The Resurrection Revealed, Book 1 · Chapter 3

The Resurrection Revealed · Book 1 · Chapter 3

p. 55CHAP. III Some preparations for the demonſtrating of the maine Poſition.

CAPUT. III. Iſagoge quaedam ad demonſtrandam Theſin inſtruens.

SECT. I. Something of the Saints LIVING a thouſand years on earth.

§. 1 SEeing of neceſſity, for diſtinctneſſe, and clearneſſe in our proofe of the point, we muſt by and by take our great Poſition aſunder into two maine parts; wee ſhall at preſent onelyonly make ſome preparations, and have things in a readineſſe for the demonſtration thereof; namely by giving you ſome ſhort hints in ſeverall ſmall branches our of a …ext or two, that there is ſuch a thing, as our Poſition, in the word of Chriſt: Which light once perceived, wee ſhall more willingly travell towards the Sun-riſing of further manifeſtations, and ſooner underſtand the minde of that Syſtem of Scriptures, which after ſhall bee alleadged for the proofe thereof.

§. 2 2. In the 20. of the Revelation, verſ. 4. the laſt clauſe, wee have this beame of light: And THEY (that is the Saints, as before characteriſed in our firſt Chapter, and ſecond Paragraph) LIVED and REIGNED with CHRIST a THOUSAND yeers.

§. 3 3. How firſt is it ſaid, They lived? Can it be meant onelyonly that they lived as immortall ſoules, in happineſſe in the other world? It cannot bee. For St. John needed not to teach the Saints and Churches to whom hee wrote p. 56Chap. 1. that which Heathens knew, and taught in their Philoſophy (as innumerable inſtances might eaſily bee given) that the ſoules of men were immortall, when their bodies were dead, and that the ſoules of good men ſuffering for well doing, wer… happy in the other world. Homer and the Philoſophers doctrine of Hades Elyſian Fields, &c. reach fully as high as this. And further, as it is an unknowne phraſe, by a thouſand yeers, to ſignifie more then a thouſand yeers, ſo it is well known, that ſince Johns time have paſſed above one thouſand and halfe of yeers, yea above one thouſand three hundred yeers ſince the laſt of the tenne Perſecutions wherein the Martyrs were ſo ſlaughtered; or if we will extend their ſlaughtring further downeward, through the following Arian perſecution, and after that the Antichriſtian, how ſhall wee pitch the compaſſes of our account ſo, as to pick up a ſelect number of Saints, whoſe ſoules were juſt one thouſand yeers in heaven before the laſt reſurrection, this being ſpoken of Saints in generall, and of their ſtate after the full, and finall fall of Antichriſt, Rev. 19. (the Chapter immediately foregoing?)

§. 4 Truly (to ſpeake my very conſcience, from cleer light to mee) by this their LIVING can be intended no other thing but their LIVING AGAINE. Perhaps there may bee ſome reaſon of the varying of the phraſe, as to ſay the Saints LIVED, but the wicked LIVED not AGAINE till the one thouſand yeers were finiſhed: Becauſe the dead Saints are more alive, then the dead wicked. For the dead Saints, p. 57whiles dead, are alive not onelyonly in their naturall ſoules, but in their ſpirituall union with Chriſt who is their life; and in the graces which the Spirit of life, implanted in them. And the duſt of their bodies are decreed, and preſerved by God for an eſtate called Eternal life, their bodies being ſaid onelyonly to bee aſleep; And therefore ſaid here TO LIVE, as if in a ſort never dead. But whiles their bodies were dead, their ſoules were willing to live againe in the body. Not ſo the Dead wicked, and ſo a different phraſe is ſpoken of them. But the ſenſe I am confident is, that the Saints were made to LIVE AGAINE in the one thouſand yeers (whiles the Dead wicked lived not againe till thoſe one thouſand yeers were ended.) Even as Revel. 1.18. moſt evidently, ALIVE, is put for ALIVE AGAINE. The words are Chriſts of himſelfe, now after his reſurrection, ſpoken to John, I am hee that am ALIVE (ſo the Greek) or LIVING, and was dead, and behold I am ALIVE. If hee had been dead, and now was alive, hee was properly alive againe. So in the ſame ſenſe the dead Saints are here ſaid in this 20. Chap. v. 4. to LIVE, to ſignifie they LIVED AGAINE. So the Antitheſis and oppoſition here put between theſe and thoſe in the next verſe, gives it in to mee with full evidence. But the reſt of the dead (that is the wicked) ſaith the fifth verſe lived not againe (ſo expreſſely in the**So Syr. & Arab. Greek untill the one thouſand yeers were finiſhed. Whence who that weighs things well, can infer leſſe then this; that p. 58thoſe Saints in the fourth verſe lived AGAINE thoſe thouſand yeers (in which the dead wicked lived not againe) and the Saints had beene killed, as it is verſ. 4. and Rev. 11. not onelyonly metaphorically, but phyſically in a great part, downe to the totall ruine of Antichriſt; and now a Viol being poured out upon the throne of the Beaſt, Rev. 16. whereupon he utterly falls, Rev. 19. two laſt verſes, the ſeventh and laſt-Trumpet ſounding (as it is anticipatedly ſpoken Rev. 11. but methodically to the matter, as the cauſe before the effect) the Saints riſen, reigne with Chriſt both here in this 20. chap. and in that 11. of the Revel. This to bee ſpoken by the Antitheſis, (Butthe reſt of the dead lived not AGAINE.) That the Saints this while (of the one thouſand yeers) lived AGAINE is further manifeſt, in that it is plaine here, compared with verſ. 12. that the wicked did LIVE AGAINE at the end of the thouſand yeers. So UNTILL in verſ. 5. imports, explained verſ. 7. to end of the 12. verſ. thus; When the thouſand yeers are expired, Satan ſhall bee looſed, and ſhall goe out, and deceive the Nations, and they went out and compaſſed the Camp of the Saints (which Saints are all at that time alive) and the Devil that deceived the wicked is caſt into the lake of fire and brimſtone, &c. and I ſaw a great white Throne, and I ſaw the dead (wicked ones) ſmall and great to ſtand before God. So that in regard it is ſo punctually held forth, that at the end of the thouſand yeers all the wicked formerly deceaſed, lived againe, perſonally and properly, ſoule and body being re-united; I, for my part, cannot inferre leſſe, then that the meane while, in the ſaid thouſand yeers the Saints lived perſonally and properly, in ſoule and body, gloriouſly reunited on earth.

Object. 5. All that can poſſibly ſeem to bee objected to the contrary (as far as I can ſee or heare) is this pretended Scruple; That this Antitheſis, BUT the reſt of the dead lived not AGAINE, carries not ſo much in it as wee have eſtimated; becauſe LIVING AGAINE is applied to a contrary thing, and to contrary perſons, as if the ſenſe ſhould bee this, The reſt of the dead (wicked ones dead in ſinne) LIVED not AGAINE, all that thouſand yeers; that is, they attained not p. 59to the ſtate of Regeneration or Converſion by the Word and Spirit, which ſeems to be called in the fifth verſe, THE FIRST RESURRECTION. All this thouſand yeers, they continued in an unregenerate eſtate, whiles the dead Saints LIVED in ſoule in glory in the higheſt heavens with Chriſt a thouſand yeers, that is from their death for ever.

Anſw. Wee anſwer, that allegation, that LIVING, and not living AGAINE are applyed to contrary things, and perſons, ſpeakes for the nature of an Antitheſis, and for ours. If it be ſaid by the objectors that the meaning of contraries is Heterogeneals, as ſpirituall death in ſinne, and eternall life in glory: Wee reply, it is indeed ſaid ſo by them, but not proved. That is the queſtion now in diſpute, not to bee begged, but to bee won from us by argument, if wee muſt part with our right. It cannot ſound in my ears, to ſay that the Saints living a thouſand yeeres, ſignifies their living in ſoul with Chriſt for ever after their naturall death, ſeeing it is confeſt of all on all ſides, that at the laſt generall reſurrection (if the Saints riſe not till then) the ſoules of the Saints are brought downe from heaven to their bodies, and not their dead bodies to bee carried up into heaven to their ſoules. And that the laſt generall judgement of Chriſt, appearing as man, judging men, ſo as all men may ſee the judgement to be juſt, is not a worke of a day, or of a ſhort time. Nor am I ſatisfied by any knowledge of the Scriptures that I have yet attained, that the FIRST RESURRECTION is any where put to p. 60ſignifie meerly the ſole act, or condition of our firſt regeneration. I well remember thoſe Texts, Col. 3.1. If yee bee riſen with Chriſt, ſeeke thoſe things that are above. And Epheſ. 2.5. When wee were dead in ſinnes, God hath quickened us together with Chriſt, ſaving us by grace, and hath raiſed us up together, and made us ſit together in heavenly places in Chriſt Jeſus, and many the like places. But there is mention onelyonly of quickning and riſing, and raiſing. There is mention of SURRECTION, but not of RESURRECTION, much leſſe of a FIRST RESURRECTION to ſignifie Regeneration, or the improvement of Regeneration, which the Apoſtle moſtly intends. Nor do I forget that place Rom. 11.15. That the receiving of the Jewes ſhall bee life from the dead. But this is ſpoken peculiarly of the JEWES, and of their RESTITUTION to the Church-glory on earth, of which wee treat, as well as of their converſion, as divers pious learned conceive. Nor doth the Apoſtle here uſe the word RESURRECTION, much leſſe FIRST RESURRECTION. I am alſo at a great loſſe how Regeneration can handſomely be cloathed with the relation of a Reſurrection or living again, according to Scripture-phraſe. For there an unregenerate man is called a dead man, and ſinne, a death, and a ſtate of non-converſion in ſinne, a lying dead intreſpaſſes and ſinnes, Epheſ. 2. And ſo in a due and juſt oppoſition, the Apoſtle calls Converſion and Regeneration, a Quickning, a Riſing, a Raiſing, a Life, but not a Quickning again, a Riſing or Raiſing againe. For an p. 61unregenerate man was not alive afore, in relation to any ſpirituals, which are the things wee, and the Apoſtle ſpeake of. The word AGAINE, in living againe, riſing againe, according to Scripture and reaſon uſually import a returning to the ſame kinde of life as was afore. The Scripture ſaith of man in generall, when wrought upon by the Word and Spirit, that he is Re-generated (let the learned heed the Greek) I ſay Re-generated, becauſe it alludes to his firſt eſtate of glorious generation in innocent Adam, in the Booke of Geneſis (as the Greeks call it) But it doth not ſay that the Regenerating of an unregenerate manis his raiſing or riſing againe, or his reſurrection, becauſe a man unregenerated, whiles ſo, was never alive ſpiritually till regenerated, he was never raiſed afore from his fall, till raiſed by converſion. Innocent Adam had no infuſed grace, but onelyonly created perfection of nature.

