A Confutation of the Millenarian Opinion, Title page – To the reader

A Confutation of the Millenarian Opinion · Title page – To the reader

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

Jonah 2. 8.

They that wait on lying Vanities forſake their own mercy..

John 18. 36.

My Kingdom is not of this world.

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

TO THE CANDID READER.

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

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

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

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

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

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

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

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

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

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

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

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

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

p. 1A TREATISE againſt the MILLENARIES.

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

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

2. How he proves it.

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

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

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

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

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

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

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

Qui amant ipſi ſibi ſomnia fingunt.

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

—Hae manus Trojam erigent?

Nullas habet ſpes Troja ſi tales habet.

Sen. Trag.

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

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

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

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

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

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

1. Gen. 1. 26, 27, 28. collated with Pſal. 8.

2. Gen. 12. 1, 2, 3, 6. and 17. 1. to 9.

3. Gen. 18. 78. and 22. 15, 16.

4. Gen. 26. 4.

5. Gen. 48. 19. and 49. 26.

6. Balaams Propheſie Numb. 24.

p. 117. Deut. 30. 1. to 10.

8. Deut. 32. 15. to 19.

9. Neh. 1▪ 8.

10. Pſal. 8. and 110. yea the whole Book of Pſalms in Three Heads.

11. Iſay 2. 1. &c.

12. Iſay 9. 6.

13. Iſay 11. per totum.

Behold a well growen Orchard, and a Nurſery of Truth! ſaith Mr. Sterry.14. Iſay 14. 1. &c.

15. Iſay 24. 23.

16. Iſay 25▪ per totum.

17. Iſay 33. 20. 21▪

18. Iſay 34. 1. &c.

19. Iſay 45. 14. &c.

20. Iſay 49. per totum.

21. Iſay 54. 11. &c.

22. Iſay 59.

23. Iſay 60. per totum.

24. Iſay 63. 1. &c.

25. Iſay 65. 17. &c.

26. Iſay 66. 5. &c.

27. Jer. 16. 14, 15. collat. with 23. 3.

28. Jer. 30. & 31.

p. 1229. Jer. 32. 37.

30. Jer. 50. 17.

31. Ezek. 28. 24▪ 25, 26.

32. Ezek. 34. 11. &c.

33. Ezek. 37. total.

34. Ezek. 37. total.

35. Dan. 2. 31. &c.

36. Dan. 7. total.

37. Dan. 11. & 12.

38. Hoſ. 1. 10. 11.

39. Hoſ. 3. 4. 5.

40. Joel 2. 28. &c.

41. Joel 3. 1. &c.

42. Amos 9. 11. collated with Obad▪ 17.

43. Micah 4. total.

44. Zoph. 3. 9. &c.

45. Zach. 2. 6. &c.

46. Zach. 6. 12.

47. Zach. 8. 20. &c.

48. Zach. 10. 3. &c.

49. Zach. 12. total.

50. Zach. 14. 3. &c.

51. Mal. 4. total.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Queſt. But hath the Dr. no p. 23New Teſtament proofs?

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

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

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

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

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

1. Becauſe there he more eſpecially manifeſts his glory.

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

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

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

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

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

His other proofs are to very little purpoſe, as

Math. 23. 38.

Luke 19. 11. to 28.

p. 27Abundance of Old and New Teſtament proofs are brought for this Tenet by thoſe who little regard either Teſtament further then it ſuits with their own fancies.Act. 3. 19. 20, 21.

Philip. 2. 9, 10.

Math. 24. 13.

Luke 1. 31, 32.

Luke 21. 24.

Luke 22. 28. &c.

Acts 1. 6.

Rom. 11. 25. &c.

1 Cor. 15. 21.

2 Cor. 3. 15.

Revel. 2. 25. &c.

Revel. 3. 21. &c.

Rev. 5. 10.

Revel. 18. 19. & 21.

2 Pet. 3. 13.

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

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

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

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

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

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

Quest. But what will Chriſt then do?

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

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

Anſw. Could the Dr. but have diſtinguiſht, he might have ſaved that labour. Chriſt hath a double Kingdon. 11Regnum naturaleA Natural and Eſſential Kingdom, due to Chriſt as he is God coeſſential p. 33and coequal with his father, and this Chriſt poſſeſſeth with his Father and the Spirit for ever.

