The Resurrection Revealed, Book 1 · Chapter 2 · Section 4

The Resurrection Revealed · Book 1 · Chapter 2 · Section 4

p. 30SECT. IV. Of later Writers, of what Nation or Language ſoever.

SECT. IV. Scriptorum neotericorum cujuſcunque Nationis, linguae, vel Religionis.

1. PARAGRAPH

IS of the moſt learned and pious Peter-Martyr, who moſt ſoundly diſputes for the generall glorious Call of the Jewes, yet to come, which is the beginning, bulke, and primipilarian ranke in this millenary Scene of the Churches glory on earth, as entailed chiefly on them, and with, and for them upon us throughout all the Prophets; which wee after make plaine in falling upon them to make good our maine Theſis in hand.

I. PARAGR.

Doctiſsimus pientiſsimuſque Petrus Martyr, LOC. COM. Claſſ. 2. Cap. 4. Paragr. 46. Tit. De Judaeis; haec habet verba:

Nunc id ſupereſt ut de Judaeis, &c. peculiariter nonnulla dicantur: Nam iſta hominum genera in urbibus, provinciis, & regnis paſsim feruntur, & unà cum Chriſtianis habitant. De Judaeis cur tollerentur, ab Auguſtino, inter caeteras aliquae rationes afferuntur. Is de Civitate Dei, lib. 4. & 18. nec non ſuper Pſal. 58. & alibi, ſcribit idcirco ferri, quòd prae Caeteris hominum generibus promiſsionem ſalutis habuerint, neque ſint deploratae ſpei, cùm ſubinde nonnulli eorum, licet pauci, ad Chriſtum redeant. Caecitas, inquit Paulus ad Romanos, cecidit, ex parte, in Iſrael; ac ſi diceret, minimè univerſum. Ad haec, ſubjicit idem Apoſtolus, Cum ingreſſa fuerit plenitudo gentium, tunc omnis Iſrael ſervabitur, Et ne fortaſsis arbitrer is haec foreign intelligenda, Paulus ea tanquam Myſterium tradit & ad ſuam confirmandam ſententiam, vaticinium Eſaiae Prophetae adducit, Iniquitatem ſcilicet, à Jacobo tum auferendam eſſe. Praeterea nunc inimici Deo ſcilicet propter nos dicuntur; verum amici propter patres. Idem Auguſtinus in quae ſtionibus ſuper Evangelia lib. 2. qu. 33. (ſitamen ſint Auguſtini ii libri) dum filii prodigi parabolam interpretatur, filium illum gentes referre ait: Nam in regionem longinquam diſceſsiſſe ſcribitur, quoniam Ethnicitam procul à Deo receſſerunt ut idola publicè, atque apertâ profeſsione coluerint. Filius autem major natu, quo populus Hebraeorum adumbratur, non ita longè abiit. Et licet in paternâ domo non eſſet, quae eſt Eccleſia, in agro tamen agebat. Hebraei enim circa divinas ſcriptur as verſantur, quas non rectè intelligunt, nec eo ſpirituali ſenſu, quo eas Eccleſia Chriſti cognoſcit, ſed terreno at que Carnali, Unde non ineptè dicunturin agro agere. Non ingreditur hic ſenior filius ab initio domum patris, ſed poſtremis diebus ipſe quo que vocabitur, & accedet. Affert quoque idem pater prohac ſententiâ, quod in Pſ. 59. prout ipſe legit, habetur. Ne occidas eos, ne obliviſcantur legis tuae, ſed in virtute tuâ diſperge illos. Orat, inquit, filius Dei patrem, ne illa gens aboleatur, ſed per orbem paſsim vagetur. Aliae Provinciae victae à Romanis in leges, & ritus eorum ceſſerunt, ita ut Romani tandem efficerentur; at Hebraei, quamvis à Romanis ſuperati fuerunt, nunquam tamen in jura, leges, & ritus eorum diſceſſerunt, ſua retinent adhuc ut poſſunt, vagantur p. 31difperſi. Nec legis Dei proiſus obliviſcuntur: Non ſanè quòd in illam ſervandam prè incumbant, ſed tantummodo legunt, & ſigna quaedam ac inſtituta retinent, quibus à caeteris nationibus diſcernantur. Videtur porrò Deus ſignum iis quemadmodum Caino, quòd interfeciſſet Abelum fratrem ſuum, impoſurſſe; ne videlicet, ab omnibus interficiantur. Neque Chriſtianis haec eorum per orbem diſperſio inutilis eſt; quia ut rami fracti, quemadmodum ad Rom. habetur; nobis oſtenduntur. Cumque loco eorum jam fuerimus infiti, dum eos tam infaeliciter exciſos videmus, Dei gratiam in nos agnoſeimus, & eorum aſpectu cavere docemur, ut ne ob infidelitatem, cujus cauſâ illi ſunt fracti, nos quoque ſimiliter excindamur. Alia praeterea eſt utilitas, quae ad nos ex illorum diſperſione redit, quòd noſtri libri ab eis ſervantur ſacra inquam Biblia, quae paſsim circumferunt, & legunt.

Idem Petrus Martyr, libro dicto, claſſe praedictâ; ſed Cap. 16. Paragr. 31, 32. hanc ſuam pr…fer… ſententiam: Videtur autem adhuc dubitandum, utrum Judaei noſtrae tempeſtatis, qui Chriſto minimè credunt, in hoc faedere inito cum Abrahamo, & poſteris ejus, habeant aliquod jus, ita ut illo contineantur, vel potiùs eo intelligantur prorſus excluſi. Hoc ita mihi videtur explicandum. Si faedus ſuum habet fundamentum ac ſubſtantiam Chriſtum, jam illi ex hypotheſi ab eo ſunt alieni. Deinde in faedere iſto confiderantur illius Ceremoniae, & ſacri ritus, qui jam poſt Chriſti adventum ſint aboliti, etiamſi hodiè à Judaeis retinerentur, nihil ad hoc faedus faciunt; imò potiùs ſi ſerventur, illi adverſantur, quod ſcilicet praecipuae rei faederis, id eſt Chriſto contradicant. Quare actu, & reipſâ negamus illos adhuc hodie contineri in hoc faedere. Quibus non negamus quod illis Paulus dat, ſcilicet iis cloquia Dei credita eſſe. Videmus enim quadam admirabili Dei providentiâ ſacra Biblia apud eos conſervari, quòd ſi non credunt, id non aufert quin ſuſpiciendi ſint adeo praeclaro Dei beneficio adhuc inſigniti. Praeterea, o…m ad Rom. 11. Vaticinetur de illis Paulus, quod convertendi ſint, ingreſsâ plenitudine gentium, illoſque dicat inimicos propter nos, at dilectos propter patres; & de illis loquatur, cùm jam excidiſſent de Chriſto; id quoque mihi videtur illis tribuendum, quòd non ſit adhuc exhauſta Dei promiſsio erga illud genus, ex vi enim promiſsionis Deus aliquot aſsiduè ex illis vocat, & in poſterum creditur pleniùs vocaturus. Rurſus agnoſcimus cum Paulo, illam bonam olivam cui exciſi inſerantur, eſſe illis propriam magis, quàm nobis, quia non modo inſeruntur ex Dei praedeſtinatione, ut nos, ſed Chriſto ſecundum carnem, ſunt magis proximi, atque illorum genus quàm noſtrum eſt adſcitum. Unde Paulus ait, Judaeo primum, & Graeco. Quibus rationibus de illis loquens Apoſtolus etiam cum praevaricati eſſent, dicebat ſe admodum dolere de illorum interitu, illorum eſſent patres, adoptio, gloria, & teſtamèntum, foreign, quae omnia interpretanda ſunt non Ita, ut nunc actu ad faedus pertineant, ſed quoad illos, qui ex illorum genere ſunt, in illud cooptandi. Et haec dicta de eorum genere, id eſt de gente, prout veteres habuit patres, Apoſtolos, & credituros, non privatim pro unoquoque Judaeo, ita ut de incredulis, & obſtinatis verificentur. Opera autem Dei ſunt ita comparata, ut facilè ſeſe juvent, nullomodo unum alteri eſt impedimento. Ideoque Judaeorum excaecatio, licet eis ſit peccatum, attamen, qua Dei eſt opus, habuit bonum exitum, nempe Gentium converſionem, & converſio Gentium p. 32adjuvabit ſalutem quae danda eſt Judaeis; nam illos ad aemulationem provocabit. Dum verò hoc non fit, expendamus apud noſmet ipſos admirandum opus Dei; adhuc in tam adverſis caſibus, adeoque variâ & gravi captivitate ſeu diſperſione perſtant, & ſervantur; ſua quantum poſſunt retinent; in divinis libris exercent ſeſe, licet prave omnia intelligunt. Profectò nulli antiqui Trojani, Longobardi, Hunni, aut Vandali, ſic ſua retinuerunt, ut à cunctis populis, civili victu, & religione ſejungerentur, & ſuam originem atque hiſtoriam, certis conſignatam literis oſtenderent, atque ſic ubique diſperſi, à ſuis inſtitutis non diſcederent. Quod cùm in Judaeis accidat, eſt porrò Dei opus ſingulare, atque nobis non vulgariter commodat. Sunt enim teſtes noſtrorum librorum; eoſque ut ſuos, & authenticos circumferunt, quod & Auguſtinus annotavit. Niſi enim is populus extaret, conficta eſſe à nobis Ethnict Philoſophi poſſent ſuſpicari, quae de orbe condito, de Adamo, de Noha, de Abrahamo, Patriarchis, Regibus, & Prophetis credimus, & praedicamus. Servantur itaque perpetuò hoc tempore à Deo indubitatò, ad aliquam futuram ſalutem.

§ 2

Next to Peter Martyr, wee alleadge Pareus, who alſo is much for a generall and glorious call of the Jewes, yet to come; which is a maine part of the glorious future times wee treat of. Yea their general Call, is the intereſt of the Saints now extant, that ſuch a ſplendent time ſhall bee; as the Prophets both of the Old and New Teſtament abundantly hint unto us, of which more after. For which time in the quotation adjoyned here, out of Pareus, wee have not onelyonly his judgement, and ſolid reaſons, but the judgements and reaſons of the learned, godly ancient Fathers preſented to us, or us directed to them.

p. 30Doctus David Paraeus Ad 11. Cap. ad Rom. Dub. 18. ita ſuam fert ſententiam. Dub. Utrum locus ille Apoſtoli probet SUB FINEM MUNDI, maximâ Copiâ Judaeos ad Chriſtum convertendos? Reſp. Tametſi in utramque partem ſint eruditorum probabiles rationes; affirmans tamen ſententia potiùs retinenda videtur.

