“But the famous Kindome of Christ and Christians began moe years then one thousand five hundred agon.. Therefore the notable binding of Satan began one thousand five hundred years agon, and therefore is past long before our time.” (Christs Kingdome on Earth, p. 72)
Christs kingdome on earth, opened according to the Scriptures.Herein is examined, what Mr. Th. Brightman, Dr. J. Alstede, Mr. I. Mede, Mr. H. Archer, The glympse of Sions glory, and such as concurre in opinion with them, hold concerning the thousand years of the saints reign with Christ, and of Satans binding: herein also their arguments are answered. (Published 1645 by Printed by R. Cotes for S. Bowtell in London)
10/1/12: Thomas Hayne (1645) Quoted in Heaven Upon Earth “But the famous Kindome of Christ and Christians began moe years then one thousand five hundred agon.. Therefore the notable binding of Satan began one thousand five hundred years agon, and therefore is past long before our time.” (Christs Kindome on Earth, p. 72)
Jeffrey K. Jue: Heaven on Earth: Joseph Mede and the rise of millenarianism – Section 8 – Challenges from Preterists (2006) This book contributes to the ongoing revision of early modern British history by examining the apocalyptic tradition through the life and writings of Joseph Mede (1586-1638). The history of the British apocalyptic tradition has yet to undergo a thorough revision. Past studies followed a historiographical paradigm which associated millenarianism with a revolutionary agenda. A careful study of Joseph Mede, one of the key individuals responsible for the rebirth of millenarianism in England, suggests a different picture of seventeenth-century apocalypticism. The roots of Mede’s apocalyptic thought are not found in extreme activism, but in the detailed study of the Apocalypse with the aid of ancient Christian and Jewish sources. Mede’s legacy illustrates the geographical prevalence and long-term sustainability of his interpretations. This volume shows that the continual discussion of millenarian ideas reveals a vibrant tradition that cannot be reconstructed to fit within one simple historiographical narrative.
“Hayne went so far as to argue that the coming of the Son of Man in the clouds in Daniel referred exclusively to Christ’s first coming. “Coming in the Clouds, dan. 7. is not the last Judgment at Doomsday but Christ’s coming to take the Kingdom which he preached to be at hand, of all power being given to him.” (Mede, Works, pp. 740,752)
“The debate between Mede and Thomas Hayne illustrates an important division that emerged within the English apocalyptic tradition. The sixteenth century marked the increase of the historical-prophetic exegetical method, while the seventeenth century witnessed the dominance of this hermeneutic. Yet within this historicist tradition in England, two competing interpretations arose. The followers of Mede continued to endose his millenarianism, while others like Thomas Hayne argued for a preterist reading.” (p. 150)
”The sixteenth century marked the increase of the historical-prophetic exegetical method, while the seventeenth century witnessed the dominance of this hermeneutic. Yet within this historicist tradition in England, two competing interpretations arose. The New England pastor, Increase Mather, expressed his opinion of …the Dutch scholar Hugo Grotius and his most ardent English supporter Henry Hammond in one of his dissertations:
“As for Grotius, I look on my self as concerned to warn young Scholars to beware of him, lest they suck down Poison when they think they have found Honey. He has by perverse Expositions and Interpretations in his Annotations on the Bible, corrupter many Texts of Scripture .. Dr. Hammond has borrowed most of his Nations from Grotius (especially his apocalyptical ones) whoever compares them will quickly discern.”
“All millenarians in the same strand as Mede shared Mather’s scathing sentiments, because Grotius, Hammond and later the puritan pastor Richard Baxter provided the strongest and most sustained opposition against a millennarian eschatology.” (Heaven and earth, p. 150 “Katherine Firth describes their interpretation as a “New Way,” which solicited repeated responses from those who contained to follow Mede.”
EARLY CRITICAL DEBATE BETWEEN A FUTURIST ESCHATOLOGY AND A MODERN PRETERIST ESCHATOLOGY : JOSEPH MEDE VS. THOMAS HAYNE
In the end neither Mede nor Hayne surrendered any exegetical ground. Hayne regarded Mede as his “worthy and learned friend, but not to bee preferred before truth.”
The debate between Mede and Thomas Hayne illustrates an important division that emerged within English apocalyptic tradition.
“But the famous Kingdome of Christ and Christians began moe years then one thousand five hundred agon.. Therefore the notable binding of Satan began one thousand five hundred years agon, and therefore is past long before our time.” (Christs Kingdome on Earth, p. 72)
“If the Roman Empire, Apoc. 13, be resembled by a Beast which is composed of all Daniel’s four Beasts, Dan. 7. Or the chief parts of the four Beasts, then it is but sufficiently expressed by them all.” (First letter to Mede dated 5 June 1629. Mede, Works, p. 735)
“The Fourth beast, Dan. 7. and the first Beast, Revel. 13 are not one and the same: They differ much in shape of body, and in their acts, and in their falls and plagues. Besides, that in the Apocal. is made as it were of all the four in Daniel, and is so described as if it came in stead, and was comparable to them all; as indeed it was.” (Second letter to Mede, undated, ibid. 741)
WHAT OTHERS HAVE SAID
Jeffrey K. Jue
“Significantly Hayne placed the beginning of the millennium of Apocalypse 20 in the first century with Christ’s first advent, the ministry of the Apostles and the destruction of Jerusalem.”
