The Resurrection Revealed

SECT. I. His first Argument propounded and canvased.

[§. 1] THE binding of Satan (saith he) and the Reigning of the Martyrs, spoken of by Saint John, are concurrent in the selfsame thousand years. But the years of binding Satan, are long since past. Therefore the Reigning of the Martyrs is not to be expected as yet to come. The first, viz. the major Proposition is granted (saith he) by the Defendants. And I do in the name of the rest confess it. The second, viz. the minor Proposition he thus endeavors to prove. It is proved (saith he) from the end of the imprisonment of Satan, Rev. 20. v. 3. namely, that HE shall not seduce the Nations anymore, until the thousand years be finished. He doth not say that he should not tempt, should not act in secret corners and ways, should not make his DEPTHS his refuge, or that he should not make drunk the inhabitants of the earth, by his Vicar the Beast, under the visar, or pretence of Devotion, or of a Church, but that he should not in an universal war, by the open enemies of Christ, compel men with force and arms to Paganism, and to (as it were) abjured Idolatry and Superstition. But this kind of binding of Satan came to pass after the laughter of the last of the ten persecutions, when Constantine was advanced to the Empire, about the three hundredth year after Christ. Therefore those thousand years of which we speak are, now past above three hundred years since, and are not to be expected as to come.

[§. 2] But, saith the Doctor, the Dissentors here object, that there was not wanting in that aforesaid thousand years, beginning with Constantine, Arianism, under which the world groaned: Apostasies under Julian: Devastations, and horrid butcheries under the Goths and Vandals, and Saracens; so that no man of a sound mind will say that Satan was then bound, and that the Martyrs then reigned. But I answer (saith the Doctor)

• 1 The Arians did not seduce the Nations, that with open force they rooted out Christianity. But with patched deceits they oppressed the Orthodox.
• 2 As for Julian, he was a little cloud that was soon over.
• 3 And for the Goths and Vandals and Saracens, they were more hurtful whirlewinds and storms.
• 4 But as they invaded, they always found some Emperors, or Kings that were Patrons or Nurses of the Church, whose power the enemies felt, or else embraced their Religion. The Church then sighed under a correcting calamity, but not under an oppressing Majesty, as before in the Emperial persecutions. It was free from trampling domestic Princes, but not from foreign enemies, insulting as occasion was. The persecution was not universal, but particular; not continual, but by turns.

[§. 3] To the first syllogism of the Doctor [ Sect. 1.] we answer by denying the minor Proposition. That whereas he there affirms, that the years of the binding of Satan are long since past, we utterly deny it. And to his proof whereby be would uphold, and back the said minor Proposition by us denied, I will answer first in general, to the whole lump of what he hath said. Secondly, In particular to each parcel he hath spoken, that deserves an answer. My general answer is in the words of judicious and learned Mr. Mede, which somewhere in his works I cast mine eye upon, and are to this effect; That there is "a wide difference between the DETHRONING of Satan, Rev. 12, 9. " and the IMPRISONING of Satan, Rev. 20. v. 1, 2, 3, Satan was Dethroned, and cast down out of the Throne of Majesty and Emperiality by Constantine the Great, overcoming the wicked persecuting Emperors, and so stopped the process of the ten bloody heathen persecutions, and put a period to them. Though anon after Constantine's death within the space of thirty years a new persecution begins, viz. Constantius his son cherisheth the Arians, and banisheth the Orthodox. But to imprison Satan in the bottomless Pit, there binding him with a great chain, and shutting him up in the said Pit, and setting a seal upon it, that he should not deceive the Nations anymore for a whole thousand years, must of necessity signify a full, and entire restraint of Satan from all manner of deceiving the Nations; or else all those mightily emphatical expressions of fast-securing Satan, are to no purpose. The Martyrs would have little glory of reigning, if only heathen open universal persecution were staid; but others should break in upon them. And the Church should have little notice of the binding of Satan for a thousand years. Now all the particulars of Doctor Prideaux his Discourse to uphold his lapsing Minor Proposition, is to that effect, that long since Satan was Debroned from his Monarchical Emperial Majesty, so that since the fall of the Heathen Roman Monarchy by Constantine, he never had any universal Pagan Monarch, to manage a general persecution against all Christianism, or Christianity whatsoever. All which conceit of the Doctors is nothing to the fulfilling of the Revelation, Chap. 20.1, 2, 3. where the devil must be bound not only as 〈 in non-Latin alphabet 〉 Satan, an open adversary, and a public devouring Dragon; but also as 〈 in non-Latin alphabet 〉 as a Devil, a Calumniator, and secret deceiver, and a cunning Serpent, after the form of his deceit of old towards Eve. And therefore upon this account all the Doctors Fabric falls to the ground, as weshall see more in our particular answer.

[§. 4] Secondly, our particular answer must be by parcels according to the particulars by him alleged and urged afore; as

