A Confutation of the Millenarian Opinion

TO THE CANDID READER.

HAving finished my Exposition on 2 Tim. 3. by way of Supplement to Mr. Barlow, when I came to the 2 Tim. 4. 1. I perceived that Dr. Homes was tampering with it, forcing it to plead his Millenarian cause; upon this I encountered him, and have Vindicated the Text from the Vain Glosses which he put upon it. Afterwards perusing his whole book, I found it so jejune and empty, and his proofs so grossly wrested, and impertinent, that I conceived it might be time well spent to Vindicate the Text which he abuseth, especially such as have any seeming weight in them (as to his purpose) which here thou hast now presented to thy view. I thought it good to give it thee single by itself, and the rather that such as cannot buy the Exposition of those two Chapters, yet may have this little Antidote at hand against this Epidemical error which spreads so strangely, and hath already brought forth the malignant fruit of Schism in the Church, and Sedition in the State, to the hazarding of both; as appears in that Seditious Declaration of the Fifth Monarch men, who cry down Magistracy and Ministry as that Beast (so do these Bruits call them) which hindereth the coming of their King Jesus.

The Apostle tells us of some that despise Government, and among the the rest he gives them this Character (2 Pet. 2. 10.) that they are self-conceived persons, such as love to sing their own song, and to get a name they'll go a strain of their own beyond the Ordinary, even to the contradicting and out-facing of the clearest evidence of Scripture and Reason; they are so wedded to their own Fancies that they think everything makes for them, and everyone pleads their cause; Scriptures, Fathers, Astronomers, Sybils, Poets, Turks, Talmuds, Targums, &c. and this is Dr. Homes his case, as the ensuing Treatise will show: where you have the Question debated Polemically 〈 in non-Latin alphabet 〉 , Negative & Positive. 1. I show the Weakness and Invalidity of the Drs. Thesis and his proofs. 2. I have set down the Truth in an Antithesis, proving it by Scripture and Reason, with as much brevity as may be. And herein I shall be directly opposite to the Doctor, for I have used all means to contract myself, and have compacted as much matter in as little a compass as possibly I could; whereas he doth de Industria use all means to swell his book into a Folio, and therefore he hath put a great part of it into Latin and English, for the credit of the Cause, that all the world may see he Lyes in Folio: in the mean time forgetting the Proverb, 〈 in non-Latin alphabet 〉 , that a great book (especially when stuffed with such a cramb bis cocta, as the Doctor hath stuffed his book withal, is a great burden, especially to an Ingenious Reader, who delights in Laconick brevity, and must have much in a little.

Neither can this displease any sober man, if I in the Spirit of Love and Meekness (tendering the good of the Land of my Nativity) publish a Tract in Octavo, in defense of the Ancient common received Truths of God's Church; since Doctor Homes hath published a Treatise in Folio against them. He must be a man of singular patience that can endure to read over the Doctors book, his proofs are so impertinent and ridiculous, that the bare rehearsal of most of them is confutation sufficient. Surely should the Doctor write a Folium Plaustrale, a Volume big enough to load a Cart, yet if he bring no better proofs to maintain his Tenet, then I have yet seen, I Question who will believe him?

For my own particular, in this thing, I have done nothing out of any spirit of opposition to the Person, or parts of any, nay I could heartily wish that the Doctor had spent his Operam & Oleum, his Time and Talents, on some better Subject, which might have furthered his Account in the Day of the Lord, when we must all give an Account of our Stewardships; and not to have fed men's fancies with lying Vanities, and that in a time when the World surfeits with them already. I find the Builders of this Babel strangely divided amongst themselves, both about the Place, where this Raign shall be, whether in Heaven, or on Earth, whether in Jerusalem▪ or in the whole World?

2. About the Persons, whether the Martyrs only shall Raign this thousand years, or whether all the Saints shall not Raign with them, or whether there shall be no wicked ones mixed amongst them?

3. About the manner of their Raign, whether it shall be in carnal delight, or spiritual, or both?

4. That they may be sure to disagree in all the principal points they differ in the time, when this Raign shall begin; some say, before the day of judgment; others say, in the day of judgment, others say, after it. Scarce any of the Chiliasts but hath his peculiar conceits in these points. Truth is but one, error is manifold.

Obj. Whereas some may think this a small and harmless error, not worth confuting.

Answ. I answer, 1. As no sin simply considered in itself is little, because there is no little God that we sin against, so no error in itself is litile, because 'tis against the same glorious and infinite Majesty.

2. As little sins, so little errors (like little wedges) make way for greater; and he that makes no conscience of little errors, will (when a Temptation comes) make no conscience of greater.

3. This Tenet is not so harmless and small as some imagine. Is that a small matter which overthrows the fundamentals of Religion? making two bodily distinct Resurrections, two days of judgment, three Ascentions and Descentions of Christ? Is that a harmless opinion which breeds Security, Sensuality, Anarchy? Is that a harmless opinion which overthrows Ordinances, Magistracy, Ministry? Is that a little error which perverts the Creed, and wrests the Lord's Prayer, wracking that Peti ion, Thy Kingdom come, to a desire of the coming of their Millenarian Kingdom: when the Kingdom we pray for in the Lord's Prayer. 1. 'It is the Fathers Kingdom, and Secondly, 'It is purely Spiritual: when theirs is the Sons Kingdom (as themselves confess) and is mixed, being partly spiritual, and partly consisting of corporal delights.

'It is my judgment, that if these Opinionists be a little longer tolerated, they will Practically convince those of the danger of this Tenets who will not Nationally believe it. That the Peace and Prosperity of this Church and State may be preserved, that the Lord at last would bring us, not to a Millenarian, Utopian, Imaginary, Terrestrial Kingdom; but to a Real, Caelestial and Everlasting Kingdom, is and shall be the Prayer, of

A TREATISE against the MILLENARIES.

W Hen I considered how strangely this opinion of the Millenaries spread and got ground everywhere, to the great disturbance of Magistracy and Ministry, of Church and State; I conceived that I might do very good service to undeceive people in this particular. Thereupon (having but lightly touched the point before) I fell more closely to study it, and finding that Dr▪ Homes his Book in Folio was universally cried up (by such as were tickled with this fancy) as the Chiliastorum Achilles, the one and only Book in this kind; I took some pains to read his Book more exactly.

I must confess I have read Dr. Homes his book in Folio usque ad nauseam, till I was a weary of it, yea I do seriously profess that I am more fully convinced of the vanity of that fancy since I read the Drs. Book, then ever I was before; I may say of it as 'twas said of Dr. Heylins Book in defense of St. George, some doubted whether ever there were such a St. but since they read this book they believe there never was such a Saint in being; so some have doubted whether there might not be a Personal Reign of Christ on earth, but since they have read Dr. Homes his Book they are fully satisfied that there is no such thing. 'It is true, the Dr. hath said more for it then any man I know (for whereas others lie in Quarto, his in Folio) but how little to the purpose I come now briefly to examine. True, there is none that ever yet I saw which hath answered the Dr. as judging his Book (I suppose) unworthy of an answer▪ yet since 'tis so highly cried up as an invincible piece by the Favourers of that Tenet, (for when they can say nothing, they send us to Dr. Homes.) I shall therefore 1. show them how he states the Question.

2. How he proves it.

3. I shall answer his most material proofs. And fourthly for brevity sake, I shall refer them to such as clear any Text more fully.

