Chiliasto-mastix redivivus, Sive Homesus enervatus. A confutation of the MILLENARIAN OPINION, Plainly demonstrating that Christ will not Reign Visibly and Personally on earth with the Saints for a thousand yeers ei­ther before the day of Judgement, in the day of Judgement, or after it: Where you also have many Texts of Scripture Vin­dicated from the vain Glosses of one Dr. Homes, a great Millenarian, and all his Cavils (of any consequence) refelled and answered. With a word to our Fifth Monarch-men, whose dangerous pra­ctises of late, clearly shew that this opinion leads to Schisme, and Sedition in Church and State. By Tho. Hall, B. D. and Pastor of Kingsnorton.

Jonah 2. 8.
They that wait on lying Vanities forsake their own mercy..
John 18. 36.
My Kingdom is not of this world.

LONDON, Printed for John Starkey, at the Miter, at the West end of Pauls, 1697.

TO THE CANDID READER.

HAving finisht my Expo­sition on 2 Tim. 3. by way of Supplement to Mr. Barlow, when I came to the 2 Tim. 4. 1. I perceived that Dr. Homes was tampering with it, forcing it to plead his Millena­rian cause; upon this I encoun­tred him, and have Vindicated the Text from the Vain Glosses which he put upon it. Afterwards [Page] perusing his whole book, I found it so jejune and empty, and his proofs so grosly wrested, and impertinent, that I conceived it might be time well spent to Vindicate the Text which he abuseth, especially such as have any seeming weight in them (as to his purpose) which here thou hast now presented to thy view. I thought it good to give it thee single by it self, and the rather that such as cannot buy the Exposition of those two Chapters, yet may have this little Antidote at hand against this Epidemical error which spreads so strangely, and hath already brought forth the malignant fruit of Schisme in the Church, and Sedition in the State, to the hazarding of both; as appears in that Sediti­ous Declaration of the Fifth Mo­narch men, who cry down Magi­stracy and Ministery as that Beast [Page] (so do these Bruits call them) which hindreth the coming of their King Jesus.

The Apostle tells us of some that despise Government, and a­mong the the rest he gives them this Character (2 Pet. 2. 10.) that they are self-conceived per­sons, [...] sibi placentes & proprio ad­dicti judicio.such as love to sing their own song, and to get a name they'l go a strain of their own be­yond the Ordinary, even to the contradicting and out-facing of the clearest evidence of Scripture and Reason; they are so wedded to their own Fancies that they think every thing makes for them, and every one pleads their cause; Scri­ptures, Fathers, Astronomers, Sybils, Poets, Turks, Talmuds, Targums, &c. and this is Dr. Homes his case, as the ensuing Treatise will shew: where you have the Question debated Pole­mically [Page] [...], Nega­tive & Positive. 1. I shew the Weakness and Invalidity of the Drs. Thesis and his proofs. 2. I have set down the Truth in an Antithesis, proving it by Scri­pture and Reason, with as much brevity as may be. And herein I shall be directly opposite to the Doctor, for I have used all means to contract my self, and have compacted as much matter in as little a compass as possibly I could; whereas he doth de Industria use all meanes to swel his book into a Folio, and therefore he hath put a great part of it into La­tin and English, for the credit of the Cause, that all the world may see he Lyes in Folio: in the mean time forgetting the Pro­verb, [...], that a great book (especially when stuft with such a cramb bis co­cta, [Page] as the Doctor hath stuft his book withall, is a great burden, especially to an Ingenious Rea­der, who delights in Laconick brevity, and must have much in a little.

Neither can this displease any sober man, if I in the Spirit of Love and Meekness (tendring the good of the Land of my Na­tivity) publish a Tract in Octa­vo, in defence of the Ancient common received Truths of Gods Church; since Doctor Homes hath publisht a Treatise in Folio against them. He must be a man of singular patience that can en­dure to read over the Doctors book, his proofs are so imperti­nent and ridiculous, that the bare rehearsal of most of them is confutation sufficient. Surely should the Doctor write a Foli­um Plaustrale, a Volumn big [Page] enough to load a Cart, yet if he bring no better proofs to main­tain his Tenet, then I have yet seen, I Question who wil believe him?

For my own particular, in this thing, I have done nothing out of any spirit of opposition to the Person, or parts of any, nay I could heartily wish that the Do­ctor had spent his Operam & Oleum, his Time and Talents, on some better Subject, which might have furthered his Ac­count in the Day of the Lord, when we must all give an Ac­count of our Stewardships; and not to have fed mens fancies with lying Vanities, and that in a time when the World surfets with them already. I find the Builders of this Babel strange­ly divided amongst themselves, both about the Place, where this [Page] Raign shall be, whether in Hea­ven, or on Earth, whether in Ierusalem▪ or in the whole World?

2. About the Persons, whe­ther the Martyrs only shall Raign this thousand yeers, or whether all the Saints shall not Raign with them, or whether there shall be no wicked ones mixt amongst them?

3. About the manner of their Raign, whether it shall be in carnal delight, or spiritual, or both?

4. That they may be sure to disagree in all the principal points they differ in the time, when this Raign shall begin; some say, before the day of judgment; others say, in the day of judgement, [Page] others say, after it. Scarce any of the Chiliasts but hath his pe­culiar conceits in these points. Truth is but one, errour is ma­nifold.

Obj. Whereas some may think this a smal and harmless errour, not worth confuting.

Answ. I answer, 1. As no sin simply considered in it self is little, because there is no little God that we sin against, so no er­rour in it self is litile, because 'tis against the same glorious and infinite Majesty.

2. As little sins, so little er­rours (like little wedges) make way for greater; and he that makes Qui minima sperint, paula­tim decidit. Aug.no conscience of little errours, wil (when a Temptation comes) make no conscience of greater.

[Page] 3. This Tenet is not so harm­less and smal as some imagine. Is that a smal matter which over­throws the fundamentals of Reli­gion? making two bodily distinct Resurrections, two dayes of judg­ment, three Ascentions and De­scentions of Christ? Is that a harmless opinion which breeds Se­curity, Sensuality, Anarchy? Is that a harmless opinion which overthrows Ordinances, Magistra­cy, Ministery? Is that a little er­rour which perverts the Creed, and wrests the Lords Prayer, wracking that Peti ion, Thy King­dom come, to a desire of the coming of their Millenarian Kingdom: when the Kingdom we pray for in the Lords Prayer. 1. 'Tis the Fa­thers Kingdom, and Secondly, 'Tis purely Spiritual: when theirs is the Sons Kingdom (as them­selves confess) and is mixt, being [Page] partly spiritual, and partly consist­ing of corporal delights.

'Tis my judgement, that if these Opinionists be a little longer tole­rated, they wil Practically con­vince those of the danger of this Tenets who wil not Nationally beleeve it. That the Peace and Prosperity of this Church and State may be preserved, that the Lord at last would bring us, not to a Millenarian, Utopian, Imagi­nary, Terrestrial Kingdom; but to a Real, Caelestial and Everlast­ing Kingdom, is and shall be the Prayer, of

Thy Servant in Christ, for Christ and His King­dom▪ THO: HALL.

A TREATISE against the MILLENARIES.

WHen I considered how strangely this opinion of the Mil­lenaries spread and got ground every where, to the great disturbance of Magistracy and Ministery, of Church and State; I conceived that I might do very good ser­vice to undeceive people in this particular. Thereupon (having but lightly touched the point before) I fell more closely to study it, and finding that Dr▪ Homes his Book in Folio was u­niversally cried up (by such as [Page 2] were tickled with this fancy) as the Chiliastorum Achilles, the one and onely Book in this kind; I took some pains to read his Book more exactly.

I must confess I have read Dr. Homes his book in Folio us­que ad nauseam, till I was a weary of it, yea I do seriously profess that I am more fully convinced of the vanity of that fancy since I read the Drs. Book, then ever I was before; I may say of it as 'twas said of Dr. Heylins Book in defence of St. George, some doubted whe­ther ever there were such a St. but since they read this book they believe there never was such a Saint in being; so some have doubted whether there might not be a Personal Reign of Christ on earth, but since they have read Dr. Homes his Book they are fully satisfied [Page 3] that there is no such thing. 'Tis One said of a Verbal Dr. that he spake no­thing in as ma­ny Languages as ever he heard one. V. Mr. Ley Sunday a Sabbath cap. 8. p. 57.true, the Dr. hath said more for it then any man I know (for whereas others lye in Quarto, his in Folio) but how little to the purpose I come now briefly to examine. True, there is none that ever yet I saw which hath answered the Dr. as judging his Book (I suppose) unworthy of an answer▪ yet since 'tis so high­ly cried up as an invincible piece by the Favourers of that Tenet, (for when they can say nothing, they send us to Dr. Homes.) I shall therefore 1. shew them how he states the Question.

2. How he proves it.

3. I shall answer his most material proofs. And fourthly for brevity sake, I shall refer them to such as clear any Text more fully.

The Doctors Tenet upon search (for he hath not stated the [Page 4] Question Methodically and Scholastickly as he should have done) I find to be this, viz. That all the Saints departed shal Rise and Reign with Christ a thousand yeers on earth (but the wicked shall not Behold two Resurrections! whereof one is Homestical, it riseth out of the Drs. fancy.Rise till the end of the thousand yeers) in a wonderful, both Spirits are not very visible, nor do they use to eat and drink.visible, yet spiritual glorious manner, drink­ing Wine, eating Dainties, and enjoying all the lawful This will please a Turk well.plea­sures which all the Creatures then redeemed from their an­cient slavery can afford. All this shall be before the time of the It seems there are two dayes of judgement.ultimate and general Resur­rection and day of Judgement; Then shall the Jews be raised, and all Antichristian and Good news for Levellers, and fifth Mo­narch men.se­cular powers that do not love the members of Christ, submit unto his Laws and advance his interest in this design, be ruin­ed. Then shall the Saints on [Page 5] In Heaven he should say. earth be Sin-less, Sorrow­less, Temptation-less, Death­less; having a confluence of all comforts, a perfection of all qualities, and Surely this Reign is not yet begun.union amongst themselves on earth. Then shall there be no Magistrats, no coer­cive Oh happy Le­yelling-age! oh golden licenti­ous times.Superiorities, no Church Censures, no Fears, Wants, Weaknesses, Desertions or La­bours, &c.

All this happiness (saith Dr. Homes) you must expect on earth; but take heed you be not so unhappy as to believe it, least you be deluded by it▪ for Dr. Alsteed for the Millen. p. 79. English. Alsteed can tell Dr. Homes that Godly men for the whole space of those thousand yeers (except­ing Martyrs) shall be subject both to sin and death▪ and shall have the wicked intermixt with them. Habemus confitentum re­um. One of these Doctors must needs be in an error, I leave [Page 6] them to reconcile themselves, whilst I go on.

Here you see is much said, but how is it proved? Why, the Dr. proves is very Lear­nedly.

See what rotten Pillars he hath to uphold his tottering build­ings. 1. By Heathens, l. 4. c. 2.

2. By Mahumetans, l. 4. c. 3.

3. By the Jewish Rabbins (l. 4. c. 4.) he hath pickt it out of their Taxgum's and their Talmuds, & the Turks Flectere si ne­que seperos A­cheronta▪ move­bo. Alcoran, yet Wil­liam Burton (the Translator of Alsteed) takes upon him to prove it out of Tieho Brahe, who Lactant. Instit. l. 7. proves this Prophesie▪ by Virgils Verses, and tells us that the Poets fables of the golden age shall now come to pass: forgetting that Miranda ca­nunt, sed non credenda Poetae.tells you of a fiery Trigon, which prognosticats great peace to the world to come: yea the Sibils prophesies are brought for proof of this point; and the Apochrypha 2 Esd. 13. 39. 40. yea and Alsteed tells us of Phae­nomena or Apparitions in the Heavens, which portend (I know not what) strange and [Page 7] extraordinary things.

