cap. 2. de EXALTATIONE DOMINI bis repetitam de DIE MAGNO an Judicii ut R. Schelomo an MESSIAE ut R. D Kimchi an RENOVATIONIS MUNDI ut R. Asche c. an alio nomine appellaâ— veris deque CHRISTI tunc temporis REGNO articulatim ornateque ibidem depicto apertissimè intellexerunt Huic testimonio secundum ex Midrasch Tehillim exhibetur Ubi semper Psalm 90. v. 15. laetifica nos pro diebus c. sic paraphrasticè emphasi non mediocri legitur LAETIFICA NOS PRO DIEBUS QUIBUS AFFLIXISII NOS scilicet per Babyloniam per Graeciam per Romanos idque Laetifica in diebus MESSIAE quot sunt dies Messiae R. Jehosuas dixit quod sunt duo millia annorum sicut dictum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SECUNDUM DIES QUIBUS NOS HUMILIASTI i. e. secundum duos dies DIES ENIM VNA DEI SANCTI ET BENEDICTI SUNT MILLE ANNI juxta illud QUONIAM MILLE ANNI IN OCULIS TUIS TANQUAM DIES HESTERNA Dixerunt etiam Magistri quod secundum FUTURUM quod Paulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1.6 Heb. 2.5 appellat DIES MESSIAE erit una Deus enim sanctus benedictus in FUTURO nimirum seculo faciet ei diem unam de qua dictum est Zechar. cap. 14. ET ERIT DIES VNA ET IPSA EST NOTA DEO NON DIES NEQUE NOX ET ERIT AD TEMPUS VESPERI ERIT LUX Haec dies est SECULUM FUTURUM VIVIFICATIO MORTUORUM § 9 Testimonium numer ato tertium e libro Berachoth lib. 11. c. 1. scilicet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod sic se habet Dixit Benzuma Futurum est ut Israel non faciat memoriam exitus ex Aegypto in FUTURO SECULO ET IN DIEBUS MESSIAE vide sis conjunctam Rabbini interpretationem Et quid est hujus rei probatio Quod scriptum est Jerem. 23. ECCE DIES VENIUNT ET NON DICENT VLTRA VIVIT DOMINUS QUI ASCEND ERE FECIT FILIOS ISRAEL DE TERRA AEGYPTI c. Dixerunt sapientes Non quòd evellendum esset nomen Aegypti de loco suo sed quod mirabilia quae fient in diebus REGNORUM scilicet MESSIae erunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. principale Aegyptus erit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. accessorium § 10 Priusquam nos alia proferamus testimonia animadvertant acutiores oculi inter Rabbinos quoto mundi MILLENARIO dictum JUDICII vel MESSIae vel ut appellant R. Asche R. Abba R. Chanan RENOVATIONIS MUNDI TEMPUS fore non convenit Quippe quod non nulli longiùs in septimum alii propius in sextum Caeteri dignissimum observatu in MILLENNIUM circiter quintum incidere promittunt De quinto consulatur Rabb Asche § 11 Quarta hujus seriei antiquitas ELiae Domo egreditur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. Doctrina Domus Eliae Justi quos Deus RESUSCITASIT Resurrectione nimirum primâ quam Magistri passim nec non Author libri Sapientiae Cap. 3. v. 7 8. agnoscunt non redigentur iterum in pulverem Si quaeras autem MILLE ANNIS ISTIS quibus Deus sanctus benedictus RENOVATURUS est mundum suum de quo dicitur ET DOMINUS SOLUS EXALYABITUR ILLO DIE quid Justis futurum sit Sciendum quod Deus sanctus benedictus dabit illis alas quasi aquilarum ut volent super facie aquarum juxta Jesch 40.31 Expectantibus Dominum innovabuntur vires efferentur alâ instar aquilarum § 12 Respondet ultima primae antiquitatum Hebraicarum quam R. Saadias ex doctiorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eximi is suppeditat Quippe qui in Danielis cap. 7. v. 18. SUSCIPIENT REGNUM SANCTI DEI ALTISSIMI fic prophetat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Eò quod rebellarunt Israelitae contra dominum auseretur ab illis ipsorum regnum Dabiturque quatuor hisce Monarchiis quae regnum possidebunt in HOC SECULO Captivumque ducent subjugabuntque sibi Israelem usque ad FUTURUM SECULUM donec REGNAVERIT MESSIAH § 13 Verùm enimverò MESSIAH nequaquam regnaturus est in SECULO vel duratione in Caelorum altissimo Continuandâ 1 Ep. ad Corinth ca. 15. v. 24.28 Nec dum in terris haec Saadiana vel Caeterorum Rabbinicae praedictiones impletae fuerint testanti experientid Quarum authores eodem fuisse animo cum nâ—strâ thesi netesse est Quae vel hâc de causâ tanquam novitia aut singularis condenmari nequit SECT 2. Of Greeke Antiquities § 1 OUr Greeke Companions in this our own Position are divers That wee over-burden you not in the entrance of this Treatise with such things as are not pleasing to every Reader we will present to you onely three each according to his age The first is JUSTIN MARTYR who flourished about the yeare after Christ 141. so near the time of John the Evangelist this John living till the hundreth yeare after Christ In that 141. yeare after Christ this JUSTIN gave in his Apology for Christian Religion in writing to ANTONIUS the EMPEROUR To allow him a sufficiency of judgement and time to bee a famous Philosopher at that time so famed and to write that Apology wee had need to allow him to be fifty yeers old as he himself testifies and so to suppose him living afore John was dead and so long as he was above one and forty at the time of his Apologizing This man for his great learning renowned with the honourable title of Philosopher witnessed to bee Godly by his pious Apology in those bloody persecuting times and sealed to be so in his death by the after-name and fame of MARTYR I say this man this great Justin Martyr professed himselfe and many other Worthies in his time to bee of the same minde with our POSITION His very words are these I and all that are every way orthodox Christians doe know both the future RESURRECTION of the body and the THOUSAND YEERS in Jerusalem that shall bee re-edified adorned and enlarged as the Prophets EZEKIEL and ESAY and OTHERS doe declare For so Esay of this thousand yeares Isa 65.17 For there shall bee a new heaven and a new earth and the former shall not be remembred neither shall they come into their mindes but they shall finde joy and rejoycing in those which I create For behold I make Jerusalem to triumph and my people to rejoyce c. to the end of the Chapter But of that For the dayes of my people shall bee as the dayes of the tree of life hee giveth this sense viz. In these words we understand saith hee that the one thousand yeeres are pointed at For as it was said to Adam In that day thou eatest of the tree in that same day thou also shalt dye Wee know he did not accomplish a thousand yeers Wee know also that saying That a day with the Lord is a thousand yeeres is
are inconsistent with glory in the highest Heaven In like manner the residue of this one and twentieth Chapter shewes that the meaning is not of supernall eternall glory according to former common opinion of divines as ver 9 10. An Angel shewes John the Bride the Lambes wife viz. the great City holy Jerusalem descending out of Heaven from God which cannot possibly be meant of a state in the highest Heaven no Angel need tell John or he us that the Church shall bee seen in that Heaven when there it shall be seen without shewing by all the inhabitants there Nor is this a direct but a crosse phrase to expresse the state of the Church ascended by its descending out of heaven from God The soules of the elect must descend to be united to their bodies on earth there for a time to inherit all things as said afore before their ultimate glory And for that description of New Hierusalem by measures c. from ver 11.22 can it meane the spanning of Heaven or the measures of the place of ultimate glory The parts and particulars are all too short and to no purpose wee beleeve more then all in this Text without this Text doubtlesse this Geometricall and Architectonicall Iconiâ—me or description is taken out of Ezekiel from Chap. 39. to the end of the Book in all the Prophet importing thus much that Gog the enemy of Israel shall be destroyed and they themselves shall bee gathered from their captivity and measures out to them their New Testament estate that it shall be more goodly and glorious then all their Old Testament state and therefore when John hath this given to him in Rev. 21. as an exposition of Ezech. 39.40 41 42 c. Chapters it would be but a darke dreame to apply it to supernall eternall glory which many circumstances forbid for if it be meant of that glory why ver 14. are only the names of the twelve Apostles to be inserted in the twelve foundations and not the names also of the twelve Patriarchs of the twelve Tribes What need was there to tell us ver 11. that the place spoken of here hath in it the glory of God and a light like a Iasper cleare as Chrystall or to minde us ver 17. that the cubits were according to the measure of a man or to warn us ver 22. that John saw there no Temple and for that in ver 23 24. That God and the Lambe are the light of New Hierusalem â—nd they that are sazed shal walke in it and Kings shal bring their glory and honour unto it I aske any ingenuous man whether he can keeping his reason with him apply these things to ultimate happinesse in the highest Heaven Is there a walking or conversation of life in spirituall light Is it not a quiet injoying and beholding the unspeakeable manifestation of Gods speciall presence Doe Kings and Princes there goe and come and bring their honour and glory to heaven Or doe they bring as ver 26. the glory and honour of Nations unto it Thus take altogether quarrell not peecely with this or that fragment but take the whole entirely and then tell me ingenuously whether this one and twentieth Chapter can meane any thing but a glorious state on earth before the ultimate Judgement at which time is rather a destruction then an extruction or building and therefore this Chapter clearly containes the admirable state of the Church of Jewes and Gentiles for the space of that thousand yeares in the twentieth Chapter the exposition whereof is the work now in hand to which we returne § 5 The third passage in this twentieth Chapter of Revelations is that the Saints reigne with Christ a thousand yeares or the thousand yeares This number of yeares is expressed six times in the first seven verses twice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and foure times with an emphaticall Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can any judicious man take this meerly Allegorically and not Historically and litterally Can he upon good grounds make it to signifie lesse then a thousand yeares It is true a thousand yeares in Gods account 2 Pet. 3. in regard of his present knowledge of all things or knowledge of all things as present and his eternall entity before and beyond all things are but as one day but still a thousand yeares are a thousand yeares in themselves how ever they be as nothing in comparison of God But can man make a long time and a short time all one Are a thousand yeares to him but as one naturall day or to the Saints here reigning surely then the Saints priviledge of reigning or the binding of Satan for their sakes will amount to a very small matter Then on the morrow Gog and Magog shall rise against the Saints for at the end of the thousand yeares they shall rise against them Or can any considering man make these thousand yeares to signifie more then a thousand yeares viz. eternity the Scriptures have no such phrase that I know And divers of the Fathers afore the Floud though in a worse life-cherishing state lived within a few yeares of a thousand Is there not a notorious eminent punctum or point of the beginning and period of the ending of these thousand yeares They begin with the fall of Antichrist the destruction of his Army Rev. 19.19 20. and the wonderfull binding of Satan chap. 20. ver 2. And they end with the loosing of Satan and the warre with Gog-Magog Is it possible now that any should referre this to the eternity of supreame glory therefore as ver 4. it must needs be meant of reigning with Christ on earth at least a thousand yeares properly understood as it is expounded Revel 5.10 for all the Saints that are found on earth at Christs next coming never reigned with Christ in heaven and after the last Judgement Christ doth not reigne as Christ but layes downe all 1 Cor. 15.28 § 6 Let us in the next place take some maine particulars of this twentieth Chapter and compare the mystery of the things with the history of times Johns science with our experience and see whether we can make these all hold together unlesse wee understand them of a glorious Kingdome of Christ on earth before the ultimate day of judgement We will cull out but three particulars 1 The resurrection of the Saints vers 4 5. They must so live as the dead wicked that while did not live But the dead wicked did live that while in soule therefore the Saints must live more then so viz. must live that while in soule and body too Againe the Saints must so live at this first resurrection as the dead wicked shall at the second resurrection But the dead wicked shall live in soule and body at the second resurrection therefore the Saints at this first resurrection live in soule and body Let the Reader piercingly weigh the Text and he shall finde these syllogismes little lesse then demonstrations As for the difference
crying c. And lastly the application of v. 21. of this sixtieth of Isaiah is as cleerly applyed to the same purpose Rev. 21. v. 27. And there shal in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lie § 3 Now where is the man or book that can say these things have been fulfilled since the time of this Prophesie That the Nations of Jews and Gentiles have conjoyned in matters of Religion as in the first ten verses of this sixtieth of Isaiah When ever did the Nations of the Gentiles bow down to the Jews and those that would not serve them did perish as v. 11.12 When were the Jews made an eternal excellency and the joy of many Nations as it is in 15 v when as v. 21. were the Jews made a righteous people to inherit the Land for ever But as sure as God is true these things must be And upon earth as the circumstances constraine And therefore before the ultimate judgement SECT XXIV § 1 THe fifteenth place in Isaiah is in Chapter 63. first six verses of which in a word Christ comes up as it is revealed to the Prophet from Edom with dyed garments from Bozra red in his apparrel by treading the Wine-presse alone treading downe his enemies in fury til their blood be sprinkled upon his garments § 2 John in the Revelation Chapter 14 v. 19 20 and Chapter 19 v. 11 12 13 14 15 16. applies these in the same phrase and figure to Christs destroying of Antichrist to be fulfilled on earth yet afore the last judgement Another Angel came out from the alâ—ar which cryed to him that had a sharp sickle saying thrust in thy sickle and gather the clusters of the vine of the earth for her grapes are fully ripe And the Angel thrust in his sickle into the earth and gathered the vine of the earth and cast it into the great Winepresse of the wrath of God And the Winepresse was trodden without the City and blood came out of the Winepresse even unto the horse bridles c. And I saw heaven opened and behold a white horse and he that sate upon him was called FAITHFULL and TRUE and in righteousnesse he doth judge and make war His eyes are as a flame of fire and on his head were many Crownes c. And he was cloathed with a Vesture DIPT IN BLOOD his name is called THE WORD OF GOD. And the Armies which were in Heaven followed him upon white horses c. And out of his mouth goeth a sharp sword that with it he should smite the Nations and he shall rule them with a rod of iron and he TREADETH THE WINE-PRESSE OF THE FIERCENESSE and VVRATH OF ALMIGHTY GOD. And hee hath on his vesture and on his thigh a name written KING OF KINGS and LORD OF LORDS § 3 These are obvious enough for every one to apply to the point in hand according to our former method so often repeated ## SECT XXV THe sixteenth place in Isaiah is Chapter 65. verse 17 c. to the end of the Chapter Verse 17. Behold I create new Heavens and a new EARTH and the former shall not be remembred c. v. 18. But be you glad and rejoyce FOR EVER in that which I create for behold I creat JERUSALEM a rejoycing and her people a joy v. 19. And I will rejoyce in Jerusalem and joy in my people and the VOYCE OF VVEEPING SHALL BE NO MORE HEARD IN HER NOR THE VOYCE OF CRYING v. 20. There shal be no more thence an infant of dayes nor an old man that hath not filled his dayes c. And they shall build houses and inhabit them c. And plant vineyards c. Before they call I will answer c. The woolf and the lamb shall feed together c. § 1 This will every one say that marks what he reads must signifie a state of the Church upon earth to bee before the ultimate judgement ## § 2 And there is no man or monument can be produced that ever this was so fulfilled since it was prophesied Therefore it must signifie a state on earth yet to come according to the Prophesies of the Apostles and their applications of the aforesaid Prophesie of Isaiah So doth Peter and John apply the 17. verse Peter in 2 Ep. chap. 3. v. 12. and 13. comforts the Jews to whom he wrote 1 Pet. 1.1 that before the ultimate judgement there should be new Heavens and a new EARTH wherein dwels righteousnesse according to Gods promise meaning this of Isaiah 65.17 And John in Revel chap. 21. refers this same place of Isaiah to the time of the glorious state of the Church on earth immediately after the fall of Antichrist In Rev. 19. the three last verses is Antichrists fall Chap. 20. the Devill is bound and the Saints reign Chapter 21. is their glorious estate described and in part by these words of the Prophet Isaiah I saw saith John a new Heaven and a new Earth and the first heaven and the first earth were passed away And addes in verse 17. Nothing that defileth enters therein In like manner the 18. and 19. verses of this 65 of Isaiah are referred and applied by St. John in Rev. 21. the first five verses to the glorious state of the Church yet to come after the fall of Antichrist Behold I make all things new new Heavens and new Earth and new Jerusalem which is all one as to say he creats And wipe away all tears from their eyes and there shall be no more sorrow c. I need say no more of this place to an understanding Reader of which Mr. Mead comparing it with 2 Pet. 3.13 and Peter with it saith Miror c. I wonder how any man can understand this of a state in the highest heavens SECT XXVI THe seventeenth and last place in Isaiah is Chapter 66. v. 5. c. to the end of the Chapter * This place of Isa 66. from the fifth verse c. Justin Martyr in his Dialog cum Tryph. p. 312. doth testifie to belong to the Kingdome of Christ that is to be at his second coming In which words saith he commending this place of Isa is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mastery of our being againe generated or made new at the Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and absolutely of all who expect Christ shall appear at Jerusalem and by well doing study to please him Thus Just Mart. with which Mr. Mead is much taken and understands him in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mean the Resurrection of the godly § 1 The Prophet in the fifth verse directs his speech to them that in an holy manner trembled at Gods word The effect of his speech there is that though their false brethren hated them and cast them out for Gods name sake saying Let the Lord be glorified that is we have done well in casting them out or let God appeare in his