The Doctors Tenet upon search (for he hath not stated the Question Methodically and Scholastickly as he should have done) I find to be this, viz. That all the Saints departed shall Rise and Reign with Christ a thousand years on earth (but the wicked shall not Rise till the end of the thousand years) in a wonderful, both visible, yet spiritual glorious manner, drinking Wine, eating Dainties, and enjoying all the lawful pleasures which all the Creatures then redeemed from their ancient slavery can afford. All this shall be before the time of the ultimate and general Resurrection and day of Judgment; Then shall the Jews be raised, and all Antichristian and secular powers that do not love the members of Christ, submit unto his Laws and advance his interest in this design, be ruined. Then shall the Saints on earth be Sin-less, Sorrowless, Temptation-less, Deathless; having a confluence of all comforts, a perfection of all qualities, and union amongst themselves on earth. Then shall there be no Magistrates, no coercive Superiorities, no Church Censures, no Fears, Wants, Weaknesses, Desertions or Labors, &c.

All this happiness (saith Dr. Homes) you must expect on earth; but take heed you be not so unhappy as to believe it, least you be deluded by it▪ for Dr. Alsteed can tell Dr. Homes that Godly men for the whole space of those thousand years (excepting Martyrs) shall be subject both to sin and death▪ and shall have the wicked intermixt with them. Habemus confitentum reum. One of these Doctors must needs be in an error, I leave them to reconcile themselves, whilst I go on.

Here you see is much said, but how is it proved? Why, the Dr. proves is very Learnedly.

1. By Heathens, l. 4. c. 2.

2. By Mohammedans, l. 4. c. 3.

3. By the Jewish Rabbins (l. 4. c. 4.) he hath picked it out of their Taxgum's and their Talmuds, & the Turks Alcoran, yet William Burton (the Translator of Alsteed) takes upon him to prove it out of Tieho Brahe, who tells you of a fiery Trigon, which prognosticats great peace to the world to come: yea the Sibils prophesies are brought for proof of this point; and the Apocrypha 2 Esd. 13. 39. 40. yea and Alsteed tells us of Phenomena or Apparitions in the Heavens, which portend (I know not what) strange and extraordinary things.

When men be enamored with an opinion, then they dream that everything makes for them, though it be never so much against them. How Heathens, Mohammedans, and Rabbins, (which abound with lies and fables) should come to the knowledge of such a Spiritual, Sinless, Sanctified and Glorious Kingdom, is a Paradox to me.

Sen. Trag.

If Millenaries have no better Prophesies then these, no wonder if their Fabric totter.

The Dr. therefore suspecting these goes farther to the Greek and Latin Fathers, & to Modern writers. The Drs. Quotations I shall answer as the Dr. doth Dr. Prideaux his Argument Testimonio Humano. His Argument (saith he) from mere Authorities of men is inconsiderable and not worth answering. Most true of Dr. Homes his Argument in this kind, and whereas the Dr. pleads Antiquity, Dr. Homes shall answer Dr. H. out of Tertullian, Antiquitas sine Veritate vetustas est erroris. Antiquity without Verity is of no Validity. See how smartly Mr. John Paget (Schismaticorum ill malleus) reproves Mr. Ainsworth for his so frequent alleging of Talmudic and Rabbinical testimonies. 'It is an offensive thing (saith he) so abundantly to allege such Authors for our guides unto the Mysteries of Religion, as do abound with innumerable dotages, Presumptions and vain Traditions, lying Visions, feigned Miracles, prodigious and monstrous Fables; such are the Thalmudists and Cabalists, there is almost no work nor Word of God which they do not defile with their Elesies. And then goeth on in giving many instances to the end of the book: yet these are one of Dr. Homes his Pillars.

Q. But doth the Dr. bring no Scripture for what he holds?

A. O yes, he cites Scripture in abundance; what Heretic is there, that hath not his Verbum Domini for what he holds? Even the Devil himself when he disputed with our Savior had his Scriptum est, he cited Scripture though corruptly.

The Dr. cites 51. proofs out of the Old Testament, almost all borrowed from Doctor Alsteed, or Dr. Gouge his Treatise of the calling of the Jews, p. 9. to 83. I shall set them down in order as the Dr. recites them, the bare rehearsal will be confutation to the most of them: for either they prophesy of Christ's first coming in the flesh. 2. Or of the Jews deliverance from Babylonish captivity. 3. Or of the calling of the Jews when there shall be a spiritual restauration of the Church, or the like.

To prove that Christ shall reign with the Saints on earth a thousand years, the Dr. Quotes.

• 1. Gen. 1. 26, 27, 28. collated with Psal. 8.
• 2. Gen. 12. 1, 2, 3, 6. and 17. 1. to 9.
• 3. Gen. 18. 78. and 22. 15, 16.
• 4. Gen. 26. 4.
• 5. Gen. 48. 19. and 49. 26.
• 6. Balaam's Prophesy Numb. 24.
• 7. Deut. 30. 1. to 10.
• 8. Deut. 32. 15. to 19.
• 9. Neh. 1▪ 8.
• 10. Psal. 8. and 110. yea the whole Book of Psalms in Three Heads.
• 11. Isaiah 2. 1. &c.
• 12. Isaiah 9. 6.
• 13. Isaiah 11. per totum.
• 14. Isaiah 14. 1. &c.
• 15. Isaiah 24. 23.
• 16. Isaiah 25▪ per totum.
• 17. Isaiah 33. 20. 21▪
• 18. Isaiah 34. 1. &c.
• 19. Isaiah 45. 14. &c.
• 20. Isaiah 49. per totum.
• 21. Isaiah 54. 11. &c.
• 22. Isaiah 59.
• 23. Isaiah 60. per totum.
• 24. Isaiah 63. 1. &c.
• 25. Isaiah 65. 17. &c.
• 26. Isaiah 66. 5. &c.
• 27. Jer. 16. 14, 15. collat. with 23. 3.
• 28. Jer. 30. & 31.
• 29. Jer. 32. 37.
• 30. Jer. 50. 17.
• 31. Ezek. 28. 24▪ 25, 26.
• 32. Ezek. 34. 11. &c.
• 33. Ezek. 37. total.
• 34. Ezek. 37. total.
• 35. Dan. 2. 31. &c.
• 36. Dan. 7. total.
• 37. Dan. 11. & 12.
• 38. Hos. 1. 10. 11.
• 39. Hos. 3. 4. 5.
• 40. Joel 2. 28. &c.
• 41. Joel 3. 1. &c.
• 42. Amos 9. 11. collated with Obad▪ 17.
• 43. Micah 4. total.
• 44. Zoph. 3. 9. &c.
• 45. Zach. 2. 6. &c.
• 46. Zach. 6. 12.
• 47. Zach. 8. 20. &c.
• 48. Zach. 10. 3. &c.
• 49. Zach. 12. total.
• 50. Zach. 14. 3. &c.
• 51. Mal. 4. total.

If you count these proofs, they are many; but if you seriously weigh them, you will not find one to the purpose.

Obj. Though none of these Scriptures apart prove the point, yet says the Dr. lay them all together, and then they'll do it.

Answ. Lay them and 51. more such proofs together (for 'tis easy gathering proofs to prove Christ's Incarnation, the calling of the Jews, Israel's deliverance from Babylonish captivity, and the Spiritual Glory of Gospel-times) and they will never satisfy any sober Reader as to the proof of this point; I must confess I seldom smile at my Study, yet when I observed the Drs, Learned-nonsense, and his gross non-sequitors, I could not forbear: and let any Ingenious Reader take any one of these 51. proofs apart, or altogether (as the Dr. directs him) and put but ergo Christ shall Reign with the Saints on earth a 1000. years, and he cannot forbear smiling at least, to see how the Drs. proofs hang together like ropes of sand, and come as near together as St. Germans lips which were nine miles asunder. The Drs. Arguments for the Millenary fancy, are like the Papists for the Popes Supremacy. E. g. Peter healed the sick with his shadow, ergo he was head of the Church. Paul's calls him Cephas, ergo he was chief of the Apostles; Christ bid him put up his sword, ergo the Pope hath right to both swords. Or like the Quakers consequences; flesh and blood shall not inherit the Kingdom of Heaven, ergo there shall be no Resurrection. The Saints shall judge the world here, ergo there shall be no other▪ Judgment. (this is Naylers Logic.)

