The Resurrection Revealed

The Position propounded.

T He most Sacred Scriptures do frequently in many places affirm, that All the Saints shall reign with Christ a long time, namely a THOUSAND years on EARTH ( SATAN the mean while being bound) which years are not yet begun, but do ere long; and from thence are at length to be fulfilled, in a wonderful both VISIBLE and SPIRITUAL glorious manner, at the RESTITUTION of ALL THINGS, and their NEW-CREATION, before the time of ultimate and general Resurrection.

S Anctos omnes diutine cum CHRISTO regnaturos, in TERRA scilicet MILLE annos ( SATANA tunc temporis ligato) nondum incaeptos, brevi incaepturos, indeque implendos, tam visibili quam spirituali mirandâ 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 gloriâ ante resurrectionis ultimae generalis Epocham, a Sacrosanctissimis Scriptures passim asseritur.

SECTION I. The Position expounded,

[§. 1] BY Saints, I mean all the Elect, from time to time extant afore that time, effectually called, whose characters (that we may know them) in relation to our Position, are in the Revelation limbed to the life, where both it and they are deciphered in one & the same table or frame, viz. Rev. 20.4. And I saw Thrones, and they sat upon them, and judgment was given to them; and I saw the souls of them that were beheaded for the witness of Jesus, and for the Word of God, and which had not worshipped the Beast, neither his Image, neither had received his mark upon their foreheads, or in their hands, and they lived, and reigned with Christ a thousand years.

[§. 2] In which words, I mind at this time, chiefly the three characters of them, that shall reign with Christ: The first is Beheading, synechdochically signifying all persecution, either more particularly (as it is here expressed) for the Witness of Jesus, that is, for asserting the God-head as well as the Man-hood of Christ, for which many Martyrs suffered in the Arian persecution, soon after Constantine's time; or more generally, for the Word of God, viz. the fundamental doctrines thereof, for which they suffered afore the Arian persecution, in the heathen-Roman tenfold persecution, and after, in the Antichristian-Roman persecution, and of late times in several Countries, in the Arminian and Socinian persecution: or for both.

[§. 3] The second Character is, not worshipping the Beast, no nor his Image. Those that shall reign with Christ, reverence not either apparent gross Idolatry, or specious refined (under the notion of prudentials ) in divine worship. They dis-regard Antichrist, root and branch, body and tail.

[§. 4] The third Character is, They receive not the mark of the Beast in their hands, or foreheads; that is, they yield not subjection to Antichrist, secretly, or openly, neither profess him, nor contest for him, or for anything against the truth. All these three Characters are here given to take in all Saints: For haply some Saints have somewhat subjected outwardly to Antichrist, but did not worship. Some perhaps have not subjected, but had not the opportunity or magnanimity to suffer. Others may be, have subjected or worshipped, and after, repenting, have suffered.

[§. 5] In other places of the Revelation, instead of this Negative, Have not the mark of the Beast, they are said to have the mark of the Lambs Father in their forehead, Rev. 14.1. &c. They profess the truth of God, with faith in Christ Jesus. They are truly Saints, and fear the name of God, which is the Cognizance of those that shall reign with Christ, Rev. 11.15, 16, 17, 18.

[§. 6] All such Saints shall reign with Christ, as we have said (the Kingdoms of the earth then being actually and absolutely become the Kingdoms of Christ ) the said Saints on earth visibly possessing the power and dominion over the earth, for a thousand years, literally and properly taken, and Christ most gloriously appearing at least at the beginning and ending of that thousand years: though we cannot yet so demonstratively and infallibly hold forth, that he shall continuedly be all that time personally present upon the earth. The Devil, the mean while, all that time, under what names or notions soever, either as a cunning Serpent, and secret Satanical Adversary, are as an open violent rampant Dragon, and reviling Devil, shall be wholly, and absolutely confined, and restrained, in effects, acts, and person, from the Precincts of the Church.

SECTIO I. Thesis exposita.

[§. 1] PEr Sanctos, nimirum Electos intelligo omnes, tum vocatos, tum vocandos, quorum characteres sub REGNANTIUM notione in Apocaly psi, ad vivum subinde delineantur. Capite nimirum 20. v. 4. ad hunc modum. Vidi sedes, & sederunt super ease, & judicium datum est iis; & animas eorum, qui SECURI PERCUSSI SUNT PROPTER TESTI MONIUM JESU, ET PROPTER SERMONEM DEI, quique NON ADORARUNT BESTIAM, neque IMAGINEM EJUS, NEC ACCEPERUNT CHARACTEREM IN FRON TIBUS suis, aut in MANIBUS SUIS; Viventque & regnabunt cum Christo MILLE annis. Capite vero 11. v. 15, 16, 17, 18. ad hunc modum, Septimus igitur Angelus clanxit & factae sunt voces magnae in Caelo, dicentes, facta sunt regna mundi, regna Domini nostri, & Christi ejus, qui regnabit in secula seculorum. Tum viginti quatuor illi senes, qui in conspectu Dei sedent in sedibus suis, prociderunt in facies suas, & adorarunt Deum, dicentes, Gratias agimus tibi Domine, Deus Omnipot • ns, Qui es, & Qui eras, & Qui ven turus es; quod adeptus sis potentiam tuam magnam, & regnum inieris, & iratae sunt gentes, & advenit ira tua, & praestitutum tempus mortuorum, ut judicentur, & des mercedem, SERVIS TUIS, PROPHETIS, & SANCTIS, & TIMENTIBUS nomen tuum, PARVIS & MAGNIS.

[§. 5] Apocalypse. denique Capite 14. v. 1. &c. ità depinguntur. Tunc aspexi & ecce, aderat Angelus stance super montem Zion & cum eo Centum quadraginta quatuor millia, habentia NOMEN PATRIS ejus scriptum in frontibus suis. EMPTI sunt e terrâ. Non sunt INQUINATI mulieribus, SEQWNTUR AGNUM, &c. Venit hora judicii sui &c. Cecidit Babylon &c. Beati ab hocce tempore mortui ii, qui domini causa mortui sunt, &c. Aderat nubes candida, & nubi insidebat quidam similis homini & Demessa est terra.

[§. 6] Omnes inquam hosce, splendide regnaturos, cum Jesu Christo (quibuslibet terrarum Dynastiis, actu absolute que in ILLIUS, aliquantisper apparentis potestatem succedentibus ) visibiliter possidentes (ut Dan. 7.27.) Regna, Dominatus, eorundemque sub toto Caelo amplitudinem mille annis, ad literam proprie acceptis, Diabolo intereà tempor is ab Ecclesiae finibus omnimode ablegato.

[§. 1] TO remove in the first place the prejudice, that lies heavy upon this Position, of Novelty, and singularity, we shall produce approved Antiquity (both afore and since Christ) with a multitude of later Worthies, almost in every age hitherto congratulating with this truth.

[§. 2] Any of which we intend not for proof (which is deferred till the third Chapter, of this first Book, but especially to the whole third Book) but to remove impediments from men's minds, and to clear their understandings from an averse waywardness of spirit, and so to reconcile them to a patient attention and tractable docility.

HAnc Thesin (ne statim in ipso limine, tanquam privata cujusdam opiniola, tam novitatis, quàm singularitatis rea, condemnetur) prius quàm me demonstrationi accinxero, numeroso Constipatam satellitio eruditae antiquitatis, tàm ante quàm post Christum editae, in medium proferam.

1. SECTION Of Hebrew Antiquities.

[§. 1] FOr, the Hebrew Antiquities, to be set (for seniorities sake in part) in the Front, we have divers: whereof the first is the Targum or Chaldee Paraphrase: which took its beginning from the Jews Captivity in Babylon: where their native Hebrew tongue grew out of use, so that the generality of them far better understood the Chaldee then the Hebrew. The Targum hath many pertinences to the point in hand, especially if we compare several Copies of it. For there is a Manuscript Targum, which upon Ester Ch. 1. reckoning up the several Monarchies that have, and shall be from the beginning of the world unto the end thereof, makes the computation thus: The first Monarchy was of God. Second under Nimrod. Third, under Pharaoh. Fourth, under Solomon. Fifth, under Nebuchadnezzar. Sixth, under the Medes and Persians. Seventh, under Alexander the Great. Eighth, under Julius Caesar. The ninth, the Kingdom of the Messia, or Christ. Where observe how the Jews place the Kingdom of Christ in order after the Roman Monarchy, and to be on earth, as the former were. But least this Copy, being a Manuscript, and so hidden from the eyes of most, should carry the less authority with it; let us consult the Targum, that looks all the learned in the face.