“All that awaited fulfillment in Hayne’s interpretation of the apocalyptic drama was the return of Christ to throw the Devil, the beast and the false prophet into the eternal lake of fire (20:10).” (Heaven on earth, p. 150)
“Hayne went so far as to argue that the coming of the Son of Man in the clouds in Daniel referred exclusively to Christ’s first coming. “Coming in the clouds, Dan.7, is not the last Judgment at Doomsday but Christ’s coming to take the Kingdom which he preached to be at hand, of all power being given to him.”
“Preterism still struggled to gain credibility within other Protestant countries, especially England. The English commentator Thomas Hayne claimed that the prophecies of Daniel had all been fulfilled by the 1st century (‘Christs Kingdom on Earth’, 1645), and Joseph Hall expressed the same conclusion concerning Daniel’s prophecies (‘The Revelation Unrevealed’, 1650), but neither of them applied their Preterist views to Revelation. However, the exposition of Grotius convinced the Englishman Henry Hammond. Hammond sympathized with Grotius’ desire for unity among Christians, and found his Preterist exposition useful to this end. Hammond wrote his own Preterist exposition in 1653, borrowing extensively from Grotius. In his introduction to Revelation he claimed that others had independently arrived at similar conclusions as himself, though he gives pride of place to Grotius. Hammond was Grotius’ only notable Protestant convert, and despite his reputation and influence, Grotius’ interpretation of Revelation was overwhelmingly rejected by Protestants and gained no ground for at least 100 years.” (The Case for Biblical Universalism: Preterist Eschatology)
Thomas Hayne (1582–1645) was an English schoolmaster and theologian.
The son of Robert Hayne of Thrussington, Leicestershire, he matriculated from Lincoln College, Oxford, on 12 October 1599. He was admitted B.A. on 23 January 1605, was appointed second under-master of Merchant Taylors’ School, London, in the same year, became usher at Christ’s Hospital in 1608, and commenced M.A. in 1612. He died on 27 July 1645, and was buried in Christ Church, London, where a monument, destroyed in the Great Fire of London, was erected to his memory. Anthony Wood describes him as a scholar particularly respected by John Selden.
By will dated 20 September 1640 he bequeathed his books to the library at Leicester, with the exception of a few which he left to the library at Westminster. He also gave £400, to buy land or houses for the maintenance of a schoolmaster at Thrussington to teach ten poor children, and bequeathed £42 yearly for the maintenance of two scholars in Lincoln College, Oxford. Other charitable bequests are included in his will.
Other gifts during his lifetime were towards the library of Sion College; and of Minuscule 69, a significant manuscript, to the Leicester library in 1640.
His works are:
* ‘Linguarum cognatio, seu de Linguis in genere et de Variorum Lingarum Harmoniii Dissertatio,’ London. 1639. Reprinted in Thomas Crenius’s ‘Analecta Philologico-Critico-Historica,’ Amsterdam, 1699.
* ‘Grammaticae Latine Compendium,’ London, 1640.
* ‘The equal wayes of God: for rectifying the unequal wayes of man. Briefly and clearly drawn from the sacred Scriptures. . . . Second edition, revised and . . . enlarged,’ London, 1640.
* ‘The Life and Death of Dr. Martin Luther, presented in an English dresse, out of the learned and laborious work of Melchior Adam,’ London, 1641.
* ‘Of the Article of our Creed: Christ descended to Hades, or ad Inferos’ (anon.), London, 1642.
* ‘Christs Kingdome on Earth, opened according to the Scriptures. Herein is examined what Mr. Th. Brightman, Dr. J. Alstede, Mr. I. Mede, Mr. H. Archer, The Glympse of Sions Glory, and such as concurre in opinion with them, hold concerning the thousand years of the Saints Reign with Christ, and of Satans binding,’ London, 1645.
Hayne also published a ‘General view of the Holy Scriptures; or the Times, Places, and Persons of Holy Scripture,’ 2nd edit., much enlarged, London, 1640. The first edition of this anonymous book was called ‘Times, Places, & Persons of the holie Scriptures. Otherwise entituled, The General View of the Holy Scriptures’ London, 1607.
1. ^ Thomas Hayne in Venn, J. & J. A., Alumni Cantabrigienses, Cambridge University Press, 10 vols, 1922–1958.
2. ^ http://www.lambethpalacelibrary.org/files/2007_Annual_Review.pdf, p. 30.
3. ^ Ernest Harold Pearce, Sion College and Library (1913), p. 247.
4. ^ Bruce Manning Metzger, Manuscripts of the Greek Bible: an introduction to Greek palaeography (1981), p. 138.
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