It is not said, he shall not make his Depths his refuge; to which we answer, 1 To the Greek word 〈 in non-Latin alphabet 〉 rendered in English to deceive; but the Doctor to seduce; it signifies to wander, or make to wander in a point of Religion, or to turn aside by an opinion from the right truth, and to mistake ones way in point of judgment. And therefore the Critics in Greek say, it is taken from Travelers that are in wrong way, going by guess. From it the Planets have their name, which move excentrically. And the Greeks and Latins hence call a deceiver 〈 in non-Latin alphabet 〉 Planus. The Scripture applies this word to a mistaking of a false Christ for a true, Matth. 24.4. Mark. 13.5. or to take the true Christ for a false, Joh. 7.12. others said, He deceiveth the people; or to a teaching of false doctrine, or receiving false doctrine, 2 Tim. 3.13. Seducers shall grow worse, deceiving, and being deceived; yea it is applied to a mistaking, or mis-conceiving of ones own spiritual condition. So in 1 Joh. 1.8. If we say we have no sin, we deceive ourselves. And 1 Joh. 3.7. Let no man deceive you, (viz. about your spiritual condition) He that doth righteousness, is righteous; he that commits sin is of the Devil. Add Tit. 3.3. We were deceived, serving divers lusts and pleasures. Where it is applied to a deceiving by way of temptation, to follow sin and pleasures. In all these places the Theam or root is the same with that of S. John Rev. 20.3. viz. 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 . So that you see that the word is used to signify far more things, and things that are not so gross and worldly, as to seduce to an open war as the Doctor would limit it, viz. any kind of spiritual deceiving. 2 To that clause, that it is not said he shall not tempt: we answer. By that which follows, the Dr. means effectual tempting; when an active tempting becomes a passive temptation or temptednesse. Now we must say that herein also the Dr. is mistaken. For we have Scripture, that the state of the Church for the thousand years will be such, as wherein shall dwell only righteousness, 2 Pet. 3.13. And into this estate shall in no wise enter that thing, whatsoever it be, that defileth, or worketh abomination, or maketh a lie. So that there will be no temptation passive, viz. no temptation received by any of the Church, and therefore we cannot conceive that the Devil will actively tempt, viz. attempt. 3 To that of the 〈 in non-Latin alphabet 〉 the depths of Satan, and his secret ways, and corners of cunning; we answer, That besides that of the signification of 〈 in non-Latin alphabet 〉 , that it signifies all manner of mistakes, open or secret; and therefore Satan is bound from both; we add, That to be gulled with the Depths of Satan, in a spiritual self-deceiving way, is worse, then those that seduce to a gross fact, which a man will sooner see, and condemn. So Christ asserteth Publicans and Harlots enter heaven before Pharisees. And God joys more over one sinner, then over ninety nine that are righteous in their own eyes. Therefore sure Satan's binding must signify his limitation from the greatest hurting. And therefore though in the time of the Church of Thyatira among the then present and past things of the Rev. Chap. 2.18. to 25. the Christians were gulled with the Depths of Satan; yet in all that which is said of the future estate of the Church, after the fall of Antichrist, the binding of Satan, the settleing of the Jews, of the descending of New Jerusalem, not an hint, that I know, of Satan's prevailing by open or secret ways, for the whole thousand years. And to answer to all the three particulars altogether, our Answer is, That the first, second, and third verses of the twentieth of the Revelation, hath so many emphatical expressions of the full binding of Satan, that as we said of necessity we must understand Satan's full restraint, both from secret, and open prevailing on men for the thousand years, namely, that an Angel comes down from heaven, hath the Key of the bottomless Pit, and a great chain in his hand, lays hold on the old Serpent, Dragon, or Devil Satan, Bound him for a thousand years, cast him into the bottomless pit, shut him in, and set a seal upon him. And is all this ado, and all these high expressions only to signify Satan's restraint that he seduce not to open War, but not from secret and cunning seducing to errors and false doctrine, and tempting to sin? Sure then this might have been expressed in fewer words. Then is this strong text made weak. Then is Satan fast and loose; In the bottomless Pit, and out; chained and not chained; sealed and not sealed. He is bound from a lesser endangering, not from a greater. He is bound from the effect, viz. War, not from the cause, viz. erring in judgment about matters of Religion. I add that herein, it seems to me the Doctor hath forgotten some most evidently plain Texts. For all along the Revelation until the very time of the utter ruin of Antichrist, there is express mention of the Devils making the Nations drunk by his Vicar the Beast with the wine of spiritual fornication, i.e. of departing from Christ to worship Idols; or to embrace false worship. And with all, it is expressed, that this is the cause of the ruin of the Beast, the Harlot, the Vicar of Christ. So expressly, Rev. 14.8. verse. Babylon is fallen, is fallen, because she hath made the Nations drunk with the wine of the wrath of her fornication, Rev. 17.1, 2, 3. I will show thee the judgment of the great Whore, with whom the Kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. Rev. 18.2, 3. An Angel cried mightily with a strong voice, saying, Babylon the Great is fallen, is fallen, and is become the habitation of devils. For all Nations have drunk of the wine of the wrath of her fornication. Rev. 19.1, 2. Ye have the same thing more plainly without figures, A voice of much people, saying, Allelujah to the Lord for true and righteous are his judgments, for he hath judged the great Whore which did corrupt the earth with her fornication, And in the latter end of this same Chapter, is a full end of the Beast, and false Prophet, viz. cast into the lake of fire. Observe, First, That in one of these places, viz. Rev. 17.2. There is mention only of wine of fornication, to signify the sin of spiritual adultery, viz. Idolatry. In opposition to this, to signify the judgment due to this sin it is said, the Wine of the wrath of God. So Rev. 14.10. Rev. 16.19. For this cause in the other two places, Rev. 17.2. Rev. 18.3. the phrases to signify both sin and judgment are put together, Wine of wrath of fornication; to the end that we might carry along with us, in our minds, that all the time of the Harlot, she made the Nations drunk, & therefore all that while wrath hung over her, till it fell down upon her, and brought her to unter ruin, as we see the fulfilling set down Chapter 19. latter end. Secondly observe, that in opposition to this making the Nations drunk with the wine of spiritual fornication, is added presently after the ruin of that drunken-making Harlot, Chap. 19. ult. That in Chap. 20.1. &c. Satan is bound, cast into the Pit, and sealed, that he may seduce, or deceive the Nations no more, till the thousand years be finished. Ye see then how clearly this passage of the Doctor is answered: and that that in Rev. 20. verse. 3. must mean that Satan should be bound that he should not, by his Vicar, make the Nations so much as drunk with the wine of her fornication of Idolatrous doctrines. For as Pareus expounds, As wine is pleasant to the eye and taste; so Antichrist did make the Kings and Inhabitants of the earth take down his doctrines of departing from Christ, and embracing of Idolatrous worship under pretence of Religion, devotion, and Church. See Pareus on Rev. 14.17.18. afore quoted; and so Pareus brings up the Reere, full against the Doctor. 3 To that clause wherein the Doctor doth undertake to give the sense of Satan's not seducing the Nations, to signify, That he shall not in an universal War, by the open enemies "of Christ, with force and Arms compel men to Paganism, and to, as it "were, abjured Idolatry and Superstition; I say to this clause, and this exposition therein; besides what hath been said, we add, First, That by this opinion Satan's binding must begin at Constantine the Great. And that Satan should no more so seduce the Nations to an universal War, with force of Arms to compel men to Paganism, till the time of the rising of Gog and Magog to War (for so the Doctor doth after expressly declare his sense) I say, that by this opinion of the Doctor, Satan is still bound ever since the time of Constantine, 310 years since Christ, which make above a thousand years, viz. one thousand three hundred and forty, and upwards. So reckon but to this day, and Satan is bound above three hundred and forty years above the thousand years, so precisely limited by the Apostle John, Revel. 20. And yet still shall be bound, according to the Doctors opinion, till the War of Gog and Magog, which will be a thousand years more, and the last thousand afore the ultimate judgment. So Satan shall by this account be bound I know not how much above two thousand years, contrary to St. John. Note secondly, That by the Dr. from Constantine's time down-ward, to this day, Satan was not bound in his efficacy upon his instruments, but only the shape and manner of the actings of his instruments were changed; so the system and method of the Revelation expressly, Rev. 13.1.12. in 1 verse, he ariseth out of the Sea, and hath seven heads, and ten horns, and the Dragon gave him his power, and verse 11. and 12. He comes up out of the earth, and hath two horns like a Lamb, and spake as a DRAGON, and he exerciseth all the power of the first Beast, and causeth the earth and them that dwell therein to worship the first Beast. So that ye see the devils power the same; still the Dragon acts effectually, only the shape of his instruments is changed. And therefore the continuance of the Beast in power is computed two and forty months; i.e. One thousand two hundred & sixty years. And the Dragon is said to persecute the Woman, the Church, and endeavored War after Constantine for the space of One thousand one hundred and sixty years, Rev. 12. For so long she flies and abides in the wilderness. Now if the Beast hath power One thousand two hundred and sixty years beginning presently after Constantine's time, within eighty years, where then shall be place found for the thousand years of binding Satan, presently after Constantine? For Satan is not bound, as long as Antichrist is in power, who is in power to this day.

[§. 5] But I need not pursue further. The Doctor himself sees [ S. 2. afore] great objections against this opinion of his, of the thousand years next to Constantine, and of his interpretation of Satan's binding to be only from open general War; to all which he endeavors to answer. But he answers not satisfactorily to me. For first in general, we answer to that he objects of Arianism, after Constantine; Apostasies in Julian, and Devastations by Goths, Vandals, and Saracens; that these make not up the all that may be objected against the binding up of Satan from Constant. M. and down-ward for a thousand years. For mark what P. Simpson in his History of the Arian and Eutychian Persecution, taken out of Sozom. Lib. 1. cap. 14. offers to our consideration. It is this.