[§. 2] The Babylonian Targum, or ordinary Chaldee Paraphrase faith upon, Gen. 49.10. That CHRIST shall come, whose is the KINGDOME and him shall the PEOPLES obey. Observe the plural PEOPLES, that is the Nations, indefinitely.

[§. 3] Which the Jerusalem Targum expresseth, more literally, and universally, The KING CHRIST shall come, whose is the KINGDOME, and ALL (mark the universality) KINGS (mark the persons) shall be subject unto him, viz. so (as the same Jerusalem Targum expoundeth on the 11. verse of that 49. of Gen. ) that those Kings and Princes, that will not be subject unto him, he shall kill, making the Universe red with the blood of their slain, and the hills white with the fat of their mighty men, &c. But these things were not fulfilled at Christ's being on the earth in the flesh. It was above three hundred years after, ere one King, or Nation was subject unto Christ, viz. in the time of Constantine the Great, except some sprinklings of Converts here and there, called Churches; the Nations and Kings of the earth, either taking no cognizance of his interest, or else persecuted it, even as to this day they do, even ten parts of the world, for one that owns him. Neither hath Christ yet taken that material and sensible vengeance on them, by killing the disobedient, in order to a bringing in of the rest into a visible subjection to him.

[§. 4] Lastly, Paraphrast Jonathan in his Chaldee Paraphrase of Hos. 14.8. hath these words, They (speaking of the Jews) shall be gathered together from out of the midst of their CAPTIVITY, they shall DWELL under the shadow of their CHRIST, and the DEAD shall LIVE, and good shall grow in the EARTH, and there shall be a memorial of their goodness FRUCTIFYING, and never failing; as the remembrance of the sound of the Trumpets over the old wine, which was wont to be offered in the Sanctuary; which things were never yet fulfilled on earth. We forbear to quote more out of their TARGUM, or Chaldee Paraphrase now, because we shall afterwards oft cast an eye upon it in our discuss of several Scriptures, that tend to the PROOF of the point in hand.

[§. 5] To this let me add a touch out of the CAPITULA of RABBI ELIEZAR the GREAT, because near of the same Antiquity with the former; his words are these: As I live, saith Jehovah, I will raise YOU (speaking of the Jews ) up in the TIME to come in the RESURRECTION of the dead; and I will GATHER you will ALL ISRAEL.

[§. 6] You see, both do harmonise to the same tune; the effect of their words the same, which is not yet fulfilled, in as much as to this day the generality of the Jews have not owned any MESSIA to be come in the flesh, but refused The MESSIA, Joh. 1.11. according as it was fore-prophesied, Esa. 53.3. He is despised, and rejected of men. And the remnant of believing Jews, never since, as yet saw that particular RESURRECTION of the dead, or that their gathering together out of the midst of their CAPTIVITY, or that general GOOD in the EARTH. And therefor according to the Scriptures (of which by and by) these things are yet to come, afore the last and general Resurrection.

[§. 7] Of Hebrew Antiquities, SINCE the Incarnation of Christ, namely their Two TALMUDS (their SEDAR OLAM is of the same age near upon, with the Babylonish ) something of which TALMUDS was extant near the Apostles time, if not ancienter, and of other Rabbins, we shall give you an account in divers particulars. In Gemara Sanhedrin, R. Ketina hath said in the last of the Thousands of years of the worlds continuance, the world shall be destroyed, of which it is said (Esa. 2.11.17.) THE LORD ONELY SHALL BE EXALTED IN THAT DAY. And TRADITION agrees with R. Ketina, even as every seventh year of seven years is a years of release; so of the seven thousand years of the world, the seventh thousand years, shall be the thousand of Release, as it is said, AND THE LORD ALONE SHAL BE EXALTED IN THAT DAY. Likewise That Psalm (namely the 92.) is said to be a PSALM OR SONG FOR THE SABBATH DAY; THAT IS, THE DAY THAT IS NOTHING ELSE BUT REST. As also it is said ( viz. Psal. 90.) A THOUSAND YEERS IN THY SIGHT ARE BUT AS YESTERDAY. By which it is plain to acute observers, that the ancient Rabbinical Jews did clearly understand the Prophesy of Isaiah in Chap. 2. of the EXALTATION of the LORD (twice there repeated) as meant of the GREAT DAY, (which some Rabbins call the Day of JUDGEMENT, others the Day of MESSIA, others the Day of the RENOVATION of the WORLD) and of the REIGNING of CHRIST, which is elegantly and emphatically there limbed in its colors to the life, as it will more shine forth, when we come to an accurate discuss of that Chapter.

In Mid • asch Tehillim upon the 90. Psal. v. 15. We thus read, MAKE US GLAD ACCORDING TO THE DAYES WHEREIN THOU HAST AFFLICTED VS, That is by the Babylonians, the Grecians, and the Romans, AND THAT IN THE DAYES OF THE MESSIAH. And how many are the days of the MESSIAH? R. JEHOSUAS said, that they are Two THOUSAND years; and it is said, ACCORDING TO THE DAYES WHEREIN THOU HAST HUMBLED US: that is according to two days; for one day of the holy and blessed God are a thousand years, according to that, BECAUSE A THOUSAND YEERS IN THY SIGHT ARE BUT AS YESTERDAY. The Rabbins also have said, That according to the TIME to come, the DAY of the MESSIAH shall be one. For God which is holy and blessed in the FUTURE ( that is AGE) shall make one day to himself, of which we read, Zech. 14. And there shall be ONE DAY, which shall be known to the Lord, not day, nor night, and it shall be at the EVENING-TIME Light. This Day is the AGE or WORLD TO COME, and the QUICKNING OF THE DEAD.

[§. 9] In their Book called Berachoth, we find this. Benzuma saith, It shall come to pass, that Israel shall not remember their departure out of the Land of Egypt, IN THE WORLD TO COME, and IN THE DAYES OF THE MESSIAH: (mark diligently how by World to come, they understand a time on earth, as Paul hath it twice, viz Heb 1.6. Heb. 2.5. THE INHABITED WORLD TO COME. So the Greek; so the sense. For no man could imagine that heaven above should be put in subjection to the Angels, so as to need the Apostles Apology there to prevent such an imagination.) And how (say the Rabbins in that Berachoth) doth this appear? By that which is written (in J • rem. 23.) BEHOLD THE DAYES COME, THAT THEY SHALL SAY NO MORE, THE LORD LIVETH WHICH BROVGHT THE CHILDREN OF ISRAEL VP OUT OF THE LAND OF EGYPT, & Which wise men interpret thus; not as if the name of Egypt should be blotted out, but because the WONDERS which shall be effected in the DAYES OF THE KINGDOME OF MESSIA, shall principally be remembered, and their departure out of Egypt less.

[§. 10] Note by the way that it is not agreed among the Rabbins, in what THOVSAND years of the world the said DAY of JUDGEMENT, or of MESSIAH, or RENOVATION of the WORLD, shall be. Some say, further off, in the seventh, others nearer, in the sixth, but others about the fifth.

[§. 11] But to go on, The TRADITION of the house of Elijah is, Those Just ones, whom God shall raise up, shall not return unto dust. But if you inquire what shall be to the Just in that thousand years, in which the holy and blessed God shall RENEW his World, of which it is said, AND THE LORD ALONE SHALL BE EXALTED IN THAT DAY: We must know that the Lord will give them, as it were, the wings of Eagles, that they may stye upon the faces of waters, Jesch. 40.31. THEY THAT HOPINGLY WAIT UPON THE LORD SHALL HAVE THEIR STRENGTH renewed, THEY SHALL BE CARRIED UPON WINGS, AS EAGLES.

[§. 12] R. Saadias brings up the REARE gallantly, thus (on Dan. 7.18. The Saints of the most High God, shall receive a Kingdom ) Because the children of Israel have rebelled against the Lord, their Kingdom shall be taken from them, and shall be given to the four Monarchies, which shall possess the Kingdom in this world, and shall lead Israel captive, and subdue them to themselves, Even TILL THE WORLD TO COME, until MESSIAH shall REIGNE.

