PROLEGOMENA, OR THE PREFACE, Concerning The Author, and Subject of this Chapter, and the Connexion thereof, with the foregoing, and following Chapters.

§ 1. Of the Author of this Chapter.

THe Principall Author of this Chapter is the same, who is Author of the whole Book, namely Iesus Christ; who, as a faithfull Steward of our Salvation, received this Revelation from God the Father, and sent the same by his Angel to Iohn the Evangelist, Revel. 1.1. Wherefore the Principall Author is the Spirit of God; the Minister or Messenger partly the Angel, partly Iohn, who Chap. 1.1 and 4. setteth down his name in generall; but a little after in the ninth Verse, restraining that generality, He doth as it were with his finger point at it. I John, your brother, and companion in the affliction, and Kingdom, and patience A •• t • d follows that Greek Copy which admits 〈◊〉 the preposicion, oth • rwise th • n our English renders it. Eccles. Histor. lib. 3 cap. 16 which is in Jesus Christ▪ was in the Island, which is called Patmos. The history which Eusebius relates, tells us, That Iohn the Evangelist, and Apostlé, was banished into the Island of Patmos by Domitian. Whence it is collected, that Iohn the Evangelist, and Apostle, was Gods Po • -man in the delivery of this Prophecy; and hence, That the Authority of this Book, and so of this Chapter, which we intend to expound, is Divine. Wherefore deservedly, we most highly esteem of this Revelation, as a part of Scripture, which hath God for it's Author. But especially this Prophecy ought in this respect to be welcome to us, because it contains the last Divine Revelation of Gods will; after which, no Prophecy following is to be expected; and because this Book is very profita • le in this Age, in which the lively performance of things hitherto abstruse and concealed, is presented before our eyes.

§ 2. Of the Subject of this Chapter.

THis Chap • er discourseth of the singular happinesse of the Church, both under it's Warfare, and Triumph. The singular happinesse of the Church, during it's warfare, or being militant, is let down in three respects; 1. In its security from the hostile incursions of the wicked for a 1000 yeers. 2. In the resurrection of the Martyrs before the generall resurrection. 3. In the wonderfull d • liv • rance of the godly, from the last persecution of the wicked, which shall happen after those thousand yeers. The happinesse of the Church Triumphant, is h • re described so farre forth, as the beginning of its Triumph in the last Iudgement. That these things may be made more plain, I will from the very beginning, make a repetition of the state of the Church here upon earth; and I will say something briefly, concerning the State and condition thereof, in Heaven. The State of the Church hereupon earth, was either that before the fall of the first man, and that was wholly Legall; or that after the fall, and this is wholly Evangelicall. Again, The State of the Church after the fall is, either Internall, and perpetuall; or Externall, and temporall. The State of the Church Internall and perpetuall, consists in the Union and Communion with Christ, as also in the enlightning, and guidance of the Spirit, Isa. 54.5. Hos. 2.15, 19, 20. Iob. 6.56. 1 Cor. 6 17. Eph. 5.30. 1 Cor. 10.17. 2 Cor. 11.2. Eph. 3.6. Gal. 3.28. C • l. 3.15. Hence it is, that the Church is one, Holy, and Invincible. The Externall, or temporall State of the Church, is as well under the Crosse and Persecution; as Light and Comfort, or refreshing: which two changes the Church undergoes here on earth by turns, as well under the Old Testament, as the New, and that either more, or lesse. For Adam, and Eve, after their most grievous fall, were raised up again by the most sweet promise of the Gospel; and after they had begot Cain and Abel, and their Sisters, they were comforted with this Infancy, as it were, and first foundation of the Church. But no small grief followed hard upon this joy, when as Cain slew his brother Abel. However this breach was made up again in Seth, whose posterity propagated the Church, although not without grievous persecution by the race of Cain, which had an end put unto it by the del • ge in the yeer of the world, 1656. From whence the Church was enlarged to the yeer 1757, without any notable persecution, which at that time the building of the Tower of Babel brought, and hence sprung the division of Languages. In the yeer of the world 2023, the Church was contracted into the Posterity of Abraham only; And here begin the four hundred and thirty yeers, dwelling of the Israelites in Egypt; where Abraham, Isaac, Iacob, and Ioseph, underwent manifold changes both of prosperity, and affliction. And their posterity after the death of Ioseph was detained under a most horrid slavery, from the yeer of the world, 2360, even to yeer 2453, in which the Israelites were brought out of Egypt. From which time to the yeer 2493, they had experience of divers blessings and judgements of God in the Wildernesse. Now after they were brought into the Land of Canaan ▪ which happened in the yeer of the world 2493. Iosuah with very good successe, for the six first yeers conquered the Canaanites, vanquishing one and thirty Kings. After the death of Iosuah, to the yeer of the world 2879, the Isra • lites were vexed with divers slaveries and persecutions, and rescued from the same by severall Judges, namely Deborah, Ged • on, Samson, and Samuel. And now the Kingly power being established in the dayes of Saul, or yeer 2879, the Church presently in the very beginning thereof▪ suffered persecution from Saul himself. After that it underwent divers chance • , and changes; namely, under David and Solomon it exceedingly flourished; under Rehoboam it suffered a great los • e, ten Tribes falling of to Ieroboam. By occasion whereof, a most sad rent of the Kingdom happened, the Church by little and little degenerating in Israel, whose ten Tribes under Hoshea in the yee • of the world, 3228. were led away into a most grievous, and yet continuing captivity, as farre as the Col. hi, Iberi. &c. As for the Church remaining in the Kingdom of Iuda, it had severall entercourses of deformation, as well as reformation, of calamities, as well as victories, unto the yeer 3350. in which began the Babylonian captivity, continuing Lxx yeers. In the yeer 3419, Cyrus released this captivity giving the Iews free leave to return into their Country, and to establish their own Laws, and Religion, as farre as their own Country did reach. But not withstanding, this Priviledge of using their own Laws, was many wayes interrupted untill the yeer 3527, that is, for 107 yeers. From which time to the yeer 3781. the Church of the Iews enjoyed happy, and Halcyonian dayes under the Persians; and in like manner under Alexander the Great. But under the Successors of Alexander, especially the Kings of Syria, they were divers wayes afflicted, untill in the yeer of the world 3783, and so downward; the Maccabees fought with happy successe for their Religion and possessions. From the yeer 3887. Iudea was laid wast, and severall wayes oppressed by the Romans, and Parthians, so that the whole State thereof was exceedingly troubled.

Let us now come to the estate of the Church of the New Testament, which we will divide into four periods. The first period is of the Church of the godly Iews in Iudea, from the time of Iohn the Baptist, to the Councell of Ierusalem; that is, from the yeer of the world 3948. to the fiftieth yeer of Christ.

In all which space of time, Christ was born, Baptism instituted, Iohn put to death, the twelve Apostles, and Lxx. Disciples called by Christ; Christ himself suffered, the Holy Ghost was powred out upon the Apostles; the Apoctles were whipped for their bold preaching of the Doctrine of Christ, &c.

The se • ond period is, of the Church spread over the whole world, and contains the calling and conversion of most nations, from the 51. yeer of Christ, to the beginning of the thousand yeers. And this period hath four branches.

I. Under the Henth • n Roman Emperours, till Const • ntine the Great's time, wherein the Church was propagated under divers Persecutions, of which, tenne were more notable, from the 64. yeer of Christ, to the 3 • 3. II. Under Christian Emperours, from Constantine the Great, to Phocas; in which time, it was adorned with divers priviledg • s by Constantine the Great, and other godly Princes: yet so, That notwithstanding it felt great persecutions by the Arians, by Iulian, by the Persians, Sandals, Goth •• , &c. to the yeer of Christ, 606. III. Under the Popes of Rome, while they extended their power farre and wide, from the yeer of Christ 606, to the yeer 1517, that is, from Boniface the third ▪ to Leo the tenth. In all which time the Church was most miserably pressed, and only not quite oppressed, partly by the Sarazens and Turks in the East, partly by the Popes of Rome in the West. IV. Under the Popes of Rome, now perceiving an inclination and decay of their Kingdom, from the yeer of Christ 1517, to the beginning of the thousand yeers. What the condition of the Church hath been, and now is, since the yeer 1517, to this prsent, is known unto us partly from Histories, partly from our own notice, and remembrance. What it shall be hereafter, from the time wherein we write this, to the beginning of the 1000. yeers, we cannot in particular determine. But this we know in generall, That the Church is to be purged, purified, and cleansed, by this persecution, which at this day it suffers; That by this means it may be by little and little prepared for that great Reformation, which the Epocha; or Account of those thousand yeers shall bring.

The third Period of the Church of the New Testament, is from the beginning of the thousand yeers, to the end thereof. And it shall contain, as well the Martyrs that shall then rise, as the Nations not yet converted, and the Iews; and it shall be free from persecutions. Which four things, because they are called into question, are the more at large to be proved. And first of all, for the Resurrection of the Martyrs, The truth thereof is demonstrated 〈 in non-Latin alphabet 〉 . to the eye, in a manner out of the 20 of the Revelation, the 5. verse.

Then for the Conversion of the Gentiles, which are not yet called into the Church, the Apostle describeth it most lively, Rom. I • .25. where he plainly teacheth us, That the fulnesse of the Gentiles is to be gathered to the Church. Hitherto also appertaineth that which we read Gen. 48.19. that the seed of Ephraim shall become a multitude of Nations. For it cannot be interpreted of the numerous offSpring, of Ephraim; for therein the Tribe of Iudah especially excelled. 〈 in non-Latin alphabet 〉 Vide Io • a • em Buxlorf in 〈 in non-Latin alphabet 〉 And the word Gojim is most properly meant by the Heathens. Therefore this is the meaning, Out of Ephraim shall descend in numerable Nations, which in their time shall flow-in plentifully to the Gospel. Moreover, Christ Luk. 21.24 teacheth us that the times of the Gentiles shall be fulfilled. So Gen. 17.4, 5. God promiseth Abraham, that he should become a father of a multitude of Nations; and Gen. 18.18. that in him all the Nations of the Earth should be bl • ssed. To these places you may adde, Psal. 22.28. Matth. 24.14. and Revel. 12.5. Object. If any one should object, that the Conversion of the Gentiles was a little after the first coming of Christ; He must know that at that time all nations were not called. Sol. Therefore we must understand a double Conversion or calling of the Gentiles, a former, and a latter. The former was in the time of the Apostles, and their Successors. This latter hath not been as yet, but it shall be at length, a little before the Conversion of the Iews. So that these two Conversions are joyned together, Isai. 11.12. Zach. 2.10, &c. For the maintaining of this opinion see among others, Iustus Heurnius De Legatione Evangelicâ ad Indos capessendâ, Heurnius. Keplerus. and Kepler De Stellâ novâ Serpentarii, where fol. 206. he writs, That all the contentions which are at this day among Christians, and the difference of their worships, tends to this, That from their mutuall destroying one another, an occasion may arise, on one side of converting the Indians, on another of converting the Iews, and Turks. Now let us enter into consideration of the conversion of the Iews.

The promises thereof, are Gen. 49.18, 19. Num. 23.23. Deut. 30.3, 6, 8. and chap. 32. from the 19. to the 43. Isai. 11.11, 12. and chap. 43.5. and so forward, chap. 45.22, 25. chap. 59.20, 21. Iere. 16.14. chap. 23.3, 4. chap. 31.31, 32, 33, 34. Ezech. 36.26. and forward, Ioan. Feru • explicat. in Gen. c. 21, 27, & 38. Seraphin. Firmian Enarrat. Apocal cap. 14. Remalc de. Vaulx. in Harpocrate Divino, fol. 339 Martin Cellar. Tractat. de Operib. Dei Coel. Secund. Curio de Amplitud. Beati Regni Dei, lib. 1. Petr. Cunaeus lib 1. de Repub. Iudzor. 18. Iust. Heurnius de Legat Evangelica ad Indos c 4. Ioan Dobrieius in 〈 in non-Latin alphabet 〉 seu Interprete Temparum, Christoph. Besold. in Pentade. Et omnes Theol. v • teres & recentes super 11. cap. Epist. ad Romanos. Hos. 1.11. chap. 3.4, 5 Mich. 2.12. chap. 4.6. and forward, chap. 5.5, 6, 7. Zeph. 3.11, 12, 13, 19, 20. Amos 9.14, 15. Zach. 11.16. Rom. 11.25, 26, 27. 2 Cor. 3.16. Matth. 23.39. Luk. 21.24. The explications of which places, look for in the following questions, and almost every where in the author cited in the Margine. And to them adde these two reasons; 1; The Iews wander to and fro through the whole world dispersed, scattered▪ and banished from their own ayr and soil. God therefore without doubt reserveth them for some great, and admirable work. 2. Christ being born of the Iews, he is promised unto them with very many and most glorious promises. Therefore it is not to be beleeved, that they should not at some time or other acknowledge him as the Messias. Neither can you object that the Iews were converted in the time of Christ, and the Apostles. For they were but the first fruits of the Iews. And that Conversion was but in part onely. See concerning this Argument Iustus Heurnius, in his Book before cited, who handles it most accurately, and is of opinion, that this order shall happen in the Reconciliation of the Iews. That in the first place those ten Tribes; which were carried away by the Assyrians, shall be converted, to whom afterwards the Tribes of Iudah, and Benjamin shall joyn themselves. In the same place also he conjectureth very probably, That the converted remainder of the Iews, united with the converted Church of the Heathen, shall resist the attempts of the adversaries of GOD, and beat down Antichrist. Yet I should rather suppose that the Iews should entertain the ruine of Antichrist, as an occasion of their Conversion. But this nothing to the main matter and substance of the question.

It remains now that I make it plain that this Church, gathered together of Iews and Gentiles, shall be freed from the persecutions of their enemies. This is proved out of Deut. 32.40, 41, 42, 43. Psal. 96. Psal. 110.5, 6, 7. Isai. 11.1, 2.3.4. chap. 24.23, chap. 25. chap. 26.1, 2, 3, &c. chap. 33.20, 21, 22, 23, 24. chap. 34. from the 1, to the 18 verse. chap. 49.24, 25, 26. chap. 54.14, 15, 16, 17. chap. 59.16, 17, 18, 19, 20, 21. chap. 63.1.2, 3, 4, 5, 6. Dan. 12.1 Ioel 3.1, 2.9, 10, 11, 12, 13, 14. Micah. 4. the whole Chapter. Zeph. 3. from the 9 ver. to the end. Zach. 11 10. to the 17. chap. 12.1. to the 9. chap. 14. • . to the end. Mal. 4.1, 2, 3. Revel. 14.8.14, 15, 16, 17, 18, 19, 20. chap. 18. quite thorow. chap. 19.1, 2, 3.11. and the following verses. chap. 20. In these places is described the setting at liberty of the Church of the New Testament from the persecution of the enemies of the Gospel, by an utter overthrow of them; from whence shall arise it's continuall Peace, together with an enlightment and Regeneration greater then now it hath; as also the Majesty or glory thereof shall appear, joyned with an absolute and sincere joy. All which are here and there to be found in the places quoted, and are unfolded in the following Questions. And this is that happy condition and estate of the Church, which shall be in this life, and shall last for a thousand years: And it consisteth of these Parts: 1. Of the Resurrection of the Martyrs, and of rheir Reign here upon Earth. 2. Of the increase of the Church, and multitude thereof, through the conversion of the Gentiles and Iews. 3. Of the setting of the Church at liberty from the persecution of Enemies thereof, by the small destruction of them. 4. Of the continuall and lasting peace thereof. 5. Of the Reformation of the same both in doctrine and life. 6. Of the Majesty, and great glory thereof. 7. Of it's true and sincere Ioy.

The fourth Period of the Church of the New Testament, is from the end of the Thousand yeares to the last: Judgement. In which time the estate of the Church shall be very miserable, by reason of the War of Gog and Magog, unto which Christ shall put an end by his glorious coming to the generall Judgement, Revel. 20.3.7. 8▪ 9, 10. And thus we have described the estate of the Church of the old and new Testament here upon earth.

The estate of the Church in heaven is of perfect glory, everlasting triumph, absolute regeneration, exact illumination, and unspeakable joy.

And this is the full Doctrine concerning the Estate of the Church, which we thus set forth.

The State of the Church is either On Earth Before the fall of man, fully happy. After the fall, and is, either Internall, perpetuall, and common to all places, and times in respect of the Elect in generall. Externall, temporall, and proper, and it is either of the Old Testament under Patriarches. Iudges. Kings. Divers kindes of Government after the Babylonian captivity. New Testament where are 4 periods 1. Of the Jews to the yeare of Christ, 51. 2. Of the Gentiles under Emperours Roman Heathen. Christian, untill Phocas. Popes of Rome Fully exercising their power. Suffering some abatement thereof. 3. Of Jews and Gentiles for a 1000 yeares. 4. Of the same after those 1000 yeares finished. In Heaven, where is the Beginning of the triumph in the last Judgement. Consummation thereof in life Eternall.

The Affections of this manifold Estate are thus delineated.

The Estate of the Church is either of One kinde; to wit Onely happy On Earth Before the fall. For the 1000. yeers now at hand. In Heaven. Onely unhappy by reason of severall persecutions Already past before these 1000. yeares. To come after these 1000. yeares. Divers kindes; to wit, partly happy, partly unhappy, or temporate, and lyable to the enterchange of temporall felicity, or calamity.

Of the Connexion of this Chapter with the former.

IOHN in his Revelation which he received from God, in the yeare of Christ 94. after the Preface, chap. 1 to the 9 verse, describes seven generall Visions in this order.

The first Vision is of the seven golden Candlesticks, and of so many Starres, and it is concerning the present and future estate of the seven Churches in Asia, in the 1, 2, 3 chapters.

The second Vision is of the Book shut up, and signed with seven Seals, in the 4, 5, 6 chapters. And it is concerning the estate of the Church of the new Testament after the departure of Iohn, to the yeare of Christ 606.

The third Vision is of the seven Trumpets, in the 8, 9, 10, 11 chapters, and it is concerning the state of the Church from the year of Christ 606, to the year 1517.

The fourth Vision is of the woman bringing forth a childe, and of the Dragon, of the Beast, and the Lamb, in the 12, 13, 14 chapters. And it is partly a description of the Birth of Christ, partly a recapitulation and exposition of the second and third Visions, and concerning the estate of the Church of the New Testament, from the Nativity of Christ, to the yeare 1517.

The fifth Visiion is of the seven Vials, in the 15 and 16 chapters; of which the three former are poured forth from the year of Christ 1517, to the year 1625. the four following shall be poured forth from the year 1625, to the year of Christ 1694. in which the 1000 years seem to begin.

The sixth Vision is partly of the punishments, as well those which are peculiarly appointed for the Whore, and her worshipyers, before the beginning of the 1000 years, in the 17, 18, 19. chapters, as also those which shall be inflicted upon all the enemies of the Church: Partly of the future happinesse of the Church here upon earrh, in the 20 chapter, from the 1 uerse to the 7. After the end of those years, chap. 20. the 7, and following verses.

The seventh Vision is of the Heavenly City, chap. 21▪ 22.

II. The Sum of this Chapter.

AFter that the Evangelist hath related what happened to the first Beast, and the false Prophet, and their followers, chap. 19. verse 20, 21. He tells you now what happened to the Dragon himself. For the Mystery of Iniquity being overthrown, and due punishments inflicted upon the first Beast, and the false Prophet, the Angel descends from Heaven, and being endowed with great Power, he takes order that the Dragon, that is, Satan, should not any more, by the ministery of ungodly men, stirre up those accustomed troubles in the Church Militant. Wherefore there being no place left him any longer for his wonted impostures, but bound up in the bottomlesse pit for a thousand years, the Nations are not seduced • y him, untill being loosned out of prison, he again makes use of his old Engines and Stratagems against the Church. Therefore for the space of those whole 1000 years the Church shall enjoy outward peace, the Martyrs being raised from the dead, and the Nations, together with the Jews, being converted to the Faith of Christ. Now after the end of these thousand years, Satan is again let loose, and the Church, by reason of the Warre of Gog and Magog, made sensible of more grievous afflictions then she had suffered in former times. At length he being again thrust into the bottomlesse pit, together with all his forces and power, the Saints shall for ever reign with Christ.

III. The Analysis of the Chapter.

ANd] that is, After that. For 〈 in non-Latin alphabet 〉 is to be taken transitively here in this sense: After that I had seen the Beast, and the false Prophet thrown into the Lake burning with B • imstone, and the rest slain with the sword of him that sate upon the horse, and all birds satisfied with the flesh of them; I saw these things which now follow. I saw] that is, In the Spirit, or extasie of my minde. Compare Revel. 1.10. An Angel] A good Spirit, a Minister of the Judgements of God, such as were in the former Visions. Therefore neither Christ, nor any Doctor of the Church is here to be understood. Coming down from Heaven] to wit, The third Heaven, or the Heaven of the blessed. Who had the Key of the bottomlesse pit] that is, Who had received power from God to open and shut up Hell. We must not therefore by the Key of the bottomlesse pit understand any inward light or knowledge kindled by some famous Doctor of the Church, by whose help the Scripture may be the more enlightned; or the profound skill in Divinity of such a one. And a great chain in his hand] The great power of binding and tying up the enemy is here understood. This chain therefore is falsly expounded concerning the Divine Writings of some Angel, or Teacher of the Church, whose coherence like a chain may be such, that they may bring Heaven and Earth together, and draw the hearts of the believers up unto God.