Qui amant ipsi sibi somnia fin­gunt.

When men be enamoured with an opinion, then they dream that every thing makes for them, though it be never so much against them. How Hea­thens, Mahumetans, and Rab­bins, (which abound with lyes and fables) should come to the knowledge of such a Spiritual, Sinless, Sanctified and Glori­ous Kingdom, is a Paradox to me.

—Hae manus Trojam erigent?
Nullas habet spes Troja si tales habet.
Sen. Trag.

If Millenaries have no better Prophesies then these, no won­der if their Fabrick totter.

The Dr. therefore suspecting [Page 8] these goes farther to the Greek and Latin Fathers, & to Modern writers. The Drs. Quotations I shall answer as the Dr. doth Dr. Prideaux his Argument Testimo­nio Humano. His Argument (saith he) from meer Authorities of men is inconsiderable and not worth answering. Most true of Dr. Homes his Argument in this kind, and whereas the Dr. pleads Antiquity, Dr. Homes shall answer Dr. H. out of Ter­tullian, Antiquitas sine Veritate vetustas est erroris. Antiquity without Verity is of no Validity. See how smartly Mr. In his Arrow against separa­tion (an elabo­rate piece) p. 340. John Paget (Schismaticorum ille malle­us) reproves Mr. Ainsworth for his so frequent alledging of Tal­mudick and Rabbinical testimo­nies. 'Tis an offensive thing (saith he) so abundantly to alledge such Authors for our guids unto the Mysteries of Religion, as do a­bound [Page 9] with innumerable dotages, Presumptions and vain Traditi­ons, lying Visions, fained Mira­cles, prodigious and monstrous Fables; such are the Thalmudists and Cabalists, there is almost no work nor Word of God which they do not defile with their Elesies. And then goeth on in giving many instances to the end of the book: yet these are one of Dr. Homes his Pillars.

Q. But doth the Dr. bring no Scripture for what he holds?

A. O yes, he cites Scripture in abundance; what Heretick is there, that hath not his Verbum Domini for what he holds? Even the Devil himself when he disputed with our Saviour had his Scriptum est, he cited Scripture though corruptly.

The Dr. cites 51. proofs out of the Old Testament, almost all borrowed from Doctor [Page 10] His Treatise for the Mille­naries. p. 38. to 56. where he cites 65. Texts for this opini­on. Alsteed, or Dr. Gouge his Treatise of the calling of the Jews, p. 9. to 83. I shall set them down in order as the Dr. re­cites them, the bare rehearsall will be confutation to the most of them: for either they pro­phesie of Christs first coming in the flesh. 2. Or of the Jews de­liverance from Babylonish cap­tivity. 3. Or of the calling of the Jews when there shall be a spiritual restauration of the Church, or the like.

To prove that Christ shall reign with the Saints on earth a thousand yeers, the Dr. Quotes.

  • 1. Gen. 1. 26, 27, 28. collated with Psal. 8.
  • 2. Gen. 12. 1, 2, 3, 6. and 17. 1. to 9.
  • 3. Gen. 18. 78. and 22. 15, 16.
  • 4. Gen. 26. 4.
  • 5. Gen. 48. 19. and 49. 26.
  • 6. Balaams Prophesie Numb. 24.
  • [Page 11] 7. Deut. 30. 1. to 10.
  • 8. Deut. 32. 15. to 19.
  • 9. Neh. 1▪ 8.
  • 10. Psal. 8. and 110. yea the whole Book of Psalms in Three Heads.
  • 11. Isay 2. 1. &c.
  • 12. Isay 9. 6.
  • 13. Isay 11. per totum.
  • Behold a well growen Or­chard, and a Nursery of Truth! saith Mr. Sterry.
    14. Isay 14. 1. &c.
  • 15. Isay 24. 23.
  • 16. Isay 25▪ per totum.
  • 17. Isay 33. 20. 21▪
  • 18. Isay 34. 1. &c.
  • 19. Isay 45. 14. &c.
  • 20. Isay 49. per totum.
  • 21. Isay 54. 11. &c.
  • 22. Isay 59.
  • 23. Isay 60. per totum.
  • 24. Isay 63. 1. &c.
  • 25. Isay 65. 17. &c.
  • 26. Isay 66. 5. &c.
  • 27. Jer. 16. 14, 15. collat. with 23. 3.
  • 28. Jer. 30. & 31.
  • [Page 12] 29. Jer. 32. 37.
  • 30. Jer. 50. 17.
  • 31. Ezek. 28. 24▪ 25, 26.
  • 32. Ezek. 34. 11. &c.
  • 33. Ezek. 37. total.
  • 34. Ezek. 37. total.
  • 35. Dan. 2. 31. &c.
  • 36. Dan. 7. total.
  • 37. Dan. 11. & 12.
  • 38. Hos. 1. 10. 11.
  • 39. Hos. 3. 4. 5.
  • 40. Joel 2. 28. &c.
  • 41. Joel 3. 1. &c.
  • 42. Amos 9. 11. collated with Obad▪ 17.
  • 43. Micah 4. total.
  • 44. Zoph. 3. 9. &c.
  • 45. Zach. 2. 6. &c.
  • 46. Zach. 6. 12.
  • 47. Zach. 8. 20. &c.
  • 48. Zach. 10. 3. &c.
  • 49. Zach. 12. total.
  • 50. Zach. 14. 3. &c.
  • 51. Mal. 4. total.

If you count these proofs, [Page 13] they are many; but if you seri­ously Si numeres, multd; Si pon­deres, pauca.weigh them, you will not find one to the purpose.

Obj. Though none of these Scriptures apart prove the point, yet sayes the Dr. lay them all together, and then they'l do it.

Answ. Lay them and 51. more such proofs together (for 'tis easie gathering proofs to prove Christs Incarnation, the Though this also is contro­verted by the Learned V. Pa­raeum in Rom. 11. 25. Dub. 18. in Pryn in his Demurrer against the Jews admission into England.calling of the Jews, Israels deliverance from Babylonish captivity, and the Spiritual Glo­ry of Gospel-times) and they will never satisfie any sober Reader as to the proof of this point; I must confess I seldom smile at my Study, yet when I observed the Drs, Learned-non­sense, and his gross non-sequi­tors, I could not forbear: and let any Ingenious Reader take any one of these 51. proofs a­part, or altogether (as the Dr. [Page 14] directs him) and put but ergo Christ shall Reign with the Saints on earth a 1000. years, and he cannot forbear smiling at least, to see how the Drs. proofs hang together like ropes of sand, and come as neer toge­ther as St. Germans lips which were nine miles asunder. The Drs. Arguments for the Mille­nary fancy, are like the Papists for the Popes Supremacy. E. g. Peter healed the sick with his See more in Willets Sy­nops. Tetrastyl. Pillar 3. p. 1296. fol.shadow, ergo he was head of the Church. Pauls calls him Cephas, ergo he was chief of the Apostles; Christ bid him put up his sword, ergo the Pope hath right to both swords. Or like the Quakers consequences; flesh and blood shall not inherit the Kingdom of Heaven, ergo there shall be no Resurrection. The Saints shall judge the world here, ergo there shall be no [Page 15] other▪ Judgment. (this is Nay­lers Logick.)

Obj. The Scripture holds forth that the last dayes shall be glorious dayes, ergo Christ shall then Reigne personally on earth a thousand yeers.

Sol. It follows not, for all­though the last dayes shall be glorious in respect of the great light of the Gospel, and the glorious Priviledges and Liber­ty which the Church shall then enjoy, yet in respect of the abuse of that Liberty and those Privi­ledges, so the last dayes will be Perilous times, See more in my Comment. on that Text.2 Tim. 3. 1. True, in Gospel times the bounds of the Church shall be enlarged, Antichrists King­dom shall decrease, and Christs Kingdom will increase, the mountain of the Lord shall be exalted in the top of the moun­tains, Isay. 2. 2.and the Churches Privi­ledges [Page 16] will be advanced: but that ever the Church should come to that height of happiness on earth, as to be free from trou­bles internal and external, and to Raign with Christ here for a thousand yeers in a sin-less, sor­row-less, temptation-less con­dition (as D. H.) phraseth it; is a meer dream, and hath no ground in Scripture.

Obj. Though many of these 51 proofs may be impertinent, yet some may be pertinent.

Answ. I shall therefore call out the most pertinent, for the bare reading of most of those Texts, is confutation sufficient. The first great place is Psal. 8. compared with Genesis 2. 26, 27, 28. which speaks of Adams dominion over the Creature in the state of innocency; but the 8. Psal. speaks directly, litte­rally and properly of Christ the [Page 17] second Adam if we will believe the Apostle See 6 Reas. to prove that A­dam is not the man here meant. In Dr. Gouge his comment. on that place p. 154. Heb▪ 2. 6, 7, 8. So that the Drs. collating of these places is invalid▪ 'Tis true what is here spoken of Christ is proper to the Saints by vertue of their union with Christ, the dignities belonging to Christ the head, appertain to his my­stical body the Church, which [...]s called Christ, 1 Cor. 12. 12. All is theirs, because they are Christs. Now what do Millena­ries gather hence? Why 'tis this, that since Christ is thus ex­alted, and the Saints in him to have dominion over the crea­tures, &c. Ergo, they shall reign with Christ a thousand years on earth. Who sees not the vanity of such Logick?

So Dr. Tho. Goodwin in his Ser. on E­phes. 1. 21, 22. stiled, the to come. Obj. Heb. 2. 5. The Apostle speaks of a world to come, ergo he speaks of this thousand yeers raign to come.

[Page 18] Answ. What a sad thing is to father our vain fancies on the Prophets and Aposties, and to make them speak what never so much as came into their Ecclesia Dei or­bis futurus. q▪in eae futuri e­rant novi ho­mines, nova lex novus Rex▪ nova Sacramenta, no­vum Christi regnum, non temporale sed Spirituale per fidem & grati­am qu [...]ous in­choamus re­gnum caeleste. Ribera.thoughts. By the world to come is meant the Church of Christ under the Gospel, which is cal­led the world to come; 1. In relation to the Church that li­ved before and under the Law, who longed to see this world, John 8. 56. 1 Pet. 1. 10, 11. 2. Because of the restauration of all things by Christ begun al­ready, 2 Cor. 5. 17. and shall be finisht hereafter at the Resurre­ction, This new world of the Gospel began wi [...]h Christ fi [...]st coming in the flesh, and its ac­complishment is at the l [...]st day. See M [...]. Baylys. Disswas. 11. p. 246.which is called the time of the restitution of all things▪ [...]phes. 1. 10. Q. D. O ye He­brews you are the beginning of th s world to come, and of this new Christian age, God hath made you subject not to Angels, but to Christ; wherefore you [Page 19] must not obey them, or Moses, or the Ceremonial Law, but you must now obey Christ your Head and King; for in submitting to him, and taking him upon his own terms, you become Lords of all, and have interest in all that Christ hath. Dr. Homes then is miserably out, when he affirms (p. 134.) that this 8. Psal. was never ful­filled to the Saints since Adams fall. They were never thus crowned with glory and ho­nour, their enemies were never thus stilled, they could never yet sing this 8. Psal. as a praise for things done, but onely in hope it shall be done. What gross ignorance (to say no more) is here! Are not the Saints already Crowned in Christ? Doth not the Spouse partake of the glory of her Hus­band? Do not they Triumph in [Page 20] Christ over Death and Hell, and Sin and Satan, and all their enemies? Rom. 8. 33. ad finem. How then are these things not done? This Dr. should clear Texts, and he doth all he can to darken them, and wrest them to maintain his dreams: insomuch that he confesseth that some of his proofs seem to some men to say little to his purpose. Had he said all his proofs, he had spo­ken but truth.

