The Resurrection Revealed, Book 5 · Chapter 1

The Resurrection Revealed · Book 5 · Chapter 1

p. 443CHAP. I.

WHerein Doctor Prideaux his Arguments are taken into conſideration, and anſwered. Which we premiſe, becauſe hee diſputes more exactly according to rule; and is a later Writer, and ſo hath the marrow of former Objectors.

SECT. I. His firſt Argument propounded and canvaſed.

§. 1 THE binding of Satan (ſaith he) and the Reigning of the Martyrs, ſpoken of by Saint John, are concurrent in the ſelfeſame thouſand yeers. But the yeers of binding Satan, are long ſince paſt. Therefore the Reigning of the Martyrs is not to bee expected as yet to come. The firſt, viz. the major Propoſition is granted (ſaith hee) by the Defendants. And I doe in the name of the reſt confeſſe it. The ſecond, viz. the minor Propoſition hee thus indeavours to prove. It is proved (ſaith he) from the end of the impriſonment of Satan, Rev. 20. v. 3. namely, that HE ſhall not ſeduce the Nations any more, untill the thouſand yeers be finiſhed. He doth not ſay that he ſhould not tempt, ſhould not act in ſecret corners and wayes, ſhould not make his DEPTHS his refuge, or that he ſhould not make drunke the inhabitants of the earth, by his Vicar the Beaſt, under the viſar, or pretence of Devotion, or of a Church, but that he ſhould not in an univerſal war, by the open enemies of Chriſt, compel men with force and armes to Paganiſme, and to (as it were) abjured Idolatry and Superſtition. But this kinde of binding of Satan came to paſſe after the laughter of the laſt of the ten perſecutions, when Conſtantine p. 444was advanced to the Empire, about the three hundreth yeer after Chriſt. Therefore thoſe thouſand yeers of which we ſpeak are, now paſt above three hundred yeers ſince, and are not to be expected as to come.

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

¶ 1 The Arians did not ſeduce the Nations, that with open force they rooted out Chriſtianity. But with patched deceits they oppreſſed the Orthodox.

¶ 2 As for Julian, hee was a little cloud that was ſoone over.

¶ 3 And for the Goths and Vandals and Saracens, they were more hurtfull whirlewinds and ſtorms.

¶ 4 But as they invaded, they alwayes found ſome Emperours, or Kings that were Patrons or Nurſes of the Church, whoſe power the enemies felt, or elſe imbraced their Religion. The Church then ſighed under a correcting calamity, but not under an oppreſſing Majeſty, as before in the Emperial perſecutions. It was free from trampling domeſticke Princes, but not from forreigne enemies, inſulting as occaſion was. The perſecution was not univerſal, but particular; not continuall, but by turns.

§. 3 To the firſt ſyllogiſme of the Doctor [Sect. 1.] we anſwer by denying the minor Propoſition. That whereas he there affirmes, that the yeers of the binding of Satan are long ſince paſt, we utterly deny it. And to his proof whereby be would uphold, and back the ſaid minor Propoſition by us denied, I will anſwer firſt in general, to the whole lump of what he hath ſaid. Secondly, In particular to each parcel he hath ſpoken, that deſerves an anſwer. My generall anſwer is in the words of judicious and learned Mr. Mede, which ſomewhere in his works I caſt mine eye upon, and are to this effect; That there is "a wide difference between the DETHRONING of Satan, Rev. 12, 9. "and the IMPRISONING of Satan, Rev. 20. v. 1, 2, 3,**Some time after I had penned the copy, I found the place in Mr. M…de, viz. in his Diatrib. part. 4. p. 458. Where his words in terminis, are theſe; As for the Author of the Analyticall Table of the Apocalyps, hee differs from mee wholly in the twentieth Chapter, and followes Mr. Brightman. My difference is in theſe particulars, I hold but one (Millenium) Millenary time, and that to begin at the deſtruction of the Beaſt; He holds two, one beginning at Conſtantine, another at the deſtruction of the Beaſt. 2 I deny that ever yet Satan was tyed up; much leſſe at the time of Conſtantine. It is one thing to be dethroned, and thrown downe from Heaven, (that was …t the time of Conſtantine) Another thing to bee bound and cloſe Friſoner, and not ſo much as peep out of his Dungeon. See my Synchroniſmes Clav. Apocalyp. part. 2. Synch. 4. pag. 22, 23. Thirdly, I take the Reſurrections both of them, firſt and ſecond to be proper and reall; He metaphorical. 3 He ſeems to appropriate the ſecond (Millenium) Millenary ſpace of time (which I thinke the onelyonly) to the glory of the Jews onelyonly; I extend it to the whole Catholick Church of the Gentiles. Satan was Dethroned, and caſt downe out of the Throne of Majeſty and Emperiality by Conſtantine the Great, overcomming the wicked perſecuting Emperours, and ſo ſtopped the proceſſe of the ten bloody heathen perſecutions, and put a period to them. Though anon after Conſtantines death within the ſpace of thirty yeers a new perſecution begins, viz. Conſtantius his ſonne cheriſheth the Arians, and baniſheth the Orthodox. But to impriſon Satan in the bottomleſſe p. 445Pit, there binding him with a great chaine, and ſhutting him up in the ſaid Pit, and ſetting a ſeale upon it, that hee ſhould not deceive the Nations any more for a whole thouſand yeers, muſt of neceſſity ſignifie a full, and entire reſtraint of Satan from all manner of deceiving the Nations; or elſe all thoſe mightily emphatical expreſſions of faſt-ſecuring Satan, are to no purpoſe. The Martyrs would have little glory of reigning, if only heathen open univerſal perſecution were ſtaid; but others ſhould break in upon them. And the Church ſhould have little notice of the binding of Satan for a thouſand yeers. Now all the particulars of Doctor Prideaux his Diſcourſe to uphold his lapſing Minor Propoſition, is to that effect, that long ſince Satan was Debroned from his Monarchicall Emperial Majeſty, ſo that ſince the fall of the Heathen Roman Monarchy by Conſtantine, he never had any univerſal Pagan Monarch, to manage a general perſecution againſt all Chriſtianiſme, or Chriſtianity whatſoever. All which conceit of the Doctors is nothing to the fulfilling of the Revelation, Chap. 20.1, 2, 3. where the devill muſt be bound not onelyonly as foreign Satan, an open adverſary, and a publike devouring Dragon; but alſo as foreign as a Devill, a Calumniator, and ſecret deceiver, and a cunning Serpent, after the forme of his deceit of old towards Eve. And therefore upon this account all the Doctors Fabrick fals to the ground, as weſhall ſee more in our particular anſwer.

