The Resurrection Revealed
[§. 3] Thus you see the grounds that make it most probable that this time shall be a Deathlesse time: A kind of beginning of immortality. If men say the contrary, it is by presumptuous interpretation, and with a bold [THAT IS:] But these places speak so plain down right, that I must leave them, as I find them, and not dare to alter them. If any one intimation in other Scriptures may be found, they must, for ought I see, be accommodated to these. The plainer must make the darker comply.
To deal faithfully with you, There is only one considerable place that I know of, relating to the time I speak, that hath something of an intimation of mortality to be in these times, and that is Isa. 65.20. It clearly relates to the time we speak of, v. 17. Behold I create New Heavens, and a New earth, &c. which Peter refers to this time, 2 Pet. 3.13. in relation to the promise in that Isa. 65. Now the 20. verse our Translators have rendered thus. There shall be no more an Infant of days, nor an old man that hath not filled his days [For the child shall die an hundred years old] but the sinner being an hundred years old shall be accursed. Now as far as I can see into Languages, and the context, these words [For the child shall die an hundred years old] may be more fitly translated [That the child should die an hundred years old.] For the word 〈 in non-Latin alphabet 〉 in the Hebrew is exceeding often used (yea and so rendered by Translators) to signify [THAT] as we have here rendered it. As for turning shall into should, it is not worth the mentioning before a Grammarian, that knows that 〈 in non-Latin alphabet 〉 so rendered, will infer that the verb speak subjunctively. Now read the words, so easily altered in the English, and without the least violence to the native acception of the Hebrew, and the meaning will be quite contrary to any intimation of the mortality of the Saints in this glorious time of the thousand years. For according as we have translated, the sense will run clearly thus, There shall be no more thence (or from that time, viz. of the beginning of the thousand years of the New Creation) an infant of days, or an old man that hath not filled his days, that the child, or young man should die at an hundred years old. So that here is no mention of the mortality of the Saints, but of their immortality. Which (for further clearing of the Text) may be made out two ways.
1. Thus, He that is an hundred years old in those days, is but 〈 in non-Latin alphabet 〉 (as it is in the Text) but a youth, or young man (as our old Translation renders it.) For as a youth hath but the tenth part of that age which many men live in these days: So an hundred years are but the tenth of this Millenary time of life to the inheritors thereof. Again, as in the first age of the world, wherein Adam lived, one of an hundred years old was but a young man to one at his full age in those days, as Gen. 5.4. Adam lived an hundred and thirty years, and begat a son. But Adam after that lived eight hundred years, so all his days were nine hundred and thirty (near a thousand) Even so in this Millenary age of the New creation, one of an hundred years old, is but a young man, to the thousand years that he shall reign with Christ on earth. So that the sense of the Prophet may fairly be taken to be this, That in the time of this New creation (the thing, a type, at least, of the highest glory, and the time a preface of eternity) as the young man must not have his days cut off; so the old man must fulfill his days. And how are both these accomplished in this New creation, but by both their living on earth a thousand years, old and young, all Saints reigning on earth a thousand years. When I speak of old and young, you must understand those Saints that are found alive at Christ's coming, which anon after are changed; for all the deceased Saints are raised to an equal perfection, and absolute maturity of age and nature; even as the other are changed into the same exactness, though at Christ's first appearance different in age, &c. So that we may well understand the Prophet to allude to the age of the first Adam, that if in a sinful state his age at a hundred years was but as it were youth, his whole age amounting to near a thousand years, how much more shall the Saints, by means of the second Adam, live a thousand in a sinless condition?
2 It may be congruously made out, that the Prophet in this Text intends rather the immortality of the Saints, then their mortality thus: There shall be no more THENCE an infant of days, nor an old man that hath not filled his days; that the child, youth, or young man should die an hundred years old, OR the sinner an hundred years old should be cursed. Thus we read the whole verse to the tune or sound of 〈 in non-Latin alphabet 〉 THAT, as before we rendered it, turning our English but in the latter clause into Or, the Hebrew being the conjunction [ 〈 in non-Latin alphabet 〉 ] which (as Mr. Mede saith, being like materia prima, capable of innumerable forms of significations) may well be so rendered here. And then the sense will be this; that at that time of the New creation (which St. John saith shall be a thousand years) there shall be neither he that shall naturally die in his infancy; nor he that shall naturally die in his riper age, before he hath made up his full days; nor he that shall be a sinner, whereby his days should be violently cut off.
3 If it may better please some, they may read it to this sense; That at that time, and that glorious estate, though the old sinner shall be cut off, yet no Saint, either young or old shall die at all. All these ways of reading the text, in favor of the immortality of the Saints, the word [THENCE] doth much animate and justisie.
[§. 5] Some make another argument out of a Text that speaks no such thing, viz. Heb. 9.27. It is appointed unto men once to die; therefore men in the thousand years must also die. To which we answer, First, It is not said to all men, but only to men. Secondly, All men are not appointed to die. So the same Apostle expressly in 1 Cor. 15.51. we shall not all die (that is the meaning of sleep ) but we shall be changed. Thirdly, Note the distinction of times. It is true in that 9. of Heb. 27. that before the judgment, men ordinarily die. But when the judgment comes (which begins at this thousand as we proved afore, because the living wicked are destroyed, and the dead Saints are raised, and rewarded) I say when the judgment comes, there is no more death, but changing, 1 Cor. 15.1 Thess. 4. There is yet behind one objection, sc. The last enemy that is destroyed is death, 1 Cor. 15.26. as if this Text did argue for death in the thousand years; but it doth not. For we answer, Though that be the last enemy, yet that is not the last thing done in the seventh Trumpet, or thousand years: but death is destroyed to the Saints at the beginning of the thousand years; as we have largely shown afore. For verse 23,24. is said everyone shall rise in his own order. Christ first, AFTERWARD ( viz. above one thousand six hundred and fifty after) they that are Christ's; AFTER that comes the ultimate end, sc. after a thousand years. As he destroys the death of sin at the beginning of the sounding of the last Trumpet, v. 52. sc. the seventh Rev. 11. So after the sound of it many things are to be done, afore the ultimate judgment, Ibid. sc. as afore shown. At the ultimate judgment death is not destroyed to the wicked, but re-enforced in a worse kind or degree, Rev. 20.14.
SECT. IV.
THe future glorious state on earth, shall be such, as wherein there shall be No human ruling Majesty; No Church-censures, No superiority of persons; No fears; No wants; No desertions; No painful labor; No decay; No procreation of children.
[§. 1] From the three former qualifications, Sinlesse, Sorrowlesse, Deathlesse, being comprehensive, and as it were fundamental to the rest, do flow many other particulars, which I shall distinctly refer to each of these three several heads: But they flow from a three jointly, as much as the three heads are conjoined, and depend one upon another by a natural connection; Sin it self being almost formally internal sorrow, as it is a departing from God, or an eclipse of communion with him, as well as it is the cause of external sorrows; on the other side sorrow is as it were no sorrow without sin. For as the sting of death (that great sorrow to nature) is sin; so sin, either in the cause, or in the concomitance, is the sting of every sorrow; this either raising sad applications that for such or such a sin, these sorrows befall us; or rousing, and awakening self-vexing passions, that we bear our sorrows with double sorrow, and dismal discontent. And so as in a Triangular correspondence, in Death meet the lines both of sin and sorrow. For had we not sinned, we should not die, as without some sorrow, we cannot die. But I say for more distinctness, and to hint the more immediate rise of each particular qualification, I shall refer them severally, to their several heads.
First, If this be a sinless condition, then there will be no need,
[§. 2] First, Of Majesty's, or Magistracies to punish Politick offenses. In this state dwell all righteousness, 2 Pet. 3. Here the Wolf shall dwell with the Lamb; Men and beasts shall be all at peace, with all peace one with another. The Locusts (saith Solomon Prov. 30.27.) have no King, yet go they forth all by bands, Grace then perfected, shall be more exact then Nature. Every subject of this Kingdom shall have the Law so perfectly written in his heart, as shall cause him exactly to walk in the same. Kings shall submit, and do homage to New Jerusalem, but not rule over it, Rev. 21.24.
Secondly, No need of Church-censures (though the form of this New-created state is mostly set forth Church-like, Church-wise, in manner of a Church state, Rev. 21.) For here shall be no defect in love, or want of order, or mistakes in judgment, or any weakness in grace, for these were sin; and how unpossible it is for us to conceive sin to be extant at this resurrection, and glorious change of believers, we have before demonstrated. Besides all that, in the text it self, Rev. 21. even in that mention of this glorious state under a Church form, it is express in verse 27. That there shall in no wise enter anything that defileth, &c. that is, that shall deserve censure.
Thirdly, No Superiority of one Saint over another, as to precedency, subjection, or dependence under any notion. If Christ shall give to some any preeminencies of endowments, internal, or external, or both, yet will it not thence follow, that they shall have a supremacy of power over the rest. Christ's special manifestation of his presence, shall be the one and only immediate superiority, the Saints among themselves being a joint co-ordinate body, Dan. 7. v. 14. compared with v. 27. For this cause St. John (as the Learned conceive) hath a vision of the Saints sitting round the Throne, Rev. 4. even as they shall all sit on Thrones, Rev. 20.4. Subjection even of Eve to Adam came in by sin, Gen. 3.16. Therefore when sin goes out, Liberty from that subjection comes in. Consult Rom. 8.21. for there is much to this particular, if well extracted which I leave to the wise Reader, as also the inference of many other particulars which are deducible from this Sinlesse head.
[§. 2] If a Sorrowlesse condition, then it will follow,
- 1 There shall be no fears (for fear, saith St. John, hath torment. ) And how often afore have the Prophets Prophesied, that the Heirs of this estate once possessing it, shall fear no more.
- 2 No Wants, viz. No hunger, nor thirst, saith St. John Rev. 7.16. No want of light, &c. Rev. 21. The state is no less then a new better Paradise, Rev. 21.1. &c.
- 3 No Desertions (one of the greatest sorrows.) For God is extraordinarily present, and manifested in his presence. Now the Tabernacle of God is with men, and he dwells with them (Rev. 21.4.) which must be with a speciality above a mere state of grace, or else nothing new is promised to New Jerusalem. Therefore it is added, verse 23. The Deity shall be so present, as that the glory of God shall lighten it, and the Lamb is the light thereof.
- 4 No painful labor. This was Adams sorrowful punishment for sin, therefore it must have no being here. In a word, whatsoever is, or causeth sorrow, cannot be here admitted.
[§. 3] If no death, then no sickness, no feebleness, no waxing old, no need of procreation of children for the continuation of the species of mankind. For death shall not take away any of the individuals of these reigning Saints. Innocent Adam was happy in Paradise in his own person, whiles he had no children. And now that the Fullness of the Gentiles are come in, and the ALL of ISRAEL are saved ( Rom. 11.) at the time when this glorious state on earth shall be, to what end, or use, should there be procreation of more children? Besides if this were granted, then a great part of the seed of the Elect should neither be raised, nor changed, nor reign on earth a just thousand years; but would come too late to attain to these three. Our Savior's words I think will rivet all fast, That at the resurrection, there shall be no Marriage (without which there can be no lawful and honorable procreation of children, and therefore Marriage was plighted between Adam and Eve in Paradise by God himself) But all the Elect shall be in that respect 〈 in non-Latin alphabet 〉 like, or equal to the Angels, who propagate not their kind.
SECT. V. The future glorious state on Earth shall be Temptation-less.