6. But if ſome will have theſe things to ſeeme ſleight in their eyes, let us ſee what may bee further added, intreating the Reader all along this Treatiſe to take mee all together, to look with a generall view upon the whole Arch of the Architecture; in which if there bee ſome leſſer and weaker ſlates or ſtones, there are others ſtronger, and bigger. I am imperfect (whiles in this world) and ſo is the Reader too; yet this muſt not diſcourage or prejudice us from building up one another with increaſe of knowledge in generall, or of this particular point, touching the Saints firſt reſurrection, in a bodily riſing againe at the beginning of the aforeſaid thouſand yeers, called here their LIVING i. e. AGAINE, meaning their bodily living againe after they had laine in the grave a long time. For conſider this Text, that as this is ſpoken to the Saints, as well as the reſt of the book, Revel. 1.14. So it is ſpoken of the Saints (as wee ſaw before in their ſeverall characters (in our firſt Chapter and ſecond Parag.) Therefore theſe were regenerated already, long ſince, to whom this firſt Reſurrection is applied, v. 5. v. 6. p. 62For ſo the words cleerly depend (notwithſtanding any appearance to the contrary by the late invention of verſes.) And they lived, and reigned with Chriſt a thouſand yeers, then it comes in as a Parentheſis (but the reſt of the dead lived not againe, untill the thouſand yeers were finiſhed) then it followes, This is the firſt reſurrection, Bleſſed & holy is he that hath part in the firſt reſurrection. For what good coherence could this make to ſay, The reſt of the dead lived not againe until the thouſand yeers were finiſhed; that is (as the objecters interpret) were not regenerated; This is the firſt reſurrection. I ſay, what concinne and apt coherence could this bee? unleſſe wee will dreame that the reſt of the dead were regenerated at the end of the thouſand yeers, when comes the generall judgement, v. 12. Therefore this word Firſt-reſurrection can no way relate to regeneration by the Word and Spirit. Plainly therefore to mee this Text gives a diſtinct ſound, That as the reſt of the dead lived not againe till the laſt reſurrection at the end of the thouſand yeers, ſo the Saints lived again at the Firſt reſurrection at the beginning of the thouſand yeers.

7. It is likewiſe further conſiderable, that the Jewes are to have a great ſhare in this MILLENARIE life, this booke being full of Repreſentations, Propheſies, and Promiſes quoted out of the Old Teſtament made there to them; yea and John Chap. 16. mentions that Euphrates is to bee dryed up, as relating to their (the Turkiſh) Antichriſt to fall, and they to bee reſtored; and therefore (though John wrote in the Gentile Greek language) the Churches Song for her Reſtauration, and the deſtruction of her enemies, is ſet forth to bee in Hebrew foure or five times in ſix verſes together, Rev. 19.1. &c. Alleluja, and Alleluja, Amen. Now as the Reſtauration of the Jewes is mainly looked at all along, in all the Scriptures that concerne the p. 63glory of the univerſall Church on earth; ſo it is ſpoken of as a further and greater thing then the converſion of their particular perſons; namely the dry bones muſt live, and become a mighty Hoſt or Army-multitude; and the two dry ſtickes of Judah and Iſrael ſhall grow into one, as ingrafted Sciences into a ſtocke, and become one Nation gathered from all quarters of the world into one body, Ezek. 37. And MANY of them that ſleep in the duſt ſhal awake, ſome to everlaſting life, and &c. Dan. 12.2. (which cannot poſſibly bee underſtood of the laſt generall reſurrection, as wee ſhall demonſtrate after in its proper place.) And Daniel himſelfe at the end of one thouſand three hundred thirty and five yeeres, after the ceaſing of the dayly ſacrifice (which falls into the time of calling and gathering the Jewes, now not far off, as after ſhall bee computed) ſhall ſtand in the lotte, Dan. 12. v. laſt; upon which, and the like expreſſions Paul in the 11. of Rom. v. 15. ſaith what ſhall bee the RECEIVING (uſing a more comprehenſive word then converting) of the Jewes bee, but LIFE from the DEAD? (hee ſaith not life from death as meaning onelyonly ſpiritual life, but) in a fuller phraſe according to the Greeke, importeth a Reſurrection too, of the deceaſed beleevers. And then addes v. 26. That there ſhould come out of Zion the DELIVERER, and ſhall turne away iniquity from Jacob; the Apoſtle then looking upon it as a thing to come, though Chriſt had already beene come and gone. And ſpeakes it in relation to the ſaving of the ALL of Iſrael, intimating that the bringing in of the Jewes at the RESURRECTION OF ALL THINGS (as the Apoſtle ſpeaks Act. 3.21.) would be a very GREAT and GLORIOUS buſineſſe; ſo as all the world ſhould not chooſe but behold it with admiration. And therefore this ſhare of the Jewes in this MILLENARIE injoyment, will not indure that this twentieth p. 64of Revelat. verſ. 4. ſhould bee ſleighted off with a metaphoricall gloſſe.

8. For ſtill mee thinkes, I ſee more may bee digged out of this place, worthy of conſideration; 'Tis ſaid, The reſt of the dead lived not againe, as in relation to the dead Saints in glory, as the Objecters grant. Well, if the Saints were now corporally dead immediately before theſe thouſand yeeres, then the REST of the dead, the dead wicked alſo were then dead corporally; to which the context ſpeakes further, ſaying, they lived not againe now this thouſand yeers, as they lived againe at the end of the thouſand yeers, verſ. 12. at which time (the Text is plaine) they lived againe corporally. Why then doe any doubt in the leaſt to underſtand that the Saints, ſaid to bee alive theſe thouſand yeers (by way of Antheſis, and Emphaſis, for diſtinction from, and prelation and priviledge beyond and above the reſt of the dead wicked ones) are alive corporally; The Saints are really alive in body in the thouſand yeers, as really as the reſt of the dead, wicked are dead in body before, and in the thouſand yeeres, and alive in body after the thouſand yeeres are ended. The Reſt imports a remnant of the ſame lumpe, or a kinde of the ſame generall. The Lumpe or Generall is that many are dead both Saints and wicked afore the thouſand yeeres began. But when the thouſand yeers were begun, all the one kinde, viz. the Saints, then found alive, and all the dead Saints raiſed to life, reigne with Chriſt (of which by and by) but the Remnant, or p. 65other kinde of the dead, viz. all the dead at the beginning of theſe thouſand yeeres (whereof thouſands were newly killed for their oppoſition againſt the Saints in the laſt verſe of the nineteenth Chapter immediately afore) lived not again all the ſaid thouſand yeers, but ſtill lay corporally dead, as the Saints were corporally alive; no Satan to moleſt them all that while, as formerly.

9. For that alſo is deeply to bee meditated in relation to the particular in hand, That it is evidently added, as an improve ment of the Saints condition theſe thouſand yeeres (of which wee ſpeake) that Satan is bound (all that thouſand yeeres, v. 2.) …hat he ſhould not deceive, no… ſtirre up the Nations againſt the Saints, till the thouſand yeers were expired, v. 3. v. 7. Now if the true meaning of the Saints living a thouſand yeeres were the glorious condition of their SOULS IN THE HIGHEST HEAVEN, what need was there in the leaſt, of any mention of chaining up Satan, and from deceiving the Nations, and juſt to that thouſand yeers; the Saints, if in glory that thouſand yeers, being farre above the reach of Tumultuating Nations, yea and Tempting Devils?