[§. 13] We shall, for a close of this Section awaken the Reader to have both eyes open upon this, That this reigning of the MESSIAH or CHRIST, so often mentioned by the aforesaid Rabbins, cannot be in the highest heavens after the ultimate day of judgment; for then he lays down all, and delivers up the Kingdom to God the Father, &c. 1 Cor. 15.24.28. Nor have these Rabbinical predictions been ever fulfilled on earth, as experience can witness. And therefore necessarily they must be in effect, of the same judgment as is contained in our Position, or Thesis, which for that cause, cannot be adjudged novel, or singular.

1. SECTIO De Hebraeotum Antiquitatibus.

[§. 1] HArum prima est Targumenica. Targum, seu Chaldaeus contextus, celeberrima inter Judaeos Paraphrasis, hinc desumpsit originem, quo da Captivitate exolevisset lingua Hebraica, neque eam ampliùs intelligerent. Extat ab Onkelo in quinque libros Mosis; a R. Jonathan in Josue, Judicum, quatuor Regum, omniumque Prophetarum, excepto Daniele; Et a Josepho Caeco in Caeteros veteris Testamenti libros. Plura complectitur, quae Synagogae Judaicae faveant, passim tamen eam jugulat, dum luculentissime de Messiâ testator. Guid Mich. le Ja in praefatione, seu instituti operis ration. Ad Bib. Reg. Lutetiae edita. Multa sunt apud Targum (Collatis praesertim exemplaribus) ad nostram Thesin pertinentia. Targum seu Chaldea Paraphrasis manuscripta in Ester Cap. 1. ad hunc modum & methodum, cùm temporis tùm loci computat Monarchias. Prima Dei fuit. Illa purum putum Hebraismum prositebatur. Nimrodus alteram tenebat Monarchiam. Pharaonis Monarchia facit tertiam. Huic Salomonis Monarchiasuccessit. Eam Salomonis, quinta subsecuta est, nempe Nebuchadnezzaris Magni. Huic Babylonici Tyranni Monarchiae, sexta successit, nempe Persarum & Medorum imperium. Alexandri Magni imperium facit septimam. Alexandri Magni, suorumque Satraparum imperium, Julii Caesaris octava tandem excepit Monarchia. Invadit hanc Julii Caesaris Monarchiam, illud Messiae regnum, quod nonum est imperium. Haec Jacob Colerus S.T.D. in Eliae Hutteri in Biblia Ebraea, praefatione. Ita in terris hanc, ut Caeteras, & post Romanam, Messiae locat Monarchiam.

[§. 2] Targ. Babyl. seu ordin. Chaldee. Paraph. in Gen. 49. v. 10. Donec veniat Messias, cujus est regnum, & ei obedient populi. POPULI (dignum observatu) in plurali, 〈 in non-Latin alphabet 〉 .

[§. 3] Quod Targum Hier osolimitanum ad literam magis, & latiùs seu universaliùs exprimit. REX CHRISTUS venturus est, cujus est REGNUM, & OMNES Reges se illi subjicient. Ita ut quoscun{que} regum, principumve, illi non subjecturos interfecerit, ad rubo rem fluminum ex sanguine interfectorum, & albedinem montium ex pinguedine potentum.

[§. 4] Paraphrastes demum Jonathan in Chaldaicâ sua paraphrasi in Hos. 14.8. haec habet verba, 〈 in non-Latin alphabet 〉 &c. i.e. Congregabuntur (Israelitae) de medio suae Captivitatis; in umbrâ CHRISTI SUI habitabunt, VIVENTQUE MORTUI, & BONUM ACCRESCET in TERRA; Nec non erit memoriale bonitatis eorum fructificans & indeficiens, juxta ac memoria Clangoris tubarum super vino veteri, quod libari solet in domo sanctuarii; Quae res nunquam interris adhus impletae fuerunt. Multo plus Targum habet, quod (ut inutilis vitetur repetitio) in ventilationem Scripturarum Thesin probantium, comperendinamus.

[§. 5] Huic Jonathani Concinit R. Eliezer (qui paulo post Templum secundum floruit.) In Capitulis Magni illius Eliezer Cap. 34. haec comperimus 〈 in non-Latin alphabet 〉 &c. i.e. Vivo ego dicit dominus, quod suscitabo vos, in tempore futuro, in Resurrectione mortuorum, et congregabo vos cum universo Israel IN TERRAM ISRAEL.

[§. 6] Haec vero, quae protulerunt, Jonathan & Eliezer, ad hodiernum usque diem, ut Judaeis universe, UMBRAM, imo personam CHRISTI sui rejicientibus (Johan. c. 1. v. 11. Jesch. c. 53. v. 3. ) minime impleta fuerint; ita pars illa, quorundam credentium, nunquam vel revixerunt, aut de praesenti eorum Captivitate sesquimillenariâ reduces, BONUM ILLUD IN TERRA vel Caecutierunt.

[§. 7] Ex Antiquitatibus Hebraeorum TALMUDICIS, Judaicis nimirum, & Babylonicis, a Ducentesimo Nonagesimo post natum CHRISTUM, ad annum saltem 120 ^m . ascendentibus, reliquisque Rabbinorum post-natis abunde, si placet, excipiatis.

[ De Talmudicarum aevo Consulite Bucholcerum Indic. Chron. ad annum Mundi 4161. Christi 191. Helvicum Theatr. Histor. seu Chron. ad annum, quod mirum est Christi 500. Joh. Buxtorf in recensione operis Talmudici, ejus libro de Abbreviaturis Heb. vulgo annexo. M. Lightfoot in Miscellan, Cap. 7. De Christo confutante saltem Traditionem Talmudicam, Matth. 5. Christum ipsum Judaeos inscitiae arguentem, ex suâ ipsorum scriptâ lege; câ scilicet, ut probable videtur, Talmudicâ, in quâ veteris Testamenti authentiam agnoverunt. Eâ autem ration a CHRISTO dictum est Joh. 10.34. Nonne scriptum est in lege VESTRA? ]

1. In Gemara Sanhedrin PEREK CHELEK, ita legimus 〈 in non-Latin alphabet 〉 &c. 〈 in non-Latin alphabet 〉 &c. Id est, Dixit R. Ketina, in UNO (nempe, ut intelligit, ULTIMO ) mundi MILLENARIO vastabitur mundus, de quo dicitur, & EXALTABITUR DOMINUS SOLUS DIE ILLO Jesch. cap. 2. v. 11.17. 〈 in non-Latin alphabet 〉 &c. i. e. Convenit Traditio R. Ketinae, sicut e septimis annis septimus quisque est remissionis annus; ita MILLENARIUS HIC, remissionis erit, MILLENARIUS, quemadmodum dicitur, EXALTABITUR DOMINUS SOLUS DIE ILLO & PSALMUS (scilicet 92.) dicitur CANTICUM DE DIE SABBATI, Id est, de die, qui totus est quies & dicitur (Psalmo nempe 90.) MILLE ANNI IN OCULIS TUIS VELUT DIES HESTERNUS. En (lectores perspicacissimi) veteres Judaei, Prophetiam Jesch cap. 2. de EXALTATIONE DOMINI bis repetitam de DIE MAGNO, an Judicii (ut R. Schelomo, ) an MESSIAE (ut R. D Kimchi ) an RENOVATIONIS MUNDI, (ut R. Asche &c. ) an alio nomine appella • veris, deque CHRISTI tunc temporis REGNO, articulatim, ornateque ibidem depicto, apertissime intellexerunt.

Huic testimonio secundum ex Midrasch Tehillim exhibetur, Ubi semper Psalm. 90. v. 15. laetifica nos pro diebus, &c. sic paraphrastice emphasi non mediocri legitur. LAETIFICA NOS PRO DIEBUS QUIBUS AFFLIXISII NOS, scilicet per Babyloniam, per Graeciam & per Romanos, idque Laetifica in diebus MESSIAE, & quot sunt dies Messiae? R. Jehosuas dixit, quod sunt duo millia annorum sicut dictum est, 〈 in non-Latin alphabet 〉 SECUNDUM DIES QUIBUS NOS HUMILIASTI i. e. secundum duos dies. DIES ENIM VNA DEI SANCTI ET BENEDICTI SUNT MILLE ANNI, juxta illud; QUONIAM MILLE ANNI IN OCULIS TUIS TANQUAM DIES HESTERNA. Dixerunt etiam Magistri, quod secundum FUTURUM (quod Paulus 〈 in non-Latin alphabet 〉 imo & 〈 in non-Latin alphabet 〉 Heb. 1.6. Heb. 2.5. appellate) DIES MESSIAE erit una. Deus enim sanctus & benedictus in FUTURO (nimirum seculo) faciet ei diem unam, de qua dictum est, Zechar. cap. 14. ET ERIT DIES VNA, ET IPSA EST NOTA DEO, NON DIES NEQUE NOX, ET ERIT, AD TEMPUS VESPERI ERIT LUX. Haec dies est SECULUM FUTURUM & VIVIFICATIO MORTUORUM.