2. Another grand proof is E­zek. 37. (I pass by many of his proofs as Ridiculous, not Pon­derous; though the Dr. is plea­sed oft times to tell us how weighty they be) In this chap­ter we find Israel lying in Baby­lonish captivity, like dry bones without any hope or likelyhood of deliverance; yet the Lord promiseth by his Almighty Power to bring them out of it. [Page 21] What is this to the purpose?

Obj. But says the Dr. the chapt. speaks of the calling of the Jews.

Ans. The whole chapt. doth not, but admit the latter part do prophesie that in Gospel times Jews and Gentiles shall be uni­ted & make one visible Church under Christ, and that he will be spiritually present with them in his Word and Ordinances; yet how will it follow, that be­cause the Jews shall be called, ergo Christ shall reigne with them personally on earth a thousand yeers. I am even wea­ry of this stuffe, and therefore shall make haste.

3. The next Text is Dan. 2. 31. to 36. and 7. 14. This Text had been plainer if the Dr. had never medled with it. He hath an excellent faculty in mang­ling Scripture.

[Page 22] Answ. 1. These places are very Mystical and Prophetical, and are oft times by Sectaries strained beyond their scope and meaning. 2. That this King­dom which Daniel speaks of, can not be their Utopia and ima­ginary Kingdom, is plain from the Text it self, for it tells us that the Lord shal set up a King­dom, which shall destroy the Kingdoms of the earth, and this Kingdom shall last for ever and ever. So that Daniel speaks of Christs Kingdom as everlast­ing, but these mens Kingdom shall last but a thousand yeers, and therefore 'tis not this King­dom mentioned in Daniel.

See more in Mr. Loves Ser. on Colos. 3. 4. p. 70. 71. and Mr. Bayly's Disswa­sive, p. 248. 249▪ Obj. Dan. 12. 2. Speak of the Resurrection of all to judge­ment. See Mr. Bayly's answer to that Text in his Disswasive. 1. Part. p. 238. &c.

Quest. But hath the Dr. no [Page 23] New Testament proofs?

Answ. O yes, he cites no less then 24. Texts, yet (Pace canti viri dixerim) not one to the purpose. 1. He cites John 19. 37. they shall look on him whom th [...]y have pierced; ergo, they shall look on him with bodily eyes, and shall reign with him a thou­sand yeers.

2. Rev. 1. 7. Behold he cometh with clouds, and every eye shall see him. Ergo, Christ shall reign vi­sibly on earth a thousand yeers.

3. Matth. 24. 30▪ Then shall appear the sign of the Son of Man. ergo.

4. 2 Thes. 2. 1. I beseech you by the coming of Christ. ergo, Christ shall come and reign a thousand yeers.

5. Matth. 26. 29. I will not drink of the fruit of the Vine, till I drink it with you new in my Fa­thers Kingdom. Ergo, Christ shall [Page 24] Lactantius In­stit. l. 7. speak­ing of this gol­den age, tells us that the Cliffs of the Moun­tains shall sweat out honey, and the Springs and Rivers shall flow with wine and milk. This would be good news for Epicures. raign with the Saints on earth a thousand yeers, and they shall drink wine together. This Text hath been often urged to me by the Millenaries, and therefore I shall clear it. 1. By the King­dom of the Father is not here meant any Kingdom or Reign here on earth, but the King­dom of Heaven, as appears, Matth. 13. 43. Then shall the Righteous shine as the Sun in the Kingdom of the Father. (i. e.) in the Kingdom of Heaven; which is called the Fathers Kingdom.

1. Because there he more espe­cially manifests his glory.

2. Because the Presidency and chief Government of this Kingdom rests in him.

3. The Kingdom which the Millenaries expect, is called Christs Kingdom and not the Fathers, but the Kingdom here spoken of, is called the Fa­thers [Page 25] Kingdom, not Christs.

4. By wine here is not meant any corporal drinking, for glo­rified, spiritualized bodies which are made like unto Christs glo­rious body, need no such low things as eating and drinking Scriptura solet [...] [...]o­rum spi [...]itu [...]ia per corporalia [...] & [...] exprim [...] ­re, p [...]r Ca [...]a­ch [...]esin.are. But Metaphorically and Mystically it notes that sweet joy and eternal comfort which the Saints shall have with Christ their Lord and Head in his Hea­venly Kingdom. This Celestial glory and happiness Christs cals New Wine (i. e.) Wine of ano­ther kind, Spiritual, Intellectual Wine. 2. Or New Wine, be­cause more Excellent, for so the Hebrews are wont to call a thing that is Excellent, New; as Psal. 96. 1. and 98. 1. Sing a new Song, (i. e.) an Excellent song: so Heb. 8. 8. 1 John 2. 7, 8.

Obj. But did not Christ eat and drink with his Apostles af­ter [Page 26] his Resurrection; and if so, why may not the Saints also?

Answ. Suppose Christ did eat and drink with his Apostles, yet he did it not now more hu­mano & consueto, so as formerly Bibit & co­medit sed obiter & tantùm ad probandum se resurrexisse. [...] Lap.he had done. He did not now eat or drink for any bodily nourishment or refreshment, ha­ving no need of meats or drinks, nor yet in a social communion; onely for the confirming of the Faith of his Apostles in the cer­tainty of his Resurrection, he shewed them what he could do. This was not in him now any natural action, and therefore he over-looks it as a thing by the by, telling his Apostles that he would no more thus drink with them.

His other proofs are to very little purpose, as

  • Math. 23. 38.
  • Luke 19. 11. to 28.
  • [Page 27]
    Abundance of Old and New Testament proofs are brought for this Tenet by those who little regard either Testament fur­ther then it suits with their own fancies.
    Act. 3. 19. 20, 21.
  • Philip. 2. 9, 10.
  • Math. 24. 13.
  • Luke 1. 31, 32.
  • Luke 21. 24.
  • Luke 22. 28. &c.
  • Acts 1. 6.
  • Rom. 11. 25. &c.
  • 1 Cor. 15. 21.
  • 2 Cor. 3. 15.
  • Revel. 2. 25. &c.
  • Revel. 3. 21. &c.
  • Rev. 5. 10.
  • Revel. 18. 19. & 21.
  • 2 Pet. 3. 13.

To all these proofs, put Ergo, The Saints shall Reign on earth a thousand yeers, and for­bear smiling if you can.

Indeed the Dr. from first to last doth Petere Principium, he begs the Question, and takes that for granted which he never proves. The [...] and thing in controversie is, whether [Page 28] Christ shall personally Reigne on earth with the Saints for a thousand yeers? Now insteed of bringing places to prove this, he brings Texts to prove the calling of the Jews, which no body doubts of, or that Christ shall come in the flesh, or that he shall come to Judge the world; which no sober men once question.

Quest. But hath the Dr. no other places to help him at a dead lift?

Answ. O yes, he hath two strong holds (in his own con­ceit) and therefore when he is at a loss, hither he runs for shel­ter, to as much purpose as Col­liar (that black Sectary) runs to 1 Cor. 14. and 1 Pet. 4. 10. to prove the lawfulness of Lay mens preaching, which yet he recites twenty times over in his Pam­phlet, as the Dr. doth these two [Page 29] Texts, the This Text he cites four [...]es in two pages together, p. 94. 95. such weight he layes upon it.1 Cor. 15. 24. to 29. and Revel. 20. 4. 5. 6. when these two Texts are cleared, all the Drs. building lies in the dust, for these are the two pri­mary Pillars▪ which seem to up­hold this point, and two of the hardest Texts in all the Bible: I shall therefore take some pains to unfold them, and shall sift them to the bran, that if it be possible we may not lose one grain of truth.

To begin with the first. 1 Cor. 15. 24. &c. Then cometh the end when he shall have delivered up the Kingdom to God even the Father, when he shall have put down all Rule, and all Authority and Pow­er, &c.

This Text is one of those [...], which are hard to be understood; which Arians, Arminians, Anabaptists and Mil­lenaries have wrested to their [Page 30] own destruction. The Millena­ries fondly gather from hence, That the Church shall enjoy such a flourishing time on earth, that they shall have no enemies, no sin, no sorrow, no Rulers or Powers to molest us. Whereas the Apostles drift is onely this; he had before proved by many irrefragable Arguments the Re­surrection of the body, but some might desire to know in what condition the world should be after the Resurrection; whether they should not need Magistrates and Ministers then? No saith the Apostle, we shall not need them, Why so? For then comes the end, viz. of the world (of which end Christ speaks, Matth. 24. 3. 14. and the Apostle 1 Pet. 4. 7.) Magistracy then shal cease, and the Ministry shall cease, the Churches Warfare shall cease, for her enemies shall then [Page 31] be totally destroyed, and she shall enjoy perfect and imme­diate communion with God in Heaven, who will be all in all to her, so that she shal have no need of Sun, Moon, or Stars, for the Lord himself will be her light.

Quest. But what will Christ then do?

Answ. He will do two things. 1. He will deliver up the King­dom to God the Father. Q. D. Non regnabit per media in medio hostium ut nunc, sed omnibus aboli­tis tenebit Im­perium imme­diatum solus cum Patr [...] & Spiritu Sanct [...] ut Deus. Paraeus.He will Raign no longer as now he Raigns; for now he Raignes in the midst of enemies, now he Rules mediately by Magi­strates, by Ministers, by Ordi­nances, and by supplies of the Spirit. But then viz. at the end of the world, before the day of Judgment and not after (as some would have it) this pre­sent manner of administration shall cease, Christ will govern no more by Officers, but that [Page 32] Power and Kingdom which he hath received from his Father, he (having finisht the work which he gave him to do) sur­renders it up unto him again, that so God may be (i. e.) Ut ple­no imperio suos gubernot sine Ministerio cre­atur [...]rum. Hîc nos servat me­diis▪ ibi his non erit opus, q. Deus erit om­nia (i e) pro quo▪ is medio conservatio▪ is quo nunc uti­tur in hac vita vario. Aretius.All in all, and we may enjoy him no longer in the use of meanes, but immediately in full degrees of glory.

Ob. But if Christ deliver up the Kingdom to his Father, then he will have no Kingdom (as Dr. Homes affirms) and there­fore lest he should lack one, the Dr. hath framed one (in his U­topian brain) that shall last him a thousand yeers on earth. Cu­rasti probè!

Answ. Could the Dr. but have distinguisht, he might have sa­ved that labour. Christ hath a double Kingdon. Regnum na­turaleA Natural and Essential Kingdom, due to Christ as he is God coessential [Page 33] and coequal with his father, and this Christ possesseth with his Father and the Spirit for ever.