2. And he caught] as if he had laid hands on him- The Dragon] That monstrous, virulent, and violent enemy of Christ and Christians. That old Sorpent] Who by his winding and subtle kinde of Oratory in the beginning of the world, seduced our first parents, and who yet keeps his old skin. Who is the Devill] That Slanderer, and Sophister; that mis-interpreter of all the good sayings and deeds, as well of God and Christ, as holy Angels and men. And Satan] The adversary, and everlasting enemy of God, Christ, and the Church. And bound him] By hindering his wicked enterprises and attemps. A thousand yeers] Solar, and usuall years.

3. And he threw him into the bottomlesse pit.] that is, With mighty power he restrained the malignity of Satan, thrusting him down into Hell. And 〈 in non-Latin alphabet 〉 ▪ yet some copies have 〈 in non-Latin alphabet 〉 , he bound him. I cannot tell whether as properly, by reason 〈 in non-Latin alphabet 〉 followeth. shut him up] as if he should say, He laid him not onely fast in prison, but also shut up the prison upon him, with him in it. And set a seal upn hiom] Here are four acts of the Angel; the first bindes Satan, then cast him being bound into the bottomlesse pit, then he shuts up the pit, and sets a seal upon it being shut up. That he might not seduce] to wit, Partly by Idolatry, Superstition, and the power of lyes, partly by bringing War upon the Church. Any more] As he had formerly done. The Nations] 〈 in non-Latin alphabet 〉 . The Nations, • oth Jews and Gentiles. This word 〈 in non-Latin alphabet 〉 in Scripture properly signifies the Gentiles as they were opposed to the Jews. But that in this place the signification of this word is extended, it doth hence appear: The power of the devill is so fast bound, he can no more seduce either Jews or Gentiles, for the space of those thousand yeers. Therefore this word is to be taken in a more large signification. So that the Conversion of the Jews is described also implicitely, in these words, Till the thousand yeers were fulfilled] to wit, Untill the whole course of the Churches hapyinesse here on earth were finished. And after that he must be loosed] For these thousand yeers being ended, the Devill by the just Judgement of God shall again recover his power, and indeed a farre greater. For a short time] The kingdom of Satan shall not fulfill a thousand years, but shall remain onely for a small time.

4. And I saw Thrones] Then I saw a Judiciall Processe prepared. And they sate upon them] that is, Christ and his holy Angels. And Iudgement was given unto th • m] The power of Judgement was given by God as well to Christ, as to the chief Judge, as to the Angels, as it were his Assessors. Compare Mat. 25.31. And the souls] I saw as well the Judges, Christ and his Angels, as also them that were to be judged, that is, To be absolved or freed in this Judgement. And in this place souls are put for m • n. Of them that were beheaded] that is, Of them that were slain by any kinde of torment: And it is a description of the Martyrs. For the testimony of Iesus] Whereby they witnessed concerning Christ, that he was the onely Iesus, that is, The onely Saviour both by merit and efficacy. And for the Word of God] that is, The holy Scripture, which they had learned to be the onely rule both of faith and life. And which had not worshipped the B • ast] that is, The Second Beast, of which mention is in the 13 and 19 chapters; which had arrogated to it self the divine Honours of Christ. Nor his Image] that is, Those Kings and Princes which are the Image of the Beast; that is, which represent the Beast in their likenesse of doctrine and life. Compare Revel. 13. v. 14. And had not received his mark in their foreheads.] By mark in this place is to be understood some characteristicall note, or distinguishing signe or token, which they are said to bear in their foreheads, who publikely professe themselves to be addicted to such or such a master, or leader. Or in their hands] that is, In their actions, Rites, and Ceremonies. In these words therefore is contained a concealed antithesis or opposition, whereby the Martyrs are declared contrary to the slaves and servants of the Beast; concerning whom there is former mention, chap. 13. •• ▪ 14, 15, 16. that they worshipped the image of the Beast, and received his mark on their right hand, or on their foreheads. From which words it is manifest that the Martyrs are here described by the distinction of their sufferings and doings. And they lived] that is. They lived again, as may be gathered from the fifth verse, But the rest of the dead lived not again. So formerly, Revel. 2.8. Who was dead, 〈 in non-Latin alphabet 〉 , for 〈 in non-Latin alphabet 〉 and is alive, for, hath lived again. Here then is described the singular reward which the Martyrs have received for their sufferings▪ and extraordinary performances. And reign • d] As being appointed here on earth Governours of the Church, having now gained it's most welcome Halcyonia, or dayes of calmnesse. With Christ] Who all this while shall raign visibly in heaven, invisibly upon earth, his visible Kingdom being resigned to the Martyrs. For those thousand yeers] Of whi • h in the former verse▪ For that the thousand yeers of Satans binding, and of the Kingdom of the holy Martyrs with Christ, are the same, and not distinct, or divers, the Article, 〈 in non-Latin alphabet 〉 , four times repeated in the 3, 4, 5, 6, 7 verses, doth sufficiently declare, and the term of time appointed for the loosing of Satan doth fully evince. It is a forced Interpretation therefore that some do make, taking the thousand yeers in the 4 and 6 verses tropically by a Synecdoche for Eternity; in the other verses, namely, 3, 5, 7, according to the letter.

But the rest of the dead] As well the godly, as the ungodly.

〈 in non-Latin alphabet 〉 . But some Copies have the simple 〈 in non-Latin alphabet 〉 , as in the foregoing verse. Lived not again] that is, Were not made partakers of that happinesse and prerogative, whereby a number of some of the faithfull shall rise before the Universall and last Resurrection, and shall reign with Christ here upon earth. Vntill those thousand years shall be finished] For they being ended, Christ not long after shall come to Judgement, which both the living and the dead must expect. This is For the article •• , being doubled, ought to be pressed more, then we see it is in our English Translation. that first Resurrection] In which the Bodies of the Martyrs shall rise, in the beginning of those thousand years. We must not therefore understand in this place a Spirituall Resurrection, by which we are said to rise out of the sleep, and death of sinne: For that Resurrection is common unto all good men, and happeneth daily. Wherefore thus we are to think concerning the Word Resurrection, when we finde it mentioned in Scripture.

Resurrection is either of our Spirit. Flesh Read 2 King 17.22. 2 King. 4.35▪ 2 King. 13.21. Matth. 9.25. Luk. 7.1 • , Iohn 11.44. Matth 27.52.28.6. Act. 9.41. • 0.9. Particularly, in the time of Elisha, whose bones raised the the dead man, which was thrown upon them. Christ Who raised Lazarus, and the daughter of the widow of Naim. When divers rofe at his hanging upon the Crosse, Matth. 27. Paul; who raised a dead man to life. The 1000. years. And this is called the First Resurrection. Universally, which shall happen in the end of the World; And this is the second Resurrection.

6. Blessed.] With a speciall blessing, and proper onely to the Martyrs. And holy.] That is, Out of singular favour set apart by God for the priviledge of this peculiar blessing, Who hat' • part in that first Resurrection.] Who shall be in the number of the Martyrs, who shall rise in this first Resurrection. On him the second death shall have no power.] The second death is the casting away of the damned to eternall torments. Compare the 14. verse with this. Otherwise it is called Eternall death. But they shall be Priests of God and Christ.] Not in that common respect, whereby all the elect in this life are spirituall Priests, who by the Spirit of Christ offer themselves up unto God: But by a speciall prerogative, whereby, the Martyrs being raised from the dead, shall obtain chief power in the Church, as it were Priests of God and Christ. as before these thousand yeares the Priests of Antichrist were cheif. And they shall raign with him for a thousand years.] In the Church, the profession of Christianity being no way hindred. See Revel. 5.10. and the Questions following. Therefore the peculiar happinesse of the Martyrs consisteth in the first Resurrection in their reign with Christ, in their Priesthood; in the same manner as we have described it.

7. And when those thousand years shall be finished.] To wit, of the happinesse of the Church, and of a free and universall profession of Christianity. Satan shall be loosed out of his prison.] That is, he shall recover his power and liberty to attempt and seduce without restraint, which power had lain asleep, as it were, and been buryed for the thousand years, the Angel now giving him leave, in whose hands it was, according to the pleasure and command of God, to binde and loose Satan.

8. And he shall go forth.] That is, out of his prison, or place of his custody, whereof in the foregoing verse; namely, Out of the bottomelesse pit, where he was detained. That he may seduce the Nations in the four corners of the earth.] That is, Wicked men, who shall heer and there remain in the World at the end of the thousand years. These Satan shall seduce, urging them to make warre against the Saints, Gog and Magog.] That is, those Nations which at that time Satan shall seduce, and which at the end of those 1000. yeares shall by warre make an attempt against the Church, and shall endeavour to destroy it,Exek. 3 • and 39. as in old time Gog and Magog vexed the people of the Iews. Therefore by Gog and Magog are heer to be understood all the professed enemies of the Church; even as Gog, that is, the people of the Lesser▪ Asia, which environed Iudea on the North; and Magog, that is, the Scythians, which inhabited places situate on the South of Iudea, were the professed enemies of the Iews. Thus then we must understand it: The Devill shall seduce the Nations in the four corners of the Earth; the Nations, I say, which are endued with a spirit like that of Gog and Magog. Object. Read the 38. and 39. chapters of Ezekiel. But you will say; How can it be that those wicked men should reassume their power after these thousand years? Sol. I answer; This shall be brought to passe by the just judgement of God, whereby not only the great Antichrist shall flourish again, but also Pagan, and barbarous people, and other monsters of the same batch shall gain encrease. And shall gather them together to battle.] Against the profession of Christ in generall, that it being quite as it were thrust out of the world, they may substitute in the room thereof Antichristianisme, Barbarisme, and unbelief. Whose number shall be a • • he Sand of the Sea.] So that it shall be a most compleatly furnished army, whose like hath never been heretofore. And Satan, being con • ident in the strength of these forces, shall hope thereby to swallow up the Church.

9. And they went up on the breadth of the Earth.] So great an army shall be gathered together, that no part of the earth shall be free from it. All the ground shall be covered with Souldiers. They shall come up; that is, they shall rely upon much force and ayde. And here is an allusion to Gog and Magog the Type, who being to besiege Ierusalem, which was placed upon a hill, were of necessity to ascend. And th • y 〈 in non-Latin alphabet 〉 . encompassed it.] The allusion to the type still holds: For the Church at that time shall be encompassed on every side with enemies▪ as in old time Iudea was encompassed by Gog and Magog, those fierce and barbarous people. The campe of the Saints.] That is, Wheresoever the true souldiers of Christ were, making warre in their own stations. And the beloved City.] The whole Church, which is one City at that time scattered through the whole world. And fire came down from God out of heaver, and devoured them.] Some such thing verily shall happen, as we read of Gen. 19. concerning Sodome and Gomorrha. And as the first world perished with the deluge of water: so Gog and Magog shall perish in •• e end of the world by the destruction of fire.

10. And the Devill that deceived th •• was cast.] Otherwise then in the third verse; for here he is so cast, that he shall not beloosed again thence for ever. Into the lake of fire; and brimstone.] This is a description of Hell. Where the beast was.] That is, The former Beast, which is described in the 16. chapter, v. 13. For that beast is distinguished from the false-Prophet, who is the same with the latter beast. And the false-Prophet.] Great Antichrist, Apollyon, the Babylonian whore, who with his subtle wiles seduceth men, perswading and pressing a counterfeit religion, wholly seeking after the honours and riches of this world, no otherwise then the false Prophets in the old Testament were wont to do. Wherefore in a speciall manner Antichrist is called the false-Prophet. And shall be tormented.] To wit, they three: The Devill, or Dragon, and his two companions, the Beast, and the false-Prophet. Day and night.] Continually, without intermission. For ever and ever.] A description of all Eternity.

11. And I saw a great white Throne.] By this Throne a cloud is understood; and being termed a great Throne, the Universall judgement is figured out; and being also called a white one, Truth, Equity and Justice are thereby signified. And one sitting thereon.] Namely, Christ, God and Man. Now he is said to be seen to sit there, that hereby we may be taught, That he is prepared and ready to passe judgement. From whose face.] Being both most ref • lgent, and full of austherity. The Earth and Heaven fled away.] That is, the fashion of this world passed away, and was consumed with fire, which went before this Judge; and the Creatures, the Inhabitants of earth and heaven, did all tremble at the sight of him. And there was found no place for him.] By reason of the resplenden • y, and Majesty of the Judge, which no creature could endure, without being changed into some other state, and condition. Therefore there shall be an Universall change of the whole world in that Judgement day.

12. And I saw the dead.] That is, Those who had been dead; but were now raised, and restored unto life. Small and great.] A Dichotomy, or division, naturally to be understood in regard of quantity; morally in regard of quality, or dignity. So that all must be placed before the Tribunall of Christ. Standing before God.] As expecting his definitive sentence. And the Books were opened.] Books not devised or written by any other, then by every one in his own private conscience, dictated according to his severall thoughts, words, and deeds. These Books therefore thus written have hitherto been reserved, shut up, and not taken notice of, as it were in some private closet, or place of account. But now they are opened, so that they may be plainly read by every particular man. And another book was opened.] That onely book, written by God himself.Phil 4.3. Revel. 3 5 Which is the book of Life.] That is, The secret and hidden Decree of God concerning our Election, which there shall in publike be exhibited, and made manifest. Now it is called The book of Life, because therein God hath as it were set down the names of them, who through his grace and favour shall become heirs of eternall life. Compare Luke 10.20. And the dead were judged.] A definitive sentence passing upon all; acquitting some, and condemning others. Out of those things which were written in the Book.] To wit, In the books of mens consciences. Now these books shall be opened after a severall manner. For the books of the Consciences of godly men shall not be so opened, that their sinnes shall rise up in judgement against them, (for in this respect they are still sealed up,) but they shall be so opened, that they may read indeed their sinnes there, many and g • eat ones, but so as they are covered by Christ, and the power of them more and more weakened by the Spirit of Christ, through repentance and the study of good works. Therefore the godly shall reade in their conscience the justice of Christ covering their sinnes, and through him bringing forth good works. But the condition of the ungodly shall be farre otherwise; For they shall read in their consciences their sinnes not pardoned by Christ. According to their works.] Which shall give testimony either of their faith in Christ; or else of their impiety, and unbeleef.

13. And.] T • ansitively, for After that; that is, After the sentence of the Judge now passed, and published. The sea gave up her dead that were in it.] B • ing drowned, or devoured of fi • nes. And death.] That is, The Fire, Aire, and Beast of the Earth, and Fowls yeelded up their dead, which had not been bu • yed. And Hell.] That is, The Grave. In these words then is contained partly a description of the generall Resurrection, partly a distribution of the bodies of them that were dead into three sorts; One of them that were drowned in the Sea; Another of those which were not drowned in the Sea, but being dead had no buriall, as being brought to ashes either by the fire or aire, or else devoured by beasts of the earth, or by flying fowls; A third sort of those who were laid in their graves. Gave up their dead.] By the command and appointment of God. Which were in them.] The very same, and not others: the same in number. And they were judged every man.] Not any one being excepted. According to their works.] So that no man shall have cause to complain of any injury done unto him.

14. And death.] And, for But; adversatively. Death, that is, some, and indeed most, of the dead, but not buryed. And Hell.] The Grave, which is here put for them that were buryed therein. And again, not all the buryed are here to be understood, but some, and indeed most. Now by Death and Hell may be understood men deserving both. Were cast into the lake of fire.] That is, made subject and slaves to eternall damnation; so that the Saints for the time to come need not stand in any danger or fear of them. Which is the second Death.] Or, Eternall. This Relative Which may either be referred to the word Lake, or else may be taken collectively. In the former acception, the Lake is called the second death, that is, a signe or Symbol of the second, or eternall death. In the latter, the judgement of condemnation committed to execution is called the second death. Now this is called the second death, because the bodies and souls of the damned do in very deed dye twice. For the body dyeth, both when it is separated from the soul, and also, when being again joyned to the body, it is seperated from God: And the soul dyeth, both when in this life it separateth it self from God by sinne, and when after this life it is separated from God by everlasting punishment. Lastly, This punishment is called Death, because it taketh away the life of grace and glory, with which if the life of nature be compared, it is rather to be called death then life.

15. And whosoever was not found.] And, for For; a copulative particle for a declarative. Finding is here applyed to God by an 〈 in non-Latin alphabet 〉 ▪ or by attributing of humane actions, passions, and affections to the unlimited power, and unsearchable operations of the Deity. Written in the book of Life.] Both in the former book, as well through the love and election of God: as in the latter by faith, hope, and charity. Was cast into the lake of fire.] Through the just judgement of God, and by his own default.

2. A Logicall-Theologicall Analysis.

This Chapter is divided into five parts.

I. THe Description of the Angel, Vers. 1. II. The Effects, or operations of the Angel; that is, what the Angel did. In part of the 1. Verse 2.3. III. The happy estate of the Church which followed upon what the Angel had effected. In part of the 2, 3, 4, 5, 6. Verses. IV. The troubled State of the Church, Vers. 7, 8, 9, 10. V. The Description of the last judgement. From the 11. Verse •• the end.

IV. The Paraphrase of the Chapter.

THe condition and estate of the Militant Church being laid open unto me from the yeer of Christ 94, together with the temptations and assaults wherewith it was shaken; the labours, wherewith it was afflicted, the deliverances, whereby it was freed; the Victory, whereby it was ennobled: but specially, and last of all, the fall of Babylon being foretold and declared, 1. I saw in my extasie a good Angel, the Minister of the Judgements of God, such as I had seen in my former Visions; Him, I say, I saw coming down from the heaven of the blessed, who had by God entrusted to him the key of the bottomlesse pit of hell, that according to the appointment of God he might shut and open it; also a great chain in his hand, wherewith he might binde some powerfull enemy. 2. This Angel laid hold of the Dragon, that infernall old Serpent ▪ who from the beginning vomited forth his poyson upon man-kinde, and deceived them with his winding Sophismes, who is both the Devill, slandering God before men, and on the other side men before God; who is also Satan ▪ the adversary of God and men; of Nature in generall, and of the Church. This Deceiver, being found and apprehended in his Sophistry and Tyranny, the good Angel bound with his chain, and that for a thousand Solar years, and commonly used in the generall course of life. 3. Neither was it enough for him to binde him, but moreover he cast him being bound, and threw him headlong into the bottomlesse pit, and being thrown down thither, he shut him up; and being shut up, he sealed the Cover of the bottomlesse pit, lest breaking forth by any means, he might seduce, partly to Idolatry▪ partly to the persecution of the Church, any more, as he had done before, the Nations, as well Jews as Gentiles, untill the thousand yeers are finished. For afterwards he must (God so appointing it) be Ie • loose out of his prison for a short time, which God hath limitted, and which shall not befor a thousand yeers, as the time of his binding, and his being shut up was. 4. A joyfull Catastrophe, or issue, shall follow this Tragedy of the Dragon. For I saw Thrones set in order, and and Christ with his holy Angels sate upon them. For unto these power was given to judge, partly by giving and executing sentence, partly by approving thereof. I saw also the souls of them who were beheaded, and tormented with innumerable kinds of punishments, not indeed for their own offences, but for the testimony which they gave concerning Christ, the Son of God, and onely Advocate of the Church; and for the Word of God, which they had boldly maintained against the corruptions of men: and who had not worshipped that second Beast, which I made mention of that I saw it before; nor the image of that Beast which is two-fold, both in respect of doctrine, and life: neither had received his mark in their foreheads, publikely making shew and witnessing by their words, that they belonged to the family of the Beast: Lastly, they had not so much 〈◊〉 received this mark in their hands, expressing the same either in their life, manners, or actions. Such at these lived, their bodies being raised again, and restored to life. Neither did they only live again, but also reigned in the Church, freed now from Persecutions, with Christ, that King of kings, for a thousand years. 5. But the rest of the dead, as well the godly who before these 1000 yeers received not the Crown of Martyrdom, as the ungodly▪ lived not again till the thousand yeers were finished. And this is the first Resurrection, due onely to them as a • rerogative, who above others have glorified the Lord Christ in their bodies, nothing terrified with the threats, curses, and torments of men. 6. These Martyrs therefore, who have their part in the first Resurrection, are deservedly esteemed happy above others, as also peculiarly separated, and set aside by God for the receiving of such a reward. For the second death shall have no power over them. By reason that though they live the second time here upon earth, yet they shall no more by any sin engage themselves so, that they need to fear any danger of an eternall death. For they shall be here upon earth Priests of God, and of Christ, not of this world: and they shall reigne with Christ, not as the kings of the Nations, but in the Majesty of the Spirit, for these thousand yeers. 7. Now when these thousand yeers sh ••• be fulfilled, the happinesse of the Church shall on the sudden begin to fail here on earth. For Satan in an instant shall be • et loose out of his prison, in which he was most carefully kept for those thousand yeers. 8. But being thus set at liberty, he shall not rest so, but shall return to his old game, and so he shall go forth, that he may the more freely seduce the Nations, which are in the four corners of the earth, towards the East, and towards the West, towards the North▪ and the South. Now he shall not onely by heresies of all kindes▪ lead on the blinde world to Apostasie, or falling away from the faith; but also he shall behave himself as a Captain, or Leader, to bring on a grievous Persecution upon the Church, stirring and raising up against it Gog and Magog, the sworn enemies thereof, and of God himself; such as were of old those people▪ who under these names were bitter enemies to the Iews. Ezek. 38. and 39. ch. And having thus stirred them up, he shall gather them together to Batte •• , farre more cruell and bloody then hath been from the beginning of the world. For men shall enter into this Battell barbarous in their monstrous cruelty, and monstrous cruell in their barbarousnesse, whose number shall be as the sand of the Sea. 9. Wherefore these vast forces, under the conduct of Satan, shall come upon the earth, and shall cover the breadth thereof with their multitudes. And straightway, they shall encompasse the Camp of • he▪ Saints, wheresoever it shall be; and with their utmost diligence and devices, shall endeavour quite to deface the Church, that beloved City of God. But however, in the very midst of this their rage and fury, being greater then that either of the Cyclops or Giants, on a sudden a fire shall come down from Heaven, God himself sending forth lightnings and flashings of fire upon them, and shooting out his Arrows against them. This fire shall devour those his innumerable enemies, like stubble. 10. But neither shall their Leader, the Devill, who conducted, and seduced them, carry it away so without his due punishment for opposing the Church of God, by the seduced Nations. For he shall be cast into the Lake of fire and brimstone, that is, into hell it self, where his companions, the first beast, and the false Prophet, who is the great Antichrist, being thrust down a little before the beginning of the thousand yeers, do endure their punishment. There they shall be tormented day and night without intermission, for ever and ever, that is, For all ages; so that for the time to come they shall never scape forth again. 11. I saw also a great cloud like a great white Throne, and Christ, the Son of GOD, the Judge of the living and dead, sitting thereon with great Majesty, and prepared to give Judgement. From before his face the Earth and the Heaven fled away, and there was no place found for them. For this earth, and this heaven shall passe away at the coming of Christ, and all things shall be made new. 12. I saw also all the dead, small and great standing before God, and ready to hear the sentence of the Judge. What happens then? The books of mens Consciences are opened, the counsells of all mortell men, and the secrets of their hearts, being brought to light. Now lest the elect children of God should be disheartned, every one by the particular survey of his own book, or conscience, behold another book is opened for them, I mean the Book of Life, in which according to the fatherly acceptance of God in Christ, their names are written from everlasting. These books being thus opened, the d • ad are judged out of those things which are written in the books, according to their works; and that after such manner, that the works of the Saints are judged out of the book of life, which contains the books of their Consciences, washed and cleansed with the Blood of Christ; But the works of the ungodly are numbred and surveyed; and so judged, out of the books of their own consciences, not cleansed from sins, nor purged with the Blood of Christ. 13. Hereupon then the Sea gave up its dead, which had been concealed in the bosome thereof. Death also and the Grave, that is, The fire, ayr, and the earth, and indeed all the Elements d • livered up their dead, which having received formerly, they had partly consumed, partly yet preserved. They were therefore all judged, and every one in particular, none at all excepted; and they were judged justly; for the judgement was according to every ones works, of which their consciences bare them record. 14. And this being performed, ungodly men, Death and Hell, that is, Men deserving both, were cast into that lake of fire, that there for ever they might swallow up waters running with fire, and there suffer the second death, that is, by dying the second death never to die. 15. For whose name soever was not found written in the Book of Life, was cast into that lake of fire, both by the just Judgement of God, and by the heynousnesse of his own deservings.