And withal wisheth Sapores to consider the miserable life and death of Valerian, the eighth Persecutor among the Romans: And what good success God had given him, the said Constantine having been a friend to the Christians. Now what effect this Letter took in Persia, the History mentions not; but this is mentioned, that a little before the death of this Constantine M. (which was about 341 years after Christ, for he began to reign 310 after Christ, and reigned 31 years) Thus the History of P. Simpson aforesaid. By which you may see, how well Satan was bound, from the time of Constantine's suppressing the ten Persecutions, supposing that the Doctors narrow distinction of binding Satan, had been right, viz. only from seducing to open persecution, &c. You see, how thirty years after Constantine's beginning to reign, and at least twenty within the beginning of the Doctors thousand years of Satan's binding, as he affirms, there was fore persecution in Persia. A considerable passage, enough to overthrow all that the Doctor affirms in this his argument of the thousand years, and his interpretation of binding Satan. Secondly, we come punctually to his particulars. 1 Of the Arians he saith [S. 2. 1.] they seduced not the Nations with open force to root out Christianity, &c. To this we answer, In what did the Arians differ in their manner of persecuting from the heathen Emperors persecution, notwithstanding the Doctors nice distinctions of Arians not seducing Nations with open force to a rooting out Christianity, but only by patched deceits "they oppressed the Orthodox? For take but a taste of the times between the death of Constantine M. about Anno three hundred and forty after Christ, to Julian, about Anno three hundred and sixty (of whom by and by, being a distinct head of the Doctors Reply) I say take but a taste out of the said History of the Arian persecution, and other good Authors, and then see what difference you can make between the heathen Emperors persecuting, and the persecutions under the Arian Emperors and favorers of Arians. To which when the sight of the fire prevailed not, he caused their faces to be gashed, &c. that their familiar friends knew them not by face. Thirty Bishops of Egypt and Libya were slain in the fury of this Arian persecution: See how our Historian affirms flatly contrary to the Doctor. Now judge by this little of the rest. Was not here violence? Was not here extirpation of Religion, as much as in the ten heathen persecutions, proportion for proportion? And is this the binding of Satan? Is this the glorious time of the thousand years so extolled by St. John? Is not here a seducing of the Nations by force? For this made the generality of the vast Empire to turn Arians. The Orthodox being oppressed, yea suppressed in a great part, and the rest seduced; just as in the ten Persecutions. And what difference is there between an Arian, and an Heathen, save only the Arian is the worse, sinning against more light? And thus was the state of things for the first twenty years, yea for the second twenty years within the Doctors thousand years of binding Satan. 2 Next we come to the second particular, which the Doctor affirms, viz. of Julians time: Julian, saith he, was a little cloud, soon over: But by the favor of so learned a man, all things considered, this was no little cloud, nor so soon over: For according to the best Chronologers Julian reigned three years, in which time he played such monstrous pranks against the Church of Christ, and so seduced the world to Idolatry and impiety against God; that it is not possible for me, and many more, to imagine that now was the thousand years concurrent of Satan's binding, that he should not deceive, till the thousand years were ended. For do but take the state, of things in Julians time in a brief sum, as it is set down in the History of the Arian persecution, many worthy Authors more concurring (which we shall but name as we go, at every considerable point) and then judge. For thus far we may compare also Socrat. lib. 13. & 14. And Theod. lib. 3. cap. 4. Sozom. lib. 5. cap. 4. & cap. 15. But to go on, our Historian further tells us, That in the Market places this Julian set up his own Image, with the Images of the heathen gods round about it, that so all that reverenced the one, might reverence the other, and e contra they that reverenced them not, might be judged to despise the Emperor. (See also Theod. lib. 3. cap. 16.) (For this last and considerable particular, compare Ruffinus lib. 1. cap. 37, 38, 39. Socrat. lib. 3. cap. 20, 21. Theod. lib. 3. cap. 20. Sozom. lib. 5. cap. 22.) Thus you have his story. Now Christians judge, whether this time of Julian be, as Doctor Prideaux affirmed, a little cloud, and whether soon over, thus lasting three years! Can it be imagined that so much impiety, and so long, can consist with the state of the thousand years spoken by John in such high terms, Rev. 20? can these consist with Satan's binding, and Saints reigning? An hour of an Ecclipse of the Sun in a clear day is wonderful. And half an hours rain makes it not to be said a dry day. But the Doctor would have the times past. So Mr. Mede saith, Men would fain have the witnesses lying in the grave to be past; and some said the Resurrection was past, to cast off fear, but let the Saints stick to Scripture. 3 The last particular of the Doctors reply is, touching that of Goths, Vandals, and Saracens. See it afore S. 2. . 3. how he minceth their outrages, and boasts of their checks. First, for the Goths and Vandals, let but Bucholc. in his Index, Chron. a faithful man, speak as it were in a word, in comparison of all that might be spoken. Anno three hundred seventy eight, after Christ (which was seventy years within the Drs. thousand years) the Goths desired Valens the Roman Emperor to send them some Bishops or Doctors to teach them the true Christian Religion; Valens sends them Arians who laid in their hearts the principles of Arianism, and as it were for a recompense, that Valens was after slain by the said Goths. This alone is an ill sign of the thousand years of Christ and Christians Reigning then. But see moreover Anno four hundred and ten years after Christ, which was a hundred years within the Drs. thousand years, the Goths invaded Italy under Alarichus their Leader. From whence, to the crowning of Carolus Magnus (which was about seven hundred seventy one after Christ ) are about three hundred and seventy years; others say four hundred (all within the Doctors thousand years.) All which time, Italy (and the Churches there ) was never at rest, (sed humanorum malorum extrema omnia passa est. Atque ecclesia Dei quae paulo ante constituta per Constantinum inde per annos centum in aliqua esse dignitate ac potentiâ caeperat, maximam ex omni parte jacturam labemque contuaxit) but suffered the extremest evils and defilements. Anno four hundred thirty and six (still within the Drs. thousand years) The Goths made fearful troubles (taking holds, &c.) in Gaul, or France. And secondly for the Saracens, lo in Anno seven hundred and thirty years after Christ (still part of the Doctors thousand years) three hundred and eighty thousand Saracens, in an hostile way had been in Gaul, how long before I know not. This was four hundred and odd years within the Doctors thousand years. Anno one thousand and nine years after Christ, near three hundred years afore the end of the Doctors thousand years, the Saracens invaded Jerusalem, destroyed the Temple, &c. Anno one thousand ninety six years, which is above two hundred years afore the Doctors thousand years end (beginning at Constantine, three hundred years after Christ, as he computed) the Saracens having, as we said, invaded the Holy land, thence sprang the Holy war of many Christian Princes, and innumerable of Christian people warring with the Saracens, which (as Pucherius, Gul. Tyrius, Blondus, and the Writer of the French and German affairs, and Bucholcerus show) cost an innumerable of Christians blood. And the Saracens continue there to this day, and shall (saith Daniel chap. 12.) till a time, and times, and half a time be fulfilled. Now if I had time to be tedious in all particulars to apply all to the Doctors assertion of the Goths, Vandals, and Saracens, wherein would appear any show of the Doctors thousand years of binding Satan in this space, sc. from Constantine's time? &c. 4 But the Doctor gives many distinctions in the close of his Argument viz: (See afore at S. 2. 