glory to shew favour to you if we have not done well in casting you out yet the Lord should appear to their joy that had been so hated and cast out for his name sake and those their false brethren should bee ashamed § 2 In the seven and eight verses most evidently the Prophet setteth forth the manner of the conversion of the Jews I say conversion their settlement will cost longer time as it seems Dan. 12. the three last verses viz. their conversion shall bee as the birth of a child before the mother is in pain as the birth of a Nation at once which well may bee being to bee done by the appearance of Christ in the Clouds § 3 In the 10. and 11. verses All Nations must rejoyce with Jerusalem because they shall suck the breasts of her consolations that is share in her comforts ## § 4 In the twelfth verse The Lord will extend peace to Jerusalem like a River and the glory of the Gentiles like a flowing stream See a glorious conjunction of Jews and Gentiles § 5 In the 13 and 14 15 16. verses is set forth the sensible comforts of the Church and the corporall destruction of their enemies As one whom his mother comforteth so will I comfort you and ye shall be comforted in Jerusalem and when ye see this your heart shall rejoyce and your bones shall flourish like an herb and the hand of the Lord shall be known towards his servants and his indignation towards his enemies For behold the Lord will come with fire c. For by fire and by his sword will the Lord plead with all flesh and the slain of the Lord shall be many Illustrated vers 24. They shall go forth and look upon the carkasses that have transgressed against me for their worm shall not dye nor their fire be quenched and they shall be an abhorring to all flesh Which in the generall to bee taken literally is confessed both by Jews and Christians Consult our new Annotationists upon the place See Sect. 41. § 5. ¶ 2. § 6 In the 18 19 20 and 21. verses is held forth to us the congregating of all Nations both Jews and Gentiles into union of true religious worship and beholding of the glory of God and that as the Jewish Doctors expound it in his destruction of the enemies of the Church in the dayes of the Messias In the 22. verse we have the height and length of this glorious estate of the universall Church of Jews and Gentiles on earth It is no lower then a state of a new Heaven and a new Earth And it is to be perpetuated It is to remain unalterable continue say our new Annotationists for ever § 7 Now these things were never yet fulfilled according to the phrases and circumstances of the place as to the Gentiles nor in the substance as to the Jews who remaine totally unconverted to Christ and are dispersed and despised to our sorrow throughout the world But God must be true therefore these must be fulfilled and on earth before the ultimate judgement as every verse doth hint unto us And therefore St. John in the Revelation Chapter 18 Chapter 19 Chapter 20 and Chapter 21. doth apply these in a way of Prophesie to the glorious state of the Church on earth yet to come at the fall of Antichrist I shal give you them in summe and short because I have before so often made particular applications of them Babylon the great is fallen is fallen How much she hath glorified her selfe so much sorrow and torment shall be given her Her plagues come in one day death and mourning and famine and she shall be utterly burnt with fire Rejoyce over her thou heaven and ye holy Apostles and Prophets for God hath avenged you on her And after these things I heard a great voyce of much people c. saying Allelujah salvation and glory and honour and power unto the Lord our God for true and righteous are thy judgementss for he hath judged the great Whore that hath corrupted the earth and hath avenged the blood of his Saints And again they said Allelujah And the foure and twenty Elders said Amen Allelujah And I heard as it were the voyce of a great multitude and as the voyce of many waters and as the voyce of mighty thunderings saying Allelujah for the Lord God Omnipotent reigneth And the beast and the false Prophet were taken and cast into the lake fire And the rest were slain with the sword But the Saints reigned with Christ a thousand yeers in the new Heavens and new Earth to whom the Kings of the earth and Nations of the world bring their honour § 8 Now let him that readeth understand and consider whether he were best to beleeve his owne phantasie or the opinions of men rather then St. Johns series and system of Visions and Prophesies so aptly in phrase and matter expounding the Prophet Isaiah of a future glorious state of the Church on earth yet to come Thus of the Prophet Isaiah SECT XXVII NExt we come to the Prophet Jeremiah The first place for our purpose is in Chapter 16. verse 14 15. compared with Chapter 23. verse 3. c. to verse 9. The words of that in Chapter 16. verse 14 15. are Behold the dayes come saith the Lord that it shall be no more said The Lord liveth that brought up the children of Israel out of the land of Egypt But the Lord liveth that brought up the children of ISRAEL from the LAND OF THE NORTH and from ALL THE LANDS whither he had DRIVEN THEM and I will bring them againe into THEIR LAND that I gave unto their Fathers § 1 The Prophet calling these of whom he speaks by the name of Israel and in relation to their returne out of the Land of the NORTH and out of All Lands whither they had been driven must needs comprehend as well the ten Tribes as the two And the more cleerly to hint to us that his meaning is not onely of a reduction of them to their own Land but of their conversion unto their God and this not at a petty call of a few of them but at the great call of the generality of them all he subjoyns the bringing in of the fulnesse of the Gentiles verse 19. The Gentiles shall come unto the Lord from the ends of the earth and shall say surely our Fathers have inherited lyes c. At which time of the coming in of the fulnesse of the Gentiles as their coming from the ends of the earth fully expresseth All Israel saith the Apostle Rom. 11.25 26. shall be saved § 2 Now let us parallel this with that in the 23. Chapter verse 3 4 5 6 7 8. wherein wee have the same expressions with further illustrations and explanations to confirme the same The words of the Prophet there are verse 3. I will gather the remnant of my flock out of ALL Countries whither I have driven them and will bring
the terme and end of the world In the Talmud wee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The world shall endure six thousand yeers in one it shall be destroyed upon which many comment thus The ELEMENTARY and TERRESTRIAL world shall endure six thousand yeers and in the seventh thousand all shall return to their ancient chaos of which they were made And after that a New world shall exist And that likewise after it hath stood six thousand yeers shall also relapse to its former Chaos And then the revolution of the world shall endure for nine and forty thousand yeers And after that the heavens and the earth shall be annihilated * It seems by this that what the doctrine of Mahomet said of 1000 yeers and 49000 was learned of these Rabbins All this they thinke to be shadowed forth partly by the six dayes of the Creation because according to the Psalmist Psal 90.4 A thousand yeers in the sight of the Lord are but as yesterday Partly by the Law and the Commandement That six yeers the land should be tilled in the seventh it should rest and in the fiftieth the Jubile should be celebrated As for my opinion saith R. Menasse I thinke That after six thousand yeers the world shall be destroyed upon one certaine day or in one houre that the orbs of heaven shall make a stand as unmoveable that there shall be no more generation or corruption and all things by the resurrection shall be renovated and return to a better condition And this saith he out of doubt is the opinion of the most learned Aben Ezra who commenting on that place of Isaiah Chapter 65.17 Behold I create new heavens and a new earth c. saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i.e. Rather we are to say that the Heavens are expansed and that God will make new the aire to be singular good c. and then also shall there bee added to the earth a fresh vigor whereby it shall bee made New According to which verdict of Aben-Ezra saith Menasse There is a total and universal reforming or new-framing of the world And although the Text hath it New Heavens yet there is no necessity nor doth the sense require it that we should understand New Heavens to be meant of other Heavens diverse from these now in being but onely that there shall be a certain Instauration and Reformation of them into better And whereas afore the Ancients said that after six thousand yeers the world shall be destroyed in one the meaning is not that after six thousand yeers should be nothing how can it be measured by ONE Againe the word Destroy doth not signifie a total annihilation but onely a ruine or lapsing of things Therefore from those words cannot be concluded that the world shall be reduced to nothing but as R. Hasday thinketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. Nothing else can be gathered from the aforesaid speeches but that there is a CERTAIN NECESSARY ETERNITY OF THE WORLD IN SPECIE or KIND that is that the world be not plainly consumed and turned out into nothing but still bee turned into a better world Accordingly R. Huna saith concerning R. Joseph Galilean even those heavens of which it is written I create new Heavens are already created in six dayes in Genesis And suteably in that 65. of Isa 17. speaking of creating a new earth he doth not say meerly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new but with an additional of an emphatical article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this same earth New So that as Psal 102.25 26. The heavens and the earth waxing old as a garment are CHANGED as a new drest garment And to the same purpose the Ancients speak * Par. 30. Noah say they saw the New world yet at that time the world was not altogether destroyed but renewed according to Psal 102.26 The summe is That the world shall not be destroyed for a thousand yeers but in one day or punctum of an houre the earth shall suffer a mighty change and upon that change immediately shall follow the resurrection of the dead and a new world Even as it is in Zoar * Parasah Toldoth Ishac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the hour of the resurrection of the dead the world shall remain stable And Lactantius Firmianus intimates that he had received it from a Cabalist that the terme of six thousand yeers being consummated the state of all humane affairs shall be formed into a better condition ¶ 5 In the fifth chapter is held forth by the Rabbins what kind of ruine there shall be of the world before the great restauration of it yet to come And concerning the Jews war with GOG and MAGOG All the Rabbins saith Menasse Ben Israel agree in this That theISRAELITES after their return into their own Country at the time of their redemption are not to injoy a full and perfect tranquillity and peace until the last war with Gog and Magog shal be finished For it shall come to passe saith he that after the Israelites shall returne into Palestine that Nation of Gog and Magog shall come to invade and possesse that Country and that with an huge multitude of men and infinite forces of souldiers with the same hope and mind to recover the Kingdome and Empire to themselves as the Goths and Vandals accompanied with a multitude of vile persons subjected unto themselves most puissant Kingdomes and triumphed over them And although perhaps they may be perswaded that Monarchy of the Jewes to bee erected not without the singular divine providence of God yet haply they may thinke that it shall continue but for a time and so may conclude that it will bee as possible for them to subvert and subdue it as it was for Nebuchadnezzar and Titus Vespasian formerly to overthrow and enslave it With this hope and confidence those Nations of Gog and Magog shall with an armed power invade the Holy Land and having againe expulsed thence the Israelites they shall endeavour to subjugate them under their power All which may be confirmed by divers places of Scripture 1 By Ezekiel Chap. 37. where the Prophet treating of the gathering together and restititution of the Ten Tribes and of the other Two signified by the Two sticks in which the names of Judah and Ephraim were written and declaring that all those Tribes shall be conjoyned and shall have David to be their King for ever c. he by and by subjoyns in the 38. Chapter that this people shall be broken and exceedingly troubled by Gog and Magog Therefore he begins the 38. Chapter thus Son of man Set thy face against Gog the land of Magog c. And prosecutes the reason Vers 14. Therefore Sonne of man prophesie and say unto Gog Thus saith the Lord God In that day when my people dwelleth safely shalt thou not know it And thou shalt come from thy place out of the North parts thou and many people with thee all
whiles the said darke troubles are extant and incumbent upon the Church even therein is a continued tendency towards the glory thereof these refining the Church for that state Malac. 3. verses 2 3. and thereupon Christ is neerer and readier for their full deliverance and acceptance verses 4.5.17 § 4 For after the night is over the day dawns unto the appearance of the day-star the Sunne So at the end of these dark troubles yea for the ending of them Christ the Sonne of Righteousnesse shall appeare Malach. 4.2 mark the method of that Prophet after that Chapter 3. v. 2 3. compared with 2 Pet. 1.19 all which places are largely discussed afore So that when the said troubles are at the highest then Christ will appear most gloriously for the destruction of the causers of all those troubles even all the enemies of the Church of which appearance of Christ and destruction of the enemy see Dan. 7.13 14. c. 2 Thess 2.8 Rev. 19. verse 11. c. to the end of the Chapter where they are lively characterized most worthy the Readers perusall Upon which destruction on the enemies by the presence of Christ the glorious time of the thousand yeers begins and that with the resurrection of all the Elect as most methodically it follows after that in Daniel as a close of all the troubles mentioned in the whole Prophesie Chap. 12. the two last verses and doth methodically follow that in the Revelation as the blessed Catastrophe of all the confusions in that whole Prophesie in Chapter 20. the first six verses So that next in an immediate order of nature followes the New Creation Chapter 21.1 of which in the next Section CHAP. II. Touching the New Creation THe Chaos being made the Creation of all particulars follow which New-creation is mentioned both in the Old and New Testament Rev. 21.1 John sees a New Heaven and a New Earth How so unlesse created new For the alteration is such that the old heaven and earth seem as it were to passe away So that this New Heaven and Earth is that which Peter and the rest that beleeved with him 2 Pet. 3.11 12 13. did expect that all the former being dissolved there should be New Heavens and a New Earth according to Gods PROMISE Now where is that promise but in Isa 65.17 Behold I create New Heavens and a New Earth so that the former shall not be remembred or come into minde In all which places the expression of earth demonstrates that it is a state on earth besides many circumstances annexed in all the said places before discussed in our third Book the word Heaven being no opposition to it which from Gen. 1. to the end of the Revelation is oft used to signifie those Heavens of the Ayre clouds c. which are appurtenances of the Earth which Paul calls by intimation the first Heaven 2 Cor. 12.2 § 2 With the Creation of this New World are created therein the appurtenances of it viz. ¶ 1. New Jerusalem Immediately after the Creation of a New Heaven and a New Earth St. John sees Rev. 21.2 the holy City NEW JERUSALEM comming DOWN FROM GOD out of HEAVEN and therefore signifies a state on earth And the Prophet Isa in that 65. Chapter verse 18. having mentioned the creation of the New Heaven and the New Earth immediately addes that the Lord saith Lo I create