§. 4 Secondly, our particular anſwer muſt be by parcels according to the particulars by him alleadged and urged afore; as¶ 1 He ſaid that the words Rev. 20.3. are, Satan ſhall not ſeduce. It is not ſaid (ſaith he) that Satan ſhall not tempt; ſhall not act in ſecret corners, and wayes. It is not ſaid, he ſhall not make his Depths his refuge; to which we anſwer, 1 To the Greek word foreign rendred in Engliſh to deceive; but the Doctor to ſeduce; it ſignifies to wander, or make to wander in a point of Religion, or to turne aſide by an opinion from the right truth, and to miſtake ones way in point of judgement. And therefore the Criticks in Greek ſay, it is taken from Travellers that are in wrong way, going by gueſſe. From it the Planets have their name, which move excentrically. And the Greeks and Latines hence call a deceiver foreign Planus. The Scripture applies this word to a miſtaking of a falſe Chriſt for a true, Matth. 24.4. Mark. 13.5. or to take the true Chriſt for a falſe, Joh. 7.12. others ſaid, He deceiveth the people; or to a teaching of falſe doctrine, or receiving falſe doctrine, 2 Tim. 3.13. Seducers ſhall grow worſe, deceiving, and being deceived; yea it is applied to a miſtaking, or miſ-conceiving of ones owne ſpiritual condition. So in 1 Joh. 1.8. If we ſay we have no ſinne, we deceive our ſelves. And 1 Joh. 3.7. Let no man deceive you, (viz. about your ſpiritual condition) He that doth righteouſneſſe, is righteous; he that commits ſin is of the Devil. Adde Tit. 3.3. We were deceived, ſerving divers luſts and pleaſures. Where it is applied to a deceiving by way of temptation, to follow ſin and pleaſures. In all theſe places the Theam or root is the ſame with that of S. John Rev. 20.3. viz. foreign or foreign. So that you ſee that the word is uſed to ſignifie farre more things, and things that are not ſo groſſe and worldly, as p. 446to ſeduce to an open warre as the Doctor would limit it, viz. any kinde of ſpiritual deceiving. 2 To that clauſe, that it is not ſaid he ſhall not tempt: we anſwer. By that which follows, the Dr. means effectual tempting; when an active tempting becomes a paſſive temptation or temptedneſſe. Now we muſt ſay that herein alſo the Dr. is miſtaken. For we have Scripture, that the ſtate of the Church for the thouſand yeers wil be ſuch, as wherein ſhall dwell only righteouſnes, 2 Pet. 3.13. And into this eſtate ſhall in no wiſe enter that thing, whatſoever it be, that defileth, or worketh abomination, or maketh a lye. So that there will be no temptation paſſive, viz. no temptation received by any of the Church, and therefore we cannot conceive that the Devill will actively tempt, viz. attempt. 3 To that of the foreign the depths of Satan, and his ſecret wayes, and corners of cunning; we anſwer, That beſides that of the ſignification of foreign, that it ſignifies all manner of miſtakes, open or ſecret; and therefore Satan is bound from both; we adde, That to be gulled with the Depths of Satan, in a ſpiritual ſelf-deceiving way, is worſe, then thoſe that ſeduce to a groſſe fact, which a man will ſooner ſee, and condemne. So Chriſt aſſerteth Publicans and Harlots enter heaven before Phariſees. And God joyes more over one ſinner, then over ninety nine that are righteous in their own eyes. Therefore ſure Satans binding muſt ſignifie his limitation from the greateſt hurting. And therefore though in the time of the Church of Thyatira among the then preſent and paſt things of the Rev. Chap. 2.18. to 25. the Chriſtians were gulled with the Depths of Satan; yet in all that which is ſaid of the future eſtate of the Church, after the fall of Antichriſt, the binding of Satan, the ſettleing of the Jews, of the deſcending of New Jeruſalem, not an hint, that I know, of Satans prevailing by open or ſecret wayes, for the whole thouſand yeers. And to anſwer to all the three particulars altogether, our Anſwer is, That the firſt, ſecond, and third verſes of the twentieth of the Revelation, hath ſo many emphatical expreſſions of the full binding of Satan, that as we ſaid of neceſſity we muſt underſtand Satans full reſtraint, both from ſecret, and open prevailing on men for the thouſand yeers, namely, that an Angel comes downe from heaven, hath the Key of the bottomleſſe Pit, and a great chaine in his hand, layes hold on the old Serpent, Dragon, or Divell Satan, Bound him for a thouſand yeers, caſt him into the bottomleſſe pit, ſhut him in, and ſet a ſeale upon him. And is all this adoe, and all theſe high expreſſions onelyonly to ſignifie Satans reſtraint that he ſeduce not to open Warre, but not from ſecret and cunning ſeducing to errours and falſe doctrine, and tempting to ſin? Sure then this might have been expreſſed in fewer words. Then is this ſtrong text made weak. Then is Satan faſt and looſe; In the bottomleſſe Pit, and out; chained and not chained; ſealed and not ſealed. Hee is bound from a leſſer endangering, not from a greater. He is bound from the effect, viz. War, not from the cauſe, viz. erring in judgement about matters of Religion. ¶ 2 To the next particular Paragraph of the Doctors proof of the minor, viz. that it is not ſaid, that the Devill ſhould not make drunk the inhabitants of the earth by his Vicar the Beaſt, under the vizzard of p. 447devotion, or Church; I ſay to this, beſide what we have ſaid already, to anticipate this objection; I adde that herein, it ſeems to mee the Doctor hath forgotten ſome moſt evidently plaine Texts. For all along the Revelation untill the very time of the utter ruine of Antichriſt, there is expreſſe mention of the Devils making the Nations drunke by his Vicar the Beaſt with the wine of ſpiritual fornication, i.e. of departing from Chriſt to worſhip Idols; or to imbrace falſe worſhip. And with all, it is expreſſed, that this is the cauſe of the ruine of the Beaſt, the Harlot, the Vicar of Chriſt. So expreſly, Rev. 14.8. verſe. Babylon is fallen, is fallen, becauſe ſhe hath made the Nations drunk with the wine of the wrath of her fornication, Rev. 17.1, 2, 3. I will ſhew thee the judgement of the great Whore, with whom the Kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. Rev. 18.2, 3. An Angel cryed mightily with a ſtrong voice, ſaying, Babylon the Great is fallen, is fallen, and is become the habitation of devils. For all Nations have drunk of the wine of the wrath of her fornication. Rev. 19.1, 2. Ye have the ſame thing more plainly without figures, A voyce of much people, ſaying, Allelujah to the Lord for true and righteous are his judgements, for he hath judged the great Whore which did corrupt the earth with her fornication, And in the latter end of this ſame Chapter, is a full end of the Beaſt, and falſe Prophet, viz. caſt into the lake of fire. Obſerve, Firſt, That in one of theſe places, viz. Rev. 17.2. There is mention onelyonly of wine of fornication, to ſignifie the ſinne of ſpiritual adultery, viz. Idolatry. In oppoſition to this, to ſignifie the judgement due to this ſinne it is ſaid, the Wine of the wrath of God. So Rev. 14.10. Rev. 16.19. For this cauſe in the other two places, Rev. 17.2. Rev. 18.3. the phraſes to ſignifie both ſin and judgement are put together, Wine of wrath of fornication; to the end that wee might carry along with us, in our minds, that all the time of the Harlot, ſhee made the Nations drunk, & therefore all that while wrath hung over her, till it fell down upon her, and brought her to unter ruine, as we ſee the fulfilling ſet down Chapter 19. latter end. Secondly obſerve, that in oppoſition to this making the Nations drunke with the wine of ſpiritual fornication, is added preſently after the ruine of that drunken-making Harlot, Chap. 19. ult. That in Chap. 20.1. &c. Satan is bound, caſt into the Pit, and ſealed, that he may ſeduce, or deceive the Nations no more, till the thouſand yeers bee finiſhed. Yee ſee then how cleerly this paſſage of the Doctor is anſwered: and that that in Rev. 20. verſ. 3. muſt mean that Satan ſhould be bound that hee ſhould not, by his Vicar, make the Nations ſo much as drunk with the wine of her fornication of Idolatrous doctrines. For as Pareus expounds, As wine is pleaſant to the eye and taſte; ſo Antichriſt did make the Kings and Inhabitants of the earth take downe his doctrines of departing from Chriſt, and imbracing of Idolatrous worſhip under pretence of Religion, devotion, and Church. See Pareus on Rev. 14.17.18. afore quoted; and ſo Pareus brings up the Reere, full againſt the Doctor. ¶ 3 To that clauſe wherein the Doctor doth undertake to give the ſenſe of Satans not ſeducing the Nations, p. 448to ſignifie, That he ſhall not in an univerſal War, by the open enemies "of Chriſt, with force and Armes compell men to Paganiſme, and to, as it "were, abjured Idolatry and Superſtition; I ſay to this clauſe, and this expoſition therein; beſides what hath been ſaid, we adde, Firſt, That by this opinion Satans binding muſt begin at Conſtantine the Great. And that Satan ſhould no more ſo ſeduce the Nations to an univerſall Warre, with force of Arms to compell men to Paganiſme, till the time of the riſing of Gog and Magog to Warre (for ſo the Doctor doth after expreſly declare his ſenſe) I ſay, that by this opinion of the Doctor, Satan is ſtill bound ever ſince the time of Conſtantine, 310 yeers ſince Chriſt, which make above a thouſand yeers, viz. one thouſand three hundred and forty, and upwards. So reckon but to this day, and Satan is bound above three hundred and forty yeers above the thouſand yeers, ſo preciſely limited by the Apoſtle John, Revel. 20. And yet ſtill ſhall bee bound, according to the Doctors opinion, till the War of Gog and Magog, which will bee a thouſand yeers more, and the laſt thouſand afore the ultimate judgement. So Satan ſhall by this account bee bound I know not how much above two thouſand yeers, contrary to St. John. Note ſecondly, That by the Dr. from Conſtantines time down-ward, to this day, Satan was not bound in his efficacy upon his inſtruments, but only the ſhape and manner of the actings of his inſtruments were changed; ſo the ſyſtem and method of the Revelation expreſly, Rev. 13.1.12. in 1 verſe, hee ariſeth out of the Sea, and hath ſeven heads, and ten horns, and the Dragon gave him his power, and verſe 11. and 12. Hee comes up out of the earth, and hath two hornes like a Lamb, and ſpake as a DRAGON, and he exerciſeth all the power of the firſt Beaſt, and cauſeth the earth and them that dwell therein to worſhip the firſt Beaſt. So that yee ſee the devils power the ſame; ſtill the Dragon acts effectually, onelyonly the ſhape of his inſtruments is changed. And therefore the continuance of the Beaſt in power is computed two and forty months; i.e. One thouſand two hundred & ſixty yeers. And the Dragon is ſaid to perſecute the Woman, the Church, and indeavoured War after Conſtantine for the ſpace of One thouſand one hundred and ſixty yeers, Rev. 12. For ſo long ſhe flyes and abides in the wilderneſſe. Now if the Beaſt hath power One thouſand two hundred and ſixty yeers beginning preſently after Conſtantines time, within eighty yeers, where then ſhall bee place found for the thouſand yeers of binding Satan, preſently after Conſtantine? For Satan is not bound, as long as Antichriſt is in power, who is in power to this day.