4.) To the first, That the Church sighed or groaned "under a correcting or afflicting calamity, but not under an oppressing "Majesty, as before in the ten persecutions of the R. Emperors; we thus answer: First, did not the Church suffer in Constantine M. his time, in Persia, under their King to the slaughter of sixteen thousand? was not there an oppressing Majesty, as we shown at large afore? and so continued there till the death of Constantine M. and after to Theodosius. 2 Was not Constantius an oppressing Majesty, when he sent five thousand soldiers to kill Athanasius? And Georgius, an Arian Bishop was furnished with soldiers, whereby to persecute with torments the Christians; (as we shown at large afore) and under him Macedonius an Arian Bishop (saith the Author of the Arian history ) used no less cruelty in compelling Christians to communicate with him, then was used of old, to compel Christians to sacrifice to the Idols of the Gentiles. And is not Arianism, denying the God-head of Christ, as bad, or worse then Heathenism, being a Blasphemy, and against the evident Scripture, which the Heathens have not? 3 Was not Julian an oppressing Majesty; when the History of the Arian persecution saith, he gave no mandate for persecution, because he would not honor the magnanimity of Christians? But was not his punishment intended and acted by him upon Cesarea, an act of a violent oppressing Majesty? And further, is not this a rule received of all for truth, He that doth not forbid evil when he may, commands it? See, Julian permits all cruelties as aforesaid. And when he was petitioned for relief, he scoffed at the petitioners, and the Scriptures. See more in the History of the Arian persecution. By this we have said, the Doctors second distinction of another manner of Persecution, is also overthrown, viz. "That though the Church in this space, was not free from foreign enemies, yet free from domestic Princes trampling it. And here with the former we may take in opportunely another distinction, or limitation put in the head of these distinctions by the Doctor, viz. To both we answer, Were the Saracens and Turks to this day repelled, or converted? How did they feel the Princes power, whom they conquered? And are they not blasphemous Mohammedans to this day? And did not the Goths and Vandals prevail for near four hundred years, (as we shown afore) in Italy to the utter devastation of the Church almost? And what conversion had the Goths, &c. unless a perversion to Arianism, by those Arians, Valens the Emperor sent them, as we shown afore? And lastly, how were those Princes Nurses, who though they opposed foreign Princes to defend their dignity, yet mean while persecuted at home, being Arians, as Valens, or &c. and the Christian Princes that went against the Saracens into the Holy-land, were Papists, of whose persecutions, Fox, and many Ecclesiastical Histories make large mention. As to the Doctors third distinction, "That the persecution in the Doctors thousand "years was not universal, but particular: We answer, If the Dr. means an absolute universal persecution over the face of the whole earth (where ever were any Christians) and at the same time; then when ever was Satan so loose, according to the Doctors opinion? But if the Doctor means by universal, a persecution in most Kingdoms of the World here and there, and ever and anon, in the space of the Doctors thousand years, (where ever were any Christians) then we shall prove this, if not more, to have been so, all the time of the Doctors thousand years. For example, of Persia. We spake afore something of the same Persia; we add, that Mr. Fox in his Book of Martyrs, 1. Vol. pag. 127. of his Edit. Anno 1641. having spoken of the persecution in Persia in Constantine M. time, and the copy of his letter, goes on to show us, and that by particular instances of terrible persecutions in the same Persia after Constantine M. time, viz. in the time of Theodosius his reign. Theodosius 1. was in Anno three hundred seventy eight after Christ. Helvic. Theodosius 2. in Anno four hundred and eight. Theodosius 3. Anno seven hundred and five. Take either, or all, all are within the Doctors thousand years. And this persecution was so notorious, that the Roman Emperor at this time sent Ambassadors for deliverance of some of the Martyrs. So in Fox ibid. Then for the Roman Empire, of Goths and Vandals invading Italy, Anno seven hundred seventy one after Christ, there almost ruining the Church with all manner of calamities for four hundred years, ye heard afore; also of the Saracens invading Gaul, Anno seven hundred and thirty after Christ: and of their going into Judea, Anno 1009 years after Christ. After which War continued with Christian Princes for divers hundreds of years, not repelled as yet. And as it was a good while after Constantine was Emperor, ere he had stayed the bulk and rage of the tenth persecution, many suffering almost in all Constantine's time in several Kingdoms, under the Roman Empire, (See Mr. Fox ) so after Constantine's time, down all along the Doctors thousand years, more, or less, in most Kingdoms under the Roman Empire. See Mr. Fox, or any Chronology, which for avoiding tediousness, we omit as to particulars. So that from within the Doctors thousand years a long time, The two Witnesses have Prophesied a great part of their one thousand two hundred and sixty years in sackcloth. The Woman hath fled into the wilderness. The Beast hath power, and the Dragon hath endeavored the ruin of the Woman, Rev. 11. Rev. 12. Rev. 13. And is not this universal persecution all the Doctors thousand years? surely there were so many particulars as made up an universal. To the Doctors last distinction, "That it was not continual, but by turns, or vicissitudes; First, we retort this upon the Doctor: He saith, that Satan "was loosed before Constantine M. time. Yet then the persecution was but by turns, witness the number of ten. 2 After the time of Constantine M. time, which was about three hundred thirty six, some say, three hundred thirty one, where, or when was there any eminent stop for at least divers hundred years in the Roman Empire. As all this while from the beginning of Constantine's M. down, those several hundreds of years, the persecution in Persia continued. 3 In the Revel. in the time of Satan's being loosed, ye shall find it prophesied of some little interruption of the full tide of persecution; yet then is Satan loosed. To close our answer, the Doctors whole Argument is not so proper and demonstrative, but it may be retorted. Satan's binding and Saints reigning concur. But the Saints have not yet reigned; no not in the pict thousand years of the Doctors; but errors, persecutions, wars, &c. pressing down the Churches, as ye have heard, have that time abounded, by Arians, Julian, Goths, and Vandals, Saracens, and Pope, and Papists, and Socinians, and Turk, and tyranical Kings and Princes to this day; ergo this is not the thousand years of the binding of Satan. And therefore if this the Doctors thousand years be past, farewell they. Carnal and low Saints, seeing the sorrowful preface, wish and study to make them past. Higher Saints seeing the joyful possession, believe the plain Scripture that they are yet to come. The Saints must reign with Christ, saith our Text, Rev. 20.4. But in heaven Christ reigns not with them, therefore upon earth, Rev. 5.10. But they have not yet reigned. For before that, Antichrist must down in the West; the tenth part of the City must fall. 2 The Jews must be called. 3 Satan bound, that he deceive no more, till after the thousand years; surely therefore the world must be altered from that it is now, afore that.