[§. 9] Testimonium numer ato tertium e libro Berachoth lib. 11. c. 1. ( scilicet 〈 in non-Latin alphabet 〉 ) quod sic se habet. Dixit Benzuma; Futurum est, ut Israel non faciat memoriam exitus ex Aegypto in FUTURO SECULO, ET IN DIEBUS MESSIAE (vide sis conjunctam Rabbini interpretationem.) Et quid est hujus rei probatio? Quod scriptum est, (Jerem. 23.) ECCE DIES VENIUNT, ET NON DICENT VLTRA VIVIT DOMINUS QUI ASCEND ERE FECIT FILIOS ISRAEL DE TERRA AEGYPTI, &c. Dixerunt sapientes, Non quod evellendum esset nomen Aegypti de loco suo, sed quod mirabilia, quae fient in diebus REGNORUM (scilicet MESSIae erunt 〈 in non-Latin alphabet 〉 i. e. principale, & Aegyptus erit 〈 in non-Latin alphabet 〉 i. e. accessorium.

[§. 10] Priusquam nos alia proferamus testimonia, animadvertant acutiores oculi, inter Rabbinos, quoto mundi MILLENARIO dictum JUDICII, vel MESSIae, vel (ut appellant R. Asche, R. Abba, R. Chanan ) RENOVATIONIS MUNDI TEMPUS fore, non convenit. Quippe quod non nulli (longiùs) in septimum, alii (propius) in sextum, Caeteri (dignissimum observatu) in MILLENNIUM (circiter) quintum incidere promittunt. De quinto consulatur. Rabb. Asche.

[§. 11] Quarta hujus seriei antiquitas, ELiae Domo egreditur, 〈 in non-Latin alphabet 〉 &c. i. e. Doctrina Domus Eliae. Justi, quos Deus RESUSCITASIT ( Resurrectione nimirum primâ, quam Magistri passim, nec non Author libri Sapientiae Cap. 3. v. 7, 8. agnoscunt) non redigentur iterum in pulverem. Si quaeras autem, MILLE ANNIS ISTIS, quibus, Deus sanctus benedictus RENOVATURUS est mundum suum, de quo dicitur ET DOMINUS SOLUS EXALYABITUR ILLO DIE, quid Justis futurum sit? Sciendum quod Deus sanctus benedictus dabit, illis alas, quasi aquilarum, ut volent super facie aquarum; juxta Jesch. 40.31. Expectantibus Dominum innovabuntur vires, efferentur alâ, instar aquilarum.

[§. 12] Respondet ultima primae antiquitatum Hebraicarum; quam R. Saadias ex doctiorum 〈 in non-Latin alphabet 〉 , eximi is) suppeditat. Quippe qui in Danielis cap. 7. v. 18. SUSCIPIENT REGNUM SANCTI DEI ALTISSIMI fic prophetat 〈 in non-Latin alphabet 〉 &. i. e. Eo quod rebellarunt Israelitae contra dominum, auseretur ab illis ipsorum regnum, Dabiturque quatuor hisce Monarchiis, quae regnum possidebunt in HOC SECULO, Captivumque ducent, subjugabuntque sibi Israelem, usque ad FUTURUM SECULUM, donec REGNAVERIT MESSIAH.

[§. 13] Verùm enimvero MESSIAH nequaquam regnaturus est in SECULO, vel duratione in Caelorum altissimo Continuandâ ( 1 Ep. ad Corinth. ca. 15. v. 24.28. ) Nec dum in terris, haec Saadiana vel Caeterorum Rabbinicae praedictiones impletae fuerint; testanti experientid. Quarum authors, eodem fuisse animo cum n • strâ thesi, netesse est. Quae, vel hâc de causâ, tanquam novitia, aut singularis condenmari nequit.

SECT. 2. Of Greek Antiquities.

[§. 1] OUr Greek Companions in this our own Position are divers. That we over-burden you not in the entrance of this Treatise, with such things, as are not pleasing to every Reader, we will present to you only three, each according to his age. The first is JUSTIN MARTYR, who flourished about the year (after Christ) 141. so near the time of John the Evangelist (this John living till the hundredth year after Christ) In that 141. year after Christ, this JUSTIN gave in his Apology for Christian Religion, in writing to ANTONIUS the EMPEROUR. To allow him a sufficiency of judgment and time to be a famous Philosopher (at that time so famed) and to write that Apology, we had need to allow him to be fifty years old, as he himself testifies, and so to suppose him living, afore John was dead; and so long, as he was above one and forty at the time of his Apologizing. This man for his great learning, renowned with the honorable title of Philosopher, witnessed to be Godly by his pious Apology in those bloody persecuting times, and sealed to be so in his death, by the after-name and fame of MARTYR; I say this man, this great Justin Martyr professed himself, and many other Worthies in his time, to be of the same mind with our POSITION. His very words are these, I, and all that are every way orthodox Christians do know both the future RESURRECTION of the body, and the THOUSAND YEERS in Jerusalem that shall be re-edified, adorned, and enlarged, as the Prophets EZEKIEL and ESAY and OTHERS do declare. For so Isaiah, of this thousand years, Isa. 65.17. For there shall be a new heaven, and a new earth, and the former shall not be remembered, neither shall they come into their minds, but they shall find joy and rejoicing in those which I create: For behold I make Jerusalem to triumph and my people to rejoice, &c. to the end of the Chapter. But of that, [For the days of my people shall be as the days of the tree of life] he giveth this sense, viz. In these words we understand (saith he) that the one thousand years are pointed at. For as it was said to Adam, In that day thou eatest of the tree, in that same day thou also shalt die; We know he did not accomplish a thousand years, We know also that saying [That a day with the Lord is a thousand years] is to our purpose. Moreover a certain man AMONG US, whose name is JOHN, BEING ONE OF THE twelve APOSTLES OF CHRIST in that REVELATION which was shown to him, prophesied that those, that believe in OUR CHRIST, shall accomplish a thousand years, (mark, those that believe in Christ shall accomplish a thousand years) at Jerusalem, and after that the GENERAL, and in a word, the everlasting resurrection, and last judgment of all jointly together. Even that whereof also our Lord spake, wherein [they shall neither marry, nor be given in marriage, but shall be equal with the Angels] being made the sons of the resurrection of God. For the gifts of Prophesy are extant with us even till this time.

And as he speaks thus home to our Thesis positively, so he speaks as high against them, that are contrary minded, negatively, denying them to be true Christians. His words are these; But contrary-wise I have signified unto thee (TRYPHO) that MANY, WHO ARE NOT ORTHODOX and PIOUS CHRISTIANS DENY THIS.