Jerusalem viz. into a happy condition of which by and by ¶ 2. The Inhabitants of this New World and New Jerusalem are no lesse then created First If there were no more then the conversion of the Jewes as the preparation to this new state especially they having been so long opposite to Christ this were no lesse then a Creation A Miracle is a kinde of Creation And the School-men say That though Conversion be not a Miracle properly yet it is more then a miracle Let mee give my vote in this reason because Conversion is out of resistances of mans stubborne minde and heart Miracles are wrought on non-resistances And in this is Conversion more then Creation because Creation is out of matter that hath a disposition of submission to the will of the Creator But mans unregenerate will whiles such is obstinately opposite But no man will doubt but that a Resurrection is a Creation Now the Scripture compares the conversion of the Jewes to a Resurrection Ezek. 37.5 c. Dan. 12.2 Rom. 11.15 In all which places the Call of the Jews is metaphorically called a Resurrection For it is a raising from spiritual death to spiritual life from sinne to grace and from Civil bondage to Civil liberty as the Scripture oft mentions But secondly The Inhabitants are further multiplyed and perfected by a Physical Resurrection of all the deceased Saints Rev. 20.4 and a Physical mutation of the living Saints 1 Cor. 15.51 52. So that as the Apostle saith in that Chapter verse 44. and Phil. 3.21 They shall have spiritual bodies needing nor meat nor drinke c. and made like to Christs glorious body as we have several times discussed afore Now a real Physical Resurrection of bodies and such a reall physicall change of them are no lesse then a Creation Is it not fully a Creation to make men of dust Is it not a creation to change flesh and blood into a likenesse to the radiating Sunne Just so is it inthese things ¶ 3 The Qualifications of places and persons are created As first Righteousnesse being one of the qualifications is also created In 2 Pet. 3.13 in that New Heaven and New Earth made New by creation as the quotation of it out of Isa 65.17 demonstrates there dwels Righteousnesse by vertue of that Creation Grace being nothing else but divine created qualities even as in that 65. of Isa it is expresse that God will create in Jerusalem other excellent qualifications which we shall presently name Sutably Peter in that 2 Epist 3. Chap. v. 13. having mentioned the New Heaven and Earth addes as an appurtenance to it wherein dwels righteousnesse and all by vertue of a Creation as the Apostles referring to Isa 65.18 plainly speaks And from both places John hath this in his vision Rev. 21. verse 1 2 and 27. That into this New Heaven and Earth and holy Jerusalem all new as we shâ—wed by Creation there shall in no wise enter any thing that defileth as in the first creation all that God made was good yea exceeding good Gen. 1.31 Secondly There shall be created in this New state the qualification of peace Isa 57.19 I CREATE the fruit of the lips PEACE â—EAâ—E to him that is afar off by captivity or otherwise and to him that is neer saith the Lord and I will heal him Peace peace doubled signifies very great absolute perfect peace as that time shall be a time of an universal perfection Thirdly Of this New state there shall bee another qualification viz. joy or rejoycing and that by the means of the New creation for it
is creation wee now look at not the qualifications themselves which is the businesse of the third Head in the next Section Isa 65.18 19. Be you glad and rejoyce for ever in that which I CREATE for behold I CREATE Jerusalem a REJOYCING and I will rejoyce in Jerusalem and joy in my people and the voyce of weeping or crying shall be no more heard in her All which are spoken as a parcel of the glorious state of the New Heaven and Earth and New Jerusalem Consonant to St. Johns description of the New Heavens and New Earth and of holy New Jerusalem Rev. 21.1 2 3 4 5. That there is the voyce of triumph from Heaven saying The Tabernacle of God is with men and he will dwell with them c. And God shall wipe away all tears c. and there shall be no more sorrow c. because he that sate upon the Throne said Behold I MAKE ALL THINGS NEW write for these things are true ¶ 4 There shall be at that time created a desence upon or over the Saints over the Church and over all their glory so that their glorious enjoyment in that glorious estate on earth shall not bee subject as formerly to any invasions subversions interruptions or diminutions from any power on earth or in hell Isa 4. verse 4 5. When the Lord shall have washed away the filth of the daughters of Zion then the Lord will CREATE upon every dwelling place of Mount Zion and upon her assemblies a cloud of smoake by day and the shining of a flaming fire by night alluding to the pillar of fire that lead Israel in the wildernesse for UPON ALL THE GLORY SHALL BE A DEFENCE So that what ever shall be hereafter affirmed in this our sixth Book according to the Scriptures touching the excellency of the RESTITUTION or glorious state of all things yet to be on earth shall be an established estate that no enemy shall be able in the least to remove or molest But why do the Scriptures cal this RESTAURATION or RESTITUTION a Creation Surely because of the great likenesse if not samenesse in kinde with the first Creation as to the Physical notion thereof both in regard of matter manner parts and end ¶ 1 As for matter as the immediate Creation viz. of the Chaos was of nothing so mediate Creation viz. of particulars out of that Chaos was of nothing such nothing so or no such thing as into which it was created So that as the first sort of creation was of absolute nothing so the second comparatively or equivalently of nothing For what was the confused clouded Chaos towards the forming of light life and beauty c Even so in this New creation the world shall be asit were resolved into a Chaos again All things shall be in a most confused and forlorne condition men shall be stript of humanity the earth shall be an Aceldoma and Golgotha all things full of unparalleld troubles as our Saviour describes Matth. 24. And lo then shall Christ appeare most gloriously to new-create all things as t is in that same 24. of Matth. Just as we find it Prophesied throughout the Old Testament in most of the Prophesies afore discussed as Hos 3 4 5. Dan 12.1 c. that Christ shall restore all things in the most desolate and Miserable times Most suitable matter for that efficient who is to worke upon it The best cause to worke upon the worst matter He that is All-things yea more then All-things the All-sufficient Almighty to worke upon those nothings who can worke better on that worst then the best of creatures can upon the best and most prepared things For materiam superabit opus the workmanship shall exceed the matter So that as God alone was able and did educe out of those nothings Gen. 1. this beautifull Fabricke of the world so Christ Jesus our Lord shall out of those worse-then-nothings create this glorious new world of which we treat ¶ 2 For manner also it is a Creation in that like the creation of the first world the main parts of this New shal be made in an instant It is true that the Philosophers say that generation is ex nihilo tali in instanti of a nothing so and in an instant as plants of seeds birds of egges beasts of their Semen as are likewise the bodies of men But this Philosophical Generation notwithstanding in the first part viz. that it is of that which is nothing so is far below the lowest namely Mediate Creation in that generation is by very many previous dispositions and various successive preparations of the matter gradually bringing those bodies to their kinde whereas Creation even mediate creation in one act brings forth every thing perfect at once As for the second part of their description of generation that it is done in an instant that is the forme is introduced in an instant I think excepting mens souls it is a meer tradition and fable grounded upon another fiction of wit that material forms are substances which being beleeved in the Schools hath brought in with it a many inextricable knots as how the formes of the Elements remaiâ—e in the mixed body compounded of them how the forme is educed out of the power of the matter as they affirme and yet the forme is a substance of a different nature from the matter and is a distinct co-ordinate essential principle in specie How a sword killing an horse or the like drives out one forme and brings in another or else there were more then one forme afore or else matter may subsist without a forme c. whereas creation yea mediate creation introduceth all formes of things yea and of men too in an instant As we see in the First Creation in every dayes worke It was but said Let it be so and presently it was so And so proportionably will it be in the New Creation that by parts Christ will doe great things suddenly First The call of the Jewes shall be on a sudden Isa 66.8 Who hath heard such a thing who hath seen such things shall the earth be made to bring forth in one day or shall a Nation be borne at ONCE For as soon as Zion travelled she brought forth her children Secondly The appearance of Christ shall be on a sudden Matth. 24.27 As the lightning commeth out of the East and shineth even to the West so also shall the comming of the Sonne of man be Thirdly The change of beleevers surviving at Christs comming shall be in a moment in the twinkling of an eye 1 Cor. 15.51 Behold I shew unto you a MYSTERY we shall not all sleep but we shall all be CHANGED in a moment in the twinkling of an eye Fourthly The resurrection of the deceased Saints at Christs comming shall be in like manner Ibid. 1 Cor. 15.52 We shall be changed in a moment in the twinkling of an eye at the last trump For the Trumpet shall sound and the dead shall
YOUR FILTHINESSE c. and I will save you from ALL YOUR UNCLEANNES 9. Ezekiel Chap. 44.9 speaking of the glorious state of the Church in the last dayes addes Thus saith the Lord no stranger uncircumcised in HEART shall enter into my Sanctuary ¶ 10 Dan. 12.3 At the time that Michael shall stand up and deliver his people they that be wise shall shine as the BRIGHTNES OF THE FIRMAMENT and they that turne many to righteousness AS THE STARS FOR EVER AND EVER Which is to come to passe before the last universal resurrection and ultimate judgement as we have before demonstrated ¶ 11. Zeph. 3.13 The remnant of Israel SHAL NOT DO INIQUITY nor SPEAK LYES neither shall a DECEITFUL TONGUE be found in their mouthes which words relate as the context afore shews to a state of the Church in the last dayes on earth as the thing demonstrates that it was never yet fulfilled ¶ 12. Zach. 14.20.21 Upon all shall be holinesse to the Lord. ¶ 13 Malach. 4.1 c. The day commeth that shall burne as an oven And all that are proud and doe wickedly shall be as stubble and the day commeth that shall burne them up saith the Lord that it shal leave them neither root nor branch All these places and others have been demonstratively cleared to relate to the time following upon the Call of the Jewes and their settlement All which laid together make up a sinlesse condition § 2 Which will be more cleare and more clearly settled on our spirits by adding some places of the New Testament ¶ 1 In 1 Cor. 15.52 54 55 56. it is said When this corruption shall put on incorruption at the sound of the last Trumpet then O death where is thy sting The sting of death is sinne But thanks be to God that gives us victory through our Lord Jesus Christ Now as wee have before proved there is a vast space viz. of a thousand yeers of the whole terme of the last Trumpet afore the universal ultimate Resurrection ¶ 2 In 2 Cor. 3.18 it is said When the Jewes shall have both vayles taken away as wee have before opened viz. that on Moses namely his forme of worship and that on their hearts viz. their unbeleef instead of the remainders of sinne they shall with open face behold the glory of the Lord being transformed into the same image from glory to glory ¶ 3 St. Peter likewise asserts 2 Pet. 3.13 That after the dissolution of this present vaine sinfull world there shall not onely be New Heavens but also a NEW EARTH wherein dwels RIGHTEOUSNESSE Proving it out of Isa 65.17 for those words be repeats This is spoken to the Jewes and concerning their share in the future happinesse on earth And that dwelling of righteousnesse there must signifie an eminent and absolute degree or else it will not surmount the present state of the Chuch in which as such dwels much righteousnesse But I need not struggle about this with most knowing men who incline to understand this place of a perfection as absolute as that in the supreamest Empyrean heaven ¶ 4 Let us adde but one place more viz. That in Rev. 21. v. 1. c. and verse last of that Chapter in a continued description of the glorious state of the Saints on earth yet to come And saith St. John I saw a new heaven and a new EARTH and I saw the holy City New Jerusalem comming down FROM GOD OUT OF HEAVEN Behold the Tabernacle of God is WITH MEN c. and there shall in no wise enter into it any thing that DEFILETH c. but they that are written in the Lambs Book Every verse of this Chapter as before we gave a particular account hath something in it incompatible and incompetible with the supreamest heavenly estate § 3 But then the question will bee where shall abide all those thousand yeers all those hypocrites called Gog and Magog that shall at last break out and go about to oppose the Church though in vain their opposition and subversion concluding in the same moment Rev. 20.8 Wee answer according to that light wee have attained that most probably they shall not be in but without the Church Rev. 22.15 Without shall be dogs evill men and such as make and love a lye The Heathens as appears by Homer * Iliad 8. did use to call the place of out-cast men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tartaros alluding likely to some dismal remote place of the earth as Tartary is from us and from Jerusalem The Apostle takes up that word in 2 Pet. 2.4 and makes a verb out of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tartaroâ— to signifie the putting of men into an Hellish solitary place So that most likely the unregenerate shall be as remote from the Church as Tartary is from Jerusalem and the Christian Church as far as it were from Hell to Heaven The Church now being as in an Heaven on earth the false-hearted spawn of future Gog and Magog shall bee remote on earth neer their future Hell To which that place of Gog and Magog Rev. 20.8 doth contribute some proof in that it saith that Gog and Magog shall bee fetched up against the Church by the Devil from the FOURE QUARTERS OF THE EARTH § 4 But if these Hypocrites were permitted neerer the Church they might perhaps be converted VVee answer no. For it is if we may use that word the Fate of this Millenary period I meane Gods righteous peremptory sentence that as all that time there shall be no degenerating of any beleevers so no more regenerating of any unbeleevers There is a judiciary sentence peremptorily passed to this purpose Rev. 22.11 He that is unjust let him be unjust still and be which is filthy let him be filthy still and he that is righteous let him be righteous still and he that is holy let him be holy still That is They shall be so still In order to which it follows WITHOUT are Dogs c. that love and make a lye And I come quickly and my reward is with mee The appearance of Christ at the preface to thiâ— thousand yeers will be as it is represented in the Preface to the Revelation Chap. 1. among the Churches viz. that then are or have been Chuâ—ches Therefore it behooves Churches and all Professors to beware they bee not sound as the Foolish Virgins that never had the oyle of regenerating grace in the vessels of their hearts and the oyle of sound principles in their heads by which they made the blaze of Profession is spent i. e. they have lost their principles and so being unready at Christs comming they come when as Ierome saith well the doors are shut SECT II. It is Sorrowlesse § 1 HAving shewed that this future glorious state of the Kingdome of Christ on earth yet to come shall be sinlesse next with good dependence we assert it is a sorrowlesse condition For sorrow came into the world by sinne therefore sorrow shall