Obj. The Scripture holds forth that the last days shall be glorious days, ergo Christ shall then Reign personally on earth a thousand years.

Sol. It follows not, for although the last days shall be glorious in respect of the great light of the Gospel, and the glorious Privileges and Liberty which the Church shall then enjoy, yet in respect of the abuse of that Liberty and those Privileges, so the last days will be Perilous times, 2 Tim. 3. 1. True, in Gospel times the bounds of the Church shall be enlarged, Antichrists Kingdom shall decrease, and Christ's Kingdom will increase, the mountain of the Lord shall be exalted in the top of the mountains, and the Churches Privileges will be advanced: but that ever the Church should come to that height of happiness on earth, as to be free from troubles internal and external, and to Raign with Christ here for a thousand years in a sin-less, sorrow-less, temptation-less condition (as D. H.) phraseth it; is a mere dream, and hath no ground in Scripture.

Obj. Though many of these 51 proofs may be impertinent, yet some may be pertinent.

Answ. I shall therefore call out the most pertinent, for the bare reading of most of those Texts, is confutation sufficient. The first great place is Psal. 8. compared with Genesis 2. 26, 27, 28. which speaks of Adams dominion over the Creature in the state of innocence; but the 8. Psal. speaks directly, literally and properly of Christ the second Adam if we will believe the Apostle Heb▪ 2. 6, 7, 8. So that the Drs. collating of these places is invalid▪ 'It is true what is here spoken of Christ is proper to the Saints by virtue of their union with Christ, the dignities belonging to Christ the head, appertain to his mystical body the Church, which • s called Christ, 1 Cor. 12. 12. All is theirs, because they are Christ's. Now what do Millenaries gather hence? Why 'tis this, that since Christ is thus exalted, and the Saints in him to have dominion over the creatures, &c. Ergo, they shall reign with Christ a thousand years on earth. Who sees not the vanity of such Logic?

Obj. Heb. 2. 5. The Apostle speaks of a world to come, ergo he speaks of this thousand years reign to come.

Answ. What a sad thing is to father our vain fancies on the Prophets and Aposties, and to make them speak what never so much as came into their thoughts. By the world to come is meant the Church of Christ under the Gospel, which is called the world to come; 1. In relation to the Church that lived before and under the Law, who longed to see this world, John 8. 56. 1 Pet. 1. 10, 11. 2. Because of the restauration of all things by Christ begun already, 2 Cor. 5. 17. and shall be finished hereafter at the Resurrection, which is called the time of the restitution of all things▪ • phes. 1. 10. Q. D. O ye Hebrews you are the beginning of th s world to come, and of this new Christian age, God hath made you subject not to Angels, but to Christ; wherefore you must not obey them, or Moses, or the Ceremonial Law, but you must now obey Christ your Head and King; for in submitting to him, and taking him upon his own terms, you become Lord's of all, and have interest in all that Christ hath. Dr. Homes then is miserably out, when he affirms (p. 134.) that this 8. Psal. was never fulfilled to the Saints since Adams fall. They were never thus crowned with glory and honor, their enemies were never thus stilled, they could never yet sing this 8. Psal. as a praise for things done, but only in hope it shall be done. What gross ignorance (to say no more) is here! Are not the Saints already Crowned in Christ? Doth not the Spouse partake of the glory of her Husband? Do not they Triumph in Christ over Death and Hell, and Sin and Satan, and all their enemies? Rom. 8. 33. ad finem. How then are these things not done? This Dr. should clear Texts, and he doth all he can to darken them, and wrest them to maintain his dreams: insomuch that he confesseth that some of his proofs seem to some men to say little to his purpose. Had he said all his proofs, he had spoken but truth.

2. Another grand proof is Ezek. 37. (I pass by many of his proofs as Ridiculous, not Ponderous; though the Dr. is pleased oft times to tell us how weighty they be) In this chapter we find Israel lying in Babylonish captivity, like dry bones without any hope or likelihood of deliverance; yet the Lord promiseth by his Almighty Power to bring them out of it. What is this to the purpose?

Obj. But says the Dr. the chapt. speaks of the calling of the Jews.

Ans. The whole chapt. doth not, but admit the latter part do prophesy that in Gospel times Jews and Gentiles shall be united & make one visible Church under Christ, and that he will be spiritually present with them in his Word and Ordinances; yet how will it follow, that because the Jews shall be called, ergo Christ shall reign with them personally on earth a thousand years. I am even weary of this stuff, and therefore shall make haste.

3. The next Text is Dan. 2. 31. to 36. and 7. 14. This Text had been plainer if the Dr. had never meddled with it. He hath an excellent faculty in mangling Scripture.

Answ. 1. These places are very Mystical and Prophetical, and are oft times by Sectaries strained beyond their scope and meaning. 2. That this Kingdom which Daniel speaks of, cannot be their Utopia and imaginary Kingdom, is plain from the Text itself, for it tells us that the Lord shall set up a Kingdom, which shall destroy the Kingdoms of the earth, and this Kingdom shall last forever and ever. So that Daniel speaks of Christ's Kingdom as everlasting, but these men's Kingdom shall last but a thousand years, and therefore 'tis not this Kingdom mentioned in Daniel.

Obj. Dan. 12. 2. Speak of the Resurrection of all to judgment. See Mr. Bayly's answer to that Text in his Dissuasive. 1. Part. p. 238. &c.

Quest. But hath the Dr. no New Testament proofs?

Answ. O yes, he cites no less then 24. Texts, yet (Pace canti viri dixerim) not one to the purpose. 1. He cites John 19. 37. they shall look on him whom th • y have pierced; ergo, they shall look on him with bodily eyes, and shall reign with him a thousand years.

2. Rev. 1. 7. Behold he cometh with clouds, and every eye shall see him. Ergo, Christ shall reign visibly on earth a thousand years.

3. Matth. 24. 30▪ Then shall appear the sign of the Son of Man. ergo.

4. 2 Thes. 2. 1. I beseech you by the coming of Christ. ergo, Christ shall come and reign a thousand years.

5. Matth. 26. 29. I will not drink of the fruit of the Vine, till I drink it with you new in my Fathers Kingdom. Ergo, Christ shall reign with the Saints on earth a thousand years, and they shall drink wine together. This Text hath been often urged to me by the Millenaries, and therefore I shall clear it. 1. By the Kingdom of the Father is not here meant any Kingdom or Reign here on earth, but the Kingdom of Heaven, as appears, Matth. 13. 43. Then shall the Righteous shine as the Sun in the Kingdom of the Father. (i. e.) in the Kingdom of Heaven; which is called the Fathers Kingdom.

1. Because there he more especially manifests his glory.

2. Because the Presidency and chief Government of this Kingdom rests in him.

3. The Kingdom which the Millenaries expect, is called Christ's Kingdom and not the Fathers, but the Kingdom here spoken of, is called the Fathers Kingdom, not Christ's.

4. By wine here is not meant any corporal drinking, for glorified, spiritualized bodies which are made like unto Christ's glorious body, need no such low things as eating and drinking are. But Metaphorically and Mystically it notes that sweet joy and eternal comfort which the Saints shall have with Christ their Lord and Head in his Heavenly Kingdom. This Celestial glory and happiness Christ's calls New Wine (i. e.) Wine of another kind, Spiritual, Intellectual Wine. 2. Or New Wine, because more Excellent, for so the Hebrews are wont to call a thing that is Excellent, New; as Psal. 96. 1. and 98. 1. Sing a new Song, (i. e.) an Excellent song: so Heb. 8. 8. 1 John 2. 7, 8.

