person 45. mo (1335.) which betided precisely to Antiochus (as the Maccabees and Josephus testify) but nothing to Julian.

Ob. David saith, when the Lord shal build up Sion, and his * 1.30 glory appeer: Ergo Jerusalem shal be rebuilt by God, and Christ reign gloriously ther.

Sol. This is to snatch at shadows or semblance of words: but the Text treats of Babylons captivity, and the Saints earnest longing to see Sion restored; which is promised that the Lord shal get glory by it: but of Jerusalems rebuilding or the Lords appeering ther in glory; ne gry quidem nor ground.

Ob. Peter saith, The day of the Lord wil com as a Theef * 1.31 in the night: in which the Heavens shal pass with a nois, and Ele∣ments melt with heat, the Earth with al Works therin shal be burnt up. Nathless we according to his promiss, look for a new Heaven and Earth wherin dwels righteousnes: Ergo al old Creatures shal be consumed with fire, and new substituted for the Saints use, far more glorious and righteous•• as som presum to model.

Sol. Several Sects diversly and dangerously distort this Text: but the Apostles answers som Scoffers which ask, Wher is the promiss of his coming? Not to reign one thousand yeers (as Chiliasts fondly imagin) but to judg al flesh, as is evidently expressed: which is after thos one thousand yeers, or at last end of them. Yea many words (That day wil com as a Theef, * 1.32 in which the Heavens, Elements, and Earth shal be burnt up) cleerly convince Christs coming to Judgment: the last words wheron they most rely (A new Earth wherin dwels righteousnes) as if they cannot mean the Judgment day, becaus no righte∣ous Men shal then dwel on Earth: the Original runs, we in whom righteousnes dwels, look for a new Heaven and Earth. For the habitation of righteousnes refers to just Men, who ex∣pect the performance of promiss: but if they be read as we translat: righteousnes relats soly to the Heavens (in quibus Coelis, not in qua Terra) sith one Pronoun respects not ••oth Substantivs, as Junius observs. Yea Archer agniseth, that no righteous Soul is to inhabit Heaven in thos one thousand yeers, nor any after within the verge of created Heaven; for

a•• that space shal be Hel as he holds: so al tends nothing to a Millenar reign.

Ob. Isaiah saith, I creat new Heavens and a new Earth: but * 1.33 the old shal not be remembred nor com to mind. They shal build houses and inhabit them, plant Vineyards and eat the fruit of them: for my elect shal long enjoy the works of their hands: but thes things cannot be doon after the last Judgment: Ergo &c.

Sol. The Prophet means not, that after Heaven and Earth is burnt or new created; Men shal build or plant: but Mr. Burroughs expounds it by a Metaphor, that God in later dais shal doo such glorious things for his Church, as if he made al new: which is far from burning the old, being no more then what Peter brings from Joel 2. 30. I wil shew wonders in Hea∣ven and Earth; Blood, Fire, and pillars of Smoke: which was accomplished at Pentecost, when the holy Ghost descended. * 1.34 Nor more then that in Haggai 2. 6. Yet 'tis a little while, and I will shake the Heavens, Earth, and Sea: which was perform∣ed at Christs first coming, and the Apostles preaching to the Gentils: wherof Isaiah speaks in the cited chapter, as St. Paul * 1.35 expounds the first vers. I was found of them that sought me not: but to interpret it of his secund coming, wil make the Jews sus∣pend their faith, til those promises of building and planting be fulfilled.

Ob. 'Tis said God hath not subjected the World to com to the * 1.36 Angels; but now we see not al things put under him: Ergo Christ is to hav al put under him. This is not yet doon at his first coming, as the Words are cleer: nor shal be in the life to com, for then he must resign the Kingdom to his Father, so by con∣sequent it must be exe••uted during his interstitial Millenar reign; when he shal triumphantly subdu al and al sorts of Enimies.

Sol. The World to com ther meant and mentioned, is the time of the Gospel; which was not ministred by Angels like the * 1.37 Law on Sinai, but by the Son of God; this new world diffe∣red more from the old then the Earth after the Flood from it before, and began at Christs first coming, but manifested at his * 1.38 Resurrection, when al power in Heaven and Earth was given

him, being set abov al Principalities: yet the full accomplish∣ment is not til last day, when Death, Hel, and Satan shal be made his footstool. Al this cannot be verified of the intersti∣tial Millenium: for yer that inchoats, many things must ter∣minat, which cannot be subjected, nor his chief Enimies sub∣dued, sith Death shal stil hav dominion; Satan only bound in the bottomless pit, not cast into the burning lake, and Hel not utterly trod under foot.

Ob. Jeremy saith, They shal say no more the Arc of the Lords * 1.39 Covenant, nor shal it com to mind or memory: then they shal cal Jerusalem the Lords Throne, and al Nations shal gather to it, nor shal they walk after their hearts imaginations: Ergo al past things shal be forgot, and Israel return to Jerusalem which shal be a Throne of Glory, and al Nations joyn to them: al which can be fulfilled at no time sav in thos thousand yeers.

Sol. The old things to be forgot are lawish Ceremonies, not Gospel Ordinances: the Arc and Temple were by Christs first coming removed: the walking of Juda and Israel toge∣ther, with the Nations conjoyned, imports the caling of Jews and Gentiles to the tru Church Heavenly Jerusalem: For so saith Isaiah; It shal com to pass in the last dais, that the Lords * 1.40 hous shal be established in the Mountain top, and al Nations shal flow to it: for out of Sion shal go a Law, and the Lords word from Jerusalem. The last dais were the Apostles times, who from Sion and Jerusalem blew the Gospel; Trumpet to al peo∣ple: as Jeremy speaks; I wil giv you Pastors according to my * 1.41 heart (Christ and his Apostles) which shal feed you with knowledg and understanding. The walking after Gods heart implies no freedom from sin, but a state of grace, wherin God givs new hearts and writes his Law therin. their main ground (that Jerusalem new built shal be a Throne of Glory, being before * 1.42 but his footstool) is a groundless crotchet, for Sion, Jerusa∣lem and the Arc, are caled in the old Testament not only Gods footstool, but his Throne; and in the new Testament not only his Throne, but footstool. Thus like other Sects they sens the Scrip∣ture literaly or tropicaly as they list.

Ob. Daniel saith, In the dais of thes Kings God shal set up a * 1.43 kingdom never to be d••stroyed; but shal stand for ever: Ergo

Christ shal hav an everlasting kingdom, and Jerusalem enjoy endless joy on Earth.