Regnum Oe­conomicum. Christ hath an Oeconomi­cal and Ministerial Dispensato­ry Kingdom, as he is Mediator between God and Man, and this Kingdom which he hath recei­ved from his Father, he shall surrender up again unto his Fa­ther, after he hath subdued sin and death, and put all his eni­mies Dicitur Chri­stus tradere re­gnum Deo Pa­tri, non respe­ctu Divinitatis, it a enim re­gnum habet aeternum cum Patre. neque regnum Poten­tiae quod in om­nes creaturas habet, illud enim nunquam deficiet; sed Regnum Gra­tiae in Ecclesia. Baldwin in lo­cum.under his feet. Not that upon this surrender he ceaseth to be a King, for when he hath delivered up this his Mediatory Kingdom, yet is he a King still, his Kingdom is an everlasting Kingdom, it hath no end. (Dan. 2. 44. and 7. 14. 27. Micah 4. 7. Luke 1. 33. Heb. 1. 8. John. 17. 5. 1 Pet. 1. 11. Revel. 11. 15.) Christ hath no Kingdom that is but of a thousand yeers conti­nuance, the Scripture plainly [Page 34] tells us that his Kingdom is V D. Reynolds in Psal. 110. 1. p. 7. and p. 78, 79.everlasting. So that this delivering up of Christs dispen­satory Kingdom is not a renoun­cing Non separantur Pater & Fili­us, regnat Pa­ter in Filio, regnabit Filius in Patre. Qua­lit as tantùm regni mutabi­tur. Muscul.of his power, but a chang­ing of the present manner of ad­ministration; 'tis not simply a ceasing to Reigne, but a cea­sing to Reigne in that Media­tory manner as formerly. He is still the Head and King of his Spouse, onely he will not now govern her as formerly with Ordinance and Discipline, for the Church then will have no more need of them, being glo­rified and fully freed from sin and Satan. Then▪ shall Father, Son, and Holy Ghost in Unity of Essence and Glory, begin to Raigne immediately over his Church in a new manner, viz. by himself without the use of Angels, men, or any helps of natural or spiritual life.

[Page 35] 2. The Apostle tells us when Christ will deliver up this King­dom, viz. when he shall have put down all Rule, and all Pow­er and Authority. These must now cease, Christ will no lon­ger exercise his Power and Go­vernment by others. So that the words may be taken two wayes. 1. Largely, for the put­ting down of all Authority (i. e.) all lawfull powers and Gover­nours which were ordeined by God for the good of the world. Though Angels shal stil remain, yet the Church now will have no need of them.

2. Restrictively, for the sub­duing of all these adversary Powers and Potentats which oppose the Kingdom of Christ. The context seemes to carry it this way, v. 25. 26▪ though the former sense may not be exclu­ded, for the words are gene­ral, [Page 36] All Rule, and all Authority be it good or bad. The Church will then have no need of good ones; and bad ones shall no longer molest her, for the time of her warfare is accomplisht.

3. The Apostle having told us what shall be the future con­dition of Christ Kingdom, now he tells us what shall be the con­dition of Christ himself, V. 28. When all things shall be subdued unto him, then shall the Son him­self also be subject to him that put all things under him. Hence the Arrians subtilly cavil thus.

Obj. If Christ deliver up the Kingdom to his Father, then he is inferior to his Father, and his Kingdom is not everlasting, and by consequence the Deity of Christ is over thrown.

Est fellacia à dicto secundum quid ad dictum simpliciter. Answ. This doth not follow, for though Christ do resigne his Mediatory and Dispensatory [Page 37] Kingdom, so that he rules not Christus enim dicitur tra [...]itu­rus regnum Pa­tri non simpli­citer, sed [...] & re­spectu formae administratio­nis.by external Organs and Instru­ments, yet he Raigns still as God in his Essential Kingdom with his Father, for his King­dom is eternal, Isay 9. 7.

2. Obj. They cavil thus. He that is subject to his Father is inferi­our to him, but Christ is so, ergo.

Answ. Christ must be consi­dered according to his twofold nature, viz. his Humanity and his Deity. As he is God, so he is Gods equal, Phil. 2▪ 6. as man, so he tells us the Father is greater then he, John 14. 28. As he is God, so all Creatures are subject to him; but as he is our Mediator, so he is subject to Subjicitur Pa­tri non abdica­tione naturae aut Potentiae divinae, sed de­positione officii Mediatoris & Legationis commissae. Paraeus.his Father together with his My­stical body the Church. Not as if he were not subject to his Fa­ther before, but because then he shall in the sight of men and Angels publickly deliver up the [Page 38] Kingdom, and so declare his subjection more openly: for then things in Scripture are said to be, when they are publickly manifested to be, Psal. 2. 7.

Now let us see what Dr. Homes his Aquiline eyes can spy in this Text for this 1000. yeers Raigne on earth.

1. His first profound Obser­vation from hence is this. That after the Ultimate day of Judge­ment Christ shall have no King­dom nor Power, but how doth he prove this? Why, from 1 Cor. 15. 28. and how else? Why the same again and again usque ad ravim till he dote again; like a Cuckow, Eandem cantile­num canit, he tells you the same story over and over, that he might boast and say, He is now become a Fool in Folio. Onely he desires you to observe accord­ing to his wonted Elegancy, [Page 39] That 'tis Pag. 166. Hath put all things in subjection. Mark (saith he) 'tis the time past. 2. Shall be I mention these things the ra­ther that they may see their folly, who have cryed up this book as unan­swerable.subdued, mark again, 'Tis the Future time. With such Learned Observations (as if he were reading a Lecture to some School-boyes) is the Drs. Fo­lio stuft.

2. The Drs. Observation hath two parts. 1. That there shall be two dayes of Judge­ment, and therefore he tells you here of an ultimate day of judg­ment. But how doth he prove it? Why [...], Dr. Homes says it, ergo, 'tis true. 2. Christ hath no Kingdom and Power. How? whence that I pray you? Why, the Dr. tells you 'tis after the ultimate day of Judgement. New Light indeed! if the Dr. vent this ignorantly, he's to be pittied; if willfully to be pu­nisht, that goes about to deceive [Page 40] people in the Fundamentals of Religion.

But how doth he proves this? Why, by a witless, worthless reason (p. 89.) viz. Christ must have his Kingdom before the ultimate day of Judgement, or else he'l have no Kingdom: Why so? For then 'tis the Fa­thers Kingdom. As if the Fa­ther and the Son (though they be two persons) yet were not one God, and the Father had a Kingdom without the Son.

Quest. But what saith the Text?

Answ. Why, Then comes the end, &c. Every word a Dagger (Quot verba, tot verber a) and stabs the Drs. cause at the heart.

1. The Apostle tells us, Then comes the end viz. of the world, (i. e,) immediately after the Re­surrection. He doth not say then comes the Reign of Christ [Page 41] for a thousand yeers on earth, But, then comes the end of the World.

2. When he shall deliver up the Kingdom, viz. his Media­tory, not his absolute Kingdom. And therefore the Drs. Logick is very faulty in arguing from a A particular [...] ad universale non val [...]t con­sequentia.particular to a general, ergo, be­cause Christ hath no Oecono­mical Kingdom, ergo, he hath no Kingdom. Non sequitur, er­go, because one Dr. is Episcopal, ergo, all are Episcopal. Or be­cause one Dr. observes the times, ergo, all do so. Is but sorry Logick.

3. The Apostle tells us, Christ must Raigne in his Mediatory K [...]ngdom till the last enemy (which is death) be destroyed; but this will not be till the day of Judgement, where then is the Drs. thousand yeers?

4. Then Christ hath no pow­er. [Page 42] What more folly yet? Can­not Christ lay down his Media­ry Kingdom, but he must loose his power with it? Cannot he change the manner of Admini­stration, but he must cease to be a King? Is he not God and Man still? Is he not King and Head of his Church still? Is he not as High and Mighty as ever? And is it not he that even in the Text puts down all power, by his divine Almighty power? How then comes it to pass that Christ hath no power, as the Dr. blas­phemously, at least very igno­rantly affirms?

5. He tells us of the Saints li­ving on earth for a thousand yeers without Ordinances.

Answ. This is as true as the rest. But the Dr. doth very ill to harden Atheistical Sectaries in such conceits. For 'tis not to be expected whilst the Saints [Page 43] live on earth that they should live without, or above Ordinan­ces. In Heaven indeed when the Saints shall enjoy God im­mediately they shall not need them, for God will be all in all, (as 'tis in the Text) but that is not in this world, but at the end of the world. Then comes the end, viz. immediately after the Resurrection, as the context shews) when the Saints shall be received to bliss, then God will be all in all immediately, and not till then.

Obj. Revel. 21. 22. 'Tis said of the New Jerusalem (i. e) of the glorious estate of the Church neer the end of the world, that there shall be no Tem­ple there.

Answ. These words, yea, and the whole chapter may be consi­dered two wayes. 1. Literally and properly for the Churches [Page 44] glory in Heaven, for there 'tis that all tears shall be wiped from our eyes, there shall be no Sun or Moon, no Temple there, we shall not need Preaching, Sacraments, Ordinances, for God will be all in all. To ex­pect an immediate enjoyment of God in this world without Ordinances is a Satanical delu­sion. True, in the Church Tri­umphant Prophesies shall cease, 1 Cor. 13. 8. But in the Church militant we must not despise Prophesying and Preaching of the word. To expound this chapter Literally of any Church either in Heaven or Earth, will not hold: for there is no Gold, Silver, Precious Stones, Rivers, &c. in Heaven.

2. If we consider the words Allusively and Allegorically, for the Mr. Bright­man, M [...]. Forbes, and Mr. Stevens go this way.glorious estate of the Church upon earth, after the [Page 45] calling of the Iews, then there shall be no Temple there. q. d. Locus hic Spi­ritual [...]ter est intelligendus (ut aliqui vo­lunt) pro pul­chritudine & dignitate Ec­clesiae; vel, ut plurimi inter­pretantur, pro gloria caelestis mansionis, ubi nec Sol nec Luna, nec Tem­plnm erit. Walaeus Loc. com. p. 558.the Worship of God shall be more Pure, Spiritual and Hea­venly then ever before. So that the words must not be taken simply, for then they would contradict other places of Scrip­ture, which tell us that the Church on earth will always have need of the Ministery, both to convert such as are not yet converted, and to confirm such as are converte Ephes. 4. 11, 12. 2 Pet. 1. 12. Matt. 28. 20. 1 Thes. 3. 2. Rom. 10. 14, 15. Jer. 3. 15. the best know but in part, and have need of teach­ing here.

But 2. The words must be taken comparatively, as those places are See more in the L rge An­notat. of the Bible. Jer. 31. 34. and 1 John 2. 17. they shall no more teach every man his neigbour, (i. e) God will so abundantly [Page 46] power out the gifts and graces of his Spirit in those dayes, that there shall be almost as much difference between those that lived under the Law, and those that live under the Gospel, as there is between those that need a Teacher, and those that have no Teacher. Now the most Commentators do expound this chapter of the Kingdom of Glory; yet if any shall take them in this second sense, there is no danger.

Quest. But hath the Dr. no other Texts to uphold his opi­nion?

Answ. Yes, he builds much on 2 Tim. 4. 1. I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearance and his Kingdom. I must confess this deep-sighted Dr. hath better eyes then must men, I know if [Page 47] he can spy his Millenarian King­dom here. But the Dr. is wise, (in his own conceit) and thus he begins.