Obj. But did not Christ eat and drink with his Apostles after his Resurrection; and if so, why may not the Saints also?

Answ. Suppose Christ did eat and drink with his Apostles, yet he did it not now more humano & consueto, so as formerly he had done. He did not now eat or drink for any bodily nourishment or refreshment, having no need of meats or drinks, nor yet in a social communion; only for the confirming of the Faith of his Apostles in the certainty of his Resurrection, he shown them what he could do. This was not in him now any natural action, and therefore he over-looks it as a thing by the by, telling his Apostles that he would no more thus drink with them.

His other proofs are to very little purpose, as

• Math. 23. 38.
• Luke 19. 11. to 28.
• Act. 3. 19. 20, 21.
• Philip. 2. 9, 10.
• Math. 24. 13.
• Luke 1. 31, 32.
• Luke 21. 24.
• Luke 22. 28. &c.
• Acts 1. 6.
• Rom. 11. 25. &c.
• 1 Cor. 15. 21.
• 2 Cor. 3. 15.
• Revel. 2. 25. &c.
• Revel. 3. 21. &c.
• Rev. 5. 10.
• Revel. 18. 19. & 21.
• 2 Pet. 3. 13.

To all these proofs, put Ergo, The Saints shall Reign on earth a thousand years, and forbear smiling if you can.

Indeed the Dr. from first to last doth Petere Principium, he begs the Question, and takes that for granted which he never proves. The 〈 in non-Latin alphabet 〉 and thing in controversy is, whether Christ shall personally Reign on earth with the Saints for a thousand years? Now instead of bringing places to prove this, he brings Texts to prove the calling of the Jews, which nobody doubts of, or that Christ shall come in the flesh, or that he shall come to Judge the world; which no sober men once question.

Quest. But hath the Dr. no other places to help him at a dead lift?

Answ. O yes, he hath two strong holds (in his own conceit) and therefore when he is at a loss, hither he runs for shelter, to as much purpose as Colliar (that black Sectary) runs to 1 Cor. 14. and 1 Pet. 4. 10. to prove the lawfulness of Lay men's preaching, which yet he recites twenty times over in his Pamphlet, as the Dr. doth these two Texts, the 1 Cor. 15. 24. to 29. and Revel. 20. 4. 5. 6. when these two Texts are cleared, all the Drs. building lies in the dust, for these are the two primary Pillars▪ which seem to uphold this point, and two of the hardest Texts in all the Bible: I shall therefore take some pains to unfold them, and shall sift them to the bran, that if it be possible we may not lose one grain of truth.

To begin with the first. 1 Cor. 15. 24. &c. Then cometh the end when he shall have delivered up the Kingdom to God even the Father, when he shall have put down all Rule, and all Authority and Power, &c.

This Text is one of those 〈 in non-Latin alphabet 〉 , which are hard to be understood; which Arians, Arminians, Anabaptists and Millenaries have wrested to their own destruction. The Millenaries fondly gather from hence, That the Church shall enjoy such a flourishing time on earth, that they shall have no enemies, no sin, no sorrow, no Rulers or Powers to molest us. Whereas the Apostles drift is only this; he had before proved by many irrefragable Arguments the Resurrection of the body, but some might desire to know in what condition the world should be after the Resurrection; whether they should not need Magistrates and Ministers then? No saith the Apostle, we shall not need them, Why so? For then comes the end, viz. of the world (of which end Christ speaks, Matth. 24. 3. 14. and the Apostle 1 Pet. 4. 7.) Magistracy then shall cease, and the Ministry shall cease, the Churches Warfare shall cease, for her enemies shall then be totally destroyed, and she shall enjoy perfect and immediate communion with God in Heaven, who will be all in all to her, so that she shall have no need of Sun, Moon, or Stars, for the Lord himself will be her light.

Quest. But what will Christ then do?

Answ. He will do two things. 1. He will deliver up the Kingdom to God the Father. Q. D. He will Raign no longer as now he Raigns; for now he Raignes in the midst of enemies, now he Rules mediately by Magistrates, by Ministers, by Ordinances, and by supplies of the Spirit. But then viz. at the end of the world, before the day of Judgment and not after (as some would have it) this present manner of administration shall cease, Christ will govern no more by Officers, but that Power and Kingdom which he hath received from his Father, he (having finished the work which he gave him to do) surrenders it up unto him again, that so God may be All in all, and we may enjoy him no longer in the use of means, but immediately in full degrees of glory.

Ob. But if Christ deliver up the Kingdom to his Father, then he will have no Kingdom (as Dr. Homes affirms) and therefore lest he should lack one, the Dr. hath framed one (in his Utopian brain) that shall last him a thousand years on earth. Curasti probe!

Answ. Could the Dr. but have distinguished, he might have saved that labor. Christ hath a double Kingdon. A Natural and Essential Kingdom, due to Christ as he is God coessential and coequal with his father, and this Christ possesseth with his Father and the Spirit forever.

Christ hath an Oeconomical and Ministerial Dispensatory Kingdom, as he is Mediator between God and Man, and this Kingdom which he hath received from his Father, he shall surrender up again unto his Father, after he hath subdued sin and death, and put all his enemies under his feet. Not that upon this surrender he ceaseth to be a King, for when he hath delivered up this his Mediatory Kingdom, yet is he a King still, his Kingdom is an everlasting Kingdom, it hath no end. (Dan. 2. 44. and 7. 14. 27. Micah 4. 7. Luke 1. 33. Heb. 1. 8. John. 17. 5. 1 Pet. 1. 11. Revel. 11. 15.) Christ hath no Kingdom that is but of a thousand years continuance, the Scripture plainly tells us that his Kingdom is everlasting. So that this delivering up of Christ's dispensatory Kingdom is not a renouncing of his power, but a changing of the present manner of administration; 'tis not simply a ceasing to Reign, but a ceasing to Reign in that Mediatory manner as formerly. He is still the Head and King of his Spouse, only he will not now govern her as formerly with Ordinance and Discipline, for the Church then will have no more need of them, being glorified and fully freed from sin and Satan. Then▪ shall Father, Son, and Holy Ghost in Unity of Essence and Glory, begin to Rain immediately over his Church in a new manner, viz. by himself without the use of Angels, men, or any helps of natural or spiritual life.

2. The Apostle tells us when Christ will deliver up this Kingdom, viz. when he shall have put down all Rule, and all Power and Authority. These must now cease, Christ will no longer exercise his Power and Government by others. So that the words may be taken two ways. 1. Largely, for the putting down of all Authority (i. e.) all lawful powers and Governors which were ordained by God for the good of the world. Though Angels shall still remain, yet the Church now will have no need of them.

2. Restrictively, for the subduing of all these adversary Powers and Potentats which oppose the Kingdom of Christ. The context seems to carry it this way, v. 25. 26▪ though the former sense may not be excluded, for the words are general, All Rule, and all Authority be it good or bad. The Church will then have no need of good ones; and bad ones shall no longer molest her, for the time of her warfare is accomplisht.

3. The Apostle having told us what shall be the future condition of Christ Kingdom, now he tells us what shall be the condition of Christ himself, V. 28. When all things shall be subdued unto him, then shall the Son himself also be subject to him that put all things under him. Hence the Arians subtly cavil thus.

Obj. If Christ deliver up the Kingdom to his Father, then he is inferior to his Father, and his Kingdom is not everlasting, and by consequence the Deity of Christ is over thrown.