Sol. What a pretious inference is this? so Preachers quote Texts, and people turn their Bibles, but may go beyond Seas to seek their glosses. Daniels everlasting kingdom is meerly spiritual and celical, as the Angel said to Mary, The Lord shal * 1.44 giv him his Father Davids Throne, and he shal reign over Jacob for ever: This kingdom for the matter is everlasting, being the Glory which the Saints shal enjoy for ever with Christ in Heaven; but for the maner of administration, he shal resign it to the Father, when the work of Redemption is perfected: but no Millenar Earthly kingdom as they dream.

Ob. Saint John saith, He was clothed with a vesture dipt i•• * 1.45 blood: Ergo Christ shal slay his Enimies and embru his vest∣ments in blood, that none shal be left to trouble the Church during that Millenar reign.

Sol. So they say, but the next words speak contrary: for his Armies in Heaven (not on Earth) folowed on whit Horses, clothed in fine whit linnen, not bloody: yea his war-weapon is a sharp sword out of his mouth, not in his hand: who shal rule the Nations with a rod of Iron, and tread the winepress of Gods wrath. In a word, thes bloody battles are not ascribed to Christ lite∣raly, as appears by a parallel place: Who is this that coms from * 1.46 Edom with died garments from Bozra? meaning Christ by reason of the slain Edomits, when in property of speech he had no body or bloody raiment, being seven hundred yeers before his byrth.

Ob. 'Tis said the City had no need of Sun or Moon, and the * 1.47 Kings of the Earth bring their glory to it: Ergo Jerusalem ther meant shal shine in great temporal glory, and terren Princes be subdued to it at Christs coming to reign a thousand yeers.

Sol. Indeed Heavenly Jerusalem is ther meant, and al such places or passages are Allegorical, to shew the Churches con∣dition on Earth, and Saints state in Heaven: which is elswher expressed by Metaphors of gold, pretious Stones, Fountains, Fruits &c. but to interpret them literaly of any City on Earth, is like the Athenien Dotard, who deemed every ship that cam into the Harbour to be his own.

Ob. Zechary saith, hee that is feeble among them at that day, * 1.48 shal be as David, and Davids hous as God: I will seek to destroy al Nations that shal com against Jerusalem: Ergo the Saints who are to reign with Christ shal excel in glory, and he wil destroy al Jerusalems Enimies.

Sol. Excellent inferences: Ergo Potlid. The Prophet plain∣ly speaks of gifts poured on al Saints of the new Testament by the spirit of supplication, which makes the least of them like David; yea greater then John Baptist, as Christ declares: but * 1.49 what is this to earthly Jerusalem, or Chiliasts Mathematical Kingdom? Surely ther is no soundnes in it nor semblance for it in al Gods book. Other places are heaped up, which like Bay leafs cast into fire, make much crackling in Pulpits and Pamphlets: but if al the former be shadows, the rest wil vanish into vapor.

Ob. The word Day in Prophetic phrase or Hebrew Idiom sig∣nifies som space of time, not simply twelv or twenty four hours: as the day of tentation in the Wildernes is fourty yeers long: the Day of Babylonish captivity seventy: Giv us this Day our daily Bread, purports our term of life, and 'tis som∣times used for Eternity, this day sh••lt thou be with me in Pa∣radise: Ergo the Day of Judgment is to be taken in the same sens.

Sol. The antecedent is granted, and consequent shal not be denied: for none can tel how long that Judgment shal last, specialy sith time shal be no more, as the Angel swore. Yet Mr. Mede makes it a continued act with the reign of just one thousand yeers. For as Rabbi Elias confines the Worlds con∣tinuance to 6000. yeers: so he puts the Millenium of Mes∣siahs glorious reign, to be a periodical consummation of al things, when shal be a Sabbath of Eternal rest. Why then doo common Chiliasts assign one thousand to that reign, either before, at, or after the Judgment day? Let them render a rea∣son of the one and the other wil soon be resolved, why Day implies a larger space (more or less) then twenty four hours: becaus al time to God is but as a Day to Man. In the interim many puzzeling questions may be proposed to them.

1. Whether the holy Martyrs and chosen Confessors to com * 1.50

with Christ, shal multiply their generations in subordinat suc∣cessions, like the Saints then living here? If so, then must they marry and giv in mariage, which scars sutes or sorts with glo∣rified bodies.

2. Whether thos then living shal surviv al thos yeers, and not tast of death; but be only changed at last day? If so, then shal they exced Methusalah and al the Protopatriarchs in lon∣gevity.

3. Whether their Progenies shal be al elect vessels, being none of Gog and Magogs race which are to be destroied both Bodies and Souls? If so, then is Christs Flock no litle Fold, sith their Ofspring wil multiply incredibly in one thousand yeers.

4. How so many millions of millions can be maintained; whether miraculously as Elias was, or by industry as al others? If so, then must every particular person provide for himself, sith al servitud wil be cashired.

5. Wher such numberless multituds shal inhabit, whom the Earth can hardly contain, much less sustain? Whether al must cohabit in new built Jerusalem, to eat and drink at Christs Table, wher Infidels shal assiege them; or scatteredly abroad wher they shal be subject to the Enimies swords? Whether they shal be invulnerable and incorruptible to slay thos with whom they wage war, yet never be hurted? How they shal liv so gently with al sorts of Serpents and wild Beasts, yet hold hostility with Men? Lastly how the natures of al Animals shal be so miraculously Metamorphosed, as not to fear Mans face, nor to feed on prey▪ but al liv familiarly one with ano∣ther on the same foods? Beside sundry such scruples touching eating, drinking, sleeping, voiding excrements, and other works of Nature simply in themselfs sinless. Haply they wil answer with a vulgar Proverb. One Fool may ask mo questions then many wise men can resolv: therfore let this by business be buried in silence, lest they sting my long ears,

Stulte, cave quid agis: noli irritare Crabrones. Fool, what thou doost take heed, Stir not the Hornets breed.

Be wise or wary: too many such nests are roused already, and mo wil be, when thou ministrest more matter of wrath by future provocation.

Mr. Burton and som of his Brethren, allege a few Fathers * 1.51 to countenance the Chiliastic caus: yet no Sects so much slights or scorns the Antients as they: but infinit authorities may be mustred to the contrary, were it not lost labor. For deaf Adders wil not be charmed, nor self wedded Sectists informed or reformed. Such as desire to know the primitiv Churches verdict herin, may consult St. Austin L. 20. de Civ. Dei. and L. Vives commentary: but let al wise sober Christians reject such vain doctrins or delusions, which tend not to amend maners, or sav their Souls: expecting with patience our blessed Saviours secund and last coming in the Clouds to Judgment, not to a temporar reign (to begin A. 1650. 1655. 1695. or ad Graecas Calendas) being stil prepared like wise Virgins with oil in their Lamps to meet the Bride-groom, and sing St. Johns Epithalamion: Even so com Lord Jesus: the grace of our Lord * 1.52 Jesus Christ be with you, Amen: which being the last per close of holy Bible, shal be the final upshot or Catastrophe of this harsh Scene: sav a Supplement touching their cheif Coryphee, Mr. Mede, who is much more cautious and curious (tho alike * 1.53 veracious) then the rest. Therfore his scattred speculations shal be carefully collected and faithfully presented to public examen: whos principal proofs are almost al answered ple∣narily in the premisses.