V. The Questions arising in this Chapter.

THe chief Questions of this Chapter are these: 1. Whether these thousand yeers, severall times here mentioned, are alwayes to be understood literally. 2. Whether they be already finished. 3. What year ought to be put for the beginning of them. 4. What is to be understood by the first Resurrection. 5. Who are to be understood by Gog and Magog. 6. Whether the Martyrs with Christ shall reign here on Earth.

All which Questions I will bring into this one; Whether there shall be any happinesse of the Church here upon earth, before the last day; and of what kinde it shall be? This question I will handle somewhat more largely, both by way of confutation, and confirmation. I will in the first place therefore by certain Classes, 〈 in non-Latin alphabet 〉 . or ranks of Arguments, confirm the truth to be maintained herein: After that I will confute the Objections of the adversary part.

The first Classis of Arguments.

From the Context of the Chapter we draw these Arguments:

THe first Argument is taken from the connexion of this Vision with the former, which is described, chap. 19. verse 19, 20, 21. For Iohn saith in the first verse of this Chapter, And I saw, that is, Afterwards; to wit, After I had seen the Beast, and the false Prophet cast into the Lake of fire. Now lest any one should think that this casting of them in shall be in the end of the world, Iohn doth presently adde; and the rest were slain with the sword of him that sate on the horse, and all the fowls were filled with their flesh. From which words it is manifest, That it is spoken here concerning the destruction of Antichrist, and his followers, which shall not happen in the last and Universall Judgement, but shall be a particular Judgement by it self: which is thus demonstrated: The coming of Christ to the last Judgement shall at length happen after the Warre of Gog and Magog; which is a distinct War from that which is described, chap. 19. ver. 19. For the Warre of Gog shall be against the Saints, having now enjoyed a long-lasting Peace. But the Warre of Antichrist shall be against the Saints, being now brought almost to nothing by some great persecution. Again in this 20•h Chap. vers. 10. it is said, That the Devill should be cast into the lake of fire and brimstone after the Warre of Gog, where the Beast and the false prophet ERAT, saith Alsted. The Originall wa • rs the verbe set down. But our English useth the present are. The Vulgar edition is most dissonant from the Greek, — in stagnum Ignis & sulphuris, ubi & bestia & pseudoprop • e • a cruciabuntu • di • a • nocte. The Author thereof qui • e mispl • ced 〈 in non-Latin alphabet 〉 the Copulative before 〈 in non-Latin alphabet 〉 , putting it before 〈 in non-Latin alphabet 〉 collectively, omitting also the interpun •• ion after 〈 in non-Latin alphabet 〉 . Notwithstanding he is followed by the Geneva Translators. Rob. Steph • n. Vbi ERAT & bestia, & ille Pseudopropheta: & cruciab. The Orientall ▪ Translation, both Arabique, and Syriaque, 〈◊〉 not from the received Greek; The latter of which, in this 〈◊〉 and some other places of the • .T. we owe to an old copy in the Library of that 〈…〉 of all Learning and Piety, D • Vsher, and to the exact pains of M • 〈…〉 of the Arabique in Oxford, who from thence supplied the former defects in this Transl •• ion. WAS; which words have a plain respect to those, chap. 19. ver. 20. These both (the Beast, and the false prophet) were cast alive into a lake of fire burning with Brimstone.

The second Argument is from the Connexion of this Vision with the following, which is set down in the 21▪ Chapter. For, saith Iohn in the first verse thereof. After that I saw a new Heaven, and a new Earth; that is, The thousand yeers being finished, the Warre of Gog and Magog being ended, and the execution of the last Judgement, of which in the 20•• chapter, being accomplished: As if he should say, Hitherto I have seen and declared the estate of the Church Militant, and beginning to triumph in the last Judgement: Now followeth the Vision and Declaration of the state of the whole Church going on in it's progresse of Triumph in life eternall.

The third Argument is from the often repetition of those words, 〈 in non-Latin alphabet 〉 , [a thousand years] and withall the addition of the Article 〈 in non-Latin alphabet 〉 , [the, or those thousand years,] whereof the former is once onely used, the latter four times from the 2 verse to the 8. which repetition argues that these words are to be understood Historically, and according to the letter; except you had rather say that Iohn is a Al •• eds word is Battalogus, from the verb used by Christ, Mat. 6.7. Of the various interpretations therof, see the most learned Fuller. Miscell Sa • ror. Lib. 2. cap. 16. babler, or a vain repeater of the same words needlesly again and again.

The fourth Argument is from the comparing of this Vision with the History of what hath hitherto happened. For it cannot be proved out of any History, That those things which were treated of in this Prophesie, have yet come to passe. For as yet the D • vill was never so bound for a thousand years, as that he was cast into a bottomlesse pit, and there shut up, and withall a Seal set upon him, that he might not seduce the Nations any more, till the thousand years should be fulfilled; which being expired, he should be let loose for a little season.

I require then that some age of the New Testament may be produced, wherein the Epocha, or beginning of these years may be said to have been.

Again▪ The Resurrection of the Martyrs is proved from the Antithesis, or opposition expressed in the 4. and 5. Verses; where it is expresly said, That the rest of the dead lived not again untill the thousand years were expired. Therefore, when as it is said that the Martyrs lived, they are to be understood to have lived again. Now let it be made appear when this living again happened.

Lastly, The warre of Gog and Magog hath not been yet, as many would have it: For after those thousand years shall be finished, in all which time no Nations shall be seduced by Satan; then, I say, shall this new seduction begin over the whole face of the earth, and from the four corners of the world an innumerable army shall be gathered, which shall bring great trouble to the Saints, and shall be consumed with fire sent down from God. Seeing therefore these three things, which I have mentioned, are not already fulfilled, it is most certain that they are yet to be fulfilled.

The fifth Argument is from the absurdity that will follow: For except we keep close to the letter, and apply it to the happinesse of the Church which shall be hereafter on earth, both the explication and application of this whole Prophesie will prove very empty, unsavory, and wrested. Let us take one of many. Some say that these thousand years here mentioned began with the overthrow of the Temple, This is called receptior sententia, by Dr. Prideaux. in Orat. 3. and Iewish Worship; because then the Iews, who hitherto never ceased to trouble the Nations, and to turn them aside from the Gospel, being now scattered and cast off, the Nations now by whole troops were brought in in their stead to the Church of Christ, and that then Satan being bound▪ it was made apparant that he ceased from seducing the Nations. Now let us see what a fine exposition this is. Ierusalem was overthrown by Titus in the 69. year of Christ: Here then let us begin the Epocha of these thousand years, so that they may end in the year of Christ 1069. Now let there be conferred with this whole course of time the Conversion of the Nations, the sinck of Heresies, the defection and seduction of Mabomet, the Mystery of Iniquity, and lastly the persecution of the Godly; and then let it be shewn how Satan reigning all this while so powerfully, was bound for a thousand years, and seduced not the Nations. Let it be shewn also how any Martyr ever reigned with Christ from the year of the Lord 69 to the year 1069. Certainly none have yet reigned with Christ, because none have yet risen from the dead. Now the reign of the Martyrs with Christ must follow their Resurrection. So that if these thousand-years were expired in the year of Christ 1069. It follows, That these 573 years, which have passed from that time to this present year 1643. is a little season in respect of a thousand years: because it is said, That after those thousand years the Divell shall be let loose for a little season, that he may again seduce the Nations, Vers. 3, 7, 8. But 573 years cannot be said to be a little season in regard of 1000 years, seeing they contain a great deal more then half thereof. Neither doth that make voide the truth hereof, which they bring out of 2 Pet. 3.8. that a thousand years with God are but as one day: Psal. 90.4. For there it is spoken concerning God's estimate, or account; who as he esteems a thousand years but as one day, so again he esteems one day as a thousand years, as it is plain out of the place now cited. But here it is spoken concerning man's estimate, who makes not the like account of a short, as he doth of a long time.

The sixth Argument is ab implicito, as they use to speak; implyed and necessarily deduced from another truth. Iohn writes, that for the space of those thousand years the Nations should not be seduced, Vers. 3. where not onely the Heathens, but also the Iews are to be understood. For Satan is so bound, and committed to Hell, that he cannot at all seduce any one. Therefore neither the Jews. Now it plainly appears to every one, that the Jews ever since the Passion of Christ, even to this very age of ours, have been most miserably seduced. Therefore these thousand years are yet to come. Again, It is very probable, That the Persecution of the Church hath been a great occasion, among other things, to hinder the Iews gathering of themselves to the Church. Therefore if the Jews should but see the wonderfull overthrow of Antichrist, without doubt it would afford them a great occasion of their Conversion. Upon this ground, the overthrow of Antichrist shall immediately go before, not the last judgement, but the happinesse of the Church which shall happen in this life.

The second Classes of Arguments.

OUt of divers places of Scripture we will bring severall Arguments, which shall all have dependance upon this Syllogi • m • .

What things soever are by God foretold in the Old and New Testament, and are not already fulfilled, shall of certainty be yet fulfilled.

But the great happinesse of the Church here on earth is foretold by God in the Old and New Testament, but not as yet fulfilled:

Therefore, It shall be yet fulfilled.

The Assumption, or second proposition, we will demonstrate out of divers places of Scripture, in which the parts of this future happinesse, which a little before we have decl • red, do either severally, or more of them together, occurre.

The first place is Gen. 17.4, 5, 6. Where God thus speaks unto Abraham: As for me, behold I make my Covenant with thee, and thou shalt be a father of many Nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham: for a father of many Nations have I made thee. And I will multiply thee abundantly, and I will make Nations of thee, and Kings shall come out of thee. In these words is promised unto Abraham, that he shall be a father, not onely of the Iews, but also of the Gentiles. For it is plain, That divers people had their originall and descent from Abraham. For besides that Isaac was born of him, Ismael also grew into a great people, and the Edomites also descended from him were scattered farre and wide. Of other sonnes also, which he had by Keturah, very large families were spread abroad. But what? Moses had a farther respect in these words, namely, that the Nations by faith were to be inserted into the kindred of Abraham, though they were not begotten of him according to the flesh, as the Apostle witnesseth Rom. 4 11. The Iews of all kindes, and Gentiles shall be the sonnes of Abraham in Christ. But this is not yet brought to passe; Because the tenne Tribes carried away by Salmanassor have heard nothing concerning Christ, and the two Tribes, Iudah, and Benjamin, have hitherto wandred in their own wayes, as also the Indians, and the like unto them. It must be therefore that they also at length be brought into the Covenant made with Abraham.

The second place is Gen. 18.18. Seeing that Abraham shall surely become a great and mighty nation; and all the Nations of the earth shall be blessed in him. Compare Gen. 26.4. Hence I thus reason. In the seed of Abraham, which is Christ, all the Nations of the earth shall be blessed; But this hath not yet come about, as it appears out of the illustration of the former place. This therefore must be yet done. Compare Gen. 21.13. where God promiseth Abraham, that of the sonne of the Bond-woman Hagar he would make a Nation, that is, he would cause that of him many people should be born, because he was his seed. As if he should say; This seed of Abraham also shall not slip out of my remembrance, but in it's due time it shall know that I am the God of Abraham.

The third place is Gen. 27.40. When thou (Esau) shalt have the dominion, thou shalt break his (thy brother Iacob's) yoke from of thy neck. This shall then be done, when the posterity of Esau shall grow together into one body with the Israelites. Which is not yet done.

The fourth place is Gen. 48.19. Notwithstanding his (Manasse's) yonger brother (Ephraim) shall grow greater then be, and his seed shall be the fulnesse of the Nations. These words receive light from the 11 chapter to the Romans, where the same manner of speaking is used. This therefore shall be the meaning. Out of Ephraim indeed no numerous off-spring shall arise according to the flesh (for in this respect the tribe of Iudah exceeded the tribe of Ephraim,) but this shall be his prerogative, that his seed shall be the fulnesse of the Gentiles: that is, shall put a conclusion to the Conversion of the Gentiles, and so together with the rest of the Iews shall be turned unto Christ.

The fifth place is Gen. 49.10. Which is spoken of Shiloh, that is, the Messias: And unto him shall the gathering [or, obedience,] of the people be. That is of Iews, and Gentiles; as also of the Turks, and Indians, and of the tenne Tribes.

The sixth place is Gen. 49.18. Here Iacob breaths forth his griefs for the tribe of Dan: I have waited for thy salvation, ô Lord. As if he should have said; yet at length I shall be saved, ô God, however thou meanest to scatter me with the other nine tribes of Israel. For it is a very hard censure utterly to exclude those tenne tribes from the Communion with Christ.

The seventh place is Gen. 49.26. Here Iacob thus speaks unto Ioseph. The blessings of thy father have prevailed with the blessings of my progenitors, unto the utmost bound of the everlasting hills. That is, They are not only temporall, but eternall. For he joyns together spirituall promises, with earthly; because the one are but the resemblances, and figure of the other. Therefore those last words are a circumlocution of Perpetui • y. I demand then, where in the whole world were the posterity of Ioseph made partakers of Christ? It is necessary therefore that this promise should yet be fulfilled.

The eighth place is Numb. 24.17. Where Balaam thus prophecieth concerning Christ. I see him, but not now: I behold him, but not nigh: there shall come a starre out of Jacob, and a scepter shall arise out of Israel, and shall smite all the corners of Moab, and destroy all the children of Seth. Here by the children of Seth are understood all the children of this world: because we are all sprung out of Seth, who succeeded into the place of Abel, who was slain. For the posterity of Cain perished in the Deluge. Noah had his descent from Seth. And from Noah was the reparation of mankinde. Wherefore the sonnes of Seth, are as much as the sonnes of Adam; that is, all mankinde. This is the meaning; Christ who shall come out of Iacob as a starre, and whose scepter shall rise out of Israel, shall bring to nothing the Moabites, the enemies of the Israelites, and shall destroy all the sonnes of Seth, that is, all men, by subjecting them to himself by his own Spirit. Which yet, as experience it self may be witnesse, hath not been brought to passe. Now in this place I translate it, the sonnes of Seth, following the Lxx. Interpreters, and Vatablus: because the Antithesis between Moab, A 〈 in non-Latin alphabet 〉 paries. The Participle of the Verb in this place is also used Isai 22 5. 〈 in non-Latin alphabet 〉 Dellruens parietem. and Seth so required. To say nothing that that Translation, He shall destroy all that are behinde, is forced. Now in the word, he shall destroy, there is an extraordinary Emphasis, or significancy; for the Hebrew word denoteth as much as to break down a wall: as if he should say; he shall break in pieces their walls, that is, whatsoever all men have of their proper holynesse, or worth, this Starre shall make dimme, and obscure, and shall weaken all power, that lifteth it self up against God.

The ninth place is Deut. 30.3, 4. Then shall the Lord God turn thy captivity, and shall have mercy on thee, and will return and gather thee from among all the people, whither thy Lord God had scattered thee. If any of thine be driven out unto the utmost parts of heaven, from thence will the Lord thy God gather thee, and from thence he will fetch thee. This truly is not fully performed in the bringing back of the Babylonian captivity. For neither were the tenne Tribes then brought back. See also the 6. and the 8. Verses. For what is spoken there concerning the circumcision of the heart is mean't of the faith in Christ, without which no man's heart is cleansed.

The tenth place is Deut. 32. to the 44. verse. Here from the first verse to the 40. divers passages occurre concerning the Conversion of the Iews, as Heurnius doth learnedly expound them. Then from the 40. verse to the 44. is the prophecy of the calling of the Gentiles. De Legatione Evangelic • ad Indes. fol. 144. For the Apostle Rom. 15.10. alleageth the first part of the 43. verse to this purpose. Now here it is prophesied of the destruction of the enemies of the Church, and of the spilling of their bloud in fight. Which destruction hath not happened yet, as is plain by this Syllogisme. If the Destruction, here prophesied of by Moses, agrees with that▪ which is prophesied of Revel. 19. vers. 20.21. it hath not yet happened out, but is to come. But the Antecedent is true; Therefore also the Consequent. The Assumption is made good by the comparing of these two places. And here it shall not be amisse in brief to call into our memory, how many d • structions of the enemies of the Church after the Babylonian captivity, we meet withall in the Prophets. And they are in number three. The first Destruction is, of the enemies of the Church of the Iews in the time of the Maccabees. Dan. 11.34, 35. The second Destruction is of the enemies of the Church of the Gentiles. Dan. 11.34, 35. Revel. 19. vers. 20, 21. The third Destruction is of the enemies of the Church of both Gentiles and Iews, a little before the end of the world. Revel. 20.4.

The eleventh place is Nehem. 1.8, 9. Here the promise of God, Deut. 30.3, 4. a little before explained, is repeated: and is applyed to the bringing back of the two tribes from the Babylonian captivity, which was a type of the deliverance of them all, which is yet to come. For God promised the twelve Tribes, that he would gather them together whither soever they were scattered among divers Nations, although they were driven to the utmost part of Heaven, that is, into the most remote Countreys: Which cannot be interpreted of the Babylonian captivity alone. For neither then were all the Tribes brought back; neither was their bringing back from the remotest Lands.

The twelfth place is Psal. 22.27, 28. All the ends of the earth shall remember, and be converted unto the Lord. And all the kindreds of the Nations shall bow down themselves before him. Compare Psal. 86.9. All Nations whom thou hast made, shall come and worship before thee▪ O Lord; and shall glorifie thy name. So Psal. 117.1. O praise the Lord all ye Nations; praise him all ye people. Let us search through the Monuments of Hictories, and then let us examine whether this hath been, or no. We shall finde indeed in some new found Lands, detested in ours and our fathers memory, that the works of the Conversion of the Nations hath had some beginning and small progresse: But in many parts of the East to this day, we shall finde so little progresse, that not so much as a beginning thereof will any where yet appear.