§. 5 But I need not purſue further. The Doctor himſelfe ſees [S. 2. afore] great objections againſt this opinion of his, of the thouſand yeers next to Conſtantine, and of his interpretation of Satans binding to be onelyonly from open general War; to all which hee indeavours to anſwer. But he anſwers not ſatisfactorily to mee. For firſt in generall, we anſwer to that he objects of Arrianiſme, after Conſtantine; Apoſtaſies in Julian, and Devaſtations by Goths, Vandals, and Saracens; that theſe make not up the all that may be objected againſt the binding up of Satan from Conſtant. M. and down-ward for a p. 449thouſand yeers. For mark what P. Simpſon in his Hiſtory of the Arian and Eutychian Perſecution, taken out of Sozom. Lib. 1. cap. 14. offers to our conſideration. It is this. The care, ſaith hee, that Conſtantine had, to diſ-burthen perſecuted Chriſtians of that heavy yoke of perſecution that preſſed them downe ſo long, was not onelyonly extended to the bounds of the Romane Empire, whereunto Conſtantine was Sovereigne Lord; but he was carefull alſo to procure the peace of Chriſtians who lived under SAPORES King of Perſia, who vexed Chriſtian people with SORE and GRIEVOUS perſecution; ſo that within his Dominion, more then ſixteen thouſand were found who had concluded their lives by Martyrdome, of whom were divers perſons of great ranke (which are there named.) While Conſtantine was meditating the reliefe of the Chriſtians in Perſia, the Ambaſſador of SAPORES King of Perſia came to Conſtantine, who granting their Petitions they came about, ſent them back to their King Sapores with a letter of his owne, wherein he intreats Sapores to be friendly to Chriſtians, The copy of this Letter, Mr. Fox gives us, Book of Mart. V. 1. p. 127.in whoſe Religion on nothing can be found, that can juſtly be blamed. And withall wiſheth Sapores to conſider the miſerable life and death of Valerian, the eighth Perſecutor among the Romans: And what good ſucceſſe God had given him, the ſaid Conſtantine having been a friend to the Chriſtians. Now what effect this Letter took in Perſia, the Hiſtory mentions not; but this is mentioned, that a little before the death of this Conſtantine M. (which was about 341 yeers after Chriſt, for he began to reign 310 after Chriſt, and reigned 31 yeers) he intended to make warre againſt Sapores King of Perſia; and in the way to have been baptized in Jordan; but he falling ſicke in Nicomedia, was baptized at the Suburbs of Bithynia. Thus the Hiſtory of P. Sympſon aforeſaid. By which you may ſee, how well Satan was bound, from the time of Conſtantines ſuppreſſing the ten Perſecutions, ſuppoſing that the Doctors narrow diſtinction of binding Satan, had been right, viz. onelyonly from ſeducing to open perſecution, &c. You ſee, how thirty yeers after Conſtantines beginning to reigne, and at leaſt twenty within the beginning of the Doctors thouſand yeers of Satans binding, as hee affirmes, there was fore perſecution in Perſia. A conſiderable paſſage, enough to overthrow all that the Doctor affirms in this his argument of the thouſand yeers, and his interpretation of binding Satan. Secondly, wee come punctually to his particulars. ¶ 1 Of the Arians hee ſaith [S. 2. ¶1.] they ſeduced not the Nations with open force to root out Chriſtianity, &c. To this we anſwer, In what did the Arians differ in their manner of perſecuting from the heathen Emperours perſecution, notwithſtanding the Doctors nice diſtinctions of Arians not ſeducing Nations with open force to a rooting out Chriſtianity, but onelyonly by patched deceits "they oppreſſed the Orthodox? For take but a taſte of the times between the death of Conſtantine M. about Anno three hundred and forty after Chriſt, to Julian, about Anno three hundred and ſixty (of whom by and by, being a diſtinct head of the Doctors Reply) I ſay take but a taſte out of the ſaid Hiſtory of the Arian perſecution, p. 450and other good Authors, and then ſee what difference you can make between the heathen Emperors perſecuting, and the perſecutions under the Arian Emperors and favourers of Arians. Conſtantinus M. left three ſonnes, Conſtantius, Conſtans, and Conſtantinus Junior. Conſtantius governed the Eaſt parts of the Roman Empire; the other two the West. Conſtantine junior after three yeers was ſlaine. Conſtans reigned thirteen yeers, Conſtantius five and twenty yeers. Now this Conſtantius was infected with Arian heriſie by an Arian Prieſt, a Courtier, advanced thither by Conſtantia, the ſiſter of Conſtantine junior. But whiles the other Emperor of the Weſt, viz. Conſtans, was yet alive: Arianiſme could not get that head, becauſe when Paulus Biſhop of Conſtantinople, and Athanaſius Biſhop of Alexandria, and many other Biſhops, were unjuſtly perſecuted, falſly accuſed, and depoſed, &c. under Conſtantius (tainted with that opinion) in the Eaſt; Conſtans in the Weſt ſuccoured them. But after thirteen yeers, Conſtans being ſlaine, now Arian Conſtantius rules all. Now Arian perſecution mounts up, I thinke as high for the time, as the heathen perſecution. For Conſtantius by inſtigation ſutable to his Arian opinion againſt the Orthodox, ſends a Commander of Warre with five thouſand armed men to ſurround the place where Athanaſius was, to the intent to kill him. But by diſguiſe hee was conveighed through them away from danger. Under this Conſtantius, Georgius, an Arian Biſhop, was ſeated in Alexandria, in the room of Athanaſius, whom Sebaſtianus furniſhing with armed Souldiers, ſee how hee acts, A fire was kindled in the Towne, the Chriſtian Virgins were ſtript naked, brought to the fire, and commanded to renounce the faith. To which when the ſight of the fire prevailed not, he cauſed their faces to be gaſhed, &c. that their familiar friends knew them not by face. Thirty Biſhops of Egypt and Lybia were ſlain in the ſury of this Arian perſecution: And fourteen B. B. more, (whom Theodoret names) were baniſhed in this perſecution (of whom, ſome dyed in the way, others dyed in baniſhment.) And forty worthy Chriſtians were ſcourged in Alexandria with wands, becauſe they would not communicate with the Arian Wolfe Georgius; ſome of the peeces of which wands ſtucke in their fleſh, and others dyed of their pains. The like cruelty the Arians practiſed in Conſtantinople, Paulus, B. thereof, being baniſhed to a little Towne in Cappadocia, called Cucuſus (where at length hee was ſtrangled by the Arians) Macedonius being placed in his room (a notable heretick,See alſo Theo bid. ſaith the ſtory) uſed no leſſe cruelty, in compelling the Chriſtians of Conſtantinople to communicate with him,☞ then (marke our Hiſtorian the like whereof yee have in Socrates Lib. 2. cap. 24.) was uſed of old to compel Chriſtians to ſacrifice to the Idols of the Gentiles. See how our Hiſtorian affirmes flatly contrary to the Doctor. Now judge by this little of the reſt. Was not here violence? Was not here extirpation of Religion, as much as in the ten heathen perſecutions, proportion for proportion? And is this the binding of Satan? Is this the glorious time of p. 451the thouſand yeers ſo extolled by St. John? Is not here a ſeducing of the Nations by force? For this made the generality of the vaſt Empire to turn Arians. The Orthodox being oppreſſed, yea ſuppreſſed in a great part, and the reſt ſeduced; juſt as in the ten Perſecutions. And what difference is there between an Arian, and an Heathen, ſave only the Arian is the worſe, ſinning againſt more light? And thus was the ſtate of things for the firſt twenty yeers, yea for the ſecond twenty yeers within the Doctors thouſand yeers of binding Satan. ¶ 2 Next wee come to the ſecond particular, which the Doctor affirmes, viz. of Julians time: Julian, ſaith he, was a little cloud, ſoon over: But by the favour of ſo learned a man, all things conſidered, this was no little cloud, nor ſo ſoon over: For according to the beſt Chronologers Julian reigned three yeers, in which time hee played ſuch monſtrous pranks againſt the Church of Chriſt, and ſo ſeduced the world to Idolatry and impiety againſt God; that it is not poſſible for mee, and many more, to imagine that now was the thouſand yeers concurrent of Satans binding, that he ſhould not deceive, till the thouſand yeers were ended. For do but take the ſtate, of things in Julians time in a briefe ſumme, as it is ſet downe in the Hiſtory of the Arian perſecution, many worthy Authors more concurring (which we ſhall but name as we go, at every conſiderable point) and then judge. Julian, ſaith the ſaid Hiſtory of the Arian perſecution,reigned three yeers. He was brought up a Chriſtian, but being perverted by Maximus an Epheſian Philoſopher and Magician (a ſigne Satan is not now bound) manifeſts his affection towards Heatheniſh ſuperſtition by opening the doors of the Temples of the Heatheniſh gods, which Conſtantine M. had locked up; and encouraged men by his example to offer ſacrifice to the gods of the Heathen. Hee debarred the children of Chriſtians from Schools, and learning, from uſe of warre, and from places of government, or truſt, as from Collectours place, &c. Hee exceedingly burthened them with Taxations. And when they complained to him, he mocked them, ſaying, your happineſſe is increaſed hereby, according to the ſpeech of Chriſt your Lord, Bleſſed are they that ſuffer perſecution for righteouſneſſe ſake. For thus far we may compare alſo Socrat. lib. 13. & 14. And Theod. lib. 3. cap. 4. Sozom. lib. 5. cap. 4. & cap. 15. But to goe on, our Hiſtorian further tels us, That in the Market places this Julian ſet up his owne Image, with the Images of the heathen gods round about it, that ſo all that reverenced the one, might reverence the other, and è contra they that reverenced them not, might bee judged to deſpiſe the Emperour. (See alſo Theod. lib. 3. cap. 16.) when he diſtributed gold to his Captains, and Warriours (as the manner was) he had this trick by himſelfe, viz. to have an Altar neer his Princely Throne, and coals burning upon it, and incenſe upon a table neer the Altar, to this end that who ſo came to receive his money, might caſt incenſe upon the Altar, and ſo bee drawne into his Idolatrous Rites. (Compare Sozom. lib. 5. cap. 17.) In Antiochia and the Region round he dedicated all the Fountaines to the Heathen Nymphs or goddeſſes, and cauſed all the victuals ſold p. 452in the Shambles to bee ſprinkled with heathen Holy-water, that Chriſtians (as he intended) might eat and drinke of Idolized things, or ſtarve. Juventius and Maxentius, two worthy Warriors uſing to reprove the Emperour for his Heatheniſh ſuperſtition, hee puniſhed with death. Under his goverment, he permitted many outrages againſt the Chriſtians. In the Town of Sebaſt, the Sepulchre of John the Baptiſt was opened, his bones burnt, and the aſhes ſcattered abroad. (Compare Ruffinus lib. 2. cap. 28.) At Gaza and Aſcalon, many Preachers were killed, holy Virgins had their bellies ripped up, and after filled with barly, and their bodies caſt to ſwine to be eaten. Cyrillus, a Deacon in Hierapolis of Phaenicia, who had in Conſtantines time broken in peeces the Images of the Gentiles, was taken by the people, his belly ripped, his liver drawne out of his body, and chawed with the teeth of his barbarous enemies. (Compare Theod. lib. 3. cap. 6.) Marcus Arethuſius had his body overlaid with honey, and hung up alive againſt the Sunne in Summer, to bee vexed with flyes and waſps. (Compare Theod. lib. 3. cap. 7.) In Alexandria many Chriſtians were ſlaine, for diſcovering the abominations of the Pagans, eſpecially ſacrificing to Mythua the bloody ſacrifices of reaſonable creatures. (Compare Sozom. lib. 3. cap. 3.) In the Country of Phrygia, and Town of Miſo, Macedonius, Theodulus and Tatianus for breaking in peeces Images, were broyled upon hot grates of Iron. (Compare Sozom. lib. 3. cap. 15.) The Inhabitants of Caeſarea in Cappadocia, anciently called Maza, the Inhabitants for the moſt, being Chriſtians, having formerly in other Emperors times, overthrowne the Temples of Jupiter and Apollo, and Fortunas Temple yet remaining, they now throw downe that in this Julians time, Julian was ſo highly diſpleaſed with them, that he raſed the name of Caeſarea out of the rowle of Cities, and exacted of them three hundred pound weight of gold, made their Miniſters ſerve in war, and threatned to put many of the people to death, but God prevented it. (Compare Ruffinus lib. 2. cap. 33.) Alſo hee enquired at the Diabolical Oracles of Apollo and Daphne what ſhould bee the ſucceſſe of his enterpriſes. The anſwer given was, The dead hinded that Apollo could give no anſwer. Laſtly, Julian gave liberty to the Jews to returne to Jeruſalem to build their Temple, and to offer ſacrifices according to the Law of Moſes; and this hee did meerly out of hate to Chriſtianity: Which God teſtified againſt, by mighty Earthquakes, fire, and tempeſt of wind, &c. (For this laſt and conſiderable particular, compare Ruffinus lib. 1. cap. 37, 38, 39. Socrat. lib. 3. cap. 20, 21. Theod. lib. 3. cap. 20. Sozom. lib. 5. cap. 22.) Thus you have his ſtory. Now Chriſtians judge, whether this time of Julian be, as Doctor Prideaux affirmed, a little cloud, and whether ſoon over, thus laſting three yeers! Can it be imagined that ſo much impiety, and ſo long, can conſiſt with the ſtate of the thouſand yeers ſpoken by John in ſuch high termes, Rev. 20? can theſe conſiſt with Satans binding, and Saints reigning? An houre of an Ecclipſe of the Sunne in a cleer day is wonderfull. And half an houres raine makes p. 453it not to be ſaid a dry day. But the Doctor would have the times paſt. So Mr. Mede ſaith, Men would faine have the witneſſes lying in the grave to be paſt; and ſome ſaid the Reſurrection was paſt, to caſt off fear, but let the Saints ſtick to Scripture. ¶ 3 The laſt particular of the Doctors reply is, touching that of Goths, Vandals, and Saracens. See it afore S. 2. ¶. 