Answ. This doth not follow, for though Christ do resign his Mediatory and Dispensatory Kingdom, so that he rules not by external Organs and Instruments, yet he Raigns still as God in his Essential Kingdom with his Father, for his Kingdom is eternal, Isaiah 9. 7.

2. Obj. They cavil thus. He that is subject to his Father is inferior to him, but Christ is so, ergo.

Answ. Christ must be considered according to his twofold nature, viz. his Humanity and his Deity. As he is God, so he is God's equal, Phil. 2▪ 6. as man, so he tells us the Father is greater then he, John 14. 28. As he is God, so all Creatures are subject to him; but as he is our Mediator, so he is subject to his Father together with his Mystical body the Church. Not as if he were not subject to his Father before, but because then he shall in the sight of men and Angels publicly deliver up the Kingdom, and so declare his subjection more openly: for then things in Scripture are said to be, when they are publicly manifested to be, Psal. 2. 7.

Now let us see what Dr. Homes his Aquiline eyes can spy in this Text for this 1000. years Rain on earth.

1. His first profound Observation from hence is this. That after the Ultimate day of Judgment Christ shall have no Kingdom nor Power, but how doth he prove this? Why, from 1 Cor. 15. 28. and how else? Why the same again and again usque ad ravim till he dote again; like a Cuckow, Eandem cantilenum cannot, he tells you the same story over and over, that he might boast and say, He is now become a Fool in Folio. Only he desires you to observe according to his wonted Elegancy, That 'tis Hath put all things in subjection. Mark (saith he) 'tis the time past. 2. Shall be subdued, mark again, 'It is the Future time. With such Learned Observations (as if he were reading a Lecture to some School-boys) is the Drs. Folio stuffed.

2. The Drs. Observation hath two parts. 1. That there shall be two days of Judgment, and therefore he tells you here of an ultimate day of judgment. But how doth he prove it? Why 〈 in non-Latin alphabet 〉 , Dr. Homes says it, ergo, 'tis true. 2. Christ hath no Kingdom and Power. How? whence that I pray you? Why, the Dr. tells you 'tis after the ultimate day of Judgment. New Light indeed! if the Dr. vent this ignorantly, he's to be pitied; if willfully to be punished, that goes about to deceive people in the Fundamentals of Religion.

But how doth he proves this? Why, by a witless, worthless reason (p. 89.) viz. Christ must have his Kingdom before the ultimate day of Judgment, or else he will have no Kingdom: Why so? For then 'tis the Fathers Kingdom. As if the Father and the Son (though they be two persons) yet were not one God, and the Father had a Kingdom without the Son.

Quest. But what saith the Text?

Answ. Why, Then comes the end, &c. Every word a Dagger (Quot verba, tot verber a) and stabs the Drs. cause at the heart.

1. The Apostle tells us, Then comes the end viz. of the world, (i. e,) immediately after the Resurrection. He doth not say then comes the Reign of Christ for a thousand years on earth, But, then comes the end of the World.

2. When he shall deliver up the Kingdom, viz. his Mediatory, not his absolute Kingdom. And therefore the Drs. Logic is very faulty in arguing from a particular to a general, ergo, because Christ hath no Oeconomical Kingdom, ergo, he hath no Kingdom. Non sequitur, ergo, because one Dr. is Episcopal, ergo, all are Episcopal. Or because one Dr. observes the times, ergo, all do so. Is but sorry Logic.

3. The Apostle tells us, Christ must Rain in his Mediatory K • ngdom till the last enemy (which is death) be destroyed; but this will not be till the day of Judgment, where then is the Drs. thousand years?

4. Then Christ hath no power. What more folly yet? Cannot Christ lay down his Mediary Kingdom, but he must loose his power with it? Cannot he change the manner of Administration, but he must cease to be a King? Is he not God and Man still? Is he not King and Head of his Church still? Is he not as High and Mighty as ever? And is it not he that even in the Text puts down all power, by his divine Almighty power? How then comes it to pass that Christ hath no power, as the Dr. blasphemously, at least very ignorantly affirms?

5. He tells us of the Saints living on earth for a thousand years without Ordinances.

Answ. This is as true as the rest. But the Dr. doth very ill to harden Atheistical Sectaries in such conceits. For 'tis not to be expected whilst the Saints live on earth that they should live without, or above Ordinances. In Heaven indeed when the Saints shall enjoy God immediately they shall not need them, for God will be all in all, (as 'tis in the Text) but that is not in this world, but at the end of the world. Then comes the end, viz. immediately after the Resurrection, as the context shows) when the Saints shall be received to bliss, then God will be all in all immediately, and not till then.

Obj. Revel. 21. 22. 'It is said of the New Jerusalem (i. e) of the glorious estate of the Church near the end of the world, that there shall be no Temple there.

Answ. These words, yea, and the whole chapter may be considered two ways. 1. Literally and properly for the Churches glory in Heaven, for there 'tis that all tears shall be wiped from our eyes, there shall be no Sun or Moon, no Temple there, we shall not need Preaching, Sacraments, Ordinances, for God will be all in all. To expect an immediate enjoyment of God in this world without Ordinances is a Satanical delusion. True, in the Church Triumphant Prophesies shall cease, 1 Cor. 13. 8. But in the Church militant we must not despise Prophesying and Preaching of the word. To expound this chapter Literally of any Church either in Heaven or Earth, will not hold: for there is no Gold, Silver, Precious Stones, Rivers, &c. in Heaven.

2. If we consider the words Allusively and Allegorically, for the glorious estate of the Church upon earth, after the calling of the Jews, then there shall be no Temple there. q. d. the Worship of God shall be more Pure, Spiritual and Heavenly then ever before. So that the words must not be taken simply, for then they would contradict other places of Scripture, which tell us that the Church on earth will always have need of the Ministry, both to convert such as are not yet converted, and to confirm such as are converte Ephes. 4. 11, 12. 2 Pet. 1. 12. Matt. 28. 20. 1 Thes. 3. 2. Rom. 10. 14, 15. Jer. 3. 15. the best know but in part, and have need of teaching here.

But 2. The words must be taken comparatively, as those places are Jer. 31. 34. and 1 John 2. 17. they shall no more teach every man his neighbor, (i. e) God will so abundantly power out the gifts and graces of his Spirit in those days, that there shall be almost as much difference between those that lived under the Law, and those that live under the Gospel, as there is between those that need a Teacher, and those that have no Teacher. Now the most Commentators do expound this chapter of the Kingdom of Glory; yet if any shall take them in this second sense, there is no danger.

Quest. But hath the Dr. no other Texts to uphold his opinion?

Answ. Yes, he builds much on 2 Tim. 4. 1. I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearance and his Kingdom. I must confess this deep-sighted Dr. hath better eyes then must men, I know if he can spy his Millenarian Kingdom here. But the Dr. is wise, (in his own conceit) and thus he begins.

The Kingdom of Christ here mentioned, cannot be referred to his past government of the Church.

Answ. Very true, whoever questioned it that was well in his wits? Yet least this Dr. should be mad without reason, he gives you a School-boys reason to confirm it, viz. because 'tis in the Future Tense, shall come to judgment: and so he doth frequently in his Book, bid you observe, 'tis do, did, have, had, shall or will (as if he were teaching School-boys) and then tells you (out of the Rabbins of a time when the universe shall be red with the blood of the slain, and the hills white with the fat of their mighty men. But these things the Dr. Learnedly observes, are not yet fulfilled [nor ever will be without a grand Hyperbole] with such Learned Nothings is the Drs. Book stuffed.