1. Quia deſertè ſic ſonat Apoſtoli oraculum, Poſt quam plenitudo gentium introierit, totum Iſraelem ſervatum iri. Totus verò Iſrael, eſt tota gens Iſraelitica. Tota igitur convertetur ad Chriſtum, extra quem nulla eſt ſalus. Nec totus Iſrael hìc ſignficare poteſt allegoricè totam Eccleſiam ex ſolis gen tibus collectam, cui aliqui fortè Judaei ſeſe adjungent; ſic enim Apoſtolus non revelaſſet myſterium, ſiquidem quotide manifeſtum erat, gentes maximo numero, & aliquos etiam Judaeos ad fidem converti. Nec loqui Apoſtolum de ſpirituali, ſed de carnali Iſraele, ex v. 12. & 14. evincitur.

2. Manifeſtum eſt Apoſtolum voluiſſe Judaeos peculiari encomio ornare, & conſolatione erigere. At niſi credatur praedicere Iſraelitarum plenam converſionem, nihil ad ſcopum dixiſſet.

3. Vaticinia, Prophetica, v. 26, 27. allegata, non deſigularibus quibuſdam Judaeis, ſed de ipſâ populi multitudine loquuntur. Origines his p. 33addit, ex Hoſ. Cap. 2. Iſrael quaeret, ſalutem in ſtigatus dicens apud ſemetipſum illud Propheticum; revertar ad virum meum priorem quia melius mihi erat ante quàm modò.

4. Etiam Johanni Apoc. Cap. 7. Videtur revelata fuiſſe ſub extremis temporibus futura Iſraelis plena converſio; quando quatuor Angeli prohibentur nocere terrae & mari donec obſignentur 144000. ſervorum Dei in frontibus ſuis ex omnibus tribubus filiorum Iſraelis, ex TRIBU Judae 12000. & ex reliquis TRIBUBUS ſingulis totidem. Quod O…aculum ad literam de CONVERSIONE JUDAEORUM planè intelligendum videtur, quoniam Iſraelitae ſignati in frontibus ibi diſcernuntur diſertè a ſignatis gentibus, populis, & linguis reliquis, verſ. 9.

5. Adde, quod ex populis antiquiſsimis ſoli Judaei in tam variis caſibus Captivitate, & diſperſione perſtant, & ſervantur adhuc Civili victu & religione ab omnibus ſeparati; inde ab orbe condito originem, & hiſtoriam ſuam conſervantes. Id haud dubiè admittendum, & ſingulare eſt opus Dei; quod indubitatò arguit hunc populum, ad aliquam futuram ſalutem conſervari.

6. Denique patres complures in hanc ſentent…am inclinant, quòd ingreſsâ Gentium plenitudine etiam Judaei ſint reverſuri ad Chriſtum. Origines ſic; Si pro eo ut introiret gentium plenitudo, caecitas facta eſt in Iſrael, pro omnibus quae fecerunt; ſine dubio cum ingreſſa fuerit gentium plenitudo, caecitas ceſſabit. Videatur etiam Chryſoſtomus, Homil. 12. de verbo Dom. in Marc. Tom. 2. cum agit de ficu, verbo domini arefactâ. Hilar. lib. 11. de Trin. & ſup. Pſal. 58. & 60. Auguſtinus qu. 148. ſuper Geneſin utramque ſententiam refert. Item Ambroſius & Hieronymus in hunc locum. Dionyſius Carth. Totus Iſrael, i.e. Totus populus Judaeorum ſalvus fiet credendo in Chriſtum.

Iſraelitae abducti (inquit Pareus) in Aſſyriam Captivitatem, diſperſi ſunt atque permixti gentibis toto terrarum orbe; nec unquam ſunt recollecti in populum Dei, ſed manſit diſperſio etiam temporibus Chriſti, & Apoſtolorum hucuſque, ut ex Epiſtolis Jacobi & Petri Conſtat. Haec Pareus.

§ 3

Lorinus a Jeſuite in his COMMENTARY on Act. 1.6. quotes divers learned and godly Ancients, as Juſtin Martyr, Ireneus, Cyprian, Hierom, Chryſoſtome, Theophilus, Alexandrinus, Auſtin, and Bede that underſtand this queſtion of the Apoſtles in this Act. 1.6. Of reſtoring the Kingdome to Iſrael, of a temporal Kingdome. And becauſe ſaith Lorinus, I ſee all theſe of that minde, it may be, ſaith hee, underſtood of p. 34ſuch a Kingdome. However (ſaith he) this errour in the Diſciples, yet ignorant, being ranke among the carnall Jewes, might bee tolerated; But the errour ſhall I ſay, or Hereſie of the Chiliaſts, or Millenaries is leſſe to §. c. bee borne, ſeeing Damaſus the Pope condemned Apollinaris upon this conſideration, or by this very name. (Obſerve, Reader, the wiſe reaſon Lorinus gives of condemning the opinion, what ever the particulars of it were; namely becauſe the Pope condemned it. A reaſon to a grounded Proteſtant, to ſuſpect that the opinion in whole was unjuſtly condemned according to that Proverb, It is good Religion that bad Nero perſecutes) before which Apollinaris, beſides heretical Cerinthus (ſaith Lorinus) Papias, Irenaeus Juſtin Martyr, Tertullian, Nep…s, Lactantius, Sulpitius, and others, I ſuppoſe leſſe pertinaciouſly, were of this opinion. To which alſo Auſtine did once incline. And of others there is mention §. d. by Euſebius, Hierom, and our Ribera expounding the 20 Chapter of the Revelat. From which chiefly the ſaid Fathers are to be thought to take hint of their opinion, beſides the teſtimonies of the Old Teſtament, &c. And perhaps, both the later Fathers, and eſpecially the Diſciples of Chriſt did interpret the Petition of the Lords Prayer, Thy Kingdome come, and that place in Matth. 26.29. (Now Reader thou heareſt Lorinus make a good Confeſſion; And thou wilt heare more then this from him as he goes on) I marvelled (ſaith hee) when I read in Tully Criſpold, otherwiſe a pious man, in his manuſcript Annotations p. 35upon this place, which are in our Library, thus;

It ſhall in time come to paſſe (ſaith Tul. Criſp.) when the TIME OF NATIONS or THE TIME OF THE GENTILES ſhall be fulfilled, that the City Hieruſalem ſhall bee reſtored, and there ſhall reigne the JEWES of the houſe of David, and the Prieſts of the Tribe of Levi ſhall offer Chriſtian ſacrifices, and alſo legall, albeit of theſe (legall ones) they ſhall offer but a certaine, as it were, image and repreſentation, as now ſome Chriſtians taſte a Lambe in the Paſſeover. Moreover there ſhall be Elias (perhaps the PROPER APOSTLE of them at that time;) The Apoſtles of Chriſt nevertheleſſe, then alſo exiſting, yea, CHRIST himſelfe at leaſt ſometime appearing, and converſing among them.

That is certaine (ſaith Lorinus) That the KINGDOME is to bee RESTORED to the ISRAELITES and JEWES before the end of the world, &c. as you have it in the Latine.

Lay all together, and you may plainly perceive that Lorinus knew, and could not deny it, but that in all Ages ſince the Apoſtles learned men have been of our mind touching a glorious ſtate of the Church yet to come before the ultimate day of judgement.

§ 3

JOHANNES LORINUS è ſocietat Jeſu, Commentariis in Acta Apoſtolorum haec habet, in verſum 6. Cap. primi; ſcilicet [igitur] illativa (inquit Lorinus) ſignificat Diſcipulos (quod mirum ſimul videri poteſt) non minus quàm cum de paſsione ſuâ loquente CHRISTO, primas pro liberis fedes mater illa poſtulavit, cum Chriſto egiſſet de regno Dei, &c. occaſionem tamen accepiſſe interrogandi de regno temporali. p. 34Hoc muliò probabiliùs, ut etiam Oecumenius ſentit quàm ut cum Chryſoſtomo de Judicii die, et conſummatione ſeculi. Quid enim his cum reſtitutione regni Iſrael?

Fieri poteſt, quoniam & alios patres video ſequi Chryſoſtomum & Hieronymum, Cyprianum, Theophilum, Alexandrinum, Auguſtinum (cum Bedâ hoc loco, Juſtinus, Irenaeus, paſsimque) de temporali regno intelligatur, ut quamvis Diſcipuli non aliud quàm de RESTITUTIONE, ſeu ut duo illi peregrini lequebantur, de redemptione Iſrael interrogaverint, tamen Chriſtus reſpondendo, etiam ad FUTURUM SECULUM reſpexit, quo tandem cognoſcetur regnum ipſius non eſſe de hoc mundo.

(Verùm pace Lorini Apoſtolus ad Hebr. cap. 2. & alibi, ponit regnum in ſeculo …uturo, in mundo, quamvis non facit ex mundo, ut poſteà abundantius diſputabitur.)

Sed age, audiamus Lorinum; pergit ad hunc modum. Tolerari potuit utcunque in rudibus adhuc Diſcipulis error apud Judaeos carnales vigens, &c. ſed minus ferendus Chiliaſtarum, ſeu Millenariorum errorne dicam, an haereſis, cum Apollinarem, hoc nomine, Papa Damaſus damnaverit; ante quem, praeter haereticum Cerinthum, Papias, Irenaeus, Juſtinus, Tertullianus, Nepos, Lactantius, Sulpitius (quamvis hic fuerit aliquando recentior) aliique minus, ut exiſtimo, pertina citer, idem ſibi de [generali] poſt Mille annos RESURRECTIONE & TEMPORALI QUODAM REGNO perſuaſerant.

p. 35Quò aliquando Auguſtinus etiam propendet. De aliis meminit Euſebius, & Hieron imus, & noſter Ribera, exponens Apocalypſis cäput vigeſimum; UNDE illi po…iſsimum ita exiſtimandi anſam ſumpſerant, praeter veteris Teſtamenti, quibus aequè ad illum ſuum errorem Judaei utuntur, teſtimonia, & fortaſſe in hunc ſenſum, tum poſteriores patres, tum praecipue Diſcipuli Chriſti interpretabantur orationis Dominicae petitionem de Adventu regni, & verba illa Chriſti (Matth. 26.29.) Non bibam amodò de hoc genimine vitis, uſque in diem illum, cum bibam illud vobiſcum novum in regno patris mei.

(Bene jam confitetur Lorinus ſed audiamus ad finem.)

