The Resurrection Revealed

SECT. I. Something of the Saints LIVING a thousand years on earth.

[§. 1] SEeing of necessity, for distinctness, and clearness in our proof of the point, we must by and by take our great Position asunder into two main parts; we shall at present only make some preparations, and have things in a readiness for the demonstration thereof; namely by giving you some short hints in several small branches our of a • ext or two, that there is such a thing, as our Position, in the word of Christ: Which light once perceived, we shall more willingly travel towards the Sun-rising of further manifestations, and sooner understand the mind of that System of Scriptures, which after shall be alleged for the proof thereof.

[§. 2] 2. In the 20. of the Revelation, verse. 4. the last clause, we have this beam of light: And THEY (that is the Saints, as before characterised in our first Chapter, and second Paragraph) LIVED and REIGNED with CHRIST a THOUSAND years.

[§. 3] 3. How first is it said, They lived? Can it be meant only that they lived as immortal souls, in happiness in the other world? It cannot be. For St. John needed not to teach the Saints and Churches to whom he wrote Chap. 1. that which Heathens knew, and taught in their Philosophy (as innumerable instances might easily be given) that the souls of men were immortal, when their bodies were dead, and that the souls of good men suffering for well doing, wer • happy in the other world. Homer and the Philosophers doctrine of Hades Elysian Fields, &c. reach fully as high as this. And further, as it is an unknown phrase, by a thousand years, to signify more then a thousand years, so it is well known, that since Johns time have passed above one thousand and half of years, yea above one thousand three hundred years since the last of the ten Persecutions wherein the Martyrs were so slaughtered; or if we will extend their slaughtring further downward, through the following Arian persecution, and after that the Antichristian, how shall we pitch the compasses of our account so, as to pick up a select number of Saints, whose souls were just one thousand years in heaven before the last resurrection, this being spoken of Saints in general, and of their state after the full, and final fall of Antichrist, Rev. 19. (the Chapter immediately foregoing?)

[§. 4] Truly (to speak my very conscience, from clear light to me) by this their LIVING can be intended no other thing but their LIVING AGAINE. Perhaps there may be some reason of the varying of the phrase, as to say the Saints LIVED, but the wicked LIVED not AGAINE till the one thousand years were finished: Because the dead Saints are more alive, then the dead wicked. For the dead Saints, whiles dead, are alive not only in their natural souls, but in their spiritual union with Christ who is their life; and in the graces which the Spirit of life, implanted in them. And the dust of their bodies are decreed, and preserved by God for an estate called Eternal life, their bodies being said only to be asleep; And therefore said here TO LIVE, as if in a sort never dead. But whiles their bodies were dead, their souls were willing to live again in the body. Not so the Dead wicked, and so a different phrase is spoken of them. But the sense I am confident is, that the Saints were made to LIVE AGAINE in the one thousand years (whiles the Dead wicked lived not again till those one thousand years were ended.) Even as Revel. 1.18. most evidently, ALIVE, is put for ALIVE AGAINE. The words are Christ's of himself, now after his resurrection, spoken to John, I am he that am ALIVE (so the Greek) or LIVING, and was dead, and behold I am ALIVE. If he had been dead, and now was alive, he was properly alive again. So in the same sense the dead Saints are here said in this 20. Chap. v. 4. to LIVE, to signify they LIVED AGAINE. So the Antithesis and opposition here put between these and those in the next verse, gives it in to me with full evidence. But the rest of the dead (that is the wicked) saith the fifth verse lived not again (so expressly in the Greek until the one thousand years were finished. Whence who that weighs things well, can infer less then this; that those Saints in the fourth verse lived AGAINE those thousand years (in which the dead wicked lived not again ) and the Saints had been killed, as it is verse. 4. and Rev. 11. not only metaphorically, but physically in a great part, down to the total ruin of Antichrist; and now a Viol being poured out upon the throne of the Beast, Rev. 16. whereupon he utterly falls, Rev. 19. two last verses, the seventh and last-Trumpet sounding (as it is anticipatedly spoken Rev. 11. but methodically to the matter, as the cause before the effect) the Saints risen, reign with Christ both here in this 20. chap. and in that 11. of the Revel. This to be spoken by the Antithesis, ( Butthe rest of the dead lived not AGAINE.) That the Saints this while (of the one thousand years) lived AGAINE is further manifest, in that it is plain here, compared with verse. 12. that the wicked did LIVE AGAINE at the end of the thousand years. So UNTILL in verse. 5. imports, explained verse. 7. to end of the 12. verse. thus; When the thousand years are expired, Satan shall be loosed, and shall go out, and deceive the Nations, and they went out and compassed the Camp of the Saints (which Saints are all at that time alive) and the Devil that deceived the wicked is cast into the lake of fire and brimstone, &c. and I saw a great white Throne, and I saw the dead (wicked ones) small and great to stand before God. So that in regard it is so punctually held forth, that at the end of the thousand years all the wicked formerly deceased, lived again, personally and properly, soul and body being re-united; I, for my part, cannot infer less, then that the mean while, in the said thousand years the Saints lived personally and properly, in soul and body, gloriously reunited on earth.

[Object.] 5. All that can possibly seem to be objected to the contrary (as far as I can see or hear) is this pretended Scruple; That this Antithesis, BUT the rest of the dead lived not AGAINE, carries not so much in it as we have estimated; because LIVING AGAINE is applied to a contrary thing, and to contrary persons, as if the sense should be this,

[Answ.] We answer, that allegation, that LIVING, and not living AGAINE are applied to contrary things, and persons, speaks for the nature of an Antithesis, and for ours. If it be said by the objectors that the meaning of contraries is Heterogeneals, as spiritual death in sin, and eternal life in glory: We reply, it is indeed said so by them, but not proved. That is the question now in dispute, not to be begged, but to be won from us by argument, if we must part with our right. It cannot sound in my ears, to say that the Saints living a thousand years, signifies their living in soul with Christ for ever after their natural death, seeing it is confessed of all on all sides, that at the last general resurrection (if the Saints rise not till then) the souls of the Saints are brought down from heaven to their bodies, and not their dead bodies to be carried up into heaven to their souls. And that the last general judgment of Christ, appearing as man, judging men, so as all men may see the judgment to be just, is not a work of a day, or of a short time. Nor am I satisfied by any knowledge of the Scriptures that I have yet attained, that the FIRST RESURRECTION is anywhere put to signify merely the sole act, or condition of our first regeneration. I well remember those Texts, Col. 3.1. If ye be risen with Christ, seek those things that are above. And Ephes. 2.5. When we were dead in sins, God hath quickened us together with Christ, saving us by grace, and hath raised us up together, and made us sit together in heavenly places in Christ Jesus, and many the like places. But there is mention only of quickening and rising, and raising. There is mention of SURRECTION, but not of RESURRECTION, much less of a FIRST RESURRECTION to signify Regeneration, or the improvement of Regeneration, which the Apostle mostly intends. Nor do I forget that place Rom. 11.15. That the receiving of the Jews shall be life from the dead. But this is spoken peculiarly of the JEWES, and of their RESTITUTION to the Church-glory on earth, of which we treat, as well as of their conversion, as divers pious learned conceive. Nor doth the Apostle here use the word RESURRECTION, much less FIRST RESURRECTION. I am also at a great loss how Regeneration can handsomely be clothed with the relation of a Resurrection or living again, according to Scripture-phrase. For there an unregenerate man is called a dead man, and sin, a death, and a state of non-conversion in sin, a lying dead intrespasses and sins, Ephes. 2. And so in a due and just opposition, the Apostle calls Conversion and Regeneration, a Quickening, a Rising, a Raising, a Life, but not a Quickening again, a Rising or Raising again. For an unregenerate man was not alive afore, in relation to any spirituals, which are the things we, and the Apostle speak of. The word AGAINE, in living again, rising again, according to Scripture and reason usually import a returning to the same kind of life as was afore. The Scripture saith of man in general, when wrought upon by the Word and Spirit, that he is Re-generated (let the learned heed the Greek) I say Re-generated, because it alludes to his first estate of glorious generation in innocent Adam, in the Book of Genesis (as the Greeks call it) But it doth not say that the Regenerating of an unregenerate manis his raising or rising again, or his resurrection, because a man unregenerated, whiles so, was never alive spiritually till regenerated, he was never raised afore from his fall, till raised by conversion. Innocent Adam had no infused grace, but only created perfection of nature.

6. But if some will have these things to seem sleight in their eyes, let us see what may be further added, entreating the Reader all along this Treatise to take me all together, to look with a general view upon the whole Arch of the Architecture; in which if there be some lesser and weaker slates or stones, there are others stronger, and bigger. I am imperfect (whiles in this world) and so is the Reader too; yet this must not discourage or prejudice us from building up one another with increase of knowledge in general, or of this particular point, touching the Saints first resurrection, in a bodily rising again at the beginning of the aforesaid thousand years, called here their LIVING i. e. AGAINE, meaning their bodily living again after they had lain in the grave a long time. For consider this Text, that as this is spoken to the Saints, as well as the rest of the book, Revel. 1.14. So it is spoken of the Saints (as we saw before in their several characters (in our first Chapter and second Parag. ) Therefore these were regenerated already, long since, to whom this first Resurrection is applied, v. 5. v. 6. For so the words clearly depend (notwithstanding any appearance to the contrary by the late invention of verses.) And they lived, and reigned with Christ a thousand years, then it comes in as a Parenthesis (but the rest of the dead lived not again, until the thousand years were finished ) then it follows, This is the first resurrection, Blessed & holy is he that hath part in the first resurrection. For what good coherence could this make to say, The rest of the dead lived not again until the thousand years were finished; that is (as the objecters interpret) were not regenerated; This is the first resurrection. I say, what concinne and apt coherence could this be? unless we will dream that the rest of the dead were regenerated at the end of the thousand years, when comes the general judgment, v. 12. Therefore this word First-resurrection can no way relate to regeneration by the Word and Spirit. Plainly therefore to me this Text gives a distinct sound, That as the rest of the dead lived not again till the last resurrection at the end of the thousand years, so the Saints lived again at the First resurrection at the beginning of the thousand years.