texts of Isa 25.8 and Hos 13 14. to be then fulfilled doth clearly import a state on earth of a visible glory of the Church when the Jewes shall be called For the said Prophesies mainly had an eye to the restitution of the Jews As the Apostle extends them to Jews and Gentiles attained by Christ And speaks in this Chapter all along of the resurrection of Saints which John Rev. 20.5 calls the first Resurrection and doth not speake of the generall Resurrection of the wicked ¶ 3 Adde to the three former places to prove that this time we speake of shall be a deathlesse condition another most evident place sc Rev. 21.4 I have diverse times demonstrated that this Chapter cannot bee meant of everlasting glory in the highest heavens And once I runne over the whole Chapter to that end And now you may cast your eye upon 1 2 3. verses which lead to the fourth now quoted New heavens because the old passe away But the highest heavens are never old nor passe away And a New earth which cannot import Heaven No more Sea This in no wise can belong to a description of glory in the highest heavens I saw New Jerusalem the holy City comming downe from God OUT of Heaven not going up to Heaven The Tabernacle of God is with men and he will dwel with them Then it follows v. 4. God shall wipe away all tears from their eyes and there shall be no more death nor sorrow nor crying nor paine So that the taking away of all tears as is here expressed is the same with Isa 25.8 And in both places the taking away of death and of sorrow are conjoyned ¶ 4 So that in Revel 7. the last verse relates to the same place of Isa 25.8 And intends fully the taking away of death though not so fully mentioned ¶ 5 The last place to prove this deathlesse condition is Rev. 22.2 3 It is evident that this 22 Chapter relates to the same state as Chapter 21. witnesse not only v. 14 15. But v. 1 2. of the Fountain of water and Tree of life which signifies a state on earth Now in relation to our Point by reason of their partaking of the Tree of life it is said in v. 3. There shall be no curse i. e. No death For that was the original curse to Adam if he did eat of the Tree of knowledge of good and evill If he did not he might have eaten of the Tree of life and lived for ever Hee should never have dyed but beene translated So now shall it bee in this State § 3 Thus you see the grounds that make it most probable that this time shall be a Deathlesse time A kinde of beginning of immortality If men say the contrary it is by presumptuous interpretation and with a bold THAT IS But these places speake so plaine downe right that I must leave them as I finde them and not dare to alter them If any one intimation in other Scriptures may be found they must for ought I see be accommodated to these The plainer must make the darker comply To deal faithfully with you There is onely one considerable place that I know of relating to the time I speake that hath something of an intimation of mortality to be in these times and that is Isa 65.20 It cleerly relates to the time we speak of v. 17. Behold I create New Heavens and a New earth c. which Peter refers to this time 2 Pet. 3.13 in relation to the promise in that Isa 65. Now the 20. verse our Translators have rendred thus There shall be no more an Infant of dayes nor an old man that hath not filled his dayes For the childe shall dye an hundred yeers old but the sinner being an hundred yeers old shall be accursed Now as far as I can see into Languages and the context these words For the childe shall dye an hundred yeers old may be more fitly translated That the childe should dye an hundred yeers old For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew is exceeding often used yea and so rendred by Translators to signifie THAT as wee have here rendred it As for turning shall into should it is not worth the mentioning before a Grammarian that knowes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so rendred will infer that the verb speak subjunctively Now read the words so easily altered in the English and without the least violence to the native acception of the Hebrew and the meaning will be quite contrary to any intimation of the mortality of the Saints in this glorious time of the thousand yeers For according as we have translated the sense will runne cleerly thus There shall be no more thence or from that time viz. of the beginning of the thousand yeers of the New Creation an infant of dayes or an old man that hath not filled his dayes that the child or young man should dye at an hundred yeers old So that here is no mention of the mortality of the Saints but of their immortality Which for further clearing of the Text may bee made out two wayes ¶ 1. Thus Hee that is an hundred yeers old in those dayes is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the Text but a youth or young man as our old Translation renders it For as a youth hath but the tenth part of that age which many men live in these dayes So an hundred yeers are but the tenth of this Millenary time of life to the inheritors thereof Againe as in the first age of the world wherein Adam lived one of an hundred yeers old was but a young man to one at his full age in those dayes as Gen. 5.4 Adam lived an hundred and thirty yeers and begat a sonne But Adam after that lived eight hundred yeers so all his dayes were nine hundred and thirty neer a thousand Even so in this Millenary age of the New creation one of an hundred yeers old is but a young man to the thousand yeers that hee shall reigne with Christ on earth So that the sense of the Prophet may fairly be taken to be this That in the time of this New creation the thing a type at least of the highest glory and the time a preface of eternity as the young man must not have his dayes cut off so the old man must fulfill his dayes And how are both these accomplished in this New creation but by both their living on earth a thousand yeers old and young all Saints reigning on earth a thousand yeers When I speake of old and young you must understand those Saints that are found alive at Christs comming which anon after are changed for all the deceased Saints are raised to an equall perfection and absolute maturity of age and nature even as the other are changed into the same exactnesse though at Christs first appearance different in age c. So that we may well understand the Prophet to allude to the age of
the first Adam that if in a sinfull state his age at a hundred yeers was but as it were youth his whole age amounting to near a thousand yeers how much more shall the Saints by means of the second Adam live a thousand in a sinlesse condition ¶ 2 It may bee congruously made out that the Prophet in this Text intends rather the immortality of the Saints then their mortality thus There shall be no more THENCE an infant of dayes nor an old man that hath not filled his dayes that the childe youth or young man should dye an hundred yeers old OR the sinner an hundred yeers old should be cursed Thus we read the whole verse to the tune or sound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THAT as before we rendred it turning our English but in the latter clause into Or the Hebrew being the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as Mr. Mede saith being like materia prima capable of innumerable forms of significations may well be so rendred here And then the sense will bee this that at that time of the New creation which St. John saith shall be a thousand yeers there shall be neither he that shall naturally dye in his infancy nor he that shall naturally dye in his riper age before he hath made up his full dayes nor he that shall be a sinner whereby his dayes should be violently cut off ¶ 3 If it may better please some they may read it to this sense That at that time and that glorious estate though the old sinner shall be cut off yet no Saint either young or old shall dye at all All these wayes of reading the text in favour of the immortality of the Saints the word THENCE doth much animate and justisie As if the Prophet should say thus out of this New Creation for the duration thereof there shall no such person be found that shall be mortal though all the transgressors the enemies thereof that are without it shall be cut off at its very beginning even as we have largely amplified afore upon sundry occasions But if wee lanch out into the context as wee intimatedly promised afore to wade into the depth of the precedent and subsequent coherence or dependence of this text our reading of the words and rendring of the sense of it for the immortality of Saints will bee made much more perspicuous First it is said in v. 17. Behold I creat new Heavens and a new Earth alluding no doubt to the first Creation of the world in glorious perfection and Adam in innocency who should never have dyed if he had never sinned And the former shall not be remembred viz. for their meannesse by reason of mans sin Nor as it is in the Hebrew ascend upon you That is the imperfections of the former state of things should not touch them when they should attain this New one of the main imperfections of the former state being mortality it being the sad memoriall and effect of dolefull-sin Therefore the removall of this the Prophet must mainly mind 2. It is said in verse 18. Be you glad and rejoyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 age to age or for ever in that I create which cannot consist with death or death with it which quencheth natural joy which every thing hath in its natural being and morall joy which it hath in the injoyment of its well-being 3. It is said in verse 19. I will saith the Lord rejoyce in JERUSALEM and joy in my people and the voyce of weeping shall be NO MORE heard in HER nor the voyce of crying Now if sorrow must be gone that it shall be no more then I thinke there shall be no more death 4. In the 20. verse it self It is strange that according to our English there should be mentioned the death of Saints and not the death of the wicked of whom it is said onely the sinner an hundred yeers old shall be accursed And what doth this Atheistical creature care for that as long as he may live and enjoy his sinfull pleasure on earth therefore according to our reading in the third and lowest sense at ¶ 2 the sense must be that of the Saints nor young nor â—â—old shall be incompleat in their yeers by death but the sinner at an hundred yeers old which is much for him to live shall be accursed that is he shall dye sc be mortal So first The Antithesis Secondly The story of Gen. 2. The curse was In the day thou eatest thereof thou shalt dye i. e. be mortal liable to death And this thing death is that which strikes a dart through the liver of a wicked man The fear of this to him is worse then that of hell For hee seldome fears hell till he sees death If he were sure he should not dye he saith in his heart a pin for hell Fifthly It is said in verse 22. They shall not build and another inhabit which is whiles mortality reignes marke the reason For as the dayes of a tree are the dayes of my people And many sorts of trees live a thousand yeers It is a promise and therefore to be taken in a favourable sense And surely trees in Paradise at least so long lived as Adam once eating of the tree of Life continuing in obedience But at this time is all obedience and here is the tree of life Rev. 21. And sixthly it followes in this 22. verse of this 65. of Isay And mine elect shall LONG injoy the works of their own hands How doe they injoy them long if no longer then heretofore in the reign of mortality It is a promise and a promise is to be interpreted in favour of the Promisee as a Lease in favour of the Lessee All these plainly to mee justifie my reading of this Text to cast out mortality from the Saints And that I may the lesse seem presumptuous and singular in this and withall adde something for illustration give me leave to shew you other famous Translations to the same tune First The Arabick renders this 65. of Isa 20. thus Neither shall there be any more a young man imperfect in age nor an old man that shall not fulfill his time For the young man shall fill up an hundred yeers But the SINNER that after an hundred yeers dyes shall be accursed Observe This Translation casts out mortality from the Saints and applies it to Sinners onely as it were by not regarding the common pointing of the Hebrew by which points oft-times we suffer much as Arcanum punctationis hath abundantly demonstrated 2 The seventy Greek Translators translate much to the same effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Neither shall there be any more one that is not ripe sc in age nor an old man that hath not fulfilled his time For the young man shall bee an hundred yeers old but the sinner that dyes a hundred yeers old shall be also accursed Observe here as on the Arabick 3 The Chaldee Paraphrase also favours our
distinct as that the Apostle makes them opposite 2 Cor. 5.7 Heb. 11. oft Therefore every eye seeing him cannot signifie a sight of faith onely There needed not any expression of EYE or of his being in the Clouds to signifie a sight by faith Wee can now see him in Heaven by faith It is a question whether every eye that is said here to see him shall at first sight see him by faith For EVERY EYE must see him and ALL KINDREDS of the EARTH shall mourne Sure his Antichristian enemies generally shall not see him by faith whom he destroyes at his coming Rev. 19. last 2 Thess 2. to make way for the reigning of the Saints Rev. 20. EVEN SO AMEN John did believe saw Christ by faith but for that sight of him in the Clouds to be visible to him and all the Kindreds of the earth he prayes and raiseth up his faith with an hearty Amen that so it shall bee So that by all these things it is most evident that of a time and state following Christs Ascention John speakes here Nor on the other side can this Revel 1.7 bee understood of the ultimate day of judgement 1. Because it is the same with Zech. 1.10 and so for the same reasons cannot bee meant of that day of judgement 2. Because this is set here as the maine and generall Proposition to the Book of the Revelation in which the Master-peece is to set forth Christ to come and set up his Church into a most glorious estate on earth before the day of judgement as wee shall see abundantly afterwards and to make her reigne with him on earth 3. It were very incongruous for John in the last clause of verse 6. to applaud Christs DOMINION as to continue FOR EVER that is while times and ages last as the Greek imports and in the next breath in the first clause of the seventh verse to say he cometh to make an end of his Dominion For the ultimate day of judgement is the last act of Christs Dominion which done Christ layes downe all his Dominion that God may bee all in all 1 Cor. 15.24.28 Wee may not imagine such incoherencies in Johns expression now most eminently filled with the Spirit Therefore I must needs conclude that there is no such likely time of such an eminent coming of Christ and appearing to his Church as this at the time of Restitution of all things Something of this place will be more plain by that in the next Section § 4 But before wee come to that let us collate and lay together the two precedent places of Zech. 12.10 and Revel 17. and out of both containing the same sense and in the same words let us draw this argument as the summe of both Zechary the Prophet and John the Apostle both prophesie in the aforesaid places of one and the same personall appearance of Christ visibly to the eyes of men on earth after his Ascention But this cannot bee understood of his appearance at the ultimate generall judgement because they speake of his pouring out of grace and giving repentance to the families of the Jewes and of his Dominion thence to continue for many ages to the ultimate end of the world Therefore the said visible appearance of Christ is yet to bee before the ultimate day of judgement Which when should it bee but at the conversion of the Jewes and the throwing downe of his apparent obstinate Antichristian enemies as the circumstances of the said places before hinted doe cleerly evince SECT III. OF THE third PLACE OF SCRIPTURE for Christs Personall Appearance at the great Restauration of the Church viz. Matth. 24. v. 30. And then shall appeare the signe of the Sonne of man in Heaven and then shall all the Tribes of the earth mourne and they shall see the Sonne of man coming in the Clouds of Heaven with power and great glory § 1 OBserve distinctly every clause and word 1. Then shall appeare the signe of the Sonne of man that is the Sonne of man shall appeare for a signe that great things are at hand as it followes in this verse they shall see the sonne of man and mourne 2. The signe of the Sonne of man in Heaven He was before in the highest third Heaven but now in the lowest first Heaven namely of the Clouds as it follows also in this verse 3. And then shall all the TRIBES of the EARTH intimating Jewes as well as Gentiles mourne Why They shall see the Sonne of man that is as man How mourne Doubtlesse Christ meanes as Zechary meant and John meant namely the Jewes with godly repentance and his obstinate open enemies with desperation for the ruine that is coming upon them 4. Coming IN the Clouds or UPON the Clouds See now what was Johns meaning Rev. 1.7 when he said Christ should come WITH the Clouds To this matter with and in is all one And which is considerable our New Translators concur with us as by quotation in the Margin to make this and Rev. 1.7 to be parallel places tending to the same thing § 2 Now Christ spake this before his Ascention and going away above the clouds Therefore it must needs be that this must bee fulfilled after he hath attended above the Clouds Then and not till then will it be rightly said and properly fulfilled that he comes in the Clouds So the Angels at Christs Ascention Act. 1. After that in v. 9.10 He was taken up and a Cloud received him out of their sight the Disciples looking stedfastly towards heaven as he went up they say unto them This same Jesus which is TAKEN up from you into heaven shall SO COME It must needs be improper to say he shall COME IN the Clouds before hee be gone above the Clouds Before hee came at incarnation in the Virgins wombe and in a Manger But now after his Ascention above the Clouds hee shall come in the Clouds § 3 Nor can this his coming and appearance in the Clouds be here understood of his coming at the ultimate day of judgement because of that but foure verses after namely v. 34. which Christ affirmeth with grand asseveration namely Verily I say unto you THIS GENERATION shall not passe till ALL THESE things bee fulfilled And then hee seales it and binds it up in the next verse viz. v. 35. Heaven and earth shall passe away but my words and particularly those words aforegoing shall not passe away A seale doth sometimes represent the Writer as well as the words of the writing This doth something also explaine the former passages of this Chapter That heaven and earth shall passe at Christs coming that is in quality not in substance saith Oecumenius on the 21 of Revel there shall bee a new heaven and a new earth the old passing away as Isa 65.2 Pet. 3. Rev. 21. but Christs word for his Personal appearance to his people before the ultimate day of judgement shall not passe For this appearance of Christ in the