The thirteenth place is the whole 97. Psalm. This Psalm containeth a Prophesie of the Kingdom of Christ in his Church of the New Testament, as may be gathered out of the 7. verse, the latter part of which the Apostle Heb. 1.6. alleageth concerning Christ. Again, Many Islands are bid to rejoyce, which cannot be accommodated to the Church of the Old Testament. Whence by the word Sion, verse 8. the Church of the New Testament is to be understood, as almost every where in Isaiah. Moreover in the 6. verse, it is said: All the pe • ple see his glory. Lastly, the judgements of God upon his enemies, and the Ioy of the Chur • h, which both are here described, have not as yet been accomplish • d.

The fourteenth place is Psal. 110. The Lord at thy right hand shall strike thorow Kings in the day of his wrath. He shall judge among the h • athen, he shall fill the places with dead bodies. He shall wound the head over many Countries. That these things are not yet come to passe, will appear to any one, that will take into his consideration History, and Experience. But that is especially to be taken notice of, which he speaks concerning the Head over many Countreys. For without dou • t it is to be understood concerning that Great Antichrist, whom many Countries acknowledge for the HEAD of the Church.

The fifteenth place is Isai. 2.1, 2, 3, 4. Here is mention made of the last times; and four things are prophesied of, which then shall happen out. 1. The Mountain of God shall be placed on the top of the Mountains. 2. All Nations shall flow in unto it. 3. The Law shall come out of Sion. 4. They shall beat their Swords into Ploughshares, &c. Nation shall not lift up a sword against Nation, &c. Of these the first and the third are fulfilled: The second will be brought to passe more and more every day: The fourth is not yet accomplished; as experience hath hitherto taught us, and doth yet teach us.

The 16. place is Isai. 11.10▪ 11, 12. Two things are here prophesied of. 1. The Conversion of the Gentiles a little after the first coming of Christ by the preaching of the Gospel, Verse the tenth, For it shall come to passe at that time (of the coming of Christ, of whom is the foregoing Prophesie from the beginning of the Chapter hitherto) that the Nations shall seek unto the roote of Jesse. 2. The Conversion of the Iews and Gentiles together, Verse 11, 12. See H • urnius upon this place. Fol. 175. Compare this Prophesie with the sixteenth Verse of this Chapter, and with the following twelfth Chapter.

The 17 place is Isai. 24.23. Where there is foretold that the Lord shall reign gloriously in the mount of Sion, and in the City of Ierusalem: and in that manner, That the Moon and Sun shall be covered with shame at this glory of the Kingdom of God in his Church; so great shall be the glory and splendor thereof. Now this so great glory hath not as yet been seen, either in the Church of the Old, or New Testament. Therefore in it's due time it shall be seen.

The 18 place is Isai. 25. from the 1 to the 13 verse. Here is contained a Prophesie concerning the Church of the New Testament, as it appears by the comparing of the 8 verse with Rev. 7.17 and chap. 21.4. as also by comparing the 2 verse and the 1 • , with Revel. 16.19, &c. and chap. 18. ver. 2.10.18.19. Now here it is prophesied concerning the deliverance of the Church from the persecution of enemies, ver. 3, 4, 5. concerning the destruction of the enemies thereof, vers. 10, 11. and namely, the destruction of the City of Rome, ver. 2 and 12. Lastly, concerning the joy of the Church, being now delivered from them that persecuted her, vers. 1.6, 7, 8, 9. And here you must take notice, That by Moab, or the Moabites, the enemies of the Church of the New Testament are signified, and indeed those, who are joyned unto true Christians, by the bond of the name Christian, as the Moabites were joyned to the Iews by the bond of Consanguinity, whom notwithstanding they persecuted with most hostible mindes and affections.

The 19 pl • ce is Isai. 26.1, 2, 3, 4, 5. where part of that song is set down, wherewith the Iews were to praise God for their deliverance from the Babylonian Captivity; wherewith the Christians also were to praise him for their deliverance from the Tyranny of Antichrist; as may be gathered from the comparing of Revel. 14.8. and chap. 18.2. with the 5 and 6 verses of this Chapter.

The 20 place is Isai. 27. That this Chapter doth treat of the Conversion of the Iews; this may serve for a most certain Argument, because the Apostle alleadgeth some part of the 9 verse, Rom. 11.27. consider also diligently the two last verses.

The 21 is Isai. 33.20, 21, 22, 23, 24. Where the City it self Hierusalem, so commonly called, cannot be understood, by reason that after this Prophesie it was overthrown by the Romans. Therefore the Church of the New Testament is signified, which every where in the Prophesies of Isaiah is mystically and typically, or metaphorically called Hierusalem. Now the things prophesied concerning it are Peace, Defence against enemies, and Victory. All which have not yet happened; and therefore certainly shall.

The 22 place is Isai. 34. from the 1 to the 18 verse. Where you may collect that a Prophesie is here contained of the overthrow of the enemies of the New Testament, by comparing the 4 verse with Revel. 6.14. and the tenth verse with Revel. 19 3. and the 11 verse with Revel. 18.2. Now by the Edomites, the false brethren of true Christians are set forth; and by Bozrah, the chief City of Edom, Rome, the chief City of Antichrist, is figured out, whose ruine is most feelingly described in the 10, 11, 12, 13, 14, 15, 17 verses.

The 23 place is Isai. 43. the whole Chapter. The discourse whereof is concerning the conversion of the Iews. Especially consider the 5 and 6 verses. I will bring thy seed from the East, and gather thee from the West. I will say to the NORTH, Give up; and to the South, Keep not back: Bring my sons from farre, and my daughters from the ends of the earth.

The 24 place is Isai. 45.22. and 25. Look unto me, and be ye saved all the ends of the earth. 25. In the Lord shall all the seed of Israel be justified, and shall glory. This is spoken of the Universall vocation of the Gentiles, and Iews: which two things have not yet come about.

The 25 is Isai. 49.24▪ 25, 26. Which words agree with the foregoing Prophesie of the calling of the Gentiles, from the 18 ver. and therefore are to be interpreted of the Church under the Gospel, which complains of the power of her persecutors, ver 24. and is strengthned again by Christ with promise of deliverance, verse 25. and with threats of the ruine of those which persecuted her, ver. 26. Compare Revel. 16.6.

The 26 place is Isai. 54.14, 15, 16, 17. That this Prophesie doth speak of the Church of the New Testament, is from hence made plain, by reason that in this chapter a Prophesie is contained concerning those benefits which God would bestow upon the faithfull under the Gospel, whereto it makes also, That Christ, Ioh. 6.45, alleadgeth the first part of the 13 verse. Now in this place of the Prophet cited by us is contained a Prediction of the defence of the Christian Church against enemies, which is not yet fulfilled.

The 27 place is Isai. 59.16, 17, 18, 19, 20, 21, That here also is contained a Prophesie of the Church under the Gospel, appears by comparing the 16 verse with chap. 63.5. as also the 20 verse with Rom. 11.26. Now there are three members of this Prophesie: One of the destruction of the enemies of the Church, which shall happen before the conversion of the Iews, vers. 16, 17, 18, 19. Another of the Majesty or glory which shall accrew to the Church by the ruine of her adversaries, vers. 19. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a Standard against him. The third is of the conversion of the Iews, vers. 20, 21.

The 28 place is Isai. 60. Which whole chapter treats of the happinesse which is yet to accrew to the Church of the Gospel▪ as will appear to them that consider of it.

The 29 place is Isai. 63. the first six verses. It will be made plain to any one, that this Prophesie doth speak of the deliverance of the Church of the New Testament from the ministers and followers of Antichrist, if he do but compare it with Revel. 14 19, 20. and chap. 19.13, and 15. Who are signified by the Edomites, and Bozrab, appears by looking back to the 22▪ place.

The 30 place is Ierem. 16.14, to the end. This Prophesie discourseth of the conversion of the Iews, ver. 15. The Lord liveth, that brought up the Children of Israel from the Land of the NORTH, and from all the Lands whither he had driven them: and I will bring them again into their Land which I gave to their fathers. Also concerning the vocation of the Gentiles, ver. 19. The Gentiles shall come unto the • from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and things wherein there is no profit.

The 31 place is Ierem. 23.3. where the conversion of the Iews is treated of.

The 32 place is Ierem. 33. ver. 3. and the following. For • , the dayes come, saith the Lord, that I will bring again the Captivity of my people Israel, and Iudah. And a little after, But they shall serve the Lord their God, and David their King; or as the Chaldee Paraphrase hath it, Christ, the son of David their King. Behold again a most sweet prophesie of the conversion of the Iews!

The 33 place is Ierem. 31.1▪ 3. Where in like manner the conversion of the Jews is prophesied of.Heurn. de legit. Evang fol. 157 & Seqq. ••• m • ol. 165. See Heurnius in his Book formerly cited by us.

The 34 place is Ierem. 31.31, 32▪ 33, 34. That a Prophesie concerning the Church of the Gospel is contained in this place, may be perceived by the alleadging thereof in Matth. 3.18. and in the Epistle to the Hebrews, chap. 8.8. Now the conversion of the Jews is there promised, in as much as God promiseth the people of Israel, that he would make a new Covenant with them, by means of which he would forgive their sins, and write his Law in their hearts. Which conversion of the Jews is not yet brought to passe, because since the Gospel began to be preached, the greatest part of the Jews have continued in unbelief. Wherefore it shall be brought to passe in it's good time.

The 35 place is Ierem. 32.37, 39. Behold, I will gather them out of all Countries, whither I have driven them in mine anger. And I will give them one heart, and one way, that they may fear 〈◊〉 for ever. Here again is promised the conversion of the Jews; which alike belongs to the happy condition of the Church of the New Testament.

The 26 place is Ezek. 36.26, and the following. Where the Prophet saith, that it should come to passe, That God would give them a new heart, and put a new spirit within them. By which words no doubt the conversion of the Jews is signified • which having not been, it remains it shall be.

The 37 place is Dan. 11.33, 34. And they that understand among the people, shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil many dayes. Now when they shall fall, they shall be • olpen by a little help. This Prophesie is to be understood according to the letter, of the affliction and deliverance of the Church in the time of Antiochus, and the Maccabees; typically and mystically of the affliction and deliverance of the Church under Antichrist. Which deliverance indeed: is part of the happinesse of the Church under the Gospel. Now that Antiochus was a type of Antichrist, appears by comparing Dan. 11.36, and 2 Thess. 24.

The 38 place is Dan. 11.44, 45. But rumors out of the East, and out of the North shall trouble him. Therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the Tabernacles of his Palace between the Seas in the glorious holy mountain; yet he shall come to his end, and no • e shall help him. These three things are unfolded in this Prophesie: 1. The Protasis, or beginning of these tumults, wherewith Iudea in old time, and Europe at this day is most grievously afflicted. 2. The Epitasis, or busie part, so wondrous full of troubles and contention. 3. Lastly, the Catastrophe, or issue, of these tumults, so much desired, and wished for by the Church. How every one of these severally are fulfilled in Antiochus, as a type of Antichrist, it is nothing pertinent to our purpose to enquire. Neither indeed is the matter so obscure, or unknown. Let us examine how they will suit with Antichrist. The Protasis, or first Act, as they say, is in these words: At length rumors from the East, and from the North shall trouble him. The rumour from the East sounded loud in the year of Christ M.CCCC.LIII. when Constantinople was taken: also in the year, M.CCCC.LXXXI. when Hyd • nutum in Apuliaiurat caesis millib. Christian • 〈◊〉 . Geduces the Bassa broke into Italy. The same rumour was renewed▪ when the House of Othoman, having quite overthrown the Sultans power, turned his Arms the second time upon Europe; and taking Belgrade taken by Soly • an, A. 1522. It is plac • d by Plinie in the utmost bounds of Pannonia. So called in the declining time of the Easterne Empire. 〈 in non-Latin alphabet 〉 Constantino Porphyrogen de Administr. Imp. 〈◊〉 . 40. Of late also called AlbaGraec • , but most anciently Taur • num, as appears by old Coins found there, mentioned by Busboquius, Ep. 1 Leg. Turcicae. In Antoninus the name is corrupted in some Copies to Au • inum, in others, Taurinum; as it is likewise in Ptolomie, where you have 〈 in non-Latin alphabet 〉 , for 〈 in non-Latin alphabet 〉 . Plurima antem apud Ptolemeum corrupta Urbium nostrarum nomina, • em apud 〈◊〉 , in Xrquae ad Britanniam pertinent Itineribus foede lux •• a loca, atque pessimè à libr • lis habita, restituta, & nostris Annotationibus explicata, publico, jamdudum exhibuif • emus, nisi dulciffimae patriae intesti • ae tu • bae paratam editionem praevortissent. Deus malum, quod immi • e • averruncet. 〈 in non-Latin alphabet 〉 Belgrad • , and the Island Rhodes also taken by 〈◊〉 , An. 1525, cum 400 t • i • emibus, & 200000 hominum. Rhodes, began to invade the Territories of the Latine Church. This rumor from the East, was followed with a rumor from the North, in the yeer of Christ, Renascentibus bonis literis Religionis eti • m 〈 in non-Latin alphabet 〉 contigle M.D.XVII. Lather • per G • rmaniam Leo • i • • Indulgenti • s impugnante. M.D.XVII, and so forward. The Epitasis, or busie part, is in these: Therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the Tabernacles of his Palace between the Seas in the glorious holy mountain. At this day Antichrist in the performance thereof, goes on under full Sail, wanting no favour of windes. For after he was troubled with the rumor out of the North, with great and high Spirit he assaulted all them who either began this rumour, or since favoured it, or do at this time any way cherish it. Neither doth he slack in these his attempts; for he hath destroyed, and utterly made away with many of Gods people. Moreover he hath planted the Tabernacles of his Palace between the Seas in the glorious holy mountain, that is, He hath propagated his Religion among those people, who had a long time professed the purity of Religion. But it is well that the Catastrophe, or last act, is not answerable to the Epitasis, or middle part of the Tragedy. This brave Planter in the midst of his Plantation, will have some unlucky chance befall him. For when he shall come to his end, none shall help him. On the sudden a tempest shall arise, which shall bring shipwrack upon this bold Steers-man. Conradus Graserus. But see more of this in Conrodus Graserus his History of Antichrist.

The 39. place is Dan. 12.1. And at that time shall Michael stand up, the great Prince which standeth for the children of thy people, and there shall be a time of trouble, such as never was since there was a Nation, even to that same time: and at that time thy people shall be delivered, every one that shall be found Written in the book. I interpret this prophesie of the last persecution, or the warre of Gog and Magog, which shall immediately go before the last Judgement. I am perswaded hereto by these two Reasons. 1. Because the time of this trouble is said to be such, as hath not been Matth. 14.21. 〈 in non-Latin alphabet 〉 Mar. 13 19 〈 in non-Latin alphabet 〉 . since there was a Nation. Which Not • of time cannot agree with any persecution, but that which was most grievous; such as was that of Gog. 2. Because in the 2. verse of this Chapter, after that time of trouble, vers. 1. the Resurrection, and the last Judgement are immediately treated of.

The 40 place is Dan. 12.11, 12. And from the time that the daily sacrifice shall be taken away, and the abomination, that maketh desolate, set up, there shall be a thousand two hundred and ninety dayes. Blessed is he that waiteth, and commeth to the thousand three hundred and five and thirty dayes. Here these words; But from the time, &c. are to be understood of the last destruction of the City Hierusalem by TITVS: because then the daily sacrifice was taken away, and the Some refer this to the Statue of Adrian the Emperour placed in the Temple, and •• ken away from the 〈◊〉 by those Iews who escaped from the destruction of the City by 〈◊〉 . See S • idas in 〈 in non-Latin alphabet 〉 , &c. abomination of desolation was set up, as appears by comparing this place with the 9. chap. of Daniel, vers. 26, 27. Again, propheticall dayes are here to be understood, that is, years: Because these dayes are homogeneall, or of the same kinde with the weeks, chap. 9. But those weeks are propheticall; therefore also these dayes. Now Daniel carries us on to the end of the world, by proposing two Periods, or limited times, of the New Testament, and by joyning them to his seventy weeks ▪ in this manner. The 70. weeks are terminated with the destruction of the City, that is, with the year of Christ, 69. Here begins the Epocha, or account of 1290 dayes, that is, of so many years: So shall we come to the year of Christ 1359 Quo • e • pore incipient pii contradicere impierati Antichristianae quae t • ▪ ad tempus a liqued perdurabis, verùm ita, ut semper • int • uturi pii, qui se oppon • n • voce, scriptis, martyri • Et sane usque ab hoc anno ad hanc 〈…〉 , & 〈…〉 Nam circa An 1359. Pet • archa qui obiit 1374 Taulerus qui ob. 13 • 9. Wi ••• fus qui ob. 1387. caeperunt in os contradicere Antichristo Romano. Alsted. Cl •• nol. Tit. 12. Sect▪ 1359. At which we must begin the Epo ••• of 1335 dayes, or years: And so we shall be brought to the y ••• of Christ Su • duc annos mille, relinquitur A. Ch. 1694 Epocha millenarii Apocalyptic • 〈◊〉 A •••• d. 2694. in which the Thousand years in the Revelation shall have end: and they being ended the warre of Gog and Magog shall begin, to which also the last Iudgement shall put an end. See more in my Thesaurus Chronologicus pag. 51 Perhaps the number is false printed. In the edit▪ 1637. (which I use) it is 〈◊〉 1 • 6.. Compare also the Annotations of Lucas Osiander on Daniel 12.

The 41 place is Hos • . 1.11. Then shall the Children of Judah, and the children of Israel be gathered together, and appoint themselves as head, and they shall come up out of the Land; for great shall be the day of Jezreel. This truely is not yet brought to passe.

The 42 place is Hos. 3.4, 5. For the Children of Israel shall abi •• many •• yes without a King, and without a Prince, and without a Sacrifice, and without an Imag • , and without an Ephod, and without This word T • raphim, observe • it by the way for them, who meeting with it in this, and other places, know not what so make of 〈◊〉 which by the 〈…〉 , they here 〈…〉 Theod 〈…〉 by the same 〈…〉 which they expresse 〈…〉 the high Priest▪ had in 〈…〉 of Iudgement. 〈…〉 of what was to come. Moses blessing the Holy tribe 〈…〉 Syris. cap. 2. Teraphim. Afterward shall the Children of Israel turn, and seek the Lord their God, and David their King, and shall fear the Lord, and his goodnesse in the latter dayes. The Chaldee Paraphrase turns it thus: A long 〈◊〉 the Children of Israel shall remain without a King of the posterity of David, neither shall there be any to bear rule in Israel, or to perform acceptable sacrifice to God in Hierusalem: Neither shall there be any Statue in Samaria, nei ••• r any Ephod, or Prophet. Afterward the Israelites shall be turned, and they shall be diligen • in the • orship of the Lord their God, and they shall obey CHRIST the Sonne of David, their King; and they shall yeeld themselves to the worship of the Lord, and then his goodnesse shall be infinite, which shall happen un •• them in the last dayes. This Prophesie, above all that can be said, the antient Interpreters in generall do expound concerning the Conversion of the Iews, in the end of the world, to the Christian faith. And indeed the words are very plain: Because the Israelites, which were carried away captives by Salm • nassar, and scattered into severall Countries, are prophesied of that they shall return to God, and to David their King ▪ that is, CHRIST, whose type David was▪ Which returning of theirs▪ seeing it hath not yet been, it is certain that in it's own time it shall be. Now this belongs to the happinesse of the Church under the Gospel, which the Revelation defines in the Period, or limited time of a Thousand years.

The 43 place is I •• l. 3.1, • . and from the 9. to the 14. Which Prophesie, that it speaks concerning the Church of the New Testament, appears plainly by comparing the 13. verse with Revel. 14. the 15.19. and 20. verses. Now what is here spoken of the Valley of I •• oshaphat, is to be taken mystically, or typically. For as God in old time, in the Valley of Iehoshaphat overthrew the A •• o • ites, and the Moabites, and that by his Angels. 2 Chron. • 0. so in his good time he will slay the enemies of the Church in a like place, which Revel. 16.16. is called Armageddon. Theodor. in locum. Hac quidem Zo •• 〈◊〉 I attributerunt • i 〈…〉 . Propheti • autem ae • e • norum bo •• rum continet promis •• onem, & omn •• gentes cognitur • n 〈…〉 . This also maketh hereto, That the Valley of Iehoshaphat is called the V • lley of threshing, because the Moabites, and the Ammonites were, as it may be said, threshed by the Angel of God in that place▪ by whose threshing the destruction of the enemies of Christs Church is signified, Isaiah 25.10.

The 44 place is Amos 9.14, 15. I will bring again the Captivity of my people Israel: and they shall build the waste Cities, and inhabite them. And I will plant them upon their Land; they shall 〈◊〉 more be pulled up out of their Land. Which Prophesie speaks of the Conversion of the Iews.

The 45 place is Mich. 2.12. I will surely assemble, O Jacob, all of the • ; I will surely gather the re ••• nt of Israel. As if he should say; I will gather unto the Messias that blessed se •• of Abraham, and full store-house of 〈◊〉 , all and every tribe, 〈◊〉 they are the seed of Iacob.