2. He tells us how Christ shall have no Kingdom, and of two days of judgment, of a particular day at the beginning of the thousand years, when Christ shall appear to reward the living and dead Saints, and to destroy the then living incorrigible wicked man: this is but the Praeludium, after (saith the Dr. comes the ultimate judgment, Christ all that while (saith he) being busied in executing the first Sentence of Judicature. Here is much said▪ but how is it proved? Why, from 2 Tim. 4. 1. he would make all this appear from the word Appear. Christ shall judge the quick and the dead at his Appearing. Ergo, he shall have two days of judgment wherein to appear. 2. He tells us that from the particular to the general day of Judgment shall be a thousand years. But how doth he prove this? Why, from Matth. 25. Come ye blessed of my Father inherit the Kingdom, (i. e.) on earth where you shall Reign with Christ a thousand years.

How else doth he prove it? why, Rev. 11. 15. 17, 18. where the Church rejoiceth in the destruction of bloody persecutors, (for the destruction of Rome itself follows. chapt. 18. and of Antichrist chapt. 19. Now see the Drs. Illogical Logic. Because the Church rejoiceth in the enlargement of Christ's Kingdom, and the downfall of his enemies, ergo, Christ shall Rain with the Saints on earth a thousand years.

Obj. The Apostle sets Christ's appearing first, and his Kingdom▪ after, therefore, this, his Kingdom is not to begin till his appearing.

Answ. 'It is ignorant and weak arguing from the placing of words in Scripture, for that is oft times placed first, which in order of Nature is last. ergo. Mark. 1. 4. Repentance is put before faith, Mark. 1. 4. and glory before grace, 2 Pet. 1. 3.

Lastly, he tells us how Christ is gone into a far country, and that he must be a fifth Monarch, and for this he quotes, Dan. 2. 38, 39, 40. 45. and 7. 13, 14. we read of 4. Monarchies in Daniel, viz. the Assyrian, Persian, Graecian, and Roman Monarchies; but our fifth Monarch men expect King Jesus to be a fifth Monarch, who shall destroy all Magistrates and Ministers, that he and the Saints may Reign on earth alone. I see now whence our fifth Monarch men have their Newlight, viz. from this Tenet of the Millenaries, which opens a gap to Anarchy and confusion, for under this pretence Libertines may arise and kill Magistrates, Ministers, and all the ungodly, (i. e) all save themselves, and their own party, that they may Reign alone in the earth; of this God hath given us a remarkable instance of late in those fifth Monarch men, who are now in prison. To make way for this their imaginary Kingdom, they give out in their Pamphlet called the Standard, That the Beast and the false Prophet, (i. e.) Magistrates and Ministers, and all earthly Governments must be destroyed by the hands of the Saints, and that all yokes upon the inward and outward man must be destroyed, because of the anointing, since the Saints are the Lord's Freeman: yea, they tell us that the Wicked, Bloody, Antichristian Magistracy, Ministry, Lawyers, &c. must be destroyed. They be their own words, where we see 'tis not Magistrates and Ministers, but Magistracy and Ministry, the very Office itself which these men strike at, and that with a profound, &c. which how far it may extend, to what Persons, Places, Callings, and Officers, let others judge.

Quest. But when shall this destruction be?

Answ. They tell you it must be at the time of the restitution of all things, (i. e) when Christ shall reign a thousand years; and to make way for that day Magistrates and Ministers must be destroyed. Now the better to effect this, they animate men to seditions, and proclaim a Jubilee and year of Liberty from Tythes and Taxes and Imprisonment, after:

Yea, the better to encourage men to come in to them (like their master the Devil) they make large promises (but sorry performances) of Health, Wealth, Peace, Protection; yea, they invite you to a Royal Feast, where you shall have no worse fare then the flesh of Kings, Captains and mighty men. Yea they tell you this Kingdom of theirs shall break in pieces all other Kingdoms, and eat out all the Monarchies and Glory of the world. Yea, Rogers, one of the Speakers in London, to this fifth Monarch crew, Preacht it openly, that the cause of these fifth Monarch men was good, but they did not time it well; however they would not desist till they had the Tyrants head from his shoulders, and more words to the like purpose. This I had from an honest and understanding ear-witness in London.

'It is time the Magistrate should awake, and restrain these Babel-builders, least they bring not only confusion on themselves, but also on them that tolerate them.

As for that Text in 2 Tim. 4. 1. 'tis so plain that any man, except such as are willfully blind, and are wedded to their fancies (like the Donatists, Quod volumus Sanctum est, all is holy that they hold, be it never so unholy) may see that it speaks not of any coming of Christ to reign on earth, but of his coming to judge the quick and the dead in great power and glory. And we shall oft find in Scripture that the appearing of Christ in glory, and his coming to judgment are joined together, as being one and the self same thing at the same time. Matth. 24. 30. 2 Tim. 4. 8. Colos. 3. 4. So that this appearance of Christ in his Kingdom is nothing else but a more full and clear manifestation of his glory when he shall come to judge the world. We read but of two signal comings of Christ, viz. one in the flesh, 1 Tim. 2. 16. and his second appearing to judgment, Heb. 9. 28. He shall appear the second time for the salvation of his Elect. But if Christ should come to Rain a thousand years, then it should have been said, he will come the third time for your salvation. But the Scripture never mentions but two comings of Christ corporally, viz. once to merit salvation, and at the last day to perfect it forever.

Thus we have seen the Drs. vanity. We have a saying, as the Fool thinks, so the Bell clinks. As Dr. Homes thinks, so the Scripture clinks. Doth he read of an appearance of Christ? Oh 'tis his appearance to reign a thousand years: Doth he read of a Kingdom? Oh 'tis an earthly, visible Kingdom, &c.

The last and chiefest place which this Millenarian Dr. cites, is Revel. 20. 1. to 7. And I saw the souls of them that were beheaded for the witness of Jesus, and they lived and reigned with Christ a thousand years; but the rest of the dead lived not again till the thousand years were finished, this is the first Resurrection. This Text is the master prop in this building, overthrow this and you overthrow all. Vindicate this Text from their vain glosses, and you vindicate all. There is no Text that seemingly speaks more for them; yet upon due search we shall find that the Text hath much against them. 'It is true, the Dr. the better to insinuate himself and make way for this his beloved Tenet, highly extols the 20. chapter of the Revelations, calling it a Golden Key to unlock the Bible [we had need of a better hand then the Drs. to turn it.] especially the Old Testament. 'It is true, one place of Scripture helps to illustrate another, but how this 20. of the Revelation should be such a Key as to make us understand the whole Bible the better, & especially the Old Testament shows plainly that the Dr. is led (as his whole book shows him to be) by Fancy, and not by judgment. Yet the Dr. having some skill (as it seems) in the Mathematics, tells us that he will pitch the foot of his Compass on Revel. 20. and so draw a right circle about it (as if he meant to conjure us into his opinion. I have but little skill in the Mathematics, yet I shall endeavor to get the Dr. out of his circle, and doubt not but to make it appear to any unprejudiced Reader, that his Clavis aurea (as to his intent and purpose) est plane plumbea.

The Dr. is hard put to it, when his best refuge is an allegorical, mystical Text, one of the darkest & difficultest Texts in all the Bible, containing in it almost as many Mysteries, as Words; and hath almost as many interpretations, as there be Interpreters. 1. Therefore I shall forgive you the plain and genuin sense of the place.

2. I shall show you the vanity of the Drs. glosses, and how inconsistent they be with the very letter and meaning of the Text.