[§. 2] The next of the Greek Ancients is IRENAEUS, who flourished about the year 178. after Christ. He was the chief Minister of the Church at LYONS. He saith, he was the hearer of POLYCARP, which POLYCARP was the Disciple of JOHN. And IRENAEUS had that Agnomination or post-name for his godly peace making in the Churches. He wrote five Books against the Heresies of his time, which we have. In the second whereof he testifies, That to his time the gifts of casting out Devils, and miraculous healing of diseases continued (which shows that he lived near the Apostles times, which Irenaeus himself intimates in his fifth Book against Heresies near the end, That JOHN saw his vision of the Revelation almost in his time.) TERTULLIAN calls him THE MOST CURIOUS TRIER or SEARCHER OUT OF ALL DOCTRINES. Of this IRENAEUS the GREAT, in Learning and Godliness, Learned ERASMUS affirmeth in his Argument or Summary of the fifth Book of Irenaeus, against Heresies, that HIEROM asserteth him to be of the same mind with the CHILIASTES that are for the THOUSAND YEERS. The truth is, whosoever shall read that fifth Book of Irenaeus against Heres. with a piercing eye shall find, that Jerome hath given a right judgment concerning him. For Irenaeus there mainly disputing for the Resurrection of the bodies of the Saints, urgeth the Prophets for that Resurrection (who all speak mainly of the first Resurrection of the bodies of the Saints at the full call of the Jews.) And particularly p. 575. Irenaeus urgeth that of Ezekiel Chap. 37. v. 1. to v. 15. for it, (as before Justin Martyr urged Ezekiel for the one thousand years) which place is evidently for our position, as we shall see after, when we come to the proof thereof by Scripture. Li. 5. Page 576. Again he urgeth (as Justin Martyr did) that in Esa. 65.22. For as the days of the tree (he puts in, OF LIFE ) shall be the days of them; which is as plainly, as if written with Sun beams, a part of the Prophesy of the Restauration of Israel, and the New Jerusalem, alleged by Peter, 2 Ep. 3. Cha. and alluded to by John, Rev. 21.1. In another to place of the same fifth Book, Irenaeus speaks much of the Saints after their first life here, that they shall inhabit Paradise, where Adam was placed at his first Creation. And elsewhere speaking of the Saints possessing the Kingdom of heaven, allegeth that place, Matth. 5.5. Blessed are the meek for they shall inherit the EARTH; which is taken out of Psal. 37.10, 11. yet a little while, and the wicked shall not be; Yea, thou shalt diligently consider his place, and it shall not be. But the meek shall inherit the EARTH, and shall delight themselves in the ABUNDANCE OF PEACE. And verse 28, 29. The seed of the wicked shall be cut off. The righteous shall inherit the LAND, and dwell therein for EVER. One instance more (for it would be tedious to you and me to allege all) Flesh and blood cannot inherit the Kingdom of God; as if one should say (saith IRENAEUS ) The wild olive tree is not taken into the PARADISE of God.

[§. 3] The last of the Greek Antiquities that we shall allege, is out of Epiphanius, who flourished about the year after Christ 365.) whose words, after mention of Athanasius and Paulinus, are to this effect.

SECT. 2. De Graecorum Antiquitatibus.

[§. 1] GRaecorum, qui nostrae accinunt Thesi, primus est JUSTINUS MARTYR, in Dialogo cum Tryphone Judaeo Eyw 〈 in non-Latin alphabet 〉 &c. i. e. Ego autem, & si qui sunt per omnia orthodoxae sententiae Christiani; & carnis resurrectionem futuram novimus, & MILLE ANNOS in Jerusalem instauratâ, & exorna • â, & dilatatâ, sicut Prophetae Ezekiel, & Isaiah, & alii promulgant sic namque Isaiah, de MILLE istorum annorum tempore loquutus est. ERIT ENIM CAELUM NOVUM, ET TERRA NOVA, ET NON RECORDABUNTUR PRIORUM, NEQUE EORUM ILLA VENIENT IN CORDA: SED LAETITIAM, ET EXULTATIONEM INVENIENT IN HIS, QUAE EGO CREO, QUIA ECCE FACIO JERUSALEM EXULTATIONEM, ET POPULUM MEUM LAETITIAM & paulo post [NAM SECUNDUM DIES LIGNIVITAEDIES POPULI MEI:] In his verbis (inquit) MILLE ANNOS arcane designari intelligimus. Ut enim Adae dictum est, quo die de ligno comedisset, eo die moriturum etiam esse; scimus cum mille annos non implevisse. Novimus quoque dictum illud quod DIES DOMINI SIT SICUT MILLE ANNI, huc pertinere. Et vir apud nos quidam, cui Nomen JOHANNES, e duodecim Apostolis Christi unus, in câ quae illi exhibita est Revelation Prophetavit; Christo credentes nostro Gr. Paris. edit. 〈 in non-Latin alphabet 〉 Annos mille Hierosolymis peracturos esse; ac postea universalem, & (ut semel dicam) sempiternam omnium, unanimiter simul resurrectionem & Judicium futurum; id quod & Dominus noster dixit quod NUPTUM NEQUE DATURI, NEQUE ACCEPTURI, SED ANGELIS AEQUALES FUTVRI SINT, utpote filii Dei resurrectionis. Apud nos enim huc usque etiam Prophetica extant dona.

〈 in non-Latin alphabet 〉 , &c. i. e. E contrà vero, eorum qui purae, piae{que} Christianorum sententiae nonsunt, multos hoc non agnoscere tibi significavi. Eos enimtibi designabam, qui nomine quidem CHRISTIANI dicuntur, sunt vero ATHEI, & IMPII HAERETICI, quod omnino blasphema & impia & stulta doceant.

[§. 2] Graecorum Antiquorum secundus est IRENAEVS, qui storuit Anno 178. (circiter) post natum Christum. Hác aetate (inquit Abrahamus Bucholcerus, in Indic. Chronologi) IRENAEVS Ecclesiae Lugdunensis Episcopus, & Polycarpi auditor, contra Haereticos scripsit libros qui extant. Dicit alicubise ista scribere, Romanam sedem tenente duodecimo Episcopo Eleutherio, qui hoc tempore Pontificatum gessit. IRENAEI etiam temporibus adhuc durasse donum ejiciendi daemonia, et sanandi multos, testator ipse lib. 2. adversus heresies. Hujus IRENAEI meminit TERTVLLIANVS eumque nominat omnium doctrinarum curiosum exploratorem. IRENAEUS aliquoties scripsit Johannem Apostolum, vixisse usque ad tempora Trajani; Polycarpum vero fuisse auditorem Johannes, & se Juvenem vidisse Polycarpum senem. Sic Bucholcerus. Nomen habuit IRENAEUS (ut aiunt) a componenda pace inter litigants. De hoc IRENAEO Magno, doctissimus asserit Erasmus in Argumento ejus in Quintum librum illius Irenaei contra Heresies, Quin & HIERO NIMUS (inquit ERASMUS ) alicubi testator IRENAEUM sensisse cum CHILIASTIS, cum alias, tum enarrans EZECHIELIS caput trigesimum. Sed in hujusmodi multis, VETERES cum candore legendi sunt, &c. Sic Erasmus. In quam de IRENAEO sententiam facile descendent, qui acutiori oculo perlegerint quintum illius IRENAEI librum contra HAERESES. Ubi plurimum disputans pro resurrection corporum sanctorum, eos ipsos urget Prophetas qui tractant summopere de eorundem, PRIMA RESURRECTIONE, ad plenam Judaeorum vocationem. Particularius ILLE (ut anteà JU. MARTYR pro MILLE ANNIS ) urget Ezechielem pro RESURRECTIONE. Nominatim cap. 37. v. 1. ad 15. Quem locum de Thesi nostrâ intelligendum demonstratio ejus, 3. nostro libro instituenda, convincet. Vide sis IRENAEUM. Edit. Bas. in 8. Lat. Anno 1571. ad pag. 545. & 575.

[§. 3] Ultimus Graecorum, quem recitabimus, Epiphanius (qui floruit Anno circiter 365 ) haec habet verba. 〈 in non-Latin alphabet 〉 , &c. id est, Porro alii dixerunt, senem dixisse, quod in prima resurrection, millenarium quendam annorum absolvemus in iisdem versantes, in quibus etiam nunc, nimirum & legem servants, & alia &c. Unde liquido constat vel Athanasium vel Paulinum, vel quosdam extitisse, circa, vel ante tempus Epiphanii, qui substantiam nostrae Theseos omnino defendebant. Imo mihi palam videtur, etiam ipsum Epiphanium, ex verbis ejus statim insequentibus, favisse aliquantulùm iis hanc opinionem tenentibus. Verùm (inquit) sicut quidam affirmarunt, hoc dixisse ipsum asseruerunt. Et quod quidem scriptum est de millenariâ hâc sectâ, in Apocalypsi Johannes; & quod apud plerosque liber receptus est, etiam apud pios manifestum est, &c. Epiph. lib. 3. To. 2. & juxta Edit Basil lat. A. D. 1578. sub Titulo exemplar Paulini Episcopy. p. 334. & C. 335. A. & edit Graec. Basil. p. 435.

SECT. III. Of Latin Antiquities.

THe first in Seniority, of Latin, Learned, Godly Ancients, that is for our Position, in TERTULLIAN, He Apologized for the Christians about the year after Christ, 180. His words in his fifth Book against Marcion, are to this effect:

Thou art a Priest forever. But Hezekiah, though he once was, yet he was neither a Priest, nor for ever, &c. But unto Christ will agree the order of Melchizedek; because indeed Christ, God's proper and legimate High-priest of the Priest-hood of the Uncircumcision (then specially constituted in the Nations, of whom he had more claim to be received) with vouchsafe at last to accept, and bless the circumcision and posterity of Abraham, when at length they shall know him.