7. It is likewise further considerable, that the Jews are to have a great share in this MILLENARIE life, this book being full of Representations, Prophesies, and Promises quoted out of the Old Testament made there to them; yea and John Chap. 16. mentions that Euphrates is to be dried up, as relating to their (the Turkish ) Antichrist to fall, and they to be restored; and therefore (though John wrote in the Gentile Greek language) the Churches Song for her Restauration, and the destruction of her enemies, is set forth to be in Hebrew four or five times in six verses together, Rev. 19.1. &c. Alleluja, and Alleluja, Amen. Now as the Restauration of the Jews is mainly looked at all along, in all the Scriptures that concern the glory of the universal Church on earth; so it is spoken of as a further and greater thing then the conversion of their particular persons; namely the dry bones must live, and become a mighty Host or Army -multitude; and the two dry sticks of Judah and Israel shall grow into one, as engrafted Sciences into a stock, and become one Nation gathered from all quarters of the world into one body, Ezek. 37. And MANY of them that sleep in the dust shall awake, some to everlasting life, and &c. Dan. 12.2. (which cannot possibly be understood of the last general resurrection, as we shall demonstrate after in its proper place.) And Daniel himself at the end of one thousand three hundred thirty and five years, after the ceasing of the daily sacrifice (which falls into the time of calling and gathering the Jews, now not far off, as after shall be computed) shall stand in the lotte, Dan. 12. v. last; upon which, and the like expressions Paul in the 11. of Rom. v. 15. saith what shall be the RECEIVING (using a more comprehensive word then converting ) of the Jews be, but LIFE from the DEAD? (he saith not life from death as meaning only spiritual life, but) in a fuller phrase according to the Greek, importeth a Resurrection too, of the deceased believers. And then adds v. 26. That there should come out of Zion the DELIVERER, and shall turn away iniquity from Jacob; the Apostle then looking upon it as a thing to come, though Christ had already been come and gone. And speaks it in relation to the saving of the ALL of Israel, intimating that the bringing in of the Jews at the RESURRECTION OF ALL THINGS (as the Apostle speaks Act. 3.21.) would be a very GREAT and GLORIOUS business; so as all the world should not choose but behold it with admiration. And therefore this share of the Jews in this MILLENARIE enjoyment, will not endure that this twentieth of Revelat. verse. 4. should be slighted off with a metaphorical gloss.

8. For still me thinks, I see more may be digged out of this place, worthy of consideration; 'It is said, The rest of the dead lived not again, as in relation to the dead Saints in glory, as the Objecters grant. Well, if the Saints were now corporally dead immediately before these thousand years, then the REST of the dead, the dead wicked also were then dead corporally; to which the context speaks further, saying, they lived not again now this thousand years, as they lived again at the end of the thousand years, verse. 12. at which time (the Text is plain) they lived again corporally. Why then do any doubt in the least to understand that the Saints, said to be alive these thousand years (by way of Anthesis, and Emphasis, for distinction from, and prelation and privilege beyond and above the rest of the dead wicked ones) are alive corporally; The Saints are really alive in body in the thousand years, as really as the rest of the dead, wicked are dead in body before, and in the thousand years, and alive in body after the thousand years are ended. The Rest imports a remnant of the same lump, or a kind of the same general. The Lump or General is that many are dead both Saints and wicked afore the thousand years began. But when the thousand years were begun, all the one kind, viz. the Saints, then found alive, and all the dead Saints raised to life, reign with Christ (of which by and by) but the Remnant, or other kind of the dead, viz. all the dead at the beginning of these thousand years (whereof thousands were newly killed for their opposition against the Saints in the last verse of the nineteenth Chapter immediately afore) lived not again all the said thousand years, but still lay corporally dead, as the Saints were corporally alive; no Satan to molest them all that while, as formerly.

9. For that also is deeply to be meditated in relation to the particular in hand, That it is evidently added, as an improve meant of the Saints condition these thousand years (of which we speak) that Satan is bound (all that thousand years, v. 2.) • hat he should not deceive, no • stir up the Nations against the Saints, till the thousand years were expired, v. 3. v. 7. Now if the true meaning of the Saints living a thousand years were the glorious condition of their SOULS IN THE HIGHEST HEAVEN, what need was there in the least, of any mention of chaining up Satan, and from deceiving the Nations, and just to that thousand years; the Saints, if in glory that thousand years, being far above the reach of Tumultuating Nations, yea and Tempting Devils?

10. But in as much as it is added here v. 7, 8, 9. That after the thousand years are expired, Satan shall be loosed, and shall deceive the Nations, and gather them together from all quarters, and they shall encomposse the CAMP of the Saints, and the BELOVED CITY. ( i. e. New Jerusalem, Rev. 21.) it most necessarily follows beyond all gain-saying, that those Saints, that are here said to live the thousand years, did live that while on earth. And seeing many of them at least, that are said here to live this 1000 years are said to be such that had been beheaded for the witness of Jesus, and this their life is their recovery from that beheading, let them that can, without blushing, deny that they were not raised from the dead with a physical resurrection; for I cannot. If they hope for any help for their denial, from the word Souls, it will prove but vain, as we shall see after, when we come to canvasse this place again in answer to objections, in the fourth Book (if not afore on other occasions here and there.) For all we say now, is but an Essay or entrance.

SECT. I. Analecta de sanctis in terrâ VIVENTIBUS mille annos.

[§. 1] PRiusquam pro distinctâ, & nervosiori Thesis demonstratione, eam in duas sejung amus partes; minutulae quaedam dilucidationes de illius toto, e Textu unico, alterove, sunt praemittendae. Ex iis quippe nos tanquam jubarum scintillationibus per rimam subsentientes, simile quid, juxta ac Thesin hanc alicubi in sacrâ paginâ extare propensiores multo solemn versus orientem tetenderimus & men's Scripturarum systematis illam demonstraturi sagaciùs subolebitur.

[§. 2] 2. E vicesimo Apocalypsis Capite, verse. 4. hoc aurorat jubar. VIVEBANT [§. 2] ( Sancti nimirum quos nuper characteristice inspeximus) & regnabant cum Christo mille illos annos.

[§. 3] 3. Qui primùm dicitur. VIVEBANT? An sensus ad • o improbabilis [§. 3] obtrudi possit, quo beatitudo sola animarum immortalium in Empyraeo obtendatur? Minime. Nequaquam opus erat Johanni, haec Dei servis, sanctisque Ecclesiarum revelanti (cap. 1. v. 1. v. 4.) illos vision edocere, quod Ethnicis vulgo innotuit, inque Philosophiâ edoctum est. Quippe animas hominum esse immortales, bonorumque de been meritis interemptorum in futuro seculo fore beatas, documenta cùm Poetarum tum Philosophorum, tam Latin quàm G • aece 〈 in non-Latin alphabet 〉 , deque Elysio eo 〈 in non-Latin alphabet 〉 & sublimitatis perspicaciter ascenderunt. Tam ignota est praeterea phrasis per Mille annos (toties repetitos) plus quàm mille annos designari; quàm been nota est haec computatio, nempe jam sesquimille annos a Johanne desuncto, imo mille trecentos ab ultimâ decem persecutionum, & plures, elapsos fuisse. Si vero, mulio inferius per persecutiones subinde insequentes, Arianam primo, Papalem deinde, deducatur computus, • ubi, miror, bipes ratiocinii circinus figatur, intra cujus ambitum Sanctos inveniamus in Caelis, MILLE solos ante resurrectionem annos, justissimâ computi ration, non PLURES? Quippe quod (ut supra) de sanctis in genere, idque post totalem Antichristi occasum fore, prophetatur.

[§. 4] Vero enimvero, si ex imâ edicam conscientiâ, radianti juxtà lumine, VIXERUNT hic loci, pro REVIXERUNT subrogari constat. Utpote Apocalypse. 1. v. 18. 〈 in non-Latin alphabet 〉 , subtitui pro 'A 〈 in non-Latin alphabet 〉 , dictat cum Textu experientia (ego 〈 in non-Latin alphabet 〉 inquit Christus 〈 in non-Latin alphabet 〉 , &c. ) ita hoc in loco 'E 〈 in non-Latin alphabet 〉 sufficitur pro A 〈 in non-Latin alphabet 〉 , ut comprobat Antithesis. Reliqui vero ex mortuis 〈 in non-Latin alphabet 〉 , non revixerunt, donec consummati fuerint illi anni mille, v. 5. Quis qui dicta librat accuratâ rationis bilance, hinc minus hoc infer poterit, Sanctos (v. 4. ) Mille istos annos REVIXISSE, in QUIBUS improbi (v. 5.) nequaquam REVIXERUNT. Beatique fuerunt in primâ illa RESURRECTIONE (v. 6.) in QUA impii non beatificantur; Indies interfecti • uissent Physice hi Caelites (v. 4.) vivente Abaddonapolyonte Antichristiano (cap. 18.24.) Interfectore tandem ISTO (essusâ in thronum ejus, irarum phiolâ cap. 16. v. 10. ) interfecto, cum suo impiorum satellitio ( cap. 19. v. duobus ultimis) REVIVI • CUNT sancti caelites, & REDIVIVI cum Christo mille annos co-regnant. (Quorum omnium schematismus, & adumbratio, anticipatione quâdam opportunâ, impiorum solamen, succincte praemittitur, capite undecimo,) Haec, etiamque id genus alia ab Antithesi nobis suggeri tanto magis constabit, quanto accuratior versus quarti cap. 20. cum versu quinto duodecimoque instituatur collatio. Quâ ration nibil manifestius erit quàm quod RELIQUI MORTUORUM (impiorum scilicet) non REVIVISCENIES (quibus ex diametro oppo ••• ntur VIVI REGNANTES ) physice dicuntur REDIVIVI annis illis MILLE expirantibus. Non REVIXERUNT ((inquit versus quintus) 〈 in non-Latin alphabet 〉 , DONEC consummati sint mille illi anni. Illis vero consummatis, ut canore sonat emphaticum illud 〈 in non-Latin alphabet 〉 , seu DONEC, explicante versu 7. sequentibusque ad verse. 14. (soluto nempe Satanâ seductore, ad finem mille annorum, seductisque ab eo gentibus) MORTUI, tum parvi tum magni STANT personaliter in conspectu Dei (mare Morte, & inferno, reddente mortuos) ex apertis libris adjudicandi. Eodem ergo sensu quo volumus unum oppositorum (nempe impios) dici REVIXISSE post mille annos; eodem ipso fas est dici alterum (nimirum pios) VIXISSE durante hoc millenario, scilicet proprie personaliter & physice REVIXISSE. Inficias eat qui sanâ ration queat.

[Object.] 5. Quicquid vel specie tenus objici videatur (quantum mihi innotuit) est praetextus, Antithesin hanc, (sed reliqui mortuorum non REVIXERUNT) non tantum ferre ponderis, ut nos putauimus; cum REVIXERUNT, ut oppositum 〈 in non-Latin alphabet 〉 VIXERUNT contrariis applicetur rebus, & personis, ad statuendam oppositionem Rhetoricam, non Logicam; unde hic solus (ut aiunt) sensus candide eliciatur, Reliqui MORTUORUM, scilicet in peccato, non REVIXERUNT, nimirum Regeneratione spirituali (quae prima dicitur Resurrectio ) in mille illis annis; dum mortui, intereà sancti VIXERUNT, nempe cum Christo in Caelis triumpharunt mille illos, annos id est (ut aiunt) a morte sua in aeternum.