10. But in as much as it is added here v. 7, 8, 9. That after the thouſand yeers are expired, Satan ſhall bee looſed, and ſhall deceive the Nations, and gather them together from all quarters, and they ſhall encompoſſe the CAMP of the Saints, and the BELOVED CITY. (i. e. New Hieruſalem, Rev. 21.) it moſt neceſſarily follows beyond all gain-ſaying, that thoſe Saints, that are here ſaid to live the thouſand yeeres, did live that while on earth. And ſeeing many of them at leaſt, p. 66that are ſaid here to live this 1000 yeers are ſaid to be ſuch that had been beheaded for the witnes of Jeſus, and this their life is their recovery from that beheading, let them that can, without bluſhing, deny that they were not raiſed from the dead with a phyſicall reſurrection; for I cannot. If they hope for any helpe for their deniall, from the word Soules, it will prove but vain, as we ſhal ſee after, when we come to canvaſſe this place again in anſwer to objections, in the fourth Book (if not afore on other occaſions here and there.) For all wee ſay now, is but an Eſſay or entrance.

SECT. I. Analecta de ſanctis in terrâ VIVENTIBUS mille annos.

§. 1 PRiuſquam pro diſtinctâ, & nervoſiori Theſis demonſtratione, eam in duas ſejung amus partes; minutulae quaedam dilucidationes de illius toto, è Textu unico, alterove, ſunt praemittendae. Ex iis quippe nos tanquam jubarum ſcintillationibus per rimam ſubſentientes, ſimile quid, juxta ac Theſin hanc alicubi in ſacrâ paginâ extare propenſiores multò ſolem verſus orientem tetenderimus & mens Scripturarum ſyſtematis illam demonſtraturi ſagaciùs ſubolebitur.

§. 2 2. E viceſimo Apocalypſis Capite, verſ. 4. hoc aurorat jubar. VIVEBANT §. 2 (Sancti nimirum quos nuper characteriſticè inſpeximus) & regnabant cum Chriſto mille illos annos.

§. 3 3. Qui primùm dicitur. VIVEBANT? An ſenſus ad…ò improbabilis §. 3 obtrudi poſsit, quo beatitudo ſola animarum immortalium in Empyraeo obtendatur? Minimè. Nequaquam opus erat Johanni, haec Dei ſervis, ſanctiſque Eccleſiarum p. 56revelanti (cap. 1. v. 1. v. 4.) illos viſione edocere, quod Ethnicis vulgò innotuit, inque Philoſophiâ edoctum eſt. Quippe animas hominum eſſe immortales, bonorumque de bene meritis interemptorum in futuro ſeculo fore beatas, documenta cùm Poetarum tum Philoſophorum, tam Latine quàm G…aecè foreign, deque Elyſio eò foreign & ſublimitatis perſpicaciter aſcenderunt. Tam ignota eſt praeterea phraſis per Mille annos (toties repetitos) plus quàm mille annos deſignari; quàm bene nota eſt haec computatio, nempe jam ſeſquimille annos a Johanne deſuncto, imò mille trecentos ab ultimâ decem perſecutionum, & plures, elapſos fuiſſe. Si verò, muliò inferius per perſecutiones ſubinde inſequentes, Arianam primo, Papalem deinde, deducatur computus, …ubi, miror, bipes ratiocinii circinus figatur, intra cujus ambitum Sanctos inveniamus in Caelis, MILLE ſolos ante reſurrectionem annos, juſtiſsimâ computi ratione, non PLURES? Quippe quod (ut ſupra) de ſanctis in genere, idque poſt totalem Antichriſti occaſum fore, prophetatur.

§. 4 Verò enimverò, ſi ex imâ edicam conſcientiâ, radianti juxtà lumine, VIXERUNT hic loci, pro REVIXERUNT ſubrogari conſtat. Utpote Apocalypſ. 1. v. 18. foreign, ſubtitui pro 'A foreign, dictat cum Textu experientia (ego foreign inquit Chriſtus foreign, &c.) ita hoc in loco 'E foreign ſufficitur pro A foreign, ut comprobat Antitheſis. Reliqui verò ex mortuis foreign, non revixerunt, donec conſummati fuerint illi anni p. 57mille, v. 5. Quis qui dicta librat accuratâ rationis bilance, hinc minus hoc inferre poterit, Sanctos (v. 4.) Mille iſtos annos REVIXISSE, in QUIBUS improbi (v. 5.) nequaquam REVIXERUNT. Beatique fuerunt in primâ illa RESURRECTIONE (v. 6.) in QUA impii non beatificantur; Indies interfecti …uiſſent Phyſicè hi Caelites (v. 4.) vivente Abaddonapolyonte Antichriſtiano (cap. 18.24.) Interfectore tandem ISTO (eſſuſâ in thronum ejus, irarum phiolâ cap. 16. v. 10.) interfecto, cum ſuo impiorum ſatellitio (cap. 19. v. duobus ultimis) REVIVI…CUNT ſancti caelites, & REDIVIVI cum Chriſto mille annos co-regnant. (Quorum omnium ſchematiſmus, & adumbratio, anticipatione quâdam opportunâ, impiorum ſolamen, ſuccinctè praemittitur, capite undecimo,) Haec, etiamque id genus alia ab Antitheſi nobis ſuggeri tanto magis conſtabit, quanto accuratior verſus quarti cap. 20. cum verſu quinto duodecimoque inſtituatur collatio. Quâ ratione nibil manifeſtius erit quàm quòd RELIQUI MORTUORUM (impiorum ſcilicet) non REVIVISCENIES (quibus ex diametro oppo…ntur VIVI REGNANTES) phyſicè dicuntur REDIVIVI annis illis MILLE expirantibus. Non REVIXERUNT ((inquit verſus quintus) foreign, DONEC conſummati ſint mille illi anni. Illis verò conſummatis, ut canorè ſonat emphaticum illud foreign, ſeu DONEC, explicante verſu 7. ſequentibuſque ad verſ. 14. (ſoluto nempe Satanâ ſeductore, ad finem mille annorum, ſeductiſque ab eo gentibus) MORTUI, tum parvi tum magni STANT perſonaliter in conſpectu Dei (mare p. 58Morte, & inferno, reddente mortuos) ex apertis libris adjudicandi. Eodem ergo ſenſu quo volumus unum oppoſitorum (nempe impios) dici REVIXISSE poſt mille annos; eodem ipſo fas eſt dici alterum (nimirum pios) VIXISSE durante hoc millenario, ſcilicet propriè perſonaliter & phyſicè REVIXISSE. Inficias eat qui ſanâ ratione queat.

Object. 5. Quicquid vel ſpecie tenus objici videatur (quantum mihi innotuit) eſt praetextus, Antitheſin hanc, (ſed reliqui mortuorum non REVIXERUNT) non tantum ferre ponderis, ut nos putauimus; cum REVIXERUNT, ut oppoſitum foreign VIXERUNT contrariis applicetur rebus, & perſonis, ad ſtatuendam oppoſitionem Rhetoricam, non Logicam; unde hic ſolus (ut aiunt) ſenſus candidè eliciatur, Reliqui MORTUORUM, ſcilicet in peccato, non REVIXERUNT, nimirum Regeneratione ſpirituali p. 59(quae prima dicitur Reſurrectio) in mille illis annis; dum mortui, intereà ſancti VIXERUNT, nempe cum Chriſto in Caelis triumpharunt mille illos, annos id eſt (ut aiunt) a morte ſua in aeternum.