Whereas I John in my former Vision had seen the Dragon persecuting the Church under the Tyrannical rule of the Heathen Emperors, now I saw an (a) Angel come down from Heaven, having power and commission from God to chain up and imprison the Dragon that old Serpent the Devil, and to restrain his power for the space of a thousand years after Constantine's restoring Peace to the Church; which Angel did restrain him from his open rage and slaughtering of the Saints, (as he had done before by the Heathen Emperors) and from his prevalent seducing and deceiving of the Nations by his Sorceries and Oracles, until the thousand years be finished; for then he must be let loose for a short time, for some further exercise of God's children, and the harding of the wicked.

Vers. 4. And now I saw such Glory and Majesty put upon the Faithful, in the time that Satan was shut up, as that they sat upon Thrones, and the power of Judgment was committed to them, to manage the affairs of God's Church, and to execute due censures upon offenders. And I saw those Faithful and Holy Martyrs which were ready to lay down their lives for the Testimony of Jesus and his Gospel; and abhorred the Idolatry of the times; these lived and reigned successively with Christ in a spiritual, sanctified and comfortable estate here upon earth all this time of the thousand years of Satan's restraint. In which time some truth remained in the Churches as touching the main points of Christian Doctrine.

Vers. 5. But the rest which lay dead in their sins did not at all recover this spiritual life, nor attain to the saving knowledge of the truth, nor did they witness against Antichrist. This which we now speak off, viz. the abandoning of the corruptions of the times, and attaining to the saving knowledge of the Truth, is the first Resurrection.

Vers. 6. Blessed and Holy is he that hath part in it, for on such the second death which is eternal destruction shall have no power. But they shall be wholly consecrated to the service of God and his Christ, and shall reign with him here on earth successively in their several ages for the space of a thousand years, when they shall rejoice in God, and in the peace of a good conscience, whilst the rest of the world lies in spiritual slavery and misery.

V. 7. 8. But when these thousand years are expired, Satan shall be let loose again, and suffered to raise great troubles in the Church, raising up secret and open enemies to molest it; as he did about the year 1000. after Christ (as the Histories of those times do testify) when Pope Sylvester the 2. arose, who gave his soul to the Devil for the Popedom, and not long after him succeeded Pope Hildebrand (that brand of Hell) about the year 1070. alias Pope Gregory the 7. he was notoriously vile, a Monster of men, a Socerer, and dealt with the devil, he was the first that excommunicated the Emperor, and assumed to himself the power of placing and displacing the Emperor. He condemned Ministers marriages, which yet St. Paul allows off Now follows Transubstantiation, Sacrifices, Ceremonies, Jubilees, Indulgences and Idols in abundance. Now the Turk (that open and professed enemy of Christ comes in, and acts his part, destroying many flourishing Churches. 'It is true, the Pope and Turk did molest the Church some ages past, but they were restrained, and they broke not forth in that outrageous manner as now they did.

Quest. The question then will be, Whether these thousand years of Christ's reign here mentioned, be yet to come, or be already past?

Answ. They are already past, for when Christ came into the world, he bound the strong man, and made his Kingdom fall like lightning from heaven, before the preaching of his Apostles, which was spread over all the world, Rom. 15. 19. Col. 1. 6. Acts 1. 8. Christ is that Angel that descended from heaven, who by his death destroyed him who had power over death, and by his almighty power bound him; so that he could not deceive the Nations as formerly: Insomuch that for the space of a thousand years after Christ's time, many were called and converted, many lived and reigned with Christ, and sealed the Truth (which was held forth in some good measure, until near the end of the thousand years, about which time there began to be a declining with their dearest blood.

Object. You should tell us the express day and year when those thousand years began, and when they ended.

Answ. 'It is a vain curiosity to desire such a thing; 'tis sufficient that we make it out in general, that this reign began about the time of Christ's incarnation, when the Devil's Oracles were cast down, and himself cast out by Christ, and the Gospel was published to the world, and ended about a thousand years after Christ. 'It is true there is variety of opinions amongst the learned touching this, but no contrariety; for all the Orthodox do unanimously agree and conclude, that those thousand years are already past and gone: Some begin these thousand years at the destruction of the Temple, Anno 73. and then it ends in Pope Hildebrand, (so Pareus and Mr Dent) who came to the Popedom 1073. Others begin it at the birth of Christ, and then it ends in Pope Sylvester a Sorcerer. 2. Others begin at Constantine, Anno 300. and end in Boniface the eighth, who is said to have entered like a Fox, reigned like a Lion, and died like a Dog. So that you see all agree that about 1000. years after Christ this reign began, and now is past: So says Marlirate; Christus natus est (uti prohibent Beda, cum aliis) Anno a Mundo condito 5199. rostabant igitur de sexto illi Millenario anni 801. at{que} illos per Synecdochen hic dici mille annos in quibus Ecclesia legato Satana, sub Apostolicis viris & sanctis Patribus ad justum promoverit incrementum. So that this opinion is grounded on a false Hypothesis; for they suppose those thousand years are yet to come, when 'tis clear they are already past: so that by this we see where we are to fetch the Epocha or beginning of this account of the thousand years.

Object. But Christ never yet personally appeared on earth to reign with the Saints; nor was Satan ever yet so bound, but that he seduced many from Christ.

Answ. We have no promise of any personal appearing of Christ till he come to judgment Acts 3. 22.

2. 'It is true, Satan is never so bound, but that he doth, and will deceive many, and therefore this binding must not be understood absolutely, as if he should not hurt the Church at all; but restrictively, to the cause expressed in the Text (Rev. 20. 3.) So that he should not deceive the Nations with his Oracles and Delusions as formerly; but the Gospel should spread, and as it prevailed, so Satan should be bound faster and faster.

The Millenaries will not have these thousand years to begin till Antichrist be totally destroyed, of whom St John had treated in the precedent chapter.

But 'tis more probable that Antichrists utter downfall will not be till the last day, for then 'tis that the Beast and false Prophet are cast into the Lake, Rev. 19. And Christ is said to destroy that son of perdition with his glorious coming, viz. to judgment, 2 Thes. 2. 8,

Quest. But when (saith Dr. Homes) shall this golden age begin?

Answ. The Doctor here leaves you with a lubricus est hic locus, this is a ticklish point; and therefore the better to avoid the carps of a Momus, and the censures of a Cato, and to stave off blows (it seems the Doctor was afraid his Plush might be cudgel'd) he's resolved to shelter himself under the shield of some learned Achilles, telling you what they say, that if they err, you may cudgel them instead of him.

Quest. But what do these learned men say?

Answ. Why they write doubtfully, they cannot agree of the place of this reign; one says it shall be in heaven, another on earth, another in Jerusalem, a corner of the earth. 2. They differ about the persons, whether the Martyrs only shall rise, or all the Saints. 3. They differ about the time when this Reign shall be, whether Before the day of Judgment, In the day of Judgment, or After it; they are divided amongst themselves, yet the Dr. will tell you what some men say. 1. Some say these thousand year shall begin 1617. so Cotterius, then it would follow that Satan is now bound, which we have little reason to believe, if we consider the blasphemies and heresies that abound. 2. The Doctor tells you that in the year 1655. we must expect the calling of the Jews, yea, and before their Call, the Fall of Antichrist (p. 562) To this opinion you see the Doctor inclines, his book was printed 1653. and he conceited that two years after both Rome should down, and the Jews be called, which is as true as all the rest of his book. If I were worthy to be of the Drs. Counsel, the next time that I Prophesied I would be sure to set the time far enough off, that so people might laugh at me (as they have done at some others) when I were dead, and not whilst I lived. And therefore others, a little wiser then their fellows, tells us that it shall begin about 27. years hence. Others say, about 41. years hence. Others about 83. years hence. Alsteed puts the beginning of these thousand years to 1694. Others put it to the year 1859. about 200 years hence. But the Dr. thinks this time too long to be kept out of his Mohammedan Paradise, and therefore he will temper this, and some other accounts which remove their Periods so far off, and this he doth by tampering with the Chronologers, telling you that 'tis conceived the computation from the Creation to this day, ordinarily received, is not right, but far longer then it ought to be. How true this is, I leave it to the Chronologers, and the Dr. to dispute, whilst I proceed to more profitable matter.