V. D. Homes. p. 95. The Kingdom of Christ here mentioned, cannot be referred to his past government of the Church.

Answ. Very true, who ever questioned it that was well in his wits? Yet least this Dr. should be mad without reason, he gives you a School-boyes reason to confirm it, viz. be­cause 'tis in the Future Tense, shall come to judgement: and so he doth frequently in his Book, bid you observe, 'tis do, did, have, had, shall or will (as if he were teaching School-boyes) and then tells you (out of the Rabbins of a time when the universe shall be red with the blood of the slain, and the hills white with the fat of their migh­ty [Page 48] men. But these things the Dr. Learnedly observes, are not yet fulfilled [nor ever will be without a grand Hyperbole] with such Learned Nothings is the Drs. Book stuft.

2. He tells us how Christ shall have no Kingdom, and of two dayes of judgement, of a particular day at the beginning of the thousand yeers, when Christ shall appear to reward the living and dead Saints, and to destroy the then living incor­rigible wicked man: this is but the Praeludium, after (saith the Dr. comes the ultimate judge­ment, Christ all that while (saith he) being busied in exe­cuting the first Sentence of Iu­dicature. Here is much said▪ but how is it proved? Why, from 2 Tim. 4. 1. he would make all this appear from the word Appear. Christ shall judge the [Page 49] quick and the dead at his Ap­pearing. Ergo, he shall have two dayes of judgement wherein to appear. 2. He tells us that from the particular to the general day of Judgement shall be a thou­sand yeers. But how doth he prove this? Why, from Matth. 25. Come ye blessed of my Father inherit the Kingdom, (i. e.) on earth where you shall Reigne with Christ a thousand yeers.

How else doth he prove it? why, Rev. 11. 15. 17, 18. where the Church rejoyceth in the de­struction of bloody persecutors, (for the destruction of Rome it self follows. chapt. 18. and of Antichrist chapt. 19. Now see the Drs. Illogical Logick. Be­cause the Church rejoyceth in the enlargement of Christs Kingdom, and the downfall of his enemies, ergo, Christ shall Raigne with the Saints on [Page 50] earth a thousand yeers.

Obj. The Apostle sets Christs appearing first, and his King­dom▪ after, therefore, this, his Kingdom is not to begin till his appearing.

Answ. 'Tis ignorant and weake arguing from the pla­cing of words in Scripture, for that is oft times placed first, which in order of Nature is last. ergo. Mark. 1. 4. Repentance is put before faith, Mark. 1. 4. and glory before grace, 2 Pet. 1. 3.

Lastly, he tells us how Christ is gone into a far country, and that he must be a fifth Monarch, and for this he quotes, Dan. 2. 38, 39, 40. 45. and 7. 13, 14. we read of 4. Monarchies in Daniel, viz. the Assyrian, Persian, Grae­cian, and Roman Monarchies; but our fifth Monarch men expect King Jesus to be a fifth Monarch, who shall destroy all Magistrates [Page 51] and Ministers, that he and the Saints may Reigne on earth alone. I see now whence our fifth Mo­narch men have their New­light, viz. from this Tenet of the Millenaries, which opens a gap to Anarchy and confusion, for under this pretence Liber­tines may arise and kill Magi­strates, Ministers, and all the ungodly, (i. e) all save them­selves, and their own party, that they may Reigne alone in the earth; of this God hath given us a remarkable instance of late in those fifth Monarch men, who are now in prison. To make way for this their imaginary Kingdom, they give out in their Pamphlet called the Standard, That the Beast and the false Pro­phet, (i. e.) Magistrates and Mi­nisters, and all earthly Govern­ments must be destroyed by the hands of the Saints, and that all [Page 52] yoaks upon the inward and out­ward man must be destroyed, because of the anoynting, since the Saints are the Lords Free­man: yea, they tell us that the Wicked, Bloody, Antichristian Magistracy, Ministery, Lawy­ers, &c. must be destroyed. They be their own words, where we see 'tis not Magi­strates and Ministers, but Ma­gistracy and Ministery, the very Office it self which these men strike at, and that with a pro­found, &c. which how far it may extend, to what Persons, Places, Callings, and Officers, let others judge.

Quest. But when shall this destruction be?

Answ. They tell you it must be at the time of the restitution of all things, (i. e) when Christ shall reigne a thousand yeers; and to make way for that day [Page 53] Magistrates and Ministers must be destroyed. Now the better to effect this, they animate men to seditions, and proclaim a Jubilee and yeer of Liberty from Tythes and Taxes and Imprisonment, after: have at Rents, and Debts, and a com­munity of all things. Yea, the better to incourage men to come in to them (like their ma­ster the Devil) they make large promises (but sorry performan­ces) of Health, Wealth, Peace, Protection; yea, they invite you to a Royal Feast, where you shall have no worse fare then the flesh of Kings, Cap­tains and mighty men. Yea they tell you this Kingdom of theirs shall break in pieces all other Kingdoms, and eat out all the Monarchies and Glory of the world. Yea, Rogers, one of the Speakers in London, to this fifth [Page 54] Monarch crue, Preacht it open­ly, that the cause of these fifth Monarch men was good, but they did not time it well; how­ever they would not desist till they had the Tyrants head from his shoulders, and more words to the like purpose. This I had from an honest and understand­ing ear-witness in London.

Haec opinio fa­natica potius Magistratuum edictis & armis, quàm Argu­mentis est refu­tanda. Walaeus. Loc. com. p. 538. 'Tis time the Magistrate should awake, and restrain these Babel-builders, least they bring not only confusion on themselves, but also on them that tolerate them.

As for that Text in 2 Tim. 4. 1. 'tis so plain that any man, except such as are wilfully blind, and are wedded to their fancies (like the Donatists, Quod volumus Sanctum est, all is holy that they hold, be it never so unholy) may see that it speaks not of any coming of Christ to raigne on [Page 55] earth, but of his coming to judge the quick and the dead in great power and glory. And we shall oft find in Scripture that the appearing of Christ in glo­ry, and his coming to judgment are joyned together, as being one and the self same thing at the same time. Matth. 24. 30. 2 Tim. 4. 8. Colos. 3. 4. So that this appearance of Christ in his Kingdom is nothing elss but a more full and clear manifestati­on of his glory when he shall come to judge the world. We read but of two signal comings of Christ, viz. one in the flesh, 1 Tim. 2. 16. and his second ap­pearing to judgement, Heb. 9. 28. He shall appear the second time for the salvation of his Elect. But if Christ should come to Raigne a thousand yeers, then it should have been said, he will come the third time for your [Page 56] salvation. But the Scripture ne­ver mentions but two comings of Christ corporally, viz. once to merit salvation, and at the last day to perfect it for ever.

Thus we have seen the Drs. vanity. We have a saying, as the Fool thinks, so the Bell clinks. As Dr. Homes thinks, so the Scripture clinks. Doth he read of an appearance of Christ? Oh 'tis his appearance to reigne a thousand yeers: Doth he read of a Kingdom? Oh 'tis an earthly, visible Kingdom, &c.

Haec ipsissima sedes est hujus controversiae è quâ primùm [...]rta est. Wendelin. The last and chiefest place which this Millenarian Dr. cites, is Revel. 20. 1. to 7. And I saw the souls of them that were behead­ed for the witness of Jesus, and they lived and raigned with Christ a thousand yeers; but the rest of the dead lived not again till the thousand yeers were finished, this is the first Resurrection. This [Page 57] Text is the master prop in this building, overthrow this and you overthrow all. Vindicate this Text from their vain glos­ses, and you vindicate all. There is no Text that seemingly speaks more for them; yet up­on due search we shall find that the Text hath much against them. 'Tis true, the Dr. the better to insinuate himself and make way for this his beloved Tenet, highly extols the 20. chapter of the Revelations, cal­ling it a Golden Key to unlock the Bible [we had need of a better hand then the Drs. to turn it.] especially the Old Testa­ment. 'Tis true, one place of Scripture helps to illustrate a­nother, but how this 20. of the Revelation should be such a Key as to make us understand the whole Bible the better, & espe­cially the Old Testament shews [Page 58] plainly that the Dr. is led (as his whole book shews him to be) by Fancy, and not by judgment. Yet the Dr. having some skill (as it seems) in the Mathema­ticks, tells us that he will pitch the foot of his Compass on Re­vel. 20. and so draw a right cir­cle about it (as if he meant to conjure us into his opinion. I have but little skill in the Ma­thematicks, yet I shall endea­vour to get the Dr. out of his circle, and doubt not but to make it appear to any unpreju­diced Reader, that his Clavis Valdè lubrica est Tropica Lo­cutio ad in­certum dogma stabilendum. D. Prideaux. Locus omnium totius Scriptu­rae Propheticae abstrusissimus, maximeque ad­mirandus. Mede. aurea (as to his intent and pur­pose) est planè plumbea.

The Dr. is hard put to it, when his best refuge is an allegorical, mistical Text, one of the darkest & difficultest Texts in all the Bi­ble, containing in it almost as many Mysteries, as Words; and hath almost as many interpreta­tions, [Page 59] as there be Interpreters. 1. Therefore I shall forgive you the plain and genuin sense of the place.

2. I shall shew you the vanity of the Drs. glosses, and how inconsistent they be with the very letter and meaning of the Text.

V. 1 And I saw an Angel come down from Heaven, &c. q. d.’ Whereas I John in my former Vision had seen the Dragon per­secuting the Church under the Tyrannical rule of the Heathen Emperors, now I saw an (a) An­gel Vidi Christum Angeli specie de [...] coelo descen­dentem ut Sa­tanam ligaret (i. e.) ut opera Diaboli destru­eret, praecipuè Idolomaniam & cultus Dia­bolicas. Paraeus.come down from Heaven, having power and commission from God to chain up and im­prison the Dragon that old Ser­pent the Devil, and to restrain his power for the space of a thousand yeers after Constan­tines restoring Peace to the Church; which Angel did re­strain [Page 60] him from his open rage and slaughtering of the Saints, (as he had done before by the Heathen Emperours) and from his prevalent seducing and de­ceiving of the Nations by his Sorceries and Oracles, until the thousand yeers be finisht; for then he must be let loose for a Comparative­ly, for Popery stood not in its heigth above 500. yeers, and then vanisht graduelly. So Christ is said to come quick­ly (comparati­vely) yet 'tis 1600. yeers ago since. Rev. 22. 20. short time, for some further exercise of Gods children, and the harding of the wicked.

Vers. 4. And now I saw such Glory and Majesty put upon the Faithful, in the time that Satan was shut up, as that they sate upon Thrones, and the power of Judgement was com­mitted to them, to manage the affaires of Gods Church, and to execute due censures upon offenders. And I saw those Faithful and Holy Martyrs which were ready to lay down their lives for the Testimony of [Page 61] Jesus and his Gospel; and ab­horred the Idolatry of the times; these lived and reigned They were not the same individual per­sons that had formerly been slain, no more then the dead Apostatizing Christians can be thought to live again nu­merically after the end of the thousand yeers, when they are said to be revi­ved. V. 5. But 'tis meant only of a succession of such as those were. The Church being considered as a Transient bo­dy, such as a River which al­ways runs in a succession of parts, one follo­wing the other in a perpetual motion and mutation. D. Hammon [...] successively with Christ in a spiritual, sanctified and comfor­table estate here upon earth all this time of the thousand yeers of Satans restraint. In which time some truth remained in the Churches as touching the main points of Christian Doctrine.

Vers. 5. But the rest which lay dead in their sins did not at all recover this spiritual life, nor attain to the saving knowledge of the truth, nor did they wit­ness against Antichrist. This which we now speak off, viz. the abandoning of the corrupti­ons of the times, and attaining to the saving knowledge of the Truth, is the first Resurre­ction.