[Answ.] Ut brevius agam (quum postea libro 4. contra objectiones militandum est) respondetur: Contrarietates rerum, personarumque plus suadent Artithesin, quàm enervant. Vel si objectantes, sua verba deserentes, pro 〈 in non-Latin alphabet 〉 contraria substituerint Heterogenea (mortem nempe in peccato spiritualem, & vitam in gloriâ aeternam) quae hìc opponi volunt; in promptu est replicatio, Hoc 〈 in non-Latin alphabet 〉 haec quaestio est, non petitione principii impetranda, sed argumentorum telis (si fiat) impugnanda. Aspere meas obtundit aures, dicere per sanctos a morte viventes cum Christo mille annos significari suam ipsorum vitam in Caelo aeternam; quum hoc in confesso est apud omnes, sanctorum animas

meo satisfit intellectui RESURRECTIONEM PRIMAM uspiam poni ad purum putum regenerationis actum designandum. Bene satis memoriâ teneo, ad Ephes. cap. 2. v. 5.6. ad Coloss. cap. 3. v. 1. & id genus alia, progressum sanctificationis promoventia; quae fateor vivificationis, & suscitationis, & 〈 in non-Latin alphabet 〉 scilicet resurrectionis unà, minime vero RESURRECTIONIS, minùs multo PRIMAE, mentionem faciunt. Neque memoriâ excidit locus ad Rom. 11. v. 15. Dictus vero peculiariter de JUDAEIS, eorundemque 〈 in non-Latin alphabet 〉 , nimirum ASSUMPTIONE ad RESTITUTIONEM magnam; nullâ PRIMAE, vel RESURRECTIONIS mentione factâ. Nondum autem invenimus vel repertum est, quo pacto Scripturarum more, REGENERATIO vel compte vel commode RESURRECTIONIS notione induatur. Quippe quae non-renatum appellant mortuum & peccatum, Mortem, &c. Ad Ephes. 2. Cui justissimâ Antithesi, Apostolus, Conversionem, regenerationemque debite nuncupat vivificationem, suscitationem, surrectionem, vitam; nequaquàm vero re-vivificationem re-suscitationem, re-surrectionem, &c. nuncupat. Eo quod Non-renatus non priùs vixisset ration aliquâ spiritualium de quâ tum nos, tum Apostolus impraesentiarum disputamus. Voculae iilae, 〈 in non-Latin alphabet 〉 , re, in compositione [RURSUM] significantes, secundum Scripturas juxtà ac rationem, ad eandem speciem vitae reditum innuunt. Hominem in genere, Evangelio & spiritu transformatum, Scripturae dicunt RE-GENERATUM, aptâ systoichosi & analogiâ illius in INNOCENTIA Genesis, in libro ejusdem nominis editae: Hominis vero nonregenerati palingenesiam non dicunt RESUSCITATIONEM vel RESURRECTIONEM, quùm ante eam, nunquam spiritualiter vixit, suscitatusve fuit.

6. Verùm si velint aliqui ut haec leviuscula iis videantur, tentemus an grandiuscula aliquot superaddi possint, quae grandiùs hosce premant. Sanctorum 〈 in non-Latin alphabet 〉 VIVERE mille annos in terris, &c. (non regenerationem ex spiritu) primam dici Resurrectionem, velinde liquet, quod Resurrectio haec, ut Sanctis (cap. 1. v. 1.4.) ita de Sanctis dicitur, ut characteristice ante descriptis, ut & olim regeneratis. Ita verborum catena (non obstanti nuperâ versiculorum inventione) hoc solùm diagrammate explicata, stringit nos credere, Apocalypse. 20. v. 4, 5, 6. Qui securi percussi sunt &c. quique non adoraverant bestiam, &c. vixerunt, & regnârunt (ut Greece est, legimus) cum Christo mille annos, reliqui vero [sicut Parenthetice haec sunt perlegenda] mortuorum non revixerunt, donec consummati fuerint illi anni mille, Haec est resurrectio prima. Beatus, & sanctus qui habet partem in resurrection primâ, &c. optima sane cohaerentia. Incongrua autem pessimeque sonans foret altera conjunctio; Nempe, Reliqui mortuorum non revixerunt donec consummati fuerint mille anni, id est, inquiunt objicientes, non regenerati fuerint; haec est prima resurrectio. Ni somniaremus reliquos mortuorum regeneratos fore ad finem mille annorum adventanti ultimo generalissimoque judicio, v. 12. Prima itaque resurrectio nequaquam ad regenerationem referri queat. Sed Textus distinctissimum edit sonum, Quo vitae genere mortuorum reliqui non revixerunt usquedum ad ULTIMAM resurrectionem, absolutis mille annis; EODEM revixerunt sancti ad PRIMAM resurrectionem incaeptantibus mille iisdem annis.

7. Neque indignum videatur consideratione, Judaeos fore hujus MILLENARII participes, ut plurima in hoc libro (nempe Promissiones, Typi, Prophetiae) e veteri Testamento citata; quin etiam Euphratis exsiccatio cap. 16. Cantilena Hebrai • e cap. 19. abunde testantur. Quae omnia acutissime respiciunt grandius aliquod particulari personarum conversione; RESTITUTIONEM nempe OMNIUM. (ut summatim praebet Apostolus Actor. 3.21. ) per sanctos Prophetas omnes praedictam; Ossa (particularius) arida reviviscere in copias maximas redivivas, reducesque in terram suam; Israelitas, Judaeosque, ut duo ligna in unum coalescere, e medio Gentium in suam patriam reductos, Ezekiel. 37. Multosque ex dormientibus in pulvere expergisci, &c. (quod de ultimâ resurrection intelligi impossible, infra disputabitur) Tandemque ipsum Danielem ad finem mille trecentorum triginta annorum a cessanti juge sacrificio incaeptorum in sort suâ perstiturum. Dan. cap. 12. v. 2.12, 13. Quibus, s • milibusque locis Apostolus affine utitur phrasi, ad Romanos 11.15. Quae (inquit) erit Judaeorum 〈 in non-Latin alphabet 〉 ASSUMPTIO (vox longe magis comprehensiva quàm CONVERSIO ) nisi 〈 in non-Latin alphabet 〉 vita ex mortuis: (dignum observatu) vitam, non dicit ex morte, quo il lam solam ex vel a peccato significaret; sedphrasi multo pleniore, vitam dicit ex MORTUIS, quae resurrectioni physicae plurimùm est accommodatior. Quam praecedit spiritualis, quam concomitatur Civilis a dispersione resurrectio; ut versus suggerit vicesimus sextus: Ita TOTUS ISRAEL SERVABITUR, veniet ex Zion LIBERATOR, & avertet iniquitates a JACOB. Quâ ration, omnia quotquot sub resurrection sint comprehensa, Apostolus tum temporis conspexit ut FUTURA, ad TOTIUS ISRAELIS RESTIUTIONEM absoluendam. Haec quidemporle expensa magnam resurrectionem Apocalypticam cap. 20. v. 4. per nudam Metaphoram dif • lari haud facile patiuntur.

8. Plura quippe mihi videntur adhuc inde effodienda, meditatione dignissima. Dicitur hìc Reliquos Mortuorum REVIXISSE, haud absque respectu (fatenti Adversario) Sanctorum in Caelis viventium. Si vero Caelites hi, corpore sint defuncti immediate ante incaeptum Millenatium (per mortem quippe Caelicolae evaserunt in Millenum ) tum etiam RELIQUI MORTUORUM (par ratio est) eodem modo, corpore scilicet, fuerunt defuncti, testanti etiam contextu, RELIQUOS nimi • um eadem ration non REVIXISSE intra MILLE v. 5. quâ ad finem MILLE nondum rediviui statim excitantur, v. 12. Constat ve • o ibidem eos post MILLE REVIXISSE, Vi divinâ excitaros. Ergo manifestâ antithesi RELIQUIS oppositâ, Sanctos prae RELIQUIS in MILLE VIVERE dictum est. Aequeutorumque, alternis vicibus est realis mors physica, quàm vita illorum spiritualis minime est aequa. Pari intellago ration, reverà Sancti intra MILLE Physice VIXERUNT, ut RELIQVI intra IDEM defuncti post ILLUD revixerunt. Vox ete •• m RELIQVI, non potest non implicare, quidpiam (quî dicam?) MASSAE residuum, TOTIVS partem, GENERISVE speciem. Tota generalis massa sunt MOR TVI. Residua pars specifica altera sunt mortui impii, altera mortui pii, utrique ante illud MILLE morte obeuntes. Incaepto (ut applicemus) MILLENARIO, Sancti omnes in vivis, caeterique morte excitati, VIXERUNT; Residui vero mortuorum, nempe impiorum, ante incaeptum illud mille expirantium, toto concu • renti Millenario, corporaliter mortui, non ut Sanctorum corpora vel physice sunt redivivi. Quin & Residuum innuit rem partibus suis non functam; eandem cum suo totali metam non attigisse. Unde quid minus elici videatur, quàm dummodo Sancti olim mortui, jam & naturalis vitae partibus sunt functi, operamque navarunt; quam implii anteà mortui, jam nunc handquaquam attingentes, non functi, minime navarunt.

9. Nec non lectorum meditationi committam Satanae ligationem ne seducat Gentes, ut augmentum faelicior is in mille annis vitae status promissum. Apocalyp. cap. 20 verse. 2, 3, 7. Quod sane frigidum satis & jejunum foret solamen animabus in Caelorum altissimo (si ibidem) triumphantibus; frustràque nominatum.

10. Ut vice versâ Satanam illum post istos mille annos solvendum, exeuntemque, seducentemque Gentes in quatuor terrae angulis, Gogumque Magogumque congregantem ad praelium; Sanctorum castra urbemque dilectam circundaturos; sea ultimo judicio repulsos, arguit (ut videtur) Sanctos illos hic & nunc VIVENTES in TERRIS versari, inexpugnabili argumentorum necessitate. Illic loci VIVUNT qui securi percussi sunt, illic curantur percussiones, ut illic loci vivant. Apocalypse. cap. 20. verse. 7, 8, 9, 10. &c.

SECT. II. Something of the Saints REIGNING this thousand of years of which we treat.

[§. 1] 1 THat the Saints are said, Revel. 20.4. not only to LIVE that thousand of years but to REIGNE also; it is partly to distinguish the wicked that were not dead at that time, who all this while had played the Hypocrites in point of Religion, and dissembled their Civility and Peace towards men, because of the glorious dominion and reign of the Church over the whole earth, which they beheld, or heard of at least afar off. Which wicked ones, though they lived this thousand of years, yet they did not REIGNE, being inwardly slaves to sin and Satan in heart; and outwardly vassals to the Church through fear of her; and so they linger out (much ado) a refraining of themselves all the thousand years, till they be expired, and then Satan being loose, and they seduced by him, muster themselves together, hoping for mastery, which the sudden coming of the GENERAL JUDGEMENT, doth utterly anticipate, and frustrate, as we have it evidently in the 7.8, 9, 10, 11, 12 V. &c. to the end of this twentieth Chapter of the Revelation.