[§. 2] Lactantius, very largely and learnedly discourseth the point, in his seventh Book of divine Institutions, who lived in the time of Constantine the Great, three hundred and ten years after Christ, so long since; proving it from the Scriptures, and withal alleading the consent of Philosophers, Poets, Sybils, &c. all which to translate into English, would but be tedious to them that understand only that tongue (besides the increase of charge in Printing.) And for those that understand Latin and Greek, they have here at hand the mind of the Author, and his quotations in those languages, whereby to read him, and them, in their own idiom and phrase. But to give the English Reader a few summary heads of what is in this large citation of Lactantius, and his quotations, it shall not be grievous to me, nor unnecessary for him. In his seventh Book of Divine Institutions, Chap. 1. he saith thus.

This Lactantius doth largely and learnedly prove from God's making the World in six days, and resting the seventh, Alleadging the Prophet (as it is his expression) that BEFORE thy EYES, O Lord, a thousand years are but as ONE DAY, &c.

And saith Lactantius in the fifteenth Chapter of the said seventh Book. As it is in the Scriptures how, and for what necessity Israel went down into Egypt, there exceedingly multiplied, but oppressed with an intolerable yoke of Bondage, God smote Egypt, led his people through the red Sea,

Saith Lactantius Chap. 16.

Then Lactantius in the eighteenth Chapter of the same Book quotes divers Authors to that purpose; As Hydaspes, and Hermes, and the Sibyls; out of which two latter, he doth not only mind the main point he hath in hand, but also allege out of them, that Christ is the Son of God.

And saith Lactantius, Chapter 19. of the aforesaid seventh Book;

After this saith Lactantius, Chap. 20.

But, saith Lactantius, speaking to this of the Sibyl,

The Poets (saith Lactantius in the 22. Chap. of the aforesaid Book) by Poetical licentiousness corrupted that which they had received; for in that they fang,

Chap. 24. Lactantius faith, I will add the rest.

Tu es Sacerdos in aevum. Nec Sacerdos autem Hezekiah, ne in aevum, etsi fuisset. At in CHRISTUM conveniet ordo Melchizedek, quoniam quidem CHRISTUS proprius, & legitimus Dei antistes, Praeputiati sacerdotii pontifex (tum in Nationibus Constitutus, a quibus magis suscipi habebat) Cognituram se quandoque circumcisionem, & Abrahae Gentem, quum ultimo, acceptione, & benedictione dignabitur. Tertul. l. 5. contra Marcion in Pros. cap. 9.

LACTANTIUS (Tertulliano secundus praeceptor (testanti Bucholcero) crispi Caesaris filii Constantini, vir disertissimus floruit, Anno post Christum 314. qui in 7 INSTITUTIONUM DIVINARUM libro, ad Constantium (ut asseritur) scripto, splendenti tunc temporis tantâ religions gloriâ, haec habet verba. Ut (inquit Cap. 1. istius libri) in quarto libro de primo Domini adventu diximus, sic in hoc, secundum referamus adventum, QUEM JUDAEI QUOQUE ET CONFITENTUR ET SPERANT, &c. quoniam necesse est ad eos CONSOLANDOS REVERTATUR, ad quos CONVOCANDOS prius venerat. Dispositione (inquit Cap. 2. ) summi Dei sic ordinatum, ut injustum hoc seculum, decurso temporum spatio, terminum sumat, extinctâque protinus omni malitiâ, & piorum animis ad beatam revocatis quietum, tranquillum, pacificum, a •• eum denique seculum, Deo ipso regnante florescat. Plato (inquit Lactantius Cap. 14. ) & multi alii Philosophorum, cum ignorarent originem rerum, supremumque illud tempus quo mundus esset effectus; multa millia seculorum fluxisse dixerunt, ex quo hic pulcherrimus mundi extiterit ornarus; sicuti fortasse Chaldaei, qui (un Cic. tradidit in lib. de divinatione primo) quadringenta, septuaginta millia annorum Monumontis Comprehensa se habere delirant, &c. Nos autem, quos divinae literae ad scientiam veritatis erudiunt, principium mundi, finemque cognovimus, de quo nunc in fine operis disseremus, quoniam de principio in secundo libro explicavimus. Sciant igitur Philosophi, qui ab exordio mundi enumerant seculorum millia, nondum sextum millessimum annum esse Conclusum, quo numero expleto, Consummationem fieri necesse est, ET HUMANARUM RERUM STATUM IN MELIUS REFORMARI. Cujus rei argumentum prius est enarrandum, quo ratio elucescat. Mundum Deus, & hoc rerum & naturae admirabile opus (sicut arcanis facrae Scripturae continetur) sex dierum spatio consummavit, diemque septimum, quo ab operibus suis requieverat, sanxit. Hic autem est dies Sabbathi, qui linguâ Hebraeorum a numero nomen accepit, unde septenarius numerus legitimus, ac plenus est. Nam & dies septem sunt, quibus per vicem revolutis, orbs conficiuntur annorum, & septem steilae quae non occidunt; & septem sydera, que vocantur errantia; quorum dispares cursus, & inaequales motus rerum, ac temporum varietates efficere creduntur. Ergo quoniam sex diebus cuncta Dei opera perfecta sunt; per secuta sex, id est annorum sex millia manere in hoc statu mundum necesse est. Dies enim magnus Dei Mille annorum circulo terminatur, sicut indicat Propheta, qui dicit: ANTE OCULOS TUOS, DOMINE, MILLE ANNI, tanquam DIES UNUS. Et ut Deus sex illos dies in tantis rebus fabricandis Laboravit; it a & religio ejus & veritas, in his sex millibus annorum laborare necesse est, MALITIAPRAE. VALENTE, AC DOMINANTE. Et rursus, quoniam perfectis operibus requievit die septimo, eumque benedixit; necesse est, ut in fine sexti millesimi anni, MALITIA OMNIS ABOLEATUR E TERRA, & REGNET PER ANNOS MILLE JUSTITIA; SITQUE TRANQUILLITAS, & REQVIES A LABORIBUS, QUOS MUNDUS TAMDIU PERPESSUS EST. Verùm quatenus id eveniat, ordine suo explicabo. Saepe diximus minora & exigua, magnorum figuras, & praemonstrationes esse; & hunc diem nostrum, qui ortu solis, occasuque finitur, diei magni speciem gerere, quem circuitus annorum determinat. Eodem medo etiam figuratio terreni hominis, Caelestis populi praeferebat in posterum fictionem. Nam sicut perfectis omnibus, quae in usum hominis molitus est Deus, ipsum hominem sexto die ultimum fecit, eumque induxit in hunc mundum, tanqam in domum diligenter instructam; ita nunc sexto die magno verus homo verbo Deifingitur, id est sanctus populus doctrinâ & praeceptis Dei ad justitiam figuratur. Et sicut tunc mortalis aque imperfectus e lerrâ fictus est, ut mille annis in hoc mundo viveret; ITA NUNC EX HOC TERRESTRI SECULO PERFECTUS HOMO FINGITUR UT VIVIFICATUS A DEO, IN HOC EODEM MUNDO PERANNOS MILLE DOMINETUR.