Miratus ſum cùm legi apud Tullium Criſpoldum, pium …aeteròqui virum, in manuſcriptis notationibus ad hunc locum quae ſunt in Bibliotheca noſtrâ; Futurum olim, quando fuerit impletum, TEMPUS NATIONUM ut reſtituatur Civitas Hieruſalem; ut ibi regnent de domo David Judaei, atque de tribu LEVI ſacerdotes ſacrificaturi CHRISTIANA ſacrificia, ſimul etiam legalia, quamvis ILLORUM duntaxat quandam ſeu EFFIGIEM, & REPRAESENTATIONEM, ut nunc Chriſtiani quidam agnum Paſchate deguſtant; praetereà ut ſit Elias (FORTASSE PROPRIUS TUNC ILLORUM APOSTOLUS) EXISTENTIBUS QUOQUE TAMEN CHRISTI APOSTOLIS, & CHRISTO IPSO ſaltem aliquando COMPARENTE, & inter illos VERSANIE, &c.

Illud certum eſt (inquit Lorinus) RESTITUENDUM REGNUM ISRAEL ac JUDAEIS ſub mundi finem, hoc ſenſu ut ad Chriſti ſpirituale regnum aggregati, transferantur demum in Caeleſte. Siquidem diſertè id reperimus apud JOANNEM, PAULUM p. 36ESAIAM, OSEAM, DANIELEM, MALACHIAM, &c. Sic Lorinus, contra noſtram Theſin, necnon ſecum conflictans, multas authoritates omnis generis, & res pro Theſi profert.

§ 4

Doctor Alſted, a German hath written in a Latine Treatiſe for our Poſition, called Diatribe, that is, A Diſputation concerning the Apocalyptical THOUSAND YEERES not thoſe of the CHILIASTS (properly ſo called) and Phantaſticks, but of bleſſed Daniel and John.

§. a. Which wee have well tranſlated into Engliſh by that able Scholar Mr. WILLIAM BURTON.

§. b. Who in his firſt Epiſtle before it gives this Teſtimony to the Author, Work, and Subject. The AUTHOR is of a general repute among us for learning, as any late Writer, we have received beyond the Seas, theſe many yeares; and the WORKE is an explanation of the twentieth Chapter of the Revelation. The SUBJECT thereof is the aſſertion of the GLORIOUS KINGDOME OF CHRIST HERE ON EARTH; a matter, no doubt of great comfort, and conſolation to the Church of God.

I am not ignorant that Apocalyptical Diſcourſes in generall are liable to many cenſures; and that this divine Propheſie it ſelfe is as yet a ſealed Booke. Yet receiving my ſelf MUCH SATISFACTION and SETTLEDNESSE of MINDE from THIS EXPOSITION thereof; I thought alſo Gods people might reap ſome benefit thereby, and this is the maine cauſe I have made it publicke.

p. 37In his ſecond Epiſtle before the ſame Tranſlation, hee gives us this account of the Hiſtory of the opinion of THE THOUSAND YEERS. Let mee tell thee good Reader, That it was the CONSTANT opinion of the Church in the very next age to the Apoſtles, that THERE SHOULD BEE A RESURRECTION BEFORE THE GENERALL RISING AT THE LAST DAY, and an HAPPY CONDITION OF THE FAITHFULL UPON EARTH FOR A THOUSAND YEERS. This wee may learne from TERTULLIAN (againſt MARCION) and IRENAEUS, (in his Tractates againſt all Hereſies) and JUSTIN MARTYR in his Dialogue with TRYPHO the Jew) And ſo goes on touching briefly out of JUSTIN MARTYR what wee have afore largely quoted. And then hee addes his owne judgement in theſe words, I know not (ſaith hee) whether ſo great a Teſtimony as this of JUSTIN MARTYR may be brought concerning any opinion among Chriſtians (if you except the maine Articles of our faith.) And the generall conſent of all the ORTHODOX, and in the Age next the Apoſtles, is no ſmall argument or prejudice againſt the contrary opinion, or ſucceeding Ages. It ſeemed the HERETICKS of thoſe times, ESPECIALLY, or indeed ONELYONLY, believed it not, and that for ſome private reſpect, becauſe admitting thereof, they muſt needs alſo confeſſe a RESURRECTION OF THE FLESH, and that the ſame God that is mentioned in the LAW and PROPHETS is alſo the FATHER OF OUR LORD JESUS CHRIST. I p. 38am ſure CERINTHUS, that ARCH-HERETICK in thoſe dayes, whom after ages doe make the firſt broacher of this opinion, is never taxed for it by them, who have diligently noted his HERESIES. And perhaps if hee had any ſenſuall conceit hereal out (as it ſeems hee had) hee was beholding to JUDAISME for it; and he himſelf being a JEW, it was not taken notice of in him. But for a HRISTIAN to have ſuch doting imaginations, it would render him more wild-headed. Yet no man ought to hee blamed for maintaining a TRUTH in a JEWS company, either in THIS MATTER or any elſe; if with heed bee paſſe by thoſe groſſe phantaſies which doe blemiſh the truth. More deſervedly may wee finde fault with DIONYSIUS, and his followers, the great impugners of this opinion, who when about the end of the third AGE, the diſpute about it grew very hot, to leſſen the Authority of the REVELATION, by the evident and undeniable proofes whereof, the matter in queſtion was aſſerted (a foule impiety) they fathered it upon I know not whom, yet one of the ſame name, againſt the manifeſt witneſſe of JUSTIN, IRENAEVS, and all the FATHERS afore them, who inſcribe it to JOHN THE BELOVED DISCIPLE OF CHRIST, and EVANGELIST. Neither can HIEROME himſelfe be excuſed, though a very learned man otherwiſe, but eaſie to bee deceived, who with the ſame DIONYSIVS doth (upon an uncertaine report) falſely affixe to the opinion, of them who according to truth believed the THOVSAND YEERS happineſſe on Earth, the INJVRY OF CIRCVMCISION, THE BLOOD OF SACRIFICES, p. 39&c. which old peeces of JUDAISME, or perhaps the dreames of ſome HERETICKES being gathered out of a ſtudy of contention and ill will, were patcht to this opinion of the PRIMITIVE CHURCH. But IF hee CERTAINLY knew that the FIRST CHRISTIANS and holy MARTYRS did expect Circumciſion, and Sacrifices in the Kingdome of Chriſt, how is he to be blamed that condemned them not for it, but left every man to the freedome of his owne judgement, either to approve or dislike thereof, as Hierom expreſſeth himſelfe openly.

§. d. But what countenance ſoever this opinion hath, or ſhall finde in this age, let me tell the Reader this one thing; that ſeeing there are ſo manifeſt proo…es of a GLORIOUS KINGDOME OF THE SAINTS ON EARTH, out of the Old Teſtament, there will be not better, or readier way to deale with the Jewes in matter of their converſion, then not to wreſt the pla…ne Propheſies of a SECOND & GLORIOUS APPEARANCE OF CHRIST, to his FIRST COMING, but rather to perſwade them, that they muſt expect no other MESSIAS, who ſhould fulfill all theſe promiſes (expecting what is to be expected) beſides that JESUS OF NAZARETH whom their Anceſtors crucified. And this way is every where almoſt inſiſted upon throughout the whole REVELATION. For whiles wee force thoſe moſt cleare Propheſies concerning things promiſed in the SECOND COMING, to his FIRST COMING, the JEWES ſcorne, and deride us, and are more and more confirmed in their infidelity. But for the courſe which I have here ſet downe, I am much miſtaken, if it be not the ſame which was obſerved among them by PETER p. 40himſelfe, Act. 3, 19, 20, 21. REPENT YEE THEREFORE, and BE CONVERTED, THAT YOUR SINNES MAY BEE BLOTTED OUT WHEN THE TIME OF REFRESHING SHALL COME FROM THE PRESENCE OF THE LORD. AND HE SHALL SEND JESUS CHRIST WHICH BEFORE WAS PREACHED TO YOU, WHOM THE HEAVENS MUST RECEIVE UNTILL THE TIMES OF RESTITUTION OF ALL THINGS WHICH GOD HATH SPOKEN BY THE MOUTH OF ALL HIS HOLY PROPHETS SINCE THE WORLD BEGAN.

§. e. But I forget my ſelfe. For indeed I thinke it more fit to publiſh what might bee piouſly believed concerning this TENENT, rather in another mans ſenſe and expreſſions, then in mine owne, being more willing to learne, then obtrude mine own weakneſſes. To this end I have alſo collected (Hee meanes in his Notes on his tranſlation of ALSTED, put in the Margin, as I ſuppoſe) What ſome of the moſt eminent DIVINES of the Church of ENGLAND, Dr. HAKEWELL, Dr. TWISSE, Mr. MEDE, &c. (that thou mighteſt not thinke it onelyonly an Out-landiſh toy, or phantaſie of yeſterday, much leſſe a ſavouring of POPERY) have thought, and publiſhed concerning this opinion.

Beſides the irrefragable judgement of divine TYCHO BRAHE, and with him the determination of CAROLUS GALLUS, omitted by ALSTED, and not long ſince one of the STATES PROFESSORS OF DIVINITY in the Univerſity of LEYDEN.

§ 4.

DIATRIBE de MILLE ANNIS APOCALYPTICIS, non illis CHILIASTARUM, & PHANTASTARUM, ſed BB Danielis, & Johannis, per JOHANNEM HENRICUM ALSTEDIUM. Francofurti. 1627.

§. a. Hunc Tractatum fideliſsimè W. BURTON (cum doct is ſuis Annotationibus in margine juxià poſitis) in noſtram linguam vernaculam tranſtulit.