Anſw. Ut brevius agam (quum poſtea libro 4. contra objectiones militandum eſt) reſpondetur: Contrarietates rerum, perſonarumque plus ſuadent Artitheſin, quàm enervant. Vel ſi objectantes, ſua verba deſerentes, pro foreign contraria ſubſtituerint Heterogenea (mortem nempe in peccato ſpiritualem, & vitam in gloriâ aeternam) quae hìc opponi volunt; in promptu eſt replicatio, Hoc foreign haec quaeſtio eſt, non petitione principii impetranda, ſed argumentorum telis (ſi fiat) impugnanda. Aſperè meas obtundit aures, dicere per ſanctos a morte viventes cum Chriſto mille annos ſignificari ſuam ipſorum vitam in Caelo aeternam; quum hoc in confeſſo eſt apud omnes, ſanctorum animas (ſi non anteà), ad generaliſſimam reſurrectionem in corpora e Caelis deduci, haud cadavera ſurſùm eò ſubvehi, animabus reunienda. Quibus in terrâ ſponſalibus peractis, judicium quod ſequitur generale Chriſti tanquam hominis apparentis, homines ut homines dijudicantis, utquilibet humanitùs intelligat fuiſſe juſtiſsimum, unius diei, annive opus eſſe nequit. Neque (adhuc quantum ego e ſcripturarum fonte hauſerim) meo ſatisfit intellectui RESURRECTIONEM PRIMAM uſpiam poni ad purum putum regenerationis actum deſignandum. Bene ſatis memoriâ teneo, ad Epheſ. cap. 2. v. 5.6. ad Coloſſ. cap. 3. v. 1. & id genus alia, progreſſum ſanctificationis promoventia; quae fateor vivificationis, & ſuſcitationis, & foreign ſcilicet reſurrectionis unà, minimè verò RESURRECTIONIS, p. 60minùs multò PRIMAE, mentionem faciunt. Neque memoriâ excidit locus ad Rom. 11. v. 15. Dictus vero peculiariter de JUDAEIS, eorundemque foreign, nimirum ASSUMPTIONE ad RESTITUTIONEM magnam; nullâ PRIMAE, vel RESURRECTIONIS mentione factâ. Nondum autèm invenimus vel repertum eſt, quo pacto Scripturarum more, REGENERATIO vel comptè vel commodè RESURRECTIONIS notione induatur. Quippe quae non-renatum appellant mortuum & peccatum, Mortem, &c. Ad Epheſ. 2. Cui juſtiſsimâ Antitheſi, Apoſtolus, Converſionem, regenerationemque debitè nuncupat vivificationem, ſuſcitationem, ſurrectionem, vitam; nequaquàm verò re-vivificationem re-ſuſcitationem, re-ſurrectionem, &c. nuncupat. Eò quòd Non-renatus non priùs vixiſſet ratione aliquâ ſpiritualium de quâ tum nos, tum Apoſtolus impraeſentiarum diſputamus. Voculae iilae, foreign, re, in compoſitione [RURSUM] ſignificantes, ſecundum Scripturas juxtà ac rationem, ad eandem ſpeciem vitae reditum innuunt. Hominem in genere, Evangelio & ſpiritu transformatum, Scripturae dicunt RE-GENERATUM, aptâ ſyſtoichoſi & analogiâ illius in INNOCENTIA Geneſis, in libro ejuſdem nominis editae: Hominis verò nonregenerati palingeneſiam non dicunt RESUSCITATIONEM vel RESURRECTIONEM, quùm ante eam, nunquam ſpiritualiter vixit, ſuſcitatuſve fuit.

p. 616. Verùm ſi velint aliqui ut haec leviuſcula iis videantur, tentemus an grandiuſcula aliquot ſuperaddi poſsint, quae grandiùs hoſce premant. Sanctorum foreign VIVERE mille annos in terris, &c. (non regenerationem ex ſpiritu) primam dici Reſurrectionem, velinde liquet, quòd Reſurrectio haec, ut Sanctis (cap. 1. v. 1.4.) ita de Sanctis dicitur, ut characteriſticè ante deſcriptis, ut & olim regeneratis. Ita verborum catena (non obſtanti nuperâ verſiculorum inventione) hoc ſolùm diagrammate explicata, ſtringit nos credere, Apocalypſ. 20. v. 4, 5, 6. Qui ſecuri percuſſi ſunt &c. quique non adoraverant beſtiam, &c. vixerunt, & regnârunt (ut Graece eſt, legimus) cum Chriſto mille annos, reliqui verò [ſicut Parenthetice haec ſunt perlegenda] mortuorum non revixerunt, donec conſummati fuerint illi anni mille, Haec eſt reſurrectio prima. Beatus, & ſanctus qui habet partem in reſurrectione primâ, &c. optima ſanè cohaerentia. Incongrua autem peſsimèque ſonans foret altera conjunctio; Nempe, Reliqui mortuorum non revixerunt donec conſummati fuerint mille anni, id eſt, inquiunt objicientes, non regenerati fuerint; haec eſt prima p. 62reſurrectio. Ni ſomniaremus reliquos mortuorum regeneratos fore ad finem mille annorum adventanti ultimo generaliſsimoque judicio, v. 12. Prima itaque reſurrectio nequaquam ad regenerationem referri queat. Sed Textus diſtinctiſsimum edit ſonum, Quo vitae genere mortuorum reliqui non revixerunt uſquedum ad ULTIMAM reſurrectionem, abſolutis mille annis; EODEM revixerunt ſancti ad PRIMAM reſurrectionem incaeptantibus mille iiſdem annis.

7. Neque indignum videatur conſideratione, Judaeos fore hujus MILLENARII participes, ut plurima in hoc libro (nempe Promiſsiones, Typi, Prophetiae) è veteri Teſtamento citata; quin etiam Euphratis exſiccatio cap. 16. Cantilena Hebrai…è cap. 19. abunde teſtantur. Quae omnia acutiſsimè reſpiciunt grandius aliquod particulari perſonarum converſione; RESTITUTIONEM nempe OMNIUM. (ut ſummatim praebet Apoſtolus Actor. 3.21.) per ſanctos Prophetas omnes praedictam; Oſſa (particularius) arida reviviſcere in copias maximas redivivas, reduceſque in terram ſuam; Iſraelitas, Judaeoſque, ut duo ligna in unum coaleſcere, e medio Gentium in ſuam patriam reductos, Ezeck. 37. Multoſque ex dormientibus in pulvere expergiſci, &c. (quod de ultimâ p. 63reſurrectione intelligi impoſsibile, infra diſputabitur) Tandemque ipſum Danielem ad finem mille trecentorum triginta annorum a ceſſanti juge ſacrificio incaeptorum in ſorte ſuâ perſtiturum. Dan. cap. 12. v. 2.12, 13. Quibus, ſ…milibuſque locis Apoſtolus affine utitur phraſi, ad Romanos 11.15. Quae (inquit) erit Judaeorum foreign ASSUMPTIO (vox longè magis comprehenſiva quàm CONVERSIO) niſi foreign vita ex mortuis: (dignum obſervatu) vitam, non dicit ex morte, quo il lam ſolam ex vel a peccato ſignificaret; ſedphraſi multò pleniore, vitam dicit ex MORTUIS, quae reſurrectioni phyſicae plurimùm eſt accommodatior. Quam praecedit ſpiritualis, quam concomitatur Civilis a diſperſione reſurrectio; ut verſus ſuggerit viceſimus ſextus: Ita TOTUS ISRAEL SERVABITUR, veniet ex Sion LIBERATOR, & avertet iniquitates a JACOB. Quâ ratione, omnia quotquot ſub reſurrectione ſint comprehenſa, Apoſtolus tum temporis conſpexit ut FUTURA, ad TOTIUS ISRAELIS RESTIUTIONEM abſoluendam. Haec quidemporlè expenſa magnam reſurrectionem Apocalypticam cap. 20. v. 4. per nudam Metaphoram dif…lari haud facilè patiuntur.

p. 648. Plura quippe mihi videntur adhuc inde effodienda, meditatione digniſsima. Dicitur hìc Reliquos Mortuorum REVIXISSE, haud abſque reſpectu (fatenti Adverſario) Sanctorum in Caelis viventium. Si verò Caelites hi, corpore ſint defuncti immediatè ante incaeptum Millenatium (per mortem quippe Caelicolae evaſerunt in Millenum) tum etiam RELIQUI MORTUORUM (par ratio eſt) eodem modo, corpore ſcilicet, fuerunt defuncti, teſtanti etiam contextu, RELIQUOS nimi…um eadem ratione non REVIXISSE intra MILLE v. 5. quâ ad finem MILLE nondum rediviui ſtatim excitantur, v. 12. Conſtat ve…ò ibidem eos poſt MILLE REVIXISSE, Vi divinâ excitaros. Ergo manifeſtâ antitheſi RELIQUIS oppoſitâ, Sanctos prae RELIQUIS in MILLE VIVERE dictum eſt. Aequèutorumque, alternis vicibus eſt realis mors phyſica, quàm vita illorum ſpiritualis minime eſt aequa. Pari intellago ratione, reverà Sancti intra MILLE Phyſice VIXERUNT, ut RELIQVI intra IDEM defuncti poſt ILLUD revixerunt. Vox eté…m RELIQVI, non poteſt non implicare, quidpiam (quî dicam?) MASSAE reſiduum, TOTIVS partem, GENERISVE ſpeciem. Tota generalis maſſa ſunt MOR TVI. Reſidua pars ſpecifica altera ſunt mortui impii, altera mortui pii, utrique ante illud MILLE morte obeuntes. Incaepto (ut applicemus) MILLENARIO, Sancti omnes in vivis, caeterique morte excitati, VIXERUNT; Reſidui verò mortuorum, nempe impiorum, ante incaeptum illud mille expirantium, p. 65toto concu…renti Millenario, corporaliter mortui, non ut Sanctorum corpora vel phyſice ſunt redivivi. Quin & Reſiduum innuit rem partibus ſuis non functam; eandem cum ſuo totali metam non attigiſſe. Unde quid minus elici videatur, quàm dummodo Sancti olim mortui, jam & naturalis vitae partibus ſunt functi, operamque navarunt; quam implii anteà mortui, jam nunc handquaquam attingentes, non functi, minimè navarunt.

9. Nec non lectorum meditationi committam Satanae ligationem ne ſeducat Gentes, ut augmentum faelicior is in mille annis vitae ſtatus promiſſum. Apocalyp. cap. 20 verſ. 2, 3, 7. Quod ſanè frigidum ſatis & jejunum foret ſolamen animabus in Caelorum altiſsimo (ſi ibidem) triumphantibus; fruſtràque nominatum.