SECT. II. The Doctors second Argument,

Fourth, and last, is terminated in Pope Boniface the 8. and is the beginning of the Ottoman family (which time Reusner and Bucholcerus and Helvious put about Anno one thousand three hundred) but draws its original beginning "from the government of Constantine the Great. therefore this last opinion should at least out-weigh the rest, viz. that Satan was all that time bound. We answer first in general, by denying the minor. And as he refers us to his former argument for proof, so we refer you to our answer to it for refutation of it. As he urgeth the argument of many, so we have, and shall balance against them the agreement of very many famous men on the contrary. Howbeit we go by divine rule, and reason, not by human vote. And as the Dr. argues, so we shall take up some passages in the Doctors argument, to overthrow his argument, and his distinction he gives by way of exposition to that his argument. Now I say, to overthrow the minor, and this his distinction, we will take up some passages in his argument against him.

1 He confesseth that in those four periods, the event hath dictated to the "more circumspect observators, that Satan was then loosed. Set this "against the Doctor, and his many that agree that Satan was then bound.

2 He confesseth that Pope Silvester the second, in his first period of events, sitting in the Papal chair, exercised Tyranny. And that in him Antichrist was openly manifested to the world. Now this we oppose, first to his minor, That this can neither consist with the binding of Satan from seducing, or deceiving the Nations, according to the sense of the Greek word before expounded, upon the third verse of the 20 of Revel. and the antithesis between the state of the Church whiles he is bound, Rev. 21.22. Chapters, and the state of the loosing, from 11. Chapter, the end of the 19. Nor can it consist with the reigning of the Saints, Chapter 20.4. compared with Rev. 21.27. ( And there shall in NO WISE enter into it anything that defileth, neither whatsoever worketh abomination, or maketh a lie, where Antichrist is excluded, but they which ARE WRITTEN IN THE LAMBS BOOK.) So that only the Saints have the dominion, and the glory as it is in 24. and 26. verses (The Kings of the earth dobring their glory and honor to it, and the glory and honor of Nations unto it) therefore it cannot be imagined that Antichrist shall now tyrannize, especially seeing in his time he hath most of the Kings of the earth in a string, so that in time of his Dominion and Tyranny, they cannot be free to bring their honor and glory to it; but when they shall hate the Whore, and burn her with fire (Rev. 17.16. executed Rev. 18.19.) Then Chapter 20. the Saints shall reign; so that Chapter 21. Kings shall bring their honor to it.

2. We oppose this to his distinction in the close of his Argument, that if now Antichrist was made manifest throughout the world, and exercised tyranny over men; how doth the Doctor apply this time and state of the Church to Satan's occult hypocyisie, and pretended impiety invading the Church?

3 The Doctor confesseth that in the second of his periods, one William Senones, A. B. (by the confession of C. Baron ) held forth this Position to Pope Alexander the third (whom Reusner puts in Anno 1061.) that Satan was then loosed in perniciem totius ecclesiae, to the destruction of the whole Church. And the same was preached by Glaber Rodolphus, and Wycliffe, &c. Now these cannot consist with the Doctors argument or distinction of occult hypocrisy. Yea it is inconsistent with Satan's binding, and the Saints reigning (as is explained afore.) Surely when Satan is bound, and the Saints do r • igne, there shall be none permitted to ruin the whole Church, so grossly, that not only Protestants, but Papists shall take notice of it, and cry out against it.

4 The Doctor confesseth that in his third period of events was the destruction of Jerusalem. Pope Hildebrand sat in the chair, whose life, acts, and decrees seemed so mischievous and hellish, both to Divines, and Historians, that they did not at all doubt, but that the mystery of iniquity in the Revelation had now attained its highest perfection, maturity, or strength: And if so, was their vote, how can this be consistent with the Doctors Argument, that Satan is now bound in any tolerable sense? Is this the glorious promise, Rev. 20. of binding Satan, and of the Saints reigning, that mean while Antichrist shall arise to his utmost maturity? at least Divines, and his Historians had great reason to think so. Satan's binding is a restraint, and from seducing the Nations, as well as from butchering the Nations, Revel. 20.3. therefore it doth not permit the full growth of the Devils greatest instrument, Antichrist. And this also doth somewhat blunt the edge of the Doctors distinction; for if Divines and Historians then took such notice, and declaimed against Antichrist, how can it be truly said, He invaded with such occult hypocrisy? Besides remember the destruction of Jerusalem.

5 The Doctor confesseth that in his fourth period of Events which is also within his thousand years of binding Satan, was Pope Boniface the eighth, of whom was this common Proverb, He came in as a FOX, lived as a LYON, and died like a DOG. Now in the word Fox was hinted his occult hypocrisy, and in LYON was intimated his open violence, which overthrows the Doctors distinction; and addeth thus much more in answer to the Doctors minor proposition of his argument, that in the time of the binding of Satan there is no LYON over the Church, but Christ, with whom the Saints reign, Rev. 20.4. called the Lyon of the Tribe of Judah, Chapter 5. There is no Lyonish man to roar over the Church, to hurt it in the least. They that make less of that Isa. 11.6. then others do, conclude so much thence. And if the roaring Lyon the Devil be chained, then sure the Nations shall not be seduced to play the Lions to hurt the Church.

[§. 3] Next we answer in particular to the minor Proposition of this second Argument of Doctor Prideaux, and the distinction annexed, viz. by giving you some touches of the History of the four periods of Events which the Doctor hath named. We did in our answer to the Doctors first Argument give you a considerable account of the History of these times, viz. of the first thousand years from Constantine M. beginning to reign, which the Doctor calls the thousand years of binding of Satan. We shown you the grim bloody face of those times in Persia, under Sapores; In Judea, under the Saracens, and throughout the Roman Empire under Constantius and Julian, Roman Emperors, and under the Goths and Vandals invaeders and wasters of the Church for near four hundred years; so that the face of these times could not look like the face of the thousand years, of which John speaks, shall be filled with so much glory. But now we will add some few things in relation to the particulars the Doctor mentions, which he would varnish over, that they might not bewray that Satan was then loosed.

1 For the first period in Pope Silvester the second his time, Reus • er tells us in his Chronology,

So Reusner: which was but an ill sign that Satan was now bound, as the Doctor affirms, when he could so prevail on him who was the chiese Ruler over all the Churches. Add that in the time of this period was some persecution, as Bucholcerus noteth, viz. That Adelbert the Bishop was martyred for preaching the Gospel. Also about this time Basil the Grecian Emperor sends a great Army against the Bulgarians, conquers them, taking two Cities, and returns home Conqueror. Now war, according to the sense of the Doctors concession, should be inconsistent with the time of Satan's binding.

2 For the second period, in the Popes following to Pope Benedict the ninth, which makes about thirty years, there were many Wars between the Papistical Kings and Princes, and Civil Wars in their own Dominions, and many Councils and Synods about fasting days; and holy days as C. Baron confesseth in his Annals, which no ways comport with the binding of Satan.

3 For the third period, in Pope Gregory the seventh, called Hildebrand, of him you may read in his Tragical story (as Mr. Fox calls it) in the Book of Martyrs page 226 Vol. 1. of the last Edition, very largely. The brief sum of whose wicked life Reusner in his Chronology, and Armacanus de success. & statu Ecclesiar. cap. 3, 4, 5. give us in these words.

He brought in single life, cut off the bonds of wedlock, and made way for fornications, adulteries, and other most filthy vices. This Hildebrand also absolves the Nobles of their fealty to the said Emperor, and arms them against the Emperor. Now are these impieties, and hurly burlies, consonant to the time of Satan's binding? No considerate man can imagine it. Here is not only hypocrisy, but the violence of the sword.