§. b. Is in priori ſuâ Epiſtolâ tranſlationi praefixâ, cùm AUTHORI, tum OPERI, tùm etiam SUBJECTO, hoc encomiaſticum per hibet teſtimonium. AUTHOR eruditione, aequalis cenſetur aeſtimationis cuilibet Scriptorum recentium tranſmarinorum, mult is abbinc annis tranſactis. OPUS eſt exegeſis vigeſimi Capitis Apocalypſis. SUBJECIUM ejus eſt ſplendentis regni in terrâ Chriſti aſſertio; res maximi proculdubio ſolaminis Eccleſiae Dei, & conſolationis. Non me latet Apocalypticos plerumque diſcurſus, multis obtrectationibus eſſe expoſitos, ipſamque hanc Prophetiam etiamnum librum fuiſſe obſignatum. Quum verò ego ipſe multum ex hâc illius exegeſe ſatisfactionis recepiſſem, ſtatui apud me item Dei populum ex eâdem aliquid fructus poſſe emetere. Quod ſanè praecipuum fuit in cauſâ me illam omnium publicam feciſſe.

p. 37In EPISTOLA ejus ſecundâ eidem praepoſitâ in hunc modum, opinionis noſtrae HISTORICE rationem reddit. Quam brevibus ſic accipite. Liceat mihi bone lector tibi narrare, perpetuam fuiſſe opinionem ſeculi Apoſtolis proximi RESURRECTIONEM fore ante ILLAM Die ultimo generalem, beatamque fidelium conditionem in TERRA MILLE ANNOS. Hoc nos edocebunt Tertullianus (contra Marcion) Irenaeus (contra Haereſ.) nec non Juſtinus Martyr (in Dialog cum Tryph. Jud.) ut prolixius è Juſtino nos anteà citavimus. Quibus Juſtini verbis hanc ſuam addit ſententiam. Neſcio (inquit) an tantum, ut hoc JUSTINI, teſtimonium pro aliquâ Chriſtianorum opinione (exceptis fundamentalibus fidei articulis) afferri poſsit. Generalis autem ORTHODOXORUM conſenſus, ſeculo proximè poſt APOSTOLOS inſequenti, non puſillum aeſtimetur argumentum, vel praejudicium contrà adverſam opinionem aetatemque ſuccedaneam. Videtur HAERETICOS eorundem temporum praecipuos, vel reverà ſolos, huic opinioni non credidiſſe, priva…â quâdam ratione; ne ILLA conceſſa Carnis fore reſurrectionem, eundemque Deum, a lege & Prophetis decantatum, patrem etiam fuiſſe Domini noſtri Jeſu Chriſti, confeſsionem ab iis extorqueret. Conſtat mihi CERINTHUM, tunc dierum Haereſiarcham, quem ſuccedaneae aetates ſtatuunt hujus opinionis originem, nequaquam de hâc, ab iis qui acura…è notarun… ejus haereſes, perſtringi invenimus. Fortaſſe etiam, ſi carnales aliquot phantaſiae de HAC RE illi fuerint (ut videtur) ipſe Judaeus Iudaiſmo acceptas refert, quae in hoc p. 38INDIGENA (non mirum) minime animadvertebantur CHRISTIANUM equidem redderet, minus inſanum qui in iſtiuſmodi phantaſmatibus deliraret. Nemo tamen culpandus eſt, quòd veritatem defenderit, in hâc a…âve materiâ, concomitante Iudaeo, modo illus mittat chimaeras quae veritatem deſormarent. Digniùs muliò DIONYSIUM e juſqueaſſeclas, maximos hu…c epinioni Antagoniſtas, increpemus, qucùm expiranti, prope tertiam aetatem, valde efferverat haec diſputatio; ad minuendam APOCALYPSIS authoritatem, cujus evidenti teſtimonio Quaes ITUM aſſereretur librum authori neſcio cut ſuppoſititio, ejuſdem nominis obtrudunt contra manifeſtiſma IUSTINI, IRENAEI, omniumque PATRUM teſtimonia, qui JOHANNI DILECTO CHRISTI DISCIPULO & EVANGELISTAE penitus aſcribunt. Nec excuſari poſsit HIERONIMUS ipſe, quàmvis aliàs doctus, ſed captus facilè, qui ſimul cum eodem Dionyſio (ex incertiori quadam famâ) mendoſè affigit opinioni illorum qui juxta veritatem credunt Millenariam in terris faelicitatem, injuriam hanc circumciſionis, ſacrificiorum ſanguinis, &c. Quae obſoleta Judaiſmi fragmenta, aut forte Haereticorum ſomnia, ex contentionis ſtudio, ſeu malevolè collecta, huic Primitivae Eccleſiae opinioni conſarcinata fuerunt. Verum enimvero ſi exploratum habuerit Hieronimus, primaevos illos Chriſtianos, Martyreſque Circumciſionem & ſacrificia in Chriſti regno expectaſſe, quantopere incuſandus eſt quòd illos de iſto crimine non damnaverit, ſed quemque ſuae ipſius relinquit voluntati. Quae, (inquit) LICET NON SEQUAMUR, DAMNARE NON POSSUMUS: p. 39UNUS QUISQUE IN SUO SENSU ABUNDET. Hieron. In Hierem. cap. 19. verſ. 10.

§. d. Quamcunque verò gratiam ab hac aetate inierit haec opinio, hoc unum, lector, tibi narrem; quod cum teſtimonia ſint adeò manifeſta è veteri Teſtamento de ſplendido Chriſti in terris regno, non faelicior, aut promptior aliqua ſuggeratur via, quâ cum Judaeis de illorum converſione tranſigamus, quàm ut Prophetias de inclyto ſecundoque Chriſti adventu apertiſsimas ad primum non torqueamus. Suadeamus potius eos neminem alium MESSIAM, promiſsiones illas impleturum, expectare oportet (expectatis expectandis) praeter JESUM NAZARENUM, quem Majores eorum crucifixerunt. Hâc autem in viâ ubivis plerumque per totam Apocalypſin inſiſtitur. Dum enim liquidas illas Prophetias de promiſsis ad ſecundum illius adventum cogimus in primum, Judaei nos contemnunt, ridentque, magis in ſuâ inſidelitate ſtabiliti. Ea verò ratio quam ipſe ſtaetui, ni plurimum me mea fallat ſententia, eadem eſt omninò, quam apud Judaeos obſervavit ipſe Petrus Act. 3.19, 20, 21. RESIPISCITE IGITUR, ET CONVERTIMINI, UT DELEANTUR PECCATA VESTRA, poſtquam venerint TEMPORA REFRIGERATIONIS A CONSPECTU DOMINI Et miſerit prius praedicatum vobis JESUM CHRISTUM, QUEM OPORTET quidem caeli capiant, uſque ad TEMPORA RESTITUTIONIS p. 40OMNIUM, de quibus loquutus eſt Deus à ſaeculo per Os OMNIUM SUORM PROPHETARUM.

§. e. Verum ipſe oblitus ſum mei; qui ſanè ſum animo, longe praeſtare, ut ea quae piè de hac opinione ſint cre denda, potius aliorum ſenſu, verbiſque, quam meis evulgarem; qui mallem muliò ediſcere, quàm meas obtrudere imbecillitates. Quem ad finem ipſe collegi, quae, quidam eminentiores Theologi Anglicani, Hakewellus, Twiſſeus, Medus aliique publicarunt de hâc opinione, ex quibus eam, nugamentum aliquod exoticum, heſternamve phantaſiam, aliudve quicquam quod ſapiat Papiſmum, non dijudicares. Sententiam praeterea (Collegi) irrefragabilem Divini Tycho Brahe cum determinatione (quam omiſit Alſtedius) Caroli Galli, nuper Primorum Belgicorum profeſſoris Theologiae in Academia Lugdunenſi.

§ 4.

In the fourth place let us heare Hierome Zanchy upon Hoſea; The ſumme of whoſe mind demonſtratively held forth is, That the ISRAELITES ſhall bee reſtored from their earthly Captivity, unto, and into their owne Country, though they were never p. 41yet ſo reſtored. See, who can, the quotation in Latine in his owne words, which much conduceth to our Poſition, as we ſhall ſee more after.

§ 4.

Hieronymus Zanchius in primum Cap. Hoſeae v. 11. Et congregabuntur filii Juda, & filii Iſrael ſimul, &c. ita narrat arguitque. Erit magnus & illuſtris TOTI MUNDO dies (liberandi) Jezreelis antea diſſeminati inter varias gentium terras. Ergo p. 41omnino aſcendent, i. e. redibunt à captivitate in patriam ſuam Judaeam, omnes Jezreelitae, tam Iſrael quàm Juda. Iſraelitae non fuerunt liberati unquam ſuâ terrenâ captivitate, nec redierunt in patriam, ut patet ex ſuperioribus. Hoc etiam hiſtoriae docent, abducti enim ab Aſſur in Aſſyriam & Mediam, non leguntur ab eo fuiſſe dimiſsi. Regno verò Aſſyriorum Babyloniis per Merodacum ſubjecto, in captivitate itidem permanſerunt Babyloniis ſubjecti. Cùm verò poſtea Deioces, qui primas apud Medos regiâ dignitate uſus eſt, ab Aſſyriorum, Babyloniorumque jugo Medos liberaſſet, Iſraelitae multis de cauſis fuerunt è terris Medorum, in ulteriores regiones, nempe in Septentrionem, quò omnis ſpes redeundi ad ſuos, illis tolleretur, expulſi, & quidem diſperſi. Qua de re vide…tur Funce. Comment. lib. 1. pag. 23. Itaque videamus, cum Media, Babylonia, & Aſſyria in manum pervenit Cyri regis, factâ libertate omnibus Iſraelitis redeundi in patriam, ſolos Jehudaeos, & Benjamin, quae conjuncta erat cum Judâ, & Levitas (qui quoniam noluerunt vitulis ſacrificare, expulſi a Jeraboamo redierunt Hieroſolymam, & cum Judaeis ſe conjunxerunt, ut eſt 2. Paralip. 11. v. 13, 14, cap. 13. v. 9.) rediiſſe, ut eſt Ezrâ cap. 1. & cap. 2. Niſi fuiſſent reliquae Tribus in ulteriores regiones diſperſae, illae potuiſſent quoque redire. Tempore etiam quo natus eſt Dominus, SAMARIA cum aliis terris Iſraelitarum occupata erat ab illis gentibus, quae eò miſsae fuerant a rege Aſſur, ISRAELITARUM loco, ut eſt. 2. Reg. 17. Itaque videmus Iſraelitas nunquam a captivitate terrenâ liberatos in patriam rediiſſe.

§ 5.

Next heare A lapide a late writer, who though a Papiſt, yet was not ſo oppoſite to the point in hand, and the generall converſion of the Jewes (as were our late Biſhops in England) but that hee would ſpeake thus much for it; That thoſe words, Hoſea 3. v. 5. Afterwards the children of Iſrael ſhall returne, and ſeeke the Lord their God, and David their King, and ſhall feare the Lord, and his goodneſſe in the LATER DAYES are to bee fulfilled in the end of the World, at which time the Iſraelites and Jewes ſhall bee converted to Chriſt, even as I have ſaid (ſaith Alapide) Apocalyps 11. For then all Iſrael ſhall be ſaved, Rom. 11.26. The Reader that conſults with the Latine in the Margin ſhall perceive more. 6.

§. 5.

R. P. Cornelius Cornelii A lapide in 3. Cap. Hoſ. v. 5. Et poſt haec revertentur filii Iſrael & quaerent Dominum Deum ſuum & David Regem ſuum, & pavebunt ad Dominum, & bonum ejus in noviſſimo dierum; haec habet verba. In fine (inquit) mundi quando ſub adventum Antichriſti, maximè poſt eum occiſum, ISRAELITAE & IUDAEI qui ei viventi & regnanti adhaeſerant, partim memores concionum & miraculorum Eliae & Enoch, partim aliorum concio natorum exhortatione convertentur ad Chriſtum, ut dixi Apocalyp. 11. Tunc enim omnis Iſrael ſalvus fiet, Rom. 11.26. Hugo, Lyran, & alii paſsim. Secundo, Iſidor, & a Caſtro haec facta putant in incarnatione Chriſti, ſcilicet p. 42inchoatè; tunc enim pauci ex Iſrael converti Caeperunt. Errant alii, qui haec praeſtita putant in laxatione Iudaeorum è Babylone factâ per Cyrum.