The 46 place is Mich. 4. The whole Chapter contai •• a Prophesie of the Church under the Gospel, as may be gathered from these words, In the last times, or In the end of dayes, vers. 1. Also from the description of the Vocation of the Gentiles, Vers. 1, 2▪3. Compare with this place, Isai. 2. But besides the Prophesie of the calling of the Gentiles, Vers. 1, 2, 3. which by the preaching of the Apostles, and their successors was accomplished, here is also contained a prophesie of the happy condition of the Church, which yet remains to be fulfilled: namely, concerning the Peace of the Church, in the end of third, and 4 Verse. Then of the Conversion of the Iews, Vers. 5, 6, 7. Of the Majesty, and glory of the Church, Vers. 8. Lastly, Of the victory of the Church, which it shall gain over it's enemies. Vers. 9. and the following.

The 47 place is Mich. 5.7. and the following; where he treateth of the Conversion of the Iews.

The 48 place is Zephan. 3.9. I will turn to the people a So Symmachus 〈 in non-Latin alphabet 〉 . But Aquila & Theodo • . 〈 in non-Latin alphabet 〉 a chosen Language. pure Language, that they may all call upon the name of the Lord, &c. to the end. Here is contained a threefold prophesie. 1. Of the calling of the Gentiles, which was done by the preaching of the Apostles, Vers. 9.10. 2. Of the Conversion of the Iews. From the 11. to the 20. 3. Of the destruction of the enemies of the Church. Ver. 14. to these words, Vers. 19. I will save her that halteth, &c.

The 49 place is Zepha. 3.10. From beyond the rivers of 〈 in non-Latin alphabet 〉 Sym. Ethiopia my suppliants, even the daughter of my dispersed shall bring mine offering. The Chaldee thus expresseth it: From the Countries beyond the Rivers of INDIA by my mercy the banished of my people, which were carried away, shall return▪ and they shall bring them as Offerings.

The 50 place is Zach. 2.10. and the following. It appears plainly, That this prophesie speaks of the Church of the New Testament, by the 10. and 11: Vers. where the Jews are commanded to go out of the Babylonian captivity, which was now at that time finished. Whence it is gathered, that mention is made here of the mysticall Babylon, Revel. 18.4. Now here is promise made to the faithfull under the Gospel of their protection against their enemies; Also of the Conversion of the Gentiles, and of the Iews; and of their joy which shall arise from the defence and dwelling of God with them.

The 51 place is Zach. 12.1. to the end. It may hence be perceived that the prophesie in this Chapter doth speak of the Church of the N. T. because experience it self opposeth the litterall sence here▪ in the 2. vers. and following▪ concerning the protection of Hierusalem. For from the time of this prophesie, which was published to the Iews newly returned from Babylon, Mat. 17.11. As well the old Iewish Church, as the Christian, beleeved that Elias should be the fore • unner of the Day of Iudgement as appears by Tertull. de 〈◊〉 . cap. 2 • . As Iohn was fore • unne • of Christs • irst coming, so Elias of his last. The Iews talk idlely of restoring his soul to his body. What need that, seeing he was taken up into Heaven with both? Therefore Tertullian 〈◊〉 Anima, cap. 35. saith Elias shall come, 〈…〉 , de quo non est exemptus, sed mundo reddendum, de quo est translatus. Quod ut ver • 〈◊〉 divinitus dictum; saith the learned Ios. Scaliger. the City was not so protected, as is here promised; but contrarywise overthrown by the Romans. Whence it plainly appears that by Hierusalem here is mystically understood the Church of the New Testament. Which mysticall manner of speaking is not unusuall in such kind of prophesies. Now of the Church of the N▪ T. partly the victory thereof which it shall gain over Antichrist is declared; partly the Conversion of the Jews. Compare Revel. 19.11. and following verses.

The 52 place is Zach. 14.6. and following. It may be from this manifestly understood that this prophesie is of the Church of the N. T. in that our experience contradicts the sense of the letter concerning the plague wherewith God would smite all the people that fought against Hierusalem, vers. 12, 13, 14. when as from the time of this prophesie the enemies of Hierusalem were never strucken with such a plague; nay, on the contrary, it self was overthrown by the Romans. It remains therefore that by Hierusalem we understand the Church of the N. T. whose enemies shall be punished with no single plague, but many, as is here severally expressed. Here then the destruction of the enemies of the Church of the New T. is prophesied of: and moreover the illumination, and enlargement thereof; of which in the 6.7. and following verses.

The 53 place is Malach. 3.19, 20, 21. according to others, chap. 4.1, 2 3. That this prophesie speaks of the Church of the New Testament is clear out of these words; The Sun of righteousnesse shall arise. Now two things are promised here to the Church of the N. T, which are not yet fulfilled; namely, the destruction of her enemies, v. 19. and her own deliverance from persecution.

The 54. place is Mal. 4.4, 5. Where the coming of Elias is spoken of, Before the great and terrible day of the Lord come. Which prophesie indeed hath a double fulfilling: one, in Iohn the Baptist; another, in some other great person, who is yet to come. This appears thus: Christ teacheth us, Mat. 11 & 17 Chapters, that this Prophesie was fulfilled in Iohn the Baptist, to wit, in regard of his zeal and fervency. But what else is spoken concerning Elias, both in Malachy and Matthew, doth not suit with Iohn the Baptist. For Malachy saith, Matth. 17.11. That Elias should restore all things which Iohn the Baptist did not. Therefore we must necessarily determine, That this Prophesie will have a double fulfilling. Whereto belongs that also of De considerat. Evangel lib. 1 cap 21. Theodoret in his own language (not yet printed) out of the M. of the publike Lib • ary in Oxford is this: 〈 in non-Latin alphabet 〉 . Paulo post. 〈 in non-Latin alphabet 〉 . Where by the way take na • ion, That in this Ma. s. the 〈 in non-Latin alphabet 〉 : Hosea, Hab 〈◊〉 〈 in non-Latin alphabet 〉 Mit •• , are Theo 〈◊〉 : the 〈 in non-Latin alphabet 〉 upon the other vii are Theodoret. When at the printed La • ine of 〈◊〉 Gillius (whose Translation Alsled made use of) they all go under Theodorets name. And yet which I wonder at) the Inscription of the Gr Copy in the beginning of the book is 〈 in non-Latin alphabet 〉 I owe the Transcription to my learned and worthy friend 〈◊〉 Henry 〈◊〉 of Oxford. Augustine. Elias shall restor: all, that is, in the end he shall confirm the Saints troubled by the persecution of Antichrist. And the rest of the Fathers also have thu • interpreted Malachy. Theodoret in his Commentary, writes thus of this place: He speaks of his second coming; and he likewise teacheth us what the great Elias shall do, when he shall come. And a little after; Elias shall first come; and he will perswade you, O Jews. That, without doubting, you would be joyned to the faithfull of the Gentiles, and be brought together into my Church being become one.

The 55 place is Matth. 23.39. Where Christ speaks thus to the unthankfull Iews: For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the Name of the Lord. By which words Christ declares, That at length the Iews should see him, not meaning in the last Judgement, but before it; because at the last Judgement they shall not cry out unto him, Bl • ss • d, &c. (for then they shall tremble, that have not been converted unto him) but at that time, when he shall shew himself to them, that he may convert them to the true faith.

The 56 place is Mat. 24.14. And this Gosp • l of the Kingdom shall be preached in the whole world, for a witnesse unto all Nations; and then shall the end come. See now, before the last Judgement the Indians themselves, and others which yet acknowledge not JESUS CHRIST, shall be brought unto the Church!

The 57 place is Luk. 21.24. And they (the Jews) shall fall with the edge of the sword, • nd shall be led captives into all Nations, and Hierusalem shall be trampled on by the Nations, untill the times of the Gentil • s shall be fulfilled. This place shall receive light from the next following. Our Saviour here teacheth us, that the Jews shall be vexed along time by the Gentiles; and that being ended, they shall be converted to the Faith.

The 58 place is Rom. 11.25, 26, 27. The Apostle teacheth us in this place, that the Jews should so long remain in their blindenesse and calamity, till the fulnesse of the Gentiles should come in▪ that is, till the rest of the Nations of the world should flow in unto the Gospel. For then it should come to passe, that all Israel should be saved. And this he calls a See D' Frideaux, Orat. de Vocations Iudeorum. Sect. 6. concerning this place. Mystery, and that no • unfitly. For this is that Propheticall Secret so often pressed by the Prophets; of which Paul would not have the • entiles ignorant, lest they should despise the Jews, as cast off for ever.

The 59 place is 2 Cor. 3.15. Therefore unto this very day when Moses is read, the Veil is upon their heart. Neverth l • sse when they shall turn themselves unto the Lord, the Veil shall be taken away. The Apostle here teacheth us two things concerning the Iews: 1. That their mindes Reade, were hardned 〈 in non-Latin alphabet 〉 Out English Interpreters as well as others, confound these verbs 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 • ut none of the ancients, exci •• Su • •• (whose authority, as learned men know, in many things is to be suspected) use 〈 in non-Latin alphabet 〉 for 〈◊〉 . See 〈◊〉 • .4. Rom. 117. were blinded, as he speaks in the foregoing verse. 2. That at length they are to be converted by the Spirit of Christ.

The 60 place is Revel. 22.5. And she brought forth a man-child (Christ) who was to rule all Nations with a rod of Iron. Compare Psal. 2. You may gather out of these two places, that Christ shall be Lord and King of all people, Jews and Gentiles, when he shall gather them into his Church, and there feed and rule them.

The 61 place is Revel. 14.8. Where the ruine of mysticall Babylon is declared; which belongs to the happinesse of the Church. But seeing it hath not happened, it shall most surely happen.

The 62 place is Revel. 14.14. to the 21. Where is 〈◊〉 blown the destruction of the enemies of the Church of the N. T •• .

The 63 place is Revel. 18, the whole Chapter. Wherein i • contained a glorious Prophesie concerning the destruction of the the City of Rome, and the overthrow of Antichrist.

The 64 place is Revel. 19.1, 2, 3. Where in like manner is contained a prophesie of Rome's downfall, and Antichrist's ••• dition.

The 65 place is Revel. 19.11. to the end. Where is a clear prophesie of the vanquishing of Antichrists Army.

And these are the testimonies of Scripture, in number Either Alsled forgot him • self, or else the Printer oversaw the 43. Place in▪ this number. For that being left out, as it appears it is there are in all but Lxv. Lxvi. in which the happinesse of the Church, whereof we took upon us to treat, is prophesied of promised, and set forth. I make no doubt, but the attentive reader rather will easily observe a notable harmony, and concent, in these places of Scripture, and from his own private reading adde also others.

The third Classis of Arguments.

THis Classis, or rank of Arguments offords certain reasons, and the consent of some learned men.

Reasons, or Consequences.

I. All persecutors of the Church have at length been punished by God. Therefore at length the great Antichrist also, shall certainly be punished. The Antecedent, or foregoing proposition is proved partly from the nature of God, partly by Induction of examples. II. After long and grievous persecutions the Church hath ever felt some rest and refreshment here on earth: Therefore also she shall have some breathing time after the persecution of Antichrist, and that here upon earth; because God himself hath made her such a promise. III. Where the ayde of man failes, there the assistance of God begins; as Philo the Iew said long agoe both quiently,Philo Iudeus lib. 〈 in non-Latin alphabet 〉 and piously. This is most certainly witnessed by the examples of the Church of the Old T. miraculously delivered out of the Egyptian bondage, Exod. 12. and 14. by the deliverance of Hierusalem from the siege of Sennacheri • , 2 Kin. 19. by the deliverance from the hostile invasion of the Ethiopians under King Asa. 2 Chro. 14. by deliverance from the invasion of the Moabites and Ammonites, under King Iehosaphat. 2 Chron. 20. And lastly, by deliverance from the oppression of Antiochus Epiphanes. 1 Mac. 1. and following chapters. Adde unto these divers examples of the Church of the N. T. which, when it's condition hath been granted as desperate, and quite lost, hath had deliverance by the 〈 in non-Latin alphabet 〉 . unexpected handywork of God. See the Ecclesiasticall History at large. From hence we may very well gather, that the Church, at this time oppressed on every hand, and left destitute of all humane assistance, shall by the power of God be asserted, and vindicated, when Antichrist, in the full course and carrére of his happynesse, shall little think of any such matter. IV. The downfall of Antichrist, and the binding of Satan for a thousand years, do without any intermission meet together. It is very probable therefore, That the beginning of these thousand years is at hand. For Antichrist, at that very time, wherein he shall make the greatest boast of his victories, shall suddenly fall. Revel. 18.7, 8. V. The severall Phaenomena, See Tycho • r • he • Iudgement concerning this life Revolution of the Fiery Trig on which you have in the beginning of this book. or Apparitions in the Heavens; namely, new Starres, and Cometes; also Earthquakes, and the like, taken notice of in these latter times, do without doubt portend and manifestly foretell some notable, and extraordinary change. VI. The Period or limited time, for the Kingdom of Antichrist to continue, is almost expired, and at an end, as appears by the Revelation and History. VII. Daniel Chap. 12. declares an end of his prophesie, when he expressely sets down, that 2625. years shall be finished after the end of his Lxx. Weeks, that is from the year of Christ 69. which years, if they be added to the other, the sum of 2694. years is made up. In which current of time all things shall happen out, which are foretold, except the last Judgement, and what follows thereon. Wherefore if from 2694. years, 1000 be subducted, we shall come by the year of Christ 1694. In this year then, or sooner our THOUSAND years shall take their beginning.

A CONFUTATION Of the Objections.

I. Object. IS taken out of Matth. 24.14. If after the Gospel preached in all the world, the end of all things shall come, that happinesse of the Church in this world shall not happen out between the end thereof, and the preaching of the Gospel. For the Gospel is already preached through the whole earth. I answer. 1. The Consequence is to be denyed: for although this happynesse do come between, yet it hinders not, but that the end of the world should come after the Gospel preached over the whole earth. Secondly, The pro-syllogisme is to be denyed, because the Gospel is not already preached over the whole earth.

II. Object. Is taken from Matth. 24.29, 30. If presently after the destruction of Hierusalem. Christ shall come to Judgement, then this happinesse of the Church shall not be before his coming to Judgement. Answ. The matter it self speaks, and experience witnesseth, that this word Immediately, 〈 in non-Latin alphabet 〉 . or Presently, is not here properly, or simply to be understood, but hyperbolically, and according to what went before, namely in relation to the foregoing Prophesie concerning the overthrow of the Iews, which they were to receive by the destruction of Hierusalem; So that this is the meaning; that between this desolation of Hierusalem, and the coming of Christ, the Iews should receive no other overthrow.

III. Object. Is out of the same Chapter, vers. 37, 38, 39. If a little before the coming of Christ to Judgement, the State and condition of the world shall be such, as it was in the time of No • h before the Deluge; and that such a state of things is to be seen at this day: It may be hence gathered, that such a condition of the Church, as is here described, shall not happen out before the coming of Christ, to wit, in which a great number of beleevers for a thousand years should worship God. But rather that this coming is at the doors, or else indeed cannot any long time be delayed. Answ. With that State of the faithfull, which shall last for a thousand years, the reliques and remainders of those conquered enemies of the Church shall be joyned, who about the end of this millenary shall recollect their strengths, and make warre against the faithfull. And then the state of the world shall be such, as it was in the dayes of Noah. As in his dayes therefore the deluge came upon the wicked: so these thousand years being finished, the last judgement shall come in the time of the warre of Gog and Magog. And so it will be brought about, that this prophesie of Christ, notwithstanding that happinesse of the Church, shall be accomplished in those wicked and ungodly men.

IV. Object. Is taken out of Luke 18.8. If at the coming of Christ to Judgement, none, or indeed very few beleevers shall be found in the world, it is not probable that so great a number of beleevers shall be for those thousand years immediately before the coming to Judgement. Answ. He shall not finde faith indeed adeo frequentem in cordibus justificatorum, quam natantem in libris hypocritarum, as Doctor Prideaux Orat. de Vocat. Iudaerum, where he explains this place. Sect. 7. Christ doth not mean by these words, that simply he shall finde but a few beleevers on earth, at his coming to Judgement: but a few in respect of the enemies of the Church, who then shall make warre with the Saints; The number of which enemies shall be as the Sand of the Sea. Revel. 20.8.

V. Object. Is taken out of the Acts 14.22. We must through many afflictions enter into the Kingdom of God. Therefore the Church in this life shall not be freed from persecution. Answ. Paul and Barnabas speak in this place of the condition of those present times, not denying in the mean while, that there shall be certain times also wherein the Church shall be delivered from persecution; as it happened in the times of Constantine the Great, Theodosius, and others.

VI. Object. Is taken out of 1 Cor. 10.11. where the Apostle saith, that the ends of the world were come upon him, and the other faithfull of that time. Wherefore if the ends of the world were at hand in Paul's time, much more are they now at the doors, seeing from that time neer sixteen Ages are expired. Whereupon, it is not probable that a thousand years and more should remain to the end of the world. Answ. These words of Paul have not this meaning, as if the day of Judgement were then at hand: for he himself rejects this opinion, 2 Thes. 2.2, 3. Thus therefore we must intrepret it; That Paul by the 〈 in non-Latin alphabet 〉 , secula, (per Enallagen pro 〈 in non-Latin alphabet 〉 ) in this place, as also in the Hebrew • , chap 1. vers 2. and chapter 11. vers. 3. is used for 〈 in non-Latin alphabet 〉 , because in Hebrew 〈 in non-Latin alphabet 〉 signifieth bat. ends of the world doth understand the state of the New Testament, or the last age of the World, which began from the promulgation of the Gospel over the whole earth, and shall be terminated with Christ's comming to Judgement, Now part of this Age are those thousand years, which are not yet begun.

VII. Object. Is taken out of 2 Thes. 2.8. where the Apostle witnesseth that the Lord shall at length consume Antichrist by his glorious coming. Wherefore if Antichrist shall be consumed by the coming of Christ to Judgement, he shall not then be consumed a thousand yeers before that his coming. Answ. The Apostle speaks of the full and finall consuming of the kingdom of Antichrist, whereby it shall come to passe that it shall have end together with the state of this wo • ld. Yet in the mean while for these 1000 years there shall alwayes be some reliques of Antichrist ▪ which at the end of this Millenary shall again gather together their strengths, and shall joyn themselves to the other Nations, to make War against the Saints; and then they shall be finally consumed. Revel. 20.8, 9.

VIII Object. Is taken out of I Ioh. 2.18. Where the Apostle saith, It is the last time. Answ. Iohn by the last time, meaneth the state of the New Testament, or the last Age of the world, of which also these thousand years are part. Now the state of the New Testament, from the promulgation of the Gospel thorow the whole world, to the second coming of Christ, is called The last time, because it is the last time of Grace, after which we must expect no other. For Christ came in the fulnesse of time, and substituted in the place of the Old Testament such Order, and Form of Government, as no other is to be looked for hereafter.

IX Object. Is taken out of Revel. 19.20. If this Text be to understood of the last Judgement, it is not therefore to be understood of the downfall of Antichrist, as which shall be before the day of Judgement a thousand years. Now the former Proposition is true; therefore also the latter. The assumption is proved: Because there the description of the last Judgement is described; in which close all the foregoing Visions, except the first, are terminated. Answ. I deny the assumption; because from the following verse, which is joyned to this by a Conjunction Copulative, and by reason of this word, the rest, it manifestly appears▪ That mention is here made of the downfall and destruction of Antichrist and his followers. 〈 in non-Latin alphabet 〉 . These are the words; And the remnant were slain with the sword of him that sate upon the horse; which sword proceeded out of his mouth: and all the Fowls were filled with their flesh. But that Christ shall not presently come to Judgement after this destruction, is evinced from hence, That that coming shall not be till at length after the War of Gog and Magog, chap. 20. verse 8.9. Now that War shall be a distinct War from that which is mentioned in this place; as appears by comparing both places. Rev. 10.20. Rev. 20.10.

X Object. Is taken out of Revel. 20.2, 3. Where it is said, That Satan was bound for a thousand years, that he might not any more seduce the Nations, till the thousand yeers were expired; namely, That he might not seduce them to Idolatry. Now this hath been done, by the preaching of the Gospel, from the 70 yeers of Christ, after that Hierusalem was destroyed, the Iews rejected, and the Nations brought into the Church in their room. Then truely was Satan bound, that he might not any more seduce the Nations. Not that he might not hurt any one any more, but that he might not any more make mad the Nations with a grosse do • age upon the Worship of Pagan Idols, and hinder the belief of the Gospel among them. Hence we may easily collect, where we are to fetch the Epocha, or the beginning of this account of 1000 years. Answ. The Text doth not onely speak of seducing to Idolatry, but also, and especially concerning the seducing, wherewith Satan formerly enticed, and shall about the end of the world entice the Nations to make War against the Church. Again, it is false that Satan from the year of Christ 70. was bound for a thousand years; because from that time innumerable and horrible heresies, fallings away, and scandalls, &c. have been. Indeed Satan was bound at that time, but not in that manner, and measure, as he shall be bound for the thousand years. Again, by Nations, in the place quoted, we must understand not the Gentiles onely, but also the Iews; who truely are yet seduced; as also the Indians, Turks, and others.