[§. 1] HErein we shall be happier then Adam and Eve, who though they were in a Sinlesse condition, yet that while were liable to temptation. Our condition at this time is set out by a parallel to answer to Adams condition, Heb. 2. Heb. 4. Rom. 5.1 Cor. 15. But in a more eminent way and degree. If in some things, now a believers condition is better in Christ then that of Adam, sc. in our nearer union with God in Christ, Heb. 2. And in a non-possibility of falling totally, Gal. 3.19. Our Covenant is in the hand of a Mediator, then much more shall our condition be better at this first resurrection; Adam could be tempted, and fall in Paradise; we shall neither fall, nor be tempted to fall. We must be conformable to Christ's glorious body after his resurrection, Phil. 3.21. Christ was tempted afore his resurrection, and he overcame. But after he was not tempted, so we shall not. If we might be tempted, this were not a sorrowlesse condition. It was a part of Christ's great humiliation that he was tempted, though he could not be prevailed against. If wicked men, the instruments, shall not be near to tempt them, then nor Satan the Author. So the Text Rev. 19. The wicked are removed, Chap. 20. Satan is removed, bound up that he should not seduce the Nations anymore; which phrase would be weighed more then it is. I have before shown in our answer to Doctor Prideaux, That the word 〈 in non-Latin alphabet 〉 signifies any the least temptation. And now I add that for ought I know 〈 in non-Latin alphabet 〉 may fitly be rendered, Satan shall not to that end wander up and down among the Nations. The Greek may bear it. And the context speaks for it. For were all those expressions and acts, sc. laid hold on, and bound him, cast him into the pit, and sets a seal, only to that end, that he might not seduce? If God had only laid his command, it had been enough to restrain his acting, as when Christ commanded him out of the possessed. Rather therefore the meaning is, that he might not have so much as the liberty to peragrare Gentes, to wander up and down over the Nations. It must not be with him as in the days of the Churches afflictions, Job. 1.7. and 1 Pet. 5.8. Now he is held chained, cast down, sealed, that he may not wander. 〈 in non-Latin alphabet 〉 the active is to wander as planets, that compass the Earth. And 〈 in non-Latin alphabet 〉 the middle voice signifies to wander from place to place, viz. 〈 in non-Latin alphabet 〉 (as the Greek Critics give instance) obire multa loca, to travel over much ground. And Christ saith, Now is the hour of temptation, and the Kingdom of patience. Then the Kingdom of perfect peace, purity, and exultation, Rev. 11. Rev. 20. Rev. 21. The Serpent then shall only eat his dust, Isa. 65.25. in opposition to Gen. 3.14. And the devil that abused his body shall be shut up. Now shall be fulfilled that promise, Rom. 20.16. The God of PEACE (mark God's title) shall tread Satan under your feet, &c. Now that Satan is in the pit, he must be under their feet, while the Saints stand on their feet on earth; Satan must be under them; As all things under Christ's feet, Heb. 2. As for Satan's utter prevailing, that was subdued when the Apostle spake those words, For this purpose the Son of God was manifested, that he might destroy the works of the Devil, 1 Joh. 3.8. Observe it is said works, &c. therefore now Satan himself must be under their feet, as that text speaks, Rom. 16.20. now is to be fulfilled perfectly that Heb. 2.8. &c. All must be subject to Christ: And he must destroy death, AND HIM THAT HAD THE POWER OF DEATH, WHICH IS the Devil, verse 14. So that that time that is a Deathlesse condition, is a Devil-less, a Satanlesse time. And as in Rev. 20.7. the letting loose of Satan, and Satan's tempting go together; so by an Antithesis, Satan's binding, and his Non-tempting, go together, verse 3. Indeed it is said so frequently in the Revelation, that at the seventh Trumpet at this first Resurrection, when Christ reigns, and the Saints with him on Earth, that their business shall be to joy, praise, triumph, and sing Hallelujahs, Rev. 5. Rev. 7. Rev. 14. and Rev. 19.5. or six times in the beginning of that Chapter, that it cannot enter into the thoughts of the purest reason, that there should be any sad songs of Satan sung to the ears of a Saint; Sin and temptation are more sad then death to a Saint, and therefore if the lesser sorrow, and death shall be gone at this time, then much more temptation. If nothing that defileth shall enter into this state, then not the unclean spirit, as Christ calls him. O glorious time! when there shall be no disposition within, nor temptation without to sin; but so full of God and happiness in manifestation of Christ, that there shall be no thoughts, but in relation to him. The souls of the Elect shall not return to their bodies to be tempted; that were their loss. And the living Saints are changed, therefore to a state of grace, beyond that now which at present is liable to Temptation.
SECT. VI. The next Quality is the RESTAURATION OF ALL THE CREATURES.
AS Isa. 65.17. it is said, there must be New Heavens, sc. a New Church-state, so a New Earth, a New natural politick state of persons and things. For there is mention of plantings, and enjoying of them. And verse 25. of the Wolf dwelling with the Lamb, &c. and that dust shall be the Serpents meat, no devouring or hurting. So the close, They shall not destroy, nor hurt in all the holy Mountain. Of this of the Wolf, &c. we spake once afore largely on Isa. 11.6, 7, 8, 9. which Lactantius takes literally. See before, and after the Text, it is intended for the time we speak of. And the reason of all is, For the earth shall be full of the knowledge of the Lord, as the waters cover the Sea. Knowledge signifies oft all spirituals, and here imports that there shall be such an abundant manifestation of God's presence, that all whether taken literally, or metaphorically, shall be as in Paradise, before Adams fall. So Psal. 8. makes Gen. 1.26. A Prophesy, or Type, or both, of what man shall enjoy in after times. And Heb. 2. applies Psal: 8. to the time we speak of. And Heb. 4. applies God's resting the seventh day to a Sabbatism on earth yet to come. So the 2 Pet. 3. and Rev. 21.1. apply the New Heavens, and New Earth to the said time; and call it the New Jerusalem coming down from God out of Heaven. And the addition to the glory of this New Jerusalem shall be a luster of all creatures, materials of building shall be like all manner of precious stones, and men shall be like Angels, Kings honoring the Church. No sea, sc. to devour, but adorn, and comfort man; if it be not in a great part crusted into a crystal body like heaven above, consolidated for men to travel upon and come together, and to shine, to add an enlightening to the earth for more glory.
Add to all this that of Rom. 8.18. As vox naturae, THE VOYCE OF NATURE, for our point full to our purpose, though (it may be) not heeded for this purpose. For Peter gives us a good item, when, being about to speak of the New Heavens, and New Earth, 2 Pet. 3. He tells us in v. 3. That before that, shall be scoffers and slighters of this opinion of Christ's coming; they will be as heedless as men were before the renovation of the world by Noah's flood, Chap. 2. And then having spoken of the New Heavens, &c. according to God's promise, verse 13. then in the 14. verse, he exhorts men to be diligent, to be found blameless, &c. As, saith he, Our beloved brother Paul speaks of these things in all his Epistles, which unlearned, and unstable men wrest. So that in Peters judgment many things of this New Heavens, and New Earth, and of this glorious time are in Paul's Epistles, but being (as Peter hints,) profoundly delivered, are not understood by many, but perverted (as we see at this time.) Well, let us understand Paul better then so; In that Rom. 8. verse 18. &c. The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us; mark, REVEALED, and IN US. It is a bringing down glory to us, into us. Then it follows (verse 19.) The earnest expectation of the creature waiteth for the manifestation of the Sons of God. Mark, It is here plain, that the natural creature is meant, not the spiritual new creature, viz. the regenerated souls. They are the Sons of God. And these two are contradistinct. And mark further, that it is said, It waits for the manifestation of the Sons of God; whereas glory in the highest heavens is an hiding of them from the Creation, and would disappoint it of its expectation; which must not be, because that expectation and waiting is the instinct of the creature: And that is so much, as that it may not be in vain. By that a tree grows to his period of age, be it in never so many hundred years, &c. Accidentals of wens and warts, winds and weathers, do not eradicate his instinct. The curse is accidental to the creature, not of the essence; the creation still by instinct looks for his former state in Adam; and therefore as notwithstanding nipping winter, the creature every spring hath its petty resurrections, as types and pledges of the great, as the little Jubilee of the great: So its expectation (by instinct) shall not fail of the great Restauration. And this accidental, the Apostle argues in the next verse, sc. 20. The creature was made subject to vanity, not willingly sc. not essentially, of its essential frame, but by reason of him who subdued it under hope; i. e. The creature was made substantially glorious, essentially exceeding good; and then after Adams fall (which that it was the same day, or suddenly after his creation, I cannot yet believe; Divines best reasons are not to me convincing. I cannot think that God would make such an excellent piece to be like a bubble, or spark. Though in the third Chapter of Genesis is presently mention of Adams fall; and Chapter 4. of Adams two sons, yet Adam was an hundred and thirty years old when he had his third son, sc. Seth. ) I say then after Adams fall it was subject to vanity, i. e. fading, and inconstant with changes, by Winter and Summer, by him who subjected it, sc. by God's curse on the creature, not in anger to it, but as a punishment to man, whom as a Lord, they should have served. But God subjected it not forever to that condition, but under hope. As he cursed man not forever, but gave him a promise of salvation by the seed of the woman Christ, that the Serpents head shall be bruised scrooched. And so as man by distinct hope waits, and God is mindful of that promise above four thousand years after, Rom. 16.10. So the creatures have an instinct of hope impressed on their essence, that they shall be restored. And here is a promise for it in this 8. of Rom. verse 21. That in perfection they shall serve their Lord, viz. Man being restored to his perfection by the man Christ Jesus. There is a shadow of this instinct in all plants, sleeping birds, &c. in that they live in Winter in secret, and every Spring put forth in hope, as the Apostle speaks, that the time is come. And if that be not the time, then at next Winter they retire again, and wait another Winter. Just as men did rationally, Luke 24.21. we hoped that this had been he, &c. And Act. 1. Mr. Wilt thou then at this time restore the Kingdom to Israel. If not, they must wait longer. And as men distinctly, so the creation instinctly: For the promise is sure to both. Verse 21. The creature it self also shall be delivered from the bondage of corruption into the glorious liberty of the Sons of God. (See again, the creature and the sons of God are two distinct things.) To understand the mind of the words, note first, that Bondage imports, the creature came into this condition, not from its original essence, and first constitution, but accidentally, and violently, by man's corruption, sc. the Fall in Adam. Secondly, Note that corruption is of three sorts.
- 1 In a physical or natural respect as now the natures of all the creation are corruptible, dissolvable, fading, as in Autumn, Winter, or other periods, or to be corruptible with malignant qualities, as the elements of air, water, &c. and plants grow unwholesome, &c. The Stars to be eclipsed, clouded, and stained with malevolent constellations, blasting, and hurting things below, and all to the defacing of their glory, and dis-service to the Saints.
- 2 In Civil respects or uses; They are worn and wasted, and wearied, and bruised, for the use of man; As Land, Cattle, Plants, &c.
- 3 In a spiritual respect; so by the sin and corruption yet remaining in the best of men they are made to serve for sinful uses, not only by the wicked, but sometimes by the Saints; as when they are used to superfluous superabounding banqueting, or to please our pride, or the vanity of our minds, &c.
[§. 3] Now to be delivered from this corruption into the glorious liberty of the Sons of God, imports, That as the Saints shall now be advanced to the full liberty of the Sons of God, sc. they shall be no more under the bondage of infirmities of nature, or Satan's temptations, or the imperiousnesse of sin, or the violence of unjust men, but shall be naturally, civilly, and spiritually, free from having, receiving, or doing any hurt, their state shall be a full liberty, and a glorious one; so all the creatures of the whole creation shall partake of the same liberty thus far.
- 1 They shall be delivered from the corruption and fading that adheres to their nature.
- 2 They shall be delivered from the violence done to them by men.
- 3 From their sinful use.
- 4 Shall be delivered to their right owner, viz. to the second Adam, and his posterity who shall only use them well. As man shall not sweat and toil in labor which was the curse on Adam after his fall, and therefore now to be taken off; so man shall not oppress and grieve, and discourage the creature. How plain then is this Text, of the Restauration of the Creation, to them that will understand; And this was never yet fulfilled, but spoken to Saints, as yet expecting it, verse 22.23. The creature groans, and travelleth in pain till now, sc. under the corruption before explained, and not only they, but we ourselves, who also have the first fruits of the Spirit, groan within ourselves, waiting for the adoption, to wit, the redemption of our body. See, creature, and the Saints are still distinguished. The Text is spoken to them that have the spirit, yet still they groan with the whole Creation for a restauration of all, as for a thing not yet come to pass. And this cannot be in the supremest Heaven. The Creation cannot groan for that. Nor can it groan for a dissolution at the last day of judgment, therefore let the wise understand these things.
[§. 4] Lactantius saith, of this Restauration, When the thousand years come, the world shall bring forth fruit alone; and the Rock shall distil dew, and no creature shall live upon prey. The dog shall not hunt, and the child shall not be afraid of the Serpent. I add; If in these corrupt times the Beast knows his Master, sure then all creatures shall be most kind to Saints, and Saints shall know more perfectly all the creatures, and be more kind to them. The lowest of this state, as I have oft told you, and proved, shall be according to that of Adams innocence; and therefore as all creatures came tamely before Adam, and Adam gave them all names, Gen. 2.19. so all now shall be tame toward man. And if after that in that corrupt time of the old world. Noah and the creatures were saved together in one Ark, then now also shall all the creatures in their kind enjoy the liberty of the Sons of God, as we heard afore in Rom. 8.
[§. 5] And if this knowledge shall be between man, and the creatures, how much more between man and man. I know no reason but that all the Saints shall know one another by former relations, of Husband, Wife, Father, and Child, brother, and Sister. It being joy to them to see them in the same happiness (yet shall not miss or moan for any wanting, because God is glorified by them other ways.) Adam in innocence saw Eve, and knew she was his wife; and yet without sin. In the Transfiguration Moses and Elijah are known. The Disciples know Christ risen. And Lazarus after he was raised. Then in the intent and meaning, Dives shall see Lazarus in Abraham's bosom. And some Jews shall see Abraham, and Isaac in the Kingdom, and they themselves cast out; therefore Saints much more shall know one another. We shall know Christ, and so all the members of Christ.
[§. 6] But this of knowing falls in but by the by. The thing is the Restauration of the Creation. And to what end? That the Saints may enjoy all in their perfection; that all things in their perfection may be restored to their right Owners. Jure in equity, all now, is ours that believe, 1 Cor. 3. the three last verses. But then de facto in act, Rev. 21.7. They shall inherit all things. Till then the great ones of the earth take almost all from the Saints. As in Dan. 7. first eight verses, the fourth Beast took all. But at the time we speak of it, shall be that Dan. 7.27. 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. Which relates to the time we speak of, as hath been proved.
SECT. VII. A Timelesse state.