§. 6.

Rivet alſo upon the firſt Chap. of Hoſea, doth diſcourſe learnedly for the reſtitution of ISRAEL, in regard part of them, that is ſome ſprinklings of them as a certaine Firſt-fruits, did returne after the Babyloniſh Captivity. See who may, the Latine Columne.

§. 6.

Quaeritur (inquit Rivetus in primum cap. Hoſeae) ab interpretibus num ex hac Prophetiâ certo colligatur decem Tribus nunquam ex captivitate rediiſſe, quemadmodum aliae duae poſt aliquot annos ex captivitate Babylonicâ redierunt? Ratio dubitandi eſt, quod in hoc ipſo capite ſubditur; Et congregabuntur filii JUDA & filii ISRAEL pariter, &c. & Ezek. cap. 37. Sub Symbolo duorum lignorum in unum coeuntium, vaticinatur, Judam & Iſrael conjungendos. Et Jer. c. 50. v. 4. apertè dicit, Venient in tempore illo filii Iſrael ipſi & filii Juda ſimul. Ubi videtur CERTASPES RESTITUTIONIS, etiam DECEM TRIBUBUS fieri. Nihilominus certum eſt REMpublicam illam DECEM TRIBUUM, nunquam poſtea coiviſſe. Et eorum captivitatem & diſperſionem in populos, perpetuam fuiſſe nec ſolutam unquam fuiſſe, eorum captivitatem, quod Joſephus ipſe Anti. Jud. l. 11. c. 5. agnoſcit; dum ſcribit, Duas tantum tribus per ASIAM & EUROPAM ſub ROMANO degere imperio; decem autem Tribus fuiſſe ultra EUPHRATEM, infinita hominum millia, quae vix numero erat comprehendere. Nuſquam etiam legimus in Scripturâ decem illas tribus rediiſe, quod de duabus legimus, & ſaepe praedictum, & poſtea impletum. SAMARITANI enim, quorum fit mentio ſaepe in Evangelio, nullo modo pertinebant ad filios JACOB, quos aliunde miſſos fuiſſe, tanquam novam aliquam Coloniam conſtat ex 2 Reg. cap. 17. v. 24. Et ideo Chriſtus Matth. 10. Viam gentium, cum civitatibus Samaritanorum pro eadem re habet. In viam (inquit) Gentium nè abjeritis, & in civitates Samaritanorum nè intraveritis, ſed ite potiùs ad oves perditas Iſrael. Non tamen negandum eſt, multos fuiſſe ex ali is tribubus, etiam tempore Domini noſtri in Judâ; ſed qui ſub Judaeorum Republicâ degebant; quod factum fuiſſe ab eo tempore quo regnum Iſraelis diviſum ſub Jeroboamo, autor eſt Joſephus, Antiq. lib. 8. cap. 3. Tunc ad Rehoboamum Hieroſolymis degentem è totâ Iſraelitarum ditione confluxiſſe ſacerdotes, & Levitas, & quotquot è plebe reliquâ erant boni acjuſti patriam ſuam reliquiſſe, ut Hierofolymis Deum colere liceret, offenſi Jeroboami tyrannide, qui eos ad vitularum ſuarum adorationem vi adigere volebat. Quae confirmantur ex hiſtoriâ 2 Paralip. cap. 11. v. 13, 14, 16. Ex his, & ſimilibus poteſt ſolvi objectio pro reſtitutione Iſraelitarum, ducta ex eo quòd multorum ex decem Tribubus fit mentio, qui cum Judaeis habitabant poſt Captivitatem Babylonicam. Sic Rivetus.

p. 43§. 7.

Nicolaus de Lyrâ, goes further then theſe, affirming that the promiſe of the ISRAELITES great returne from their diſperſion, cannot bee meant of the people of JUDA'S returne from the Babyloniſh Captivity, nor of any other ſubſequent temporal ſalvation, becauſe according to the Hebrew Doctors, and truth, the people of ISRAEL, as it is contra-diſtinct from the people of JUDA, are not returned from Captivity, neither are expected by the Jewes to returne, till the coming of Meſſiah, whom the Jewes expect yet to come.

§. 7.

Nicolaus de Lyrâ Part. 2, Part. 3, Part. 4. Ait de captivitate Babylonicâ redierunt tantum duae tribus & pauci ex decem tribubus qui evaſerant manus regis Aſſyriorum; & poſtea habitaverunt in regno IUDAE, & cum duabus tribubus captivati fuerunt, & redierunt; non tamen omnes, ſed plures de iſtis & de illis remanſerunt in Babyloniâ, detenti amore uxorum quas ibi acceperant & prolis quam genuerant, & bonorum temporalium quae acquiſierant. Illud non poteſt intelligi de reditione Captivitatis Babylonicae, nec de aliquâ aliâ ſequenti ſalvatione temporali, quia ſecundum Doctores Hebraeorum, & ſecundum veritatem, populus ISRAEL prout diſtinguitur contra populum JUDA, ſicut eſt hic, non eſt reverſus de Captivitate, nec à Judaeis expectatur reverturus uſque ad tempus Meſſiae, quem Judaei expectat venturum, ſed quia Judaei, qui crediderunt ad praedicationem Chriſti & Apoſtolorum fuerunt pauci reſpectivè, idcirco melius intelligitur quod dicitur hic, viz. Jer. 30.3. Et convertam converſionem populi mei ISRAEL & IUDA de generali converſione Judaeorum ad Chriſtum In diebus illis. Hoc propriè in Chriſti adventu completur, cum duodecim tribus ſcilicet Evangelio credunt & terram Aquilonis relinquunt, & Diaboli imperium. Haec Nicolaus.

§. 8.

Doctor Mayer on the Epiſtle of James, touching the twelve Tribes ſcattered, &c. v. i. ſaith, That though this Epiſtle was intended for the two Tribes and an halfe of the Jewes lately expelled from Hieruſalem by Claudius Caeſar; the ten Tribes after their carrying away by Salmanaſer never returning to this day that wee read of, yet James might have reſpect in his writing to the ten Tribes alſo, if haply by any meanes this Epiſtle ſhould come to any of their hands.

§. 8.

Doctor Mayer in Epiſtolam Jacobi, haec habet verba; Initio hujus capitis nihil difficultatis ineſt, niſi quòd eos, ad quos ſcribit, duodecim tribus diſperſas appellat. Si enim Epiſtola haec inſtitueretur pro Judaeis, nuper per Claudium Caeſarem Hierofolymâ expulſis, ut ante praefati ſumus; Quaeſtio oritur, quo pacto illos diceret duodecim tribus, quae omnes non niſi duae fuerunt cum ſemiſſe; caeteris, à captivitate ſuâ per Salmanaſarem, nunquam (uti legimus) ad hunc uſque diem redeuntibus? Reſpondetur, dici poteſt Jacobum inter ſcribendum ad illas etiam reſpexiſſe, ſi forte ullo modo haec Epiſtola in illarum manus perveniret. Sic Mayer.

p. 44§. 9.

Doctor Prideaux our Countryman, however hee bee againſt us about the ſtating of the one thouſand yeers (how juſtly, wee ſhall afterwards, God permitting, diſpute the caſe) hath in his Inaugurall Orations, theſe words: Rightlier therefore others thinke, that after the Roman Idol-madneſſe is vanquiſhed, and the Mahumetan blaſphemies are taken away from among them, the Jewes ſhall lift up their eyes to the mountaines of the Scripture from whence, by the Spirit inwardly illuminating, they ſhall attaine light and ſalvation. This opinion, which refuſeth legall rights, as deadly, declines Monarchy, as aerie and utopian; nor thinkes it ſufficient to anſwer to the Apoſtles MYSTERY, if in any age, one or other of the Jewes come to the Chriſtian faith, neither approves in that hoped generall Call of them, the returne of Enoch and Elija, nor doth put before it, that fulneſſe of the Gentiles, but according to the direction of the Text, ſets it after; I ſay this opinion among the Ancients, Chryſoſtome, Hilary, Auſtin, Ambroſe, Hierom, Aquinas, Scotus, Cajetanus, and many others doe imbrace; onelyonly touching ſome acceſſories, now and then every one will abound in his owne ſenſe. They that defend it among the later Writers are P. Martyr, Grinaeus, Beza, Pareus, and moſt largely, a Commentator of our own, in his moſt learned Hexapla (namely Dr. Willet.) Nor doe I ſee what ſolidly can bee oppoſed. Thou wilt ſay when the Sonne of man ſhall come, ſhall hee finde faith on earth? Doubtleſſe not ſo frequent p. 45in the hearts of juſtified ones, as floting upon the lips of hypocrites. For doth it ſeem ſtrange, that among moſt Profeſſors not ſo many ſincere ones are to be found, ſeeing that out of many that are called, a few are choſen? But, That wicked one (2 Theſſ. 2.8.) ſhall reigne ſo long, as till hee bee conſumed with the ſpirit of the mouth of the Lord, at this glorious coming. How then can it bee that between the ruine of Antichriſt, and the end of the world, ſo famous a Call of the Jewes ſhould intervene? Moſt eaſily, becauſe the Spirit ſhall not in a moment make an end of him, but gradually. And his coming may bee ſaid to be glorious, not with the full majeſty of him as preſent at firſt; but by certaine premiſed beames of him approaching. Meane while when and how, that which the Apoſtle here foretels is to be fulfilled is not requiſite perhaps for us to underſtand to an inch, ſeeing it is a myſtery. Nor might I thinke in the meane ſpace that the Jewes after ſuch a converſion ſhall make a withdrawing from the Gentiles, but rather they with them ſhall integrate themſelves into one and the ſame Church.