XI Object. Is from Revel. 20.1. Where it is said, That the Angel which bound Satan, came down from Heaven. By this Angel therefore we must understand Christ, who came down from Heaven,See Plutarchs profound and learned Book, De defectu O •• cul • rum Ioh: 3.13. Hence we may conclude, That these thousand years began about the time of Christs Birth. For at that time the Grae • es ceased from given Answers. Whereupon Apollo being enquired of by Augustus Caesar, answered thus: Me puer Ebraeus, Divos Deus ipse gubernans, Codere sede juber, See for the Greek of of these verses in Io Obsopaeus his Edition of the Ancient Oracles. The book is not now under my hands. tristemque redire sub Orcum: Ergo dehine aris tacitus discedito nostris. The Hebrew Child, himself a God, that rules the gods, Bids me give place, and back unto sad Hell return. Silent therefore, depart from hence, mine Altars leave.

See, the devill himself confesseth, That he is bound from this time. Answ. 1. As in the former Visions good Angels were the executioners of Gods Judgements, so it is likely that a created Angel was used also in this Vision. 2. Christ in the 3 of Iohn is said to have come down from Heaven, that is, To have assumed the humane Nature. But the Angel in this place, who hath the key of the bottomlesse pit, came down from Heaven by a locall motion, that he might binde the Devill for a thousand years, after the downfall of Antichrist. 3. It is true, the devill was bound at the time of the Nativity of Christ; but not after that manner, as is here declared▪ Look before in the Analysis. For there are many measures and degrees, whereby the devill is bound.

XII Object. Is this. This Interpretation, concerning the Resurrection of the Martyrs, seems to oppose the Article of our Faith, I beleeve the Resurrection of the flesh. For so a double Resurressiion of the flesh is maintained, contrary to the Apostolique Faith. Answ. That Article speaketh of the finall and universall Resurrection, which shall be in the last day, and in which all the dead shall rise again. Now this Resurrection is not contradicted or denyed by the Resurrection of the Martyrs, which is to go before it, no more then by the Resurrection of the Saints, who rose again, when Christ breathed forth his Spirit hanging upon the Crosse, Matth. 27.50, 51, 52.

XIII Object. Is taken out of Revel. 20.6. Where all, and only they, are proclaimed blessed, and freed from the second death, who have their part in the first Resurrection: Whence it follows, That either there shall be no Resurrection after the first, or that none in the second Resurrection shall be blessed; both which are absurd. Answ. 1. Nay the latter is onely absurd, being granted from the antecedent, or foregoing. 2. The antecedent is false, neither is it in the Text. For it is not said there, They onely are happy. Now that they are in particulars said to be blessed, that is in respect of their Prerogative, in that they are blessed above others of the faithfull, as being to reigne 1000 years with Christ before the last day. And this is intended by the word Holy being added, whereby is signified that they should be separated from the other faithfull believers, and set aside for this happinesse, in that they are to rise again to reign with Christ before them. 3. Thirdly, this blessednesse consists of three parts; the first of which being considered apart, suits also with the other believers. But as it is joyned with the other two parts, it cannot be expressed but of the Martyrs only, as it will appear to any one that will examine the Context of the 6 verse.

XIV. Object. Is taken out of Revel. 20.6. Whence it is gathered, That the first Resurrection hath opposed to it the first death. Therefore by the first Resurrection, the second Life, or living again of the soul from the death of sin, by Faith, and Repentance, or, in a word, Regeneration, is to be understood. Certainly all and onely the truely regenerate, are delivered from the second, or eternall death, and certainly obtain heavenly happinesse: Whence it may be sufficiently proved, That the first Resurrection is not particular, or bodily. Answ. The first Resurrection, as it is spoken of in this place, is not opposed to the first death, of which there is here no mention; but it is opposed to the second Resurrection, as appears out of these words; But the rest of the dead lived not again, untill the thousand yeers were finished. This is the first Resurrection,

XV Object. Is this. The first Resurrection is not a bodily Resurrection; because if it be bodily, it is not the first: For the Resurrection of others, namely, of those Saints who rose again while Christ hung on the Crosse, went before it. Answ. That Resurrection of the Martyrs is called the first by way of Excellence, by reason also of the multitude of them, in respect of which that Resurrection of the Saints comes not within reckoning of, by reason of the fewnesse. For although many bodies of the Saints are said then to have risen, yet in regard of the Martyrs they were but few; as which came forth of the Graves onely, which were neer unto Hierusalem.

XVI Object. It is a usuall Axiome in the School of Divines, That the first Resurrection is the living again of the Souls from the death of sin, by faith and repentance, which otherwise is called Regeneration; and it is opposed to the first death, which is a defection, and a casting a way of the soul from God. But the second Resurrection shall be the raising of the bodies, to be united to the souls to eternall life; to which the second death is opposed, which shall be the casting a way of the damned to eternall torments. Ans. Resurrection is tearmed to be the First, ambiguously. For either it is opposed to the first death, and so it is spirituall, and is proper to all believers; or it is opposed to the second Resurrection, and so it is corporeall, and of the Martyrs onely.

XVII Object. The thousand years of Satans binding contain an obscure mystery, and hidden from us. In vain therefore, and too boldly we labour in so scrupulous an uniting thereof. Ans. 1. There are many Mysteries in the Revelation: which in successe of time receive light more and more. 2. We dislike all boldnesse; but we commend holy diligence and industry.

XVIII Object. From the end of Satans binding, the Epocha is to be collected of the thousand years in the Revelation. Now the term of his binding expired in the year of Christ 1073. wherein Some begin these 1000 yeers at Christs Incarnation, and end them in S ••• ester 2. Some at his Passion, and end them in Benedict 9▪ Some at the destruction of Hierusalem, and end them in Hildebrand, or Gregory 7. which is receptio feutenti • , as D. Prideaux 〈 in non-Latin alphabet 〉 , Orat de Gog & Magog. Sect. 1. Others begin them in Constantine the Great, and terminate them in B • nisa • t 8. about the year 1300. Gregory the 7, that devillish Juggler and Cozener, possessing himself of the Popedome, confounded Heaven and earth together, and filling the Christian world with Wars and slaughters, declared himself to be a singular instrument of Satan let loose from his bonds. Hence it appears that those thousand years began in the year of Christ 73. Answ. Satan indeed in the year of Christ 1073 was let loose, as he is alwayes to be conceived let loose, when he troubles the Church. But that letting him loose, which shall be after the thousand years, shall be farre of another sort. For then Satan shall be loosed, that he may stirre up the Nations to the Warre of Gog and Magog: and indeed he shall be so let loose, that he shall not long go on to destroy. But now from the year of Christ 1073 to this present, some whole Ages have passed.

XIX Object. This Opinion little differeth from the errour of the Chiliasts, or Millenaries, which long ago hath been exploded for this reason, Because, after the downfall of Antichrist, they feigned, out of this very 20 Chap. a corporeall Resurrection of the Martyrs, and Confessors, and their reign with Christ for a thousand years. Answ. The opinion of the Chiliasts ought not to have been exploded for this reason, because it maintained a double Resurrection, one in particular, Cerinthus being a Iew, had his fond conceits concerning these 1000 years from I • d • isme. Yet observe this, That I renaus and Tertullian, who professedly wrote of Cerinthus Heresies, make not any mention of this his opinion to be one. another Universall; for truely in Christs time, when he hung upon the Crosse, there happened a particular Resurrection of the Saints: The Resurrection of the Martyrs hath also a foundation upon this Text; whereon also our judgement for their Kingdom of a thousand years is grounded. 2. The Chiliasts erred in this respect, in that they maintained an eternall life here on earth, and in the City Hierusalem. That this life should consist in the enjoyment and use of all bodily pleasures, which should last only for a thousadd years. And of their opinion they made this the foundation, because that in the 20 chap. of Rev. there was mention made of a thousand years. Let us hear Lib. de Haeresious, cap 8. vide Epithanium &▪ Philastrium. Augustine concerning them. The Cerinthians devise also to themselves a thousand years after the Resurrection which shall be in an earthly kingdom of Christ, according to the Which thousand years of pleasure we no more maintain, then those 1000 years mentioned in Virgils Purgatory. Aen. 6. carnall pleasures of the belly and their lust: from whence also they are called Chiliasts. So the Chiliasts. But our opinion maintains not a thousand years of carnall pleasures, but of Spirituall joyes.

Has omnes, ubi mille rotam volvere per annos, L • thaeum ad fluvium Deus evocat agmine magno; Scilicet immemores sup • r • , ut convexa revisant, Rursus & insipiant in corpora velle reverti.

But they urge; The opinion of the Chiliasts in following times also hath been revived again. in a new trim or dresse; and this exposition of yours differs not a whit from it: which they prove thus. Alfonsus Conradus. Alfonsus Conradus of Mantua, whom severall times you have before alleadged, writes thus upon the 20 of the Revel. But how are these thousand years to be interpreted? shall they be said to be already past, or yet to be expected▪ Here you will not easily clear your self, seeing the expositions of this place are wondrously divers; and yet I make a question of it, Whether any either of the ancient or latter expositors, have ever touched the genuine and true meaning of the place. In the first place indeed were the Chiliasts, who Iudaizing, and entertaining carnall conceits concerning divine matters, did carnally also interpreted this place; Concerning this seventh Millenary, and what the Iewes thought thereof, see Hierome upon the 65 of Esay, and Camerarius in Alcinoum Flitonis; Carpentarius also upon the same Dialogue. pag. 322. and say thus; When six Millenaries, or 1000 years, shall be accomplished from the Creation of the world, then Antichrist with all his forces, that is, the wicked, and whosoever have obeyed his commands against Christ▪ shall be destroyed. Again, say they, For the whole 7th Millenary, Christ with his elect, shall reign here on earth, in all tranquility and peace, and without any affliction at all▪ Satan in the mean while being bound in the bottomlesse pit, that he might not any way disturb their peace. Now the thousand years of peace and tranquility being accomplished, Satan shall be let loose again, before Christs coming to Iudgement, and shall stirre up Gog and Magog against the Godly▪ untill by the coming of Christ, the Militia or strength of Satan shall be repressed, and Satan shut up for ever into the bottomlesse pit. But this Doctrine, because it hath many absurdities, is to be avoided by all Christians. So Alfonsus, in the place cited. Hence it appears then, That the exposition hitherto brought and maintained, is nothing else but the opinion of the Chiliasts, in another dressing, or at least the errour of new Chiliasts. Answ. 1. In this opinion that is to be approved of which hath foundation in the Scripture, as these three things in it have: 1. That Antichrist shall be destroyed before these thousand years. 2. That the Church shall be for these thousand yeers free from persecutions. 3. That after these thousand years the Warre of Gog and Magog shall begin. 2. In the same opinion we dislike, and disprove, That it allows carnall security, That it affirms that no ungodly men shall be remaining for those thousand years; That it maintains that Christ shall reign visibly here on earth; lastly, That it doth precisely joyn this Millenary with the end of the sixth Millenary of the world, which conceit is taken from the Traditions of the House, or Family of Elias. 3. He is not rashly to be accused of See the stupid 〈◊〉 of the T • rks opinion hereabout in the Alcoran Az ••• a 28. and 31. Some rejected the authority of the Revelation, because it seemed to favour the heresie of the Cerinthians, or Chilias • s But here de 1000 a • nis nihil corum narratur que Cerin • hus 〈…〉 . Vbi enim luxus ille: ubi cibus & poius? ubi nuptie & 〈◊〉 sacrificia & di • sfesti Hierusalem agen. saith Trem. Besides, Cerinthus affirmed Christ to be begotten at other men; he denied God to be creator of the world; he separated Christ and Iesus, as two distinct persons. Et que nescires melius. Turcisme, or Iudaisme, who affirms any truth which a Turk or a Iew, doth likewise maintain: as for example, That there is but one God. See the stupid 〈◊〉 of the T • rks opinion hereabout in the Alcoran Az ••• a 28. and 31. Some rejected the authority of the Revelation, because it seemed to favour the heresie of the Cerinthians, or Chilias • s But here de 1000 a • nis nihil corum narratur que Cerin • hus 〈…〉 . Vbi enim luxus ille: ubi cibus & poius? ubi nuptie & 〈◊〉 sacrificia & di • sfesti Hierusalem agen. saith Trem. Besides, Cerinthus affirmed Christ to be begotten at other men; he denied God to be creator of the world; he separated Christ and Iesus, as two distinct persons. Et que nescires melius. So in like manner he is not straightway a Chiliast, who defends the truth of any thing which the Chiliasts also do rightly maintain out of Scripture. For this they do not hold, and teach, as Chiliasts.

XX. Object. The Kingdom, which Revel. 20.4. is granted to the Martyrs consists herein, That their souls shall reign in Heaven with Christ. For although the holy Martyrs and Confessors, who poured out their lives, and lost their fortunes, under Tyrants, and Antichrist, for Christ's sake, were judged by the world as miserable, and wretched men; yet the Spirit of God declares otherwise of them, That they shall live and reign in happinesse with Christ in Heaven. Answ. 1 This Resurrection is granted to the souls of the Martyrs Synochdochically, or totally; because their souls shall so farre rise, or be restored, that they shall again be united to their bodies. For the dead bodies shall not rise again without their souls; but every body again united to it's own soul. And to the souls, the rest of the dead are opposed: of whom it is said, That they lived not again till the thousand years were finished. Therefore, whereas it is said of the souls of the Martyrs, That they should live, it is to be understood of their Resurrection in their bodies resumed, or taken to them again. 2. This is proper to the other elect Saints, as well as to the Martyrs, That their souls should reigne with Christ in Heaben. But in this place some prerogative is bestowed on the Martyrs, which consists in this, That in the beginning of the thousand years they shall rise again, and reign with Christ. 3. It is said, This particular Kingdom shall continue for a thousand years; which cannot be understood of eternall life. For the thousand years of Satans binding, and of the kingdom of the Saints with Christ, are the same; as we have formerly proved.

XXI Object. The War which Satan, after his thousand appointed years being let loose, hath made by Gog and Magog, that is, by the Turk, Christoph. Angelus, a Grecian, whom I have been acquainted withall here in England, some years agoe wrote a Book in Greek, to prove that Mahomet was that Antichrist mentioned by S. Paul. 2 Thes. 13. under the termes of the Man of si • ne, and sonne of Perdition. His book is ent • tu • ed 〈 in non-Latin alphabet 〉 &c. I cannot blame the poor Greek for thinking so, considering the horrid Tyranny and slavery his Countrymen live under, being vassals to the Great Turke, the admirer of Mahomet: I rather wonder that there should be found among us learned men, who are ab • tters of this opinion, when as the Apostle Paul teacheth us expressely, that Antichrist shall sit in the Temple of God as God; 2 Thes. 2.4. and Dominus DEUS noster Papa is a thing taken notice of in the world before yesterday. that Eastern Antichrist, against the Camp of the Saints, and the beloved City, that is, The Christian Church, for 500 years and more, with great successe even unto this day, took it's beginning from the Holy Warre, first raised by Gregory the 7, Pope of Rome, by them who wore the Signe of the Crosse; the end of which indeed shall not be before the last Judgement, wherein the Beast, with the false Prophet shall at length be cast into the Lake of fire: And the Catastrophe, or issue, shall prove lamentable to all the enemies of the Church, because the fire shall devour them. Answ. This idle Glosse, or Exposition, may be confuted out of what I have said in the Analysis, or unfolding of this Chapter, and in answer to the 9 Objection. This in brief. The Beast, with the false Prophet, is thrown into the Lake of fire before those thousand years: and those thousand yeers being finished, the Warre of Gog begins. Compare Revel. 19.20. with 20, 7. Again, Gog and Magog, do not signifie the Turke: But by this manner of speaking are figured out enemies of all kindes, who by their incursions annoy, or trouble, the Church; as before we have made it plain.

XXIII Object. The XXII Objection, it appears, is left out. I know not by what chance, if not by the Printers negligence. In every vision, except the first, the description of the last Judgement is set down in the Revelation; more obscurely indeed in the former, but in the latter more clearly; because all the visions are terminated in the end of the world, that the godly being injured may expect the day of their deliverance, and occasion of security may quite be taken away from the mockers. Wherefore it makes nothing which they say, that Revel. 19.21. The peculiar destruction of Antichrist is described, which shall not be in the last judgement, but before those thousand years. Answ. 1. The Antecedent is denyed. For in the second Vision, which ends with the 6. chapter, a description of the last judgement is not set down, but some particular judgement to be executed about that time, which figures out the last judgement. 2. The Text of Revel. 19. and the last, manifestly argueth, that that vision is not terminated with the last judgement. 3. If however in every vision, except the first, a description of the last judgement were set down, yet it would not be otherwise then by interruption, or breaking of the present discourse, and so no essentiall part of the matter in hand: and consequently no way contradict, or weaken, this our opinion.

XXIV Object. The 20 Chapter of the Revelation containeth a Vision▪ which is the summe of all the foregoing visions, and a succinct and brief iteration of the whole prophesie so often repeated; which is divided into three parts. In the first is the blessed state of the Church for a good space of time after the first coming of Christ; which is expressed in the first Seal. In the second are described the painfull labours, and calamities. wherewith the Church shall afterwards wrestle; Of which in the third and fourth Seals; and in the third, fourth, fifth, and sixth Trumpets. In the third is set down the joyfull deliverance thereof, and the destruction of her adversaries, with the end and Consummation of all; as before, in the sixth Seal, and the seventh Trumpet, and seventh Viall. But especially in this Vision the punishment of the Devill himself is expressed; when as in the former the destruction of his Ministers onely, and his followers was set forth. Hence therefore we may perceive, that they are wide, the whole Heaven, as they say, who out of this Chapter do erect I know not what happynesse of the Church, which is yet to come here on earth for a thousand years. Answ. This whole distribution, or disposition, of the Revelation, and namely of the 20 Chapter, which is here proposed, is absurd, and manifestly obscures the Revelation. See what we have formerly discoursed up and down, and namely the 1. Sect. Of the connexion of this 20 Chapter with the whole Systeme, or entire body of the Revelation. Briefly, let this Maxime be observed: The Divine Revelation, from the departure of Iohn, to the end of the world, distinctly figureth out the State of the Church, and the Ages thereof, by Se • ls, Trumpets, Vialls, and the following visions; So that all these succeed one another in a most beautifull order; and not one and the same thing is represented by divers visions. For it doth not suite with that Majestique manner of teaching, which the Holy Ghost observeth, that in one and the same Prophesie he should propose so many visions of one and the same thing.

XXV Object. No where in Scripture i • there any mention of these thousand years, but in this place onely. Therefore it is very likely, That these thousand years signifie meerly a Great time; so that a certain number is put for an uncertain. Answ. 1. Here is no consequence: It is but once mentioned in Scriptures▪ Therefore it must not be taken litterally. For also she Lxx. weeks of Daniel are but once mentioned; and yet that number Lxx. is litterally expounded; so that it is taken for a certain, finite, and determined number. 2. This phrase, 〈 in non-Latin alphabet 〉 , [the thousand years,] is severall times repeated in this place. Which repetition is not without some cause. 3. From many testimonies of Scripture a a little before propounded, and expounded; from divers Arguments recited in the first Classis, or distribution, and compared with them places of Scripture, it manifestly appears, That the happy state of the Church for these thousand years, is described in this Chapter.

XXVI Object. The number of a thousand is the number of perfection; Therefore, these thousand years in this place do denote the fulnesse of time; but are not to be taken literally. Answ. 1. This is an Argument from a particular. A thousand sometimes denotes perfection; Therefore in this place. 2. That the letter is here to be retained, it is more then abundantly already proved.

XXVII Object. The division of the Church into Militant, and Triumphant, opposeth this opinion of the future happinesse of the Church here on earth for a thousand years: where by the Militant Church is understood that part thereof, which in this life is subject to the Crosse and Persecution: By the Triumphant i • meant the whole Church, in as much as after this life it shall reign with Christ in Heaven. Answ. 1. The Warfare of the Church is not to be restrained to the persecution to which now it is subject: but it is to be extended to the Spirituall combate and wrestling, which, while it lives here, it hath triall of from the lusts of the flesh. Although therefore for these thousand years it shall have no Warfare under the Banner of the Crosse; yet the Spirit will have need to strive and War against the Flesh. 2. The Triumph of the Church is either in part, or totall; particular, or universall; begun or consummate. For oftentimes it happeneth, That we triumph in this life over the flesh, the world, and the devill. Neither are we therefore said to be in the Triumphant Church; as which is so called from her totall, universall, and consummate Triumph. So although the Church for a thousand years have some kinde of Triumph here on earth, yet it shall not be sincere and perpetuall, and therefore by many degrees inferiour to that Triumph, from whence the Church in the life to come is called Triumphant.

XXVIII Object. The maintainers, and Patrons, of this opinion do Iudaiz • , that is, follow the Jewish Traditions; therefore to be found fault with. Answ. Therefore also the Scripture doth Iudaiz • . See the Places a little before brought out of the Scripture. Moreover, we generally entertain too mean a conceit of the conversion of the Iews, because being over-much addicted, and carried away with Scholasticall trifles, we weigh not at all the Mysteries, which are propounded in the Scriptures.

XXIX Object. The Church, as long as it is here on earth, is under the Crosse. Therefore no such happinesse thereof can be expected, as may last for a thousand years. Answ. The Antecedent is a vulgar Axiome, or Position; but not proved, neither indeed is it to be proved, as appears by what we have urged in severall places of this our Discourse.