1. The Millenar doctrin was so general in the next age after Apostles, that Just. Martyr saith both he and al Orthodox be∣leeved it: yea Irenaeus, Tertullian, Lactantius, Cyprian and others defended it from St. Peters words, One day with the Lo••d is as a thousand yeers: but it was soon decried or discarded, being not rightly understood, or corrupted in som circumstances, which drew Men diversly into Factions: so that the Antichiliasts being pressed with pregnant proofs from the Apocalyps which they could not answer; suspended that Book from the Scrip∣ture Canon, til they found shifts of a spiritual and corporal Resurrection, and other such to elude thos places, and then allowed it.

2. Justin in his Dialog to Trypho a Jew speaks thus: You ask, whether we seriously confes Jerusalems restauration, and expect the gathering of Israel with their Tribes, Patriarchs, and Prophets; or g••ant it only to gain us? I answer, That many pious Professors, with my self, sincerely assert it, but others not so Orthodox deny it: For som prophane Atheists and Heretics (who blasphemed the God of Abraham, Isaac, and Jacob, say∣ing ther is no resurrection) gainsay thes things: but we know and beleev both a Resurrection of the Body, and a thousand yeers reign in Jerusalem; which shal be reedified and inlarged, as the Prophets testify. Isaiah saith, Ther shal be a new Hea∣ven * 1.54 and Earth, the dais of my People are as a Tree of Life, Which last words plainly point out the thousand yeers: For God said to Adam, In that day thou eatest of the Tree, thou shalt dy: but he did not accomplish a thousand yeers. We also know that saying one day is as a 1000. yeers, to be to the same purpose. For a certain Man, with us caled John (one of Christs twelv Apostles) prophecied by Revelation, that Christs faith∣ful Members should fulfil thos yeers at Jerusalem, when the last Judgment and general Resurrection shal be of al jointly toge∣ther: Ergo 'tis no new Opinion.

3. The Rabins say the World shal dure six thousand yeers as it was created in six dais) & the seventh thousand shal be the great day of Judgment or reign of Messiah. So R. Ketina: the World lasts six thousands yeers, and in one it shal be destroied: of which 'tis said, the Lord only shal be exalted in that day: * 1.55 David saith a thousand yeers in thy sight are but as yesterday: which later Rabbins understand of the general Judgment to be a thousand y••ers, and then ensues an eternal Sabbath: but they differ (as Christian Sects doo in divers dogmats) at what Millenium this day shal be. The School of R. Elias makes the Judgment day the last Millenium of their six thou∣sand: but others assign a seven thousandth for that day. Hence St. Jerom chargeth Chiliasts with Judaism, as a chief brand of error: yet to hold their Opinions in tru Tenets (as of Paradise, Gehenna, the World to com, &c.) is not culpable; no more then to maintain the Trinity with Papists: but to reject al, wil harden and exasperat them. The 92. Psalm is intitled, A Song

for the Sabbath, wherin is nothing but rest: so Tradition agrees, that as every seventh yeer is a time of releas, so the seventh Millenium shal be the Saints rest or reign, & the worlds releas.

4. Christs coming is immediatly to folow Antichrists con∣fusion: and the seventh Trumpet with thos thousand yeers, and other appendent Prophecies, forego the great day of Judgment which the Jews so much celebrat, and Christ with his Apostles commemorat. This is no short space of hours, but of many yeers in Hebrew dialect; circumscribed with two real Resur∣rections, as peculiar precincts. Which day begins at the mor∣ning Judgment of Antichrist, and other the Churches Enimies then alife, by the Lords glorious appeering in flames of fire; but ends at the general Resurrection and Judgment after the thousand yeers reign: when Satan shal be loosed a short space, and the wicked cast into Hel torments; but the Saints transla∣ted into Heaven to reign with Christ for ever. This St. Peter * 1.56 cals, The day of Judgment and perdition of ungodly Men: adding immediatly, Beloved, be not ignorant that one day (ther newly named) with the Lord is as a thousand yeers: apertly intimating, that the very Judgment day shal be a thousand yeers; when he and his Brethren the Jews look for new Heavens, and a new Earth, wherin dwels righteousnes according to his promiss. Wher was this promiss (being before John saw the Apocalyp∣tic Vision) except in Isaiah? I creat new Heavens and a new * 1.57 Earth, and the former shal not be remembred or com into mind. * 1.58 Again, As the new Heavens and new Earth which I wil make, shal remain before me; so shal your seed and name remain: which is a main evidence how God wil rebuild it.

5. This is that Kingdom ready to judg the world, as St. * 1.59 Paul saith: I charge before the Lord Jesus Christ, who shal judg quick and dead at his appeering, and his Kingdom: For at last * 1.60 general Judgment he shal resign the Kingdom (of his Church) to God the Father, that he may be subject to him who subdu••d a•• to himself, that God may be al in al. So far is he from entring a new Kingdom: Ergo that which shal neither be before the Lords appeering, nor after the last Judgment, must needs be betwen both, which is the Millenar reign. This is a sly subtle Argument.

6. This is the Son of Mans Kingdom which Daniel saw, to * 1.61 whom was given dominion, glory, and a Kingdom; that al Peo∣ple, Nations, and Toungs, should serv him: when dominion and greatnes of Kingdoms under Heaven shal be given to the Saints of the most high, as the Angel interprets. This cannot be after last Judgment, sith he must then resign, not receiv a Kingdom: but his and Johns is the same, becaus they begin at one term, the destruction of the fourth Roman Beast: viz. that in Dani∣el, * 1.62 when he was slain and his body given to the burning flame: that in John, when the Beast and sals Prophet are cast alife into * 1.63 a lake burning with fire and brimstone. As also becaus both their Judgments are alike, which by comparing wil appeer. For Da∣niel saith, I beheld, til the Thrones were set, and Judgment given * 1.64 to the Saints, who possessed the Kingdom. So John, I saw Thrones, and they sat on them▪ and judgment was given to them, who lived and reigned with Christ a thousand yeers. What can better conform or cohere? For whatever the Jews, or Christ and his Apostles delivered touching the great Judgment day, is taken out of Daniels said Vision: viz. that Judgment is to be accomplished by fire, Christ to com in the Clouds in the glory of his Father, the Saints to judg the World with him, and An∣tichrist abolished with the brightnes of his coming. Lastly▪ This is that large Kingdom shewed to Nebuchadnezar in a statu of * 1.65 4 Kingdoms: not that of a stone cut out of the Mountain, while the series of Monarchy remained; for this is Christs Kingdoms present state: but the stone which becam a Mountain, when al Kingdoms were utterly defaced or destroied: which must needs be his Millenar reign.