3. how he minceth their outrages, and boaſts of their checks. Firſt, for the Goths and Vandals, let but Bucholc. in his Index, Chron. a faithfull man, ſpeak as it were in a word, in compariſon of all that might bee ſpoken. Anno three hundred ſeventy eight, after Chriſt (which was ſeventy yeers within the Drs. thouſand yeers) the Goths deſired Valens the Roman Emperor to ſend them ſome Biſhops or Doctors to teach them the true Chriſtian Religion; Valens ſends them Arrians who laid in their hearts the principles of Arrianiſme, and as it were for a recompence, that Valens was after ſlaine by the ſaid Goths. This alone is an ill ſign of the thouſand yeers of Chriſt and Chriſtians Reigning then. But ſee moreover Anno four hundred and ten yeers after Chriſt, which was a hundred yeers within the Drs. thouſand yeers, the Goths invaded Italy under Alarichus their Leader. From whence, to the crowning of Carolus Magnus (which was about ſeven hundred ſeventy one after Chriſt) are about three hundred and ſeventy yeers; others ſay foure hundred (all within the Doctors thouſand yeers.) All which time, Italy (and the Churches there) was never at reſt, (ſed humanorum malorum extrema omnia paſſa eſt. Atque eccleſia Dei quae paulo ante conſtituta per Conſtantinum inde per annos centum in aliqua eſſe dignitate ac potentiâ caeperat, maximam ex omni parte jacturam labemque contuaxit) but ſuffered the extremeſt evils and defilements. Anno foure hundred thirty and ſix (ſtill within the Drs. thouſand yeers) The Goths made fearful troubles (taking holds, &c.) in Gallia, or France. And ſecondly for the Saracens, lo in Anno ſeven hundred and thirty yeers after Chriſt (ſtill part of the Doctors thouſand yeers) three hundred and eighty thouſand Saracens, in an hoſtile way had been in Gallia, how long before I know not. This was foure hundred and odde yeers within the Doctors thouſand yeers. Anno one thouſand and nine yeers after Chriſt, neer three hundred yeers afore the end of the Doctors thouſand yeers, the Saracens invaded Jeruſalem, deſtroyed the Temple, &c. Anno one thouſand ninety ſix yeers, which is above two hundred yeers afore the Doctors thouſand yeers end (begining at Conſtantine, three hundred yeers after Chriſt, as he computed) the Saracens having, as we ſaid, invaded the Holy land, thence ſprang the Holy war of many Chriſtian Princes, and innumerable of Chriſtian people warring with the Saracens, which (as Pucherius, Gul. Tyrius, Blondus, and the Writer of the French and German affairs, and Bucholcerus ſhew) coſt an innumerable of Chriſtians bloud. And the Saracens continue there to this day, and ſhall (ſaith Daniel chap. 12.) till a time, and times, and halfe a time be fulfilled. Now if I had time to be tedious in all particulars to apply all to the Doctors aſſertion of the Goths, Vandals, and Saracens, wherein would appeare any ſhew of the Doctors thouſand yeers of p. 454binding Satan in this ſpace, ſc. from Conſtantines time? &c. ¶ 4 But the Doctor gives many diſtinctions in the cloſe of his Argument viz: (See afore at S. 2. ¶ 4.) To the firſt, That the Church ſighed or groaned "under a correcting or afflicting calamity, but not under an oppreſsing "Majeſty, as before in the ten perſecutions of the R. Emperours; we thus anſwer: Firſt, did not the Church ſuffer in Conſtantine M. his time, in Perſia, under their King to the ſlaughter of ſixteen thouſand? was not there an oppreſsing Majeſty, as we ſhewed at large afore? and ſo continued there till the death of Conſtantine M. and after to Theodoſius. 2 Was not Conſtantius an oppreſsing Majeſty, when hee ſent five thouſand ſouldiers to kill Athanaſius? And Georgius, an Arian Biſhop was furniſhed with ſouldiers, whereby to perſecute with torments the Chriſtians; (as wee ſhewed at large afore) and under him Macedonius an Arian Biſhop (ſaith the Author of the☞ Arian hiſtory) uſed no leſſe cruelty in compelling Chriſtians to communicate with him, then was uſed of old, to compell Chriſtians to ſacrifice to the Idols of the Gentiles. And is not Arianiſme, denying the God-head of Chriſt, as bad, or worſe then Heatheniſme, being a Blaſphemy, and againſt the evident Scripture, which the Heathens have not? 3 Was not Julian an oppreſsing Majeſty; when the Hiſtory of the Arian perſecution ſaith, hee gave no mandate for perſecution, becauſe he would not honour the magnanimity of Chriſtians? But was not his puniſhment intended and acted by him upon Caeſarea, an act of a violent oppreſsing Majeſty? And further, is not this a rule received of all for truth, Hee that doth not forbid evill when hee may, commands it? See, Julian permits all cruelties as aforeſaid. And when hee was petitioned for reliefe, he ſcoffed at the petitioners, and the Scriptures. See more in the Hiſtory of the Arian perſecution. By this we have ſaid, the Doctors ſecond diſtinction of another manner of Perſecution, is alſo overthrown, viz. "That though the Church in this ſpace, was not free from forreigne enemies, yet free from domeſticke Princes trampling it. And here with the former we may take in opportunely another diſtinction, or limitation put in the head of theſe diſtinctions by the Doctor, viz. As Goths and Vandals, &c. invaded, ſo they alwayes either felt the power of ſome King or Emperour, as Patrons and Nurſes; or elſe they imbraced their faith. To both wee anſwer, Were the Saracens and Turks to this day repelled, or converted? How did they feel the Princes power, whom they conquered? And are they not blaſphemous Mahumetans to this day? And did not the Goths and Vandals prevaile for neer foure hundred yeers, (as wee ſhewed afore) in Italy to the utter devaſtation of the Church almoſt? And what converſion had the Goths, &c. unleſſe a perverſion to Arrianiſme, by thoſe Arrians, Valens the Emperour ſent them, as we ſhewed afore? And laſtly, how were thoſe Princes Nurſes, who though they oppoſed forreigne Princes to defend their dignity, yet meane while perſecuted at home, being Arians, as Valens, or &c. and the Chriſtian Princes that went againſt the Saracens into the Holy-land, were Papiſts, of whoſe perſecutions, Fox, and many Eccleſiaſtical Hiſtories make large mention. As to the Doctors p. 455third diſtinction, "That the perſecution in the Doctors thouſand "yeers was not univerſal, but particular: We anſwer, If the Dr. means an abſolute univerſal perſecution over the face of the whole earth (where ever were any Chriſtians) and at the ſame time; then when ever was Satan ſo looſe, according to the Doctors opinion? But if the Doctor means by univerſal, a perſecution in moſt Kingdomes of the World here and there, and ever and anon, in the ſpace of the Doctors thouſand yeers, (where ever were any Chriſtians) then we ſhall prove this, if not more, to have been ſo, all the time of the Doctors thouſand yeers. For example, of Perſia. We ſpake afore ſomething of the ſame Perſia; we adde, that Mr. Fox in his Book of Martyrs, 1. Vol. pag. 127. of his Edit. Anno 1641. having ſpoken of the perſecution in Perſia in Conſtantine M. time, and the copy of his letter, goes on to ſhew us, and that by particular inſtances of terrible perſecutions in the ſame Perſia after Conſtantine M. time, viz. in the time of Theodoſius his reign. Theodoſius 1. was in Anno three hundred ſeventy eight after Chriſt. Helvic. Theodoſius 2. in Anno foure hundred and eight. Theodoſius 3. Anno ſeven hundred and five. Take either, or all, all are within the Doctors thouſand yeers. And this perſecution was ſo notorious, that the Roman Emperour at this time ſent Embaſſadours for deliverance of ſome of the Martyrs. So in Fox ibid. Then for the Roman Empire, of Goths and Vandals invading Italy, Anno ſeven hundred ſeventy one after Chriſt, there almoſt ruining the Church with all manner of calamities for four hundred yeers, ye heard afore; alſo of the Saracens invading Gallia, Anno ſeven hundred and thirty after Chriſt: and of their going into Judaea, Anno 1009 yeers after Chriſt. After which Warre continued with Chriſtian Princes for divers hundreds of yeers, not repelled as yet. And as it was a good while after Conſtantine was Emperour, ere he had ſtayed the bulke and rage of the tenth perſecution, many ſuffering almoſt in all Conſtantines time in ſeveral Kingdomes, under the Roman Empire, (See Mr. Fox) ſo after Conſtantines time, downe all along the Doctors thouſand yeers, more, or leſſe, in moſt Kingdomes under the Roman Empire. See Mr. Fox, or any Chronology, which for avoyding tediouſneſſe, we omit as to particulars. So that from within the Doctors thouſand yeers a long time, The two Witneſſes have Propheſied a great part of their one thouſand two hundred and ſixty yeers in ſackcloth. The Woman hath fled into the wilderneſſe. The Beaſt hath power, and the Dragon hath endeavoured the ruine of the Woman, Rev. 11. Rev. 12. Rev. 13. And is not this univerſal perſecution all the Doctors thouſand yeers? ſurely there were ſo many particulars as made up an univerſal. To the Doctors laſt diſtinction, "That it was not continual, but by turns, or viciſsitudes; Firſt, we retort this upon the Doctor: He ſaith, that Satan "was looſed before Conſtantine M. time. Yet then the perſecution was but by turnes, witneſſe the number of ten. 2 After the time of Conſtantinus M. time, which was about three hundred thirty ſix, ſome ſay, three hundred thirty one, where, or when was there any eminent ſtop for at leaſt divers hundred yeers in the Roman Empire. p. 456As all this while from the beginning of Conſtantines M. down, thoſe ſeverall hundreds of yeers, the perſecution in Perſia continued. 3 In the Revel. in the time of Satans being looſed, yee ſhall finde it propheſied of ſome little interruption of the full tide of perſecution; yet then is Satan looſed. To cloſe our anſwer, the Doctors whole Argument is not ſo proper and demonſtrative, but it may bee retorted. Satans binding and Saints reigning concur. But the Saints have not yet reigned; no not in the pict thouſand yeers of the Doctors; but errours, perſecutions, wars, &c. preſſing downe the Churches, as ye have heard, have that time abounded, by Arians, Julian, Goths, and Vandals, Saracens, and Pope, and Papiſts, and Socinians, and Turke, and tyranical Kings and Princes to this day; ergo this is not the thouſand yeers of the binding of Satan. And therefore if this the Doctors thouſand yeers be paſt, farewell they. Carnall and low Saints, ſeeing the ſorrowfull preface, wiſh and ſtudy to make them paſt. Higher Saints ſeeing the joyful poſſeſſion, beleeve the plaine Scripture that they are yet to come. The Saints muſt reign with Chriſt, ſaith our Text, Rev. 20.4. But in heaven Chriſt reignes not with them, therefore upon earth, Rev. 5.10. But they have not yet reigned. For before that, Antichriſt muſt downe in the Weſt; the tenth part of the City muſt fall. 2 The Jewes muſt be called. 3 Satan bound, that hee deceive no more, till after the thouſand yeers; ſurely therefore the world muſt bee altered from that it is now, afore that.