THe next Quality is, That when this visible glorious state of Church shall come, TIME shall be no more, Rev. 10.6. Time is a Quantity; But no more time refers also to Qualities. Note two circumstances of this assertion. First, It was spoken after the sixth Trumpet had sounded, Rev. 9.13. therefore this looks toward the seventh Trumpet, viz. to the time of the Churches visible glory. Secondly, It is spoken ( Rev. 10.1.) by a mighty Angel coming down from Heaven, clothed with a cloud, and a Rain-bow about his head. His face as the Sun, His feet as a Pillar of fire, and had in his hand a little book; therefore this was spoke in relation to the time of Christ's appearing; for He comes down from Heaven, and clothed with a cloud, at his appearance, Chap. 1.7. And the Rain-bow signifies that he comes as the Angel of the Covenant, Mal. 3.1. Rev. 4.3. Sun is also the description of Christ's coming, Rev. 1. verse 16. and Malachi. 4.2. so his feet, as Pillars of fire, Rev. 1. And the little Book, Chapter 5. And a mighty Angel sc. Michael, Dan. 12. i.e. Who is as God, called God's-fellow, Zach. 13.7. Phil. 2.8. All these signify the manner of Christ's appearing; Which appearance is at the seventh Trumpet, Rev. 11.15. And here, after he had cried, and caused the seven thunders, he swears Time shall be no more; therefore this of Non-time, refers to this time of the Churches visible glory. Now Christ's swearing it, and with such solemnity standing on the Sea, and Earth, and lifting up his hand to Heaven, swearing by himself, who liveth forever, and made all things, doth import some great matter. I may import these five things.
- 1 Most likely there shall be no more motion of the heavens, which is the cause of time. The stars shall rest. Isa. 60.20. Rev. 21.25.
- 2 There shall be no more changes, Tempus edax rerum, Time makes old, and at last dissolves. Time causeth Summer and Winter; and so causeth much alteration in all bodies; and the alteration of men's bodies, much reflects on their spirits. Now there being no more cause of changes, there shall be no more changes. However the Elect, once for all, at Christ's appearing at the beginning of the thousand years, are raised, or changed to an essential perfection; therefore no change from better to worse.
- 3 For if no more time, then Eternity is begun, and therefore all must stand fixed in their perfection, like Eternity; not well today, weak tomorrow; cheerful today, and melancholy tomorrow; but the Saints shall be stable, and all things stable about them; Friends, creatures, &c. shining in beams of love, and standing in a straight line of constant service. All things that can pass away, all old things, and all that can wax old are gone, and all become new, Rev. 21.1-4, 5. As New Jerusalem, comes out of Heaven; so it shall be like Heaven; No change: No other Alpha and Omega, first and last, but Christ himself, so is the close, of former things gone, Rev, 21.6. Now he is the everlasting God, afore all, and after all, and still the same, Heb. 13. The man that changes changeth first, and chiefly in his head, Eccles. 12. His hair white. His eyes dim. His cheeks wrinkled. But our head cannot change. There shall be no sad remembrance, that we were so happy, but now we are worse, but our Motto is semper idem; i.e. Always the same.
- 4 No more time, signifies, There shall be no more time for abusers of time. No time for the things that have caused sorrowful times to the Saints. There shall be no more time, for any kind of evil to the Church. Which is added to this All-New condition Rev. 21.4. As there shall be no place, so no more time for any sorrowful, or sorrow-making things, or persons, or mutable matters, Christ will not allow them an hour, nor a minute in the Church. Dives had his time: Their glass is run. Christ's hour is come: The Son of righteousness ariseth, the dark must be gone.
- 5 This imports, that the happiness of Saints shall not be given them by measure of time. Tempus est numerus motus, Time is measured motion. Saints shall not be happy so long, and no longer. This thousand years is the prelude to everlasting infinite glory. Saints shall not need to wish, saying, This is a happy condition if it would hold. So that as miseries shall not have the least time allowed them on earth; so the Saints mercies shall not be measured out to continue only so long, and no longer. The thousand years are the preface, and then Magog stirring at last, gives Christ occasion to give them the Saints everlasting infinite enjoyment. So that in the glorious state of the Church shall be no measuring it out by time, as so long to continue, and no longer. It shall be a thousand years happy on earth. But then it is not said shall be an end. But this is swallowed up of a greater. Of this stability of things at this time, see further in Isa. 33.6. (spoken in relation to the call of Jews, &c. ) wisdom and knowledge shall be the stability of times, and strength of salvation, and the fear of the Lord thy treasure. As grace shall not period with time: And God cannot period with time; so, nor the Churches condition. Isa. 60.19. The Sun shall be no more thy light, by day, nor the Moon thy brightness by night, but the Lord shall be thy EVERLASTING LIGHT, and thy God thy glory, (which applied to Church state in the seventh Trumpet, Rev. 21.23) It follows, Isa. 60.20. Thy Sun shall no more go down, neither shall thy Moon withdraw it self; for the Lord shall be thy everlasting light, and the days of thy mourning shall be at an end. Rather then the Sun and Moon shall play fast and loose with the Church, they shall not Move. There shall be no more Sun set, or change of the Moon; No measuring out Saints happiness by times.
SECT. VIII. The next Quality is, That at this time there shall be a perfection of all qualities, both natural, and spiritual in the Saints.
[§. 1] AS before we said, No measuring by fading time; so now we affirm no stinting to an infirm degree. Now there shall be no lower degree then a freedom from all imperfection, Zach. 12.8. Its spoken of this time, see verse 12. viz. When the Jews shall see Christ, and mourn, and repent, and be filled with grace. Then verse 8. He, that is feeble shall be as David. And the house of David as God (better rendered as Angels. The Hebrew is Kelohim. Elohim oft signifying Angels, and here is an Incrementum, so that the last must be highest;) then it follows as the Angel of God. Hebrew is emphatical Hamaleak the name of Christ, Malachi.. 3. The sense then is, They shall be as Christ's, how strong the feeble shall be, viz. as strong, firm and sublime, in perfection as David. And how shall David be? As an Angel. Yea as Christ. Suitable to 1 Cor. 15. We shall be conformable to Christ. And Phil. 3.21. Our bodies like his glorious body. And 1 Cor. 13.12. Know as we are known, our graces shall be as Rivers in the Ocean, Isa. 11.9. So that as our perfection cannot period, so nor last by vicissitudes, as now, sometimes up, sometimes sink; but shall be still at full height.
SECT. IX. A Confluence of all Comforts, in the injoyers, and enjoyed.
[§. 1] AS it is said, 1 Pet. 1. (who in 2 Epist. 3. Chapter speaks of this glorious time) I say as it is said, 1 Pet. 1. verse 3, 4, 5. He hath begotten us again to a lively hope, by the Resurrection of Jesus Christ to an inheritance incorruptible, RESERVED IN HEAVEN, for you, who are kept by the power of God ready to be REVEALED in the LAST TIME; so now in this Heaven (as it is called, Rev. 21.) the inheritance is kept perfect to us, and us in it. Of this see all the 35. Chapter of Isa. We did before demonstrate that, that Isa. 34. relates to this time we speak of. And this 35. Chapter is but a part of the same discourse. As the form, viz. the 34. Chapter is of the ruin of the Churches enemies, and the delivery of the Church; so this 35. Chapter is a description what the Church shall enjoy, Viz. (verse 1.) The solitary places shall be glad for them, and the Desert shall rejoice, and blossom like a rose. (Verse 2.) The glory of Lebanon shall be given to it. The excellency of Carmel, and Sharon shall see the glory of the Lord. (Verse 3.) Strengthen ye the weak hands, and confirm the feeble knees. (Verse 4.) Say unto them that are of a fearful heart; be strong, fear not, behold your God will come with vengeance, he will come and save you. (Verse 5.) The eyes of the blind shall be opened, and the deaf ears unstopped. (Verse 6.) Then shall the lame man leap as an Hart, and the tongue of the dumb sing, for in the wilderness shall waters break out, and streams in the desert. (Verse 7.) The parched ground shall become a pool, and the thirsty land, springs of waters. In the habitation of Dragons shall be grass and rushes. (Verse 8.) An high-way there shall be, and it shall be called the way of holiness, the unclean shall not pass over it. Fools shall not err therein. (Verse 9.) No Lion shall be there, nor ravenous beast shall go up thereon, but the redeemed shall walk there. (Verse 10.) And the ransomed of the Lord shall return and come to Zion with songs, and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow, and sighing shall fly away. Ye see how all happiness is upon the possession, and the Possessor. The possession shall not be defective and unserviceable, and the Possessour shall not by any impediment be hindered of his enjoyment. All the Injoyers and Injoyments shall be varnished with beauty, environed with peace, enlarged with liberty, perpetuated with stable equability.
1 Varnished with beauty. As Homer saith of the Golden Sea, because of the beams of the Sun raditing upon it; so the Church, and all the Churches enjoyments shall be guilded with beams, guilded with beams of Christ's glorious presence. At this time Christ shall arise as the Sun, Malachi. 4. (as we have shown) compared with 2 Pet. 1.19. And because he ariseth, and shines on the Church, therefore the Church shall arise and shine, as the Sun rising in the East, looks on the Moon, and makes it at the full in the West, Isa. 60.1, 2. Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee. Darkness on the earth, and people thereof, but the Lord shall rise upon thee, and his glory shall be seen upon thee. This shining is inward and outward. For as the Church shall shine in her self, with God's beams. So verse 3. The Gentiles shall come to thy light, and Kings to the brightness of thy rising. And verse 6. They from Sheba, &c. shall bring gold, and incense, and shall show forth the praises of the Lord. Accordingly, Rev. 21, as the Church is glorious in her self, so from without, verse 24. The Nations of them that are saved shall walk in the light of the Church, which God shines on it, and Kings shall bring their honor unto it. As is the glory of the Sun in its ascending over every Horizon; is the glory of the world. In the inside in the life of all things. In the outside in the light and luster on all. So shall it be with the Church. If in this time (as Isa. 30.26.) At the day the Lord bindeth up the breach of his people, the light of the Moon shall be as the light of the Sun, &c. So gloriously shall God manifest himself to the Church, that all glory shall her condition be. As New Jerusalem is new decked, &c. Rev. 21. So all her buildings, walls, streets, gates, &c. (according to Isa. 54. verse 11.) are compared to gold, and all precious stones, which comparison of glorious gold, and precious stones, &c. import all manner of glory of the Church. If our bodies shall be conformed to Christ's glorious body; so every bodily thing shall have the highest perfection that it was created in. And the best jewels and treasures shall not be appropriated to Heathens, Atheists, Popish, Hypocrites, or graceless Kings, and Princes, and Potentates. But if it may add to the Churches glory, they shall be brought to the Church as right owner.
2 Environed with peace and safety. Christ the King and Prince of peace. Heb. 7. Isa. 9. Createth peace for all his subjects far and near, Isa. 57.19. sc. As inward peace: So outward too: Isa. 65. last, No preying on one another, no destroying, no hurting. So Psal. 72.3.7. See the Title, sc. A Psalm for Solomon, sc. Solomon the Great, sc. Christ. The Mountains shall bring peace to the people, and little hills by righteousness. In his days shall the righteous flourish, and abundance of peace, as long AS THE MOON INDURES. See by this, what Solomon is meant. Mountains and Hills signify that Emperors, Princes, Dukes Lord's, &c. shall no longer, as Mountains shadow the Church, by oppression, or that men shall not make mountains, and hills holds, and garrisons to subdue the Church. Isa. 11.6. There shall be peace between Man and all creatures between Children and Asps, the Wolf and Lamb, Cow and Bear; of which (say two learned Authors) there is both a spiritual and literal sense. All men with their great power, glory, wits, policies, and potency, shall be so tame as a child may rule them, and all creatures shall be restored as in the day of Creation. Calvin upon this 11. of Isa. 6. saith,
3 Enlarged with liberty. It is the great year of Jubilee, even in the opinion of the Jews. As it is freedom from all evil, as we have shown, so a freedom to enjoy all good. They shall have the waters of life, the comforts of the Gospel free for their use, Rev. 22.17. and enough for all. And the Tree of life, Christ free for all to enjoy him fully. Verse 2. And the Gates of the Church are always open, freely for all Saints to enter, Rev. 21. They shall be as free in all enjoyments as in heaven; for this is an Heaven.
4 Perpetuated with stable equability. Now they fully enjoy him that is the first and last (with an even continuance) the heavens and earth must be as one as he pleaseth, Isa. 48.12, 13. And this his Title of Alpha and Omega, Christ makes his preface, Rev. 1.17, to the glorious Catastrophe, Rev. 20.4. &c. to the end of the Bible. Now the substance of all eternity is entered upon. Christ, the everlasting Father, the eternal God, the everlasting Spirit, and Covenant, &c. must now appear in a perpetuated stability of all perfect Church glory to all the Elect. Magog shall not interrupt, but occasionally promote the Churches eternal bliss. Therefore now let not our hearts be unstable in hope, nor our affections unstable in love, nor our judgments unstable in principles, nor our practice unstable in duties, and ordinances. Remember the evil of the foolish Virgins. Remember the good precepts and promises of Christ, as a warning us afore his coming (now at hand) Rev. 22.7.11, 12, 13, 14, 15, 16, 17. v. 7. I come quickly, blessed is he that keepeth these sayings of this Prophesy. Verse. 11. Let him that is righteous, be righteous still. 12. Behold I come quickly, and my reward is with me. I am Alpha and Omega; sc. I make no other end, or beginning, but happiness in, and with me. 14. Blessed are they that keep his commandments, that they may eat of the Tree of life, and enter the Gates of the City of the Church. Without shall be Dogs. They that are found out of it, shall go for Dogs. 16. I Jesus have sent my Angel to testify these things to the CHURCHES. 17. He that testifies these things saith, Surely I come quickly; then John concludes as I, Come Lord Jesus, come quickly.
SECT. X. This state will have the face and character of Eternity.