7. The Roman Empire is the fourth Kingdom reveled to Daniel Imagine confusa, but not according to the distinction of Facts, or specification of Fates, as it was to John: nor is it strange to see a thing unveled in general; yet most particulars sealed or conceled. For the surrogat Cal of Gentils in Jews stead, was shewed to Peter and other Apostles: but the parti∣cular Fates and Stats not known, til Christ reveled them in Apocalyptic Visions. For the order of times and cours of things to be acted, was reserved til Johns revelation. The Mo∣ther-Text whence the Jews ground an expectation of the great

Judgment Day (wherto almost al descriptions in the new Te∣stament refer) is Daniels said Vision of a Session, when the * 1.66 fourth Beast was to be destroied: but the grand Assises resem∣ble their Synedrion or chief Court, wher the Pater Jud••cii had his Assessors sitting on semicircle seats before him. I beheld, saith he, til the Thrones were pitched (not cast down, as late Translations render) and the Antient of dais (Pater Consisto∣rii) did sit: and the Judgment (of the whol Sanedrim) was set, and the Books opened. Here the name and form of Judgment is cited, and twise after repeated: 1. At amplification of the * 1.67 wicked horns tyranny, when judgment was given to the Saints of the most High. 2. In the Angels interpretation, That the Judgment shal sit and take away his Dominion, to consume and destroy to the end: Wher note, that Cases of Dominion, Bla∣sphemy, Apostasy, or the like belonged to the Sanhedrim: whence St. Jude and the Jews cal it, The great day of Judg∣ment, * 1.68 and describe it by fire, becaus the Throne was a firy flame, and wheels as burning fire: a firy stream issued out before him, and the Beasts body was given to the burning flame. The like expressions are in the Gospel, wher this day is intimated or in∣ferred, the Son of Man shal com in the Clouds in the glory of his Father with his holy Angels: thousand thousands ministred to him: as Daniel saith, I saw one like the Son of Men coming in the clouds to the Antient of dais: Hence St. Paul, learning that the Saints shal judg the world, becaus Thrones were set and judgment given them, confuted the Theslaloniens fals fear of * 1.69 Christs coming then at hand: becaus that day cannot be, til the Man of sin first com and reign his appointed time, as Daniel foretold; whos destruction shal be at the Son of Mans appee∣ring in the Clouds, but not before. For Daniels wicked horn or Beast acting in it, is Pauls Man of sin, as the Church from hir in fancy ever interprrted.

8. The Kingdom of the Son of Man and Saints of the most High in Daniel, begins when the great judgment sits: but Christs Millenar reign is the same with Daniels: Ergo it begins at the Great judgment. That both are one self Kingdom, ap∣peers thus. 1. They both began at the fourth Beasts destructi∣on; * 1.70 that in Daniel when he was slain, and his body given to

burning flame: That in John, when the Beast and fals Prophet * 1.71 (Daniels wicked horn) were cast alife into a lake burning with brimstone. 2. Becaus John begins the Millenium at the same judgment Session; for both say they saw Thrones and thos that sat on them; and the Saints lived or reigned with Christ the Son of Man. If then thos yeers begin with the judgment day, it cannot consummat til the end: for Gog and Magogs destru∣ction, and general Resurrection is not til then: Ergo the thou∣sand yeers are included in that judgment Day. Hence it results, that what Scripture speaks of Christs Kingdom at his secund coming, or at Antichrists confusion, is of necessity the same which Daniel saw should be then: and consequently the Millen reign is included betwen the commencement and consummati∣on of that great Day. So thos sayings of St. Luke concerning * 1.72 Christs coming in Clouds with power and great glory (conclu∣ding, when yee see thes things com to pass, know that the King∣dom of God is at hand) refer to Daniels Prophecy, being no wher els found in the old Testament: for Christ cals himself oft the Son of Man, as he is stiled in that Vision of the great Judg∣ment, wherof we must at his secund coming expect the accom∣plishment. 3. The Apocalyptic thousand yeers, folow the times of the Beast and fals Prophet, as the series shews: which if we deny we must disclaim Rome to be Babylon, the Papacy the two hornd Beast, Antichrist the fals Prophet, and the Apoca∣lyps Canonical: as the Opposers of old Chiliasts were driven to doo.

9. Thos thousand yeers are yet to com: but what the ma∣ner or condition of that Kingdom means, Men much differ. Most say Antichrist shal not be fully or finally destroied til Christ com to judgment; which may be asserted without hol∣ding that this shal be before that Day, as common Chiliasts contend: for it may be a third time during it, which shal con∣tinu so long: At entrance wherof the Beast and Antichrist must perish: for this is not a Day of few hours, but a continued act of divers yeers, wherin Christ shal destroy al his Enemies, beginning with Antichrist, and ending with the general Resur∣rection; which is his Millenar reign in new Jerusalem. So ther is one only Millenium, which begins at the Beasts perdition:

when Satan shal be bound in chains and cast into the bottom∣less pit (being before only cast from Heaven or the Imperial Roman Throne in Constantins time) not to peep out til the thousand yeers expire.

10. The first or secund Resurrection are proved to be bo••h real: 1. The place of the first Resurrection seems plainest for * 1.73 allegory, sith it refers to the Martyrs rising. 2. 'Tis said, Thos that were beheaded for Jesus lived and reigned with him a thou∣sand yeers; but the rest of the Dead lived not again til that time was finished: Ergo if one be literaly of them which lived not again til the thousand yeers end; the other must be so too of thos that lived and reigned when that time commenced, caled the first Resurrection. 3. Though the Jews had no direct di∣stinct notice of two Resurrections, sav only in gross, to be at the judgment Day: yet they expect such wherin som which rise shal reign somtime on Earth: as 'tis said, The Souls of the * 1.74 righteous shal in time of their Visitation judg the Nations, and their Lord shal reign for ever. So the twenty four Elders sing, We shal reign on Earth. 4. The whol Church after Apostles * 1.75 held, as Justin informs, that the first Resurrection belongs soly to Martyrs and chief Confessors as a special privilege; which made Men much more affect Martyry, and induced praier for the Dead, that they might partake that Resurrection, as Ter∣tullian tels. Thus we are bound to beleev the matter: but the maner of the Saints thousand yeers reign with Christ in new Jerusalem, is not so cleerly unveled.