Vers. 6. Blessed and Holy is he that hath part in it, for on [Page 62] such the second death which is eternal destruction shall have no power. But they shall be wholly consecrated to the ser­vice of God and his Christ, and shall Regnabant cum Christo sed non dicit re­gnabunt in ter­ra nec terreno more, imò ani­marum solùm meminit, & earum solarum beatitudinem prae [...]icat. Walaeus.reign with him here on earth So the wit­nesses that were slain are said to live again, not in their own persons, but in their Succes­sors, Rev. 11. 11. as John Baptist came in the Spirit of Elijah.successively in their several ages for the space of a thousand yeers, when they shall rejoyce in God, and in the peace of a good conscience, whilest the rest of the world lyes in spi­ritual slavery and misery.

V. 7. 8. But when these thou­sand yeers are expired, Satan shall be let loose again, and suf­fered to raise great troubles in the Church, raising up secret and open enemies to molest it; as he did about the yeer 1000. after Christ (as the Histories of those times do testifie) when Pope Sylvester the 2. arose, who gave his soul to the Devil for the Popedom, and not long [Page 63] after him succeeded Pope Hil­debrand (that brand of Hell) a­bout the yeer 1070. Homo multo­rum nominum non boni nomi­nis. Annus Mille­simus praecisè incidit in sce­lerati illius Hildebrandi tempora, qui Gregorius 7. di­ctus est, Necro­mantae & Ma­gi perditissimi; quo instrumento usus est Diabo­lus cum è vin­culis esset solu­tus ut sanctos atrocissimis per­secutionibus, mundum verò totum dis [...]idiis & bellis [...]ruen­tissimis dein­ceps infestaret. Junius in Apo­calyp. alias Pope Gregory the 7. he was no­toriously vile, a Monster of men, a Socerer, and dealt with the divil, he was the first that excommunicated the Empe­rour, and assumed to himself the power of placing and dis­placing the Emperour. He con­demned Ministers marriages, which yet St. Paul allowes off Now follows Transubstantiati­on, Sacrifices, Ceremonies, Jubi­lees, Indulgences and Idols in abundance. Now the Turk (that open and profest enemy of Christ comes in, and acts his part, destroying many flouri­shing Churches. 'Tis true, the Pope and Turk did molest the Church some ages past, but they were restrained, and they broke not forth in that out­ragious [Page 64] manner as now they did.

Quest. The question then will be, Whether these thousand years of Christ's reign here mentioned, be yet to come, or be already past?

Ego a Christi incarnatione mille annos or­dine simplicissi­mum esse duco. That these 1000 years are already past, M. Hayne hath suf­ficiently proved in a set Treatise against the Mil­lenaries. Answ. They are already past, for when Christ came into the world, he bound the strong man, and made his Kingdom fall like lightning from heaven, before the preaching of his A­postles, which was spread over all the world, Rom. 15. 19. Col. 1. 6. Acts 1. 8. Christ is that Angel that descended from heaven, who by his death de­stroyed him who had power o­ver death, and by his almighty power bound him; so that he could not deceive the Nations as formerly: Insomuch that for the space of a thousand years af­ter Christ's time, many were [Page 65] called and converted, many li­ved and reigned with Christ, and sealed the Truth (which was held forth in some good measure, until near the end of the thousand years, about which time there began to be a decli­ning with their dearest blood.

Object. You should tell us the express day and year when those thousand years began, and when they ended.

Answ. 'Tis a vain curiosity to desire such a thing; 'tis suffi­cient that we make it out in ge­neral, that this reign began a­bout the time of Christ's incar­nation, when the Divel's Ora­cles were cast down, and him­self cast out by Christ, and the Gospel was publish'd to the world, and ended about a thou­sand years after Christ. 'Tis true there is variety of opinions a­mongst the learned touching [Page 66] this, but no contrariety; for all the Orthodox do unanimously agree and conclude, that those thousand years are already past and gone: Some begin these thousand years at the destructi­on of the Temple, Anno 73. and then it ends in Pope Hildebrand, (so Paraeus and Mr Dent) who came to the Popedom 1073. See more in B. Halls Revel. un­revealed, p. 44, 45 & D. Pri­deaux Lect. 13. pag. 202. & Mr Hayne against the Millen pag. 86. &c. D. Al [...]ted him­self confesseth that Satan was bound anno 70. but not in that manner and measure as he shall be bound for the 1000 years.Others begin it at the birth of Christ, and then it ends in Pope Sylvester a Sorcerer. 2. Others begin at Constantine, Anno 300. and end in Boniface the eighth, who is said to have entred like a Fox, reigned like a Lion, and died like a Dog. So that you see all agree that about 1000. years after Christ this reign be­gan, and now is past: So says Marlirate; Christus natus est (uti prohibent Beda, cum aliis) Anno a Mundo condito 5199. ro­stabant igitur de sexto illi Mille­nario [Page 67] anni 801. at (que) illos per Sy­necdochen hic dici mille annos in quibus Ecclesia legato Satana, sub Apostolicis viris & sanctis Pa­tribus ad justum promoverit in­crementum. So that this opini­on is grounded on a false Hypo­thesis; for they suppose those thousand years are yet to come, when 'tis clear they are already past: so that by this we see where we are to fetch the Epo­cha or beginning of this account of the thousand years.

Object. But Christ never yet personally appeared on earth to reign with the Saints; nor was Satan ever yet so bound, but that he seduced many from Christ.

Answ. We have no promise of any personal appearing of Christ till he come to judgment Acts 3. 22.

2. 'Tis true, Satan is never [Page 68] Non tam arctè & praecisè li­gationem Sata­nae hic esse su­mendam ac si pro toto isto ca­ptivitatis suae millenario, nil potuit moliri aut tentare. Non sic restrin­git contextus, ubi v. 3. ita tan­tum clauditur non ut nihil a­geret, vel nullo modo no eret, sed non ut sedu­ceret amplius (sicut antea fecisset) Gentes, i. e. Paganos & Hostes Ecclesiae vel dementando Idololatriae & prodigiosae superstitionis phil­tris, vel irritando immissis aestris ut Tyranni [...]è vi aperta (si­cut in decimis primis persecutionibus) exprimerent Ecclesiam. D. Paideaux. so bound, but that he doth, and will deceive many, and there­fore this binding must not be understood absolutely, as if he should not hurt the Church at all; but restrictively, to the cause expressed in the Text (Rev. 20. 3.) So that he should not deceive the Nations with his Oracles and Delusions as formerly; but the Gospel should spread, and as it prevailed, so Satan should be bound faster and faster.

The Millenaries will not have these thousand years to be­gin till Antichrist be totally de­stroyed, of whom St John had treated in the precedent cha­pter.

But 'tis more probable that [Page 69] Antichrists utter downfal will Non seducet, viz. seductione illâ publicâat (que) violentâ quâ tentaverat su­pra cap. 12. & quam post hos mille annos (Proh dolor!) in Christiano orbe potentissi­mè procuravit. Junius in loc.not be till the last day, for then 'tis that the Beast and false Pro­phet are cast into the Lake, Rev. 19. And Christ is said to de­stroy that son of perdition with his glorious coming, viz. to judgement, 2 Thes. 2. 8,

Quest. But when (saith Dr. Homes) shall this golden age be­gin?

Answ. The Doctor here leaves you with a lubricus est hic locus, this is a ticklish point; and therefore the better to avoid the carps of a Momus, and the cen­sures of a Cato, and to stave off blows (it seems the Doctor was afraid his Plush might be cud­gell'd) he's resolved to shelter himself under the shield of some learned Achilles, telling you what they say, that if they err, you may cudgel them insteed of him.

[Page 70] V. D. Homes, l. 7. c. 1, 2, 3, &c. Quest. But what do these learned men say?

Answ. Why they write doubtfully, they cannot agree of the place of this reigne; one says it shall be in heaven, ano­ther on earth, another in Jeru­salem, a corner of the earth. 2. They differ about the per­sons, whether the Martyrs on­ly shall rise, or all the Saints. 3. They differ about the time when this Reigne shall be, whe­ther Before the day of Judge­ment, In the day of Judgement, or After it; they are divided a­mongst themselves, yet the Dr. will tell you what some men say. 1. Some say these thou­sand year shall begin 1617. so Cotterius, then it would follow that Satan is now bound, which we have little reason to believe, if we consider the blasphemies and heresies that abound. 2. The [Page 71] Doctor tells you that in the year 1655. we must expect the calling of the Jews, yea, and before their Call, the Fall of Antichrist (p. 562) To this opi­nion you see the Doctor in­clines, his book was printed 1653. and he conceited that two yeers after both Rome should down, and the Jews be called, which is as true as all the rest of his book. If I were worthy to be of the Drs. Counsel, the next time that I Prophesied I would be sure to set the time far e­nough off, that so people might laugh at me (as they have done at some others) when I were dead, and not whilst I lived. And therefore others, a little wiser then their fellows, tells us that it shall begin about 27. yeers hence. Others say, about 41. yeers hence. Others about 83. yeers hence. Alsteed puts [Page 72] the beginning of these thousand yeers to 1694. Others put it to the yeer 1859. about 200 yeers hence. But the Dr. thinks this time too long to be kept out of his Mahumetan Paradise, and therefore he will temper this, and some other accounts which remove their Periods so far off, and this he doth by tampering with the Chronologers, telling Pag. 562.you that 'tis conceived the computation from the Creation to this day, ordinarily received, is not right, but far longer then it ought to be. How true this is, I leave it to the Chronologers, and the Dr. to dispute, whilst I proceed to more profitable matter.

Quest. But before I proceed any further, will you have the Cream and Quintessence, the Sinews and Mary▪bones of all Dr. Homes his Arguments (from [Page 73] the forecited places) in one De­monstrative Syllogisme?

Answ. Yes, by any means, the briefer, the better; for we have been tired out▪ hitherto with his empty nothings. In brief the Drs. Argument is this, (p. 115.) This is Dr. Al­steeds Argu­ment, p. 37.

Those things which are pro­phesied in the Word of God and are not yet come to passe, must be fulfilled, [very true.] But the great 'Tis well if it be not sensual.sensible and visible happiness of the Church on earth, before the Lo, two days of Judgement▪ So Matton makes Christ to appear twice to Judge the quick and the dead, viz. a former and in­choate Judge­ment when the Saints shall rise to Raign with Christ. 2. The Ultimate day when all shall arise.Ulti­mate Day of Iudgement is pro­phesied in the Word of God, which is the Old and New Te­stament. [Very true,] ergo, it shall come to passe; who ever denied it? But what is this to the point in hand? Or what Logick is this? Because in the last dayes the Jews shall be cal­led, and because the Glorious [Page 74] Spiritual Priviledges of the Church shall then be advanced. Ergo, Christ and the Saints a­lone shall Raign on earth a thou­sand yeers. This is the Drs Lo­gick you see from first to last.

Theologia Sym­bolica non est argumentativa. Aquinas. See my Schools Guard. rule 17. Quot verba, tot misteria. I come now to answer more punctually to Revel. 20. 4. 5▪ &c. 1. The Text is Allegori­cal, and so is no fit ground to build Arguments upon. The book of the Revelation is the most mystical book in all the Bible, full of deep Allegories, and this Text is one of the dark­est and deepest in all the book. 'Tis Prophetical, and Prophe­sies are best understood, when Chiliastae hanc prophetiam cor­ruptè ad lite­ram non ad a­nalogiam fidei intelligentes, Judaicam inde fabulam com­menti sunt. Paraeus.fulfilled. Yet such is the folly of the Papists and Anabaptists, that they take the Letter, and neglect the meaning of the Scripture; whereas the Scri­pture lyeth not in the Words and Letters, but in the sense and meaning.