Est (inquit Lactantius Cap. 15. ) in arcanis sacrarum literarum, transcendisse in Aegyptum cogente inoptâ rei frumentariae principem Hebraeorum cum omnidomo & cognatione. Cujus posteri, cùm diutiùs in, Aegypto commorantes, in magnam gentem crevissent, in gravi atque intoler ando servitutis jugo premerentur; percussit Aegyptum Deus insanabili plagâ, & populum suum liberavit, traductum medio mari, cùm discissis fluctibus & in utramique partem dimotis, per siccum populus graderetur. Conatusque rex Aegyptiorum profugos insequi, Coeunte in statum suum pelago, cum omnibus copiis interceptus est. Quod facinus tam clarum, tamque mirabile, quamvis ad praesens virtutem Dei hominibus ostenderet; tamen prefiguratio, & figura majoris rei fuit, quam Deus idem in extremâ temporum consummatione facturus est. LIBERABIT ENIM PLEBEM SUAM DE GRAVI SERVITUTE MUNDI. Sed quoniam tunc una plebs Dei, & apud unam gentem fuit; Aegyptus tunc sola percussus est. NUNC AUTEM QUIA DEI POPULUS EX OMNIBUS LINGUIS CONGREGATUS, APUD OMNES GENTES COMMORATUR, ET AB HIS DOMINANTIBUS PREMITUR, NECESSE EST UNIVERSAS NATIONES, id est, ORBEM TOTUM CAELESTIBUS PLAGIS VERBERARI, Ut JUSTUS ET CULTOR DEI POPULUS LIBERETUR. Et tunc sicut signa facta sunt, quibus futura olades Aegypti ostenderetur, ita in ultimo fient prodigia miranda per omnia elementa mundi, quibus imminens exitus universis gentibus intelligatur. Propinquante igitur hujus seculi termino, humanarum rerum statum commutari necesse est; & in deterius nequitia invalescente, prolabi, &c. Ita enim justitia rarescet, ita impietas, &c. crebrescet, ut si qui tum forte fuerint boni, pradae sint sceleratis, &c. soli autem mali sunt opulenti, &c. Non fides in hominibus, non pax, non humanitas, non pudor, non veritas erit; atque ita non securitas, ne{que} regimen, &c. Omnis terra tumultuabitur; frement ubique bella, &c. Tunc peragrabit clades orbem. Cujus vastitatis & confusionis haec erit causa, QUOD ROMANUM NOMEN, QUO NUNC REGITUR ORBIS (HORRET ANIMUS DICERE, SED DICAM, QUIA FUTURVM EST) TOLLETUR DE TERRA, ET IMPERIUM IN ASIAM REVERTETVR; ET RVRSVS ORIENS DOMINABITVR ATQVE OCCIDENS SERVIET. Nec mirum cuiquam debet videri, si regnum tantâ mole fundatum, act andiu per tot, & tales vires auctum, tantis denique opibus confirmatum, aliquando tamen corruet. Nihil est enim humanis viribus laboratum, quod non humanis aeque viribus destrui possit, quoniam mortalia sunt mortalium opera. Sic & alia priùs regna, cùm diutius ftoruissent, nihilominus tamen occiderunt. Nam & Aegyptios, & Persas, & Graecos, & Assyrios, proditum est, regimen, habuisse terrarum, quibus omnibus destructis, ad Romanos quoque rerum summa pervenit. Qui quanto caeteris omnibus regnis magnitudine antestant, tanto majore decident lapsu, quia plus habent ponderis ad ruinam, quae sunt caeteris altiora. Non inscue Seneca Romanae urbis tempora distribuit in aetates. Primam enim dixit infantiam sub Romulo, &c. Haec fuit prima ejus senectus, cum bellis lacerata civilibus, &c. quasi ad alteram infantiam revoluta, &c. Quod si haec ita sunt quid restat nisi ut sequeretur interitus senectutem? Et id futurum brevi conciones prophetarum denunciant; sub ambage aliorum nominum, ne facue quis intelligat. Sibyllae tamen aperte interituram esse Romam lequanur, & quidem judicio Det quod nomen ejus habuerit invisum, & inimica justitiae, ALVMNVM VERITATIS POPVLVM trucidârit. Hydaspes quoque, qui fuit Medorum Rex antiquissimus, à quo amnis quoque nomen acce pit qui nunc Hydaspes dictiur, admirabilis omnium (aliàs admirabile somnium) sub interpretation Vaticinantis peuri, ad memoriam posteris tradidit, SVBLATVM IRI EX ORBE IMPERIVM NOMENQVE ROMANVM, mulio ante praefatus quàm TROJANA GENS conderetur.

Quomodo (inquit Lactantius ) Cap. 16. id futurum sit, ne quis incredibile arbitretur, ostendam. Inprimis multiplicabitur regnum, et summa rerum potestas per plu • imos dissipata, & concisa, minuetur. Tunc discordiae civiles in perpetuum serentur, nec ulla requies &c. donec REGES DECEM pariter existant, qui orbem terrae, non ad regendum, sed ad consumendum, patiantur, &c. Tum repent adversus eos, hostis potentissimus, ab extremis finibus plagae septentrionalis orietur; qui, tribus ex eo numero deletis qui tunc Asiam obtinebunt, assumetur in societatem à caeteris, ac princeps constituetur omnium. Hic, insustentabili dominatione vexabit orbem; divina & humana miscebit; infanda dictu, & excrabilia molietur, &c. leges commutabit, suas sanciet; contaminabit, diriplet, spoliabit, occidet. Denique immutato nomine, atque imperii seed translatâ, confusio, ac perturbatio humani generis consequetur, &c. Ac nequid malis hominum terraeque desit, andietur e Caelo tuba, quod hoc modo Sibylla denunciet, 〈 in non-Latin alphabet 〉 Itaque trepidabunt omnes & ad luctuosum illum sonitum contremiscent. Tum vero per iram Dei adversum homines, qui justitiam Dei non agnoverunt, saeviet ferrum, ignis, fames, morbus; & super omnia metus impendent. Tunc orabunt Deum, & non exaudiet, optabitur mors, & non veniet, &c. His & aliis pluribus malis solitudo fiet in terrâ; & erit deformatus orbis, atque desertus, quod in Carminibus Sibyllinis ita dicitur; 〈 in non-Latin alphabet 〉 . Ita enim consicietur humanum genus ut vix decima pars hominum relinquatur, &c. De cultoribus etiam Dei, duae partes interibunt, & tertia quae fuerit probata remanebit.

Sed (inquit Lactantius Cap. 17. ) planiùs quomodo id eveniat exponam. Imminente jam temporum conclusione, Propheta magnus mittetur a Deo, qui convertat homines, ad Dei agnitionem, & accipiat potestatem mirabilia faciendi. Ubicunque non audierint eum homines, cludet Caelum; & detinebit imbres, &c. & quicunque conabitur eum laedere, procedet ignis de ore ejus, atque comburet illum. His prodigiis &c. convertet multos, &c. peractis operibus ipsius, alter Rex orietur ex Syriâ malo spiritu genitus, eversor, ac perditor generis humani, qui reliquias illius prioris mali cum ipso simul deleat. Hic pugnabit adversus Propheta Dei, & vincet, & interficiet eum & insepultum jacere patietur. Seà post diem tertium reviviscer; at que inspectantibus, & mirantibus cunctis rapietur in Caelum. Rex vero ill teterrimus erit quidem et ipse, sed mendaciorum Propheta; et seipsum constituet, ac vocabit, et se coli jubebit, ut Dei filium; et dabitur illi potest as, ut faciat signa, et prodigia; quilus visis irretiat homines, ut adorent cum. Jubebit ignem descendere de Caelo, et solemn suis cursilus stare, et imaginem loqui, et fient haec such verbo ejus. Quibus miraculis etiam sapientium plurimi allicientur ab eo. Tunc erueve Templum Dei conabitur, et justum populum persequetur, &c. Qui crediderint, atque accesserint ei, signabuntur ab eo tanquam pecudes. Qui autem recusaverint notam ejus, aut in montes sugient, aut comprehensi exquisitis cruciatibus necabuntur, &c. et dabitur illi desolare orbem terrae mensibus quadraginta duobus. Id erit tempus quo justitia projicietur, et innocentia odio erit; quo mali bonos praedabuntur; non lex, aut ordo, &c. servabitur, &c. Itaque quasi uno Communique la trocinio terra universa vastabitur. Cùm haec facta erunt, tum justi, et sectatores veritatis segregabunt se à malis, et fugient in solitudines. Quo audito, impius Rex, inflammatus trâ cum exercita magno, & admotis omnibus copiis, circumdabit montem, in quo justi morabuntur, ut eos comprehendat. Illi vero, ubi se clausos undique, atque obsessos viderint, exclamabunt ad Deum voice magnâ, & adxilium caeleste implorabunt. Et exaudiet eos Deus; & emittetregem magnum de Caelo gui eos eripiat, ac liberet, omnesque impios ferro, igneque disperdat.