11. New Jerusalem and the Nations walking in the light of it, are not one: for new Jerusalem is not the whol Church, but the new Worlds main Metropolis: The Nations which walk in hir light shal be happy and glorious; but changable and lia∣ble to great commotions at end of thos thousand yeers: wher∣as thos in new Jerusalem shal be manumised from al mutation; on whom the secund death hath no power, and God shal wipe al tears from their eys. Christs words prov (God said to Moses, * 1.76 I am the God of Abraham, Isaac, and Jacob: he is not God of the Dead but of the living▪) that they shal possess Palestin the Land of promiss in person▪ which yet they never enjoied but as Strangers or Sojourners: For the Covenant is made to ech so

wel as to their seed: viz. to Abram Gen. 13. 15. Gen. 15. 7. Gen. 17. 8. to Isaac Gen. 26. 8. to Jacob Gen. 35. 12. to al three jointly Exod. 6. 4, 8. Deut. 6. 18. Deut. 11. 21. Deut. 20. 30. Now this promiss is not yet performed to them, nor shal be while they ly dead: Ergo they must be raised to inherit the promised Land: from which places the Rabins proved the Resurrection against the Sadduces. This St. Paul intimats saying, Abraham looked for * 1.77 a City whos builder is God. Again, now they desire a better Coun∣try, that is an Heavenly or from Heaven; for God hath prepared for them a City. This probably is new Jerusalem, said to com down from God out of Heaven, prepared as a Bride adorned for hir Husband. Zacharias in his Prophetic Benedict us saith, to * 1.78 perform the mercy promised to our Fathers, and to remember his holy Covenant: meaning how he wil herafter remember to ful∣fil his Covenant to them of possessing the promised Land in persons, which is not yet doon: so they must liv bodily at first Resurrection to enjoy this promiss actualy. Christ saith, many * 1.79 (not al) shal com from East and West, who shal sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven: but the Children of the Kingdom shal be cast into outer darknes. This seems to imply their Kingdom of new Jerusalem, which shal dure one thousand yeers.

12. Christs Kingdom the Church wher he reigns in his Church is one thing, and that wher the Saints shal reign with him another: the first began at his first coming, which he shal resign to the Father: the last is to commence at his secund, and continu one thousand yeers on Earth. Herof see Dan. 7. 14. Luke 9. 11, 15. Luke 21. 31. 2 Thes. 1. 5. 2 Tim. 4. 1. For the Millenium (caled by the Jews and St. Juae the great Day * 1.80 of Judgment, or Judgment of the great Day) is the seventh Chiliad current, which Christ shal consummat with the general Judgment. This is his grand Assises beginning with the se∣venth Trumpet: the process wherof John describes by a duple * 1.81 Judgment and Resurrection, beside the millenar reign betwixt both. The morning shal be of Antichrist and his adherents, whom Christ shal confound at his coming, and then shal be * 1.82 the first Resurrection: the Evening on the remnent of his Eni∣mies (Gog and Magog, whos number is as the Sea sand) which

shal end with last universal Resurrection: when the last enimy Death being totaly vanquishd, he shal yeeld up the Kingdom * 1.83 (his Church) to the Father, that God may be al in al. This is the one thousand yeers Sabbath, in which the Saints shal reign with their King on Earth, and ever after enjoy an Eternal rest in the highest increat Heaven, not in a new material World of Heaven and Earth, as som suppose. So saith Irenaeus, the * 1.84 World was created in six dais, and in 6000. yeers shal con∣summat: at end of which coms the 7000^th. or Sabbath to the Saints. Thes are his sublime nicities or self-singular novities, if Ipse dixit may pass current for warrant. He hath many mo, but thes the best: which shal suffice to shun prolixity.

His best basis of building (beside what is before answered) * 1.85 relies on St. Peters words of one thousand yeers as one day: which he stifly presseth to be the precise day of Judgment im∣mediatly forenamed: yet Davids one thousand yeers as yester∣day, and Peters one day as one thousand yeers, doo not denote so many solar yeers in special, as they dote or dream: but only in general, that no time dimensions (no not thousands of yeers) are any way considerable to God, who is al Eternity, and his works not to be measured by transitory time. St. * 1.86 Peters words are directed as an apt answer to Scoffers, who instantly ads: The Lord is not slack concerning his promiss (ac Men count slacknes) but long suffering to us ward, and unwil∣ling that any should perish; but that al should repent. But the Day of the Lord wil com as a Theef in the night, wherin the Hea∣vens shal pass away with great nois, and the Elements melt with servent heat &c. Which cleerly indicats, that God wil cer∣tainly perform the promiss of his coming, and is not slack: for one thousand yeers to him is but as one day. So thos words doo not relat to the preceding Day of Judgment (which he toucheth obiter or occasionaly only) but is a meer answer to the said Scoffers, which is his sole scope or subject, as al Or∣thodox exposiors agree.

Medi Paraphrasis acuta: Medes witty Paraphrase.

TO set a fairer gloss or garnish on his Devise, he givs a * 1.87 prety Paraphrase on the whol Chapter, which shal be curtly contracted. St. Peter exhorts the beleeving Jews, to * 1.88 mind the holy Prophets words concerning Christs coming to Judg∣ment, which also the Apostles confirm: but forewarns that in the last dais shal com Scoffers which walk after their own wais or wils saying, wher is the promiss of his coming? For since the Fa∣thers fel a sleep, al things continu as they were from the Creation. Thes last dais are the times of the Churches Apostasy under Antichrist, as St. Paul speaks; in the later times som shal depart * 1.89 from the Faith, giving heed to seducing Spirits and doctrins of Devils.

They consider not, how the Heavens were of old by Gods Word, * 1.90 and the Earth standing out of the Waters (the great Deep) and in or amidst them (the Clouds or Floodgates hanging about it) wherby the World then (in Noahs dais) perished: but the Hea∣vens and Earth now are by the same Word kept in store reserved unto to fire against the Judgment Day (which Irenaeus cals a flood of Fire, as the Prophets express it by firy flames) and per∣dition of ungodly Men. But beloved, be not ignorant of this, that one day with the Lord is as one thousand yeers, and one thousand yeers as one day. As if he should say (Glossa corrumpit Textum) wheras I mention the Judgment day, lest ye may mistake it for a common day; know that one day with the Lord is as one thousand yeers, and contrarily, for the Prophets speak of Christs coming indefinitly in general, not distinguishing first and secund, which the Gospel from Daniel more cleerly teach∣eth, but we being rightly instructed in both, must apply ech to its proper time. The Jewish Doctors writing of this Day, cite Davids words, one thousand yeers, in thy sight are as ye∣sterday: yet is not that Day named: but St. Peter specifies it, and immediatly subjoins his words, seeming rather to re∣spect the Jews saying of that day then Davids. For they are

usaly taken as an argument why God is not slack in his pro∣miss: sith 'tis not a question, whether the time be long or short to God (in whos eys millions of yeers are as yesterday) but to u••, who measure by dais and hours. Justin Martyr and Irenaeus apply St. Peters words pointly or precisely to the Judg∣ment Day or great Day of the Lord, which is to last or con∣tinu complet a thousand solar yeers.