[Page 75] 2. The Raigning here meant is purely spiritual, and so is the first Resurrection. St▪ John says he saw the Souls, and not the Bo­dies of the Martyrs Raigning with Christ. 2. He saw the Souls, not of all the Saints, but only of those that were behead­ed for the Testimony of Christ. By beheading, by a Synecdoche, (saith Dr. H.) all manner of persecution is meant. Now if you stick to the Letter of the Text, none but Martyrs shall Martiribus da­ta est praeroga­tiva quaedam resurrectionis, nec dilata est illorum gloria ad judicium us­que universale. Grotius in lo­cum.raigne this thousand yeer (as Piscator Alsteed and Grotius af­firm, and if this be so, then the Martyrs will be in a worse con­dition then ordinary Saints, for whilst they are enjoying the beatifical Vision of God in Heaven, the Martyrs must be upon earth, feeding on the Quintessence of the Creatures, drinking wine, for which Dr. [Page 76] H. cites Matth. 26. 29. yea the Dr. tells us he doth not see any grand inconveniency that would follow, if he should affirm (but that he dares not, elss he hath a good mind to it, as the dog hath to the Mutton, but that he fears the cudgel) that men should be­get Cum ratione insanit. Ter.children at that time. His Reason is, (for he is not mad without Reason) Adam might Quid aliud est hoc nisi [...], & incunda po­tius quàm vera loqui? Pag. 470.once have done it without sin or carnality of mind, and the A­postle (saith he) implies that our State then Heb. 2. shall be as innocent as Adams was: and then that promise shall be full­filled. Matth. 19. 29. he that hath forsaken Father, Mother, Wife, &c. shall have a hundred­sold. To the like purpose speaks Mr. Burroughs Pag. 185. Hos. 1. 11. Lect. 7. he tells us that in that glorious time, there will be building of houses and inhabi­ting [Page 77] them, planting of Viney­ards, and eating the fruits of them. But the Scripture is clear against this, it tels us that the Kingdom of God is within us, & that it consists not in meat or drink▪ Rom. 14. 17. that in the Resurrection there shall be no carnal, but spiritual delights on­ly. Matth. 22. 30. In the Re­surrection they marry not, but are as the Angels of God. Christs Kingdom comes not to us with exnernal pompe, or worldly observation. Luke 17. 20. but 'tis spiritual, and is maintained by spiritual delights.

3. The Text doth not say that Christ shall come down to them on earth, for the Saints may and do R▪aign with Christ already on earth, though he be now in Heaven. As we are said to suffer with Christ though he be in Heaven and we on Earth▪ [Page 78] Rom. 8. 17. So we are said to Raign with him. Hence belee­vers are called Kings, because even now they raign with him in in a spiritual manner, Revel. 1. 6. and 5. 10. and the Church is now called the Kingdom of Heaven, Matth▪ 13. 47. and 5. Regnaturus est per verbum in Sanctis, & Spi­ritus Sancti internum du­ctum, non in Jerusalem, sed in cordibus Sanctorum. Nec somnianda est alia Marty­rum Resurre­ctio ante ulti­mum judicium quam in suc­cessoribus & [...]emine Spiri­tuali. D. Prideaux.19. 25. So that the Text doth not speak of earth or any earth­ly raigne, but they shall be with Christ, (i. e.) they shall be free from their former persecutions, as living now under Christ, not under Antichrist▪ rising from sin to newness of life.

4. This first Resurrection is not a bodily, but a spiritual Re­surrection of the soul from the death of sin to the Life of Grace. The Text clears it, for of such the second death hath no pow­er. As the second death is not corporal but spiritual, so is the Resurrection: Else this absur­dity [Page 79] would follow that we Prima Resur­rectio est incho­ata Sanctifica­tio. Paraeus. Dicitur Pri­ma, q. debet­praecedere Resurrectio­nem secundam, qu ae erit resur­rectio corporum ad gloriam. Idem.should have two bodily resurre­ctions, viz. one of the Saints to raigne a thousand yeers be­fore the Day of Judgement, and another of the wicked at the Day of the General Judgement. Bnt the Scripture makes but one Resurrection of good and bad, of Martyrs as well as others, Matth. 25. 31. and 24. 15. John 5. 28. 29▪ Holy Job knew nothing of such a raign or ri­sing, Job 19. 25. he tells us of his Resurrection onely at the last day; and Paul tels us of the rising of all in the twinckling of an eye to Jugdment. 1 Cor. 15. 22. 41. 52. and that the Saints shall be caught up suddenly in the ayr to meet Christ, and be for ever with him, 1 Thes. 4. 16. and Daniel joynes the Resurre­ction of all, and the day of judgement together, Dan. 12▪ 2. [Page 80] So doth John, Revel. 20. 12.

5. If none but perfect Saints shal reign with Christ this thou­sand yeers, (as Dr. Homes saith) and no wicked men shal be mixt with them (as the Millenaries af­firm) the Dr. may do well in his next book in Folio, (printed at his own charge) to tell us from whence that persecuting Gog, and Magog (i. e.) those open and secret enemies of Gods Church shall arise, which shall make such havock of the Church of God? Revel▪ 20. 7, 8, 9. when the thousand yeers are exquired Satan shall then be loosed (saith the Text) out of prison, and shall go out and deceive the Na­tions which are in the 4. Quar­ters of the Earth, Magog accipio pro Turcica Ty­rannide & a­perto hoste. Gog est Pontificia carnificina, & opertus hostis. Aretius. Gog and Magog, to gather them against the beloved City. q. d. Satan shall then be suffered to raise great troubles and tumults in [Page 81] the world, and shall stir up all the enemies of Gods Church which are in all the Regions of the Earth, both Scythians, Turks, and unbelieving Christians, and shall gather them to battle a­gainst the Church of Christ. Here we see the people of God are in a worse condition then they were before, now it can­not be imagined that Christ should come down for a thou­sand yeers amongst us, and then leave us in a worse conditi­on then he found us; and after the Church had been sinless and sorrowless (as Dr. Homes af­firms) then that it should be again deceived by Satan, and See more in B. Hals Reve­lat. Unrev. p. 145.besieged by his Instruments, who can believe this? So that this Text makes much against the Millenarian opinion. I shall therefore shut up all with this Argument: That Exposition [Page 82] of a Text which contradicts the whole current of Scripture, is contrary to all Analogy of Faith, to the Scope of the Text, to Piety of Life, to the comfort of the Saints, and to the con­current Judgment of Gods Church; that Exposition is not right. But such is the Millenari­an Exposition of this Text, (as will appear in the following Ar­guments) ergo.

Let us now sum up all, and then we shall easily see the folly of these mens arguing from this Mystical Text. 1. St. John speaks of the Saints living with Christ, ergo, 'tis a corporal li­ving.

2. He speaks of their raign­ing with Christ; ergo, 'tis a cor­poral and visible raigning.

3. He mentions a Resurrecti­on, ergo, ▪tis a corporal Resurre­ction.

[Page 83] 4. He speaks of the first Re­surrection, ergo, there shall be two bodily Resurrections.

5. The Saints shall Reign a thousand yeers on earth. ergo, it shall be the same numerical Saints, and not a succession of Holy men in their several ages. Est fallacia consequentis. The ve­ry repetition of those things is confutation sufficient.

Against the Doctors Thesis I shall set down this Antithe­sis.

THat Christ shall not Reign personally with the Saints or Martyrs here on earth for a thousand yeers, neither be­fore the Day of Judgement, in the Day of Judgement, nor af­ter it. If ever there be such a Raigne, it must be in one of those times. But 'tis in neither.

1. It cannot be before the Day of Iudgement for these reasons. 1. Because the last dayes will be perilous, not plea­sant dayes, See more in my Comment. on that Text.2 Tim. 3. 1, 2, 3. they will be full of security, sen­suality and iniquity, insomuch that when Christ comes he shall [Page 85] scarce find any faith on earth, Luke 18. 8. Matth. 24. 37, 38. wickedness will most abound towards the end of the world.

2. If the Church of Christ on earth be a mixt Society con­sisting of good and bad to the end of the world, then it cannot subsist for a thousand yeers on­ly of good men. But the Churh of Christ on earth to the end of the world, is a mixt society con­sisting of tares and wheat, good and bad, a Gog and Magog to molest the Saints to the end of the world, Matth. 13. 40. Rev. 20. 7, 8.

2. If Christ remain in hea­ven till the day of judgement, then he cannot reign corporally a thousand years on earth be­fore that day: But the antece­dent is true, and therefore the consequent, Acts 3. 21. John 14. 3. Whom the heaven must [Page 86] Us (que) in diem judicii, quo De­us hominem la­psum in pecca­tum, aerumnas & mortem, Deo, Gloriae, & immortali­tate restituet a Lap. contain till the time that all things be restored; i. e. until the time of his coming to judg­ment, when he shall appear a­gain for the full consummation of the glory of his elect, and perfect accomplishment of his Kingdom; then all shall be re­paired which sin hath disorder­ed, and the creature be deliver­ed from the bondage of corru­ption, into the glorious liberty of the sons of God, Rom. 8. 21. 'tis from heaven, and not from earth (saith our Creed, that Christ shall come to judge the quick and the dead.

3. If Gods Church (whilst in this world) must look for afflictions, tentations, persecu­tions; then this imaginary reign without sin or sorrow cannot be expected here. But Gods Church (whilst on earth) must look for afflictions, tentations, [Page 87] and persecutions here, 2 Tim. See my observa­tions on that Text.3. 12. All Christs disciples must take up their cross daylie, though they be righteous, yet must they look for many trou­bles, Psal. 34. 19. Acts 14. 22.

4. Christs kingdom is not of this world, John 18. 36. And therefore when the Iews would have made him a King, he con­veighed himself from amongst them, John 6. 15. His King­dom in this world is spiritual, not carnal; 'tis without any worldly pomp, neither doth it consist in meat, drink, or mar­riage, Matth. 22. 30. 1 Cor. 6. 13. Rom. 14. 17. A wo is de­nounced against those that have their carnal delights, and their portion of pleasures here, Luke 6. 25. Iames 5. 5.

5. That tenet which is con­trary to the judgement of all the Churches of Christ, ought to be [Page 88] suspected by us; for the judge­ment and practise of the Chur­ches of God ought to have great weight with us, as you may see 1 Cor. 11. 16. 22. and we should fear to offend them, 1 Cor. 10. 22. especially by broaching such tenets as are contrary to the analogie of faith, as this is: true Churches may err, but not so soon as a particular person; two are bet­ter then one, and in the multi­tude of counsellors there is safe­ty: Solitary birds are birds of prey: Affectation of singulari­ty is the high way to heresie: it savours of pride for a particular person to broach new tenets; which are directly contrary to the old received Truths of the Churches of Christ.