10. Ut vice verſâ Satanam illum poſt iſtos mille annos ſolvendum, exeuntemque, ſeducentemque Gentes in quatuor terrae angulis, Gogumque Magogumque congregantem ad praelium; Sanctorum caſtra urbemque dilectam circundaturos; ſea ultimo judicio repulſos, arguit (ut videtur) Sanctos illos hic & nunc VIVENTES in TERRIS verſari, inexpugnabili argumentorum neceſſitate. Illic loci VIVUNT qui ſecuri percuſsi ſunt, illic curantur percuſsiones, ut illic loci p. 66vivant. Apocalypſ. cap. 20. verſ. 7, 8, 9, 10. &c.

SECT. II. Something of the Saints REIGNING this thouſand of yeeres of whih we treat.

§. 1 1 THat the Saints are ſaid, Revel. 20.4. not onelyonly to LIVE that thouſand of yeeres but to REIGNE alſo; it is partly to diſtinguiſh the wicked that were not dead at that time, who all this while had played the Hypocrites in point of Religion, and diſſembled their Civility and Peace towards men, becauſe of the glorious dominion and reigne of the Church over the whole earth, which they beheld, or heard of at leaſt afar off. Which wicked ones, though they lived this thouſand of yeers, yet they did not REIGNE, being inwardly ſlaves to ſinne and Satan in heart; and outwardly vaſſals to the Church through feare of her; and ſo they linger out (much adoe) a refraining of themſelves all the thouſand yeers, till they bee expired, and then Satan being looſe, and they ſeduced by him, muſter themſelves together, hoping for maſtery, which the ſuddaine coming of the GENERAL JUDGEMENT, doth utterly anticipate, and fruſtrate, as wee have it evidently in the 7.8, 9, 10, 11, 12 V. &c. to the end of this twentieth Chapter of the Revelation.

§. 2 2. Where alſo the Saints REIGNING is ſuch, as is hereby altogether diſtinguiſhable from their beſt condition afore the p. 67thouſand yeeres, whereof wee ſhall now give you but a glympfe (it being reſerved for the peculiar ſubject of the fifth Booke.) They ſhall now reigne in Soule and Body, and on earth moſt gloriouſly, Dan. 7.26. But the judgement ſhall ſit, and they ſhall take away his (the fourth Monarchy root and branch his) dominion, to conſume and to deſtroy unto the end; And the Kingdome, and Dominion, and the greatneſſe of the Kingdome under the whole heaven ſhall be given to the people of the Saints of the moſt High, whoſe Kingdome is everlaſting, &c. Marke the words, Marke the phraſe, and obſerve the order and time and place of fulfilling theſe things, (of which more by and by in the next Paragraph.) Rev. 14. v. 1. &c. One hundred forty and foure thouſand are on Mount Zion with the Lambe, they were redeemed from among men, being the firſt fruits unto God, and to the Lambe, they were undefiled; and give glory to God, for that the lour of his judgement is come, Babylon is fallen. Revel. 5. (which is, both in the repreſentation in the firſt eight verſes, and in the Song, the ſumme of all the Revelation, and ſtate of the Church as ſome moſt learnedly obſerve) in the tenth verſe the Saints ſing praiſe to the Lambe that Hee makes them unto God KINGS and PRIESTS, AND that they ſhall REIGNE on EARTH (the ſelfe ſame words as in Rev. 20. v. 6. onelyonly the thouſand yeers are not in Chap. 5. and on EARTH not expreſſe in Chap. 20. Reigning in both places is brought in with a copulative AND, as an additionall to Kings and Prieſts to God.) I onelyonly alleadge theſe Scriptures now but to give you an hint of p. 68the Saints moſt eminent reigning in the thouſand yeeres in Scripture-language rather then in mine owne words. I ſhall after, Chriſt aſſiſting, in a more proper place of this Treatiſe, amply diſcuſſe theſe Texts to your content. Meane while the Reader cannot but ſee, if he obſerve well (and hee muſt obſerve the Scriptures more accurately then ever, if hee will ſee this truth now in hand) that theſe places hold forth a GLORIOUS REIGNE of the Saints on earth over the whole earth in ſoul and body, upon the fall of the fourth Monarchy, and its two limbs, of ſeven and three Hornes, (Dan. 7.24.) Pope and Turke, Rome and Babylon. And by this a meditating minde may preſently divine much of the preeminence of the Saints ſtate on earth yet to come, above former conditions.

SECT. II. Analecta de Sanctis, hos mille annos in terrâ REGNANTIBUS.

§. 1 1 SAncti dicuntur Apocal. cap. 20. v. 4. non ſolum Vivere, verum etiam REGNARE mille illos annos, ad diſtinguendos palam impios illo tempore non mortuos, religione Hypocritas, candorem ſimulantes, ob latum Eccleſiae imperium, in toto terrarum orbe; cujus vel gloria eorum oculos, vel …ama aures, tremore intus occupante, obtundit. HI dum VIVUNT haud REGNANT, cùm totum illud MILLENARIUM ſerviant peccato, Eccleſiaeque ſint mancipia.

§. 2 2. Sancti verò ità eodem tempore REGNANT, ut praeſens eorum conditio omnes ſupereminet ante MILLE annos tranſactas. Cujus p. 67faelicitatem hic tangere ſolùm licebit, cùm pleniorem de eâ tractatum in quintum librum, ut proprium illius ſubjectum, detulimus. Regnabunt (ſummatim dicere) hos MILLE annos tum animâ, tum corpore, in terris glorioſiſsimè. Hanc ſummam, per partes è quatuor Scripturarum loc is habemus abſolutam; quas jam recenſere ſufficiet. Dan. cap. 7. v. 26. Sed judicium conſidebit, & dominatus EIUS (quartae nimirum Monarchiae) auferetur, profligando, & perdendo u…que in finem. REGNUM autem, DOMINATUSQUE, & amplitudo REGNI ſub TOTO CAELO dabitur POPULO SANCTORUM excelſorurn, cujus REGNUM erit perpetuum, & omnes DOMINATIONES EI SERVIENT, & AUSCULTABUNT. Cujus teſtimonii verba, phraſes, ordo, locus, & tempus, obſervanti animo rem noſtram facilè comprobabunt. Apocalypſ. 7.9. ad finem. Turba multa ex omnibus gentibus & tribubus, & Lingus (quae unica eſt in Caelis) amicti ſtolis albis & PALMAE in manibus eorum (quarum, vel ſimilium, in Empyreo nullus planè uſus) & clamabant voce magnâ, Salus a Deo noſtro, &c. Tum me compellavit unus ex illis SENIORIBUS (quam relationem ignorant Caeli) iſti amicti, qui ſunt, undeque venerunt? (quos in Caelo ſi vidiſſet Johannes, inutilis fuiſſet quaeſtio.) Hi colunt Deum die & nocte, in Templo ejus, qui proteget eos umbraculo (ſic Beza) Grecè foreign (phraſes ad beatitudinem Caeleſtem depingendam ineptae.) Non eſurient nec ſititient amplius &c. Agnus paſcet eos, ducetque eos ad vivos aquarum fontes, & abſterſurus omnem lachrymam. Quarum rerum, quod ad ipſum Caelum, haud opus p. 68fuit Johanni pignore aliquo, vel narratione. Apocalypſ. 14. v. 1. &c. Agnus ſtat ſuper Sion, & cum eo centum quadraginta quatuor millia, habentia nomen ejus, & patris ejus ſcriptum in frontibus (ſancti proculdubio ſunt bene noti in Caelo ſine notis) Hi ſequuntur, foreign Agnum quocunque eat (ideò non ſunt in Caelo) ſunt primitiae Deo, & Agno, (ergo Maſſa in Empyreo adhuc eſt peragenda.) Deinde Evangelizatur terrae incolis, tribuite Deo gloriam, nam venit hora JUDICII SUI, & alius Angelus ſequutus eſt, cecidit Babylon, &c. Trahat haec qui poterit ad ultimum Chriſti judicium, ſtatumque beatorum, defendatque ſi queat Babylonem urbem illam magnam ante illud tempus non ruituram. Denique Apocal. c. 5. tum typo, tum cantico (Doctorum obſervatione) quoddam totius libri ſummarium Eccleſiaque reſtitutae ſtatus exemplar, infert, v. 10. (eodem pene cum v. 6. c. 20.) Sanctos laudantes non tantum quod Chriſtus feciſſet eos Deo Reges & Sacerdotes, ſed etiam quod REGNATURI SUNT idque in TERRA.

SECT. III. Something of the Saints Reigning WITH CHRIST this time of the thouſand yeers.

THis REIGNING of the Saints thoſe thouſand yeers is emphatically expreſſed, to bee WITH CHRIST, Rev. 20.6. as in Rev. 5.10. The Saints are brought in applying it to themſelves in faith with joy, Thou, O Lamb, haſt made us Kings and Prieſts TO OUR God, and wee ſhall REIGNE on earth. So p. 69here in this 20. Chapt. v. 6. it is further Prophetically repreſented, and promiſed, That they ſhall bee Prieſts OF GOD, and OF CHRIST, and ſhall REIGNE with HIM a thouſand yeeres. The Booke (as I may ſay) exactly anſwering to the Preface.