[§. 2] 2. Where also the Saints REIGNING is such, as is hereby altogether distinguishable from their best condition afore the thousand years, whereof we shall now give you but a glympfe (it being reserved for the peculiar subject of the fifth Book.) They shall now reign in Soul and Body, and on earth most gloriously, Dan. 7.26. But the judgment shall sit, and they shall take away his (the fourth Monarchy root and branch his) dominion, to consume and to destroy unto the end; And the Kingdom, and Dominion, and the greatness of the Kingdom under the whole heaven shall be given to the people of the Saints of the most High, whose Kingdom is everlasting, &c. Mark the words, Mark the phrase, and observe the order and time and place of fulfilling these things, (of which more by and by in the next Paragraph. ) Rev. 14. v. 1. &c. One hundred forty and four thousand are on Mount Zion with the Lamb, they were redeemed from among men, being the first fruits unto God, and to the Lamb, they were undefiled; and give glory to God, for that the lour of his judgment is come, Babylon is fallen. Revel. 5. (which is, both in the representation in the first eight verses, and in the Song, the sum of all the Revelation, and state of the Church as some most learnedly observe) in the tenth verse the Saints sing praise to the Lamb that He makes them unto God KINGS and PRIESTS, AND that they shall REIGNE on EARTH (the self same words as in Rev. 20. v. 6. only the thousand years are not in Chap. 5. and on EARTH not express in Chap. 20. Reigning in both places is brought in with a copulative AND, as an additional to Kings and Priests to God.) I only allege these Scriptures now but to give you an hint of the Saints most eminent reigning in the thousand years in Scripture-language rather then in mine own words. I shall after, Christ assisting, in a more proper place of this Treatise, amply discuss these Texts to your content. Mean while the Reader cannot but see, if he observe well (and he must observe the Scriptures more accurately then ever, if he will see this truth now in hand) that these places hold forth a GLORIOUS REIGNE of the Saints on earth over the whole earth in soul and body, upon the fall of the fourth Monarchy, and its two limbs, of seven and three Horns, ( Dan. 7.24.) Pope and Turk, Rome and Babylon. And by this a meditating mind may presently divine much of the preeminence of the Saints state on earth yet to come, above former conditions.

SECT. II. Analecta de Sanctis, hos mille annos in terrâ REGNANTIBUS.

[§. 1] 1 SAncti dicuntur Apocal. cap. 20. v. 4. non solum Vivere, verum etiam REGNARE mille illos annos, ad distinguendos palam impios illo tempore non mortuos, religione Hypocritas, candorem simulantes, ob latum Ecclesiae imperium, in toto terrarum orbe; cujus vel gloria eorum oculos, vel • ama aures, tremore intus occupante, obtundit. HI dum VIVUNT haud REGNANT, cùm totum illud MILLENARIUM serviant peccato, Ecclesiaeque sint mancipia.

[§. 2] 2. Sancti vero ità eodem tempore REGNANT, ut praesens eorum conditio omnes supereminet ante MILLE annos transactas. Cujus faelicitatem hic tangere solùm licebit, cùm pleniorem de eâ tractatum in quintum librum, ut proprium illius subjectum, detulimus. Regnabunt (summatim dicere) hos MILLE annos tum animâ, tum corpore, in terris gloriosissime. Hanc summam, per partes e quatuor Scripturarum loc is habemus absolutam; quas jam recensere sufficiet. Dan. cap. 7. v. 26. Sed judicium considebit, & dominatus EIUS (quartae nimirum Monarchiae) auferetur, profligando, & perdendo u • que in finem. REGNUM autem, DOMINATUSQUE, & amplitudo REGNI sub TOTO CAELO dabitur POPULO SANCTORUM excelsorurn, cujus REGNUM erit perpetuum, & omnes DOMINATIONES EI SERVIENT, & AUSCULTABUNT. Cujus testimony verba, phrases, ordo, locus, & tempus, observanti animo rem nostram facile comprobabunt. Apocalypse. 7.9. ad finem. Turba multa ex omnibus gentibus & tribubus, & Lingus (quae unica est in Caelis) amicti stolis albis & PALMAE in manibus eorum (quarum, vel similium, in Empyreo nullus plane usus) & clamabant voice magnâ, Salus a Deo nostro, &c. Tum me compellavit unus ex illis SENIORIBUS (quam relationem ignorant Caeli) isti amicti, qui sunt, undeque venerunt? (quos in Caelo si vidisset Johannes, inutilis fuisset quaestio.) Hi colunt Deum die & nocte, in Templo ejus, qui proteget eos umbraculo (sic Beza ) Grece 〈 in non-Latin alphabet 〉 (phrases ad beatitudinem Caelestem depingendam ineptae.) Non esurient nec sititient amplius &c. Agnus pascet eos, ducetque eos ad vivos aquarum fontes, & abstersurus omnem lachrymam. Quarum rerum, quod ad ipsum Caelum, haud opus fuit Johanni pignore aliquo, vel narratione. Apocalypse. 14. v. 1. &c. Agnus stat super Zion, & cum eo centum quadraginta quatuor millia, habentia nomen ejus, & patris ejus scriptum in frontibus (sancti proculdubio sunt been noti in Caelo sine notis) Hi sequuntur, 〈 in non-Latin alphabet 〉 Agnum quocunque eat (ideo non sunt in Caelo) sunt primitiae Deo, & Agno, (ergo Massa in Empyreo adhuc est peragenda.) Deinde Evangelizatur terrae incolis, tribuite Deo gloriam, nam venit hora JUDICII SUI, & alius Angelus sequutus est, cecidit Babylon, &c. Trahat haec qui poterit ad ultimum Christi judicium, statumque beatorum, defendatque si queat Babylonem urbem illam magnam ante illud tempus non ruituram. Denique Apocal. c. 5. tum typo, tum cantico (Doctorum observatione) quoddam totius libri summarium Ecclesiaque restitutae status exemplar, infert, v. 10. (eodem pene cum v. 6. c. 20. ) Sanctos laudantes non tantum quod Christus fecisset eos Deo Reges & Sacerdotes, sed etiam quod REGNATURI SUNT idque in TERRA.

SECT. III. Something of the Saints Reigning WITH CHRIST this time of the thousand years.

THis REIGNING of the Saints those thousand years is emphatically expressed, to be WITH CHRIST, Rev. 20.6. as in Rev. 5.10. The Saints are brought in applying it to themselves in faith with joy, Thou, O Lamb, hast made us Kings and Priests TO OUR God, and we shall REIGNE on earth. So here in this 20. Chapt. v. 6. it is further Prophetically represented, and promised, That they shall be Priests OF GOD, and OF CHRIST, and shall REIGNE with HIM a thousand years. The Book (as I may say) exactly answering to the Preface.

2. Now as Christ is said to Reign in that special manner after the full fall of the fourth and last Monarchy, body and limbs, as if, in comparison, afore that he did not reign; so proportionably the Saints reigning with him at this time, their reigning is so glorious, as if before that all their reigning was no reigning.

3. Let us see a small Landskip of all this together in a Scripture or two, alleged more briefly. For we must adjourn the large discuss of them till after, unless I should weary myself and the Reader with repetitions and disorder. Dan. 7. v. 9. &c. to v. 15. The Thrones were SET (so the original) and the Ancient of days did sit with a most numerous multitude before him, and the judgment, or Judicature was set. And I beheld then, because of the great words which the Horne spake: And I beheld, even till the Beast was slain, and his body destroyed, &c. and I saw in the night visions, and behold one like the SONNE OF MAN (that is CHRIST) came with the clouds of Heaven, and came to the ANCIENT of DAYES (namely GOD the FATHER) that he might be set before him. And there was GIVEN to him (namely to CHRIST) THE Dominion, THE Glory, and THE Kingdom; (so the Greek gives it in emphatically, and the intent of the Prophet is to point out that Dominion, and that Glory, &c. which the other four Monarchs had) And ALL PEOPLES, and NATIONS and LANGUAGES should SERVE him, whose dominion is forever &c. (that is as long as the world below lasts) all which manifestly relate to a Kingdom of Christ on earth; compare v. 23, and v. 27. Thus far the Kingdom is given to Christ (as if in comparison he had none afore) The verse. 17. &c. it is said to be the Saints Kingdom, in these words. These great Beasts which are four, are four Kings (that is, four Emperial Monarchies under four races of mighty persecuting Monarchical Emperors, of four several sorts; namely, First, Assyrio-Chaldean; Secondly, Medo-Persian; Thirdly, Grecian; Fourthly, Roman) which shall arise out of the EARTH that is by violence succeed one another in that inheritance of the world: But the Saints of the most High shall take the Kingdom (that is, that very Kingdom of the world, that the other four former Monarchs had) and possess the Kingdom forever, and forever and ever (that is, in all ages as long as time shall be, as the original signifies;) adding v. 23. &c. to the end of the Chapter; The fourth Beast shall be the fourth Kingdom upon earth (that is the Emperor of the Roman Empire) which shall be divers from all the Kingdoms (namely in Rule, in Conquest, and Cruelty) and shall devour the whole earth, and shall tread it down, and break it in pieces (meaning that the Romans shall conquer the whole world, utterly defacing all Kingly dominion in the same.) And the ten Horns out of this Kingdom are ten Kings that shall arise (to wit, the Roman Empire at last is divided into ten Kingdoms, as John hath it several times in the Revelation, as a tendency to the ruin of that Empire, for it follows here) And another shall rise after them, and he shall be divers from the first, and he shall subdue three Kings; (That is, the Eastern, Saracen-Arabian, Turkish power ascending to a monstrous height of strength, differing from the former, in Nation, Religion, and Tyranny, shall take away three of the said ten Kingdoms) And he shall speak great words against the most High (see the Turkish Alcoran and shall wear out the Saints of the most High (that is in a great measure slaying so many Christians at one battle, as the tippes of their right ears filled nine sacks) and think to change Times and Laws (that is, those of divine institution as appears also in his Alcoran ) and they shall be given into his hand until a time, and times, and dividing of times (meaning that the Saint • shall by divine permission fall under the Turkish power three hundred and fifty years, from his first invading the Jewish Countries, to his full and final fall) But (saith the 26. v. &c. to the end of the Chapter) The judgment shall sit, and they shall take away his dominion to consume and to destroy it to the end (that is to say, The Ancient of days as fitting in judgment judgeth to vindicate the Saints, and so gives them opportunity, and virility to deprive the Turk of his Kingdom, and utterly to consume his power, and strength. And so in the 27. verse, The Kingdom and Dominion UNDER the whole HEAVEN, shall be given to the people of the Saints of the most High, &c. (That is the same Dominions of the whole world below, that the former tyrannical Monarchs usurped, shall now be given into the hands of the converted Jews, and holy Gentiles adhering to them, to reign on earth with Christ, to whom these Dominions were delivered in the former part of this Chapter. This place of the seventh of Daniel hath been so large touching the Saints reigning with Christ on earth; that we shall add but one or two places more, and that very briefly, Revel. 11.15. &c. The seventh Angel sounded, and there were great voices in heaven, saying, the Kingdoms of the WORLD are become the Kingdoms of our LORD, and of his CHRIST ( or of him as CHRIST) and he shall REIGNE forever and ever (that is throughout all AGES from hence forward over the Kingdoms of the WORLD, as if hitherto he had not, in comparison, reigned over them) And the four and twenty Elders &c. fell upon their faces, &c. Saying we give thee thanks, O Lord, &c. because thou hast TAKEN TO THEE THY GREAT POWER, and hast REIGNED, and the Nations were ANGRY) which shows this was not at the ultimate day of judgment) and the time of the dead that they should be judged is come, that is, the Saints should be vindicated, for so it presently follows, that thou shouldest give rewards to thy servants the Prophets, and to the Saints, and them that fear thy name; which what should it be but to reign on earth, as it is both before expressed in the Preface, Rev. 5.10. and after in the Catastrophe, Revel. 20.4. in regard of which reigning on earth they may be said to be the FIRST-FRUITS to God, Rev. 14.4. because this is but the beginning of God's work of glorifying his Saints. Let us close this Paragraph with Heb. 2.5. &c. to 10. The world to come (the Greek is the INHABITED world to come) must be put under man (though not under Angels) according to Psalm 8. (quoted there by the Apostle) which Psalm relates to Gen. 1.26. where God gives Adam dominion over all the Creation. But, saith the Apostle in his time, We see not yet all things put under him, only Jesus (as the pledge) is crowned with glory. Therefore say I, there is such a thing yet to come. Let not the Reader (if I may entreat so much) despise the allegation of these Texts for the present purpose, which are little more then barely alleged, only to hint the Saints reigning with Christ on earth. I desire to engage him upon this request but for a time, till I come to critically scan (if I may assume so much confidence to myself) these, and many other places of Scripture. And then upon his serious joint view of all, all together, if he can be of another mind different from me; let him, for me, abound in his own sense.