TIME NO LONGER but in the dayes of the voyce of the seventh Angel the Mystery of God should bee FINISHED 2 This time or times are said to be spoken of by all the Prophets § 3 since the world began they therefore that pretend to be skilled in the Prophets shame themselves in denying that maine thing which is in all the Prophets Now all the Prophets since the world began have not spoken of the last Day of Judgement but of the Kingdome of the Messiah they all have spoken and so much and so plainly that the Apostles mindes did much run out upon it even at the first appearance of Christ in the flesh besides their Doctrines afterwards in their Epistles c. concerning it So it seemes by Matth. 20. ver 20. in the request of the Mother of Zebedees Children that is two of the twelve Disciples ver 24. intreating Christ that her two sons might sit the one on his right hand the other on his left hand in HIS KINGDOME and by the strife among the twelve Luk. 9.46 who of them after Christs Passion should be the greatest The same wee have Luk. 22.24 when Christ was ready to suffer And by the question of the Apostles Act. 1.6 touching Christs restoring the Kingdome to Israel in all which places Christ doth not in the least hint any negative to the thing it selfe And the Jewes yet much expect the coming of the Messiah to restore them now not long after one thousand six hundred and fifty Insomuch that one ancient learned Rabbin on his Death-bed exhorted the Jewes that if the Messiah did not come about that time they should imbrace the Christian Messiah as the true Messiah And you heard afore in the first Book the hope of the learned Jewish Rabbins concerning that thing with their quotations of the Prophets upon which they grounded that their hope And to this day that is a stumbling block to the whole dispersed of the Jewes that Christ is not yet come because he yet takes no care as they thinke to restore and settle them according to the many Prophesies and Promises of the Old Testament For this cause therefore Christ will appeare at lest for a time in the clouds personally to convince and convert and settle them 4. One would wonder to see how many of the Prophesies and Prophets of the Old Testament godly and learned Dr. Alsted and § 4 others doe cleerly alleadge for this Kingdome of which we speake And therefore it must needs be our ignorance if we make a wonder at this point questioning whether there be any such thing in the Prophets 5 Peter also speaking to the Jewes in his 2 Epistle doth severall § 5 times quote the Prophets and their Prophesies for this state of the Church which we speake chap. 1.19 We have a more sure word of PROPHESIE whereunto ye do well that ye take heed as to a light that shineth in a darke place untill the day star arise in your hearts Now that the Lord Christ had come in the flesh finished our redemption the effusion of the Spirit had been abundantly fulfilled the Gospel openly promulgated to the world and in part they to whom Peter writes converted v. 1. and Christ ascended the Apostle calls it a darke time in comparison of the rising of the Day-star that is the Sonne of righteousnesse Mal. 4. in their hearts which cannot be meant of eternall glory after the last judgement to which the Prophesie of Old Testament doth lead them to wait for it till it be fulfilled And chap. 3.13 Wee according to his PROMISE looke for new Heavens and a new Earth c. which promise is Isa 65.17 And by the context there of inhabiting the earth cannot be understood of supernall glory after the last judgement § 6 But what is particularly here mentioned in this third of Acts that these Prophets speake of There are foure notable things 1 That there is now so long since Christs ascension a time of refreshing to come for the Jewes to whom these words were spoken as well as for others At which time their sins should be totally blotted out For the state of the Church we speake of by all we can gather from Scripture shall bee a sinlesse time as to the Church 2 That this time of refreshing shall be as proceeding from the PRESENCE or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the FACE of the Lord which evidently signifies a sight of Christ 3 That God shall send Jesus which was before preached to them He had sent him already by Incarnation But yet notwithstanding God will againe send him The Jewes had yet many sorrows therefore he shall be sent againe for their refreshing And they had their spirituall condition in part restored but God will send againe for the restitution of all things 4 It is said Christ comes for the restitution of all things Therefore this cannot signifie Christs coming for the destitution or dissolution of all things And therefore it altogether sounds of an happy time before the all-destroying last judgement Restitution signifies restoring Restoring signifies an attainment of that perfection that was lost viz. in lapsed Adam either in men or things Rom. 8.21 c. The CREATURE it selfe ALSO shall be delivered from the bondage of corruption into the glorious liberty of the sonnes of God For the whole CREATION GROANETH c. untill now and not onely they but we our selves also c. that have the FIRST FRUITS of the SPIRIT waiting for the Redemption of our BODIES Lay all together that both men and things groan after this estate And that the Creatures shall share in it as it relates distinctly with an emphasis to the bodies of the Saints and then meditate whether it be likely that a supernall state of glory in the highest Heavens is here meant No the New state of things below the New heavens and the New earth which Peter speaks of 2 Ep. Chap. 3. v. 13. quoting it out of the Prophet Isa 64.17 is the meaning of this Rom. 8. The Heavens above need no making New Nor have they earth in them The New Hierusalem to which the Kings shall bring their honour comes downe from heaven Rev. 21. So that it is a new state of glory below § 7 This also would be well weighed in this place of Act. 3. that in as much as it is said Until the restitution of all things the state of things here meant must of necessity be before the ultimate end of the world as our opponents conceive of the end of the world Because at the end of the world according to their opinion shall be the dissolution of the earth and no need of the Heavens If then shall be the restitution of some men namely the Elect to supernall glory yet that will not amount to the phrase in the Text viz. the restitution of ALL THINGS But the Apostle tells us as wee touched but now in Rom. 8. That all the Elect and all the Creation
and so slaine with the sword that the Fowles were filled with the flesh of them that were slaine chap. 19. verse 20. A strange thing to me if any should dreame these things to be done only Spiritually or in the world to come There proceeded indeed the sword out of his mouth that is Christ bid his Saints to slay them which afore and after yee have explained but they were materially or corporally slaine as the time weapon and their buriall in the bowels of Birds challenge that sence yea marke further the Armies ruine is put in Counter-destruction or opposition to the ruine of their Chieftain or Chieftaines whose destruction was to be cast ALIVE into the Lake therefore the slaying of the Army with the sword to be devoured by the Fowles must signifie a Corporall destruction § 3 Now this destruction Chap. 19.20 cannot be at the ultimate Day of â—udgement for that day is not till after the destruction of Gog and Magog which is long after the destruction of Antichrist vers 8 9 10 11 12 c. of this twentieth Chapter clearly distinguished from that destruction of Antichrist by two notable circumstances including many other particulars of order time place c. ¶ The first Circumstance is That Gog and Magog warre against the Saints whiles they are in their injoyment of their glorious peace after the said Saints had reigned a thousand yeares ver 7.8 when they had been partakers long afore viz. at the beginning of the thousand yeares of the first resurrection as a pledge that they should not dye the second death at the second Resurrection ver 6. after that they had reigned and as Kings and Priests and too with Christ a thousand years in the same sixt verse none of which particulars can consist with supernal ultimate glory when Christ himselfe layes downe all his power 1 Cor. 15.28 And after they have injoyed this condition a thousand yeares then and not till then begins the Gogicall-Magogicall warre upon which comes the destruction on Gogmagog ver 7 8 9. but the warre of Antichrist in the nineteenth Chapter is when the Saints are in great trouble their bloud had been poured out unavenged till then vers 2. the earth corrupted ibid. The Nations are till now to be smitten and to be RVLE'D with a ROD of Iron ver 15. The Wine presse of the fiercenesse and wrath of God Almighty to be trodden ibid. with many the like intimations throughout the Chapter of the different state of the Church now a thousand yeeres before Christ came to destroy Gogmagog as the sequell of the twentieth Chapter makes the compute ¶ The second Circumstance is That after the thousand yeares of Satans binding and Antichrists destruction Satan is againe let loose he seduceth Gog and Magog and then the Devill himselfe Chap. 20.10 is cast into the Lake of fire WHERE WERE the BEAST and the FALSE PROPHET which had been cast in there formerly Chap. 19. ver 20. evidently pointing at the destruction of Antichrist as finished long afore the fore-being there of the Beast and false Prophet being made the description of Hell as sometimes the portion of Hypocrites is the description thereof § 4 The next passage in this twentieth Chapter of Revelation is what he saw in ver 4. John saw Thrones and they that sate upon them and judgement was given to them and he saw the soules of them that were beheaded for the witnesse of Jesus and for the Word of God and which had not worshipped the Beast nor his Image neither had received his mark upon their fore-heads or in their hands the meaning of all which you have in the next Chapter viz. the 21. for vers 1. it is said And I saw a new heaven and a new earth little reason to mention earth if it had been to describe a state in heaven above The place is taken out of Isa 65.17 as Peter hints 2 Pet. 3.13 We according to his PROMISE looke for new heavens and a new earth I say out of Isa 65.17 where God promiseth unto the Jewes to build new Heavens and a new earth but with all mentions their injoying of houses and vine yards In the second Verse of the one and twentieth Chapter it is said John saw new Hierusalem indeed that on earth is old but nothing is old in the highest Heavens so that nothing there can be said to be new therefore this cannot be meant of that heaven It is expresse It comes downe from heaven therefore it cannot expresse a state in that supernall heaven even as it followes PREPARED as a Bride which plainly evinceth that it is not meant of ultimate glory where the Church is not prepared that is done in this world but perfected as vers 3. it is said I heard a voyce OVT of heaven to import that it was of things not in the supreame Heaven viz. That the tabernacle of God is with men where God WILL dwell with them which if meant of the supernall Heaven would have been exprest in a contrary phrase viz. The tabernacle of men is with God for there is no need of a promise to assure us that in the highest Heavens God will dwell with us Agreeable to which the fourth verse promiseth that all teares shall be wiped away of which promise as in relation to the supreame Heaven there was not the least need since God made it but knowne to the Sonnes of men that they shall inherit that place all sorts Christians Heathens c. easily know and beleeve that there in that place are no teares nor cause of teares as appeares in the Christians Creed and the Heathens Doctrines of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their Elysian fields Every thing in that Heaven is so good that it cannot be made as in verse 5. new that is better No need there of that in the sixth verse either promise or performance to give unto him that is athirst of the fountaine of the water of life It is enough for God to promise that Heaven as Paul thought it enough to say Phil. 1. I desire to be dissolved and to be with Christ if we be once there we shall not thirst Even as there according to ver 7. shall be no striving to overcome much lesse to overcome that in ver 8. Feare and unbeliefe c. They in the supernall Heaven have overcome all things therefore all these demonstrate that this Chapter is of a state on earth not of one in supreame glory of such a state on earth it is proper to say as v. 7. He that possesseth it shal inherit all things not only Gods presence but also all things though as yet all things are not subject to Christ himselfe Heb. 2.8 and he shal be Gods Sonne For if we beleeve we now are the Sons of God afore we come to ultimate glory then this promised with a shal be must signifie a suture estate and on earth because of other circumstances as we are now enumerating that
are found to be in a quite contrary estate to Satans binding from seducing For in those ages were infinite monstrous Heresies and Apostasies so well knowne to the learned that I spend not time to quote Historians For beside the Heresies afore touched there arose within the said thousand yeers viz. about six hundred and odd after Christ horrid Mahumetisme spread to this day over a great part of the world About which time the mystery of Papal iniquity had wrought to a great height Both increasing for the generall to this day Both the one by their Turkish wars the other by their massacres having poured out a sea of Saints blood Now how can wee say with any shew of reason that Satan was bound this while from seducing the world when he did so potently prevaile 4 Where are the Learned or the Libraries to tell us of the rising or of the reigning of the Saints or Martyrs from sixty nine to one thousand sixty nine after Christ 6 If the thousand yeers begin at sixty nine yeers after Christ and consequently end at one thousand sixty nine there hath been since that a thousand sixty nine to this yeer one thousand six hundred fifty two above five hundred and eighty yeers which five hundred and eighty yeers cannot be counted a litle season It is said Rev. 20.3 After the thousand yeers are expired Satan shall be let loose a little season But by Pareus his account of the expiration of the thousand yeers at the thousand sixty nine yeers Satan since that hath been let loose five hundred and eighty yeers as wee have said which cannot be reckoned for a little season in comparison of the thousand yeers of Satans binding as is Saint Johns sense for it is above halfe as much as a thousand yeers Seventhly and lastly If the thousand yeers are so long since expired where and when since that expiration hath appeared that after a little season was gathered together Gog and Magog encompassing the Camp of the Saints upon a new seducement by the Devil and were consumed by fire from heaven upon which the day of judgement began SECT III. The usefulnesse of the Old Testament to the point in hand touching the glorious state of the Church yet to come § 1 HAving laid the foundation of the proofe of our Thesis touching the glorious state of All things upon earth yet to come in the twentieth Chapter of the Revelation Now let us take all the Bible afore us both Old and New Testament in order and hear what harmony they make as an Anthem or Prelude before that glorious Scene begins The Old Testament laid downe the ground of our hope The New Testament now so long since Christs coming in the flesh carries on our expectation to look for such a thing Wee shall cull out of the Old Testament those places that to our best light are most cleer and have some touches of explanations out of the New Testament § 2 And great reason there is to take before us the Old Testament because the New Testament in speaking of this visible glorious Kingdome of Christ to be on earth refers us to the Old As Peter in 2 Ep. Chap. 3. v. 13. refers us to Esa 65.17 Wee saith Peter look for new Heavens and a new Earth according to his PROMISE wherein dwels righteousnesse which promise is that of Esa 65. Not to repeat things spoken afore Here is mention of Heavens in the plurall The one Empyrean Heaven is unchangeable Therefore Heavens of pure manifestation of Doctrine of pure practise of Gospel order of a new state of the Church of new peoples added to it of a renovation of all things on earth must be understood It must be meant of such heavens as God will shake Heb. 12.26 spoken by a Jew Paul to the Jewes the Hebrews after Christs coming and ascending At which time of his presence in the flesh though he shooke down the vaile viz. at his passion and gave the Temple a shake by Prophesie Matth. 24.1.2 c. which tumbled it downe about forty yeers after his ascension yet he had not to that time shaken downe the vaile off the Jewes heart 2 Cor. 3. Nor hath he to this day as sad experience testifies No nor the Iewish worship in their Synagogues practised to this very time Nor hath he set up things so as they must remaine instead of the things that are shaken Therefore Peters promise of new Heavens wherein dwels righteousnesse is yet unfulfilled A phrase too short to reach so high as to advance the commendation of the Empyrean Heaven as it is impertinent to tell us that there shall dwell righteousnesse where we well know was never any the least unrighteousnesse We expect and must expect by all circumstances upon that place such a fulfilling of that Promise as shall create or make new Heavens on Earth wherein dwels righteousnesse here below where formerly hath been unrighteousnesse That place onely can be said to be made new with the inhabitation of righteousnesse that formerly had no righteousnesse or little left it being worne out In like manner the same Peter in 2 Ep. chap. 1. ver 19. speaking of Christs Kingdome referres us to the Old Testament viz. Numb 24.17 We have saith he a more sure word of PROPHESIE whereunto yee doe well that yee take heed as unto a light that shineth in a darke place untill the day dawne and the Day-star arise in your hearts which is taken out of that of Numbers 24.17 There shal come a starre out of Jacob c. out of Jacob shal come he that shal have dominion c. At Christs Incarnation this Star Christ did arise on some of their hearts when the Starre guided the Wise men to goe to the place of Christs birth and there to worship him and after some few gleanings of people beleeved on him But this while he was but as an evening Star Peter saith now after his Ascention that the time was yet to come that he should be a morning Star a Sunne upon the hearts of the generality of the Jewes And it were strange if any wise man should dreame that at the same instant Christ should call the Jewes and come to the last Judgement That in the same moment the black cloud of the day of Doome should cover the world and the Day-star of the Sonne of righteousnesse should arise on the numerous peoples of the Jewes scattered in all Nations Thus in Act. 3.20 21. we are referred to the PROPHETS since the WORLD BEGAN to know and hope for the visible Kingdome of Christ on earth of which we speake One of which Prophets to speake nothing of Acts 3. having spoken so much in the second Booke is Enoch to whom Jude also referres us ver 14 15. and quotes his words to supply the losse of his Book Enoch the seventh from Adam prophesied Behold the LORD COMETH with ten thousands of his Saints to execute judgement and convince all that are