The Lord is not slack in his promiss (tho this day be deforred) * 1.91 but long suffering toward us (which is caus of th supposed slack∣nes) not willing that any (of Israels seed) should perish, but that al should repent (as he exhorted them at Jerusalem to doo, that * 1.92 their sins may be blotted out, when the times of refreshing shal com, til the restitution of al things which God speaks of by al his Pro∣phets) or els they must perish with the rest of Infidels. For that Day wil com as a Theef in the night, when the Heavens shal pass away with great nois (as crakling of fire) and the Elements melt with fervent heat: the Earth also and works therin shal be burnt up. Sith then al thes shal be dissolved (or abolished) what persons ought ye to be in al godly conversation? (Which should sute to our faith) looking for that Day of God to com; if we wil sbun the peril of it. Nathelesse (whatever thos Scoffers say, who doubt or deride the promiss) we according to it, expect new Heavens and Earth (a new refined state of the World) wherin dwels righte∣ousnes (as Isaiah speaks, ch. 60. 20. 21. ch. 65. 17. ch. 66. 22.) wherfore beloved, sith ye look for such things, be diligent to be found spotless and blameless of him in peace: accounting his long suffering for Salvation: as our beloved Brother Paul according to the wisdom given him, hath writ to you: who in al his Epistles (wherin are som things hard to be understood, which the unlear∣ned and unstable wrest to their own destruction, as they doo other Scriptures) speaks of thes things viz. Rom. 2. 4, 5, 6, 7. 1 Cor. 1. 7, 8. 1 Cor. 3. 13. 2 Cor. 7. 11. Phil. 1. 10. Ph. 2. 15. Ph. 3. 10. Col. 3. 4. 5. 1 Thes. 2. 12. 1 Th. 3. 13. 1 Th. 5. 32. 2 Th. 1. 8, 11. 1 Tim. 6. 14, 25. Tit. 2. 12. 13. Heb. 12. 14, 28, 29. For better understanding St. Peter of the Worlds conflagration or combustion, consider thes cir∣cumstances.

1. That the old Hebrew (the Scriptures language) hath

no one word to express the univers of superior and inferior Bodies (caled in Greec Cosmos, in Latin Mundus, in English World) but Heaven and Earth jointly: so when St. Peter saith (the World then being perished by water; but the Hea∣vens and Earth now are reserved to fire) he might convertibly utter, the Heavens and Earth then perished by water, as the World now shal by fire: so a new Heaven and Earth in Scrip∣ture notion imply a new World.

2. That no other World or Heaven and Earth shal perish by fire; then what before perishd by water, as the antithesis argues: which is the sublunar, whos Heaven is Air, and Earth the whol Geographic Globe: both which were vitiated or defiled by the deluge, and the Creatures destroied or much depraved. Such a World then and no other Heaven or Earth shal suffer a secund flood of Fire for restauration, as it had be∣fore a deluge of Waters for corruption. This is a witty novi∣ty (as ther be sundry such now adais) but scars Orthodox: sith 'tis a Catholic Tenet, that the Ethereal Heavens with al their Starry host shal be burnt up.

3. That the Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (translated Elements) is not di∣stinguished from Heaven and Earth ther named; becaus Hea∣ven includs Air, and Earth Water: so three Physical Elements are implied, and Fire (if it be a fourth, or not rather a quality of intens heat inherent in another Body) must burn the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and can be none of that to be burnt. So it must be rendred the whol Host of them, or Furniture belonging to them, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies the works or Host of the Earth which shal be burnt. * 1.93 For Moses saith, The Heavens and Earth were finished, with al the Host of them, which the Septuagints stile Furniture. So the meaning is, the Heavens and Host therof, with the Earth and works or Furniture therin shal be fired. The Scripture spe∣cifies three Heavens: 1. Empyreal of Glory, whos Host or Army are invisible Angels and blessed Spirits. 2. Ethereal or Starry, whos Host are shining Stars and Planets. 3. Aereal or Sublunary, whos Host are either visible as Meteors and Fowls; or invisible, as evil Spirits and Fiends, with their Prince of the Air Satan the Devil. To apply it: St. Peter cannot in∣tend the Empyreal, which is increat and impassible; nor Ethe∣real,

which is of vast immensity and sublimity, in regard wher∣of this lower world is but a point or Center: nor did thos two receiv any curs for Mans sin, or contagion or contamination by the Deluge; nor doo any of Gods enimies dwel ther to de∣file them: So it rests, That the Aereal only, with al their Host, shal be burnt up at last day. Thes Heavens then shal melt with fervent heat, being a metaphor taken from refining Metals, which is his meaning: who expounds dissolving by melting or purifying, as the Septuagints stil interpret that word by refi∣ning: but when the Aereal is so refined, the Ethereal Lights wil shine to them on Earth far more glorious, as passing their rais through a purer medium; so that the world shal seem re∣newed. As to the word (passing away) 'tis an Hebraism signi∣fying any change of a thing from the old Estate: so al imply a secession from their pristin condition; but no utter abolition by Fire, more then the former destruction by Water. If any ask, whether the Host of invisible Spirits shal suffer by it? 'Tis answered, That they shal not be burnt as the visible; yet shal be exiled or excluded from thos lofty mansions into lower Dungeons, as St. Jude intimats: The Angels which lost their * 1.94 first estate and left their habitations, he hath reserved to everla∣sting chains of darknes, at the Judgment of that great Day. Ther is another exposition to the same effect: for Christ describing * 1.95 the coming of this day, useth prophetic expressions, that the Sun shal be darkned and Moon giv no light, the Stars shal fal from Heaven, whos powers shal be shaken; this cannot be con∣strued literaly, sith som Stars are bigger then the Earth, and cannot fal on it, nor can be darkned, being essentialy lucid bo∣dies; so the meaning may be, the World is either Mundus conti∣n••ns, viz. the whol frame of Heaven and Earth; or contentus, viz. the Inhabiters and kingdoms therin; so the Heaven of this politic world, is the Soveraign part therof, whos Host and Stars are the ruling powers or Magistrats, and Earth the Pezantry or Plebei∣ans, together with al terren creatures serving mans use; such ac∣ceptions are usual in the Prophets, as Poets strains are to us. If this notion of the contained world be admitted, the whol Host of Heaven and Earth (high and low, Princes and Pesants, Men and Beasts) shal be consumed at Christs coming to judgment:

but wheras at the Flood the Contained only perished; yet the Containing was also corrupted or contamined: In the destru∣ction by fire it shal be contrary: For the world of wicked ones being destroyed, the Heavens and Earth Containing shal be purged or purified for the righteous to possess. This expositi∣on is not so proper as the former: yet if ther be som whom neither can satisfy, but wil needs hav the Fire totaly to annihi∣lat this visible world: it may be answered, that the judgment Day shal last a thousand yeers (so saith he but none els) and this Fire not be at beginning (when Christs Enimies with Sa∣tans Kingdom shalbe destroyed, and then a restauration) bu•• at end or evening shal be an utter annillation of the whol Crea∣ture: so Saint Peters words may bear thus: however Heaven and Earth shal in fine perish by Fire; yet before that be, we look for new (or the worlds restauration) to anteced this abo∣lition, according to his promiss. Howbeit this suits not so wel with his chief scope, nor with the Prophets promiss poin∣ted at; which specifies such a Fire only as shal forego a restau∣ration, and not caus a final abolition of the whol Univers with al therin; nor hath it any ground in Scripture: or if any such annillation shal be, it stands with reason to be by Gods imme∣diat hand or power (as he first framed it of meer nothing) with∣out help of any Agent or Instrument, rather then by Fire. Thes are his self singular speculations: Quis{que} suo sensu, sed Medus maxime abundat. His wit reacheth beyond the Moon, and diveth beneath the bottom of the great Deep; being in∣deed incomparably piercing or profound: for the familiarly conversed in the darkest deepest mysteries of al Prophecies (specialy the Apocalyps) and was most ready in al learned lan∣guages (Hebrew, Syriac, Chalde, Perfic, Arabic, Greec, La∣tin) and in the Jewish Rabbins or Doctors, wherin he super∣excelled, nor was any part of abstruse literature strange to him or hid from him: yet his gay gloss (how specious soever it shews) that as God created the Univers of nothing by his bare word Fiat; so if his wil be to dissolv it into nothing, he would doo it by his sole word sans help of Fire: this is of li∣tle solidity; for he made only the Chaos or rude Lump of sim∣ply nothing, as the common stock of al the rest wherof they

were compact, so at last dissolution he wil consum them al by Fire, but the ashes or reliques left at last like the first Chaos, shal be quite annihilated by his bare word, Cesset or Desinat, that is, as Saint John renders it; Let their place be found no * 1.96 more, so the proportion holds pointly or perfectly, between the first Creation and final Consummation of this World, as the next Thesis shal shew.

His other cringe concerning Abraham, Isaac and Jacob, to [Answers.] possess the promised Land in person, hath no more solidity or sincerity then the former, for they dwelt ther personaly, though but as Sojourners, and bought som parcels (wherin their bodies ly) as a livery and seisen of the whol: as their progeny or po∣sterity enjoyed it proprietarily for many ages, according to Gods Covenant pacted to them and their Seed. Gods saying to Moses, and Christs inference, He is God of the living not of the dead; doo not argu, that thos Patriarchs shal be raised to possess the promised Land in person a thousand yeers with or under Christ: but only that they now liv in blessed condition with God, and shal rise at last day to inherit eternal glory (both in Body and Soul united) in the highest Heaven: wher∣as damned Reprobats ly dead in Hel, whos God he cannot be caled.

The City which Abraham looked for whos builder is God, must needs be Heavenly Jerusalem clyped his Country: which is prepared for al the faithful: not any new material Metro∣polis to be made in Palestine or any place of this Earth; as they dream. Zacharias words of performing his mercy pro∣mised to our Fathers, and remembring his holy Covenant, cleerly concern Christs first coming so oft promised in the old Testament wherof John Baptist then born was the faithful forerunner. Lastly Christs words (many shal com from East and West to sit down with Ab••aham, Isaac, and Jacob in the Kingdom of Heaven) cannot in property of phrase possibly purport any terren temporal reign: but Men are too prone to strain Scriptures after their own sens, how violently or un∣truly soever. God giv us al grace to be wise to sobriety, and not wrest his holy Word according to our own Wils: which may turn to our damnation, and perdition of sundry silly se∣duced Souls.

For the main Thesis of Christs Millenar reign, Mr. Mede * 1.97 saith Eusebius a strong Adversary to it, fains one Gaius to father it on Cerinthus: but none knows any such Man sav himself. Surely he was a sincere Historian not given to foist∣ing or faining, and Cerinthus generaly reputed the original Author, nor is any other alleged. He farther saith St. Jerom did h••s best to decry or disgrace the Tenet: but he usualy mis∣related things out of peevish, petulant, partial passion: yet durst not damn it, becaus many authentic Authors and Mar∣tyrs maintained it. Contrarily Justin Martyr an Apostolic Man, ascribed the origin herof to St. John, and told Tryp•••• that none but Heretics gain said it. Now for later writers, Piscator holds, that the Saints of the first Resurrection shal reign with Christ a thousand yeers in Heaven: but Alsted, Mr. Mede, and almost al els on Earth. Yet Piscator, Alsted, and the rest agree, that it shal be at Christs secund coming to reign, before his third to Judgment: but Mr. Mede find∣ing no warrant for a third coming, dissents from them al, making the Day of Judgment one continued act with the Millenar reign: which is a devise of his own subtle wit, never broched before.

Sic a principi•• est fratrum concordia discors: In varios sensus lis furiosa trahit. Thus Brethren from beginning il agree Who into different minds distracted be.

My privat resolution in this point, and that other (whether Christ shal reign personaly on a new Earth for ever, resigning his Kingdom of glory wher he now sits to his Father?) Must needs amidst such a copious cru of learned Clercs, who hav diversly debated it both wais; be very amphibolous or ambi∣guous: as a giddy Ostrich, which having laid hir first Eg at rovers on the sands, regards not how she lodgeth the rest, nor on what heap she sits on brood: so that I may truly cant out thes two dubious Distichs.

Me trahit in dubios aliorum assertio sensus: An reget in Mundo hoc Christus, an Arce Poli? Nec patet, an terris regnabit mille per annos Cum superis, sanctis, Martyribus{que}; suis? Others Opinions make me doubtful, whether Christ shal rule in this World, or Heaven for ever? If he shal reign on Earth one thousand yeers With Angels, Saints, and Martyrs; it not appeers.