2. Now as Chriſt is ſaid to Reigne in that ſpeciall manner after the full fall of the fourth and laſt Monarchy, body and limbes, as if, in compariſon, afore that he did not reigne; ſo proportionably the Saints reigning with him at this time, their reigning is ſo glorious, as if before that all their reigning was no reigning.

3. Let us ſee a ſmall Landskip of all this together in a Scripture or two, alleadged more briefly. For wee muſt adjourne the large diſcuſſe of them till after, unleſſe I ſhould weary my ſelfe and the Reader with repetitions and diſorder. Dan. 7. v. 9. &c. to v. 15. The Thrones were SET (ſo the original) and the Ancient of dayes did ſit with a moſt numerous multitude before him, and the judgement, or Judicature was ſet. And I beheld then, becauſe of the great words which the Horne ſpake: And I beheld, even till the Beaſt was ſlaine, and his body deſtroyed, &c. and I ſaw in the night viſions, and behold one like the SONNE OF MAN (that is CHRIST) came with the clouds of Heaven, and came to the ANCIENT of DAYES (namely GOD the FATHER) that hee might be ſet before him. And there was GIVEN to him (namely to CHRIST) THE Dominion, p. 70THE Glory, and THE Kingdome; (ſo the Greeke gives it in emphatically, and the intent of the Prophet is to point out that Dominion, and that Glory, &c. which the other foure Monarchs had) And ALL PEOPLES, and NATIONS and LANGUAGES ſhould SERVE him, whoſe dominion is for ever &c. (that is as long as the world below laſts) all which manifeſtly relate to a Kingdome of Chriſt on earth; compare v. 23, and v. 27. Thus far the Kingdome is given to Chriſt (as if in compariſon hee had none afore) The verſ. 17. &c. it is ſaid to be the Saints Kingdome, in theſe words. Theſe great Beaſts which are foure, are foure Kings (that is, foure Emperial Monarchies under foure races of mighty perſecuting Monarchical Emperours, of foure ſeveral ſorts; namely, Firſt, Aſſyrio-Chaldean; Secondly, Medo-Perſian; Thirdly, Grecian; Fourthly, Roman) which ſhall ariſe out of the EARTH that is by violence ſucceed one another in that inheritance of the world: But the Saints of the moſt High ſhall take the Kingdome (that is, that very Kingdome of the world, that the other foure former Monarchs had) and poſſeſſe the Kingdome for ever, and for ever and ever (that is, in all ages as long as time ſhall bee, as the original ſignifies;) adding v. 23. &c. to the end of the Chapter; The fourth Beaſt ſhall bee the fourth Kingdome upon earth (that is the Emperour of the Roman Empire) which ſhall bee divers from al the Kingdomes (namely in Rule, in Conqueſt, and Cruelty) and ſhall devoure the whole earth, and ſhall tread it down, and breake it in p. 71peeces (meaning that the Romans ſhall conquer the whole world, utterly defacing all Kingly dominion in the ſame.) And the ten Hornes out of this Kingdome are ten Kings that ſhall ariſe (to wit, the Roman Empire at laſt is divided into ten Kingdomes, as John hath it ſeverall times in the Revelation, as a tendency to the ruine of that Empire, for it follows here) And another ſhall riſe after them, and he ſhall bee divers from the firſt, and he ſhall ſubdue three Kings; (That is, the Eaſterne, Saracen-Arabian, Turkiſh power aſcending to a monſtrous height of ſtrength, differing from the former, in Nation, Religion, and Tyranny, ſhall take away three of the ſaid tenne Kingdomes) And he ſhall ſpeake great words againſt the moſt High (ſee the Turkiſh Alcoran and ſhall weare out the Saints of the moſt High (that is in a great meaſure ſlaying ſo many Chriſtians at one battel, as the tippes of their right eares filled nine ſackes) and thinke to change Times and Lawes (that is, thoſe of divine inſtitution as appeares alſo in his Alcoran) and they ſhall bee given into his hand untill a time, and times, and dividing of times (meaning that the Saint… ſhall by divine permiſſion fall under the Turkiſh power three hundred and fifty yeers, from his firſt invading the Jewiſh Countries, to his full and finall fall) But (ſaith the 26. v. &c. to the end of the Chapter) The judgement ſhall ſit, and they ſhall take away his dominion to conſume and to deſtroy it to the end (that is to ſay, The Ancient of dayes as fitting in judgement judgeth to vindicate the Saints, and ſo gives p. 72them opportunity, and virility to deprive the Turke of his Kingdome, and utterly to conſume his power, and ſtrength. And ſo in the 27. verſe, The Kingdome and Dominion UNDER the whole HEAVEN, ſhall bee given to the people of the Saints of the moſt High, &c. (That is the ſame Dominions of the whole world below, that the former tyrannicall Monarches uſurped, ſhall now be given into the hands of the converted Jewes, and holy Gentiles adhering to them, to reigne on earth with Chriſt, to whom theſe Dominions were delivered in the former part of this Chapter. This place of the ſeventh of Daniel hath beene ſo large touching the Saints reigning with Chriſt on earth; that we ſhall adde but one or two places more, and that very briefly, Revel. 11.15. &c. The ſeventh Angel ſounded, and there were great voices in heaven, ſaying, the Kingdomes of the WORLD are become the Kingdomes of our LORD, and of his CHRIST (or of him as CHRIST) and hee ſhall REIGNE for ever and ever (that is throughout all AGES from hence forward over the Kingdomes of the WORLD, as if hitherto he had not, in compariſon, reigned over them) And the foure and twenty Elders &c. fell upon their faces, &c. Saying we give thee thanks, O Lord, &c. becauſe thou haſt TAKEN TO THEE THY GREAT POWER, and haſt REIGNED, and the Nations were ANGRY) which ſhewes this was not at the ultimate day of judgement) and the time of the dead that they ſhould bee judged is come, that is, the Saints ſhould bee vindicated, for ſo it preſently followes, that thou p. 73ſhouldeſt give rewards to thy ſervants the Prophets, and to the Saints, and them that feare thy name; which what ſhould it bee but to reigne on earth, as it is both before expreſſed in the Preface, Rev. 5.10. and after in the Cataſtrophe, Revel. 20.4. in regard of which reigning on earth they may bee ſaid to bee the FIRST-FRUITS to God, Rev. 14.4. becauſe this is but the beginning of Gods worke of glorifying his Saints. Let us cloſe this Paragraph with Heb. 2.5. &c. to 10. The world to come (the Greek is the INHABITED world to come) muſt be put under man (though not under Angels) according to Pſalme 8. (quoted there by the Apoſtle) which Pſalme relates to Gen. 1.26. where God gives Adam dominion over all the Creation. But, ſaith the Apoſtle in his time, Wee ſee not yet all things put under him, onelyonly Jeſus (as the pledge) is crowned with glory. Therefore ſay I, there is ſuch a thing yet to come. Let not the Reader (if I may intreat ſo much) deſpiſe the allegation of theſe Texts for the preſent purpoſe, which are little more then barely alleadged, onelyonly to hint the Saints reigning with Chriſt on earth. I deſire to ingage him upon this requeſt but for a time, till I come to critically ſcan (if I may aſſume ſo much confidence to my ſelfe) theſe, and many other places of Scripture. And then upon his ſerious joynt view of all, all together, if he can bee of another minde different from mee; let him, for mee, abound in his owne ſenſe.

§. 4 But to wheele about from, this digreſſion to our owne poſt, and buſineſſe in hand, viz. the Reigning of the Saints WITH CHRIST at this time, and in this place aforeſaid. Before they reigned but ſometimes, over their corruptions, and Satans temptations, but never over men; but now totally and finally over Sinne, MEN, and Divels (as wee ſhall demonſtrate afterwards. p. 74Their living muſt be after a RESURRECTION, as the word is twice mentioned in this 20. of Revelation. Though they bee made but ſpiritual Kings and Prieſts (as the Objecters will have it) in thoſe words Rev. 5.10. Hee hath made us Kings and Prieſts to God; yet how ſhall the next words be figured off from their proper ſenſe, where the Crowne of Dignity is put upon the head of REIGNING UPON EARTH? Hee hath made us Kings and Prieſts unto God. AND (beſides) Wee ſhall REIGN UPON EARTH. And as through abundance of confidence, begetting abundance of joy, the Saints are brought in expreſſing it in a triumphing ſong. And againe they praiſe for the ſame thing in ſubſtance in a ſong, Rev. 14.3. And againe the ſame matter in the ſame manner in effect, Rev. 19. firſt ſix verſes. And the reaſon given is, becauſe the Lord God Omnipotent reigneth, and hath avenged the blood of his ſervants, and the Saints are then extant to praiſe for it; and all this muſt bee yeelded to bee on earth by whomſoever the reſt of the Chapter ſhall be read out curiouſly; for whiles the Saints are all in Heaven (properly ſo called) Chriſt needs not (as it is v. 15.) rule the NATIONS with a ROD OF IRON, or as it is v. 18. &c. Call the fowles to eat the fleſh of Kings, Captaines, &c. and of horſes, whiles he ſlayes men with the ſword. But I tranſgreſſe, in anticipating, if not prejudicing my ſelfe in ſpending ſo much time, in touches, hints, and intimations, afore I come to the elaborate ſcanning of theſe and other Scriptures.