SECT. II. The Doctors ſecond Argument,

WHich he aſſerts (he ſaith) from thoſe periods, in which the event hath dictated to the more circumſpect, that Satan was looſed. There are foure periods (ſaith he) more famous then the reſt; Firſt, in the yeer one thouſand after the birth of Chriſt, in the time of Pope Sylveſter the ſecond. At which time the manifeſtation of Antichriſt was promulgated in France, preached at Paris, divulged over the world, and believed of many. Second period is terminated by Pope Benedict the ninth) whoſe time, in and out, and in the Papall chaire, Reuſner puts in the yeer Anno one thouſand thirty two, to one thouſand forty ſix yeers, or thereabout) in which time, all, both Eaſterne and Weſterne, cry out, Satan is looſed. Third period takes its beginning in the deſtruction of Jeruſalem, in the time of Pope Hildebrand (called Gregory the ſeventh) and placed Anno one thouſand ſeventy three, by Reuſner. The life, acts, decrees of which Hildebrand ſeemed ſo miſchievous, and helliſh, to the Divines and Hiſtorians of that age, that they were out of all doubt, that the myſtery of iniquity in the Revelation then attained its foreign higheſt increment, and perfection of age and ſtrength. Fourth, and p. 457laſt, is terminated in Pope Boniface the 8. and is the beginning of the Ottoman family (which time Reuſner and Bucholcerus and Helvious put about Anno one thouſand three hundred) but draws its original begining "from the government of Conſtantine the Great. Of this Boniface the eighth, it was common to ſay, He entred in as a Fox, lived as a Lion, and dyed like a Dog. So that from hence forward the Weſterne Antichriſt on one hand, and the Eaſterne Mahumetan on the other, ruſhing in with open robberies, ſhew that Satan is looſed, ſetting both of them on fire, which ever ſince more or leſſe burning, as yet (as wee feel) are not extinguiſhed. All this is in Doctor Prideaux his major Propoſition. But (ſaith he in the minor) It is agreed among many (as I have intimated afore in our firſt Argument) and the events of things agree to it, that the yeers of the binding of Satan, did runne downe all the time of the ſaid termes I have deſcribed, of which this laſt is moſt conſpicuous; therefore this laſt opinion ſhould at leaſt out-weigh the reſt, viz. that Satan was all that time bound. Wee anſwer firſt in general, by denying the minor. And as hee refers us to his former argument for proof, ſo we refer you to our anſwer to it for refutation of it. As hee urgeth the argument of many, ſo we have, and ſhall ballance againſt them the agreement of very many famous men on the contrary. Howbeit we goe by divine rule, and reaſon, not by humane vote. And as the Dr. argues, ſo wee ſhall take up ſome paſſages in the Doctors argument, to overthrow his argument, and his diſtinction he gives by way of expoſition to that his argument. For in the cloſe of this argument, he, fearing leſt ſome viewing the ſaid four periods ſhould object (as he expreſſeth) that in theſe four terms appears rather the licentionſneſſe of Satan, then the binding of Satan diſtinguiſheth thus. We muſt (ſaith he) hold, or keep in mind (which before we inculcated) That Satan invades the Church, either with open butcheries by Tyrants raging with the ſword, or with occult hypocriſie under pretence of piety. Now as Satan being bound, the Papal Apollyon (his Vicar) was not wanting, ſtrenuouſly to ſupply his place; ſo he being looſed afterwards, the Turke in the Ottoman family came in, to make up the band or legion. Now I ſay, to overthrow the minor, and this his diſtinction, we will take up ſome paſſages in his argument againſt him.

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

¶ 2 He confeſſeth that Pope Silveſter the ſecond, in his firſt period of events, ſitting in the Papal chaire, exerciſed Tyranny. And that in him Antichriſt was openly manifeſted to the world. Now this wee oppoſe, firſt to his minor, That this can neither conſiſt with the binding of Satan from ſeducing, or deceiving the Nations, according to the ſenſe of the Greek word before expounded, upon the third verſe of the 20 of Revel. and the antitheſis between the ſtate of the Church whiles he is bound, Rev. 21.22. Chapters, and the ſtate of the looſing, from 11. Chapter, the end of the 19. Nor can it conſiſt with the reigning of the Saints, Chapter 20.4. compared with p. 458Rev. 21.27. (And there ſhall in NO WISE enter into it any thing that defileth, neither whatſoever worketh abomination, or maketh a lye, where Antichriſt is excluded, but they which ARE WRITTEN IN THE LAMBS BOOK.) So that onelyonly the Saints have the dominion, and the glory as it is in 24. and 26. verſes (The Kings of the earth dobring their glory and honour to it, and the glory and honour of Nations unto it) therefore it cannot bee imagined that Antichriſt ſhall now tyranniſe, eſpecially ſeeing in his time he hath moſt of the Kings of the earth in a ſtring, ſo that in time of his Dominion and Tyranny, they cannot be free to bring their honour and glory to it; but when they ſhall hate the Whore, and burne her with fire (Rev. 17.16. executed Rev. 18.19.) Then Chapter 20. the Saints ſhall reigne; ſo that Chapter 21. Kings ſhall bring their honour to it.