p. 44Doctor Prideaux Anglus, quondam Theologiae profeſſor Regius in Academiâ Oxonienſi, quamvis contra nos contendat de MILLE annorum ſtatu & conſtitutione (quàm juſtè 4. Libro annuente Deo diſputabitur) tamen in ORATIONUM ſuarum INAUGURALIUM ſexta Parag. 7. DE VOCATIONE JUDAE ORUM, haec habet verba. Rectiùs igitur alii, poſt deletam Romanam Idolomaniam; Et è medio ſublatis Mahomatiſmi blaſphemi is, Judaeos arbitrantur oculos ad montes Scripturae elevaturos; unde Spiritu intus illuminante, lucem & ſalutem conſequentur. Hanc ſententiam quae legalia averſatur, ut mortifera, Monarchiam declinat, ut aeream ſive utopicam, nec ſufficere putat ad Apoſtoli MYSTERIUM, ſi QUOVIS ſeculo, unus vel alter Judaeus ad fidem Chriſtianam accedat, nec probat in expectandâ iſtâ GENERALI VOCATIONE Henochi & Elijae reditum, nec praeponit iſtam plenitudinem Gentium, ſed, ut textus dirigit, POSTPONIT; amplectuntur inter Antiquiores Chryſoſtomus, Hilarius, Auguſtinus, Ambroſius, Hieronimus, Aquinas, Scotus, Cajetanus, & COMPLURES Alii, niſi quod de quibuſdam acceſſorì is, non nunabundabit unuſquiſ que ſuo ſenſu. Defendunt inter recentiores, P. Martyr, Beza, Grinaeus, Paraeus, & in Hexaplâ ſuâ doctiſsimâ Commentator è noſtris copioſiſsimus (nimirum Doctor Willetus.) Nec video quid ſolidè poteſt opponi. Filius (inquies hominis cùm venerit, num reperturus eſt fidem in terrâ? Non adeò frequentem proculdubio in cordibus juſtificatorum, quàm natantem p. 45in labris hypocritarum. Ecquid enim rarum videtur, inter Profeſſores plurimos, non adeo multos ſinceros inveniri? Cùm ex vocatis multis, pauci ſubinde eligantur. At tamdiu regnabit foreign (2 Theſſ. 2.) donec abſumatur ſpiritu oris domini in illuſtri illo ſuo adventu. Qui fieri igitur poteſt, ut inter Antichriſti excidium, & mundi finem, tam celebris intercedat Judaeorum vocatio? Facillimè, cùm in momento ſpiritus ipſum non conficiet, ſed gradatim, & adventu dicatur illuſtris, non plenâ ſtatim praeſentis majeſtate, ſed praemiſſis appropinquantis radiis. Interim quando & quomodo implendùm illud ſit, quod hic praedicit Apoſtolus, non requiritur forſan ut nos ad amuſsim teneremus, quia eſt myſterium. Nec aeſtimaverim interea Judaeos poſt talem converſionem, ſeceſſionem à Gentibus facturos &c. quinimo eos cum illis potius crediderim coalituros, &c.

§. 10.

Mr. R. Maton our Countryman, hath alſo written two Books in favour of our opinion; the one is called ISRAELS REDEMPTION, or the Propheticall HISTORY OF OUR SAVIOURS, KINGDOME ON EARTH; That is, OF THE CHURCH CATHOLICKE, and TRIUMPHANT; with a Diſcourſe of GOG and MAGOG. The ſecond is entituled thus, ISRAELS REDEMPTION REDEEMED, or THE JEWES GENERAL and MIRACULOUS CONVERSION p. 46to the Faith of the Goſpel, and returne into their owne Land; and our Saviours perſonal reigne on earth, clearly proved out of many plaine Propheſies of the Old and New Teſtament, and the chiefe arguments that can be alleadged againſt theſe truths fully anſwered, OF PURPOSE TO SATISFIE ALL GAINSAYERS, and in particular Mr. ALEXANDER PETRIE, Miniſter of the Scottiſh Church in ROTERDAM. The later of theſe I confeſſe I have not read, but onelyonly ſeene. The former I have curſorily, and doe finde that though hee apply and preſſe the Scriptures hee alleadgeth, but briefly, yet pertinently and ſolidly.

§. 10.

Magiſter R. Maton Anglus duos ſcripſit anglicè libros, quorum primum (quem legi) appellat REDEMPTIONEM ISRAELIS, ſeu PROPHETICAM HISTORIAM DE SALVATORIS NOSTRI REGNO IN TERRIS, &c. Secundum (a me nondum perlectum) nominat REDEMPTIONEM ISRAELIS REDEMPTAM, ſive JUDAEORUM GENERALEM & MIRACULOSAM CONVERSIONEM AD FIDEM EVANGELII; Eorundemque in ſuam patriam reditum, noſtrique ſalvatoris imperium p. 46in terris perſonaliter miniſtratum, &c. In quibus, multos recenſet authores, ut pote Alſtedium in Chronolog, cap. 32. & cap. 35. Fran. Johannem de comb is in compendio totius Theologiae lib. 7. cap. 13, 14. It. lib. 7. cap. 7. Foxum in Martyrolog. Anglic. * Wendelinum Contemplat. Natural. cap. 9. ſect: 2. & cap. 21. * ſect. 2. Johan. Acoſtam De Temporalib. Noviſſ. lib. 3. cap. 11. Down. in 17. Johan. Cum multis aliis, &c. quorum verba hic deſcribere nec mihi otium eſt nec animus, ne lector taedio affligeretur.

§. 11.

Mr. Archer alſo an Engliſhman, hath waded farther into the point then wee have, in ſome particulars (which are not ſo cleer to us) having written (as we are informed) two Treatiſes of it. The firſt is expreſſe under his name, entituled, THE PERSONALL REIGNE OF CHRIST UPON EARTH. The other is called, ZIONS JOY IN HER KING COMING IN HIS GLORY; But doubtfull whether his, being ſubſcribed with this darke name; BY FINIENS CANUS VOVE.

Noſtras etiam Archerius altiùs paulò, (in nonnullis nobis minus innoteſcentibus) urinatus, librum ſcripſit cujus titulus eſt, REGIMEN CHRISTI PERSONALE IN TERRIS. Nec non (ut aiunt) alium cujus inſcriptio eſt, GAUDIUM ZIONIS IN REGE SUO CUM GLORIA VENIENTE.

§. 12.

Learned Mr. Meade our Country-man, his Clavis Apocalyptica & Commentarius, both in Latine and Engliſh, is famouſly known to moſt that read books.

§. a. Learned Doctor Twiſſe his PREFACE doth ſhew the METHOD and excellency of Mr. MEDES interpretation of the Revelation. It will not bee amiſſe p. 47to give an account of that Preface, in the ſumme of it, that by occaſion hereof, other Nations that underſtand not Engliſh, may have it in Latine, wherein at once is ſeen much of Mr. Mede, and of the judgement of Dr. Twiſſe in our Poſition.

Many Interpreters (ſaith Dr. Twiſſe, alluding to Prov. 31.29.) have done excellently, but Mr. Mede ſurmounteth them all. A Daearſe ſet upon a Giants ſhoulders may ſee further, and a Wren carried up upon an Eagle till this great bird bee wearied, may with her little wings ſpin up a little higher. But Mr. Mede hath many notions of ſo rare a nature, that I doe not finde hee is beholding to any other for them, but onelyonly to his owne ſtudiouſneſſe under Gods bleſſing.

§. b. Obſerve Gods direction of him in the courſe that hee hath taken:

As firſt, in his Clavis Apolyptica, wherein he hath drawne together the homogeneal parts of it, diſperſed here and there, yet belonging to the ſame time.

2. The Author gave himſelfe to write Specimina, Eſſayes, wherein he goes over every part of this book (excepting the three firſt Chapters) taking a generall view of each as he goes.

3. He proceeds to a more full Commentary from the fourth Chapter to the fourteenth. That which follows thence to the end containes onelyonly his former Specimina.

§. c. Whereas in performances of this nature two things are neceſſary; 1. A righ diſcerning of the meaning of the words and phraſe, and tropes and figures.

2. A right accomodation of things to times;

For the firſt, Mr. Mede excels p. 48viz. in obſerving the Genius of all thoſe. As in opening the Myſtery of the battel in heaven, Rev. 12. and the caſting downe of Satan unto the earth, hee ſhews that States and Kingdomes in the Political world much anſwer to the condition of the Natural, and ſo repreſented in Scripture. For as the Natural conſiſts of Heaven and Earth, ſo the Political of Nobility, and Laity. And as in the Heavens there are Sunne, Moon, and Stars, of leſſer and greater magnitude; So in Kingdomes, King, Queene, and Nobles of ſeverall degrees. And as in the Earth there is great variety of Trees, Herbs, Flowers, &c. So in the people of any Commonwealth is found great variety of differences. And by this way Mr. Mede doth not onelyonly wittily pleaſe (as others have done) but ſolidly convince his Reader, of the true ſenſe, even to admiration.

For the ſecond, viz. Accommodation of the Propheſies to their proper times (a point of great skill in hiſtory.) I have found that Mr. Medes friends, acquainted with his ſtudies, would give him the Bell for this, as herein out-ſtripping others.

§. d. 3. I have obſerved ſome notable diſtinctions in this Commentary of Mr. Mede, giving great light:

As firſt, That betweene the Sealed Book with ſeven ſeales which hee calls the greater, the contents being very large, viz. Compriſing the Hiſtory from the beginning of the preaching of the Goſpel, to the end of the world. Which hee ſaith containes Fata imperii, i. e. the deſtinies of the Empire; and the little book mentioned, Chap. 10. which he ſaith contains Fata Eccleſiae the deſtinies of the Church. The firſt containes the ſeven Seales and Trumpets; for the ſeventh ſeale produceth the ſeven Trumpets. The ſix firſt Seales containe the ſtory of the Empires continuance unto the dayes p. 49of Conſtantine included; in whoſe dayes, there being a ſtrange Metamorphoſis of the Empire from Heathen to Chriſtian, it is repreſented, as it were, the ending of the world, and beginning of a new, which Mr. Mede delivers very judiciouſly. Then the ſeven Trumpets, which are the contents of the ſeventh Seale, repreſent the judgements of God upon the world for ſtanding out againſt the Goſpel, and ſhedding the blood of the Saints. Firſt, by the Heathen Emperours, for which cauſe ruine was gradually brought upon the Empire (till it was torne into ten Kingdomes.) The graduall was fourefold, which make up the contents of the foure firſt Trumpets. 2. By the Antichriſtian world, the degenerated ſtates of Chriſtendome; For which, the three Woe Trumpets following, containe the three degrees of divine vengeance on them,

1. By the Saracens in the firſt Woe Trumpet.

2. By the Turkes in the ſecond (Chap. 9.)

3. By the end of the World, Rev. 11.15.

§. e. Second diſtinction of great light and uſe for the clearing of the STATE OF CHRISTS GLORIOUS KINGDOME HERE ON EARTH, is that Mr. Mede gives upon Revel. 21.24. Between the NATIONS THAT ARE SAVED, &c. and the NEW HIERUSALEM; where clearly hee makes it appeare, that NEW HIERUSALEM is one thing, and THE NATIONS THAT ARE SAVED, are another. The Nations that are ſaved are thoſe that eſcape the fire, are ſaved from the fire at Chriſts coming, wherewith the Earth, and all the works thereof ſhall bee burnt in the day of Chriſts coming, 2 Pet. 3. 2 Theſſ 1. And the NEW HIERUSALEM (ſaith Mr. Mede) is CHRIST and his p. 50RAISED SAINTS, who are called 1 Theſ. 4. The SAINTS WHOM CHRIST SHALL BRING WITH HIM, who ſhall ſhine with a glorious light. In which LIGHT the other, viz. The NATIONS THAT ARE SAVED (that is, ſaith Mr. Mede all the faithfull ſervants of God, who ſhall bee found alive here at Chriſts coming) SHALL WALKE IN. And I finde that through the want of diſtinguiſhing theſe, the ancient FATHERS, and particularly EPIPHANIUS, have diſcourſed very wildly againſt the glorious Kingdome of Chriſt, here on earth, yet in juſt oppoſition to the CERINTHIANS, whoſe guiſe it was to diſcourſe very carnally of the glorious Kingdome of Chriſt. The conſideration whereof moved AUSTIN to relinquiſh the doctrine of Chriſt's Kingdom here on earth, which formerly he imbraced, as himſelfe profeſſeth in one of his bookes DE CIVITATE DEI, where he treats thereof.