brake off three of the ten Dan. 7. v. 20.24 that is about the yeer one thousand * Bucholc Ind. Chron ad an 1009. Periodus Judaica inquit Helvic ad an 950. circiter after Christ the Saracens tooke Hierusalem and have held it to this day And about the yeer after Christ one thousand foure hundred and fifty Mahomet alias Mahumete took Constantinople where Constantinus Palaelogus the last of the Grecian Emperours was utterly overthrown ** Bucholc Ind. Chron. ad an 1453. inde inquit orientis imperium penes Turcas fuit Sic Helvic in Chro. Atque hinc inquit imperium orientis prorsus ad Turcas tranâ—rit So that the Turke plucked up by the roots that is wholly subdued to him three of the ten Roman hornes or Kingdomes to wit Asia Graecia and Syria of which Jury was a part and became absolute Emperour of all the Easterne Empire *âŽ* Vid. Huet in Dan. 7. v. 8. But as for the rest of the ten hornes of the fourth Beast the Roman Empire being the fourth Kingdome upon the earth and diverse also from all the Kingdomes it is said it devoures the residue of the whole earth v. 23. and shall tread it downe and break it in peeces And thus the seven Roman hornes and the one Turkish Horn subduing three of the ten shall go on in their dominions to enslave the generality of the whole earth blaspheming God and making war with the Saints untill a time and times and halfe a time be finished v. 24 25. And then v. 26. the Iudgement shall sit and they i. e. the aforesaid judgement Iudicature or Sessions shall take away the said dominion and shall give it v. 27. to the people of the Saints of the most High Sutable to this Circumstance of order in Rev. 13. 1. c. There is a Beast rising out of the Sea that is the Roman Emperiality or Empire Antichristed or Papized that answers to all those foure Beasts in Daniel 7. For this Beast is like a Lyon in his mouth like a Beare in his feet like a Leopard in his adorned shining skin or faire outside And for his head it is sevenfold with ten hornes which ten hornes say the learned grew all on one head viz. the last of the seven heads said to have ten hornes because so at first as we said but now upon Dan. 7. but it hath for continuance but seven hornes because the Turk the King of the bottomlesse pit Rev. 9.1 to 12. brake off three Againe as the Beast aforesaid in Dan. 7. must hurt but for a time and times and halfe a time or dividing of times So this Beast in this 13 of the Revelation that contains all foure Beasts in Dan. 7. because it hath the evill qualities and Tyrannicall power of all those foure And from this one ariseth the other with one horne breaking off three of the others ten must continue and have power to doe mischiefe two and forty months vers 5. of this 13. of Rev. which two and forty months is made all one with a time and times and halfe a time Rev. 12.14 ¶ 3 The last thing wherein the seventh of Dan. and Rev. the twentieth agrees is in intents viz. to set forth that the Saints shall yet have a glorious Kingdome on earth over which they shall under Christ there reigne For seeing both visions agree in forme and matter and sense who can doubt but they must intend the same thing In that seventh of Dan. it is oft mentioned and hinted in sundry passages that the SONNE OF MAN must have the same Kingdome or dominion which all the foure Beasts had successively and he must give it to the Saints vers 13 14. I saw one like the Sonne of Man and there was given him dominion and glory and a Kingdome that all People and Nations and Languages should serve him His dominion is an everlasting Dominion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seculi saith Arias and oft signifies but for a long time expounded presently everlasting that is shall not be destroyed that is by any other earthly Monarch as the other foure destroyed one another vers 17 18. The foure great Beasts are foure Kings expounded here and verse 24. Kingdomes which shall arise out of the earth But the Saints of the most High shall take the Kingdome and possesse the Kingdome which the other foure Beasts had successively v. 19 20 21. the same is repeated againe with applications of the type or vision v. 23 24 25 26 27. All which was never yet fulfilled nor can the ultimate judgement be a time for it In like manner Rev. 20. Christ comes DOWN from heaven v. 1. and chaines up the Devil and for a thousand yeers To what end Not for a state of glory in the highest heavens above as all those passages testifie But that the Saints may rise and reigne with Christ a thousand yeers on earth as it is expresse Rev. 5.10 as a part of the proposition to the whole Revelation that and Chapter 1.7 making up the whole I say to reigne in New Jerusalem which to that end also comes down from heaven Chapter 21.1 and so long to reigne as till Satan bee let loose againe to seduce the Nations that the ultimate judgement begins verse 7. to the end of the Chapter So that what dominion the King of the bottomlesse pit had Rev. 9.1 c. to hurt for five months and what dominion the Beast had for two and forty months Rev. 13. and both under Satan while he was loose that very same in pure substance though not in the evill quality the Saints must have under Christ So that where the Saints were hurt beheaded and persecuted even there they must rise and reigne under Christ a thousand yeers v. 4. of this 20. of Rev. § 6 Thus you see there is great reason why we should looke into the Old Testament as well as into the New for this glorious estate of the Church yet to be on earth Where note for conclusion of this third Section That as God gave the Church in the Old Testament a glorious temporal estate on earth as well as a spirituall viz. That in Paradise on earth so by the like reason he will give both to the Church of the New Testament on earth described in Revel 21 c. as a second Paradise on earth For the New Testament must not be inferiour but rather better then the Old only with this difference The Old Testament-Church being then but in its infancie had the temporall first as a type of the Spirituall The New Testament Church must have the Spirituall first and the Temporall last being then made compleatly up and unto a perfect man according to the stature of Christ Ephes 4. SECT IV. Wherein the Promise to Adam Gen. 1.26 27 28. paralleled with Psalme the eighth as the eighth Psalme with Heb. 2.5 fully opened to prove our maine Position that there is yet to be on earth
Felix Jun. and the Country of Madianaea on the South of Arabia Hieron Fourthly Midian of whom came the Midianites those arch enemies of the Jews for which God commanded to vexe them of whom was Balaam which gave that wicked counsell against Israel Their maine Country also had from them the name of Madianitis in the borders of Arabia petraea But because also some of them dwelt in the Countries adjoyning to the Ishmaelites therefore they are sometimes called Ishmaelites though of so different an original as aforesaid Gen. 37.25.28 Judg. 7.33 and 8.24 Fifthly There came of Keturah Ishbak who was the founder of Laodicea Scabiosa in Suria Sixthly Shuah of whom came the Saccai inhabiting the East part of Syria by Batanaea Jun. Seventhly Sheba whose posterity dwelt in Arabia deserta Prerer Jun. Eightly Dedan of whom came the ' Dedaneans who inhabited as Hieron supposeth in Aethiopia or in the Country next to the Idumeans as it seems to be hinted Jer. 49.7 8. or in Adadi in Syria Palmerene Jun. Ninthly Epha whose Country is named in Isa 60.6 and is scituated beyond Arabia called Saba Hieron l. 17. in Isa Tenthly Epher of whom saith Josephus Africa had its name Of the rest named in that of Gen. 25. the Countries are not knowne only they are said in verse 6. to dwell East-ward in the East-Country that is Arabia or Syria So that we see many Kingdomes and Nations both of Jews and Gentiles thus far as we have computed came out of Abrahams loynes according so the aforesaid promises and how many Nations since who is able to reckon Now say the above-mentioned Scriptures out of the Old Testament the multitude of Nations to come of Abraham are to partake of the Covenant as an everlasting Covenant God to be their God Yea ALL the Nations of the earth to be blessed in ABRAHAM and to be blessed IN HIS SEED often there repeated 4 ¶ The Lord addes in the said Old-Testament quotations an obsignation or sealing if I mistake not of all the three particulars afore mentioned viz. Of spirituall salvation Of an happy possession of the earth and of a numerous multiplication in Jewes and Gentiles over the face of whole earth accompanied with that salvation in that their injoyment of that universal possession 1 Of salvation he gave them the seale of Circumcision which was a signe and seal of the Covenant of grace viz. of the righteousnesse of faith Rom. 4.11 And it is said afore in that Gen. 17. that this Covenant or token of the Covenant should be in their flesh for an everlasting Covenant because as in the substance God would continue a Seal of his Covenant for ever till the Restitution of all things as the Covenant it selfe should bee for ever still the same salvation should be sealed still the same use of the seale to confirme the assurance of faith still upon the same ground of the tenor of the Covenant of grace as we shall see after onely the matter of the seale to bee changed viz. the Green waxe of water to be put in the room of the Red waxe of bloody Circumcision Secondly Of that happy possession upon the face of the whole earth he gave them the seale of the seven Kingdomes of the whole Country of Canaan and that for an everlasting possession so as still as it is annexed to be their God For from the time they first entred Canaan according to the promise they were never universally and absolutely expelled out of it and shall there keep possession till they be most gloriously restored to the possession of it the seed of Abraham the beleeving Jews and Gentiles ruâ—â—ng there and over the whole earth as long as ever there shall be any habitation on earth as the Rere of testimonies yet to march up shall abundantly testifie And if any enemies shall rise up against the Nations of Jewes and Gentiles the seed of Abraham by faith they shall as surely conquer them as they did the land of Canaan Thirdly Of their numerous blessed multiplication God gives the seale of changing Abrams name to Abraham He should not be onely Ab-rom that is an High-father but Ab-Rom-Hamon an High-father of a multitude even as he changed Sarais name to the same intent from Sarai my Mistresse to Sarah A or the Mistresse § 4 Sutably how are the said promises to Abraham extended in their utmost breadth to his posterity viz. Isaac Jacob Joseph Ephraim and Manasseh Gen. 26.4 Gen. 48.19 Gen. 49.26 quoted afore at large all sounding of an universall happy dominion over the face of the whole earth § 5 Consonant to this Old-Testament Plat-forme doe the excellent Master-builders the Apostles in the New Testament reare the superstructure with distinct reference to the places and particulars of the Old ¶ 1. For Salvation they often expresse it under the notion of the righteousnesse of faith and of imputing faith for righteousnesse and of being blessed through faith ¶ 2. For Possession it is afore expressed by the Apostle that their leaving of Mesopotamia their owne native Country and never returning though they might and after that their sojourning in Canaan so long as strangers and pilgrims in Tents and Tabernacles though it was promised them for an inheritance and doing all this by faith not seeing the Promise fulfilled by sence did argue that they sought a Country an heavenly one a City that hath foundations prepared of God made and built by God All which how can we better and safelier expound then by the Scriptures which having told us Rev. 20. we shall reigne with Christ on earth as the meaning hath been proved even where Gog and Magog shall after make opposition a thousand yeares In the next chapter viz. 21. they shew us the place and state where and how viz. in the New Heaven and New EARTH in the holy City new Hierusalem coming downe from Heaven where God himselfe will be with them and be their God and all teares shall be wiped away with many other Characters and Circumstances fully answering to that afore of Heb. 11. Which as we have before demonstrated cannot be meant of the Highest Heaven but of a state on earth The like wherof we have in 2 Pet. 3.13 that the Saints shall injoy a new earth according to Gods promise which Promise extant Esa 65.17 will not indure to be interpreted but of a state on earth as the branches of it evince ¶ 3. For Multiplication As the generality of the world Jews and Gentiles have according to the flesh come out of the loynes of Abraham so the Apostles exposition of the Promises holds forth that the generality of the world shall be the Children of Abraham by faith and blessed in THAT SEED of him viz. Christ That they that are of the faith of Abraham are the children of Abraham That God would justifie the HEATHEN through faith according to the GOSPEL he preached to Abraham That the sence of that Promise In thee Abraham all the