6. Ab absurdo, many absur­dities follow this fancy, I shall produce twelve.

[Page 89] 1. It derogates much from the honour of Christ; for him who is head of his Church, and hath all power given to him, to come down from heaven, the place of happiness, where all is in subjection to him, to come live in a corner of the earth, in the new Ierusalem of the Mil­lenaries inventing; 'tis a deba­fing of Christ. The wiser sort of Millenaries fore-seeing this folly, labour to avoid it, by de­ [...]ying (in a sort) any personal reigne of Christ on earth; yea Dr Homes boggles at it, and therefore he comes in with his peradventure Christ will appear to the Saints at the beginning and ending of this thousand What an high presumption is it in flesh and blood to send the Son of God from heaven to earth, and from earth to heaven, upon an er­rand of their own making? B. Hall.years. But how doth the Doctor prove this? Why, Ipse dixit, D r Homes says so; Ergo 'tis so. [Page 90] Christ must come & go, ascend and descend, as Doctor Homes would have him.

2. As there is no necessity of such a reigne on Christs part, so neither on the Saints part; they are Denizens of heaven, their birth is from above, and thither they aspire; the Church ascends out of this wilderness like pil­lars of smoke. Paul (though a martyr) yet desires to be dissol­ved, and to be with Christ in heaven (he knew nothing of this 1000. years reigne on earth) Phil. 1 23. and 3. 20. and tells us that he looks for a dwelling in heaven, and not on earth, 2 Cor. 5. 1. 6. and that when Christ appears, they shall ap­pear with him in eternal glory, Colos. 3. 4. One hour in heaven will be better then all the plea­sures of earth, and if the sight of Christs transfiguration in the [Page 91] mount made Peter and Iohn to forget wives, children, meat, drink, houses, and all, desiring to rest there; how much more will the sight of Christ in per­fect glory ravish our hearts with far greater joy then any we can have on earth, unless God should leave heaven to come dwell on earth, which we have not the least ground to believe.

2. What good or comfort can acrew to the Saints by com­ing from Heaven to reign a thousand years on earth? Is not the glory of Heaven better then all the delights on Earth?

3. Or what should glorified Saints do in this new world, af­ter they are come from Heaven? How should spiritualized bo­dies delight in earthly pleasures? The Apostle tells us that our bodies at the Resurrection shall be incorruptible, immortall, [Page 92] spiritual, powerfull and glori­ous like to Christs body, Philip. 3. ult. 1 Cor. 15. 42. Now such bodies cannot live a natural, low, sensual life, in eating, drink­ing, Nugae hae sunt verè Mahume­ticae, siquidem Regunm Chri­sti non est esca, potus, &c.marrying, Matth. 22. 30. These things may please a Turk and adorn his Paradise, but the thoughts of such things are loathsome to a glorified Saint, who hath enjoyed immediate communion with Christ in glory.

And those that confine this their supposed Priviledge to the Martyrs, do here by put them into a worse condition then the ordinary Saints; for whilst these are beholding the face of God in glory, those must be brought down to earth to eat and drink, build houses and plant Vineyards, &c. Thus you see there is no necessity nor comfort in fancying such a raign.

[Page 93] 2. Then the day of judge­ment might be known if Christ should come and raign on earth just a thousand yeers in a visible manner before the day of judg­ment, then that day thousand yeers (after this raign begins) would be the day of judgment. But the Scripture expresly tells us, that of that day knoweth no man, Mark 13. 32. and Christ will come as a thief in the night, when men least expect him, 2 Pet. 3. 10. A late writer tells us that Rome shall fall 1666. and Romae ruin [...]the world shall have and end 45. yeers after. If this be true, where then is the thousand yeers raign?

3. It opens a gap to Anarchy, Sedition and Murder, for un­der this pretence Libertines may arise and kill Magistrates and Ministers, and all the ungodly (i. e.) all but themselve and their [Page 92] party, that they may raign a­lone in the Earth. D. Homes tells us that all secular powers, which love not the members of Christ, shall then be destroyed. And with him the late fifth Monarch men concur▪

4. This fancy makes 3. com­ings of Christ, but we read but of two in all the Scripture. 1 His coming in the flesh in a state of Humiliation. 2. His coming to judgment in a state of Glorifi­cation, Matth. 25. 31. 2 Cor. 15. 22. 1 Thessal. 4. 16. 2 Tim. 4▪ 1. Revel. 1. 7. We read of his appearing a second, but ne­ver of a third time, Heb. 9. 28.

5. It makes two bodily Re­surrections, one of the godly to raign with Christ a thousand yeers, and another of the un­godly at the end of those thou­sand yeers. But the Scripture expresly joynes the Resurrecti­on [Page 93] of the good and bad toge­ther, Dan. 12. 2. John 5. 28. Acts 24. 15. Rev. 20. 12. John 6. 39.

6. It makes Christ to have 3. Ascentions, when the Scrip­ture never mentions but two, viz. 40▪ dayes after his Resur­rection, and the other after the General Judgement of the World.

7. It makes a double day of judgement, the one inchoate, a thousand yeers before the other; and the other the Ulti­mate and General Day of Iudg­ment▪

8. Whereas the Scripture makes mans age upon earth to be threescore yeers and ten, these have enlarged the date, they tell us of some that shall live a thousand yeers on earth.

9. It makes the ruine of An­tichrist to be a thousand yeers [Page 96] or more before the Day of judgement, when the Scrip­ture joins them together, 2 Thes. 2. 8. Revel. 20. 8, 9, 10.

10. It makes the Church triumphant when Christ comes, contrary to the tenour of the Scripture, Matth. 37, 38. 2 Tim. 3. 1.

11. 'Tis a means to breed se­curity in men when they shall hear that 'tis yet above a thou­sand yeers to the Day of Iudg­ment; whereas the Learned conceive the end of the world to be much nearer. And the A­postles thought 'twas not far off in their time.

12. Then the Saints and Martyrs should have their re­ward on earth, but the Scrip­ture tells us expresly that their reward is great in Heaven, not on Earth, Matth. 5. 10. 2 Cor▪ 5. 1. 2 Pet. 4. 8. 1 Pet. [Page 95] 1▪ 4. and Paul (a Martyr) look­ed If any list to see more absurdi­ties, let him peruse that ela­borate Treatise of B. Hall his Revelation Unrevealed. Sect. 12. p. 109▪ to 188.for his reward there, 2 Tim. 4. 8. 18. Thus you see if you grant the Devil but one absur­dity, how many he'l infer upon you, the Devil desires but a lit­tle at first, he desires you would but tast of his broath, for then he'l quickly bring you to eat of his beef. Count no error small; many thought this Millinarian opinion to be a very harmless one, yet we see what Carnality, Heresie, Sedition and Schisme it hath brought forth in Church and State.

Obj▪ If the Raign of Christ on earth be not before the day of judgment, yet it may be in, and during, the day of judgment. So saith Mr. Mede, this 1000. years raign, shall be In & durante die Judicii: to this opinion D. Tho. Goodwin inclines, in his New World to come, p. 37.

[Page 96] Chimaera chi­maerissima. Answ. That the day of judge­ment shall last a 1000. yeers, is grat is dictum, 'tis said, but it can never be proved; 'tis a very bold and groundless assertion.

The Text which the Millena­ries bring to prove this, is 2 Pet. 3. 8. one day with the Lord is▪ AS a thousand yeers, and a thousand yeers is AS one day.

Answ. What is here to prove their Assertion? I see very weak grounds will satisfie some men to uphold what pleaseth their fancy. The meaning of the A­postle is no more but this, whereas some scoft at Christs delay, and thought that he would never come to judge­ment, the Apostle tells them they had no reason so to do; for Numerus certus & rotundus ponitur pro in­certo & infi­nito.one day with the Lord is As a thousand yeers, and a thousand yeers As one day. God mea­sures not time as we do, what [Page 67] seems long to us, is short to him, Job. 10. 5. Psal. 90. 4. He doth not simply say one day is a thousand yeers, but is As a thou­sand yeers, 'tis onely a compari­son, q. d. although a thousand yeers seem a long time to you, (and so the world seems to have continued long) yet 'tis not so with the Lord, to whom all time is short, and with whom ten thousand yeers are but as yesterday when compared with his eternity.

3. Dr. Alsteed with his New­light goes further then all the rest, and tells in that this thou­sand yeers raign shall be After Figmentum Chiliasticum.the day of judgement. This is like the rest, hath no foundati­on, but neer fancy, and is dire­ctly contrary to the Tenour of Scripture, which expresly tells us that at that day of judegment every man shall receive his final [Page 98] sentence, and everlasting doom of, Come ye blessed, and Go ye cur­sed: So saith Mr Mede, after the da y of judgement all is finisht, the wicked are sent to hell, and the Saints inherit glory.

As for our selves, let us aban­don Vid. Grotius in Apocal. 20. 4.and detest this Jewish Rab­binical fancy, and Cerinthian Fable, look upon it as an old error new vamped, or an old harlot new painted. Men have strained their wits of late to set a new gloss upon it, but all in vain; bring it to the fire of Gods word, and all their painting va­nisheth, and their old wrinkled absurdities are presently discer­ned.

What we say of vitious, is also true of erroneous persons, The Scholars oft-times exceed their masters: Arminius his followers out-went him, and our late Millenaries and fifth [Page 99] Monarch men have exceeded their predecessors in heresies and blasphemies: Such carnal flesh-pleasing conceits, breed carnal practises. 'Tis well ob­served by a learned man, That D. Owen in his serm. on Dan. 7. 15. pag. 13, 14. those who degenerate from the spi­rituality of the rule of Christ, and delight therein, have degenerated into carnal apprehensions of the glory and beauty of it, such have for the most part been given up to carnal actings, suitable to such ap­prehensions, and have been so da­zled with gazing after temporal glory, that the Kingdom which comes not by observation, hath been vile in their eyes: so he. As the gross and carnal Millenaries are led by their lusts, so 'tis obser­ved, that the most spiritual of that way have their errors. Our natures are very apt in times of prosperity, to think our moun­tain so strong, that it will never [Page 100] be moved. In Episcopal times, when such men prospered and carried the day, they began to sing, Datur bodie Ecclesia trium­phans; but presently after, they found they were mistaken, for it was Ecclesia militans. In a fair day we are apt to think the clouds are gone to bed, and we shall see them again no more; when experience tells us, the hotter the gleam is, the sooner the storm comes; even the A­postles when they had but a lit­tle rest, began to dream of some such earthly Reigne; and there­fore they ask Christ whether he would not now restore the Kingdom to Israel? Acts 1. 6, 7. But let not us so dream of reigning here, that we miss of reigning hereafter, but in our greatest peace and prosperity, let's remember the days of ad­versity, for they may be many. [Page 101] Let's get our part in the first re­surrection, let Christ reigne in us, and over us; let him subdue our lusts, and set up his King­dom in our hearts here, and then we shall reigne with him for e­ver.

'Tis the fault of many, they are so taken up with the thoughts of reigning here with Christ, that they forget they must shortly be judged by him: They study prophesies more then precepts, and enquire more after future events; then their present duty. But let no man de­ceive you with vain words, nor beguile you with empty, new notions, but enquire for the good old way of Truth and Holiness, and walk therein, so shall you find rest for your souls. Jer. 6. 16.

[Page 102] If any desire further satisfa­ction, he may peruse M. Petry, M. Hayne, D. Prideaux Lect. 13. and Fasciculus, cap. 7. q. 4. Mr Bayly's Disswasive, 1. p. c. 11. Mr Love, Ser. 5. on Colos. 3, 4. Ross his View of all Religions, Sect. 12. Q. 8. p. 370. Edit. 2. and above all, B. Hall's little Tract, called The Revelation un­revealed.

FINIS.

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