SECT. III. Analecta de Sanctis in illo MILLENARIO CUM CHRISTO regnantibus.

SAnctos cum CHRISTO regnare his mille annis, tam Canorâ profertur emphaſi, ut nemo facile ſurdeat incurius. In praefatione Apocalypſis, cap. 5. praefatam aliquatenus; in libro cap. 20. liberè habemus prenunciatam. In 5. cap. ovantes canunt, Dignus es, Agne, qui accipias librum, & aperias, &c. quoniam mactatus es, & p. 69feciſti nos DEO NOSTRO reges & ſacerdotes, ET (obſervetur illud foreign praeterea) REGNABIMUS in TERRA. Mirum, ſi regnaverint in terrâ Chriſtiani, Chriſto ibidem non regnante. Verùm non ita ab effectu ſejungatur cauſa. Sed vivent (inquit viceſimum Caput) & regnabunt CUM CHRISTO mille annos.

2. Ut verò Chriſtus dicitur hoc Milleno ita in terris regnare, quaſi illum comparativè, non anteà, ibidem regnâſſe, dici videatur, Apocal. 11.15.17. Ita Sancti pari analogiâ dicuntur tunc CUM ILLO illic regnaturi, tanquam non regnantes ante haec videbantur.

3. Videamus jam utriuſque mappam. Diſcutiamus poſtea, Dan. 7. v. 9. ad v. 15. Videbam, donec ſolia poſita ſunt (ita Textus originalis, it a & vetus interpres) & ANTIQUUS DIERUM ſedit, coram quo myrias myriadum ſtabant. Judicio conſidente libri aperti ſunt. Videbam tunc ex quo caepit vox verborum grandium quae cornu illud (parvum nempe illud ultimum grandiloquum v. 8.) loquebatur. Videbam uſque dum occiſa eſt beſtia illa (ſcilicet decemcornupeta cum ultimo ſuccreſcenti cornu, eradicanti tria. v. 7, 8.) occiſa eſt, perditurque corpus ejus, traditum incendio. Reſidui etiam beſtiarum ablatus eſt dominatus; ſpacium tamen in vita datur iis uſ que ad tempus conſtitutum. Viſionibus videbam nocturnis, quò… ecce cum nubibus Caeli SIMILIS FILIO HOMINIS (Chriſtus nempe) Veniebat, deinde uſque ad ANTQUUM DIERUM p. 70(nempe DEUM PATREM) pervenit, ut ſiſteretur ante eum. ETHUIC, Chriſto ſcilicet, datur dominatus, gloriaque ac Regnum ILLUD; Sic Graecè habetur emphaticè, ad mentem Prophetae, eundem domìnatum, illam ipſam gloriam, idemque regnum, penes olim quatuor Monarchas, jam Chriſto dari, ut patet ex ſequentibus, ut omnes populi, nationes, & linguae ei ſerviant cujus dominatus eſt perpetuus, &c. id eſt nulla, poſt Chriſti dominatum & Regnum, ſequitur in terris dominatio. Vel perpetuum dicitur hoc Chriſti Regnum, quod omni durante ſeculo eſt duraturum; ut ſonat origo foreign Quae omnia cunctis ni captis oculis apertiſsimè referuntur ad viſibile Chriſti REGNUM in TERRA, (expreſsiùs v. 23.27.) collatis ſingulis quatuor Monarchiis quae praeceſſerunt ruentibus. HOC Regnum hucuſ que Chriſto datum, quaſi nullum illi fuiſſet antea, jam ſanctis datur, utpote cum Chriſto regnantibus, v. 17. &c. ad finem. Hae beſtiae magnae, inquit unus ex aſtantibus juxta Danielem interpres, quae ſunt quatuor, quatuor ſunt reges e terrâ ſurrecturi, (id eſt quatuor Imperia Monarchica ſanctos perſequentia, in terrarum haereditate invicem ſuccedentia, nempe Aſſyrio-Chaldaicum, Medo-perſicum, Graecum, & Romanum,) Sed Sancti accipient Regnum, HOC ut Junius dat emphaſin, qui poſſeſſuri Regnum (IPSUM ut iterum dat Junius) uſque in ſeculum, inque ſeculum ſeculorum; Id eſt, interpretanti Ephraimo Huito, Sancti Judaei privabunt eas beſtias ſuo dominatu, eundem poſſeſſuri, ad extremum mundi finem. His viſis, Danieli optanti veritatem cognoſcere de beſtiâ quartâ, ab omnibus diverſâ, p. 71dentibus ferreis, conculcante caeteras, deque cornibus decem in ejus capite, deque ultimo ſuccreſcente cornu, a cujus conſpectu ceciderunt tria, ore ejus loquente grandia, gerenteque bellum cum ſanctis, eiſque praevalente uſque ad ANTIQUI DIERUM adventum, judicium ſanctis daturum, ità reſponſum eſt; Beſtia illa quarta regnum quartum erit in terrâ, quod diverſum erit ab omnibus illis regnis; conſumet enim totam terram, &c. (Id eſt Imperium Romanum diverſum regimine, victoriis, & crudelitate a caeteris, eorundent dominatus & regalia delebit.) Et cornua de…m ex illo regno ſunt decem reges qui exſurgent, poſt quos exſurget poſtremus, qui erit a prioribus diverſus & tres reges deprimet. (Id eſt, ex quarto imperio, nempe Roma no, ſurrexerunt decem ſtatus inferiores …yrannici, in quos hoc dividitur impe…um, hâc praeparatione divinitùs factâ in ruinam ejus, ut opportunè jam cornu Turcicum tres illorum domat, dominaturque abſolutiſsimè, …ejectis legibus imperialibus Romanis, quâ ratione a decem omnino diſtinguitur.) Et loquetur (poſtremus ille) verba adverſus excelſum, excelſique ſanctos deteret, adeò ut cogitet ſe mutaturum tempora & jus (Id eſt quàm maximas inventas blaſphemias contra Deum promulgabit, crudelique tyrannide, ſanctorum debilitabit potentiam, conſulet de mutandis temporibus legibuſque divinitùs inſtitutis.) Tradenturque in manum ejus, uſque ad tempus, tempora, diviſumque tempus. (Nempe Turca ita dicto conamine praevalebit, ut Sancti ejus dominio trecentos quinquaginta annos ſubjicientur.) Sed judicium conſidebit, & dominatus ejus auferetur profligando, p. 72perdendoque uſque in finem. (Hoc eſt, judicante Jehovâ, ſancti eripiunt illi reg…um, vim, r…bur, poteſtatem ejus devaſtantes.) Regnum autem, dominatuſque, & amplitudo regnorum SUB TOTO CAELO dabitur POPULO ſanctorum exce…ſiſſimi. Cujus regnum erit in ſeculum, & omnes dominatores ei ſervient & auſcultabunt. Quibus verbis, quid planiùs, quid pleniùs ſignificari poteſt, quàm [idem illud ſub toto caelo (in …ERRA itaque) dominium, quatuor Monarchiis arreptum ſanctis exhiberi?] Sic ſimul cum Chriſto in terrâ foreign diu regnabunt Chriſtiani. A Daniele tranſeamus ad Johannem Apocalypſ. 11. v. 15. &c. ſeptimus Angelus clanxit & factae ſunt voces magnae in Caelo, dicentes facta ſunt regna MUNDI Domini noſtri, & Chriſti ejus, (vel ipſius Chriſti, (ſcilicet Domini noſtri Chriſti, ut Chriſti) qui regnabit in ſecula ſeculorum (duranti nimirum TEMPORE) TUM viginti quatuor illi SENIORES (ignota in caelis relatio, ut & numerus) qui in conſpectu Dei SEDENT in THRONIS (regnandi ſitus & indicium) prociderunt &c. dicentes Gratias agimus tibi domine, &c. quòd adeptus ſis, vi ſcilicet, potentiam tuam MAGNAM (quae parva quodammodò videbatur anteà) & REGNUM inieris, quod initium aliquod innuit, & iratae ſunt gentes. (Lugent homines die judicii non iraſcuntur.) Et venit ira tua (puniens ſcilicet Antichriſtum ſatelliteſque ejus in terrâ) & praeſtitutum tempus mortuorum (primâ nimirum reſurrectione) ut judicentur, (qui & quomodo ſtatim ſequitur) dare mercedem ſervis tuis, &c. (ſcilicet in Terrâ, ut probant ſequentia) & perdas eos p. 73qui perdunt (praeſenti tempore) TERRAM, cujus minima cura ad ultimum Judicium habenda eſt.) Tunc apertum eſt Templum Dei in Caelo, & viſa eſt Arca pacti ipſius in ejus Templo, & facta ſunt fulgura, voces, Tonitura, & terraemotus, &c. quae omnia magis contra, quam pro ſtatu in ſupremo Caelo intelligant…r neceſſe eſt. Claudat hunc Paragraphum Apoſtolus ad HEBRAEOS 2. verſ. 5. &c. MUNDUS ILLE FUTURUS (inquit) homini ſubjiciendus eſt, non angelis (Graece foreign ille habitabilis, ſeu inhabitatus mundus ille futurus, duplici emphatico) juxta, inquit, Pſalmum octavum, ut conceſſerat Deus, Geneſ. 1. v. 26. quod reſpicit Pſaltes. NUNC autem (dicit Apoſtolus) nequaquam HACTENUS videmus quòd omnia ſubjecta ſunt ILLI, tantum JESUM illum (pignus rei) gloriâ & honore cernimus Coronatum &c.