[§. 4] But to wheel about from, this digression to our own post, and business in hand, viz. the Reigning of the Saints WITH CHRIST at this time, and in this place aforesaid. Before they reigned but sometimes, over their corruptions, and Satan's temptations, but never over men; but now totally and finally over Sin, MEN, and Devils (as we shall demonstrate afterwards. Their living must be after a RESURRECTION, as the word is twice mentioned in this 20. of Revelation. Though they be made but spiritual Kings and Priests (as the Objecters will have it) in those words Rev. 5.10. He hath made us Kings and Priests to God; yet how shall the next words be figured off from their proper sense, where the Crown of Dignity is put upon the head of REIGNING UPON EARTH? He hath made us Kings and Priests unto God. AND (besides) We shall REIGN UPON EARTH. And as through abundance of confidence, begetting abundance of joy, the Saints are brought in expressing it in a triumphing song. And again they praise for the same thing in substance in a song, Rev. 14.3. And again the same matter in the same manner in effect, Rev. 19. first six verses. And the reason given is, because the Lord God Omnipotent reigneth, and hath avenged the blood of his servants, and the Saints are then extant to praise for it; and all this must be yielded to be on earth by whomsoever the rest of the Chapter shall be read out curiously; for whiles the Saints are all in Heaven (properly so called) Christ needs not (as it is v. 15.) rule the NATIONS with a ROD OF IRON, or as it is v. 18. &c. Call the fowls to eat the flesh of Kings, Captains, &c. and of horses, whiles he slays men with the sword. But I transgress, in anticipating, if not prejudicing myself in spending so much time, in touches, hints, and intimations, afore I come to the elaborate scanning of these and other Scriptures.

SECT. III. Analecta de Sanctis in illo MILLENARIO CUM CHRISTO regnantibus.

SAnctos cum CHRISTO regnare his mille annis, tam Canorâ profertur emphasi, ut nemo facile surdeat incurius. In praefatione Apocalypsis, cap. 5. praefatam aliquatenus; in libro cap. 20. libere habemus prenunciatam. In 5. cap. ovantes canunt, Dignus es, Agne, qui accipias librum, & aperias, &c. quoniam mactatus es, & fecisti nos DEO NOSTRO reges & sacerdotes, ET (observetur illud 〈 in non-Latin alphabet 〉 praeterea ) REGNABIMUS in TERRA. Mirum, si regnaverint in terrâ Christiani, Christo ibidem non regnante. Verùm non ita ab effectu sejungatur causa. Sed vivent (inquit vicesimum Caput) & regnabunt CUM CHRISTO mille annos.

2. Ut vero Christus dicitur hoc Milleno ita in terris regnare, quasi illum comparative, non anteà, ibidem regnâsse, dici videatur, Apocal. 11.15.17. Ita Sancti pari analogiâ dicuntur tunc CUM ILLO illic regnaturi, tanquam non regnantes ante haec videbantur.

3. Videamus jam utriusque mappam. Discutiamus postea, Dan. 7. v. 9. ad v. 15. Videbam, donec solia posita sunt (ita Textus originalis, it a & vetus interpres) & ANTIQWS DIERUM sedit, coram quo myrias myriadum stabant. Judicio considente libri aperti sunt. Videbam tunc ex quo caepit vox verborum grandium quae cornu illud (parvum nempe illud ultimum grandiloquum v. 8. ) loquebatur. Videbam usque dum occisa est bestia illa (scilicet decemcornupeta cum ultimo succrescenti cornu, eradicanti tria. v. 7, 8. ) occisa est, perditurque corpus ejus, traditum incendio. Residui etiam bestiarum ablatus est dominatus; spacium tamen in vita datur iis us que ad tempus constitutum. Visionibus videbam nocturnis, quo • ecce cum nubibus Caeli SIMILIS FILIO HOMINIS (Christus nempe) Veniebat, deinde usque ad ANTQWM DIERUM (nempe DEUM PATREM ) pervenit, ut sisteretur ante eum. ETHUIC, Christo scilicet, datur dominatus, gloriaque ac Regnum ILLUD; Sic Greece habetur emphatice, ad mentem Prophetae, eundem domìnatum, illam ipsam gloriam, idemque regnum, penes olim quatuor Monarchas, jam Christo dari, ut patet ex sequentibus, ut omnes populi, nations, & linguae ei serviant cujus dominatus est perpetuus, &c. id est nulla, post Christi dominatum & Regnum, sequitur in terris dominatio. Vel perpetuum dicitur hoc Christi Regnum, quod omni durante seculo est duraturum; ut sonat origo 〈 in non-Latin alphabet 〉 Quae omnia cunctis ni captis oculis apertissime referuntur ad visible Christi REGNUM in TERRA, (expressiùs v. 23.27. ) collatis singulis quatuor Monarchiis quae praecesserunt ruentibus. HOC Regnum hucus{que} Christo datum, quasi nullum illi fuisset antea, jam sanctis datur, utpote cum Christo regnantibus, v. 17. &c. ad finem. Hae bestiae magnae, inquit unus ex astantibus juxta Danielem interpres, quae sunt quatuor, quatuor sunt reges e terrâ surrecturi, (id est quatuor Imperia Monarchica sanctos persequentia, in terrarum haereditate invicem succedentia, nempe Assyrio-Chaldaicum, Medo-persicum, Graecum, & Romanum, ) Sed Sancti accipient Regnum, HOC ut Junius dat emphasin, qui possessuri Regnum ( IPSUM ut iterum dat Junius ) usque in seculum, inque seculum seculorum; Id est, interpretanti Ephraimo Huito, Sancti Judaei privabunt ease bestias suo dominatu, eundem possessuri, ad extremum mundi finem. His visis, Danieli optanti veritatem cognoscere de bestiâ quartâ, ab omnibus diversâ, dentibus ferreis, conculcante caeteras, deque cornibus decem in ejus capite, deque ultimo succrescente cornu, a cujus conspectu ceciderunt tria, ore ejus loquente grandia, gerenteque bellum cum sanctis, eisque praevalente usque ad ANTIQUI DIERUM adventum, judicium sanctis daturum, ità responsum est; Bestia illa quarta regnum quartum erit in terrâ, quod diversum erit ab omnibus illis regnis; consumet enim totam terram, &c. (Id est Imperium Romanum diversum regimine, victoriis, & crudelitate a caeteris, eorundent dominatus & regalia delebit.) Et cornua de •• m ex illo regno sunt decem reges qui exsurgent, post quos exsurget postremus, qui erit a prioribus diversus & tres reges deprimet. (Id est, ex quarto imperio, nempe Roma no, surrexerunt decem status inferiores • yrannici, in quos hoc dividitur imp •• um, hâc praeparatione divinitùs factâ in ruinam ejus, ut opportune jam cornu Turcicum tres illorum domat, dominaturque absolutissime, • ejectis legibus imperialibus Romanis, quâ ration a decem omnino distinguitur.) Et loquetur (postremus ill) verba adversus excelsum, excelsique sanctos deteret, adeo ut cogitet se mutaturum tempora & jus (Id est quàm maximas inventas blasphemias contra Deum promulgabit, crudelique tyrannide, sanctorum debilitabit potentiam, consulet de mutandis temporibus legibusque divinitùs institutis.) Tradenturque in manum ejus, usque ad tempus, tempora, divisumque tempus. (Nempe Turca ita dicto conamine praevalebit, ut Sancti ejus dominio trecentos quinquaginta annos subjicientur.) Sed judicium considebit, & dominatus ejus auferetur profligando, perdendoque usque in finem. (Hoc est, judicante Jehovâ, sancti eripiunt illi reg • um, vim, r • bur, potestatem ejus devastantes.) Regnum autem, dominatusque, & amplitudo regnorum SUB TOTO CAELO dabitur POPULO sanctorum exce • sissimi. Cujus regnum erit in seculum, & omnes dominatores ei servient & auscultabunt. Quibus verbis, quid planiùs, quid pleniùs significari potest, quàm [idem illud sub toto caelo (in • ERRA itaque) dominium, quatuor Monarchiis arreptum sanctis exhiberi?] Sic simul cum Christo in terrâ 〈 in non-Latin alphabet 〉 diu regnabunt Christiani. A Daniele transeamus ad Johannem Apocalypse. 11. v. 15. &c. septimus Angelus clanxit & factae sunt voces magnae in Caelo, dicentes facta sunt regna MUNDI Domini nostri, & Christi ejus, (vel ipsius Christi, (scilicet Domini nostri Christi, ut Christi) qui regnabit in secula seculorum (duranti nimirum TEMPORE ) TUM viginti quatuor illi SENIORES (ignota in caelis relatio, ut & numerus) qui in conspectu Dei SEDENT in THRONIS (regnandi situs & indicium) prociderunt &c. dicentes Gratias agimus tibi domine, &c. quod adeptus sis, vi scilicet, potentiam tuam MAGNAM (quae parva quodammodo videbatur anteà) & REGNUM inieris, quod initium aliquod innuit, & iratae sunt gentes. (Lugent homines die judicii non irascuntur.) Et venit ira tua (puniens scilicet Antichristum satellitesque ejus in terrâ) & praestitutum tempus mortuorum (primâ nimirum resurrection) ut judicentur, (qui & quomodo statim sequitur) dare mercedem servis tuis, &c. (scilicet in Terrâ, ut probant sequentia) & perdas eos qui perdunt (praesenti tempore) TERRAM, cujus minima cura ad ultimum Judicium habenda est.) Tunc apertum est Templum Dei in Caelo, & visa est Arca pacti ipsius in ejus Templo, & facta sunt fulgura, voces, Tonitura, & terraemotus, &c. quae omnia magis contra, quam pro statu in supremo Caelo intelligant • r necesse est. Claudat hunc Paragraphum Apostolus ad HEBRAEOS 2. verse. 5. &c. MUNDUS ILLE FUTURUS (inquit) homini subjiciendus est, non angelis (Greece 〈 in non-Latin alphabet 〉 ill habitabilis, seu inhabitatus mundus ill futurus, duplici emphatico) juxta, inquit, Psalmum octavum, ut concesserat Deus, Genes. 1. v. 26. quod respicit Psaltes. NUNC autem (dicit Apostolus) nequaquam HACTENUS videmus quod omnia subjecta sunt ILLI, tantum JESUM illum (pignus rei) gloriâ & honor cernimus Coronatum &c.