4 For the fourth period from Gregory the seventh, to Boniface the eighth, which makes above two hundred years, were so many great wars, wicked Councils, horrid heresies, and impious practices, as clearly vote this time not to be the time of binding of Satan. Pope Paschalis the second spends the whole course of his life in War. A Council is called in Paul's, London, under Anselm Archbishop of Canterbury to remedy the Sodomy of Ministers. The Trecensian Synod is called, investing the Popes with power over the Sun, And forbidding Ministers marriage. Pope Eugenius the third makes war against Rome, and Rome wars against him. A war or two there is in this time about the Holy-land, to the end to weaken the Kings of the earth, that they might not curb the Pope. The heretical doctrine of Transubstantiation springs up. Frederick the second (Emperor) buys his absolution of the Pope for twelve hundred thousand ounces of gold. I will name no more, for brevities sake, that I may hasten a dispatch of this point. These are enough to demonstrate Satan was not now bound; yea and to overthrow the Doctors distinction that Satan is now bound from open Butcheries: You hear the contrary. As also to overthrow that of his distinction, that Satan is bound, when he acts by the occult hypocrisy of his Instruments. You see in the foregoing history hypocrisy and open cruelty go together. And almost all open War and persecution begins in hypocrisy, and pretence of piety. The Saracens and Turks War for their Mahomet: The Roman Emperors persecuted in the ten persecution, and warred against Constantine under a pretence of piety; that the Christians were against their Idol Religion, yea so after in Constantine's and Julians time, persecution was under pretence of Religion. And if the Doctor confesseth in the close of his distinction,

what benefit hath the Church by this, whether it be destroyed by open hostility, or under pretence of piety? Surely the Church kept more pure, under open persecutions, then otherwise. See Rev. 12.1. compare Histories.

SECT. III. An answer to Doctor Prideaux his third Argument.

To this Argument we shall answer brieflier, s • . first to the Antecedent, or first Proposition.

1 That in all those places there is something that crosseth the Doctors sense, so that the things named by him, did not import the binding of Satan. Rev. 6, The Red horse verse 4. taketh away peace, and makes men kill one another. The • ale horse verse 8. was called Death, and hell followed it. And to the thing the Doctor allegeth, That the souls should rest, this is added as a reason, till their brethren, and fellow servants should be killed; of which is meant Ch. 11. The 7. of Rev. is a Chapter proleptically inserted to support the Saints in the midst of the approaching evils; as at that period there mentioned; as in most Chapters of the Revelation some things are inserted of comfort to that end, from their future condition when Satan shall be bound, and the Saints reign, although this shall not be fulfilled till the seventh Trumpet begins to sound, Chapter 10.7. Then indeed shall be fulfilled the mystery of God, as be hath declared to his servants the Prophets. To whom little or nothing of the ultimate day of judgment was manifested, which indeed is no mystery. But the abundance of the suture visible glory of the Church is to most a mystery; so that this Chapter is but a preoccupation: As the same sealed persons are brought in, Chapter 14. Though presently in Chapter 16, 17, 18, 19. the world is filled with judgments. So that the Angels in this seventh Chapter, v. 1. are ready with their judgments only suspended, while this comfort is communicated to the one hundred forty four thousand, that is, to the universal Church, who are verse 14. but 〈 in non-Latin alphabet 〉 coming, or about to come out of tribulation, not come out. They were washed afore in the blood of the Lamb, ever since their believing, but that was from sin; but they are not yet come out of great tribulation, but that shall be ere long. So that that which follows to the end of the Chapter cannot now be applied to their persons, viz. That they shall hunger no more; nor the Sun light upon them anymore; And God shall wipe away all tears, which are spoken in the future Tense as of things to come. And it cannot be applied to their future state in heavenly glory: For the Heathens, that knew but the immortality of the soul, never dreamed of hunger, or thirst, or fear to befall good men in the world to come. Nor did the Philosophers think that the Sun did shine above the highest of the orbs of the material heaven. Therefore there is no probability in the least that this is a description of everlasting glory, but of a state on earth, where the Sun hath smitten, and there hath been hunger and thirst, and have been tears. So that still I mind you, this Chapter is but a parenthesis of comfort put there by way of anticipation. For it is put between the sixth and seventh Seal, between which must be a methodical succession. The sixth Seal is in chapter 6. which is most terrible, obscuring heaven, shaking the earth, terrifying the sons of men. And the seventh Seal is in Rev. 8. verse 1. In which eight Chapters whiles Christ intercedes over the prayers of the Church, in regard of some slain, as it is in Chapter 6. The seven Trumpets appear in order to sound at their time, Rev. 8.6. &c. so that the calamities of the world go on in the world, upon earth; and from hence forward till Antichrist be down. As for the 11 Chapter, it is plain that it is but the summary of all that which John prophesies, of the more Ecclesiastical state of things in his ensuing Book of the Revelation, as in the former he had prophesied of the more Political. I say a summary: For there is set down the more pure state of the Church, v. 1. and more corrupt, verse 2. And of the two witnesses in sackcloth; one thousand two hundred and sixty years, and their lying dead in the grave three years and a half, as well as rising and ascending. And there is Babylon falling, viz. The tenth part of the City, &c. as well as Babylon trampling and triumphing over the Witnesses. So that unless we will jumble all into a confusion, this 11. Chapter is but the summary of what follow; in the whole book of the Revelation. And in the 12 Chapter there is as much for the loosing of Satan as for binding. For the 13 Chapter, it plainly sets out the time of Satan's power, 〈 in non-Latin alphabet 〉 two and forty months, or a thousand two hundred and sixty days, viz. years, which power he hath not when his master Satan is bound, as we have, and shall hear. For the 14, and 15. Chapters, the Churches triumphant songs of victory over the Beast, are but in hope of a thing to come; Another Parenthesis of comfort proleptically inserted. For before and behind their song, in Chapter 15. is mention of the Angels having the seven last plagues to fulfill the wrath of God, viz. The pouring out of the seven Vials, as it follows Chapter 16. I need go no further in my Antithesis to the Doctors instances.

2 We answer to his Antecedent, or first Proposition, that if indeed as Doctor Prideaux would have it) from the 6. Chap. of Rev. to the 20. Saints are in their reigning condition, and Satan is bound according to St. Johns true intent, Rev. 20. what means all that while, all that ado against the enemies of the Church; of seven Seals, Chapter 6. and 7. of seven Trumpets, Chapter 8. of seven Vials, Chapter 15. and 16. and in 17. is described the sin and the judgment of the Whore; and in Chapter 18. the manner of her utter destruction; and Chapter 19. the destruction it self. And then, and not till then in Chapter 20. S. John speaks of binding of Satan, so as the Saints may be said to reign indeed. After which no Seals, Trumpets, or Vials; only there is a proleptic, or anticipation of the ultimate day of judgment, mentioned verse 11. of Chapter 20. because it is the period of the thousand years, but the state of times in Satan's binding, and the Saints reigning is after described in Rev. 21. and 22. Chapters.