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

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

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

¶ 5 The Doctor confeſſeth that in his fourth period of Events p. 459which is alſo within his thouſand yeers of binding Satan, was Pope Boniface the eighth, of whom was this common Proverb, He came in as a FOX, lived as a LYON, and dyed like a DOG. Now in the word Fox was hinted his occult hypocriſie, and in LYON was intimated his open violence, which overthrows the Doctors diſtinction; and addeth thus much more in anſwer to the Doctors minor propoſition of his argument, that in the time of the binding of Satan there is no LYON over the Church, but Chriſt, with whom the Saints reigne, Rev. 20.4. called the Lyon of the Tribe of Juda, Chapter 5. There is no Lyoniſh man to roare over the Church, to hurt it in the leaſt. They that make leſſe of that Iſa. 11.6. then others do, conclude ſo much thence. And if the roaring Lyon the Devil be chained, then ſure the Nations ſhall not be ſeduced to play the Lyons to hurt the Church.

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

¶ 1 For the firſt period in Pope Silveſter the ſecond his time, Reuſ…er tells us in his Chronology, That this Silveſter the ſecond, being a Magician, gave himſelfe to the Devil, by whoſe helpe he attained to the Popedome: And being about to dye, he confeſſed it, and commanded that his hands and tongue, &c. ſhould be cut off, and the trunke of his body to bee put into a Chariot to bee buried, where the horſes (no man driving them) would carry him. The horſes without any driver (unleſſe the Devill) drew him to the Temple of John Lateran, and there he was buried. So Reuſner: which was but an ill ſigne that Satan was now bound, as the Doctor affirmes, when he could ſo prevaile on him who was the chieſe Ruler over all the Churches. Adde that in the time of this period was ſome perſecution, as Bucholcerus noteth, viz. That Adelbert the Biſhop was martyred for preaching the Goſpel. Alſo about this time Baſil the Grecian Emperour ſends a great Army againſt the Bulgarians, conquers them, taking two Cities, and returnes home Conqueror. Now warre, according to the ſenſe of the Doctors conceſſion, ſhould be inconſiſtent with the time of Satans binding.

p. 460¶ 2 For the ſecond period, in the Popes following to Pope Benedict the ninth, which makes about thirty yeers, there were many Wars between the Papiſtical Kings and Princes, and Civil Wars in their owne Dominions, and many Councels and Synods about faſting dayes; and holy dayes as C. Baron confeſſeth in his Annals, which no wayes comport with the binding of Satan.

¶ 3 For the third period, in Pope Gregorie the ſeventh, called Hildebrand, of him you may read in his Tragical ſtory (as Mr. Fox calls it) in the Book of Martyrs page 226 Vol. 1. of the laſt Edition, very largely. The briefe ſumme of whoſe wicked life Reuſner in his Chronology, and Armacanus de ſucceſſ. & ſtatu Eccleſiar. cap. 3, 4, 5. give us in theſe words. He was covetous, ſacrilegious, a notorious hypocrite, under pretence of ſanctity, he led a moſt wicked life. Hee brought in ſingle life, cut off the bonds of wedlock, and made way for fornications, adulteries, and other moſt filthy vices. Hee filled the Roman Empire with all ſeditions, and civill Wars. Hee excommunicated the Emperour, Henry the fourth, took away his Title of King, ſo that the ſaid Emperour bare-foot, in ſharp Winter attended at the Popes door for abſolution, which the Pope denied him. All this under a pretended accuſation of the ſaid Emperour of Simony. This Hildebrand alſo abſolves the Nobles of their fealty to the ſaid Emperour, and arms them againſt the Emperour. Now are theſe impieties, and hurly burlies, conſonant to the time of Satans binding? No conſiderate man can imagine it. Here is not onelyonly hypocriſie, but the violence of the ſword.

¶ 4 For the fourth period from Gregory the ſeventh, to Boniface the eighth, which makes above two hundred yeers, were ſo many great warres, wicked Councels, horrid hereſies, and impious practiſes, as clearly vote this time not to be the time of binding of Satan. Pope Paſchalis the ſecond ſpends the whole courſe of his life in War. A Councel is called in Pauls, London, under Anſelme Archbiſhop of Canterbury to remedy the Sodomy of Miniſters. The Trecenſian Synod is called, inveſting the Popes with power over the Sunne, And forbidding Miniſters marriage. Pope Eugenius the third makes war againſt Rome, and Rome wars againſt him. A war or two there is in this time about the Holy-land, to the end to weaken the Kings of the earth, that they might not curb the Pope. The hereticall doctrine of Tranſubſtantiation ſprings up. Frederick the ſecond (Emperour) buyes his abſolution of the Pope for twelve hundred thouſand ounces of gold. I will name no more, for brevities ſake, that I may haſten a diſpatch of this point. Theſe are enough to demonſtrate Satan was not now bound; yea and to overthrow the Doctors diſtinction that Satan is now bound from open Butcheries: You hear the contrary. As alſo to overthrow that of his diſtinction, that Satan is bound, when he acts by the occult hypocriſie of his Inſtruments. You ſee in the foregoing hiſtory hypocriſie and open cruelty go together. And almoſt all open War and perſecution begins in hypocriſie, and pretence of piety. The Saracens and Turks War for their Mahomet: The Roman Emperours perſecuted in the ten perſecution, p. 461and warred againſt Conſtantine under a pretence of piety; that the Chriſtians were againſt their Idol Religion, yea ſo after in Conſtantines and Julians time, perſecution was under pretence of Religion. And if the Doctor confeſſeth in the cloſe of his diſtinction, that when Satan is bound, that yet then his Vicar the Papal Apollyon ſhal ſtrenouſly ſupply his place; what binding of Satan is this? what benefit hath the Church by this, whether it be deſtroyed by open hoſtility, or under pretence of piety? Surely the Church kept more pure, under open perſecutions, then otherwiſe. See Rev. 12.1. compare Hiſtories.

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

IT is drawne (ſaith he) from the ſtate of the Martyrs beheaded, all that interval of time, in which we (ſaith he) put the binding of Satan, viz. white robes were given to them, ſaying, reſt yet a little while, Rev. Chap. 6. They are ſealed, and doe waſh their robes in the bloud of the Lamb, Rev. Chap. 7. They proteſt againſt the beaſt, and for that cauſe are ſlaine, and live againe in their ſucceſſors, and aſcend up to Heaven, Chap. 11. They appeare in the company of the Lamb, erecting his ſtandard in mount Sion, Chapter 14. They triumph over the Beaſt, Chapter 15. They ſing Hallelujah, and are gueſts of the nuptial Supper, Chapter 19. And here in the 20. Chapter they are ſet in Thrones, and power of judging is given to them, becauſe they were ſmitten, and had not worſhipped the Beaſt, from whence they live with Chriſt, and reigne a thouſand yeers. And therefore howſoever they were eſteemed, or uſed in the world, yet indeed they live and reigne with Chriſt, who hath made them Kings and Prieſts: In the ſame manner Kings, as Prieſts. But Prieſts ſpiritually, therefore ſo onelyonly Kings. For as Chriſts Kingdome, ſo the Apocalyptical Kingdome of Chriſtians, is not of this world.