IN the three last Qualities of this state of the Church; sc. First, No more time. Secondly, A perfection of Qualities, natural and spiritual in the Saints. Thirdly, A confluence of all comforts in the injoyer, and the enjoyment: I say in regard of these three, This state of the Church will have the face, a semblance of Eternity, the property and character of Eternity. For the idiom, and peculiar of Eternity is to give a man all parts and degrees of his comfort at once, throughout every moment of Eternity. In Time is succession, where is the beginning, middle, and the end; The embrion, augment, and the highest perfection that that comfort will amount to; but in Eternity, a man is as happy the first moment as ten thousand years after, if there were any time in Eternity. So here proportionably, the Saints bliss after Christ hath begun the completeness of this estate shall be as full at first, as at last. The difference from a state in Time, is as in these comparisons. As the Summer Sun rising, ascending, and setting, differs from the heavens continued into one whole Sun, whereby it would be always day, and always glorious Summer; And as a River differs from a Sea of sweet waters, the River exists by succession, the Sea is still the same fixed; So in this state we speak of, Every enjoyment, and injoyer, shall be as full at first in perfection and joy as at last.
CHAP. V.
THus of Qualities, now we come to Privileges, sc. That which Saints had afore, either in common with others, or in an ordinary degree, they shall now have in a way of special Privilege, and preeminence.
SECT. I.
First Privilege, The fulfilling of most things that before were but foretold.
[§. 1] THe Mysteries and Prophesies, which before they had but in the Word, now they shall have in the thing.
1 For Mysteries. See Rev. 11.19. The Temple of God was opened, and there was seen in his Temple the Ark of his Testament. This clearly relates to the time we speak of, as it is evident in verse 15. The seventh Angel sounded, &c. And the Temple of God was opened in Heaven. By comparing this with Rev. 21. verse 22, the thing is plainer, And I saw no Temple therein; but the Lord God Almighty, and the Lamb was the Temple. And this also relates to the same time. See verse 1. I saw New Heaven, and New Earth. Verse 2. And I saw New Jerusalem. This Prophesy plainly foretells of a kind of Temple in those days, of which we speak. In Ezek. we have much of the measures of the Temple. So Ezek. Chapter 41. and 42. &c. clearly relating to a New Testament time by St. Johns exposition, Rev: 21. And Malachi tells us, Chap. 3. verse 1. The Lord will suddenly come to his Temple. And John saith, Rev. 7.15. The Saints serve God day and night in his Temple. Chap. 11.1. The Temple is measured. Chap. 14, 15, 17. Angels come out of the Temple. Chap. 15.5. The Temple of the Tabernacle of the Testimony in heaven was opened. Chap. 16.1.17. Voyces come out of the Temple. And in the Text we alleged Chap. 11. v. 19. The Temple of God was open, and the Ark was seen. Now what is the meaning of all? Surely a Temple equivalently they shall have; But no Temple properly, as it is said, Rev. 21. v. 22. I saw no Temple; But God and the Lamb was that equivalent Temple, yea that super-eminent Temple. And the presence of God in Christ shall be such with them; that (as Rev. 11.19.) that spiritual Ark shall not be hid, as was the material Ark in the Old Testament Temple, but shall be seen. In the Ark was the Table of the Law, and the Pot of Manna. Christ the end of the Law, Rom. 10.4. And Christ and his word is the Manna. Rev. 2. The Ark was in the holiest of Holies which was seldom seen, and only when the High Priest went in. But now this spiritual Ark in this glorious time is commonly seen. Observe, That the Ark typified Christ and his Word; As the Temple was a pledge of God's presence, as before that the Tabernacle was: So that the meaning is, That now God's presence shall be such in, and through Christ to his Church, that the glory of Christ, and the mystery of his word, shall be far more plain unto them. There shall be no material Temple; but there shall be the equivalent Temple, the Antitype, God's presence in Christ gloriously manifest. And his Word more open and plain then ever since the New Testament. All mysteries relating to this time, foretold, shall be revealed. Now shall be fulfilled that Dan. 12. Knowledge shall be increased. And that Isa. 11. The earth shall be filled with the knowledge of the Lord as the waters cover the Sea. All that men had before in the ear, now they shall have in the eye; their science shall be turned to experience.
2 All Prophesies relating to the best of Times of the Saints welfare shall now be fulfilled. The Saints shall not have these things only in types, visions, or knowledge, but in possession, and happy enjoyment. The Revelation is the sum of all the Prophets. This is declared to John by Christ, Rev. 1. sc. in a representation. And therefore it is said, Rev. 22.6. The Lord God of the holy Prophets sent his Angel, to show unto his servants the sayings of the Prophesy of this Book. The intent and meaning is, That the Lord God that spake by the Prophets, and spake of these things by the Prophets, sent by his Angel to explain those things delivered by the Prophets concerning these times of which we speak. Now this Book of the Revelation, though it be far plainer then the Prophets, yet it is not fully and wholly plain to us, therefore called A sealed Book, that Christ must open, Rev. 5. This opening is by the events, Rev. 6. &c. which will be completely done in this visible glorious time of the Church, as we may perceive by the light now at the dawning afore the Sun of righteousness doth arise. Christ is the Yea and Amen of all the promises, 2 Cor. 1.20. therefore when he appears again, all will appear fulfilled. As the woman of Samaria said, Joh. 4. so it shall be, sc. when the Messiah cometh, which is called the Christ, he shall tell us all things; yea restore all things, Act. 3. Therefore is Christ called the WORD of GOD, and the Heir of all things, because he will declare and perform all things.
[§. 2] What Mr. Bolton saith of everlasting glory in the highest Heaven, shall be proportionably true now, in this thousand years. We shall perfectly understand all Physical, or natural, and spiritual things, what is the number of the Heavens; The essences of the creaures; How we shall know and behold God in Christ, &c: And then shall be fulfilled all the prayers of Saints put up for the welfare of Church and Saints from the beginning of the world; Then shall Sem and Japheth dwell together; Then those prayers that gave God no rest till he made Jerusalem a praise, shall be answered, and all the glorious things that have been spoken of the Church, the City of God shall appear in their colors, and be given in, in great glory: As it is said, she is the Lord's portion, Deut. 32.9. His pleasant portion, Jer. 12.10. His inheritance, Isa. 19.25. All people are the work of his hands, but his Church is his Inheritance. Again the Church is called the Dearly beloved of his soul, Jer. 12.7. His love, his dove, his undefiled, all fair, &c. Cant. oft. His Treasure, and peculiar treasure, Ex. 19 5. The Lord's house of glory, Isa. 60.7. Yea His glory, Isa. 46.13. and THE glory of God, Jer. 3.17. Nay the Throne of his glory, Jer. 14.21. Nay the Crown of his glory, Isa. 62.3. Nay the Royal Diadem, Ibid. Again the Church is called, The ornament of God, the beauty of his ornaments, the beauty of his ornament in Majesty, Ezek. 7.20. Yea the Church is called Christ's body, Christ's fullness presented without spot, Eph. 1. Eph. 5. Now all these in the thousand years must be fully fulfilled, Rev. 21. throughout.
SECT. II.
The Second Privilege is, A superabundant pouring out of the Spirit.
[§. 1] THe Saints ever since they believed, have had the Spirit in some measure, sc. as a Spirit of Adoption, and Sanctification; so these are in Rom. 8. viz. v. 10. and v. 15. But now they shall have it in a more exceeding abounding manner, and measure, both for gifts and graces.
[§. 2] Joel 2.28. Afterwards I will pour out my spirit upon all flesh, and your sons, and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions, and also upon the servants, and upon the hand-maids in those days, will I pour out my Spirit. I did before in the Quod sit, prove, First, That this did relate to the time we speak of. Secondly, That that pouring out, Act. 2. was but the first fruits, sc. Spirit was abundantly poured out but upon some few.
And Dan. 12. verse 2, 3, and 4. it is prophesied of this time, Many of them that sleep in the dust of the earth shall awake, &c. and they that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness as the stars forever and ever. And knowledge shall be increased. The demonstration of this place to belong to this time we speak of, you have heard afore.
SECT. III.
The third Privilege; A wonderful return of prayers.
[§. 1] ISaiah 65.24. It shall come to pass, that before they call, I will answer, and whiles they are yet speaking, I will hear. That these words are within the body of a main Prophesy, of the visible glory of the Church in the time we speak of, we have abundantly proved afore. And you yourselves may see, by weighing verse 17. afore sc. I create New Heavens, and a New Earth, &c. (compared with 2 Pet. 3.) and 25. after: The Wolf shall dwell with the Lamb, &c. they shall not hurt, nor destroy in all the holy mountain. And this same verse, sc. 24. which I urge, Mr. Archer also urgeth to the same purpose, in his Book of Christ's Reign on Earth, page 31. saying,
SECT. IV.
Upon those there former Privileges follows this, that in this glorious time the Churches Ordinances shall be in an higher Key, either in Quality, or Degree.
[§. 1] CHrist still holding his Mediatorship (not to be laid down till the end of the ultimate day of judgment, 1 Cor. 15.) and he appearing in his glory to the Church, as the great ordinance of Ordinances, shall by special communion with the Church, manifest to it the mind of God. So that as God spake to Adam in Paradise, and gave him the Ordinance of that seal, the tree of life; so here is this second Paradisian state of the Church, there shall be a special manifestation, and communication of, and through Christ, who is the main tree of life, Rev. 22. The Saints shall have such manifestations of the presence of God through Christ, that now mainly is that fulfilled, they shall be all taught of God, as Adam was instructed in Paradise.
[§. 2] They shall have the high Ordinance, that Angelical Ordinance of praise to God, Rev. 11. Rev. 14. Rev. 19. Praise is as well an injunction as Prayer, and as formerly, Fasting was an extraordinary worship in misery; so now praise in time of all mercies.
[§. 3] Their meditation (which is an enjoined Ordinance) I say their meditation and contemplation of God, shall be as a vision of God, or sight of his face, Rev. 22.2, 3, 4. In the midst of the street, and on either side of the river was the tree of life, yielding fruit (the participation whereof comes not in without meditation, acting or receiving) and there shall be no curse there, but the Throne of God, and the Lamb shall be in it, and his servants shall serve him (which sure must be by meditation, minding what they do) and THEY SHALL SEE HIS FACE. So that their meditation and contemplation of God, shall be as in a continual vision of God. Glorious sights cause meditation, and meditation takes in the glorious representations.
They shall have the word for inspection, Rev. 22.14.19. and admiration, to see all revealed, and all fulfilled. They shall be taught of God to know the full mind of that word, and they themselves shall see with their eyes that fulfilled, which out of the word, they heard with their ears. So that their Joshua, sc. Jesus shall say to them according to their experience, Nothing hath failed of all that God hath spoken. They shall have the effect of sublime purity and glory of Discipline, sc. Angelical order, Rev. 21.12. sc. 4. Gates, and three Angels at every gate. So that verse 25. Though the gate be never shut, yet, verse 27. no unclean thing shall enter in, which is the cream and quintessence of the effect of all Discipline. In sum, As then the labor of the body in moving shall be more excellent, a labor-less labor, a pain-less labor, a pleasant labor; so the worship of the mind shall be without irksomenesse; So full of grace, that all actings of grace shall be heavenised into all sweetness.
SECT. V.
The fifth Privilege, Union of Saints throughout the world.
UNion of heads, and union of hearts, sc. unity in judgment, and unity in affection, Zach. 14.9. The Lord shall be King over all the earth. In that day there shall be one Lord, and his name one. Is he not King now? Yea, but not so actually, visibly and absolutely before the eyes of all (many great wicked ones yet domineering) as he shall be then. Is not his name now one? yes in it self, he is the God of truth. But by men's pretences that he favors this way, and that way, men intimate of him several names, as Papist, Lutheran, Calvinist, Episcopal, Presbyterian, Independent. But then it shall be clear, which is the only way of truth. And so God shall have one name; because, as Zeph. 3.9. They shall serve the Lord with oneness of consent, all being of a pure language. So that their judgments being one, and consequently their practices one, great will be the oneness of affections, as Isa. 11.13. The envy of Ephraim shall depart, Ephraim shall not envy Judah, nor Judah vex Ephraim. If so great was the union of Saints in the first fruits, Act. 4.32. how much more when the whole lump is fully perfected; surely their union shall be as that in Paradise before Adam fell. The history of dissention now, is grievous to Saints; therefore on the contrary, how sweet will the mystery be in the enjoyment of Union.
SECT. VI.
The sixth Privilege, Honor shall be given to all holy things, sc. to Religion, and religious men.
[§. 1] GOd hath in several passages (you heard afore) promised to take away the reproach of his people, as in other things, so in Religion. This is Gilgal the Great, to roll away the reproach from Israel. In the day when the Jews shall be converted, ten shall take hold of one Jew, Zach. 8.23. therefore it is said divers times in the Revelation, sc. Rev. 14.1. Rev. 22.4. The Saints shall have the name of their Father in their foreheads. They shall be no more ashamed of their Religion, then of their faces. Though the Church kiss Christ, sc. dearly embrace him, yet shall she not be despised, Cant. 8.1. Hebrew, I will find thee in the streets, I will kiss thee, and also they shall not contemn me. Public profession, and embracing of Christ shall not be despised, as 'tis spoken in the very same Chap. of Canticles, where is handled the call of the Jews. So Isa. 49.23. Kings shall be thy Nurses. Rev. 21. Kings shall bring their honor to the Church. Isa. 60.13. The glory of Lebanon, &c. shall come to beautify my Sanctuary, and I will make the place of my feet glorious. Christ the head, the Church the feet. And there Christ walks, Rev. 1. And that Christ will make glorious afore all, though formerly men trampled. Yea Zach. 9.16. The Church shall be as the stones of a crown lifted up. Not as stones in the street, but of a Crown. Not of a Crown falling, but of a Crown lifted up. Zach. 12.5, The Governors of Judah shall say in their hearts, the inhabitants of Jerusalem, my strength in the Lord of Hosts. We know that of late days, governors have put all the reproachful names upon the Saints, and Churches of the purest judgment and profession; as Faction, Schism, Puritans, &c. But the time is at hand, they shall be convinced, and shall know that Saints are the best men, the interest and stay of Kingdoms.