XXX Object. These thousand years begin in the year 1517. For then began Antichrist to be revealed. Then also were the two Witnesses raised. Finally, from that time the light of the Gospel hath been spread abroad far and wide, and Satan bound up more and more. Answ. The Proeme, or Prologue, is confounded with the principall Act; as it will appear; if the History of that time be compared with Revel. 20, and our Exposition.

XXXI Object. It is the common opinion of Divines, That the last Judgement is even at the door. That opinion then of a thousand years is dangerous, because it makes people secure. Answ. 1. It is not the opinion of all Divines. 2. This supposition is erroneous: And therefore I may use that saying; 〈 in non-Latin alphabet 〉 . v. Arislot. Analys. Post lib. 1. cap. 16 M. Cotterius Not to enstave our selves to suppositions. 3. No place of Scripture teacheth us that the last Judgement is at hand: Nay, some places of Scripture teach quite the contrary. Hereto belongs what Cotterius saith upon the 20 chap. of the Revel. To the year of Christ 1517, adde 1000, so you shall make 2517▪ at which time at length Satan shall the second time draw the Nations into abominable heresies. Neither is there any reason why this should trouble any ones minde, as if we put off the day too long. For I demand out of what place of Scripture we have search it, That this day shall be within these two or three Ages. Surely we have but perswaded our selves so, because we would have it so. But I will beleeve the Revelation, which verily not in one place puts the last day off for a thousand years. In the 16 chap. you have Vialls, the first of which leaves behinde it the Epocha of the year 1517, as not finished. And these Vialls require some Ages for their pouring out; and not sewer then tenne. In which words of Cotterius I do mightily approve of it, that he weakens that vulgar opinion concerning the end of the world, That it is at hand. But what is there said concerning the Epocha, or beginning of our account of 1000 years, as also of the Vialls, may be confuted out of what hath gone before▪ It is an evill kinde of teaching, either by way of exhorting, or dehorting, which is grounded upon a ruinous, and false foundation; as this which is drawn from the day of the last Judgement, as if it were even at the door. Neither indeed do we reade, That the Apostles ever argued in this manner.

XXXII Object. This Opinion of the thousand years, as it is here explained, doth, as it were, l • ade us by the hand to the day of the last Judgement: yet notwithstanding Christ in the 13 of Mark, v. 32. affirms, That of that day, and that hour, no man knoweth, 〈◊〉 not the Angels which are in Heaven, neither the Son himself, but the Father onely. And Act. 1.7. It is not for you to know the times, or seasons, which the Father hath put in his own power. Answ. 1. No man can exactly set down or define the day of the last Judgement. For although by comparing Daniel, and the Revelation, it may appear, That the last day shall not come before the 2694 yeer of Christ; yet by no means or way possible can it be found out, in what year after this Period, or set time, it shall come. 2. What God hath reserved to himself alone, we cannot, nor ought not to search after, or determine. But this Period of 2694 years, he hath expressed in his Word.

XXXIII. Object. It is absurd to thinke that the Martyrs shall rise again to this mortall life: for this will be but an ignoble change, and for the worse, as it is in the Proverbe, 〈 in non-Latin alphabet 〉 He alludes to Glaucus, changing his golden Armour with * Diomedis for brasse Armo • r, in 1. of the Rhapsody of Ho •• s Ilias. 〈 in non-Latin alphabet 〉 . Besides the Antients, Iustim • n useth it proverbically, P • o • m. F. gold for brasse: by reason that the souls of the Martyrs do now reign in Heaven, and their bodies rest in the earth free from their labours. Now if they rise again to this mortall life, they must endure the enterchange or vicissitude of times, as of day, and night, Sommer, and Winter, and must be made subject to the necessity of eating, drinking, and the like. Answ. 1. Lazarus and those Saints who rose again at the time of Christ's Passion, were brought again after long absence here, from life eternall, into this mortall life, notwithstanding they lost not their happinesse hereby. 2. The state of the Martyrs shall consist of a happy Kingdom in this life, which shall not any way be discommodated by those things which formerly are objected, as we see the like things no way hindered Adam in the state of his innocency, from the full enjoying of perfect happinesse.

XXXIV. Object. Christ in the end of the world shall burn up the • ares: therefore still in the Militant Church, there s •• ll be the bad mingled with the good, which is to be denyed in so happie a condition of the Church, for these thousand years. Answ. Nay rather not be denied. For neither shall the men, who for all that time shall live on earth, be so blessed▪ that either they themselves shall be voyd of sinnes, or seperated from the company of sinners. It shall not be so. There shall be a great difference between the happinesse of these thousand years, and that of everlasting life. The godly men then, (except the Martyrs) for the whole space of these thousand years, shall be subject both to sin and death, and shall have the wicked intermix't with them. But there shall be no such matter in the life Eternall.

XXXV. Object. The Church is sufficiently reformed. Therefore no other reformation ought to be expected. The Antecedent may be proved from hence, because the Doctrine of the Fundamentalls of our Salvation is proposed so, that it cannot be done more cleerly, or with greater light. Answ. The great Reformation which we declare shall come to passe, shall concerne matter of Life, as well as Doctrine. As for matter of Doctrine, the foundation thereof shall remain. But as for those infinite contentions, whereby the Body of Christ is torn in pieces, an end shall be put unto them. Again, many places of Scripture, whose expositions have hitherto troubled the most learned men, shall more cleerly and better be understood. As for matter of life, what should I say? The matter it selfe speaks loud enough, that in the whole course of our lives, as good, and as great as we are, we have little or no Divinity at all. There is great need therefore of a Reformation.

XXXVI. Object. It was an ancient Distinction, that the kingdome of God is either of Power, Grace, or Glery. But this Distinction is taken away by this Millenary, so much pleaded for: because it cannot be referred either to the Kingdom of Grace, or to the Kingdome of Glory. Answ. It belongs to the Kingdome of Grace, which doth consist of divers degrees. Neither is this opinion any way prejudiced, because in the former discourse I have sometimes made mention of glory and Majesty, as part of the happinesse of this Millenary. For this glory is only inchoative or in it's beginning, and shall be broken off by the War of Gog and Magog. But the Glory of the Life Eternall is perfect, and never at all to be interrupted.

V. The Doctrines arising out of this Chapter.

1. According to the Order of the Heads in the Catechisms.

I. THe XI and XII Articles of the Creed, concerning the resurrection of the flesh, as also concerning the last Iudgement, and eternall life, are treated of.

II. The first, and third precepts of the Decalogue, or Tenne Commandments, are here illustrated in the 4 verse, where mention is made of Godly Confessors, who worshipped not the Image of the Beast.

III. The second and sixth Petitions of the Lords Prayer may be explained out of this Chapter.

2. According to the Order of Common-places.

This Chapter makes mention of Gods Providence; of Angels; of Predestination; of the Church, and it's enemies; of Martyrdome; of the Resurrection of the flesh; of the last Iudgement; of Life, and Death Eternall.

3. Doctrines out of the severall Verses.

Vers. 1.

1. God instructeth men sometimes, and teacheth them extraordinarily by Visions, as also by divine Extasies, or Raptures.

2. The Angels are ministring Spritis, who receive their commands at God's hands.

3. Good Angels are endowed with great power, and strength.

Vers. 2.

1. Good Angels have power over evill Angels, or Spirits.

2. The Devill is stronge, and crafty: as being both a Dragon, and a Serpent.

3. The onely, and continuall work of the Devill is to calumniate, and falsly accuse both God and Man; and to endeavour the hinderance of the Glory of the one, and the Salvation of the other.

4. The Militant Church hath severall and differing times here on earth, namely both of oppression, and refreshment, after the divers degrees thereof, according to the dispensation, and good pleasure of God.

Vers. 3.

1. The Devill is bound, and tyed up by the reines of God's Providence.

2. The Devill is the author of the generall seduction of mankinde.

3. Warres shall cease for a thousand years.

4. The Warre which shall begin after these thousand yeers shall not last long.

Vers. 4.

1. Christ is a Iudge appointed by God, to whom the holy Angels are joyned as Assessors, or inferiour Iudges.

2. The Professors of the Gospel are hated in the sight of the world.

3. Constancy is required in the Profession of the Truth.

4. They are Idolators, who worship Antichrist, and follow his doctrine.

5 The Martyrs shall reign with Christ for a thousand years in the Militant Church.

Vers. 5.

1. The generall resurrection shall be in the end of the world.

2. The first resurrection and particular of the Martyrs is the proeme unto the second, or universall resurrection.

Vers. 6.

1. As the children of God in this life have one above another prerogatives of gifts, works, and sufferings: so shall they also have prerogatives of blessings, both in this life, and in that also which shall be hereafter.

2. The common happpnesse of the godly, among other things▪ consists in this, that the second death hath no power over them.

3. We must certainly resolve, that there is a second, or eternall Death.

4. Though all Christians are Kings and Priests: yet in a mor • speciall manner the Martyrs raised at the beginning of these thousand years shall be Kings and Priests in the Militant Church.

Vers. 7.

1. The happynesse of the Church, which shall continue for the •• thousand years, must not be confounded with • or mistaken for the happynesse of life eternall.

2. Satan can do nothing, except, by Gods leave, he be let loose out of his prison.

3. God alone can restrain Satan, as if he had him shut up in some prison.

Vers. 8.

1. Satan, when soever he gains power, playes over his old pranks again.

2. Satan is delighted with the shedding of mans bloud, especially of the Godly▪ and therefore useth to seduce, and entice men to Warre.

3. Whatsoever is said in the Old Testament of Gog and Magog, is to be understood partly literally, partly typically.

4. The Enemies of the Church are in number many.

Vers. 9.

1. Men seduced by the Devill set slip no occasion, so watchfull herein they are of persecuting the Godly.

2. The Chur • h is the beloved City of God.

3. It is the duty of Christians continually to be exercised in Christ's warfare.

4. God executes wonderfull judgements against the enemies of his Church.

Vers. 10.

1. The Devill, and his Instruments are cast into Hell, and shall be tormented there for ever.

2. Eternity is nothing else, then a continuation of Age to Age for ever.

3. Hell is a place full of horrour.

Vers. 11.

1. The M • jesty of Christ coming to Iudgement shall be very great.

2. Heaven, and Earth, in the day of the last Judgement, shall passe away, in respect of the fashion of this world.

Vers. 12. and 13.

1. The last resurrection shall be universall.

2. Men in the last Judgement shall be judged according to their works.

3. The Conscience of a man is like a book, in which all his thoughts, words, and deeds are as it were set down.

4. The book of life, or Predestination shall be opened in the last Judgement, for then shall it appear plainly who are the Elect, and who the reprobate: who have truely beleeved in Christ, who hypocritically: who have truely worshipped God, who according to appearance onely.

5. The last Judgement shall be universall, infallible, and just. Vniversall, because it shall be of the dead, and living; of great, and small. Infallible, because God is all-knowing▪ and hath chosen his own from Eternity. The Omnisciency, or all-knowledge of God is signified by the books, in which the works of every particular man are written. His Election is signified by the book of life. Iust, because God shall judge according to every mans works, without acceptance of persons.

6. God knoweth in what place the particular body of every dead man is reserved.

Vers. 14.15.

1. Hell is a place full of horrour.

2. Reprobation from life eternall is nothing else, but a not-writing in the book of life. Election to eternall life, is a writing of our names in the book of Life.

An Appendix.

BEcause in the handling of this Chapter, I proposed to my self not onely to maintain that which mine own Conscience witnessed with me to be true; but withall to furnish these times also with this, not the least Consolation; it was needfull for me to use this Method, which in the Explanation of holy Scripture, without doubt exceeds all others. It will not be amisse therefore, if I set down this Method in the following Table.

In every Chapter, yea Verse, of holy Scripture, there are to be considered.

The Prolegomena, or Praecognita, that is, the foregoing matter, or things to be known before hand; and they are either of the Author, and authority thereof. Subject, or matter. Connexion, or Coherence. The Text it self, in which are to be considered the Argument, or Summe thereof. Analysis, or Resolution, either Philologically, and Theologically, or Logically, and Theologically. Paraphrase, or larger upholding thereof. Questions, either Fundamentall; proper to that place, and necessarily arising; or, Lesse principall; common with other places, and honorary, or accessory, Doctrines, according to The order of the Heads in the Catechisme. Common Places. The order of the Context.

Of these the Argument, Paraphrase, and Doctrines, belong to the handling of the sacred Text in the way of Preaching; the Analysis, or Questions, to the Scholasticall part of Divinity.

Glory be to God alone.

FINIS.

Testimonies concerning this worke of Alstedius. Dr. Hukewill in his Apology, &c. lib. 4. cap. 12.5.6.

ALstedius a famous Professour at Herborne, Concerning Elias comming. in his Diatribe d • mille annis Apocalypticis, published about two yeares since, is of this opinion; as also that the thousand years mention • d in the 20. of the Revel. (during which time Satan should be bound) is yet to come, which assertion he first builds upon a litterall interpretation of the number, in as much as it is five severall times repeated within the compasse of seven verses, and the foure last with a special article added, 〈 in non-Latin alphabet 〉 (the thousand year • s.) Secondly, upon a supposition that Satan as yet hath not been bound up a thousand yeares together, since the delivery of that Prophecie by the Angell to St. Iohn, and by him to the Church; considering that ever since, much and grosse idolatrie hath raigned among the Pagans, obstinate blindenesse among the Iewes, since the rising of Mahomet, pittyfull defection, & seduction among the Saracens, strang errors a • d heresies, sects and schisms among the Christians, and since the rising of Antichrist, wonderfull ignorance sup • rstition, and persecution of the • aints, together with a generall prophanesse, and corruption in matter of manners; all which saith he, cannot stand with the binding up of Sathan, (the principall actor of all these) for a thousand yeares, and consequently, that the performance of that promise is yet to be expected: and for confirmation of this opinion (though the booke it selfe be but little (he alleadgeth 66. passages of Scripture, inforceth many reasons, answereth 36. Objections, p • oduceth the testimonies of sundry learned men, either expresly defending it, or at least wise favouring • t. And they are, Iustus Heurnius. Ioannes Keplerus. Petrus Curaeus. Ioannes D • bricus. Ioannes Piscator. Petrus Molinaeus. 〈1 page duplicate〉 〈1 page duplicate〉 Ioannes Ferus. Seraph Firmianus Remalcus d • Vaulx. Martinus Cellarius. vid apud Alst • dium. Christoph. B • soldus. Cael Sec. Curio. Alf. Con Mantuanus. Lucas Osiander. Matthaeus Cotterias. Michael S • ndivoga •• . Stephanus Pan 〈…〉 Quos • mnes su • si 〈…〉

The Auth • r of a book, lat • ly published in latine, and inscribed Nunc us Proph • icus, who in modesty conceales his name. pag. 34.42. Diatribe de mille • nnis, Ap • ca • quem tractatum, &c. th • t is, the treatise of Alstedium concerni • g the thousand yeares in the Revelation, • est • eme above the value of gold and precious stones, it being full of secret wisedome.

Parvum sed magnae sedulita is opus. Als • edius. Sedalitas▪ And pag. 42, Als • ed in his t • uely golden little work of • he th • usand yeares in the Ap • calypse.

Which work though small, yet full of great sedul • tie ▪ takes away all scruple of doubt herein; And it is much to be de • ired, that some one or other that delights himselfe in Theologicall misteries so we • worthy of our knowledge would translate it out of the Latine, and make it speak English. 〈 in non-Latin alphabet 〉 ▪ Thou wilt straightway thinke Reader, that this was no small inciteme • t to me to goe on with this Translation, having before the edition of this booke taken it into mine hands.

Testimonies concerning the Opinion it selfe, approved by some famous English Divines. And first Dr. H • kewill of Oxford in his Book intituled, An Apology of the power and providence of God in the governement of the world. Lib. 6. Cap. 12. v. 6.

AS wee neede not doubt that Antichrist is long • ince come into the world, so many passages of holy Scripture and testimonies of learned men, make us more then hope that (notwithstanding his late victories, and triumphs) his downefall is not farre off, and that thereupon the Church of Christ shall flourish more in peace, and power, in doctrine and manners, in lustre and glory, then hitherto at any time in former ages it hath done To instance in all the passages in Scripture, which to this purpose are alleadged, would prove, I doubt me tedious, and in some perchance impertinent, mine endeavour then shall be to pick out the choisest, and among them specially those which seeme to point at a fuller calling as well of the Gentiles, as the Iews, then heretofore hath been.

The particular places for brevitie I have set downe, which, Reader▪ p • ruse at thy leasure. Psal. 22.27. Esay 2.2 Matth. 24.14. Rom. 52.26. 2. Cor. 3.15. Micah • .3. Esay 30.26. and 54.11. But you shall have them all in this treatise.

The Doctor goes on.

ANd all this peace • nd glory shall arise from the subversion of Rome and Antichrist, a • d his adherents, so eviden • ly described in the 14.18. and 19. of the Revelation, that the very Iesuits themselves, Ribera and Vegas cannot possibly devise any jugling conveyance how to shift i • off. And if for the effecting of this great worke, we should grant, (that which all antiquity both Iewish and Christian much beates upo • ) that Elias shall come and restore all things, I cannot see what great absurdity can from thence be inferre • , or what Article of Christian faith it imp • gneth. Indeed our Saviour te leth his Disciples that Elias was then come meaning Iohn the Baptist, whom he tear • eth E • ias in regard of his zeale, his aust • rity of life, his suffering for the Truth, and his preparing a way to reformation; but how the Baptist restored all things he tells them not, neither can those words (as I conceive) bee prop • rly u • derstood of him, nor yet those of the Prophet Malachy, that Elias the Prophet fo • the turning of the hearts of men each to other, and all to God, shal be sent before the comming of the great and dreadfull day of the Lord; where by the day of the first comming of our Lord in the flesh cannot well be mea • t, in as much as that was rath • r good and gracious, then great and dreadfull: It should seeme then that either Elias himself, or some other great Heroical spui • matchable to him, • s yet to bee sent, for the accomplishing of this gr • at businesse in the restoring of all things. I am sure Alstedius, a famous professour a • Herborne, is of that opinion &c. ut supra.

Thus Doctor Hakewill, providentīae divinae ex • urius 〈 in non-Latin alphabet 〉

Doctor Twisse in his Preface to Mr. Medes Book intituled, The Apostasie of the latter times.

THe beginning of my acquaintance with Master Mede was occasioned by a rumour spread of his opinion, concerning the glorious kingdome of Christ here on earth, which many hundred yeares agoe was cried downe, as the errour of the Millenaries: and i • seemed wondrous strange to us, that such an opinion should after so many hundred yeares bee revived; and that in so strange a manner as now we finde, both amongst us, and amongst out-landish Divines. Neverthelesse my selfe being firmely set upon studies of another nature, I had no great edge so much as to hearken to it, much lesse to take it into consideration. But a friend in the country sometimes urged mee to write to an acquaintance in London; and to enquire of Master Mede, whether he were of the same opinion with Piscator and Alstedius concerning the first resurrection, and the glorious kingdome of Christ. And hereupon shortly after word was sent me, that hee did agree with Piscator in this, that some shall rise a thousand yeares before others, but he differed from him in this, that Piscator thought this reigne o • Christ should bee in heaven; but I (said Master Mede) agree rather with Alstedius and conceive, that the thousand yeares reigne of Christ shall bee on earth, yet herein he differed from Alstedius; that whereas Alstedius was of opinion that the thousand yeares reigne of Christ should be after the day of judgement, Master Medes opinion was that it should be in et durante die judicij, in and during the day of judgement; which day of judgement should continue a thousand yeares, beginning with the ruine of Antichrist, and ending with the destr • ction of Gog and Magog.

When I heard this, my spirit was stirred up in mee to lay aside for a while my ordinarie studies, and to take this into consideration, and I prayed Master Mede to give me leave to propose my reasons against this opinion of his. And the truth is, the improbability of it seemed very pregnant unto naturall reason, and divers arguments that way offered themselvs, which seemed to be of very diff • cult (if at all possible) solution, and over and above it seemed very contradictious to divers plaine passages of holy Scripture. Mr. Mede very readily entertained the motion, and prescribed me a time after which he should bee at leisure for me, and in a letter after this, in his familiar manner asked me saying; when come your Quaerios? I accepted his courteous answer, and sent up unto him, first and last, twelve arguments against that opinion of his; and at the first I sent him with an answer devised by my selfe to nine of them, for so I had promised him, namely, that I would bethinke my wits of what possibly might bee said in the solution of them, according to the straight • esse of my invention, leaving it to him to approve, or correct, or adde, as he thought good. And whereas I could devise nothing at all in answer to my tenth argument, he sent me a large answer thereunto in three sides of a sheet of paper, whereby I well perceived,. that my best arguments had been known to him and examined before I devised them.