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

¶ 1 That in all thoſe places there is ſomething that croſſeth the Doctors ſenſe, ſo that the things named by him, did not import the binding of Satan. Rev. 6, The Red horſe verſe 4. taketh away peace, and makes men kill one another. The …ale horſe verſe 8. was called Death, and hell followed it. And to the thing the Doctor alleadgeth, That the ſoules ſhould reſt, this is added as a reaſon, till their brethren, and fellow ſervants ſhould be killed; of which is meant Ch. 11. The 7. of Rev. is a Chapter proleptically inſerted to ſupport the Saints in the middeſt of the approaching evils; as at that period there mentioned; as in moſt Chapters of the Revelation ſome things are inſerted of comfort to that end, from their future condition when Satan ſhall bee p. 462bound, and the Saints reigne, although this ſhall not be fulfilled till the ſeventh Trumpet begins to ſound, Chapter 10.7. Then indeed ſhall be fulfilled the myſtery of God, as be hath declared to his ſervants the Prophets. To whom little or nothing of the ultimate day of judgement was manifeſted, which indeed is no myſtery. But the abundance of the ſuture viſible glory of the Church is to moſt a myſtery; ſo that this Chapter is but a preoccupation: As the ſame ſealed perſons are brought in, Chapter 14. Though preſently in Chapter 16, 17, 18, 19. the world is filled with judgements. So that the Angels in this ſeventh Chapter, v. 1. are ready with their judgements onelyonly ſuſpended, while this comfort is communicated to the one hundred forty foure thouſand, that is, to the univerſal Church, who are verſe 14. but foreign comming, or about to come out of tribulation, not come out. They were waſhed afore in the bloud of the Lamb, ever ſince their beleeving, but that was from ſinne; but they are not yet come out of great tribulation, but that ſhall bee ere long. So that that which follows to the end of the Chapter cannot now bee applyed to their perſons, viz. That they ſhall hunger no more; nor the Sun light upon them any more; And God ſhall wipe away all tears, which are ſpoken in the future Tenſe as of things to come. And it cannot be applied to their future ſtate in heavenly glory: For the Heathens, that knew but the immortality of the ſoule, never dreamed of hunger, or thirſt, or feare to befall good men in the world to come. Nor did the Philoſophers thinke that the Sunne did ſhine above the higheſt of the orbs of the material heaven. Therefore there is no probability in the leaſt that this is a deſcription of everlaſting glory, but of a ſtate on earth, where the Sunne hath ſmitten, and there hath been hunger and thirſt, and have been tears. So that ſtill I minde you, this Chapter is but a parentheſis of comfort put there by way of anticipation. For it is put between the ſixth and ſeventh Seal, between which muſt be a methodical ſucceſſion. The ſixth Seale is in chapter 6. which is moſt terrible, obſcuring heaven, ſhaking the earth, terrifying the ſonnes of men. And the ſeventh Seale is in Rev. 8. verſe 1. In which eight Chapters whiles Chriſt intercedes over the prayers of the Church, in regard of ſome ſlaine, as it is in Chapter 6. The ſeven Trumpets appear in order to ſound at their time, Rev. 8.6. &c. ſo that the calamities of the world goe on in the world, upon earth; and from hence forward till Antichriſt be downe. As for the 11 Chapter, it is plaine that it is but the ſummary of all that which John propheſies, of the more Eccleſiaſtical ſtate of things in his enſuing Book of the Revelation, as in the former he had propheſied of the more Political. I ſay a ſummary: For there is ſet down the more pure ſtate of the Church, v. 1. and more corrupt, verſe 2. And of the two witneſſes in ſackcloath; one thouſand two hundred and ſixty yeers, and their lying dead in the grave three yeers and a half, as well as riſing and aſcending. And there is Babylon falling, viz. The tenth part of the City, &c. as well as Babylon trampling and triumphing over the Witneſſes. So that unleſſe we will jumble all into a confuſion, this 11. Chapter is but the p. 463ſummary of what follow; in the whole book of the Revelation. And in the 12 Chapter there is as much for the looſing of Satan as for binding. For the 13 Chapter, it plainly ſets out the time of Satans power, foreign two and forty months, or a thouſand two hundred and ſixty dayes, viz. yeers, which power he hath not when his maſter Satan is bound, as we have, and ſhall heare. For the 14, and 15. Chapters, the Churches triumphant ſongs of victory over the Beaſt, are but in hope of a thing to come; Another Parentheſis of comfort proleptically inſerted. For before and behinde their ſong, in Chapter 15. is mention of the Angels having the ſeven laſt plagues to fulfill the wrath of God, viz. The pouring out of the ſeven Vials, as it follows Chapter 16. I need goe no further in my Antitheſis to the Doctors inſtances.

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

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

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

§. 3 To the Propoſition it ſelf, That therefore all this while the Saints reigned; wee ſay, that though they reigned over ſinne, which is no more priviledge then every Saint hath had ſince the beginning of the world; yet they reigne not on earth over their corporall enemies p. 464as the fifth Monarchy, or power, which is the minde of the Scripture, as we have before abundantly proved.

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

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

SECT. IV. Doctor Prideaux his fourth Argument.

THe Doctors fourth Argument, That the dignity of reigning is not attributed to the Martyrs themſelves, but onelyonly to their ſouls, which are dignified with the title of the firſt Reſurrection; therefore to extend theſe things to the perſons, or to any other Reſurrection then that from the deadly opinions of Antichriſt, in which the reſt lay dead, ſeems to be far from the ſcope of the p. 465Propheſie. Neither do thoſe things move us which are urged of the diſſenters, viz. that ſoules are here taken ſynecdochically, for ſoules and bodyes united; and the firſt Reſurrection to ſignifie the union of the ſoule with the body, becauſe this tropicall ſpeech is exceeding ſlippery on which to eſtabliſh an uncertaine opinion, nor to bee admitted, where no inconvenience follows in keeping to the letter, as Auguſtine admoniſheth us.

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

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

§. 3 To the ſlipperineſſe of tropes, &c. firſt wee retort it on the Doctors expoſition. Secondly, we have innumerable plain places to that ſence, of which afore.

p. 466SECT. V. Doctor Prideaux his fifth Argument anſwered.

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

SECT. VI. The Doctors ſixth Argument anſwered.

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

¶ 1 For, ſaith he firſt, it bringeth in another Reſurrection of the bodies then that univerſall one, in the ultimate judgement; which is beſides, if not contrary to the Apoſtles Creed; and the doctrine of Paul, who delivers that all (including himſelfe) without exception are then (at the ultimate day of judgement) to bee changed, and to put on immortality in the place of mortality; which he repeats under a certaine diſtinction of the firſt and ſecond Reſurrections, but to be fulfilled at the ſound of the Trumpet of God, the Archangel ſounding it, 1 Cor. 15, 16, 17. 1 Theſſ 4 15. So the Doctors firſt inconvenience. To which we anſwer (afore we name any more.) And firſt to the firſt clauſe, of another reſurrection of the bodies. We anſwer; It brings not in another reſurrection of the Saints bodies, who riſe onelyonly once, viz. at the firſt reſurrection. Howbeit if God would raiſe the ſame bodies twice as thoſe in the Prophets, and thoſe at Chriſts paſſion, and Lazarus, &c. why ſhould man oppoſe. To a ſecond clauſe, that it is beſide the Apoſtles Creed, if not againſt it: we anſwer, Wee would faine know againſt what article of that Creed this offendeth? If the Doctor means againſt that of the Reſurrection; We ſay, the Creed doth not de…ermine the time or order, or diſtinct worſhip of perſons, or degrees of mens riſing from the dead; as indeed all the Creed is ſo generall▪ that a man may in a ſort believe all, and yet be unregenerated. To the third clauſe, that it is beſide, if not againſt the doctrine of Paul, &c. Anſw. firſt thoſe verſes of 1 Cor. 15.1.16. and 17. are nothing to p. 467the Doctors purpoſe, viz. If the … riſe not, then is not Chriſt riſen; and if Chriſt be not raiſed, your faith is in vaine, ye are yet in your ſinnes. This is nothing to the Doctors purpoſe. But ſuppoſing by the Doctors words in his argument he intended verſe 51, 52. Behold I will ſhew you a myſtery, we ſhall not all ſleep, but we ſhall be changed in a moment, in the twinkling of an eye, a… the laſt Trumpet (for the Trumpet ſhall ſound, and the dead ſhall be raiſed incorrupti…le, and we ſhall bee cha…ged.) For this corruption muſt put on incorruption, and this mortal, put on immortal…ty. To this we anſwer; That w…rant, that not onelyonly the Ma…tyrs, but all the Saints ſhall riſe at once, and that a thouſand yeers before the riſing of the wicked at the laſt day of judgement: it is evident, by comparing Rev. 11. verſe 11.18. &c. with Rev. 20.4 and 12. We are apt to call onelyonly great ſufferers of perſecution Martyrs; but the word in Greek ſignifies Witneſſes, and all Saints witneſſe, and are called the two Witneſſes, Rev. 11. yea all Saints ſuffer more or leſſe; therefore St. John names not onelyonly them that were be…eaded, but all that ſeared Gods name, Rev. 11.18. Now what inconveniences doth this infer, that Chriſt will according to Mat. 25. firſt put the ſheep on his right hand? And we ſay long before, he put the goats on his left hand; for every man that dyes notwithſtanding this, ha…h but one reſurrection. But the Doctor ſaith, This muſt all be done at the ſound of the laſt (i. e. ſeventh) Trumpet. We confeſſe it a… follows upon the ſound of the laſt, or ſeventh Trumpet. But the Saints riſe, Rev. 11.15.18. at the beginning of the time of the laſt Trumpet. The wicked riſe at laſt the end of the period of the ſeventh Trumpet, viz. one thouſand yeers after, without the ſound of any Trumpet, Rev. 20.12. Of the ſpace and buſineſſe of the laſt Trumpet, and of this, 1 Cor. 15. we ſpake abundantly afore: therefore now to be brief. We further anſwer to this clauſe of the Doctor, That all the time of the ſtate of the thouſand yeers, is juſtly by the Learnedſt Jews in generall, called the day of judgement. For at the beginning of the thouſand yeers the Devill is chained, and the open wicked upon earth are deſtroyed, and the Saints that were dead, are raiſed, and they alive are changed; and in the whole ſpace of that thouſand yeers they reigne on earth, at the end whereof the wicked that were dead do riſe, and are judged. And what is judgement and juſtice, but ſuum cuique tribuere, to give to every one his owne? And this while, as at the beginning of it, the Saints onelyonly are mentioned by Paul, in that 1 Cor. 15.51, 52, 53. (the wicked are excluded in verſe 50. as uncapable) ſo the dead Saints are to be raiſed, and the living Saints to be changed, and that into an immortall ſtate of body. The Doctors quotation of 1 Cor. 15. and 1 Theſſ. 4.15. touching a certain kinde of diſtinction of the firſt and ſecond reſurrection, under which Paul (he ſaith) repeats the ſtate of things from firſt to laſt, of the laſt Trumpet, confirmes what we have ſaid, and overthrows the Doctors ſcope. For firſt, as touching 1 Cor. 15. you may remember how largely we diſcuſſed afore the 23, 24. eſpecially if I give you but a touch what I then ſaid, viz. The Apoſtle mentions an ORDER in the reſurrection of all men; the word foreign ſignifies p. 468as order, ſo alſo a troop, a legion, an army, and he addes in his owne order, …oop, …egion or army; Order, implying ſucceſſion one after another. The Apoſtle diſtinguiſheth the whole Reſurrection from firſt to laſt into three, orders, troops, legions, &c. Firſt, Chriſt, whom he calls foreign, the firſt, and firſt fruits in the plural, becauſe he is the repreſentative of all men that beleeve, as verſe 47. All men included are in two. 2 foreign AFTERWARDS they that are Chriſts at his coming. And this is to this day one thouſand ſix hundred forty and eight; ſo much is contained in this foreign, Afterward. For, ſaith Mr. Mede (Diatrib, part. p. 473) foreign Afterwards (uſed in 1 Theſſ. 4.17. & 1 Cor. 15.23.) notes a diſtance of time of above a thouſand and half of yeers. 3 THEN commeth the end, Greek, foreign after that, or afterwards cometh the end, which in analogy to the diſtance of the firſt-fruits from the lump; and to other Scriptures which we have abundantly alleadged, and opened, I ſay, which Afterwards muſt containe a thouſand yeers. As for that, 1 Theſſ. 4.16, 17. it goes thus farre with 1 Cor. 15. Firſt, that Chriſt one thouſand ſix hundred fifty and three yeers ſince roſe; next comes with a ſhout, with the ſound of the Trump of God. Secondly, that they that are dead in Chriſt, riſe foreign firſt. After that foreign we that are alive ſhall be caught up. Now here is no mention of the riſing of the wicked which is againſt the Drs. omne gatherum. If he wil have it intimated in the laſt foreign AFTER THAT; When we are caught up that are alive. This is expreſſed after the reſurrection of the dead in Chriſt, and ſignifies a great diſtance of time after, as wee have ſhewed afore; and ſo this alſo will bee againſt the Doctors Altogether. Thus of the Doctors firſt inconvenience.