[§. 4] Omnia quae recensuimus testimonia satis (ni fallor) suggerunt meditanti viro, eminentiorem in terrâ regnandi speciem sanctis adhuc restare. Olim dominati sunt quandoque, & ex parte, tentationibus, nec non peccato, nunquam vero generi humano. Quibus omnibus dicto MILLENARIO, seu tempore terricolis adhuc futuro, penitus semperque dominabuntur victores. Vitam eorum fore oportet, ut vita faeliciter resurgentium futura est; resurrection ad designandum hunc statum bis repetitâ, Apocalypsis cap. 20. Si fiant spiritualiter tantum reges & Sacerdotes (ut objectores vellent) Apocalypse. 5.10. quo tropi invento profligabitur sequentium verborum literalis sensus, ET (praeter illud sacerdotium & regale) regnabunt IN TERRA? Verum ne in taedium incidamus repetitionum, nec non praejudicium subeat causa, leviusculis grandiorum anticipationibus, clausâ hâc sectione, ad ultimam transitur perstringendam.

SECT. IV. Something of the space of time, viz. The THOUSAND YEERS of the Saints reigning with Christ on earth.

[§. 1] THe time of the Saints reigning with Christ upon earth is so punctually and positively set down to be A THOUSAND YEERS, that I know not how, without perverting the Scripture, to make it more or less. It would seem to me a presumptuous thing to hear the holy Spirit, to tell John six times over in six verses together, namely Rev. 20. v. 2, 3, 4, 5, 6, 7. of a • housand years precisely, touching the same business, in the several parts and appurtenances thereof never varying the phrase to a weakening, but four times (of the six) to a strengthening of it, with mighty emphasis in the Greek) as to say THE or THAT • AME thousand years, if I the mean while should imagine another number.

[§. 2] I know no such phrase in all the Bible, of a thousand years put for any other number, but really for a thousand years, to encourage me to such a boldness of imagination. That of Peter 2 Epist. Chap. 3. v. 8. in God's account, is nothing against us.

[§. 3] Besides, the parts to which this number is applied, are so cemented together, as cause and • ffect, distinction and opposition, &c. that they mightily strengthen and prove the just account of a thousand years. Satan is bound a thousand years, that he should not deceive the Nations, till that same thousand years should be fulfilled. Then the Sants lived and reigned with Christ THAT SAME thousand years (so the Greek ) But the rest of the dead lived not again, until those thousand years were finished. Whiles the Holy ones are made Priests of God, and of Christ, and reign with Christ a thousand years. It is worth our noting by the way, that instead of adding here Kings to Priests (as Rev. 5.10.) it is supplied with this, That they reign with Christ a thousand years, so that when it is said Rev. 5.10. The Saints are made Priests and KINGS to God, their Kinglyhood is there meant in relation of that which there follows, viz. Their reigning upon earth, even as (for ought I know yet) all the Saints shall be able to serve and worship God immediately without the help of any Administrator, in the Old Testament called Priests, in the New, Ministers, Elders, &c.

[§. 4] Nor is it of least consideration, that the thousand years (that we might not stretch or shrink this number, if we will observe the sealings of it at both ends) are bounded in with two most notable things, namely TWO RESURRECTIONS. The living of the Saints, (whiles the rest of the dead lived not ) begins with the First-Resurrection. This saith v. 5. is the FIRST RESURRECTION as relating to the second at the end of the thousand years, v. 7. &c. to v. 14. And when Those thousand years are expired, Satan shall be loosed, he shall seduce the Nations, and go about to disturb the REIGNING Saints, and the beloved City, and then appeared a great Throne, and one sat on it, from whose face the earth and heaven fled away, and the DEAD, small and great, stood before God, &c.

SECT. IV. Analecta de TEMPORIS spacio; nimirum de MILLE ANNIS, quibus Sancti cum Christo in terris sunt regnaturi. Apocal. cap. 20. v. 2, 3, 4, 5, 6, 7.

[§. 1] TEmpus sanctorum in terra regnantium toties adeo praecise asseritur MILLE fore annos, caeteris concurrentibus, ut me latet penitùs quomodo mihi liceat, nisi pervertenti Scripturas, plusve minusve pronunciare. Audax nimium, ne dicam, stupendâ praesumptione, viderer, audito Sancto Spiritu sexies (haud minus) sexque contiguis versibus dictante, eundem justissime numerum MILLE annorum, de eâdem ipsissimâ re, nunquam variatâ phrase, nisi quater in majorem emphasin, 〈 in non-Latin alphabet 〉 in 〈 in non-Latin alphabet 〉 MILLE Annos in mille ILLOS annos, si ego interea fixero intervallum, a MILLE alienum.

[§. 2] Clàm me habenda est uspiam Bibliorum similis phrasis, quâ MILLE anni, minus mille annis reverà significant, ut ipse eo praesumptionis contrariae auderem. Aliud plane est quomodo Deus aestimet 2 Pet. 3.8. aliud est realis computatio, de quâ praesens instituitur disputatio, etsi apud Petrum, MILLE anni, mente divinâ contrahantur in DIEM, DIES vice versâ in MILLE annos ibidem prolongatur.

[§. 3] Partes insuper contextus & contenta, quae sigillatìm hoc MILLENARIO enumerantur, ita cohaerent tanquàm causa & effectus, distinctio, & oppositio, 〈 in non-Latin alphabet 〉 &c. ut exactissimo numerum MILLENARIUM nobis vo lentibus nolentibus retinebunt. Primùm dicit Johannes Satanam vinciri MILLE annos ut non seduceret ampliùs gentes, donec consummentur illi (emphatice) mille anni. Deinde videt Apostolus sanctos securi percussos, bestiamque non veneratos, VIVENTES & cum Christo REGNANTES ILLOS (iterùm emphatice quasi dicat eosdem) mille annos. Postea dicit reliquos mortuorum non revixisse, donec consummentur illi (tertio emphatice) anni mille, quibus concurrentibus prima exstat resurrectio, in quâ Sancti (express versu 6. ) facti Sacerdotes Dei & Christi, regnant cum eo Mille annis. Quibus (quar • o emphatice) Mille annis consummatis, Solvitur Satanas, post quod ultimum sequitur judicium, seu universalis vel secunda resurrectio, v. 12. Dignum observatu arbitror, quamvis obiter, e versu sexto, Apostolum postquam dixisset Sanctos fieri Sacerdotes Dei & Christi, non addere (ut Apocal. 5.10. ) fieri etiam reges sed in locum horum verborum substitute illa [& regnabunt cum eo mille annis.] Unde quid saniùs deduci queat, quàm Sanctos fieri reges Deo, cap. 5.10. in relatione 〈 in non-Latin alphabet 〉 EORUM REGNARE IN TERRA, ibidem dictum fuisse.

[§. 4] 4. Nec minimae aestimetur considerationis, ne hunc distendamus numerum, vel decurlemus, si modo, obsignatam esse mensuram, utrisque illius extremis, libet animadvertere. Duae quippe RESURRECTIONES, tanquam ambo intervalli limites figuntur immoti. PRIMA v. 5. ab incepto sanctorum 〈 in non-Latin alphabet 〉 VIVERE & REGNARE; quam relatione ad SECUNDAM dici necesse est; descriptam, v. 7. ad 14. quoad rem, quamvis non nominatam; ut omnibus ex charactere notissimam. Consulite lectores benevoli locum accuratissime, ut hic loci, huic

SECT. I.

[§. 1] IT is true, that there was an handful of First-fruits (so called Rom. 11.16.) that truly then mourned for him whom they had pierced, Joh. 19.37. Act. 2. And there was some effusion of the Spirit, Act. 2. but was but First-fruits Rom. 8.23. But as the Prophesies of the Old Testament concerning Christ and his Kingdom are exceeding comprehensive and extensive; so the fulfilling of them is (as it is Calvin's note) progressive and successive, in all ages to the last end of all. This small number of those mourners cannot, in my eye, complete and make up an answerable fulfilling of that which was promised to the INHABITANTS of JERUSALEM in general, and their several families of David, of Nathan, of Levi, of Shimei, and ALL THE FAMILIES THAT REMAINE, as they are expressly named in this twelfth of Zech. verse. 12, 13, 14. Consider it Reader wishly.

[§. 2] Those that would wave the power of this Text, and shun the dint of its argument for the point of Christ's Personal appearing at the great future Restauration, must of necessity make this Text either relate to the time about Christ's Passion, or to the time of Christ's coming to his last, and ultimate and univer all judgment. But in my judgment they cannot refer it to either of them, there to find the just and complete and main fulfilling thereof. Therefore it must relate to the time of the RESTITUTION of which we speak. For from Babylon they were already returned, and Christ was not then pierced.

[§. 3] First they cannot justly devolve it wholly, or chiefly on the time of Christ's PASSION for these reasons: 1. This looking on Christ whom they pierced, is to be at THAT DAY, at some notable day, some most eminent famous great magnificent day, marked out in the Context with three eminent Characters; 1. is in v. 6, 7. In THAT DAY I will make the Governor of Judah like an hearth of fire among the wood, and like a torch of fire in a sheaf, and they shall devour all the people round about, &c. and Jerusalem shall be inhabited again, in her own place, &c. The Lord also shall save the tents of Judah to a Glory, &c. But it was not so with Jerusalem at the time of Christ's Passion, when the ROMANS possessed it, and THEY, and the JEWES crucified Christ. The second Character is verse. 8. In THAT DAY shall the Lord defend the Inhabitants of Jerusalem, and he that is feeble among them, AT THAT DAY shall be as DAVID, and the House of David shall be as ELOHIM, Potentates, and as the ANGEL of God. Or (so as still to keep the increment, and gradual rising by stops, according to the true intent of the Prophet) The house of David shall be as ELOHIM, that is, as Angels, and as that Angel or Messenger of God, Christ, as he is called, Malachi. 3. v. 1. latter part of the verse, and elsewhere several times. Now this was not the excellent state of Jerusalem at the time of Christ's Passion as the Reader can easily understand by the four Evangelists, without my amplifying of words. The third Character is verse. 9. And it shall come to pass at THAT DAY, that I will seek to destroy ALL the Nations that come against Jerusalem. But the Lord did not do this at the time of Christ's Passion, nor in many hundreds of years after, nor to this day. The struggling of the Maccabees came to little; sure enough not to so much as this Text imports; but notwithstanding (as after we shall hear more of the Maccabees ) Jerusalem was more and more destroyed by the Nations that came against her. THE ROMANS now at Christ's Passion possessed it, as the four Evangelists, and the Acts plainly tell us. About forty years after (as Christ prophesied) TITUS the Roman Emperor destroyed the Temple. Some years after that, ADRIAN the Roman Emperor destroyed the City. And since that, the TURKES have miserably possessed it, and subdued and defiled it unto this very day. Therefore the day, or time of Christ's Passion, or then about, cannot be THE DAY here spoken of as the principal time wherein the Jews shall look on him whom they have pierced. St. John speaks of the thing, not of the principal time wherein this was to be fulfilled. But when they do look on him, &c. according to the main meaning of this Text, it must be AT THAT DAY so made glorious with those Characters; for so it follows v. 10. with an AND, viz. AND I will pour, &c. AND they shall look upon me. This is the first reason why this Text cannot look mainly at Christ's Passion or then about. The second reason is, because we read not that then they had any such humiliations, of families mourning apart, or jointly, as they did at Hadadrimmon in the valley of Megiddon, for good King Josiah's death, 2 Chron. 35. For those are the platforms of their mourning, v. 11, 12, 13, 14. of this 12. of Zechariah.