and he shall be to me a SONNE But when AGAINE to give it you as afore in termes and order of words close to the Originall * Thus Arias doth order them When the Apostle would say And againe he saÃd in verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in this sixth verse he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which last word is in the second Aâ—rist in the subj mood which sounds future and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But againe He SHALL bring his first begotten Sonne into the INHABITED world he saith let all the Angels worship him The sense is obvious That God never owned any one of the Angels to be his only first begotten Sonne but when againe he shall bring his first begotten Sonne into the world he hath given command that all the Angels shall worship him as his only begotten Sonne That this text speakes of Gods bringing his first begotten Sonne againe into the inhabited world now after Christs ascention when the Apostles wrote that we have afore largely discussed Book 3. chap. 2. Sect. 4. § id est sectiuncula 4. I only adde be heedfully mindfull of the Apostles expression in the future now after Christs coming in the flesh and that after the generall Iudgement Christ as Christ shall lay downe all his dominion over Angels and men and therefore it must be of some middle time between our present generation that these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered here Angels must give Christ whiles he is Mediator a more ample and apparent homage then ever they have done according to the glorious state of Christ and of things at that time on earth 3 ¶ For this place of the Hebrewes Let all the Angels of God worship him is quoted by the Apostle out of Psal 97.7 which word for word according to the Hebrew * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Bow downe to him all yee Gods which as we said afore comprehends as all Angels so all Kings Potentates and Magistrates called by God himselfe Gods Psal 82. ver 1. ver 6. and so applied by Christ Joh. 10.34 Jesus answered them Is it not written in your Law I said YEE ARE GODS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he called them gods to whom the Word of God came c. And indeed they can properly bow or crouch downe as the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precisely signifie as the Angels can doe it only vertually And on the other side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angel is oft used in Scripture to signifie eminent men in Office Mal. 4.1 Rev. chap. 2.1 chap. 2. chap. 3. But granting that the Apostles designe being to prove Christ to be above Angels doth render the Hebrew Text according to the Septuagint Greek then a common Translation in frequent use throughout the world since the late Greek Monarchy over all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship him all yee his Angels yet this is as true that as the Apostle closeth that his discourse in that first of Hebrews with a touch of Christs future dominion over all Angels and men on earth saying To which of the Angels said he at any time quoted out of Psal 110. sit thou on my right hand till I make thine enemies thy footstoole so that 97. Psalm doth really include and intend our position in hand viz. Christs visible glorious Kingdome over all the world yet to come For in the first verse of that 97. Psalm it is said The Lord reigneth let the earth rejoyce let the multitude of the Isles be glad thereof Or the Lord reigning the earth SHALL rejoyce and the many Islands SHALL * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be glad ** 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This LORD is Christ as the Apostle applyes it Heb. 1.8 9. Now Christ had reigned in his ordinary providence and power from the creation to the Psalmists time c. as appeared in overthrowing his and his peoples enemies and preserving his people in the flood in the fire on Sodome in his miracles in Egypt Wildernesse and the Red-sea in his victories over the several Nations in Canaan c. And after the last judgement it is improper to say Christ reignes in glory 1 Cor. 15.28 And Christ never yet so reigned as is described in this first verse of this 97 Psalm That ALL the EARTH without limitation shall rejoyce at that his reigning and the multitude of Isles shall be glad By Isles according to an ancient usuall Hebraisme and Jewish phrase is meant all the Nations of the GENTILES Isa 41. v. 1. Keep silence before me O ISLANDS and let the PEOPLES or NATIONS renew their strength * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And v. 5. The Isles saw it and feared and the ENDS OF THE EARTH were afraid Chap. 42. v. 4. The ISLES shall wait for his Law and so nine times in this Prophet three times in Jer. 9. times in Ezek. in Zeph. once viz. Chap. 2. v. 11. The Isles of the Heathen or Gentiles * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Gen. once Gen. 10.5 The Isles of the Gentiles The reason of the phrase is because the Jews dwelling in the continent of Asia they counted all the world Islanders that were divided from them by the Mediterranean Sea Whence is that phrase of Isles of the Sea Ester 10.1 Ahasuerus laid a taxe or tribute upon the land and upon the ISLES OF THE SEA And Isa 24.15 Glorifie the name of the Lord God of Israel in the ISLES OF THE SEA And Ezek. 26.18 Now shall the Isles tremble in the day of thy fall yea the ISLES THAT ARE IN THE SEA shall be troubled yea to make all yet plainer it is twice said viz. Jer. 2.10 Ezek. 27.6 The Isles of Chittim By which Chittim is oft understood the Roman Monarchy as Dan. 11.30 for one instance So that according to this sense of this 97 Psame vers 1 All the world of Jewes and Gentiles must be glad and rejoyce at the reigning of Christ as it follows in the sixth verse The Heavens declare his righteousnesse and ALL the people see his glory ALL without exception which two clauses cannot be aptlier applyed and expounded then by that Rev. 1.7 Rev. 20.1 Rev. 21.1 Christ comes in the clouds and every eye shall see him Christ as the great Angel descending from heaven binding Satan and causing his Saints to reigne on earth New Jerusalem a New Heaven and a New Earth being brought downe from Heaven wherein as Pet. 2 Ep. 3. chap. enlargeth dwelleth righteousnesse But ALL PEOPLE yet never saw that his righteousnesse and glory ALL the gods as in v. 7. all Kings and Princes Potentates Magistrates and Powers never yet worshipped him as Christ but generally in all ages from the Creation to this day have opposed him as such both of Jewes and Gentiles 4 ¶ But all must ere the last judgement either sincerely or seemingly worship him Psal 22.27 28 29. which Psalme is concerning
Cap. 11. The Sadduces â—â—kt R. Gamaliel whence he could prove that God would quicken or make alive the dead he answered them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Out of the Law Deut 31.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Prophets Isa 26.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the holy writings Cant. 7.9 The Greek and Latine Fathers likewise interpret this place of the Resurrection of the dead viz. Irenaeus l. 5. c. 15 and c. 34. yea and of the Resurrection of the just Tertul. de Resur c. 3 1. Cyril Aug. lib. 20. de Civit Dei Clemens Romanus in Ep. ad Cor. As for the third part the agreement between Isaiah and Iohn prophesying of the joyful state of the Church and their joying in it he that hath but half an eye may see that it signifies that great will be the glory of the Church when those things mentioned by Isaiah and Iohn shall be fulfilled and can signifie no lesse then a glorious restauration of the Church on earth as all circumstances concur in both places Even as great was the Prophets and the Evangelists joy personating or representing the Church in a way of Songs of praise John in the 9 10 11 12 verses of this seventh of the Revelation speakes of the Churches triumphing on this wise After this saith he I beheld and lo a great multitude which no man could number of all Nations and Kindreds and People and Tongues stood before the Throne and before the Lamb cloathed with white Robes and Palmes in their hands and cryed with a loud voyce saying Salvation to our God that sitteth upon the Throne and unto the Lambe And all the Angels stood round about the Throne and about the Elders and the foure Animals or living creatures and fell before the Throne on their faces and worshipped God saying Amen Blessing and Glory and Wisdome and Thanksgiving and Honour and Power and Might bee unto our God for ever and ever Amen Which expressions of Praise meetly suit to the words of our Prophet in the five and twentieth of Isaiah vers first second third and fourth O Lord thou art my God I will exalt thee I will praise thy Name for thou hast done wonderfull things by faith here praising God for things to bee done as if done as the Church doth in that seventh of the Revelation for thou hast made saith Isaiah of a City an heap c. Therefore shall the strong people glorifie thee c. for thou hast beene a strength to the poore a strength to the needy in his distresse c. And verse 9. It shall bee said in that day Lo this is our God wee have waited for him and hee will save us This is the Lord wee have waited for him wee will bee glad and rejoyce in his salvation Thus of the first Instance The second Instance John likewise in the 21 Chapter of Revelation first foure verses applies those three parts of Isa 25. viz. the Churches salvation the enemies destruction and the Churches exaltation unto a future glorious state of the Church yet to be upon the earth I saw saith John there in a Prophetick vision a new heaven and a new EARTH which sounds shrilly of a state on earth For the first heaven and the first earth were passed away and there was no more Sea Pareus confesseth New in quality not in substance which plainly condescends to a glorious state of the Church to be on earth the highest heaven above being of so much better a substance physically as the Philosophers rationally contend that it needs not to be made better in quality Therefore the meaning must be that the lower heavens and the earth below shall be qualified with freedome from all evill as to the Church and the inhabitants thereof high and low shall be made better both physically and morally The old heaven and earth must passe away The enemies of the Church must be removed or converted Adams curse shall cease Rom. 8. and in this state shall as in 2 Pet. 3. dwell righteousnesse and absolute pure worship And the cessation of Sea signifies also the removing of all enmities against the Church farre from her For if it be taken figuratively it signifies no more brinish brackish waters of false doctrine in the Church as waters sometimes in Scriptures signifies doctrines and no more wicked men among the Church compared Isa 57. to the troubled Sea for there shall bee as John tells us in this 21 of Revelation no unclean thing to enter into this estate If taken literally with some acute wits it signifies that at the time of this great Restauration the Sea shall be no longer totally liquid and fluid but at least at top in most parts of the habitable world crusted over consolidated and compacted to be as a Chrystaline heaven below to bee an high-way for all parts of the world to travell each to other for spirituall communion without any impediment of wind or weather Then being a time as of a New creation there will be no need of trafficking for riches Nor shall the knowledge of the Lord be bounded from the poor Indians who have not the help art or animosity of Navigation to learn of Christians Then nor the Egyptiack Sea with the seven streams nor the great Euphrates c. shall hinder Jews or Gentiles from personall spiritual communion and communication God would rather either thus alter or else dry up all Seas then the glory and welfare of his Church should be hindered To that wee have said touching the meaning of the cessation of Sea our grave new Annotationists concurre thus farre No more Sea say they either literally for there will need none for trade The fire perhaps at the worlds end will dry it up or figuratively no more warre against nor trouble in the Church The Church shall not be like the raging Sea but like the quiet earth So they Saint John goes on in the description of the glorious state of the Church on earth of which Isaiah prophesies I saw saith St. John New Jerusalem coming down FROM Heaven saying The Tabernacle of God is WITH MEN and He will DWELL with THEM and they shall be his people and God himself shall be WITH THEM and be their God all which cleerly relate to a state on earth and God shall wipe away all tears from their eyes and there shall be no more death nor sorrow nor crying nor paine Which words exactly answer to Isaiahs words in v. 8. of swallowing up death and wiping away all tears Third Instance In like manner St. John carries down other passages of Isa 25. to the times to succeed long after him not fulfilled to this day For what is there spoken in Isa 25. v. 2. and v. 12. of making the City of strangers an heap a defenced City a ruine a Palace to be no City an high Fortresse into dust c. to the great joy of the Saints so that they shall sing for joy of
the dayes of his life Upon which words the Old Genevah notes and our New Annotations say thus This seven and thirtieth year of Jehojachins imprisonment was the five and fiftieth year of his age so long had Nebuchadnezzar kept him in prison And so long were his wife and children in Babylon whom Nebuchadnezzar son Evil-Merodach after his fathers death preserved to honor Thus by Gods providence the SEED OF DAVID was PRESERVED UNTO CHRIST Thus they and they say well For of Jebojachin alias Jeconiah came Salathiel a Prince c. Jer. 29.2.1 Chron. 3.17 Matth. 1.12 and so downward the Scepter doth not utterly depart from Judah till Shiloh Christ comes Gen. 49.10 Thus you see they were not altogether without a King in the time of the Babylonish captivity 2. Nor without a Priest in the said time of that captivity nor after unto Christs time Jeremiah and Ezekiel who both lived in the time of that Babylonish captivity were Priests Jer. 1.1 Ezek. 1.3 And after in the time of Antiochus Epiphanes one of the Kings of the Grecian Empire that same famous Mattathias that stood up for the rescuing of the Jews against that Antiochus was a Priest and Judas Maccabeus was his on 1 Maccab. 2.1 2 3 4 5. And chap. 3. v. 1. And unto and in Christs time there were Priests and High-Priests and Sacrifices Luk. 1.8 2.24 Matth. 26.3 Job 2.13 14. And abundantly often in all four Evangelists We conclude therefore that it is impossible â—o understand these many dayes to signifie the time of Iudahs captivity in Babylon yea or as our New Annotations would have it the time since Iudahs return from Babylon till Christs ascension But these many dayes must be extended unto the conversion of the Ten Tribes as well as the two yet to come Dr. Mayer with Calvin * On those words After that long time they shall have David their King ratiocinatively speaks out our conclusion at length of words thus Calvin saith he ingenuously confesseth that by David spoken of in the Prophets Christ is alwayes set forth and therefore this long time of the Jews being without a King c. must be understood of the time immediately fore-going their imbracing the Faith of Christ and therefore not of the time of their captivity for then they had not David for their King Neither can it be understood of the time immediately going before Christs coming and after their return for then they had Princes and Priests and Sacrifices And what remaineth then but to understand it of the time that now is at the END WHEREOF the Iews shall turn to Christ And herein Gualter and Tossartus follow Ierom. § 4 All that hath been said will be yet made more evident by that ## punctual specisication of the time in the next verse following when the Israelites shall be delivered and saved viz. It shall be after that in the former verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as Vatablus Grotius Arias and Jerom renders it novissimo dierum that is the last of dayes even as in like manner the Septuagint and Chalde render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in the end of dayes And therefore justly doth Lyran interpret this last of dayes to be sub sinem mundi i. e. A little before the end of the world And Rabbi David Kimchi thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This saith he shall come to pass in the last times in the beginning of the time of salvation when the children of ISRAEL shall return by Repentance And Dr. Mayer thus It is said that this should be in the last dayes whereby the time of the Gospel is alwayes set forth all the time afore being counted old Heb. 1.1 2. But these Novissima tempora that is these are the newest times this Latine phrase signifying the last times because all things are new Yea and AT THE LATTER END OF THEM the Jews shall be new creatures as are all that are in Christ and then the world shall be destroyed and God will make a new Heaven and a new Earth If to all these you will hear a learned Papist Alapide it is worth while because whiles an enemy to the truth in Hypothesi he telleth the very truth in thesi In the last of dayes for so he renders our Text according to the Old Latin that is saith he In the end of the world when a little afore or at the coming of Antichrist especially after the SLAYING of him the ISRAELITES and JEWES who clave to him while the said Antichrist was alive and reigned partly by remembring the Sermons and Miracles of Elijah and Enoch and partly by the Exhortations of other Preachers shall be converted unto Christ even as I have said upon the 11 chap. of the Revelation For then all Israel shall be saved Rom. 11.25 So Saint Hieronym Haymo Albert. Hug. Lyran and others Secondly I sidore and a Castro think these things to be done in the Incarnation and first coming of Christ to wit INCHOATIVELY For then A FEW of Israel BEGAN to be converted Others erre who think these things to have been performed in the relaxation of the Babylonish captivity by Cyrus Thus Alapide confesseth twice over in his works the just time of the fulfilling of these things to wards the end of the world and at the destruction of Antichrist But like a Papist he blindly supposeth that Antichrist is not yet come that so his Pope might not be thought to be Antichrist But what he hath granted is enough for our purpose truth so far prevailing upon a Papist § 5 Thus the persons i. e. the Israelites the Ten Tribes as well as the Two and the time of their deliverance being cleared next for the close of this Chapter and our consideration of this Prophet comes the deliverance it self viz. they having been so long a time humbled by great afflictions after all at the time aforesaid they shall return and seek the Lord their God and David their King That is God and his Son Christ or God in his Son Christ Even as verynear it their own Rabbins and Hebrew Doctors render it in their Chalde Paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. After that the children of ISRAEL shall be led by REPENTANCE and shall seek the worship of their God And shall obey Christ the Son of David c. And thus the learned pious Christians viz. The Genevah Notes our New Annotations and Dr. Mayer understand it by authority of Scripture In the latter dayes Hebrew the end of dayes that is when the world now neer unto an end they shall seek David their King that is The Messias Christ the Son of David Jer. 30.9 Ezek. 34.23 24. Ezek. 37.24 Mat. 9.27 Apoc. 22.16 And his Kingdom in which Davids Kingdom is promised to be for ever Psal 72.17 i. e. To the end of the World For David himself long since is dead as the Apostle argues Acts 13.34 35 36. when he would prove that