3 We answer to his said Antecedent, or first Proposition; That by the Doctors tenet and proof, that Satan is bound from Rev. 6. to Rev. 20. (for he saith, that the beginning was in Constantine's time that the Saints began to reign; And John tells us, that the thousand years do end at the ultimate day of judgment, Rev. 20.) it will follow, that from Constantine M. which the Doctor puts in three hundred years after Christ, to the day of judgment is but a thousand years. For the Doctor in his stating the question, confesseth that the thousand years must be taken properly and precisely. But we, and most Nations do compute from three hundred years after Christ, to this year, one thousand three hundred fifty three; and yet the day of the last judgment is not come. No nor the War of Gog, and Magog, which precedes it. No nor the fall of Antichrist and Babylon, which precedes that, &c.

Next we come to answer to the Argument, or Consequent, or last Proposition.

[§. 3] To the Proposition itself, That therefore all this while the Saints reigned; we say, that though they reigned over sin, which is no more privilege then every Saint hath had since the beginning of the world; yet they reign not on earth over their corporal enemies as the fifth Monarchy, or power, which is the mind of the Scripture, as we have before abundantly proved.

2 To his first proof, viz. [So are they Kings, as they be Priests. But they are Priests spiritually.] Therefore &c. We say to the major, and minor, ten Millinary years that they shall be Priests on earth, therefore jointly they shall be Kings on earth. And they shall in body sensibly offer up sacrifices on earth of praises and Hallelujahs, Rev. 11. Rev. 14. Therefore they shall in the body sensibly reign on earth. The notion is changed, but the place and thing is the same. Therefore it is said, Rev. 5.10. He hath made us Kings, and Priests unto our God, AND we shall reign on earth; And Rev. 20.4. shall reign with Christ a thousand years. The time and place showeth what reigning it shall be, even such as to whom Kings and Nations shall bring their honor, Rev. 21. But in heaven the Saints enjoy, but not reign with Christ, because Christ as Christ doth not there reign, as we have oft minded you out of 1 Cor. 15.24.28.

3 To his second proof, or proof of proof, My Kingdom is not of this world. We answer, It may be IN the world, though not OF the world. Compare John 15.19. The Church of Christ then was in the world, yet then not of the world. 2 Not of the world, signifies, not in the state of the unregenerate world; but now at the time we speak of, the world shall be Churched; the quality of men shall be pure, prime Saints. 3 Not of the world to act in a worldly manner, viz. to fight with the sword, which was the occasion of that speech, but shall act in a spiritual glorious manner; the Word and Spirit in them, the impression of glory on their bodies, and the shining of graces in their souls, the formidable fall of their former enemies, the special manifestation of Christ, the gradual harmony within themselves, and their high sanctity of conversation, shall be enough to make any couch and crouch, and seem to be very holy, if not so indeed. 4 Keep we to the very terms of the Text ( John 18. verse. 36.) namely ( 〈 in non-Latin alphabet 〉 ) THAT my Kingdom that is mine, is not of THIS SAME world; and we shall perceive that they look towards Christ's peculiar Kingdom, of which we have treated all this while, to be erected in that world, which the Apostle calls in Heb. 2.5. ( 〈 in non-Latin alphabet 〉 ) THAT, even THAT SAME INHABITED, or habitable world to come.

SECT. IV. Doctor Prideaux his fourth Argument.

THe Doctors fourth Argument, That the dignity of reigning is not attributed to the Martyrs themselves, but only to their souls, which are dignified with the title of the first Resurrection;

[§. 1] Answer first, This dignity of Reigning is attributed to the Martyrs themselves; and soul must of necessity signify the persons, and resurrection, the union of body and soul. For first in verse 4. those words WHICH had not worshipped the Beast ( 〈 in non-Latin alphabet 〉 ) is in the masculine gender. But souls in the feminine. Again, The rest of the dead ( 〈 in non-Latin alphabet 〉 verse 5.) are in the masculine, in Antithetical opposition to ( 〈 in non-Latin alphabet 〉 ) those that were beheaded. Furthermore it is said verse 4. 〈 in non-Latin alphabet 〉 they lived, which signifies, they lived again. 1 Because so it signifies Rev. 2.8. Christ was dead, and 〈 in non-Latin alphabet 〉 is alive. 2 It is spoken in antithesi to that verse 5. of this 20. of Revel. The rest of the dead 〈 in non-Latin alphabet 〉 lived not again. Now the souls of these were never dead, according to the Doctors judgment; and all that which the Scriptures hold, the immortality of the soul. Finally observe that the souls of them that were put to death in the ten Persecutions, have reigned above a thousand years. Now the Doctor understands precisely a thousand years, as we heard afore; therefore some reigning of their persons is meant, which cannot be in glory at the ultimate day of judgment, where neither the person of Christ reigneth with the Saints, nor they with him. And the thousand years period, with the general Resurrection at the ultimate day of judgment, Rev. 20.9. &c. is confessed by most; therefore the reigning of souls a just thousand years cannot be meant; many having been martyred ever since Stephen.

[§. 2] The second thing we give in answer is, That to understand a proper Resurrection, is not besides the scope of the Prophesy. For first, this first Resurrection is prophesied for future, v. 6. to those that had long since risen, not only from Idolatry, but from sin in general, and sealed it with their blood, or other sufferers. 2. The Doctor himself in contending for a metaphorical, viz. a spiritual resurrection, doth therein depart from the letter, contrary to his own rule. For no absurdity follows, by adhering to the letter; but will, if we forsake it, as before we have abundantly proved. 3 Those that rose from Antichrists opinions, arose not till Antichrist was manifest, which the Doctor puts in Anno one thousand years after Christ. Nor did they arise all at once, but in successive ages: therefore how do they reign a just thousand years, in the time of Satan's binding, according to the Doctors opinion and account aforesaid; yea or according to any other account?

[§. 3] To the slipperiness of tropes, &c. first we retort it on the Doctors exposition. Secondly, we have innumerable plain places to that sense, of which afore.

SECT. V. Doctor Prideaux his fifth Argument answered.

THe Doctors fifth Argument is inconsiderable, and not worth the time of answering, it being from mere authorities of mere men, and some of the worser sort, viz. Papists, and Jesuits, holding that the thousand years are past. Indeed, saith Mr. Mede, many hope that it is past, and so the death of the Witnesses. And Papists, and Episcopal men, are loath we should expect a better time then that under them; But we have store of learned, godly Authors to oppose the Doctors Author, on Rev. 20.4. See Pareus his Confession of all the Fathers, p. 1115. And we have the Scriptures (as we have shown) to assert that they are yet to come. And one Scripture out-weighs all the men of the world. Antiquitas sine veritate est vetustas erroris. Tertul.

SECT. VI. The Doctors sixth Argument answered.

THe sixth and last Argument (saith the Doctor) heapeth up certain inconveniencies, which lie heavy upon this interpretation, judgment, or opinion of the Chiliasts.