[§. 2] Let the consideration of these Privileges make us walk like them that shall see these times; let the dawning be upon us, now the Sun is about to rise, cleaving to Christ in Ordinances, and to one another in love, honoring them most, that have most holiness: Yea let this comfort us, that all the glorious Promises, and Prophesies shall then be fulfilled.
THE SEVENTH BOOK
Containing an Essaie, Touching the time, when this future Glorious state of the Church on Earth, for a Thousand Yeers, probably, shall begin.
CHAP. I.
The Introduction, unfolding, and cutting out the Work for this BOOK.
[§. 1] I Know, Lubrious est hic locus, this is a point wherein my Pen may soon slip; and as soon will sleight-spirited 〈 in non-Latin alphabet 〉 carp, and over-austere Cato censure. As for the extremous multitude (whose Motto or Character is, Hosanna today, and Crucify, tomorrow) they will defy if a man hit right, but infinitely vilify, if he mistake. But the ingenuous prudent, will neither reckon me a God for the first, nor cypher me into less then a man for the second. The best of men, in such a labyrinth, and less, have mistaken. Upon this ground I take my trip, Christo duce, the Lord being my Leader.
[§. 2] And the better to stave off some blows, I shall take into me the guard of other learned pious men's judgments; and present the Reader with variety of accounts, with their grounds; and thence let him, not I, Prophesy (if any will so call it.)
[§. 3] The work we have to do in relation to this is, ##
- 1 To give the Reader several Prognostics, showing, indefinitely, that this glorious state of things is not far off.
- 2 To cast up the several Computations, found in the Scriptures, pointing at a determinate time, when (most probably) this state shall begin.
CHAP. II.
HOlding forth the several Prognostics, that the Glorious time we speak of, is not far off; but now approacheth, especially in the introduction thereunto, viz. The Call of the Jews.
SECT. I.
The first Prognostick. The expiration of Accounts.
[§. 1] IN the first place, several numbers of years Prophesied to forerun the Commencement of this state, are now almost expired. I shall now but touch, and but some of them, intending by God's assistance to give you (as I am enabled) a more exact account in the third Chapter.
1 The One thousand two hundred and ninety days (that is, years) foretold, Dan. 12.11. which were to run out (saith Huet on Daniel ) from the ceasing of the daily sacrifice, &c. afore the Preface to this glorious state begins, are now almost expired. For if the daily sacrifice ceased about the year of Christ 367. For in that year (saith Alsted in his Chronolog. ) in the Reign of Julian Apostate, the preparations to re-edify the Temple at Jerusalem were utterly demolished; And we add thereunto the said One thousand two hundred and ninety years; we shall easily perceive (if we credit our common Account, making this to be the Yeer of Christ 1653.) that the said One thousand two hundred and ninety years are almost expired.
2 The two and forty months, wherein the Beast, Antichrist, should have power (as some Greek copies read it) to do (that is, as he pleaseth, as Mr. Brightman expounds) Rev. 13.5. which are allone with One thousand two hundred and sixty days, Revelation, chap. 11. verse 2. and verse 3. both signifying (by the consent of the generality of all learned Protestants) One thousand two hundred and sixty years, are now near their period. For if (as Reusner asserts ) these two and forty months began, when the Hinderer (the Roman Emperor ) was removed (2 Thess. 2.6.) by the Goths, that now the Roman Bishop was free from all impeding his will, and pleasure, in the year of Christ (according to our common Account) 410. And we add thereunto the said One thousand two hundred and sixty years, the termination of the said One thousand two hundred and sixty years are not far off. I might annumerate many other accounts; but I will not so mis-spend time, nor anticipate myself in my intended design of computations in the next Chapter. These two here named may suffice to give the Reader a taste, yea the first fruits of many Computations now not long hence about to determine, whose periods immediately precede the beginning of the preparation, or introduction ( viz. the call of the Jews ) to the glorious time we speak of.
SECT. II.
The second Prognostick, The might of the Churches Enemies.
[§. 1] WHen the might of the Churches enemies appears universally, and irresistibly powerful, then is the Churches great deliverance at hand, Isa. 59.16. to the end of the Chapter, and the whole ensuing Chapter, viz. the sixtieth; alleged and demonstrated afore to relate to this glorious time we speak of. Read the place (it is too large to write out) and you shall there find it Prophesied, that when the Lord should see that there was NONE TO HELP, that then his own arm should bring salvation; that then the Redeemer shall come to Zion. That then the Church should rise and shine because her light was come and the Gentiles should come into her light. That her GATES SHOULD BE OPEN CONTINUALLY, NOT SHUT DAY NOR NIGHT, AND KINGS SHOULD MINISTER UNTO HER. THAT THE SUN SHOULD BE NO MORE HER LIGHT, BUT THE LORD SHOULD BE HER EVERLASTING LIGHT (which St. John Rev. 21. applies to the glorious time we treat of) with many more passages in those Chapters of Isaiah to the same purpose. Add to this place of Isaiah, that in the Revelation, Chap. 18. verse 7. and 8. How much she hath glorified her self, and lived deliciously, so much torment and sorrow give her; for she saith in her heart, I sit A QUEEN AND AM NO WIDOW, AND SHAL SEE NO SORROW; therefore shall her plagues come IN ONE DAY.
[§. 2] Now whether at present, the Might of the Churches enemies be not universal, and irresistible; the Turk prospering mainly; the Popish party prevailing exceedingly, and the rather because the Protestant Nations are only busy in beating one another to pieces most sadly, whence most impious corruptions abound among these, as horrid and bloody persecutions among those (fresh broken out again in the German Empire, and in the Kingdom of France, &c.) so that Antichrist boasted in their late Jubilean solemnity, all was his, and the Church precisely considered, and Religion, every way goes to wrack; and no remedy of Laws or Arms appear, I leave the Reader to resolve! To which end I would have him weigh what briefly I have hinted, and surveigh thoroughly the present state of things, and enlarge his meditation upon it, and then he will easily be enabled to conclude whether the universality of all be not most corrupt and unsavory, and daily putrifying more and more, and whether the salt wherewith they should be seasoned and preserved, hath not lost its savor, and then wherewith shall any of those things be salted. And whether (as Psal. 11.3.) if the foundations (Political, saith Mollerus) be destroyed, a David may not justly cry out, what can the righteous do?
SECT. III.
The third Prognosticke, The height of the enemies wickedness.
[§. 1] THis Prognosticke we have in Gen. 15. verse 13, 14, 15. and 16. God said to Abraham know of a surety, that thy seed shall be a stranger in a Land that is not theirs, and they shall serve them, and they shall afflict them four hundred years, &c. But in the fourth generation they shall come hither again, FOR THE INIQUITY OF THE AMORITES IS NOT YET FULL; whence it appears, that the fullness of the iniquity of the Amorites, is a Prognostick of the Churches great deliverance out of Egypt; so that when that should be full, these shall be delivered. Whence we infer by the rule of Proportion, that when the iniquity of the universality of the wicked on earth shall be full, that then shall the universality of the Elect have their grand deliverance upon earth. This Prognostick (that the Reader may see my inference to be good) I will show you in other places of Scripture, which apply it immediately to the deliverance we treat of. In Isa. 14. the first three verses most evidently (as we have before demonstrated) relate to the Glorious state on earth we drive at. To which is annexed the Prophesy of the Churches triumph over Babylon (as the necessary Appendix thereof) with great assurance, and much elocution and emphasis, verse 4. &c. to the end of the 18. verse. Now what is the Prognostick of their fall, but the height of their wickedness in oppression, pride, &c. So verse 4, 5, 6. Thou shalt take up this Proverb against the King of Babylon, and say, How hath the oppressor ceased? The Lord hath broken the staff of the wicked, and the Scepter of the Rulers. HEE WHO SMOTE THE PEOPLE IN WRATH, WITH A CONTINUAL STROK; He that ruled the Nations in anger, is persecuted, and none hindereth. And verse 12. &c. How art thou FALLEN FROM HEAVEN, O LUCIFER, Son of the morning. FOR thou hast said in thine heart, I WILL ASCEND INTO HEAVEN, I WILL EXALT MY THRONE ABOVE THE STARS OF GOD, AND SIT UPON THE MOUNT OF THE CONGREGATION, I WILL ASCEND ABOVE THE HEIGHT OF THE CLOUDS, I WILL BE LIKE THE MOST HIGH; thou shalt be BROVGHT DOWNE TO HELL. So our Savior also testifies to this Prognostick, Matth. 24. After the signs to come to pass, whiles the end was not yet, but were only the beginnings of sorrow, verse 6. verse 8. Christ adds other signs that should more nearly precede, and point at the end: And amongst many direful signs, he gives this, INIQUITY SHALL ABOUND, after which the Gospel being preached to all the world as a witness to them, THEN SHALL THE END COME, verse 9. to 15. To the same purpose, Rev. 18. verse 2, 3, 4, 5, 6. Babylon the Great is fallen, is fallen (that is, shall fall, as certainly as if already fallen) &c. FOR HER SINNES HAVE REACHED UNTO HEAVEN.
[§. 2] Now whether the enemies wickedness is not mounted up to the height, and the Antichristian parties sins, (I mean all that oppose Christ by what names, or titles soever, by what way or means, or manner soever) are not come to the full, I leave the well-principled, sound, sanctified, spiritual soul to judge. Turkism and Papism is now worse then ever, by how much more they have of late prevailed, and have sinned against greater light, and are more encouraged by the enmities, and impieties among Protestants. The Arminian, and Socinian party, with their Articuli perpendendi, Advancements of man's will, Disputes against the Deity of Christ, with some questionings of the Holy Ghost, have struck in with the Antichristian party, and joining (in effect at least) their forces with them, have greatly enlarged their Quarters. The Lutherans still as obstinately as ever, if not more obstinately, since against more light shining in sundry disputes, destroy the humanity of Christ, by their doctrine of Consubstantiation. The learned of the Jews (poor souls) are now more obstinate against Christ come in the flesh then ever. And for Protestant Nations, or Peoples, I am utterly astonished in my thoughts, and distressed for words to express their unparallelable Apostasies. The revolt among Professors is general. Their blasphemous words against God, Christ, the Holy Ghost, the Holy Scriptures, and consequently against Salvation, Heaven, Hell, the Immortality of the Soul, and all Fundamentals are nefanda so wicked, that they are not to be mentioned (though I could distinctly) lest I should leave some stain upon some pious soul, that may read this Treatise. Their many wicked practices are suitable. Community of women, swearing, drinking, &c. And these practiced by principle, as the way to destroy the flesh. By this means many Jesuits, false Prophets, false Teachers, and damnable Seducers are encouraged (as the mutter abroad is everywhere) to creep in amongst them. All Religious worship is decried as flesh and form. The wicked profane are extremely encouraged, the comers on in Religion offended, and beaten off. And the very knees, and hearts of true Saints are made feeble and ready to faint. And all this account is brought in as the return of all the marvells of mercies, and miraculary deliverances that God hath given them. Whiles Politicals have been recovered, Religion hath been lost. And whosoever will not be high in these enormities, is scorned as low. The Nations (called Protestant ) mind conquest rather then conscience. Hellish Heresies break out in Print, from beyond, and on this side the Seas. The profession of most of those Countries is come to look like dirt, gain being their godliness; Their words and promises but lies, and flatteries: And self is now the great God that ruleth all. And of all these I would I could not give so true an account as I can, with admiration of God's patience the mean while. I have nor list, nor cause maliciously to inveigh against Protestant Nations, but out of grief of soul, and to prosecute the point in hand, I have given these few hints.
SECT. IV.
The fourth Prognostick; Wars, and rumors of Wars, &c.
THis Prognosticke our Savior gives us Matth. 24.6, 7. in answer to that question put to him by the Disciples, verse 3. saying to him, Tell us when shall these things be? And what shall be the sign of thy coming, and of the end of the world? But withal he gives us this caution, that these wars and rumors of wars are a remoter sign, adding to this sign verse 6. That the end is not yet. And verse 8. That they are but the beginnings of sorrow. But Daniel brings this sign (as it may comprehend all great and remarkable wars, viz. those the Jews shall have with their adversaries, the Turk, &c.) nearer to the end, Dan. 11.44, 45. compared with Dan. 12.1. viz. at that time of the Jews wars aforesaid, Michael shall stand up to deliver his people; though the work of that deliverance, in those wars will, it seems, by verse 12.13. collated, take up the time of five and forty years.
Now I leave all knowing men to judge whether we have not Wars and rumors of Wars, whiles most (if not all) Nations of the Gentiles, viz. England, Scotland, Ireland, France, Spain, Italy, Netherlands, or Low-Countries, Denmark, Portugal, Sweadland, Helvetia, or Switzerland, Poland, Muscovy; The huge Empire of the Turk: The vast Indies, &c. are either in the practice, or posture, or preparations and expectations of War. There is wanting but the driving, and fall of this storm of the Gentiles Wars on the Romish Western Antichrist; and next the Jews taking up arms against the Turkish Eastern Antichrist;, and then the Work, or thing signified (of which those rumors of Wars are a sign ) will be doing, at least in the Preface and preparation. Which last War some think is not far off, in regard of their great Mathematicians wonderful words to that end; their abundant pursing up of gold, their writing letters to each other in several Countries to that purpose; their late change of their letter, for concealment of their messages by writing: The professed expectation of some of their Learned of the Messiah to come in the year 1656. or thereabouts.