Haec (inquit Lactantius Cap. 18. ) Ita futurum esse, cùm Prophetae omnes, Ex Dei spiritu, tum etiam vatex ex instinctu daemonum cecinerunt. Hydaspes enim quem superius nominavi, descriptâ iniquitate saeculi hujus extremi; pios, ac fideles à nocentibus segregatos, ait, cum fletu, & gemitu extensuros esse ad Caelummanus, & imploraturos fidem Jovis. Jovem respecturum ad terram, & auditurum voces hominum, atque impios extincturum. Quaeomnia vera sunt, praeter unum, quod Jovem dixit illa facturum, quae Deus faciet. Sed & illud non sine daemonum fraud subtractum est; missum iri a patre Filium Dei, qui deletis omnibus malis, pios liberet. Quod Hermes tamen non dissimulavit. In eo enim libro qui 〈 in non-Latin alphabet 〉 inscribitur, post enumer ationem malorum, de quibus diximus subjecit, haec: 〈 in non-Latin alphabet 〉 , &c. i. e. Cùm haec facta fuerint O Asclepi, tunc Do •• nus, & pater, & Deus, & primi, & unius Dei Creator aspiciens quae acta sunt, & suâ voluntate, cum bonum objecisset temeritati, & error revocato, malitiâque purgatâ, partim aquâ nimiâ diluens, partim igne rapido cremans, interdum bellis, & pestilentiis extergens, ad statum pristinum perduxit, & restituit suum mundum. Sibyllae quoque non aliter fore ostendunt, quà ut Dei filius à summo patre mittatur, qui & justos liberet de manthus impiorum, & injustos cum tyrannis saevientibus deleat e quibus una sic tradidit.

Post haec (inquit Lactantius Cap. 20. ) aperientur inferi, et resurgent mortui, de quibus judicium magnum idem ipse rex ac Deus faciet, cui summus pater, et judicandi, et regnandi, dabit maximam potestatem. De quo judicio et regno a pud Erythraeam Sibyllam sic invenitur 〈 in non-Latin alphabet 〉 &c.i.e. Cum dies iste finem fatalem acceperit, & ad mortals judicium immortalis Dei venerit, venict super homines, magnum judicium & initium &c. Nec tamen unìversi tunc à Deo judicabuntur, sed ii tantum, qui sunt in Dei religione versati, &c.

Corruperunt (inquit Lactantius Cap. 22. dicti libri septimi) Poetae, poeticâ licentia quod acceperant, &c. Nam quod peractis apud inferos mille annis, rursus ad vitam restitui, cecinerunt, Marone ita dicente.

Haec eos ratio fefellit, quod resurgent defuncti, non post mille annos mortis suae, sed ut restituti rursus in vitam, mille annis cum Deo regnent.

Quâ de anastasi (inquit Lactantius Cap. 23. ) Philosophi quoque aliquid dicere conati sunt, tam corrupt quàm Poetae. Nam Pythagoras transire animas in nova corpora disputavit, sed inepte; & seipsum ex Euphorbo esse reparatum. Melius Chrysippus; quem Cicero ait fulcire porticum Stoicorum; qui in libris quos de providenti â scripsit, cum de innovatione mundi loqueretur, haec intulit. 〈 in non-Latin alphabet 〉 , &c. i.e. Quod cum ita sit, apparet non esse impossible, & nos cum vitam finierimus, rursus vertiginibus certis temporis revolutis, in hunc statum in quo nunc sumus, restitutum iri. Sibyllae etiam dicit haec, 〈 in non-Latin alphabet 〉 . &c. id est, Et enim durum ad credendum, &c. sed cum jam mundi & mortalium venerit judicium, &c. Impios quidem in tenebras in igne mittet; qui autem pietatem colunt, iterum vivent in terra, spiritum Deo dante, honorem simul, & vitam ipsis.

Nunc (inquit Lactantius Cap. 24. ) reliqua subnectam, veniet igitur summi, & maximi Dei filius, ut vivos ac mortuos judicet, testante atque dicente Sibylla, 〈 in non-Latin alphabet 〉 , &c. i.e. Totius enim terrae mortalium confusio tunc erit, cum ipse Omnipotens venerit in Tribunali, judicare vivorum & mortuorum animas, et mundum universum. Verùm ill cum deleverit injustitiam, judiciumque maximum feceri t, ac justos qui à principio fuerint, ad vitam restauraverit, mille annis inter homines versabitur; eosque justissimo imperio reget. Quod alibi Sibylla vaticinans furensque proclamat; 〈 in non-Latin alphabet 〉 &c. i.e. Audit me homines, Rex sempiternus dominatur. Tum qui erunt in corporibus vivi non morientur; sed per eosdem mille annos infinitam multitudinem generabunt; & erit soboles eorum sancta, & Deo chara. Qui antem inferis suscitabuntur, ii praeerunt viventibus, velut judices. Gentes vero non extinguentur omnino, sed quaedam relinquentur in victoriam Dei, ut triumphentur à justis, ac subjugentur perpetuae servituti. Sub idem tempus etiam princeps Daemonum, qui est machinator omnium malorum, Cathenis vincietur. Et erit in custodiâ mille annis Coelestis imperti, quo justitia in orbe regnabit, &c. Post cujus adventum congregabuntur justiex omni terra, peratoque judicio, civitas sancta constituetur in medio terrae, in qua ipse conditor Deus cum justis dominantibus Commoretur, quam civitatem Sibylla designat.

Sic etiam Sibyllae variis in locis. Vivent itaque homines tranquillissimam vitam, et copiosissimam, et regnabunt cum Deo pariter. Et reges gentium venient a finibus terrae cum donis &c. ut adorent et honorificent regem magnum, cujus nomen erit praeclarum &c. universis nationibus, &c.

Haec (inquit Lactantius Cap. 25. ) sunt quae a prophetis futura dicuntur, quorum testimonia et verba ponere opus esse non duxi, quoniam esset infinitum, &c. Fortasse quispiam nunc requiret, quando ista, quae diximus sint futura? Jam superius ostendi completis annorum sex millibus mutationem istam fieri oportere, & jam propinquare summum illum conclusionis extremae diem, &c. De signis, &c. a Prophetis licet noscere, &c. Quando compleatur haec summa, docent ii qui de temporibus scripserunt, colligentes ea ex literis sanctis, & ex variis historiis, quantus sit numerus annorum ab exordio mundi. Qui, licet varient, & aliquantum numeri eorum summa dissentiat; omnis * tamen expectatio, non amplius quam ducentorum videtur annorum. Etiam res ipsa declarat, lapsum, ruinamque rerum brevi fore: Nisi quod incolumi urbe Româ, nihil istiusmodi videtur esse metuendum. * At vero cum caput illud orbis occiderit, & 〈 in non-Latin alphabet 〉 esse caeperit, quod Sibyllae fore aiunt; quis dubitet venisse jam finem rebus humanis, orbique terrarum? Illa est enim civitas quae adhuc sustentat omnia.

Diximus (inquit Lactantius Cap. 26. ) Paulo ante, in principio regni sancti fore, ut a Deo princeps daemonum vinciatur. Sed idem, cum mille anni regni, boc est septem millia Caeperint terminari, solvetur denuo, & custodiâ emissus exibit, atque omnes gentes, quae tunc erunt sub ditione justorum, concitabit, ut inferant bellum sanctae civitati; & colligetur ex omniorbe terrae innumerabilis populus nationum, & obsidebit, & circumdabit Civitatem. Tunc vêniet novissima ira Dei super gentes & debellabit ease usque adunum, ac primum concutiet terram quàm validissime, & a motu ejus scindentur montes Syriae; & subsident colles in abruptum; & muriomnium civitatum corruent; & Statuet Deus solemn triduo ne occidat, & inflammabit eum, & descendet aestus nimius, & adustio magna supra perduelles, & impios populos; & imbres sulphuris, & grandines lapidum, & guitae ignis, & liquescent spiritus eorum in calore, & corpora conterentur in grandine, & ipsise invicem gladio ferient; & replebuntur montes cadaveribus, & campi operientur ossibus, populus autem Dei tribus illis diebus sub concavis terrae occultabitur; donec ira Dei adversus gentes extremum judicium terminet.. Tunc exibunt justi de latebris suis, et invenient omnia cadaveribus at que ossibus tecta. Sed et genus omne impiorum radicitùs interibit; nec erit in hoc mundo ulla jam natio amplius, praeter solam gentem Dei. Tum per annos septem perpetes intactae erunt silvae; nec excidetur de montibus lignum, Sed arma gentium comburentur; et jam non erit bellum, sed pax, et requies sempiterna. Cum vero Completi fuerint mille anni, renovabitur mundus à Deo; et Caelum complicabitur, et terra mutabitur; et transformabit Deus homines in similitudinem Angelorum, et erunt candidi sicut nix; et versabuntur semper in conspect • omnipotentis, &c. Eodem tempore fiet secunda illa et publica omnium resurrectio, in qua excitabuntur injusti ad cruciatus sempiternos &c. Haec est doctrina sanctorum prophet arum, quam Christiani sequimur. Haec Lactantius.