[§. 4] Nor can our opposites cast the meaning of this Text of looking on Christ whom they have pierced upon the time of the ultimate general judgment, for these reasons;

• 1. That were a late and unlikely time of repentance; Then is not a time of pouring out of grace, no time of gracious supplications.
• 2. Then is no time of mourning, but of joy to the Saints.
• 3. Then the mourning of the wicked is a graceless, horrid, despairing mourning, full of slavish fear. But the mourning here mentioned is a mourning out of much love to Christ, as is intimated in the describing it to be like one mourning for his only son, yea for his first-borne, yea as good people mourned for Josiah slain at Megiddo, or Megiddon, as it follows in v. 10. and v. 11. and 12.

And therefore the likeliest main time to make out the true meaning of this Text is the time of the general Call, and conversion of the Jews yet to come, at the beginning of the Restitution of all things (of which we treat.) Then as sensibly to see him, as the other things in the Context shall be sensibly performed. 5. This place of Zechariah the 12. v. 10. &c. will appear much more evident for the personal appearance of Christ, by the second place in the next Section, being a parallel, yea a quotation of this.

SECT. II.

[§. 1] THe Context adjoining to this Text evinceth that this is spoken of Christ, and as adorned with such Titles and exploits as are most congruous to our Position, v. 4, 5, 6. Grace be to the seven Churches from him which was, and is, &c. and from the seven Spirits, &c. and from Jesus Christ, who is the faithful witness, and the first begotten of THE DEAD, and the PRINCE of the KINGS of THE EARTH; unto him that LOVED US, &c. and hath made us KINGS and PRIESTS unto God, and his FATHER, to him be glory and DOMINION forever and ever, Amen. Behold HEE cometh with Clouds, &c. He must yet come, so as to make good all these things to the Saints, and to manifest yet more his own GLORY and DOMINION.

[§. 2] What can be plainer then that this v. 7. is a quotation of Zechariah 12.10. in the very same main phrase and words, with addition of more for explanation, and illustration?

[§. 3] Which cannot be meant of Christ's first coming in the flesh, because it is prophesied now so many years since Christ's ascension; but must relate to that coming, Act. 1.11. (of which more largely after) This same Jesus which is taken up from you into heaven, shall so come, in like manner as ye have seen him go into heaven; spoken when the Cloud (v. 9.) received him, after that (v. 6.) they had asked of him whether at that time he would restore the Kingdom to Israel; Leaving his Angels to give them this answer, as he left them at his sepulcher to inform the comers to seek him concerning his Resurrection Joh. 20.12. &c. Every word almost of this 1. Revel. v. 7. intimates that this coming is meant of a coming after his Ascension, and yet before the ultimate day of doom. HEE COMETH implies a future thing now after his Ascension; HE COMETH in the present tense or time, fairly intimates that it is not intended of his last Act that ever he will do, which is the ultimate judgment. BEHOLD implies some eminent coming, and none more eminent then this, for RESTITUTION OF ALL THINGS. A note above THE DISSOLUTION OF ALL THINGS. It is better saith Christ himself (in the Gospel) to save life, then to destroy it. HEE cometh WITH CLOUDS, That is, IN the Clouds. As the Greeks in the same phrase say, A man with Armor, meaning, A man in Armor. The meaning is out of doubt, that this coming of Christ shall not be so obscure, as his Incarnation, or as his coming among the Disciples after his Resurrection; but he shall come conspicuous and glorious visibly to all upon the earth, which phrase must needs import a proper ocular sight of him with proper sense; For by faith we see him, though not visible in the Clouds, 1 Pet. 1.8. EVERY EYE shall see him, must needs signify more then a sight by faith. Faith and sight are so distinct, as that the Apostle makes them opposite, 2 Cor. 5.7. Heb. 11. oft. Therefore every eye seeing him, cannot signify a sight of faith only. There needed not any expression of EYE, or of his being in the Clouds to signify a sight by faith. We can now see him in Heaven by faith. It is a question whether every eye that is said here to see him, shall at first sight see him by faith. For EVERY EYE must see him, and ALL KINDREDS of the EARTH shall mourn. Sure his Antichristian enemies generally shall not see him by faith, whom he destroys at his coming, Rev. 19. last; 2 Thess. 2. to make way for the reigning of the Saints, Rev. 20. EVEN SO AMEN. John did believe, saw Christ by faith, but for that sight of him in the Clouds, to be visible to him, and all the Kindreds of the earth he prays, and raiseth up his faith with an hearty Amen, that so it shall be. So that by all these things it is most evident, that of a time and state following Christ's Ascension, John speaks here. Nor on the other side can this Revel. 1.7. be understood of the ultimate day of judgment:

• 1. Because it is the same with Zech. 1.10. and so for the same reasons cannot be meant of that day of judgment.
• 2. Because this is set here, as the main and general Proposition to the Book of the Revelation, in which the Master-piece is, to set forth Christ to come, and set up his Church into a most glorious estate on earth, before the day of judgment (as we shall see abundantly afterwards) and to make her reign with him on earth.
• 3. It were very incongruous for John in the last clause of verse 6. to applaud Christ's DOMINION as to continue FOR EVER, that is, while times and ages last (as the Greek imports) and in the next breath in the first clause of the seventh verse, to say he cometh to make an end of his Dominion.

For the ultimate day of judgment is the last act of Christ's Dominion, which done, Christ lays down all his Dominion, that God may be all in all, 1 Cor. 15.24.28. We may not imagine such incoherencies in Johns expression, now most eminently filled with the Spirit. Therefore I must needs conclude that there is no such likely time of such an eminent coming of Christ, and appearing to his Church as this, at the time of Restitution of all things. Something of this place will be more plain by that in the next Section.

[§. 4] But before we come to that, let us collate, and lay together the two precedent places of Zech. 12.10. and Revel. 17. and out of both, containing the same sense, and in the same words, let us draw this argument, as the sum of both. Zechariah the Prophet, and John the Apostle both prophesy in the aforesaid places of one and the same personal appearance of Christ visibly to the eyes of men on earth after his Ascension. But this cannot be understood of his appearance at the ultimate general judgment, because they speak of his pouring out of grace, and giving repentance to the families of the Jews, and of his Dominion thence to continue for many ages to the ultimate end of the world. Therefore the said visible appearance of Christ is yet to be before the ultimate day of judgment; Which, when should it be but at the conversion of the Jews, and the throwing down of his apparent obstinate Antichristian enemies, as the circumstances of the said places before hinted, do clearly evince?

SECT. III.

[§. 1] OBserve distinctly every clause and word;

• 1. Then shall appear the sign of the Son of man, that is, the Son of man shall appear for a sign that great things are at hand (as it follows in this verse, they shall see the son of man and mourn. )
• 2. The sign of the Son of man in Heaven. He was before in the highest third Heaven, but now in the lowest first Heaven, namely of the Clouds, as it follows also in this verse.
• 3. And then shall all the TRIBES of the EARTH (intimating Jews as well as Gentiles) mourn. Why? They shall see the Son of man, that is, as man. How mourn? Doubtless Christ means, as Zechariah meant, and John meant; namely the Jews, with godly repentance; and his obstinate open enemies with desperation for the ruin that is coming upon them.
• 4. Coming IN the Clouds, or UPON the Clouds. See now what was Johns meaning, Rev. 1.7. when he said Christ should come WITH the Clouds. To this matter with and in is all one. And (which is considerable) our New Translators concur with us, as by quotation in the Margin, to make this, and Rev. 1.7. to be parallel places tending to the same thing.

[§. 2] Now Christ spake this, before his Ascension and going away above the clouds. Therefore it must needs be that this must be fulfilled after he hath attended above the Clouds. Then, and not till then, will it be rightly said and properly fulfilled, that he comes in the Clouds. So the Angels at Christ's Ascension, Act. 1. After that in v. 9.10. He was taken up and a Cloud received him out of their sight, the Disciples looking steadfastly towards heaven as he went up, they say unto them, This same Jesus which is TAKEN up from you into heaven shall SO COME. It must needs be improper to say he shall COME IN the Clouds before he be gone above the Clouds; Before he came at incarnation in the Virgins womb, and in a Manger. But now after his Ascension above the Clouds he shall come in the Clouds.

[§. 3] Nor can this his coming and appearance in the Clouds be here understood of his coming at the ultimate day of judgment, because of that, but four verses after, namely, v. 34. which Christ affirmeth, with grand asseveration, namely, Verily, I say unto you, THIS GENERATION shall not pass till ALL THESE things be fulfilled. And then he seals it, and binds it up in the next verse, viz. v. 35. Heaven and earth shall pass away but my words (and particularly those words aforegoing) shall not pass away. A seal doth sometimes represent the Writer, as well as the words of the writing. This doth something also explain the former passages of this Chapter; That heaven and earth shall pass at Christ's coming, that is in quality, not in substance, saith Oecumenius on the 21 of Revel. there shall be a new heaven, and a new earth, the old passing away (as Isa. 65.2 Pet. 3. Rev. 21.) but Christ's word for his Personal appearance to his people before the ultimate day of judgment shall not pass. For this appearance of Christ in the Clouds cannot, I say, be referted to the ultimate day of judgment, because Christ saith, This generation shall not pass (the Greek is pass away, it being the same word, as is rendered pass away, as referred to the passing away of the Heavens, and the Not passing away of his word.) But the main stick is in the words, THIS GENERATION, and ALL FULFILLED; That is, the Nation of the Jews, as a people most distinguishable from all Nations, shall not be extinguished, in Notion and Nation till ALL THOSE things afore spoken, by Christ, be fulfilled. But if Christ should not appear to them personally before the ultimate day of judgment, for they must (as the Prophet intimates Isa. 66.8.) be converted suddenly, at once in a miraculous manner, ordinary means having not prevailed with them these sixteen hundred years in the general, and then so by conversion congregate them together again, according to the tenor of all the Prophets (of which after) in all likelihood, as man may conceive, the whole Nation of them will be extinguished. They will lose the memory of their Genealogy (as those at their return from Babylon in less while, Ezra 2.62.) their language will be lost, their blood and persons swallowed up by mixture with other Nations; and so appear in the common crowd at the last judgment, no more distinguished then other Peoples and Nations.