SECT. V.
Giving a touch upon several other Prognostics, viz.
THe more we shall see Monarchy to fall, Dan. 2.34, 35. the oftener there appears strange signs in the Heavens, following the great tribulations upon earth, Matth. 24.29.30. And the louder is heard vox populi, the voice of the generality of God's people in their discourses and prayers, that Babylon is falling, and the Lord Christ is about to reign, Rev. 19. first six verses: the nearer we may expect the approach of this Glorious state on earth.
How much of these things have, or do appear already, I leave wise men to recall to mind, and consider.
CHAP. III.
Containing several Computations of time, searching when this glorious state on Earth shall approach.
[§. 1] OF which in general, I would admonish the Reader, First, That I shall not trouble myself with any Computation, whose period is expired, because experience hath sufficiently confuted it.
[§. 2] Secondly, That I would not have him to be troubled at the Computers, though he find their numerary principles different, and their Computations inconsistent one with the other; but in such dark, and difficult Problems, and whose punctual determination doth not concern the essentials of our salvation, to allow every man his modest liberty, ingenuously to follow his own light.
SECT. I. Elias Reusnerus Leorinus his Account.
[§. 1] HAving touched this afore, Chapter 2. and elsewhere, I shall now present it in brief. " Rome (saith he ) having been Conqueresse, and Mistress of the world, being now in the year of Christ 410. taken, and spoiled by Alarick King of Goths (according to Socrat. l. 7. cap. 10.)
[§. 2] So that by this account of Reusner, Antichrist will be down within these twenty years, and something less, even as much less, as more then 1650. is past.
SECT. II. Mr. Ephraim Huet his Account.
[§. 1] THe taking away of the daily Sacrifice, and the placing of the desolating abomination (saith he, having demonstratively confuted other Interpretations)
[§. 2] But then he mistakes about the year of Julians reign. For he puts the utter ceasing of the daily sacrifice in the year of Christ 360. Whence three Errots will follow.
- 1 That Julian was not as he supposeth sole Emperor at that time; but after that, he began his reign as sole Emperor, viz. in the year of Christ, 361 saith Helvicus. 362 saith Dr. Holland in his Chronol. on Ammianus. 363 saith Dr. Alstedius. 365 saith the Translator of Eusebius.
- 2 That however it was divers years after Julians beginning to reign, that the daily sacrifice ceased by the aforesaid miraculous obstacle, they that account least, put it in the Yeer of Christ 363. others more, of which presently.
- 3 If we grant this ceasing of the daily sacrifice in manner as aforesaid, to have been fulfilled in the year of Christ, 360. Then if we add 1290. the time of the expiration of the whole is past, and so the call of the Jews should be past, which experience decries.
[§. 3] Therefore we must (if we will make any benefit of that computation of one thousand two hundred and ninety years in Daniel ) follow low those Chronologers and Historians, who remove that ceasing of the daily sacrifice in Julians time, to a further year of Christ; viz.
-
1
Alsted;
who in his
Chronologiâ mirabilium,
puts it in the year three hundred sixty seven. His words are,
Ann. 367. Terrae motus ingens totum fere, &c. That is, In the year three hundred sixty seven, an huge earthquake shook almost all the world; A deluge destroys Nicaea, and many Islands; A mighty hail at Constantinople beats down prostrate unto the earth many men, and destroys them. MOREOVER THE TEMPLE OF JERUSALEM REEDIFIED BY JULIAN THE APOSTATA, falls down, and is burned by fire from Heaven.Thus Alsted.
- 2 Functius in his Chronology puts this Earthquake, Inundation, &c. in the year three hundred sixty nine.
- 3 And unto these Accounts, approved Historians seem to consent, whiles they put this story of the ruin of the reedificating, or preparation thereunto long after the beginning of the reign of Julian.
[§. 4] So that this Account of the One thousand two hundred and ninety years in Daniel, by adding thereunto three hundred sixty seven, or three hundred sixty nine years, will, according to these grounds, expire about seven or eight years hence.
SECT. III. The Rabbins Account.
THe Account of the Hebrew Rabbins you had afore, Book 4. Chapter 4. §. 3. in 3. at the latter end, noted in the Margent with ☜ that is, Page 425. and 6. of the same Book, Chap. and §. marked also in the Margent with ☜ with the addition of these words [Observe this] that is in Page 429. It were pity so to abuse time and labor, both yours and mine, as to repeat here again what there you have at large. And therefore I entreat the Reader to a work of such ease, to have recourse thither, if he deem the knowledge of their dark and indefinite account worth the knowing.
SECT. IV. Mr. Brightmans Account.
MR. Brightman, on those words in Rev. 13.5. [ And there was given to him (the Beast) a mouth speaking great things, and blasphemies; and power was given him TO CONTINUE, or (as our Translators put it in the Margent) TO MAKE WARRE, forty and two months ] doth give in his account in these words.
Now according to this account. Antichrist shall be fully down about seven and twenty years hence.
SECT. V. Alsteds Account.
HE gives it you in this sorme, and the words, as near as I can translate, and imitate him for your best understanding.
They that are inquisitive to know how he gives a particular account of these Periods, may, (if they understand the Latin Tongue, or by the help of such friends) look into Alsted himself in the fore-cited place, or into Mr. Mede in English, Diatrib. par. 4. p. 453. whither I refer them, lest I should be needlessly tedious to my friends that fear the prolixity of this Treatise. Which therefore I prevent all I can.
[§. 3] So that by this Account the beginning of the thousand years will not be far off about one and forty years hence.
SECT. VI. Mr. Medes Accounts.
[§. 1] IN his Diatrib. Par. 4. Page 87. he gives us this Account. Having said, Page 83.
[§. 2] Mr. Mede in the same Treatise of his (afore-cited) page 496, &c. presents to us this account;
[§. 3] So that according to this Account the beginning of the thousand years, of which we treat, will be about ninety three years hence.
[§. 4] But in page 334. Mr. Mede saith,
| Depositio Augustuli, &c. i.e. the Deposition of Augustulus in the year of Christ | 476. |
| In the year of the Kingdom, or reign of the Beast | 1260. |
| The total sum is | 1736. |
| From the Creation of the world to the Birth of Christ, according to Scaliger | 3949 |
| Add four years wherein he anticipates the beginning of Nebuchadnezzar, for of the rest I alter nothing | 4. |
| The exceeding of the Samaritan Chronology above the Jewish | 311. |
| And thus from the Creation to the Incarnation will be years | 4264 |
| Add the years of Christ, when the times of the Beast, or of the Apostasy shall expire, if we draw the Account from the Deposition of Augustulus, viz. years | 1736 |
| And the total sum will be years | 6000 |
[§. 5] So that according to this Account, the end of the six thousand years of the world, and the beginning of that thousand years we speak of, will be about eighty three years hence.
SECT. VII. Mr. Parkers Accounts.
[§. 1] THe footing of his Accounts are those places of Scripture in the Prophet Daniel, and in the Revelation of S. John. viz. ##
- 1 That in Dan. 12.11. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be years 1290.
- 2 That in Dan. the same Chapter verse 7. It shall be for a time, and times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. That is, saith Mr. Parker, by collating it with Rev. 12. v. 6. compared with v. 14. years 1260.
- 3 In Dan. 9.24. Seventy weeks are determined upon thy people, and upon thy holy City, to finish the Transgression, and to make an end of sin; that is, saith Mr. Parker, years 490.
- 4 In Dan. 8.13, 14. How long shall be the vision concerning the DAILY SACRIFICE, and the TRANSGRESSION of DESOLATION, to give both the Sanctuary, and the host to be TRODDEN UNDER FOOT? And be said unto me, unto 2300 DAYES, then shall the Sanctuary be cleansed. That is (saith Mr. Parker ) Yeers 1150.
Which Mr. Parker makes out thus: There are numbered two thousand three hundred mornings and evenings. Now by taking one morning and evening, for one full day, which are half of two thousand three hundred, there are eleven hundred and fifty remaining.
[§. 2] Thus of the footing of Mr. Parkers Accounts. Now to the Account it self. There are two ways (saith he) to accommodate the (aforesaid) years, viz. Either the very dark and weak beginning of the signs of the Popes Kingdom, do set the terms of beginning to the years; or else the more evident, open, and perfect state thereof.
1 The weak and dark beginning of the signs was before the year four hundred, as about the year of Christ 360, or 390. &c. But we will speak no more of this account made by Mr. Parker, writing it above twelve years since, because that Account is since that, expired, viz. in the year of Christ, 1649. This Prophesy being yet unfulfilled.
2 Way of accommodating the aforesaid Texts, laid for the footing of the Account, according to the commanding, effectual, and open state of the Popes Kingdom properly so called, and the more perfect state of the signs thereof, is thus,
Unto Yeers
- 570
- 600
- 710
- 1370
Add
- 1290
- 1260
- 1150
- 490
And they will end in the Yeer 1859.
1 (To open this Account) one thousand two hundred and ninety may begin (saith Mr. Barker ) in five hundred and seventy, according to the round Number. For then, upon the coming in of the Longobards into Italy, began the evident and open state of the Pope, Kingdom. So expressly Machiavel in his History of Florence, l. 1. Coeperunt hoc tempore Pontifices Romani majori esse in dignitate, quam antea fuerant, &c. which for the English Readers sake I will translate,
2 The one thousand two hundred and sixty years may fitly begin (saith Mr. Parker ) in the year 600, according to the round Number. For then began Gregory the Pope to deform the Church with Rites and Superstitions. Alsted Chron. Myst. Iniq. And indeed the Historical use of Images began about the year 400: But the solitary Images of Saints began not to be set up in Temples, before the year 600. Perk. Then began Gregory the Pope to command a Litany for the invocation of Saints, to be sung publicly. Then (saith Perkins ) of a commemoration of Saints, was made an invocation of them. About the same year Gregory the Pope contended about the Primacy, with the Patriarch of Constantinople. And about six years after the year 600, the Pope was made by Phocas, Univerful Bishop. And then first was the privilege confirmed to the Church of Rome, of primacy over all Churches; Alsted. Lastly, from about this time the Pope began to send forth his Emissaries for the subjecting of the people of Christendom unto his Papal Authority.
3 The eleven hundred and fifty (being the half of the two thousand three hundred (by taking one morning and evening for one full day) may begin (faith Mr. Parker ) most fitly at the year 710 because then Antichrist began publicly, and in open Councils to authorise WORSHIPPING OF IMAGES, & to establish the same, and the INVOCATION OF SAINTS, and to maintain the same, by CONSTANT PERSECUTION. Then began also the Pope to exercise POWER AND DOMINION OVER KINGS AND EMPEROURS. And from this time forward he ceased not to pursue the Emperors of the East, in favor of Idolatry, until such time as he had utterly cast them out of Italy, and established his own Kingdom in the Empire of the Francks .
4 The four hundred and ninety years, or seventy weeks of years may begin (saith Mr. Parker ) at the year 1370, because from that time began the time of Wycliffe, who with his followers were pronounced and persecuted by the Pope as Heretics, giving him the name of Heresiarcha, i. e. The Prince or chief of Heretics. So that all the numbers in this second way, will precisely end in the year 1859.
[§. 3] According to this Account, the approach of the glorious time will be two hundred and six years hence. But that I may temper this, and some other of the former accounts that remove their period so far off, let me tell you, that some learned men think that the Computation from the Creation to this day, ordinarily received, is far larger then in truth it ought to be. Of which in the following Sections.
SECT. VIII. The Account of Anonymous, the German Doctor, Author of Clavis Apocalyptica, or the Prophetical Key.
[§. 1] HIs Position is this , That the one thousand two hundred and ninety years in Dan. 12. v. 11. began with the last abominable desolation of the Temple at Jerusalem in the year of our Lord 365: and the Apocalyptical one thousand two hundred and sixtieth year, with the invasion of the Roman Empire by the Goths in the three hundred ninety fifth, and that both together do expire with the one thousand six hundred fifty fifth year, which is now shortly at hand. And that ìn the 1655 year of Christ shall expire the 6000 year of the Creation of the World.
[§. 2] This he makes out thus; "The Chronologers supputation (saith he) in general is this,
[§. 3] Thus we see this German Doctor (whoever he was) deals fairly. For as he brings the end of the World nearer then our common Account, by Three hundred ninety six years; so he gives his reasons, and Scriptures, and his particulars, of which he makes up his additional Account of years that are expired, of which, we that have believed the common account, were not aware.
[§. 4] And although some men may be apt to think, that he may bring the end of the world nearer then he should; yet those men consulting with mature reason, upon the whole of his account (differing from the common Computation) that it amounts to the value of above three hundred years, they will easily be persuaded to acknowledge that the thing is very well worthy of all learned men fitted that way, to look into all Computations, Sacred and Divine; and thoroughly to examine how indeed, and according to truth, the matter stands.
[§. 5] To which the most holy, and unerring Scriptures give a great assistance, not only in the particular materials, but in forming and making up the general Account, as we have heard, especially if we consult the Margin.