§. 4 Omnia quae recenſuimus teſtimonia ſatis (ni fallor) ſuggerunt meditanti viro, eminentiorem in terrâ regnandi ſpeciem ſanctis adhuc reſtare. Olim dominati ſunt quandoque, & ex parte, tentationibus, nec non peccato, nunquam vero generi humano. Quibus omnibus dicto MILLENARIO, ſeu tempore terricolis adhuc futuro, penitus ſemperque dominabuntur victores. Vitam eorum fore oportet, p. 74ut vita faeliciter reſurgentium futura eſt; reſurrectione ad deſignandum hunc ſtatum bis repetitâ, Apocalypſis cap. 20. Si fiant ſpiritualiter tantum reges & Sacerdotes (ut objectores vellent) Apocalypſ. 5.10. quo tropi invento profligabitur ſequentium verborum literalis ſenſus, ET (praeter illud ſacerdotium & regale) regnabunt IN TERRA? Verum ne in taedium incidamus repetitionum, nec non praejudicium ſubeat cauſa, leviuſculis grandiorum anticipationibus, clauſâ hâc ſectione, ad ultimam tranſitur perſtringendam.

SECT. IV. Something of the ſpace of time, viz. The THOUSAND YEERS of the Saints reigning with Chriſt on earth.

§. 1 THe time of the Saints reigning with Chriſt upon earth is ſo punctually and poſitively ſet downe to be A THOUSAND p. 75YEERS, that I know not how, without perverting the Scripture, to make it more or leſſe. It would ſeeme to mee a preſumptuous thing to heare the holy Spirit, to tell John ſix times over in ſix verſes together, namely Rev. 20. v. 2, 3, 4, 5, 6, 7. of a …houſand yeers preciſely, touching the ſame buſineſſe, in the ſeverall parts and appurtenances thereof never varying the phraſe to a weakning, but foure times (of the ſix) to a ſtrengthning of it, with mighty emphaſis in the Greek) as to ſay THE or THAT …AME thouſand yeers, if I the meane while ſhould imagine another number.

§. 2 I know no ſuch phraſe in all the Bible, of a thouſand yeeres put for any other number, but really for a thouſand yeers, to encourage mee to ſuch a boldneſſe of imagination. That of Peter 2 Epiſt. Chap. 3. v. 8. in Gods account, is nothing againſt us.

§. 3 Beſides, the parts to which this number is applied, are ſo cemented together, as cauſe and …ffect, diſtinction and oppoſition, &c. that they mightily ſtrengthen and prove the juſt account of a thouſand yeeres. Satan is bound a thouſand yeeres, that hee ſhould not deceive the Nations, till that ſame thouſand yeeres ſhould bee fulfilled. Then the Sants lived and reigned with Chriſt THAT SAME thouſand yeeres (ſo the Greeke) But the reſt of the dead lived not againe, untill thoſe thouſand p. 76yeers were finiſhed. Whiles the Holy ones are made Prieſts of God, and of Chriſt, and reigne with Chriſt a thouſand yeeres. It is worth our noting by the way, that inſtead of adding here Kings to Prieſts (as Rev. 5.10.) it is ſupplyed with this, That they reign with Chriſt a thouſand yeers, ſo that when it is ſaid Rev. 5.10. The Saints are made Prieſts and KINGS to God, their Kinglyhood is there meant in relation of that which there followes, viz. Their reigning upon earth, even as (for ought I know yet) all the Saints ſhall bee able to ſerve and worſhip God immediately without the helpe of any Adminiſtrator, in the old Teſtament called Prieſts, in the New, Miniſters, Elders, &c.

§. 4 Nor is it of leaſt conſideration, that the thouſand yeers (that we might not ſtretch or ſhrinke this number, if we will obſerve the ſealings of it at both ends) are bounded in with two moſt notable things, namely TWO RESURRECTIONS. The living of the Saints, (whiles the reſt of the dead lived not) begins with the Firſt-Reſurrection. This ſaith v. 5. is the FIRST RESURRECTION as relating to the ſecond at the end of the thouſand yeers, v. 7. &c. to v. 14. And when Thoſe thouſand yeers are expired, Satan ſhall bee looſed, hee ſhall ſeduce the Nations, and go about to diſturb the REIGNING Saints, and the beloved City, and then appeared a great Throne, and one ſate on it, from whoſe face the earth and heaven fled away, and the DEAD, ſmall and great, ſtood before God, &c.

SECT. IV. Analecta de TEMPORIS ſpacio; nimirum de MILLE ANNIS, quibus Sancti cum Chriſto in terris ſunt regnaturi. Apocal. cap. 20. v. 2, 3, 4, 5, 6, 7.

§. 1 TEmpus ſanctorum in terra regnantium toties adeò praeciſè aſſeritur MILLE fore annos, caeteris concurrentibus, ut me latet p. 75penitùs quomodo mihi liceat, niſi pervertenti Scripturas, pluſve minuſve pronunciare. Audax nimium, ne dicam, ſtupendâ praeſumptione, viderer, audito Sancto Spiritu ſexies (haud minus) ſexque contiguis verſibus dictante, eundem juſtiſsimè numerum MILLE annorum, de eâdem ipſiſsimâ re, nunquam variatâ phraſe, niſi quater in majorem emphaſin, foreign in foreign MILLE Annos in mille ILLOS annos, ſi ego interea fixero intervallum, a MILLE alienum.

§. 2 Clàm me habenda eſt uſpiam Bibliorum ſimilis phraſis, quâ MILLE anni, minus mille annis reverà ſignificant, ut ipſe eò praeſumptionis contrariae auderem. Aliud planè eſt quomodo Deus aeſtimet 2 Pet. 3.8. aliud eſt realis computatio, de quâ praeſens inſtituitur diſputatio, etſi apud Petrum, MILLE anni, mente divinâ contrahantur in DIEM, DIES vice verſâ in MILLE annos ibidem prolongatur.

§. 3 Partes inſuper contextus & contenta, quae ſigillatìm hoc MILLENARIO enumerantur, ita cohaerent tanquàm cauſa & effectus, diſtinctio, & oppoſitio, foreign &c. ut exactiſsimo numerum MILLENARIUM nobis vo lentibus nolentibus retinebunt. Primùm dicit Johannes Satanam vinciri MILLE annos ut non ſeduceret ampliùs gentes, donec conſummentur illi (emphaticè) mille anni. Deinde videt Apoſtolus ſanctos ſecuri percuſſos, beſtiamque non veneratos, VIVENTES & cum Chriſto REGNANTES p. 76ILLOS (iterùm emphaticè quaſi dicat eoſdem) mille annos. Poſtea dicit reliquos mortuorum non revixiſſe, donec conſummentur illi (tertiò emphaticè) anni mille, quibus concurrentibus prima exſtat reſurrectio, in quâ Sancti (expreſſè verſu 6.) facti Sacerdotes Dei & Chriſti, regnant cum eo Mille annis. Quibus (quar…ò emphaticè) Mille annis conſummatis, Solvitur Satanas, poſt quod ultimum ſequitur judicium, ſeu univerſalis vel ſecunda reſurrectio, v. 12. Dignum obſervatu arbitror, quamvis obiter, e verſu ſexto, Apoſtolum poſtquam dixiſſet Sanctos fieri Sacerdotes Dei & Chriſti, non addere (ut Apocal. 5.10.) fieri etiam reges ſed in locum horum verborum ſubſtituit illa [& regnabunt cum eo mille annis.] Undè quid ſaniùs deduci queat, quàm Sanctos fieri reges Deo, cap. 5.10. in relatione foreign EORUM REGNARE IN TERRA, ibidem dictum fuiſſe.

§. 4 4. Nec minimae aeſtimetur conſiderationis, ne hunc diſtendamus numerum, vel decurlemus, ſi modò, obſignatam eſſe menſuram, utriſque illius extremis, libet animadvertere. Duae quippe RESURRECTIONES, tanquam ambo intervalli limites figuntur immoti. PRIMA v. 5. ab incepto ſanctorum foreign VIVERE & REGNARE; quam relatione ad SECUNDAM dici neceſſe eſt; deſcriptam, v. 7. ad 14. quoad rem, quamvis non nominatam; ut omnibus ex charactere notiſsimam. Conſulite lectores benevoli locum accuratiſsime, ut hic loci, huic

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