So the Doctors first inconvenience. To which we answer (afore we name anymore.) And first to the first clause, of another resurrection of the bodies. We answer; It brings not in another resurrection of the Saints bodies, who rise only once, viz. at the first resurrection. Howbeit if God would raise the same bodies twice as those in the Prophets, and those at Christ's passion, and Lazarus, &c. why should man oppose. To a second clause, that it is beside the Apostles Creed, if not against it: we answer, We would fain know against what article of that Creed this offendeth? If the Doctor means against that of the Resurrection; We say, the Creed doth not de • ermine the time or order, or distinct worship of persons, or degrees of men's rising from the dead; as indeed all the Creed is so general▪ that a man may in a sort believe all, and yet be unregenerated. To the third clause, that it is beside, if not against the doctrine of Paul, &c. Answ. first those verses of 1 Cor. 15.1.16. and 17. are nothing to the Doctors purpose, viz. If the 〈◊〉 rise not, then is not Christ risen; and if Christ be not raised, your faith is in vain, ye are yet in your sins. This is nothing to the Doctors purpose. But supposing by the Doctors words in his argument he intended verse 51, 52. Behold I will show you a mystery, we shall not all sleep, but we shall be changed in a moment, in the twinkling of an eye, a • the last Trumpet (for the Trumpet shall sound, and the dead shall be raised incorrupti • le, and we shall be cha • ged.) For this corruption must put on incorruption, and this mortal, put on immortal • ty. To this we answer; That w •• rant, that not only the Ma • tyrs, but all the Saints shall rise at once, and that a thousand years before the rising of the wicked at the last day of judgment: it is evident, by comparing Rev. 11. verse 11.18. &c. with Rev. 20.4 and 12. We are apt to call only great sufferers of persecution Martyrs; but the word in Greek signifies Witnesses, and all Saints witness, and are called the two Witnesses, Rev. 11. yea all Saints suffer more or less; therefore St. John names not only them that were be • eaded, but all that seared God's name, Rev. 11.18. Now what inconveniences doth this infer, that Christ will according to Mat. 25. first put the sheep on his right hand? And we say long before, he put the goats on his left hand; for every man that dies notwithstanding this, ha • h but one resurrection. But the Doctor saith, This must all be done at the sound of the last (i. e. seventh ) Trumpet. We confess it a • follows upon the sound of the last, or seventh Trumpet. But the Saints rise, Rev. 11.15.18. at the beginning of the time of the last Trumpet. The wicked rise at last the end of the period of the seventh Trumpet, viz. one thousand years after, without the sound of any Trumpet, Rev. 20.12. Of the space and business of the last Trumpet, and of this, 1 Cor. 15. we spake abundantly afore: therefore now to be brief. We further answer to this clause of the Doctor, That all the time of the state of the thousand years, is justly by the Learnedst Jews in general, called the day of judgment. For at the beginning of the thousand years the Devil is chained, and the open wicked upon earth are destroyed, and the Saints that were dead, are raised, and they alive are changed; and in the whole space of that thousand years they reign on earth, at the end whereof the wicked that were dead do rise, and are judged. And what is judgment and justice, but suum cuique tribuere, to give to everyone his own? And this while, as at the beginning of it, the Saints only are mentioned by Paul, in that 1 Cor. 15.51, 52, 53. (the wicked are excluded in verse 50. as uncapable) so the dead Saints are to be raised, and the living Saints to be changed, and that into an immortal state of body. The Doctors quotation of 1 Cor. 15. and 1 Thess. 4.15. touching a certain kind of distinction of the first and second resurrection, under which Paul (he saith) repeats the state of things from first to last, of the last Trumpet, confirms what we have said, and overthrows the Doctors scope. For first, as touching 1 Cor. 15. you may remember how largely we discussed afore the 23, 24. especially if I give you but a touch what I then said, viz. The Apostle mentions an ORDER in the resurrection of all men; the word 〈 in non-Latin alphabet 〉 signifies as order, so also a troop, a legion, an army, and he adds in his own order, •• oop, • egion or army; Order, implying succession one after another. The Apostle distinguisheth the whole Resurrection from first to last into three, orders, troops, legions, &c. First, Christ, whom he calls 〈 in non-Latin alphabet 〉 , the first, and first fruits in the plural, because he is the representative of all men that believe, as verse 47. All men included are in two. 2 〈 in non-Latin alphabet 〉 AFTERWARDS they that are Christ's at his coming. And this is to this day one thousand six hundred forty and eight; so much is contained in this 〈 in non-Latin alphabet 〉 , Afterward. For, saith Mr. Mede ( Diatrib, part. p. 473) 〈 in non-Latin alphabet 〉 Afterwards (used in 1 Thess. 4.17. & 1 Cor. 15.23.) notes a distance of time of above a thousand and half of years. 3 THEN cometh the end, Greek, 〈 in non-Latin alphabet 〉 after that, or afterwards cometh the end, which in analogy to the distance of the first-fruits from the lump; and to other Scriptures which we have abundantly alleged, and opened, I say, which Afterwards must contain a thousand years. As for that, 1 Thess. 4.16, 17. it goes thus far with 1 Cor. 15. First, that Christ one thousand six hundred fifty and three years since rose; next comes with a shout, with the sound of the Trump of God. Secondly, that they that are dead in Christ, rise 〈 in non-Latin alphabet 〉 first. After that 〈 in non-Latin alphabet 〉 we that are alive shall be caught up. Now here is no mention of the rising of the wicked which is against the Drs. omne gatherum. If he will have it intimated in the last 〈 in non-Latin alphabet 〉 AFTER THAT; When we are caught up that are alive. This is expressed after the resurrection of the dead in Christ, and signifies a great distance of time after, as we have shown afore; and so this also will be against the Doctors Altogether. Thus of the Doctors first inconvenience.

First, we answer, As the Doctor did afore beg, the question in saying, [A slippery tropical and an uncertain opinion.] So now again in saying, [Contrary to many T. we prorogue] whiles the Doctor doth not dispute these things out. Secondly, we stand upon nothing more then plain text, without sophistication, or allegorising contrary to the scope of the pace, as far as possible, or light can lead us. Thirdly, That the consummation of the world doth gloriously begin at the beginning of these thousand years, as we have demonstrated out of several texts; and so it rather hastens then prorogues. Fourthly, turning to Cornelius Alapide on this 20. of Rev. according to the Doctors direction, thinking to find some great matter, I found only this of that business, That he saith, we approach very near the end of the world; Thus you see what Cornelius Alapide saith; and what stuff it is. Two arguments out of the Popish legend. Another from the Turks Alcoran, or Tradition. The other intimates a Scripture, viz. that Mat. 24.14. But there is no Almost. I would the Jesuit said true, that almost. It is not yet preached to the vast Kingdoms and places of China, of the Turk, of the Indians, of the Tartars, &c. We do indeed grant that the consummation of the world is near, and we said so but now. But that we set it backward, or forward, beside Scripture; neither the Doctor, nor his Alapide hath proved it one jot. Nor can it seem less then some kind of contradiction, for the Doctor to say, we do prorogare ultra mille, adminimum, annos indefinito auctario. That we do prolong the time at least a thousand years, with an indefinite argument. For if it be for a thousand years, how is it indefinite? If indefinite, how is it for a thousand years? And Alapide confesseth it is uncertain when the world shall end. Ibid.

Answer, we do not say that the Church shall triumph at the very first appearance of Christ (which is to call the Jews ) yea we have said the contrary on Dan. 12. that for five and forty years, will be a time of trouble to the Jews, after their call, and afore the triumph comes. But when Christ hath once appeared to destroy all the Churches enemies, the Church shall triumph, and be tranquillous many years, as we have seen innumerable places in O. T. and just a thousand years according to St. John in Rev. compared with Dan, &c. of which afore. That place of Luke is evidently of the