[§. 6] To all which I will add but this word, that if the six thousandth year of the World doth expire in the year of Christ 1655, and that the Jews account of the lasting of this world shall be but six thousand years, and then comes their restauration from their present dispersion, we can expect no more then, in the said 1655 year, but the call of the Jews, who from that time shall strive with the Turk, and all enemies of the Jews conversion five and forty years, Dan. 12. afore their settlement, before which Call I expect the fall of the Roman Antichrist.
SECT. IX. The Julian, and the Jews Account.
[§. 1] THis most artificial Julian Account was brought in by Scaliger, not without precedent of an ancient Author, and the approbation of the learned of our age. It is compacted of two Circulations, the one of the Sun, the other of the Moon, and of an Indiction. The Circulation of the Sun is the space of twenty eight years, in which compass of time, the Festivals, and days of the week return into the same order, and course they were at first. The Circulation of the Moon is the space of nineteen years, in which compass of time the New-Moons return to the same time as at the beginning of this Circulation. The Indiction (so called from the appointment or command for the Roman Lustra, or sacrifical solemnities ) doth contain a System of years to the number of fifteen (in which space three Roman Lustra did pass over.)
[§. 2] According to this Julian Account, the end of this world is brought far nearer, then our common account, either of the Yeer of the World from the Creation, or of the Yeer of Christ since his Nativity do report. Of which in particular, seeing other Chronologers give an annual account, and it is something wide from all the preceding computations, my great haste shall be silent. For it is sufficient for our present purpose to know in general, that all the most learned do not consent that the end of this world is so far off, as our common account doth make report.
Much less so far off as the Jews Account would make us believe, who write above two hundred years short of our vulgar Computation, of which judicial account, Helvicus saith thus, The Judicial period was made by R. Hillel Hannasi about the Yeer of Christ three hundred forty four which at this day the Jews do use for their Epocha or Computation from the Creation, but perperam, corruptly; For it is not an historical, but a mere artificial Account, and begins far short of the true beginning of the world. Of which see Scaliger Cannon, 277. &c.
SECT. X. Johannes Jacobus Hainlinus his Account.
THis laborious and learned Author tells us, That the end of all things is at hand, and that between 1650 and 1697. wonderful things shall come to pass, viz. Then shall end, and be taken off the divine wrath, yet, alas for them! abiding upon the Jews. Then shall be fulfilled the entire secular week, or the double-square number of the Septenary of years. Then shall be the One thousand two hundred and ninety days in Dan. 12.11. fulfilled; and the One thousand three hundred thirty five years in verse 12. And then shall be the change, by the sixth, and last great day of the world, after which is expected the lasting Sabbath.
And in the close he saith the several Accounts of the age of the world do differ several hundreds of years the one from the other.
A Table of the Scriptures quoted and explained in this Treatise.
The meaning of the Marks of Reference.
-
- P.
Signifies Page. -
- B.
Book. -
- C.
Chapter. -
- S.
Section. -
- §.
Sectiuncle. -
- .
Paragraph. -
- L.
Line. -
- *
Signifies a set Discourse on that Scripture. - When there is no [*] there are only short explanations and applications of that Scripture, giving some light thereunto.
-
Genesis.
- CHap. 1. throughout explained and spiritually applied by the Rabbins to the New-Creation. Page 428
- * Verse 26, 27, 28, paralleled with Ps. 8. Heb. 2.5. 131
- And Verse 26.73
- Ch. 12. v. 1, 2, 3 Paralleld with Ch. 26.4
- Ch. 15. v. 4, 5, 6 Paralleld with C. 48. v. 19 & v. 26
- C. 17. v. 1, 2, 3, 4 Paralleld with Ro. 4. v. 3. to 25
- Ch. 22. v. 18 Paralleld with Gal. 3. v. 6. to 17
- Ch. 26. v. 4 Paralleld with Heb. 11. v. 8. to 17 p. 137. &c.
- Chap. 49 V. 1. the Rabbins note on it, p. 424
- Chap. 49 V. 10, 11, p 5, p 6
- Chap. 49 V. 26. p 145, § 7
-
Leviticus.
- Chap. 10. v. 5.173 br. 2
-
Numbers.
- * Chap. 24. v. 16. to 25. p 146
- Particularly of v. 17. See p 125 § 2
-
Deuteronomy.
- * Chap. 30. v. 1 &c. to v, 10, p 150
- * Chap. 32. v. 15. to 44. p 153
-
Judges.
- Cha. 7.33. p 140 3
-
1 Kings.
- Chap. 13. v. 18. p. 173 br. 2
-
Nehemiah.
- Chap. 1. v. 8. &c. to v. 12. p 155
-
Psalms.
- * Psal. 2. throughout, paralleled with Psal. 8 p 158
- * Psal. 8. throughout, paralleled with Gen. 26.27, 28. and Heb. 2.5. p 131
- And v. 4.5 p 94 & 95
- * Psal. 22. v. 27, 28, 29 p 162
- Psal. 27.13 p 437
- Psal. 37. v. 10, 11 p 15
- Vers. 28, 29 p 15
- Psal. 49.14 497
- * Psal 86.9 162
- Psal. 90. v. 4 & v. 15. p 8, p 175, l 3 &c.
- * Psal. 95. v. 7, to end p 171, § 3, &c.
- * Psal. 97. v. 7 p 160. & p 163
- * Psal. 110. throughout, p 164 2, & p 168, &c. p 169, 8 &c.
- * Psal. 117. all, 163
- Psal. 147.2, 3. The Cabalists note on it p 423
-
Isaiah.
- * Chap. 2. v. 1. to 20. p 177 &c. p 125
- Verse 11 p 7
- Verse 17 ibid
- * Chap. 9. v. 6, 7. p 182, 183, 184. See the Margin
- Chap. 10.24 p 187 br. 1
- * Chap. 11. throughout, p 186
- And particularly v. 4 p 88 br. 1
- * Chap. 14. v. 1. to 8 p 187
- * Chap. 24, v. 23 p 201
- Chap. 25. all of it, 203
- Chap. 26.6 437
- * Chap. 33.20, 21 207
- * Chap. 34. v. 1. to 18 208
- Chap. 40. v. 31 10
- * Chap. 43. & Chap. 44 210
- * Chap. 45. v. 14. to end of Chap. 213
- * Chap. 49 throughout 216
- Chap. 53. v. 3.7
- * Chap. 54. v. 2, 3 p 420 § 2
- Verse 11. &c. to end 218
- Ch. 58.13. p 175, l. 11 from the bottom
- * Chap. 59. v. 19, 20, 21 219
- * Chap. 60. totally, 220
- * Chap. 63.1.2, 3, 4, 5, 6, 222
- * Ch. 65. v. 2. p 175. l. 11: from the bottom
- Verse 17. &c. to end of the Chap. 223, 12
- Chap. 66. v. 5. &c. to end of the Chap. 224
- And particularly of v. 8.83 90
- * Vers. 16. p 307, § 5, 2
-
Jeremiah.
- * Chap. 16, verse. 14, 15. paralleled with Chap. 23. v. 3. &c. to v. 9.226
- Chap. 19. v. 10. Book 3. Chap. 3. Sect. 2 § 3. 1
- Chap. 23. v. 3, 4, 5, 6 p 226, S. 27. l. 1
- Verse 7, 8 10
- * Chap. 25. Verse 5.6.108
- * Chap. 30, Chap. 31. totally, 228
- * Chap. 32, v. 37. to the end of Chap. ibid
- Chap. 48.9, 10.89
- * Chap. 50. v. 17, 18, 19, 20 229
-
Ezekiel.
- * Cha. 16.53, 55. A large discourse p 488 Sect. 8
- * Chap. 28. v. 24, 25, 26 p 231, 488, § 2.489, &c.
- * Chap. 34. v. 11. &c. to the end of Chap. 232
- * Chap. 36. throughout 233
- * Chap. 37. the whole Chapt. 234
- And of particular verses, viz. v. 1, 2, &c. to v. 15.14
- And of v. 21, 22 63
- Chap. 38. Vers. 8, 9.52
-
Daniel.
- Of the Book of Daniel, and parts and method thereof in general p 281 1 & 2
- * Chap. 2. v. 31, 32, 33, 34, 35 236
- * Chap. 7 throughout, p. 248, S. 26 &c. and p 126, &c.
- Verse 9. to 15.69
- * Vers. 1 • . to the end of the Chap. 107
- Verse 17 70
- Vers. 18 11
- Verse 23 Page 70
- Verse 24 68
- Verse 26 67, 71
- Verse 27 70, 72
- Chap. 8.23 264, § 3
- Chap. 11. v. 40 155 l 1
- * Chap. 11. Chap. 12. First, in general of the All of them. Secondly, in particular of the latter part of 11 Chap. and former part of the 12 261, &c.
- Of Particular verses of the 12 Chap. viz. v. 1.101 § 10
- Verse 2 63
- Ver. 12 88, & 497
- V. 13 63, 88, 497
-
Hosea.
- * Chap. 1. V. 10, 11 287
- Chap. 3. v. 4, 5.293, & of v. 5. p 41
- Chap. 14.8 6
-
Joel.
- * Chap. 2. v. 28. &c. to v. 34 297
- * Chap. 3 throughout 303
- Of particular verses, as of v. 9. &c. to 17 88
- Of v. 12, 13 52
-
Amos.
- * Chap. 9. verse 11, 12, 13, 14, 15, &c. p 311. S. 42. &c.
-
Obadiah.
- * V. 17, 18, 19, 20, 21. p 317, l. last save two
-
Micah.
- * Chap. 2. v. 10. p 175, l 20
- * Chap. 4. throughout, p 322, S. 43, l 1
- * Chap. 4 v. 1 &c. to 8.109
-
Zephan.
- Chap. 3 V. 14. to the end of the Chapter 110
-
Haggai.
- Chap. 2.6, 7 125
-
Zechariah.
- * Ch. 2. v. 6. &c. Book 3. Chap. 2 Sect. 45
- V. 10, 11, 12 109
- * Chap. 6. v. 12, 13, 14. Book 3, Chap. 2, Sect. 46.
- * Chap. 8. v. 20, &c. to the end. Book 3, Chap. 2, Sect. 47.
- Chap. 9.1 421
- Chap, 10. v. 3. &c. to the end, Book 3, Chap. 2. Sect. 48.
- * Chap. 12. v. 10, 11, 12, 13 14 78
- And Chap. 12. throughout. Book 3.
- * Chap. 2, Sect. 49.
- Chap. 14 from v. 3. to end, Book 3
- Chap. 2. Sect. 50.
- * V. 1, 2 p 52
- V. 4, 5, 6, &c. 109
- V. 7 9
- V. 9 52
-
Malachi.
- Chap: 4. throughout, Book 3, Chap. 2. Sect. 51.
-
Matthew.
- Chap. 5. V. 5 p 15, 437
- V. 10 * p 487 l 1, &c
- * V. 22 p 308, l 20 Chap 13.
- V. 40. * p 484
- * Chap. 14. V. 1, 2
- Chap. 19, 28, 29 P 93 * P 487
- Chap. 23
- V. 36 p 85. read there for v. 2. v. 36
- * V. 38, 39 99
- * Chap. 24. V. 3 102
- * V. 11 484
- * V. 13, 14. Book 3. Chap. 4. Sect: 4.
- * V. 30 82, 83, &c.
- V 31, 32, 33, 85
- V. 34. 83, 84, 85
- V. 46, 47 85
- * Chap. 26. V. 29 91
-
Mark.
- Chap: 1. v. 14, and 15: B. 3. C. 2. S. 51. § 5 5 * 4.
- Chap. 13.32 * P 486, § 1
-
Ture.
- Chap. 1. v. 31, 32, 33. p. 183 l 10 &c. throughout the whole § 5. & § 7 & 8* Book 3. Chap. 4. Sect 2 383
- And * p 481 3.42
- Chap. 13. v. 26 92, 44
- Chap. 18. v. 8. * p 484, § 4
- Chap, 19. v. 11.15 p. 107, § 2
- * V. 19.11. to 28 p 104, & p 95
- * Chap. 21. v. 24, Book 3. Cha. 4. Sect. 3
- * Chap. 22. v. 28, 29, 30. B. 3. C. 4. S. 4
- Chap. 24. v. 42, 43 91
-
Gospel of John.
- Chap. 1. v. 11 7
- V. 16 p 88. l. 4
- Chap. 6. v. 39, 40, 44, * p 477, § 2
- Chap. 10. v. 34. p 160. 3
- Chap. 14. v. 2, & 3 * p 475
- Chap. 19. v. 37 78
-
Acts.
- Chap. 1. v. 6 p 33, p 80. B. 3. C. 4. S. 5
- V. 9, 11 p 80 p 83, p 112 § 7
- Chap. 2. v. 5, 6, 7, 8, 9, 10, 11. B. 3. C. 2 S. 47, § 2.
- * V. 16 &c. 298, 299, &c.
- Chap. 3. v. 19, 20, 21 p 96, p 165 3
- And * p. 473, 2
- V. 32, 33, 34, 35, 36 p 165, 5
- Cha. 10. v. 41 92
- Chap. 13. v. 22. &c. to v. 43. p 188 1
- * Chap. 15.13, 14, &c. to v. 18.314
- § 3. And 315, 316, 318
- Chap. 19.37 78
-
Romans.
- * Chap. 4. v. 3, 4, &c. to v. 25. paralleled with Gen. chap. 12. v, 1. &c. ch. 15. 4. &c. ch. 17.1. &c. ch. 18. v. 18.22, 18 ch. 26.4. ch. 48. v. 19. & v. 26 137
- Chap. 8. v. 18. * largely p 517, &c.