§. f. 4. I have obſerved, that as Mr. Mede hath exceeded in merit all others afore him in this Argument, ſo others after him may goe beyond him in ſome particulars. As Mr. Potter in the true diſcovery of the number of the Beaſt 666. with the divers myſteries in it, wherewith Mr. Mede himſelfe was exceedingly taken, even to admiration, profeſſing it to be the greateſt myſtery that hath been diſcovered ſince the beginning of the world. The ſame Mr. Potter differeth from Mr. Mede in the explication of the myſtery of the two Beaſts mentioned, Revel. 13. And I have ſeen an excellent Diſcourſe thereupon, but as yet hee hath not communicated it to the World.

§. g. What cauſe have wee (ſaith Dr. Twiſſe) to bleſſe God for bringing us forth in theſe dayes of light, not onelyonly in reſpect of the great Reformation wrought in this Weſterne part of the world, an hundred yeares ſince, and more; But alſo opening the myſtery of the ſlaughter of the witneſſes, p. 51which wee have juſt reaſon to conceive to have been on foot diverſe yeers, not onelyonly by judicial proceedings in the Martyrdome of Gods Saints; but by the ſword of Warre; 1. In the Low-Countries: Then in France: After that in Bohemia; Then in Germany (which how long it ſhould continue Mr. Mede profeſſeth to bee uncertaine;) And now amongſt us,**The Preface of Dr. Twiſſe was Printed 1643. firſt in Ireland, then in England, and that by the Antichriſtian generation, with ſo manifeſt oppoſition unto truth, and holineſſe, under a Proteſtant Prince (in outward profeſsion) as I thinke the like was never knowne ſince the beginning of the World. After this ſtrange Warre, and ſlaughter of the Witneſſes, which haſteneth to a period; the continuance of it ſhall bee but three yeares and an halfe; in which ſpace of time, they that dwell on the earth ſhall rejoyce over them, and make merry, &c. becauſe theſe Prophets tormented them that dwelt upon the earth. But after three dayes and an halfe, when the Spirit of life from God ſhould enter into them, and they ſtand on their feet, great feare ſhould fall upon them which ſaw them. And a voice ſhall be heard from Heaven, ſaying unto them, Come up hither. And they ſhall aſcend up to heaven in a cloud, and their enemies ſhall behold them. But certainly when that comes to paſſe, the ſame houre there ſhall bee an earthquake, and the tenth part of the City ſhall fall. This City undoubtedly is Rome, which Mr. Mede proveth curiouſly to bee at this day preciſely the tenth part of the City of p. 52Rome, as it was in St. Johns dayes, when this Propheſie came forth. And in the Earthquake ſhall bee ſlaine of Names of men ſeven thouſand, which Mr. Mede interpreteth of men of quality. It followeth THE SECOND WOE IS PAST. Now that Woe was the plague of the Chriſtian world by the Turkes, whereby is ſignified the deſtruction of the Turkes, which people I take to bee all one with GOG and MAGOG in Ezekiel, repreſented there as the great enemies of the Jewes invading the Land of Jewry. And the Hebrew Doctors conceive that War of GOG and MAGOG to be yet to come.

§. h. Here it may bee objected that the Turke is Lord of the Land of Canaan already; I grant it. But when the time for calling of the Jewes ſhall come, which Mr. Mede conceived ſhould bee wrought in a ſtrange manner, by the appearing of Chriſt unto them, as hee appeared unto Paul at his converſion, St. Paul acknowledging that grace to have been ſhewed to him Firſt, implying that the ſame grace ſhould bee ſhewed to others after him; then I ſay, upon this their converſion, they ſhall gather themſelves together from all places, towards the Land of Canaan, where ſhall bee the place of Chriſts Throne, in his glorious Kingdome here on earth. Upon which coming of the Jewes into the Land of Canaan, the Grand Seignieur will bee moved to raiſe all his power, gathered together out of all Nations under him, to oppoſe them, and at firſt ſhall prevaile (as we read Ezeck. 38. Zech. 14.) but in the iſſue the Jewes ſhall prevail (as it is in the 21. verſe of Obadiah) And Joel 3.12, 13. &c. And Zech. 14.9. So that this implies the calling of the Jewes a little afore. And p. 53whereas both GOG and MAGOG ſhall be deſtroyed by fire, Ezek. 39. and the MAN OF SINNE by fire; Mr. Mede was of opinion, that all this is but one and the ſame fire, that ſhall bee at Chriſts coming, 2 Theſſ. 1.8. and 2.8. Then follows Chriſts Kingdome, &c. the contents of the ſeventh Trumpet, Rev. 11.15.

§ 12.

p. 43Clavis Apocalyptica & Commentarius doctiſsimi NOSTRATIS Medi, Latinè tum Anglicè prodeuntes, celebri innotuerunt famâ plurimis librorum lectoribus, de Theſi jam diſputata.

§. a. Cujus methodum & excellentiam doctiſsimus. Noſtras Twiſsius, ſimul cum ſuâ ipſius ſententiâ, de theſi noſtrâ, ita nobis reddit.

p. 47Multi Interpretes, (inquit Twiſſius, alluſione factâ ad Prov. 31.29.) fecerunt apprimè, Medus verò ſuperavit omnes. Nanus Gigantis humero inſiſtens, longinquius proſpiciat ipſo Gigante: Et regulus tergo aquilae innitens, laſſo alite, altius aſcendat. Attamen plurimae ſunt Medi notiones tam rarâ naturâ, ut quas nondum reperi cuipiam ni ſu is ſtudiis (benedicente Deo) acceptas referri.

§. b. In Clave ſuâ Apolypticâ partes Revelationis homogeneas paſsim diſperſas, eidem verò tempori competentes in unum coegit. Qui (ſic dirigente Deo) ſcriptis primum ſpeciminibus, quamlibet partem ita peragit, ut univerſum cujuſque ſcopum in tranſitu perſpexit. In de ad ampliorem progreditur Commentarium, a 4. nimirum capite, ad 14. unde, quae ſequuntur poſteà, non niſi ſua continent ſpecimina.

§. c. In duobus huic operi neceſſariis excelluit Medus. 1. In animad-vertendo verborum, phraſium, troporum & figurarum idiomate, & Genio; Utpote, in explicandis praelii myſteriis Apocalypſis 12. demonſtrat Mundum Politicum aptiùs aſsimilari Phyſico, ex ipſâ p. 48Scripturarum mente, pari modo adumbrante. Uti enim Phyſicus ſeu naturalis ex Caelo conſtat & terrâ; Hâc, varia plant arum genera procreante; Illo, ſolem, lunam, ſtellaſque magnitudine diverſas continente: Ita Politicus ex nobilibus conflatur, laiciſque, numeroſâ varietate diſtinctis. Quâ explicandi ratione Lectores non tantum delectat, ſed convincit, genuinum illum ſenſum admirantes. Praeſtat 2. in aptandis Prophetiis, quâque ſuo cujuſque tempori accommodatâ.

§. d. In ejus Commentario, celebres quaſdam notavi diſtinctiones. Nominabo duas. Primam, duorum librorum; Majoris ſcilicet ſeptem ſigillis obſignati, univerſam hiſtoriam ab incaeptâ Evangelii promulgatione ad conſummatum mundum, & ſic FATA IMPERII continentis. Minoris Cap. 10. ECCLESIAE FATA comprehendentis. Primus habet ſeptem ſigilla totidemque tubas ab illorum ſeptimo editas. Quorum ſex priora hiſtoriam amplectuntur Imperii continuati ad dies Conſtantini, incluſos. In quibus miranda Imperii Ethnici in Chriſtianum metamorphoſis, tanquam, mundi quaedam diſſolutio, initiumque novi repraeſentata, a Medo noſtro ſolidiſsimè nobis exhibetur. Septem deinde tubae intra ſeptimum ſigillum contentae, divina adumbrant p. 49judicia in mundum de rejectione Evangelii, effuſoque Martyrum ſanguine; primùm per Imperatores Ethnicos quorum Imperium eâ de cauſâ, gradatim perſequitur ruina (uſque dum in decem laceratur regna) gradatione quadruplici in quatuor tubarum prioribus adumbratâ. Poſtea autem per mundum Antichriſtianum, cui pro meritis tres Vae. Tubae inſequentes triplicem exitii gradum clangunt inferuntque. Prima per Saracenos primum. Secunda per Turcas proximum cap. 9. Tertia per mundi finem ultimum cap. 11.15.

§. e. Secundam, quam notavi, Diſtinctionem, magna praeferentem lumina, &c juvamen pro colluſtrando Chriſti regno in terris glorioſo dat nobis Medus in c. 21. v. 24. Ubi manifeſtiùs nobis indicat, aliud eſſe Novam Hieruſalem, aliud omninò gentes ſervatas ad lucem ejus ambulantes. Illam eſſe Chriſtum, ſanctoſque a Chriſto ex citatos; QUOS SECUM dicitur ADDUCERE (1 Theſ. 4.14.) Has verò ſanctos eſſe omnes Dei ſervos, in Chriſti adventu vivos, ab igne, QUO CAETERA (adventanti Chriſto) COMBU RENTUR (2 Pet. 3. 2 Theſſ. 1.) ſervatos, & ereptos. Patres quoſdam antiquos invenio, qui hanc diſtinctionem non obſervantes, contra glorioſum Chriſti regnum in terris erraticè diſputarunt. Aequâ tamen oppoſitione Cerinthianis, quibus mos p. 50erat, carnaliùs de hoc regno diſcurrere. Quâ ratione motus Auguſtinus, priſtinam, quam defendiſſet, ſententiam de illo regno abjecit. Sic illum, quodam de Civitate Dei libro, hoc regnum tractanti, habemus confitentem.