After this, I came acquainted with ma • y discourses upon the same argument, one printed at Hanow in Germani, de die novissimo, of the last day; a few onely were printed, two copies (and no more) were brought into England, Master Med, bought them both, and sent me one of them to copy it out, which we did. After this, no lesse then seven manu-scripts were sent me from one Divine, treating of this and other mysteries. Now here I cannot but confesse my corruption, for I received them by way of a bribe, and indeed I was to doe him a favour, and I dealt plainely with him, and told him I would not sell my favours Gratis, I would be well payed for them. And therefore whereas I heard hee had strange n •• ions upon the Revelation, and touching the mysteries of the first resurrection; and Christs Kingdome, I looked to bee fee'd with the communication of them, with promise to returne them safely, after I had suck't the hony out of them, though he had never a whit the lesse for that, such is the nature of spirituall commodities. The good man sent me word, that such bribs should never make me rich: but I returned answer, that they could make me the more rich then the enjoying of all the treasures of Ae • hopia, and the hill Amara to boote: And here I found rich mines inde • d, even a • l the mysteries belonging to Christs glorious Kingdome set downe a part, by wayd question, and a solemne resolution thereon, with proofes adjoyned out of the holy Scripture. Since t • at, I have met with divers choice pieces of the same argument, some prosecuting a few parts thereof onely, and others more.

So farre Doctor Twisse, S • mi. Pelagianorum bujus seculi acenimus inpugn • tor.

Master Mede of Cambridge, Commena tionum Apocalypticarum. Dialog cum Tryphone. Part of which Dialogue so farre so • th as it con c ••• s the Millenary Reigne of Christ, Mr. Mede hath bo • h corrected, and illustrated with notes, in the 281 pag. &c. of this wo • k, where hee hath also published the opinions of the Iewish Doctors concerning the kingdome of the Messias. Part. II. pag. 276. et seqq.

IDadeo proximi post Apostolo • , &c. This opinion was so approved by the Christians in the age next to the Apostles, that Iusti • e Martyr doth witnesse that not onely himselfe, but the Christian of that time in all respects Orthodox did with a joynt and unanimous consent beleive it. Which opinion notwithstanding of the fi • st Christians, afterward deformed with some additions, or (as I conceive) amisse understood, posterity did after an age or two reject. Yet so farre did the heate of this contention encrease (which deservedly you may wonder at, and grieve for) before it could be composed, that they who could • ot otherwise get free from the power of the adverse opinion, established by the Revelati • n, would rather call in question the authority of that divine Prophecy, confirmed by all the schollers of the Apostles, and their next successours, and openly and boldly slight it, then yeeld to this opinion: till at length happening upon some other likely interpretation o • these thousan • y • ares, permitting to the Revelation it's divine authority, they ceased from their attempt, which could by no meanes be freed from the censure of impiety.

Conceive thus them, that the Seaventh Trumpet, with the whole space of those thousand yeares, and other predictions belonging thereto, doth set forth that great day of judgement, so much spoken of by the ancient Church, as also by Christ, and his Apostles, and is not the short space of a few houres, as commonly it is beleives, but according to the manner of the H • brewes, Every whe • e in the Prophets, as when they say in that day • and e • sewhere in the O.T. A • a • so • he N. as Mat. 6.11 Luk. 11.13. & 8 2 Pet. 3.18 The day of an Age, whi • h wee rende • , for ever and ev • r. using a day for a time, the continued intervall of many yeares, and circums • ribed with two resurrections, as with two set or limitted t • rmes: I say that this day shall bee begun first with the part • cul • r and t • mely judgement of Antichrist, and oth • r ene • ies of th • Church, then remaining alive with the glorious appearance of our Lord Christ in flames of fire; and that at length after the Kingdome of a thousand yeares granted to his holy Spouse the New Ierusal • m here on earth, and others that shall afterward be borne this great day now drawing to an end, shall bee finish • d, aft • r the letting loose of Satan and u • ter destruction of the Churches e • emies, with the generall resurrection and judgement of all the dead: which being performed, the wicked shall be thrust downe i • to Hell to bee torm • nted eternally, and the Saints translated into Heaven to live with Christ there for ever.

This indeed is the Time of the anger of God upon the Nations, and avenging the cause of them who dyed for Christ, for which after the blast of the seaventh Trumpet, chapter ele • enth, the El • ers give thankes with triumph, because therein God was to g • ve a reward to his servants the Prophets and Saints, and to them that feared his • ame, small and great; and would destroy th • m who destroy the earth.

This is that day of judgement, and destruction of wicked men, of which Peter 2. Ep. 3.8. having spoken, pr • sently addes: But (beloved) be not ignorant of this one thing, (for before I shewed it was called a day) that one day is with the Lord as a thousand yeares, and a thousand yeares as one day. In which very day the Apostle with his brethren and kinsfolk, the Iewes (to whom he writeth) doth expect a new fashion of things to happen, of which hee saith Presen • ly BVT WEE EXPECT A NEW HEAVEN AND A NEW EARTH; verse 13. according to his Promise where in dwelleth righteousnes. Take notice; according to his promise. Now where was this promise to be found of a new Heaven, and new Earth (seeing Iohn had not yet had this Revelation) but Esaya 65.17. and 66.22. which promise whosoever shall reade, I should wonder if he think that it is to be accomplished any where else but vpon Earth.

This is also that Kingdome, which is ioyned with Christs appearance heere on Earth to Iudge the world, of which Paul to Timothy 2. Ep. 4 1. I charge thee before god and the lord Iesus Christ 〈◊〉 shall Iudge the quicke and the dead at his APPEARING and HIS KINGDOME. For after the last and Vniuersall Resurrection, the same Paul being witnesse 1. Cor. 15.24: Christ having destroyed the last enemy death, shall deliver up the Kingdome to the Father, that he himselfe may be subiect to him that put all things vnder him; so little can he be said to enter upon a new kingdome. The Kingdome therefore, which neither was before the App • arance of the Lord neither shall be after the last Resurrection must necessarily be concluded to be batweene them both.

This is the kingdom of the son of man, which Dan. saw, the times of the Antichristian HORNE being finished, or the times of the Gentiles (Luke 21.24) being accomplished; who shall appeare in the clouds, when power, and glory, and the Kingdome shall be given to him, that all people, nations, and languages may serve him for when (as the Angel streight expoundeth it) the Kingdom and Dominion, Dan. 13.14 18.22.26.27. and greatnesse of the Kingdome under the whole heaven (mark it well) shall be given to the people of the Sai • ts of the most high. For neither as I sayd before, shall this Kingdome be after the last Resurrection, seeing then the Sonne of man shall not enter upon a Kingdome, but as Paul saith, he must lay it downe, and deliver to his Father. Now that the same kingdome is spoken of by Daniel and Iohn may from hence be evinced. First, because both Kingdom • begin with the ruine of the fourth, or Roman Beast, that of Daniel, when the Beast under the last command of the Horne which had eyes, Dan. 7.21. vers 8. was slaine and his body given to the burning flame; that in th • Revelation, when the Beast and false Prophet (that wicked Horne is Dani • l having mouth and eyes like a head) were taken and both cast alive into the lake of fire burning with brimstone. Secondly, from the same sitting in judgement, which went before both: for that one place is borrowed from the other, and both ente • d the same thing, will appeare from the comparing of the descriptions of both.

DAN. Cap. VII. APOC. XX.4. Ver. 9. I beheld till the Thrones were placed. For so it must be rendred with the Vulgar, LXX. and Theodor, and so 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 is used of a Throne in the Targum on Ier. 1.15. And I saw Thrones. Ver. 10. And judgement was set. That is, Judges, as in the great Sanbedrim or Councell of the Jewes, according to the manner of which this whole description is fitted. And they sate upon them Ver. 22. And judgement was given to the Saints of the most High. That is, Power to Judge, whence is that of Paul. The just shall judge the Earth. And judgement was given unto them. And the Saints possessed the Kingdome. That is, with the Sonne of man who came in the clouds of Heaven. And the Saints lived & reigned with Christ a thousand yeares.

Moreover I would advise the Reader of this; whatsoever wholesome truth almost is delivered by the Iewes, or by our Saviour in the Gospel, or any where in the new Testament, by the Apostles, concerning the day of the Great Iudgement, is taken out of this vision of Daniel; namely, the Judgement which shall be by fire, Christs comming in the Cloudes of Heaven, his comming in the glory of his Father with a multitude of Angels, the judging of the world by him with his Saints, the abolishing of Antichrist, by the glorious appearance of his comming, &c. So that they goe about to take away a pillar of our Evangelicall faith, who neglecting this ancient tradition of the Church, goe about to carry this Prophecy another way.

Lastly, to make an end: This is that most great Kingdome, which, as Daniel interprets it, was shewed to Nebuchadnezzar in that representative Statue of the foure Kingdomes:Dan. 11.34.35. Not that of the STONE, which (the succession of the IV Monarchies yet remaining) was cut out of the Mountaine, (for this is the present state of Christs Kingdom • ) but of the Stone, which (those Monarchies being dissolved and overthrowne) became a Mountain • and filled the whole earth.

Hactenus Medeus, 〈 in non-Latin alphabet 〉 , in m sticis Prophetiis, si quis alius, 〈 in non-Latin alphabet 〉 .

The Learned Authour of a Latine Treatise lately Printed in London, and Inscribed NVNC IVS PROPHETICVS.

DE millenariâ felicitate doctrinam non esse novam, besternam, &c. The future felicity of the Saints and servants of God here on earth for the space of 1000. yeares is no novell conceit, new broached fancy, or an opinion started up yesterday; but a Truth to be reverenced for its antiquity and seniority, Multi Ecclesiaricorum virorū & Martyrum ista di • erunt, Hieron. in Hierem. lib. 4. it being countenanced and maintained above 14. or 1500. yeares agoe, yea even in the infancy of the Christian Church. Many reverend men, famous for their sanctity, and learning, who lived whilest the blood of Christ was yet warme, taught freely, and fully with applause of all, and contradiction of none, concerning a great Sabbath and time of Rest, which should in after ages come upon the Earth. Some of them maintained then a twofold Resurrection. 1. Particular, of some choyce Saints, especially Martyrs and Confessors, whose lives were shortned and imbittered for the testimony of Iesus. 2. Vniversall, of the residue of the Saints with all the Reprobates, which is a principall flower in the Garland of every Christians Creed, and betwixt both, a truely Golden Age of 1000. yeares continuance. Peruse and ponder, good Reader, Revel. 5.10. and ch. 20.4, 5, 6. where the premises (if my interpretation may • eare sway) are so manifestly asserted, as if they were written with a Sunne beame. Neither let any scruple at the raising of any particular Saints before their Brethren, seeing we have a president hereof in sacred Writ, or the first Good Friday, (or as I rather conceive) on the first Easter day: for at that time there arose with Christ our first Parents, holy Patriarches and Matriarchs, with many religious Kings, and inspired Prophets, by name, Adam, Eve, Noah, Abraham and his Sarah, Isaac, Iacob, Iob, Moses, David: or at least, Iohn Baptist, Zachary, Elizabeth, Simeon, Anna, Ioseph Christs Foster-father, with others who saw and conversed with Christ in the flesh.

Moreover not a few eminent and ancient Fathers were strongly opinionated that Christ himselfe should then descend from Heaven, and here Reigne in a visible shape with great glory and tranquillity amongst his Saints and holy ones, That eloquent and Lactant. Institut. l. 7. candid writer Lactantius, the Cicero of the Christians shall be the mouth of the rest. The Sonne of the highest, and great God shall come to judge the living and dead, and he shall dwell among men 1000. yeares, and he shall governe them under a most just command; and they shall live with their bodies, they shall not dye; but for those 1000. yeares they shall encrease into an infinite multitude, and their issue shall be holy, and beloved of God. Now they that are raised from the dead shall as Iudges be placed over them that are alive. And a little after: The Moone shall receive the brightnesse of the Sun, and shall lose her light no more. And the Sun shall be seven times more glorious then now it is. The earth shall expresse her fruitfulnesse, and bring forth of its owne accord plentifull store of corne: The cliffes of the Mountaines shall sweat out honey, the Springs and rivers shall flow with wine and milke.Lactantius expresseth this Prophecy in Virgils verses, changing the order thus, 38.39.40.41.28.29.30.42.43.44.45.21.22. And presently againe, There shall be no ravenous beasts in this time, no birds of prey; but all things shall be quiet and peaceable. The Lyon and Calfe shall feed at the same stall; the Wolfe shall not devoure the Sheepe, neither shall the dogge hunt after his prey. The Eagle and Hawke shall doe no harme: The Infan • shall play with Seapents. Lastly, all those things shall come to passe which the Poets fable to have beene in those golden times of Saturnes reigne. Men shall live therefore a most quiet and plentifull life, and they shall reigne together with God, and the Kings of the earth shall bring in their gifts and presents to worship and honour the great King, &c. This is the doctrine of the holy Prophets, which we Christians follow: This is Christian wisdome. These are the words of Lactantius, which though plausible at the first view (being most part Scripture phrase) yet may here and there I grant, if minutely examined, be justly liable to exception, as bordering neere upon the Heresy of Cerinibus, Cerinthius and his followers the Millenaries were branded for Heretiques by reason of their carnall conceit of a meere temporall felicity: That the earth during these 1000. yeare • should be, not a paradise of spirituall delights, but a stewes of all impure pleasures, and a stage ef libertinisme, not unlike the phantasticall heaven the Turkes dreame of. This is also the fond fancy of the circumcised Iewes, and our late rebaptized Heretiques. and the old condemned Millmarians, except we yeeld them spoken (as Saint Paul speakes in another case) after the manner of men. Howbeit the Authour may be excused, he having only amplified that in transcendent expressions and flourishing streames, which many-many Lights of the East and West-Churches delivered in downeright termes. But why doe I single out one Lactantius, or insist thus on his Rhetorique • Papias a Bishop, and Saint Iohns Scholar, Irenaeus and Iustine, stiled the Martyr, both which lived in the next age to the Apostles, Tertullian also and Hilarius, men of admirable endowments, yea, I had almost said, and in part blessed Augustine himselfe and his contemporary Saint Hieron. de VV. M. numerosum antiquorum Pa ••• m Catalogum in banc sententi • m recenset. Hierome, (all which were stars of the first magnitude in the firmament of the Primitive Church) most willingly have afforded their places and suffrages to this comfortable Doctrine, I meane for the maine of it. After a good pause the same Author proceeds thus. Lastly, In what yeare this new world shall begin, wherein holy men and women shall rejoyce and live together in a most blessed and heavenly manner, is one of the great secrets of Heaven, all which are unknowne to us mortals (Alas! our dimme eyes, the Caleb and Ioshua, fellow spies in this Isle of man, cannot pierce those tenfold Orbes of Heaven.)

Indeed so many men so many mindes: One Author assignes this yeare, another that, a third differs in his account from both. But it is agreed on all hands that this thrice happy and golden age is now at hand. Alstedius the Champion of the late Millenarians, and a maine prop of this new revised Doctrine, names and confidently determines the yeare of Christ 1694. (being 52 yeares hence) for the first yeare of this triumphant Reigne of the Saints here on earth. Others judge the time uncertaine, and certainly their judgment (in my judgement) is most certaine. I will turne my private opinion into a prayer, O that the Almighty would hasten, I againe and againe I wish it, this glorious Kingdome, that so it may come in our times before we be lodged in the silent grave, and moulder into our principles, dust and ashes. And now I will seale this delightfull contemplation with the words of Saint Iohn surnamed the Divine; or rather not of the P •• man, but of the thrice blessed Spirit which guided his pen, Rev. 20.6. Blessed is he that hath his part in the first Resurrection.

Sweet Jesus, grant a part in the first Resurrection, to Thy servant and Sonne of thine Handymayd, T. B.

I wholly submit my selfe and opinion to the determination of our long expected Venerable Synod.

Its Auctori •• e in libello Docto, Iupiter, & laborioso!

There is extant also in Print this last yeare a Treatise of one Master John Archer, sometimes Preacher of All-hallows in Lombardstreet, Intituled, The Personall Reigne of Christ upon Earth. The Author, as I • eare, is with God, but his Booke thou maist have on every stall. But so farre out of some of our English Divines. Let us now heare the Incomparable Tycho Brahe.

Tycho Brahe: 〈 in non-Latin alphabet 〉 , His Testimony taken out of his first Tome Astronomicorum Progymnasmatum not farre from the end.

IT is worthy our best observation,The first revolution of the fiery Trigon, happened in Enco and in the then flourishing estate of the Church. The third in Moses and the freedome from Egyptian slavery. The fifth in CHRIST, and the restoring of us to Gods • avourby his Passion. that as all the former uneven Revolutions of the Fiery Trigon, (namely the first, third, and fifth) have ever beene auspicious to the world, as having ushered in some great and singular favours of the Almighty to mankind: so it is probable that this seventh Revolution which now Reignes ever since the yeare of our Lord 1603. is the forerunner of a more happy and glorious state then all the afore p • ssed ages have eve • yet enjoyed. Neither doth this disagree with the most ancien • prophecies of the wisest men, and enlightned by the Holy Ghost, who have foretold that before the generall conflagration of all things, that there shall be a certaine quiet and peaceable age for some good space of time upon Earth, wherein the tumults and confusions happening 〈◊〉 politique States, and by reason of varieties of Religions shall be setled and appeased, and at length be made more conformable to the Divine Will, 〈…〉 SABBATISMI qu •• da •• • cculta • rationē ob • inet, & praecaeteris peculiare, & magni momenti quid denunciat. Tycho Brahe d. l. and pleasure. Which we may also not abscurely collect from the Prophets themselves, who foretold that some golden age should be for a time on Earth, in which men should beate their swords into Ploughshares, and their Speares into pruning-hookes: neither should Nation lift up a sword against Nation, nor learn • warre any more: But they shall sit every man under his Vine, and • nder his Figure • , and none shall make them afraid, as Micah the Prophet hath it, ch. 4. and Esay ch. II. prophecyeth of the same in this manner: The Wolfe shall dwell with the Lambe, and the Leopard shall lie downe with the Kid, and the Galfe and the young Lion, and the • atling together, and a little childe shall leade them. And the Co • and the Beare shall feed, their young ones shall lie downe together: and the Lyon shall eate straw like the Oxe. And the sucking childe shall play on the hole of the Aspe, and the weaned childe shall put his hand on the Cockatricuden. They shall not hurt in all my holy Mountaine: For the earth shall be full of the knowledge of the Lord, as the waters cover the Sea. And that passage also, Esay 60. is to be referred to the Mysticall Hierusalem, or more perfect state of Christianity then hath beene hitherto. For Brasse I will bring gold, and for Iron I will bring Silver, and for-Wood Brasse, and for Stones Iron: I will also make thy Officers, peace, and thy exactors righteousnesse: Violence shall no more be heard in thy Land, wasting nor destruction within thy borders; but thou shalt call thy wals salvation, and thy gates praise. And what goes before and followes; where at length lie thus concludes: I the Lord will hasten it in his time. More places are likewise to be found as well in the Prophets, as in the Without doubt he meanes the 20 Chapter. Revelation, promising an unusuall and unexpected happynesse of earthly things, such as never hath beene in any age of the world hitherto. The truth therefore of this Prophecy shall be fulfilled before the generall destruction of all things, (for it cannot faile, proceeding wholly from the infallible Spirit of God) and it is probable that the accomplishment thereof is at hand. Why then may not all these things obtaine an expected event within the compasse of this renewed Revolution of the fiery Trigon, and of the other three ensuing, which compleate 800. yeares? Hactenus Atlas ille Coeli Mathematici.

The Testimony of Carolus Gallus; out of Dr Hakewill, in his Advertisement to pag. 476. for I have not the Booke by me. A Booke written by Carolus Gallus a Professour of Divinity in the University of Leyden, published in the yeare 1592▪ and intituled Clavis prophetica nova Apocalypseos Iohannis Apostoli & Evangeliographi.

In his Epistle Dedicatory to the Prince of Orenge, and the States of the Netherlands, he professeth it was a worke, In quo (saith he) jam inde a viginti quinque annis, &c. that is In which for these XXV. yeares, I have very much laboured, by reading, meditating, searching, writing, disputing, and publiquely teaching both in Churches and Schooles, seeking out and letting slip nothing, which seemed to concerne the finding out of this Divine Treasure. Now this man after all this travell, search, and study, thus concludes his eight Observation upon the 20. Chapter of that Booke. Breviter spiritus propheticus in hac Iohannis Apocalypsi, &c. that is, Briefely, the Spirit in this Revelation of John Prophecyeth concerning the particular and wonderfull Resurrection, renovation, and restitution of the Church, that it, in this last Age, shall appeare made one of Jewes and Gentiles, both living and dead, and more gloriously then ever heretofore, in a wonderfull manner shall live againe from the dead, or first death, and shall be renewed, restored, and flourish againe.

I THESS. IV. Commate 16. 〈 in non-Latin alphabet 〉 THE DEAD IN CHRIST [ 〈 in non-Latin alphabet 〉 , for Christ, that is, The Martyrs] SHALL RISE FIRST.

THe interpretation will not seeme strange to any one who knowes, that the same Paul, who in his owne words, is 〈 in non-Latin alphabet 〉 , Ephe. 4.1. was a prisoner, on bound for the Lords sake, the preposition, as fea • he • men know, sometimes signifying the cause propter q ••• ▪ That place also Rev. 14.13. 〈 in non-Latin alphabet 〉 , They that dye in the Lord, is no otherwise interpreted by some Learned men; for the whole pericope or passage there seemes plainely to point at the Martyrs, who verse 4. are more elegantly called 〈 in non-Latin alphabet 〉 The first fruites unto God, and to the Lambe, as purchased by a particular prerogative from among men.