[§. 4] Some would fain refer this 34. verse [This generation shall not pass till all these things be fulfilled] to the time of the destruction of the Temple of Jerusalem of which Christ gave a touch, v. 2. of this 24. of Matth. fulfilled, about forty years after Christ's Passion. But though that of verse. 2. might in part be then fulfilled, yet little reason is there, from thence to infer, that therefore then ALL things spoken by Christ, from verse. 3. to verse 34. were fulfilled, Christ in verse. 3. is put upon speaking to three distinct things, viz. 1. Of the Time, when THOSE THINGS, viz. the destruction of the Temple and City of Jerusalem shall be. 2. Of the sign of his COMING mark it) AND 3. Of the END of the world (of which largely after in its proper place) so that the ALL Christ speaks of from verse. 3. to 34. cannot be imagined to be fulfilled in the SOME things that were fulfilled at the destruction of the Temple. Christ here assures us that at the fulfilling of all those things aforesaid he himself will appear in the Clouds. v. 30. But at the destruction of the Temple Christ did not visibly appear in the Clouds. Nor did he then send his Angels with a great sound of a Trumpet to gather his Elect from the four winds, as he promiseth, verse. 31. But at his appearing at the sound of the seventh Trumpet at the beginning of the thousand years, of which we treat, he will so do, which is a thousand years before the last day of judgment, of which abundantly afterwards.

Therefore these words, This generation shall not pass, or pass away, &c. must signify, that whereas many other Nations have passed away, and been extinguished, as those seven in Canaan, and many others since; leaving behind neither name, not thing to keep up their remembrance; this Nation of the Jews shall not be so extinguished, or annihilated, but shall continue a distinct Nation, at least in note and name, till all these things be fulfilled aforementioned from verse. 3. to verse. 34.

[§. 6] For the word here rendered Generation is not so proper to signify an Age of people (to which they usually allow an hundred year, as that word used for it Matth. 1.1. Our word here in Matth. 24.34. more properly by use and derivation signifies a Nation. And further, it is not said THIS, as pointing to a present Generation, but THE Generation, indefinitely pointing at the persons and times of many Generations. All which do much speak for this sense: That the NATION of the Jews shall not pass away, or cease to be a noted distinct people, till all be fulfilled. As Christ saith after, My word shall not pass away, that is, change, as the Heavens, and the earth shall pass away, that is, be changed, when that great Reformation shall come. So the NATION of the Jews shall not pass away to be changed into another people, or mixedly drowned, as an ingredient among many others to extinguish their name and Genealogies. But as to this day, so from hence forward, till that GREAT TIME, their name, kindred, and habitations shall be distinctly known, at least of all them that are of their own blood. So that still (as at this day) they shall live, be extant, expect, and profess they expect Christ's coming, and the sight of all these things to be fulfilled before their eyes, not a piece, but all.

[§. 7] Which cannot be deferred to the utmost last general judgment because of this reason also; that a little afore this mention of all things to be fulfilled to the Nation of the Jews before they pass away, Christ saith in verse. 32. and 33. That as by the Fig trees tender branch putting forth leaves, we may know that Summer is nigh; so when we see all these things fulfilled, we may discern that the Summer of the great Restauration of the Elect (verse. 31.) and of all things, for their use, like the world in Summer is at hand. For when Christ comes in the Clouds (verse. 30.) at the time here meant, it is Summer, that is, all things are in their prime and perfection; not Winter, when is the decay and dissolution of all things. I mean Christ's last coming at the ultimate judgment, is as a Winter, that destroys all; but his SECOND coming now again, afore that day of Doome, is a Summer. A fit similitude to express the Restitution of all things. That Winter ends all. But by this sign of Christ's coming in the Clouds the SUMMER is discerned, and discerned to be NEER.

[§. 8] And further, that in verse 46, 47. well intimates, that the time Christ here speaks of is not the utmost last judgment, but of a glorious time afore on earth, viz. Blessed is that servant whom his Lord, when he COMETH, shall find so doing (that is well-doing 〈◊〉 in in verse 45.) Verily, I say unto you, he shall make him Ruler over all his goods. (Greek is, shall set him over all that he hath. ) Which phrases, one or other, suit far better to the Saints reign on Earth, then to anything of their condition at the last judgment. For then Christ lays down all his own rule and power, 1 Cor. 15.24.28. and therefore gives no power of rule to his people.

[§. 9] Upon these words, This generation shall not pass, let me tell you that thus far that Pareus, and others are of our mind.

SECT. IV.

[§. 1] SHould seem by this place that presently upon the Ascension of Christ, there went abroad an expectation of the coming again of Christ, afore the ultimate day of judgment (which began in the Apostles themselves, upon Christ's discourse to them forty days from his Resurrection to his Ascension, touching the Kingdom of God, which moved them to ask him, Wilt thou at this time restore again the KINGDOME TO ISRAEL? which Kingdom Christ did not deny, but only then put them off, touching their knowing at present the time, Act. chap. 1. v. 3. and 6. I say then, (when the Apostle wrote this Text) there was an opinion (though a mistake in it, as touching the suddainnesse then ) that Christ would come again afore the ultimate day of judgment. For this Text speaks not of the general destruction of the wicked world; but precisely of the destruction of Antichrist by the brightness of Christ's coming; and so a way, and room is made for the gathering of the Jews and Gentiles into one universal visible Church, which is to be afore the ultimate day of judgment, according to the tenor of the Texts of all the Prophets of the Old Testament, and the Commentary of the Apostles of the New.

[§. 2] We need not I conceive prove that which is granted of all, and demonstrated here by all Characters, that Antichrist is meant in this Text. Nor is it material to dispute whether the Pope or Turk be The Antichrist! For Antichrist is the body, viz. the race of them that effectually oppose Christ, as Christ; and the Pope and Turk are the two main limbs. So that in general they are one in many respects; First in the rise of their heresy. For Mahumetisme was hatched by the counsel and advise of Sergius a Popish Monk which he gave to Mahomet. Secondly, in Dominion. For Dan. 7.7, 8. There came up a little Horne among the ten Horns of the fourth Beast (which fourth, was the Roman Monarchy) before which little Horne (viz. the Turk) having eyes like the eyes of a man, and a mouth that spake great things, three of the ten Horns were plucked up by the roots, which after is explained, v. 24. viz. The ten Horns, are ten Kingdoms that shall arise, And another shall arise after them, and he shall be diverse from the rest, and he shall subdue three Kings. So that the Turk possesseth three of the ten Kingdoms that formerly were under the Pope. Thirdly, In their seat mentioned in this Text, viz. sitting IN or rather according to the Greek ( 〈 in non-Latin alphabet 〉 ) OVER the Temple of God, the Pope ceased to be in the Church since the Council of Trent, where he execrates all the main Gospel-truths. And the Turk is said Rev. 9.1. To be a star fallen from the Heaven of the Church. But I say they both agree in sitting UPON or OVER the Temple of God. For as the Pope doth by his power sit over a great part of the Spiritual Temple, namely of Christendom (as they call it) in which are many believers, he there suppressing the propagation of the Gospel; so the Turk by his power sits over the Material Temple of God, viz. the place of it at Jerusalem, there impeding men from embracing the Messiah, preferring Mahomet as one greater then Christ. Fourthly, in the number of the name 666. ( Rev. 13.18.) For as the numeral Letters either of the Greek λατεινοσ or of the Hebrew רמענוש (both suitable names of the Pope, who is a Latin and Roman ) make up exactly 666.

λ	α	τ	ε	ι	ν	ο	σ
30	1	300	5	10	50	70	200

ש	ו	נ	ע	מ	ר
300	6	50	70	40	200

So the numeral Letters of Maomet, which written in Greek (as R. M. in his A. C. writes it μαομετισ doth (as saith the said R. M. ) make up just. 666.

μ	α	ο	μ	ε	τ	ι	Ϛ
40	1.	70	40	5	300	10	200

Which number (saith the same Author) agrees to the time of Maomets rising in the East against Christ and the Roman Empire, which was (saith he) in the sixth Century. Fifthly, In the nature of their name, and the name of their nature, mentioned also in this Text of the Thessal. For if the Pope be the Son of perdition, that is, actively and passively, to wit, he doth monstrously destroy, and is at last destroyed. So also is the Turk styled Rev. 9.11. both in Greek and Hebrew by the Holy Ghost. His name (saith John ) in the Hebrew is Abaddon, and in Greek Apollyon, that is A Destroyer, just as the word Turca (as the said R. M. asserts to be the opinion of the Learned) is all one with Apollyon or Abaddon, a Destroyer, which I say is the style of the Turk, Rev. 9.11. (For that Chapter cannot be understood but of the Turk, as every verse doth show to the observing eye.) I list not to stay the Reader with divers other agreements between the Turk (the Eastern Antichrist oppressing the Jews ) and the Pope (the Western Antichrist oppressing the Christians. ) They are both effectually Antichrist, evacuating Christ, as Christ; though the Turk doth it more openly, and so doth more apparently merit the entire name of Antichrist, as it signifies Against Christ. For he expressly advanceth Mahomet as a greater Prophet, above Christ, and hath made him a new Book of Scriptures, which he calls his Quran. But the Pope acts it more covertly, as some how pretending in some things to be for Christ, and so may be called, upon an external consideration, pro-Christ (as 〈 in non-Latin alphabet 〉 anti, Joh. 1.16. signifies For ) though indeed he is against Christ in the effect of his process, viz. in his Headship, opposite to Christ the only head of his Church, in his Doctrine of Justification by works, enervating Christ's merits, and his Trentine Anathemaes cursing the fundamental truths of Christ in the New Testament. But these things we leave, as not the main of our present business.

Now saith this Text in hand, of the 2 Thessalon. 2. The Lord shall consume Antichrist with the Spirit of his mouth, and destroy him with the brightness of his coming. And although these two Master-limbs of Antichrist should not fall together, but that the Pope be first bowed down (as he that by his imagery, Idolatry, and impurity in his worship of Christ, is the great stumbling block to impede the Jews embracing Christ, whereby to contend with the Turk for freedom to own our Messiah ) and the Turk be ruined after him, perhaps at the end of the five and forty years of the Jews struggle with him Dan. 12 two last verses) yet this text (of the Thessalonians ) stands firm, that Antichrist must fall by the Spirit of Christ's mouth, and by the brightness of his coming. The Spirit of his mouth is his Word (called Isa. 11.4. The rod of his mouth, and the breath of his lips, with which he shall smite the Earth and slay, 〈 in non-Latin alphabet 〉 the wicked one,