§. f. 4. Nec non animadverti, quòd ut Medus noſter prae omnibus qui praeceſſerunt, de hoc argumento optimè meritus eſt, ita quidam ſuccedanei illum etiam in quibuſdam ſuperare poterint. Sic Potterus Noſtras adeò ſupereminuit in computando explicandoque Beſtiae numero 666, ejuſque myſterio, ut Medus ipſe admiratione captus erat. Ille idem Potterus, a Medo diverſus, de utriuſque Beſtiae myſterio Apocal. 13. optimum (quem vidi) tractatum de eo conſcripſit, cujus mundum adhuc non participavit.

§. g. Quantum nobis cauſae eſt Deum laudandi, qui nos peperit in diebus hiſce luculentioribus; ratione tum occidentalis noſtrae reformationis abhuinc annosplures centum peractae, tum aperti illius myſterii de TESTIUM occiſione; Quam multos jam annos agitari, fateamur fas eſt: Idque non ſolùm ex judicialibus (ut p. 51ſimulatum eſt) cauſis in ſanctorum Martyrio, ſed etiam furente belli gladio, in Belgio primùm, deinde in Galliâ, in Bohemia deinceps, poſteà in Germaniâ, denique inter nos, in Hyberniâ priùs, mox in Angliâ, (in Scotiâ tandem, ſcribenti verò Twiſſeo nondum extitiſſet) gladio inquam Antichriſtianae prolis, oppoſitione in veritatem ſanctitatemque adeò manifeſtâ, idque ſub principe (ut videbatur) Proteſtante, ut ſimile quid (opinor) a mundo condito ex…itiſſe nunquam innotuit. Poſt bellum hoc prodigioſum, TESTIUMQUE occiſionem ad periodum jam feſtinantem, epocham ad tres ſolosannos cum ſemiſſe continuari oportet. Cujus temporis intervallo, terrarum incolae gaudebunt ſuper illis, hilareſque erunt, mittentque alii aliis munera, quippe quòd hi duo Prophetae torſerint terrae incolas. Sed poſt dies tres & dimidium, cum vitae ſpiritus a Deo prodiens in illos ingredietur, ſtabuntque in pedes fuos erecti, magnus ſanè metus in eos qui ipſos ſpectârint, incidet. Vox autem magna de caelo audietur, quae ipſis dicet, ASCENDITE HUC; aſcen dentque in caelum per nubem, conſpicientibus illorum inimicis, Factuſque fuerit proculdubiò in eadem ipſiſsimâ horâ terrae mo tus magnus, quo decima urbis pars decidet. Urbs haec, certo certiùs, eſt Roma, quam accuratè probat Medus eſſe hodierno die adamuſsim decimam ejus menſurae partem, quae fuit Prophetante Johanne. In illo autem terrae-motu occidentur hominum nomina ſepties mille; Quae, interpretanti Medo, ſunt tot homines nominum, ſeu famae, terrae-motu occiſi. Sequitur, vaeſecundum abiit, quod Chriſtiani mundi plaga ex Turcis fuit, ex quâ Turcarum p. 52ruinae omen praeſignificatur. Quem populum autumo eundem ipſum eſſe cum GOG MAGOGQUE apud Ezechielem, ibidem repreſentatos tanquam magnos Judaeorum inimicos, Judaeam invaſuros; quorum bellum Doctores Hebraei adhuc eſſe venturum opinantur.

§. h. Si objiciatur Turcam jam dominum eſſe terrae Canaan, Conceditur: verùm cùm illuxerit ille dies Judaeorum vocationis, mirum in modum (ut arbitratur Medus) peragendae, ex Chriſto iis apparente, quemadmodum Paulo; fatenti illam gratiam ſibi primo exhiberi, quo innuitur eandem ipſam caeteris poſt ſe pari modo exhibendam fore; tunc inquam ratione Judaeorum converſorum, ſeque ex omnibus mundi plagis congregantium in terram Canaanenſem, locum Throni ſplendentis Chriſti in terrâ imperantis, Grandis Seignior, irâ percitus, omnem ex omnibus mundi ſub ditione ſuâ partibus vim copiarum, ad Judaeos propulſandos coget, initioque praevaleſcet, (Ezek. 38. Zech. 14.) tandem vero praevalebunt Judaei (Obad. v. 21. Joel c. 3. v. 12, 13. Zech. c. 14. v. 9.) unde conſtat hic innui Judaeos ante haec eſſe vocandos. Quum verò Gog, Magog que per ignem ſint perituri Ezek. 39. nec non Homopeccati etiam per ignem, Magiſter Medus eâ fuit opinione, unum eundemque ignem fore, ignem ſcilicet illum ad Chriſti adventum 2 Theſſal. 1.8. & 2.8. poſt quem inſequuntur Chriſti regnum, Caeteraque quae in ſeptimâ continentur p. 53Tubâ. Haec Twiſſius, magnus ille Arminii Antagoniſta, & malleus.

§. 13.

A GLIMPSE OF SIONS GLORY; OR THE CHURCHES BEAUTY SPECIFIED.

Publiſhed for the good and benefit of all thoſe whoſe hearts are raiſed up in the Expectation of the glorious Liberty of the Saints.

Preached by Mr. Jeremiah Burroughs, but ſet forth by his friend.

§ 13.

Sionis gloriae eous, Seu Eccleſiae pulchritudinis ſpecimina.

Per Jeremiam Burroughes, in concionibus ſuis habita; ſed per amicum ſuum edita, pro bono, beneficioque omnium, quorum animi in expectandâ glorioſâ ſanctorum libertate eriguntur.

§. 14.

Luther (as wee have it in the Epitome in Folio of all his workes) expreſſeth three worlds, the original, or firſt World; the Legal world, to the end of the Old Teſtament; The Evangelical world, ever ſince the coming of Chriſt. And hee intimates a fourth, quoting Heb. 13.15. calling it a City (according to Apocalypſis 21.) As the ſame Apoſtle Heb. 2.5. calls it foreign, ſignifying the ſtate that ſhall bee at the reſurrection of the JUST; which Luther upon the fifth of Geneſis, Tom. 1. thus argueth. From Abel (ſaith he) We forme a ſtrong argument; If there were none which tooke care of us after this preſent life, Abel being ſlaine had not beene enquired after. But God enquired after Abel, when hee was taken away out of this life; hee will not forget him, but keepe him in memory, and askes, Where is hee? Therefore God is the God of the dead; that is, therefore the p. 54dead alſo live, and have God taking care of them in another life. The unworthy Gueſt (Matth. 22.) is excommunicated. And God enquires not after ſlaughtered Sheep and Cattel.

p. 53§. 14.

Lutherus (Epit. in Fol. omnium operum) tres recenſet mundos, Originalem Legalem, & Evangelicum; quartum verò innuens, citato ad Hebraeos 13. ubi 15. habemus ejus nomen (ut Apocalypſ. 21.) foreign, idque, ut ad Hebr. 2. v. 5. foreign, ſtatum ad primam juſtorum reſurrectionem ſignificantem; quam Lutherus in 5. cap. Geneſ. Tom. 1. ita arguit. Ex Habele (inquit) firmiſsimam conteximus rationem. Si nullus eſſet qui curam noſtri haberet poſt hanc vitam, Habel occiſus non eſſet requiſitus. Sed Deus requiret Habel ſublatum ex hâc vitâ, non vult ejus obliviſci, retinet memoriam ejus, quaerit, Ubi ſit? Ergo, Deus mortuorum eſt Deus; id eſt, ergo etiam mortui vivunt, & habent Deum curantem, in aliâ vitâ. Conviva excommunicatur; Non requirit Deus oves, & pecora mactata.

p. 54§. 15.

The Lord Napier alſo in his plaine diſcovery of the whole Revelation of Saint John, hath diverſe things tending towards our point, eſpecially touching the time of the fall of Antichriſt.

§. 15.

Magnus inſuper ille Napierus, Dominus de Marchiſtoun Junior, in ſuâ Revelationis ſancti Johannis Revelatione doctâ, multa habet noſtrae opinioni conducentia, praeſertim de ruentis Antichriſti periodo.

§. 16.

Likewiſe the learned and godly Mr. Ephraim Huet, and Mr. Parker of New England; the firſt in his booke called The whole Propheſie of Daniel explained by a Paraphraſe, Analyſis, and briefe Commentary; The other in his late Expoſition of Viſions, and Propheſies of Daniel, have both of them held forth many very conſiderable things which are ſtrong for our Poſition, as wee ſhall have particular hints afterwards.

§. 16.

Docti piique praeterea Ephraim Huetus, & Parkerus, …erque Nov-Angliae noſtrates; ille in ſuâ totius Prophetiae Danielis explicatione, per Analyſin Paraphraſin & Commentariolum; Hic in Expoſitione ſuâ viſionum & Prophetiarum Danielis, multa ediderunt grandia, quae fortiter pro noſtrâ opinione contendunt, ut infra paſsim lectoribus innoteſcet.

§. 17.

Beſides wee have it learnedly and piouſly with much ſolidity and gravity aſſerted in our Pulpits by famous men, M. T. G. &c. in their elaborate Lectures.

§. 17.

Nec non habemus denique Theſin noſtram, doctè pièque, multâ cum ſoliditate gravitateque in ſuggeſtula viris celebrioribus, T. G. &c. in elaboratiſsimis ſuis praelectionibus aſſertam.

§. 18.

Thus, I hope, I have ſaid enough to the lovers of learned Antiquity, and variety of reading (if not too much to the Engliſh Reader, who ſhall diſlike numerous Quotations) to ſet ſtreight, and lay plaine the mindes of men, whereby effectually to deliver, and vindicate our Poſition, and opinion from the prejudice of ſingularity and novelty. Now by the grace of Chriſt let us gird on our ſtrength to demonſtrate our point by evidence of the divine Scriptures.

§. 18.

Ita me ſpero ſatis dixiſſe antiquitatis doctiſsimae, lectioniſque mul tifariae amantiſsimis (ſi nequid nimis Lectori Anglicano cui, numeroſae diſpliceant quotationes) ad dirigendos, complanandoſque hominum animos, ex quo ſententia noſtra efficaciùs tum a ſingularitatis, tum novitatis praejudicio liberata aſſeratur. Jam verò (Chriſto auſpice) demonſtrationi Theſis noſtrae ex diuinarum Scripturarum evidentiâ nosrobore accing amur.