Quest. But before I proceed any further, will you have the Cream and Quintessence, the Sinews and Mary▪bones of all Dr. Homes his Arguments (from the forecited places) in one Demonstrative Syllogism?

Answ. Yes, by any means, the briefer, the better; for we have been tired out▪ hitherto with his empty nothings. In brief the Drs. Argument is this, (p. 115.)

Those things which are prophesied in the Word of God and are not yet come to pass, must be fulfilled, [very true.] But the great sensible and visible happiness of the Church on earth, before the Ultimate Day of Judgment is prophesied in the Word of God, which is the Old and New Testament. [Very true,] ergo, it shall come to pass; whoever denied it? But what is this to the point in hand? Or what Logic is this? Because in the last days the Jews shall be called, and because the Glorious Spiritual Privileges of the Church shall then be advanced. Ergo, Christ and the Saints alone shall Raign on earth a thousand years. This is the Drs Logic you see from first to last.

I come now to answer more punctually to Revel. 20. 4. 5▪ &c. 1. The Text is Allegorical, and so is no fit ground to build Arguments upon. The book of the Revelation is the most mystical book in all the Bible, full of deep Allegories, and this Text is one of the darkest and deepest in all the book. 'It is Prophetical, and Prophesies are best understood, when fulfilled. Yet such is the folly of the Papists and Anabaptists, that they take the Letter, and neglect the meaning of the Scripture; whereas the Scripture lieth not in the Words and Letters, but in the sense and meaning.

2. The Raigning here meant is purely spiritual, and so is the first Resurrection. St▪ John says he saw the Souls, and not the Bodies of the Martyrs Raigning with Christ. 2. He saw the Souls, not of all the Saints, but only of those that were beheaded for the Testimony of Christ. By beheading, by a Synecdoche, (saith Dr. H.) all manner of persecution is meant. Now if you stick to the Letter of the Text, none but Martyrs shall reign this thousand year (as Piscator Alsteed and Grotius affirm, and if this be so, then the Martyrs will be in a worse condition then ordinary Saints, for whilst they are enjoying the beatifical Vision of God in Heaven, the Martyrs must be upon earth, feeding on the Quintessence of the Creatures, drinking wine, for which Dr. H. cites Matth. 26. 29. yea the Dr. tells us he doth not see any grand inconveniency that would follow, if he should affirm (but that he dares not, else he hath a good mind to it, as the dog hath to the Mutton, but that he fears the cudgel) that men should beget children at that time. His Reason is, (for he is not mad without Reason) Adam might once have done it without sin or carnality of mind, and the Apostle (saith he) implies that our State then Heb. 2. shall be as innocent as Adams was: and then that promise shall be fulfilled. Matth. 19. 29. he that hath forsaken Father, Mother, Wife, &c. shall have a hundredsold. To the like purpose speaks Mr. Burroughs Hos. 1. 11. Lect. 7. he tells us that in that glorious time, there will be building of houses and inhabiting them, planting of Vineyards, and eating the fruits of them. But the Scripture is clear against this, it tells us that the Kingdom of God is within us, & that it consists not in meat or drink▪ Rom. 14. 17. that in the Resurrection there shall be no carnal, but spiritual delights only. Matth. 22. 30. In the Resurrection they marry not, but are as the Angels of God. Christ's Kingdom comes not to us with exnernal pomp, or worldly observation. Luke 17. 20. but 'tis spiritual, and is maintained by spiritual delights.

3. The Text doth not say that Christ shall come down to them on earth, for the Saints may and do R▪aign with Christ already on earth, though he be now in Heaven. As we are said to suffer with Christ though he be in Heaven and we on Earth▪ Rom. 8. 17. So we are said to Raign with him. Hence believers are called Kings, because even now they reign with him in in a spiritual manner, Revel. 1. 6. and 5. 10. and the Church is now called the Kingdom of Heaven, Matth▪ 13. 47. and 5. 19. 25. So that the Text doth not speak of earth or any earthly reign, but they shall be with Christ, (i. e.) they shall be free from their former persecutions, as living now under Christ, not under Antichrist▪ rising from sin to newness of life.

4. This first Resurrection is not a bodily, but a spiritual Resurrection of the soul from the death of sin to the Life of Grace. The Text clears it, for of such the second death hath no power. As the second death is not corporal but spiritual, so is the Resurrection: Else this absurdity would follow that we should have two bodily resurrections, viz. one of the Saints to reign a thousand years before the Day of Judgment, and another of the wicked at the Day of the General Judgment. Bnt the Scripture makes but one Resurrection of good and bad, of Martyrs as well as others, Matth. 25. 31. and 24. 15. John 5. 28. 29▪ Holy Job knew nothing of such a reign or rising, Job 19. 25. he tells us of his Resurrection only at the last day; and Paul tells us of the rising of all in the twinkling of an eye to Jugdment. 1 Cor. 15. 22. 41. 52. and that the Saints shall be caught up suddenly in the air to meet Christ, and be forever with him, 1 Thes. 4. 16. and Daniel joins the Resurrection of all, and the day of judgment together, Dan. 12▪ 2. So doth John, Revel. 20. 12.

5. If none but perfect Saints shall reign with Christ this thousand years, (as Dr. Homes saith) and no wicked men shall be mixed with them (as the Millenaries affirm) the Dr. may do well in his next book in Folio, (printed at his own charge) to tell us from whence that persecuting Gog, and Magog (i. e.) those open and secret enemies of God's Church shall arise, which shall make such havoc of the Church of God? Revel▪ 20. 7, 8, 9. when the thousand years are exquired Satan shall then be loosed (saith the Text) out of prison, and shall go out and deceive the Nations which are in the 4. Quarters of the Earth, Gog and Magog, to gather them against the beloved City. q. d. Satan shall then be suffered to raise great troubles and tumults in the world, and shall stir up all the enemies of God's Church which are in all the Regions of the Earth, both Scythians, Turks, and unbelieving Christians, and shall gather them to battle against the Church of Christ. Here we see the people of God are in a worse condition then they were before, now it cannot be imagined that Christ should come down for a thousand years amongst us, and then leave us in a worse condition then he found us; and after the Church had been sinless and sorrowless (as Dr. Homes affirms) then that it should be again deceived by Satan, and besieged by his Instruments, who can believe this? So that this Text makes much against the Millenarian opinion. I shall therefore shut up all with this Argument: That Exposition of a Text which contradicts the whole current of Scripture, is contrary to all Analogy of Faith, to the Scope of the Text, to Piety of Life, to the comfort of the Saints, and to the concurrent Judgment of God's Church; that Exposition is not right. But such is the Millenarian Exposition of this Text, (as will appear in the following Arguments) ergo.

Let us now sum up all, and then we shall easily see the folly of these men's arguing from this Mystical Text. 1. St. John speaks of the Saints living with Christ, ergo, 'tis a corporal living.

2. He speaks of their reigning with Christ; ergo, 'tis a corporal and visible reigning.

3. He mentions a Resurrection, ergo, ▪tis a corporal Resurrection.

4. He speaks of the first Resurrection, ergo, there shall be two bodily Resurrections.

5. The Saints shall Reign a thousand years on earth. ergo, it shall be the same numerical Saints, and not a succession of Holy men in their several ages. Est fallacia consequentis. The very repetition of those things is confutation sufficient.