Touching the Argument or Contents of the Premisses, they are couched or concluded in a few familiar verses like the former.

Impius asseruit Christum annis mille Cerinthus Persona in terris velle manere sua. Vile Cerinth said, Christ wil in person reign One thousand yeers, and here on Earth remain. Velle Redemptorem regere annis mille, Chilarchae * 1.98 Judicii in terris asseruere die. Chiliarchs affirmd, that Christ on Earth wil sway One thousand yeers at the last Judgment Day. Mille annis Christum, Chiliarchae in somnia produnt, * 1.99 Hic cum Martyribus velle manere suis. Vain Chiliasts dream, that Christ with's Saints wil stay One thousand yeers, and here on Earth bear sway. Regnare in terris mille annis velle Chilistae * 1.100 Christum cum sanctis, dogmata f••lsa tenent. That Christ with's Saints one thousand yeers wil reign On Earth, bold Chiliasts doctrins fals maintain. De christ▪ imperi•• Chiliastae mille per annos * 1.101 Ante Diem extremum, somnia vana canunt. That Christ one thousand yeers on Earth shal reign Before last Day, Chiliasts vain dreams doo fain.

Notes

• * 1.1

  Preamble.
• * 1.2

  Pedigree.
• * 1.3

  Fiction.
• * 1.4

  Positions.
• * 1.5

  Chap. 37.
• * 1.6

  Rev. 20. 7.
• * 1.7

  Rev. 20. 4.
• * 1.8

  Mar•• tha••.
• * 1.9

  L. 7. de divine praemio. A model of the Millenium.
• * 1.10

  Den 12. 11. 12.
• * 1.11

  Refutation.
• * 1.12

  Hebr. 12. 22. Rev. 21. 2 10.
• * 1.13

  〈…〉〈…〉 3. 7. 8.
• * 1.14

  Acts 3. 19 20 21.
• * 1.15

  Dan. 12. 13.
• * 1.16

  John 14. 2, 3.
• * 1.17

  Eph 1. 20.
• * 1.18

  Ps. 110. 1. &c.
• * 1.19

  2. Thes 4. 16, 7.
• * 1.20

  Luke 17. 21.
• * 1.21

  Ezek. 16 53, Amos 5. 3. 2 Tim. 4 6.
• * 1.22

  Rev. 19. Rev. 7. 20.
• * 1.23

  Rev. 6. 9.
• * 1.24

  Rev. 20 4, 5.
• * 1.25

  Rom. 8. 1••.
• * 1.26

  Dan. ••••. ••
• * 1.27

  Ibid. v. 3.
• * 1.28

  Ibid v. 13.
• * 1.29

  Ibid. v. 11. 12.
• * 1.30

  Psal.
• * 1.31

  2 Pet. 3. 〈◊〉〈◊〉.
• * 1.32

  2 The••. ••. 7, 8.
• * 1.33

  Isaiah 65. 17, 21, ••2.
• * 1.34

  〈◊〉〈◊〉 12. 26, 27.
• * 1.35

  Rom. 10. 20.
• * 1.36

  ••••b. 2 5, 8
• * 1.37

  Mat 28. 18
• * 1.38

  〈◊〉〈◊〉 1 31.
• * 1.39

  Jer. 3. 16, 17.
• * 1.40

  Isai 2. 2, 3.
• * 1.41

  Jer. 3 15.
• * 1.42

  Jer. 〈◊◊〉〈◊◊〉
• * 1.43

  〈◊〉〈◊〉. 2. 44.
• * 1.44

  Luk 1. 32▪ 33.
• * 1.45

  Rev. 19. 13▪ 14▪ 15.
• * 1.46

  Isai 63. 1. &c.
• * 1.47

  Rev 21. 23. 24.
• * 1.48

  Zech. 12. 8, 9.
• * 1.49

  Mat. 11. v. 11.
• * 1.50

  Interroga••s.
• * 1.51

  Fathers.
• * 1.52

  Rev. 22.
• * 1.53

  Mr. M••••••.
• * 1.54

  Isai 65. 17. 22
• * 1.55

  Isai 2. 11. 17. Psal. 90. 4.
• * 1.56

  2 Pet. 3 7. 8. 13
• * 1.57

  Isai 65. 17.
• * 1.58

  Isai 66. 22.
• * 1.59

  2 Tim. 4. 1.
• * 1.60

  1 Cor. 15. 24 28
• * 1.61

  Dan. 7. 14 27
• * 1.62

  Dan. 7. 11.
• * 1.63

  Rev 19 v 20.
• * 1.64

  Dan. 7. 9 10 22 Rev. 20. 4.
• * 1.65

  Dan. 2. 34. 35.
• * 1.66

  Dan 7. 9, 10. &c.
• * 1.67

  V. 21. 22. ••6.
• * 1.68

  Jude v 6 7.
• * 1.69

  2 Thes. 2. 2 3.
• * 1.70

  Dan 7. 11. ••2, 2••.
• * 1.71

  Rev. 19 20, 21.
• * 1.72

  Luke 17. 20 19 11 2•• 31
• * 1.73

  Rev. 20. 4, 5.
• * 1.74

  Wisd 3. 1. & 〈◊〉〈◊〉.
• * 1.75

  Rev 5. 10.
• * 1.76

  Mat. 22. 32. Exod 3 8.
• * 1.77

  Hebr. 11. 10.
• * 1.78

  Luke 1. 72.
• * 1.79

  Mat. 8. 11. 12.
• * 1.80

  Rev. 11. 15.
• * 1.81

  Rev. 20. 5. 6, 12.
• * 1.82

  2 Thes. 2 8.
• * 1.83

  1 Cor. 15. 24. 28.
• * 1.84

  L. 5. c. 28.
• * 1.85

  Epilog. 2 Pet. 3. 7, 8.
• * 1.86

  Ibid. v. 9, 10.
• * 1.87

  Paraphrase on 2 Peter 3.
• * 1.88

  Vers. 1, 2, 3, 4.
• * 1.89

  1 Tim. 4. 1.
• * 1.90

  Vers. 5, 6, 7, 8.
• * 1.91

  Vers. 9, 10, to the end.
• * 1.92

  Acts 3. 19. 21.
• * 1.93

  Gen 2. 1.
• * 1.94

  Jude v. 6.
• * 1.95

  Mat. 24 29.
• * 1.96

  Rev. 20. 11.
• * 1.97

  Opinions.
• * 1.98

  Alite••.
• * 1.99

  A••ias.
• * 1.100

  Secus.
• * 1.101

  ••••ve.