- Chap. 9. v. 25, 26. p 291, § 12
- Chap. 11. v. 15.60, 63
- V. 25. p 145, § 7, p 291, l 19
- V. 26. p 41, p 219, Sect. 22
- * B. 3. c. 4. Sect. 6
- V. 30 p 198, 1
- Chap. 14. v. 8, 9, 10, 11 p 216 1
- Chap. 15.8, 9, 10, 11, 12 188 2, and p 192 l 2
-
1 To Corinthians.
- Chap. 15. V. 24 p 11, p 81
- V. 25, 26, 27, 28, p 166 6. &c. And * B. 3. Ch. 4. Sect. 7. & * p 481 3
- * V. 29 416
-
2 To Corinthians.
- * Chap. 3. V. 15, 16, 17, 18. Book 3. C. 4. S. 8.
- Chap. 6. v. 17, 18, B. 3. C. 2: S. 45. § 3 4.
-
Galatians.
- * Cha. 3. v. 6, 7, &c. to 17. paralleled with Gen. 12. v. 1. &c. Gen. 15. v. 4. &c. Gen. 17. v. 1. &c. Gen. 18. v 18 Gen 22. v. 18. Gen. 26. v. 4. Gen. 48. v. 19. v. 26 137
-
Ephesians.
- Chap. 1. v. 13.14 p 144 4 &c.
- Chap. 2. v. 5. 60
- Chap. 5. v. 5. 94
-
Philippians.
- Chap. 2. v. 8, 9, 10, 11 p 215 2
- And B. 3 Ch. 4. Sect. 9.
-
Colos.
- Chap. 3. v. 1. 60
-
1 Ep. to Thess.
- Chap. 4. v. 16, 17, * a large discourse, Page 492 Ch. 5. § 1 &c:
-
2 Ep. to Thess.
- Cha. 1. v. 1. &c. to v. 9. p 86, 88, &c. * p 487. v. 8. p 49
- Cha. 2. v. 8 p 45, * p 491, Sect. 9
-
1 To Timothy.
- Chap. 6. v. 14 89
-
2 To Timothy.
- * Chap. 4, v. 1 95, 89
- V. 6 * p 487
-
Hebrews.
- Chap. 1. v. 5. p * 160 2
- V. 6. p 9 * p. 133, 134.
- See also in the margin largely, and p * 160, 3
- Chap. 2. v. 5 paralleled with Gen. 1.26. and Ps. 8.131
- V. 5. &c. 9, 73, 94
- V. 8, 9 165 4
- Chap. 3. v. 7. &c. to the end of the Chapter p 171 1 &c.
- V. 17. p 173, br. 2
- Ch. 4. v. 1, 2. &c. to v. 12 p 171 1 &c. p 176 l 1 &c.
- Chap. 10. v, 11, 12, 13 p 168, 7 &c.
- * Chap. 11. v. 8 &c. to 17 paralleled with Gen. Ch. 12, v. 1. &c. ch. 15. v. 4. ch. 17.1, 2, &c. ch, 18, v. 18. ch. 22: 18.26.4. ch. 48. v. 19, 26 137
- Cha. 12. v. 26 p 124, § 2
-
James.
- Chap. 1. v. 1 43
-
1 Ep. of Peter.
- Chap. 1. v. 8 81
-
2 Ep. of Peter.
- Chap. 1. v. 17 &c. and from thence to the end of 3 chap. in general, B. 3. c. 2 S. 51. § 5. 2.
- V. 19 97
- Chap. 3.10 49
- V. 13.14
- V. 17, and 19. B. 3. c. 2. S. 51, § 5, 2
-
Jude.
- V. 14 125, 126
-
Revelation:
- Chap. 1. V. 1.4. p 61 * p 486 § 2 V. 6.81
- * V. 7. Ps. 80.81 &c. 90
- * Chap. 2. v. 25, 26, 27, 28 B. 3. C. 4. Sect. 10.
- * Chap. 3, 21. B. 3. C 4. Sect. 11
- Chap. 5. v. 10 p 67, 73 74, 76
- Cha. 7.1, 2, 3, &c. to the end, p 204, br. 6. &c.
- Chap. 9. v. 1, 2, &c. 49
- V. 11 87
- Chap. 10, 6, 7 p 96 * p 530. Sect. 7
- Chap. 11. v. 15, 16, 17, 18, p 3, 49, 58, 72, 91
- V. 19 * p 536
- Chap. 12, 9, 10 94
- Chap. 13, v. 18 87
- Chap. 14. v. 1, 2 3, 4, &c. p 3, 67, 73, 74
- V. 15, 16, 17, 18, 19, p 307, § 5 1
- * Ch. 16. v. 12, 13, 14, 15, 16, p 309 l 22
- Ch. 17, 16 p 88, 90
- Chap. 18. in general, p 88 in particular v. 2, 3.4. B. 3. c. 2. S. 45. § 3 4.
- * This Chapter throughout, B. 3. c. 4. Sect. 12, § 1 &c.
- Chap. 19, v. 1, 2, 3, 4, 5, 6, p 62, 74
- And this Chapter throughout, B. 3. c. 4. S. 12. § 2
- V. 15 p 74, 89
- V. 19, 20, 21, p 56, 58, 90
- * Cha. 20. throughout, 116 &c.
- * Chap. 20, v. 1, 2, 3, 4, 5, 6, 7.8, 9 &c., p 2, 55, 56, &c. 66, &c. 61, 65, 68, 76, 226, &c.
- * Chap. 21. throughout, p 116, viz. lib. 3 Ch. 3. Sect. 1. § 4. viz. partic. p 118
- * V. 3. p. 144 § 3, 145 § 4
- Chap. 21. v. 1 p 14 & v. 1, 2, 3, 4, p 106, br. 1. &c.
- V. 24 49
- Chap. 22.11, 15.94
A Table of the things contained in the TREATISE.
-
A
- Authors Alledged for our Thesis, to take off the supposed singularity, and novelty of the opinion Page 4
- Authors Alsted Page 36
- Authors Alapide Page 41
- Authors Mr. Archer Page 46
- Authors Rabbi Arisba in Agadot Page 421
- Authors Ibn-Ezra Page 425
- Authors Austin Page 435, 436
- Authors The Turkish Alcoran Page 418
- Authors Alphonsus Conradus Page 439
- Authors Benz • ma in Beracoth Page 9
- Authors M. W. Burton Page 36
- Authors R. Abrah. Bibag. in his Derech Page 422
- Authors Cyprian Page 436
- Authors T. Crispoldus Page 35
- Authors Mat. Cotterius Page 440
- Authors Carolus Gallus Page 40
- Authors Chemnitz Page 416
- Authors The Cabalists Page 423
- Authors The Cabalists alleged by Lactantius for us Page 426
- Authors Alphonsus Conradus Page 439
- Authors Great Councils and ancient forms of Catechism for our Tenet Page 431
- Authors Johannes de Combis Page 439
- Authors John Dobricius Page 441
- Authors Eliezer the Great a J.R. Page 6
- Authors Epiphanius Page 15
- Authors R. Moses Egyptius Page 421
- Authors Epiphanius, in that Section beginning at p 372 & 435
- Authors Rab. Eliezer Page 429
- Authors Rab. Elhazar ibid.
- Authors Ra. Elhazar Ben Hazaria ib.
- Authors Funccius Page 439
- Authors Glimpse of Zion's glory Page 53
- Authors Rab. Moses Gerundensis Page 421, 424
- Authors R. Jos. Galilean Page 426
- Authors The Hebrew Antiquities Page 4
- Authors E. Huet Page 54
- Authors Dr. Hakewel Page 40
- Authors Rabbi Huna Page 426
- Authors Homer the Poet considerably alleged Page 414
- Authors Irenaeus Page 13, 434, 436
- Authors Justin Martyr Page 11
- Authors Jonathan Chaldee. Paraph. on Hos. Page 6
- Authors R. Isaac Abravanel Page 421
- Authors R. Ketina Page 7
- Authors The Jerusalmy de Kilaym Page 43
- Authors King Edw. 6. Catechism for our Tenet Page 438
- Authors Lactantius Page 16
- Authors Lorinus Page 33
- Authors Luther Page 53
- Authors Rab. Levi Page 429
- Authors R. Menasse Ben Israel Page 410
- Authors R. Midrasch Tehillim Page 9
- Authors The Maccabees alleged by Cyril Page 436
- Authors Mr. J. Mede Page 40 & 46
- Authors D. Mayer Page 43 &
- Authors M. Maton Page 45
- Authors R. Meyer in Tract Sanhedrim Page 420
- Authors L. Napier Page 54
- Authors R. Natan in Talmud Page 420
- Authors Nidras a Nehelem Page 430
- Authors Council of Nice for our Tenet Page 430
- Authors L. Osiander Page 434
- Authors Ovid the Poet, and that considerably Page 415
- Authors Stephanus Panonimus Page 440
- Authors Peter Martyr Page 30
- Authors D. Pareus Page 32
- Authors Piscator Page 440
- Authors Theophrastus • aracelsus Page 440
- Authors Plato Page 414, 416
- Authors Rivet Page 42, 439
- Authors Of the Rabbins, See in their several names, and see a multitude of them alleged p 419 c. 4. throughout.
- Authors Ruffinus Page 452
- Authors R. Saadias Page 10
- Authors Jewish Tract Semot Page 428
- Authors The J. Treatise Siphra Page 428
- Authors Sozomen. Page 451
- Authors Michael Sendivogius Page 440
- Authors The great Synagogue Page 442
- Authors P. Simsons History of the Arian persecution Page 449, &c.
- Authors Targum Babylonian on Genesis Page 5
- Authors Targum Hierosolimitanum on Genesis Page 5
- Authors Targum Manuscrip of Ester, Page 4
- Authors Talmuds, the Jewish and Babylonian Page 7, 425
- Authors Theodorit. Page 451
- Authors Tertullian Page 16, 437
- Authors Dr. Twisse Page 40 & 46
- Authors The Prophesy of Tobit alleged by Mr. Mede Page 431
- Authors Paras. Voyera Elar: Page 423
- Authors Wendelinus Page 439
- Authors H. Zanchi Page 40. & 439
- Authors The Rabbinical Zoar Page 423, 426
- Authors Antichrist includes Turk and Pope, as the body doth all the limbs Page 86
- Authors Alexandrinus confuted, see Dionysius. Five Arguments to prove that there is yet to come a most glorious state on earth Page 406
- Authors The Arguments of the Adversaries answered Page 443
-
B
- Authors Mr. Baylies arguments against the general Position, fully discussed, and answered Page 472
-
C
- Gaius, Dionysius Alexandrinus, and Eusebius most falsely to have fathered the opinion of the thousand years, with a mixture of abhorred impieties and absurdities upon Cerinthus, is proved fully out of the best Antiquity Page 372
- The qualities of men, in the future glorious state on earth shall be Coordinate Page 523
- Chiliasme vindicated from voluptuousness Page 372
- The Chaos preceding the glorious state Page 497
- The new Creation of the glorious state Page 499
- No Church-Censures in the glorious state, held forth in this Treatise Page 523
- No procreation of Children in the glorious state treated of in this Book Page 523
- In that state shall be a restauration of all the Creatures Page 526
- Item a confluence of all comforts Page 533
- How the six days work of the first Creation typify the state of the New Creation according to the opinion of the Rabbins Page 428
- How according to the opinion of the Author Page 502
-
D
- Dionysius Alexandrinus (in Eusebius) confuted in his standering the opinion of the thousand years Page 372
- The Dimensions of the glorious state held forth in their Treatise Page 505
- That state also shall be Death-less Page 515
- No desertions in that state Page 523
- No Decay in that state ibid.
-
E
- Eusebius Pamphylus justly reproved and confuted for his facile, and simple credulity to Gaius and Alexandrinus, falsely calumniating the Doctrine of the thousand years Page 372
-
F
- No Fears in the glorious state, intended in this Treatise Page 523
-
G
- Gaius (mentioned in Eusebius) reproaching the opinion touching the thousand years confuted Page 372
- Divers opinions about Gog and Magog Page 427
- Jews confess they shall have a strivng with Gog and Magog after their return into their own Country, with their Scripture proofs thereof Page 426
-
H
- Hieronymus, alias Jerome’s jeers & jirkings at the proofs of the glorious state to come, discussed and confuted 369
- The confession of beathens touching the glorious state on earth yet to come 414
-
I
- Jerome opposing the 1000 years confuted. See Hieronimus.
- Jerome reproved for it by Mr. Mede 435
- How Christ's intercession doth, & doth not remain in the future glorious state on earth 485
-
K
- King Edwards Catechism (set forth by his authority, and brought by the Bishops to M. Philpots trial) expounds the Petition in the Lord's Prayer, Thy KINGDOM come, of this GLORIOVS KINGDOM ON EARTH YET TO COME, of which this Book doth treat 438
-
L
- Of the Saints living a 1000 y. on earth 53
- Of the clearing of Lactantius touching voluptuous Chiliasme 435
-
M
- The confession of the Mohammedans acknowledging in substance, the sum of the general position of this Treatise 418
- No human ruling Majesty in the glorious state on earth yet to come 523
-
N
- The voice of Nature for this restauration, or Nature in all things groans by Natural instinct, for this restauration of all things on earth yet to come, which must be fulfilled, God never impressing any kind of Natural instinct on the species of things in vain. See largely