22Regnum Oeconomicum.Chriſt hath an Oeconomical and Miniſterial Diſpenſatory Kingdom, as he is Mediator between God and Man, and this Kingdom which he hath received from his Father, he ſhall ſurrender up again unto his Father, after he hath ſubdued ſin and death, and put all his enimies Dicitur Christus tradere regnum Deo Patri, non reſpectu Divinitatis, it a enim regnum habet aeternum cum Patre. neque regnum Potentiae quod in omnes creaturas habet, illud enim nunquam deficiet; ſed Regnum Gratiae in Eccleſia. Baldwin in locum.under his feet. Not that upon this ſurrender he ceaſeth to be a King, for when he hath delivered up this his Mediatory Kingdom, yet is he a King ſtill, his Kingdom is an everlaſting Kingdom, it hath no end. (Dan. 2. 44. and 7. 14. 27. Micah 4. 7. Luke 1. 33. Heb. 1. 8. John. 17. 5. 1 Pet. 1. 11. Revel. 11. 15.) Chriſt hath no Kingdom that is but of a thouſand yeers continuance, the Scripture plainly p. 34tells us that his Kingdom is aaV D. Reynolds in Pſal. 110. 1. p. 7. and p. 78, 79.Ps 110:1everlaſting. So that this delivering up of Chriſts diſpenſatory Kingdom is not a renouncing Non ſeparantur Pater & Filius, regnat Pater in Filio, regnabit Filius in Patre. Qualit as tantùm regni mutabitur. Muſcul.of his power, but a changing of the preſent manner of adminiſtration; 'tis not ſimply a ceaſing to Reigne, but a ceaſing to Reigne in that Mediatory manner as formerly. He is ſtill the Head and King of his Spouſe, onelyonly he will not now govern her as formerly with Ordinance and Diſcipline, for the Church then will have no more need of them, being glorified and fully freed from ſin and Satan. Then▪ ſhall Father, Son, and Holy Ghoſt in Unity of Eſſence and Glory, begin to Raigne immediately over his Church in a new manner, viz. by himſelf without the uſe of Angels, men, or any helps of natural or ſpiritual life.

p. 352. The Apoſtle tells us when Chriſt will deliver up this Kingdom, viz. when he ſhall have put down all Rule, and all Power and Authority. Theſe muſt now ceaſe, Chriſt will no longer exerciſe his Power and Government by others. So that the words may be taken two wayes. 1. Largely, for the putting down of all Authority (i. e.) all lawfull powers and Governours which were ordeined by God for the good of the world. Though Angels ſhal ſtil remain, yet the Church now will have no need of them.

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

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

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

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

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

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

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

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

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

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

Queſt. But what ſaith the Text?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Queſt. But when ſhall this deſtruction be?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

p. 752. The Raigning here meant is purely ſpiritual, and ſo is the firſt Reſurrection. St▪ John ſays he ſaw the Souls, and not the Bodies of the Martyrs Raigning with Chriſt. 2. He ſaw the Souls, not of all the Saints, but only of thoſe that were beheaded for the Teſtimony of Chriſt. By beheading, by a Synecdoche, (ſaith Dr. H.) all manner of perſecution is meant. Now if you ſtick to the Letter of the Text, none but Martyrs ſhall Martiribus data eſt praerogativa quaedam reſurrectionis, nec dilata est illorum gloria ad judicium uſque univerſale. Grotius in locum.raigne this thouſand yeer (as Piſcator Alsteed and Grotius affirm, and if this be ſo, then the Martyrs will be in a worſe condition then ordinary Saints, for whilſt they are enjoying the beatifical Viſion of God in Heaven, the Martyrs muſt be upon earth, feeding on the Quinteſſence of the Creatures, drinking wine, for which Dr. p. 76H. cites Matth. 26. 29. yea the Dr. tells us he doth not ſee any grand inconveniency that would follow, if he ſhould affirm (but that he dares not, elſs he hath a good mind to it, as the dog hath to the Mutton, but that he fears the cudgel) that men ſhould beget Cum ratione inſanit. Ter.children at that time. His Reaſon is, (for he is not mad without Reaſon) Adam might Quid aliud est hoc niſi foreign, & incunda potius quàm vera loqui? Pag. 470.once have done it without ſin or carnality of mind, and the Apoſtle (ſaith he) implies that our State then Heb. 2. ſhall be as innocent as Adams was: and then that promiſe ſhall be fullfilled. Matth. 19. 29. he that hath forſaken Father, Mother, Wife, &c. ſhall have a hundredſold. To the like purpoſe ſpeaks Mr. Burroughs aaPag. 185.Hoſ. 1. 11. Lect. 7. he tells us that in that glorious time, there will be building of houſes and inhabiting p. 77them, planting of Vineyards, and eating the fruits of them. But the Scripture is clear againſt this, it tels us that the Kingdom of God is within us, & that it conſiſts not in meat or drink▪ Rom. 14. 17. that in the Reſurrection there ſhall be no carnal, but ſpiritual delights only. Matth. 22. 30. In the Reſurrection they marry not, but are as the Angels of God. Chriſts Kingdom comes not to us with exnernal pompe, or worldly obſervation. Luke 17. 20. but 'tis ſpiritual, and is maintained by ſpiritual delights.

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

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

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

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

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

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

p. 834. He ſpeaks of the firſt Reſurrection, ergo, there ſhall be two bodily Reſurrections.

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