¶ 2 The ſecond Inconvenience the Dr. names that ariſeth from our opinion in the point in hand is, that it prorogeth the end of the world at leaſt a thouſand yeers, with an indefinite augmentation, contrary to divers texts of Scripture, by which the Learned have collected the conſummation of the world to be neerer; as it is to be ſeen largely in Cornelius Alapide on Rev. 20. Firſt, wee anſwer, As the Doctor did afore beg, the queſtion in ſaying, [A ſlippery tropicall and an uncertaine opinion.] So now againe in ſaying, [Contrary to many T. we prorogue] whiles the Doctor doth not diſpute theſe things out. Secondly, we ſtand upon nothing more then plaine text, without ſophiſtication, or allegoriſing contrary to the ſcope of the pace, as far as poſſible, or light can lead us. Thirdly, That the conſummation of the world doth gloriouſly begin at the beginning of theſe thouſand yeers, as wee have demonſtrated out of ſeverall texts; and ſo it rather haſtens then prorogues. Fourthly, turning to Cornelius Alapide on this 20. of Rev. according to the Doctors direction, thinking to finde ſome great matter, I found onelyonly this of that buſineſſe, That he ſaith, we approach very neer the end of the world; Firſt, becauſe we ſee the Goſpel preached almoſt to all the world. Secondly, the Saint Vincent, who dyed one thouſand foure hundred and eighteen, did confidently preach this, and that by the command of Chriſt, as it is in the Hiſtory of his life. p. 469Thirdly, that it is a conſtant oracle among the Turks, that Mahomets ſect is to endure a thouſand yeers, which yeers are now neere expired. Fourthly, ſo is the Propheſie of St. Malachy A.B. of Hibernia; whoſe life St. Bernard did write. Thus you ſee what Cornelius Alapide ſaith; and what ſtuffe it is. Two arguments out of the Popiſh legend. Another from the Turks Alcoran, or Tradition. The other intimates a Scripture, viz. that Mat. 24.14. But there is no Almoſt. I would the Jeſuit ſaid true, that almoſt. It is not yet preached to the vaſt Kingdomes and places of China, of the Turke, of the Indians, of the Tartars, &c. We do indeed grant that the conſummation of the world is neer, and we ſaid ſo but now. But that we ſet it backward, or forward, beſide Scripture; neither the Doctor, nor his Alapide hath proved it one jot. Nor can it ſeem leſſe then ſome kinde of contradiction, for the Doctor to ſay, we doe prorogare ultra mille, adminimum, annos indefinito auctario. That we do prolong the time at leaſt a thouſand yeers, with an indefinite argument. For if it be for a thouſand yeers, how is it indefinite? If indefinite, how is it for a thouſand yeers? And Alapide confeſſeth it is uncertain when the world ſhall end. Ibid.

¶ Third Inconvenience, the Doctor urgeth is, That this opinion in our point feigneth a ſtate of the Church militant in, or at the comming of the Lord (in adventu Domini) triumphant and tranquillous, contrary to Luke 18.8. When the Son of man ſhall come, ſhall he finde faith on earth? Anſwer, wee doe not ſay that the Church ſhall triumph at the very firſt appearance of Chriſt (which is to call the Jews) yea we have ſaid the contrary on Dan. 12. that for five and forty yeers, will be a time of trouble to the Jews, after their call, and afore the triumph comes. But when Chriſt hath once appeared to deſtroy all the Churches enemies, the Church ſhall triumph, and bee tranquillous many yeers, as we have ſeen innumerable places in O. T. and juſt a thouſand yeers according to St. John in Rev. compared with Dan, &c. of which afore. That place of Luke is evidently of the weak faith; not of no faith of true beleevers, at the ſight of the great troubles that are the ſad Antecedent to the joyful Comedian Cat…ſtrophe of the Churches deliverance, as Dan. 12. and Rev. 11. to the end of 19. ſet it out. But when Chriſt comes, it is at a pinch to raiſe their faith, and after to ſettle that their triumph on earth. As he appeared in incarnate; when the Saints faith was low, as wee ſee in Nathanael: And at the Reſurrection, as we ſee in the two Diſciples, Luke 24. and in Thomas, John 20. But when manifeſt, he raiſed them high. So at his next coming.

¶ Fourth Inconvenience is (ſaith the Doctor) it doth interpoſe at leaſt a thouſand yeers between the ruine of Antichriſt, and the diſſolution of the world; which Antichriſt, Paul foretold, ſhould be deſtroyed with the bright comming of our Saviour, and by the breath of his mouth. We anſwer, firſt, That if he means before the laſt diſſolution at the laſt judgement, even ſo doth St. John moſt emphatically interpoſe. Compare Rev. 19. the two laſt verſes, with Ch. 20.4 compared with v. 12. And ſo methodically, and exactly Antichriſt p. 470ſhal be deſtroyed by the brightnes of Chriſts firſt coming. His breath of his mouth, viz. his Word and Spirit, having made the Kings of the earth to hate the Whore. Secondly, we anſwer, that at Chriſts appearance; at the beginning of the thouſand yeers, there is a kinde of diſſolution of the world, 2 Peter 12.13. compared with Iſaiah 65.17.

¶ Fifth Inconvenience is, That this opinion (as the Doctor affirms) inventeth ſuch an aſſumption of bodies, as the Papiſts feigne of the bleſſed Virgins; or brings downe from heaven ſoules to be united to bodies, that perhaps they may get children, poſſeſſe earthly things, and be ſubject to other conditions of mortall men. Wee anſwer, firſt, for the Drs. aſſumption of bodies, feigned by the Papiſts, the Dr. doth not tell us what he means, and we cannot divine what the Papiſts may dream. This arrow doth not appear, ergo, we need not hold up our buckler. Secondly, for the bringing ſoules downe from heaven to the body upon earth; what wonder is this more then the returning of the ſoul of Lazarus, and of thoſe at Chriſts Paſſion, and thoſe in the Prophets, to their bodies on earth, eſpecially ſeeing they that returne in the other world to their bodies upon the inhabitable world for that time of the thouſand yeers (Heb. 2.5.) is to a glorious eſtate. Indeed unleſſe we can overthrow a world of places which we have urged, this muſt be granted. Thirdly, For their begetting children at that time, We doe not affirme it. But if wee ſhould, I know not what grand Inconvenience would follow, ſeeing Adam once might have done it without ſinne, or carnality of mind, when his ſoule came new out of Gods hands, which are more glorious then heaven; and the Virgin Mary ſo conceived Chriſt. And the Apoſtle Heb. 2. implies, our ſtate then ſhall be as innocent Adams was. All earthly things that the Saints then ſhall enjoy, ſhall but increaſe their happines, not ſin, or carnality in the leaſt. That ſhall be fulfilled, Matth. 19.29. If the full of happineſſe in glory ſhall fill all the ſenſes with joy and comfort ſutable to that place; why may not the Preface upon earth proportionally? But the Doctor objects but with a fortaſſe, perhaps. Fourthly, for their enjoyment of earthly things; though the things bee earthly, yet the Saints ſhall enjoy them in a ſpirituall manner, under a ſpirituall notion, and to a ſpirituall end, as Adam in innocency. For fifth, of being ſubject to the condition of mortal men: I doe not know that they that are Saints ſhall dye in that thouſand yeers, or any more; ſeeing they that are alive ſhall only be changed.

¶ 6 The ſixth and laſt Inconvenience the Doctor urgeth is, as hee ſaith, that this opinion doth raiſe up againe Papiſme at the end of the world, viz. then for men to dye with the reſt of the enemies of the Church in the Gogican War, which Papiſme the 19. of the Revel. concluded as extinct. Wee anſwer to this objection, that it is of no conſequence, whether it be granted or denyed; We doe not raiſe Papiſme, nor do I know any that doe. And though S. John concludes the utter down-fall of Antichriſt, Rev. 19. that he ſhall never reigne more, yet Chapter 20.9. hee p. 471ſhews that ſecret hypocriſie of all Nations, ſhall breake out, and indeavour to beſet the Church, and then comes the ultimate day of judgement.