according to those prophesies ver 1 2. To what end Why now as he declares himselfe particularly to observe the time when this prophesie shall have an end that the day may dawn and the Day-star arise Which saith he ver 3 4 5.6 7. though some through wilfull ignorance sooffe at the promise of CHRISTS COMING yet be it a thousand years off and more all this to God is but as one day And when that time is come that day shall be a thousand years So that though it seem long to men yea so long to impenitent men as if he would never come yet he will be sure to come and that suddenly as a theife in the night and formidably to the wicked as in form of a day of Doom the Heavens passing away and the Elements melting and the works of the EARTH dissolving But not so to the Church not so is the state of the Church expressed with a keen antithesis NEVERTHELESSE q. d. notwithstanding those high words and huge deeds WE beleevers according to his PROMISE that divine ancient promise so particularly expressed Isa 65.17 18 19 20 c. look for new Heavens and a NEW EARTH wherein dwels righteousnesse Which cannot be the description of a state in the highest Heavens which were never worne old nor made of earth nor without the inhabitation of righteousnesse So that the result of Peters discourse is that that Sun of righteousness or Day-star shall rise and radiate at the time of the dissolution of the power of the wicked and the restitution of all things for the glory of the Church on earth Our oft touching upon this 2 Pet. 3. afore makes us speak so sparingly of it now ¶ 3. That coming of Elijah in the fift verse before this great day must signifie an Elijah yet to come either personally or personatedly For though Elijah is said to come in part personatedly in John Baptist representing him by the similitude of his zeale in doctrine and austerity of life Matth. 17.12 yet Elijahs coming is not totally nor mainly fulfilled to this day He must yet come again either as we said personally that is he himselfe individually in his owne person or else personatedly that is if I may so speake specifically represented by one of the like kind and degree of parts exactly like unto him viz. mighty in spirit and action to doe as aforesaid in this context to convert the heart of the Fathers to the children before that great day afore mentioned yet to come where he shall Matth. 17.11 RESTORE ALL THINGS That this truth may find the better entertainment in mens apprehensions I will for the most wave my obscure selfe and sentence herein and present it in the words of divers learned men wherein they urge their owne reasons for it ¶ 4. The Scribes of and among the Jewes the clerick Classis of them very learned men in their generations by office Expounders of the Law Ezra 7.6 9. Luk. 5.17 and 7.30 asserted after John Baptists death from this very Text of Malachie that Elijah was to come Mat. 17.10 From them grounding on that Text some of the twelve Disciples after Christ had chosen them and indowed them with wonderfull gifts Matth. 10.1 2. c. and had shewed them his transfiguration on the mount Mat. 17.1 2 c. to 9. take up the same Tenet as worthy of consideration touching the coming of Elijah and presseth it upon our Saviour in the same Mat. 17.10 the Lord Christ in answer to them first doth clearly acknowledge at that time a good while after John Baptists death * For John Baptist was beheaded An. 32. after Christs birth and Christs transfiguration was An. 33. Buchol Ad An. 32 33. That Elijah SHAL COME and asserts it with a TRULY as our Translators render it as indeed in sence so it is And then Christ addes that when hee comes he SHAL 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restore all things Which makes one maine objection that John Baptists time on earth was not the ALL of Elijahs coming Besides Christ speaks of Elijahs coming so long after John Baptists death in the present tence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commeth as intimating that he is still coming or yet to come So that as Christ comes twice once past another to come so with a proportionable decorum his Harbenger comes twice both times to usher in his Master The one is past in John Baptist the other is to come in him that is still called and expected by the name of Elijah as we shall see more by and by ¶ 5. Of the Christians likewise long since Christs ascension there are many men of fame for piety and learning both ancient and modern that doe not only assert but argue expressely or couchedly for the coming of Elijah yet to be fulfilled 1. Tertullian who flourished about the year one hundred and eighty after Christ in his Book concerning the Resurrection asserts †Quis inimicos Christi jam subjecit pedibus ejus secundum David Psal 110 Quis coelo descendentem Iesum talem conspexit qualem ascendentem Apostoli viderant Nulla ad hodiernum tri bus ad tribum pectora caeâ—iderunâ— â—gâ—oscentes qâ—eâ— puâ—ugerunt Nâ—mo adhuc EXCEPIT HELIAM Nemo aâ—huc fugit Antichristum Nem adhuc Babylon â—xituâ—â— flevit Tertuâ— lib Ve Resurâ—ect â— 22 Et â—cce mutam â—obis Heliom THESBITEN Sed â—nim Metempsychosis illorum est revocatio animae jampridem morte functae in aliud corpus iteratae HELIAS autâ—m non ex decessione sed ex translatione venturus est nec corpori restituendus de quo non est exemptus sed mundo reddendus de quo est translatius non ex post liminio vitae sed exsupplemente prophetiae idem ipse sui nominis sui bominis Tertul. lib. de Anima Cap. 35. that Elijah after his time was to come by the same reason that his coming is a positively set down in Scripture to be a signe of Christs second coming as any other signes Some of his words are these who hath subjected Christs enemies under his feet according to David Psa 8. Psa 110. who hath seen Jesus so or such a one descending as the Apostles saw him ascending Act. I. II. There is no Tribe with Tribe to this day smiting their breasts acknowledging him whom they have pierced Zech. 12.10 c. Matth. 24.30 Rev. 1.7 No man hath yet RECEIVED ELIJAH Mal. 4.5 Mat. 17.11 No man yet hath fled from Antichrist Rev. 12.6 c. he means from the persecutions of Antichrist for he was not in his time risen to that power as to persecute nor till long after And saith Tertullian no man hath wept over the ruine of Babylon Rev. 18.9 c. He goes on in another place thus And behold I will send you Helias the THESBITE But indeed their Metempsychosis or transmeation of soules is the revocation of a soule that having long since finished the death of that
〈◊〉 〈◊〉 〈◊〉 yet sometimes they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth some-times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is under heaven Therefore with the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth and that which is under the heavens If this suffice not we may yet consider that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a participle of the feminine gender and therefore understands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth which is inhabited Lastly wheresoever elsewhere this word is found in the New Testament it is most expresly used of the earth and inhabitants thereof In the beginning of this Epistle we reade Thou Lord in the beginning hast laid the foundations of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the heavens are the workes of thine hands Mat. 24.14 This Gospel of the kingdome shall be preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over all the earth and then shall the end come Luke 2.3 Then went a decree from Augustus that all the world should be taxed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rest behinde are farre more expresse but I leave them to your owne leisure and will onely adde this one thing that our English rendring in this place of the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world to come makes it not only ambiguous but seeming to meane the Kingdome of glory But we shall finde that the world in that sense is alwayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but no where in all the Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so I leave this with submission to the judgement of others My next reason shall be from that we read in the Revelation where the Church by the conquest of Michael set free from the Dragons fury is said to escape into the wildernesse that is into a state though of safety peace and security yet of hardship misery and scarcity for it seemes to bee an allusion to the Israelites escaping the tyranny of Pharaoh by going into the wildernesse In this wildernesse or place of hardship scarcity misery and much affliction the Church must remaine saith St. John a time times and halfe a time or as he elsewhere speaketh 1260. daies that is a yeare yeares and halfe a yeare and when this time shall be expired that is as learned Divines thinke when so many years shall be ended as those dayes are taking the beginning of our reckoning from Michaels Trophee then saith our Apostle◠shall the kingdomes of the world become the kingdomes of our Lord and of his Christ and he shal reigne for ever and ever Rev. 11.15 Whereby it should seeme that the Church is yet in the Wildernesse and that the promised happinesse of the ample and flourishing glory thereof before the end of the world is yet to come My last reason shall bee from Rom. 11. where St. Paul speaking of the future restoring and calling of the Jewes saith it shall be when the fulnesse of the Gentiles is come in I would not saith he that yee should be ignorant of this Mysterie c. ver 25. Now because the Jewes are not yet called it followeth that the fulnesse of the Gentiles is yet to come and what should then this fulnesse be but the fulnesse of the Gospels extent over all the nations of the world which our Apostle ver 15. calls life from the dead for if the casting away of the Jewes be the reconciling of the world what shall the receiving of them be but life from the dead As if the Church of the Gentiles were as yet halfe dead if it be compared with that glorious vigour and accession which shall come unto it when the Jewes shall be againe received into favour In briefe the fulnesse here spoken of is either a fulnesse of grace a fulnesse of extent or a fulnesse of time A fulnesse of time onely it cannot be because our Apostle saith this fulnesse shal enter in namely shall enter into the Church of Christ but this I see not how it can be spoken of a period of time As for a fulnesse of grace and spirituall gifts that was greater when St. Paul spake then ever it was since and therefore if it be meant it must be yet to come And for the fulnesse of extent it was as large for the number of Nations in the Apostles times as it is now in ours for as for the American Christians they are onely so in name being forced only to seeme so by the Spaniards whatsoever fulnesse then the Apostle here meaneth is yet to come I will adde only one thing more and so end this point some thinke that St. Paul in this place hath reference unto that speech of Christ Luke 21.24 where he foretels That the Jewes should fall by the edge of the sword and be led captive into all nations and Jerusalem should be trodden downe of the Gentiles untill the times of the Gentiles should be fulfilled or accomplished But it seemes to me that the fulness of the Gentiles and the fulfilling or accomplishment of their times should not be the same howsoever they may be co-incident It should rather seeme that our Saviour hath reference as to a thing knowne unto the Prophecy of Daniel where the times of the Gentiles or the times wherein the Gentiles should have dominion with the misery and subjection of the Jewish Nation are set forth in the vision of a four-fold image and foure beasts which are the foure Monarchies the Babylonian Persian Greek and Roman The first began with the first captivity of the Jewish Nation and through the times of all the rest they should be in subjection or in a worser estate under them But when their times should be accomplished then saith Daniel The Saints of the most high God shall take the kingdome and possesse the kingdome for ever and ever that is there shall be no more kingdomes after it but it shall continue as long as the world shall endure Three of these Monarchies were past when our Saviour spake and the fourth was well entred If then by Saints there are meant the Jewes which we know are called the holy people in that sense their country is called the holy Land and their City in the Scripture the holy City viz. relatively then is it plaine enough what Daniels and our Saviours words import namely a glorious revocation and kingdome of the Iewes when the time of the fourth Monarchy which then remained should bee expired and accomplished But if here by the Saints of the most High are in generall meant the Church yet by co-incident of time the same will fall out on the Iewes behalfe because St. Paul saith that at the time when the fulness of the Gentiles shal come in the Iew shall be againe restored For a conclusion the last limbe of the fourth Monarchy is in Daniel The horne with eyes which spake proud things against the most High which should continue a time times and halfe a time
certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Formes of Ecclesiastical doctrines according to which all Teachers in the Church were to frame their discourse and direct their opinions Some of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Formes of Ecclesiastical doctrine are recorded by Gelasius Cyzicenus in his Historiâ Actorum Concilii Niceni History of the Acts of the Council of Nice Amongst these there is this Forme for the Doctrine of the state of the Resurrection * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 7.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pâ— 27.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 5.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—a 26.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world was made more minute or lesse i.e. imperfecter or viler because of fore-knowledge For God fore-saw that man would sinne Therefore we expect NEW HEAVENS AND A NEW EARTH accrding to the holy Scriptures when shall shine forth the apparition or appearance and Kingdome of the great God and our Saviour Jesus Christ And THEN as Daniel saith Chap. 7.18 The Saints of the most HIGH SHAL TAKE THE KINGDOME and there shal be a pure earth holy a land of the living and not of the dead which David fore seeâ—ng by the eye of faith cryes out Psal 27.13 I beleeve to see the goodnesse of the Lord in the LAND OF THE LIVING A land of the meck and humble For blessed saith Christ Matth. 5.5 are the meek for they shall POSSESSE THE EARTH And the Prophet s aith Isa 26.6 The feet of the meek and the humble shall tread upon it 1. Judge by this notwithstanding fifty yeers opposition how powerfull the Chiliastical party yet was at the time of that Council By some whereof if this Forme were not framed and composed yet was it thus moderated as you see that both parties might accept it every mans interpretation being safe to himselfe as being delivered in the terms and language of Scripture 2 Judge whether in my explication of the state of the Thousand yeers I have not kept within the compasse of this Forme and not swerved one jot there-from This you see was the opiâ—â—on of the whole Orthodox Christian Church in the age immediately following the death of S. John when yet Polycarp and many of the Apostles Disciples were living as Justin Martyr expresly affirmes A Testimony absolute without all comparison to perswade such as rely upon authority and antiquity even as you have seen the same opinion continued throughout the next age following that And therefore it is to be ADMIRED that an opinion once so generally received in the Church should ever have been so cryed down and buried But those times which extinguished this brought other alterations into the Church beside this and perhaps something in lieu of that and relating to it which perhaps few observe that have knowledge enough of the rest namely that this opinion of the FIRST RESURRECTION was the reall ground and mother of prayers for the dead so anciently received in the Church which were then conceived after this manner THAT THEY MAY HAVE THEIR PART IN THE FIRST RESURRECTION See Tertullian who first mentions them The reason was because this having part in the first resurrection was not to be common to all but to be a priviledge to some namely of Martyrs and Consessors equipollent to them if God would so accept them Moreover the beleefe of this Prerogative of Martyrs in the first resurrection was that which made the Christians of those times so joyously desirous of Martyrdome These things will perhaps seem strange but will be found true if examined And yet may not seem so strange to considering minds if they take notice that even so neer to us as in King Edward the sixth his time in comparison of those ancient times though now an antiquity in parallel with later times this our opinion of the glorious state on earth yet to come before the ultimate judgement was given to that age as a Catechismal fundamental King Edward the fixth his Catechisme alleadges for our opinion to be drunk in by all that should receive the true Christian or Protestant Religion For the Author of the Catechisme set forth in that King Edward the fixth his time and by that King authorised May 20. in the last yeer of his reigne explicates the second Petition of the Lords prayer thus Q. How is that Petition Thy Kingdome come to be understood A. Wee aske that his Kingdome may come for as yet we see not all things subject to Christ wee see not how or that the stone is cut out of the mountaine ☞ without humane helpe which BREAKS INTO PEECES AND REDVCETH into NOTHING THE IMAGE DESCRIBED BY DANIEL how or that the onely rocke which is Christ doth POSSESSE AND OBTAINE THE EMPIRE OF THE WHOLE WORLD given him of the Father As yet Antichrist is not slaine whence it is that we desire and pray that at length it may come to passe and be fulfilled and that Christ alone may reigne with his Saints according to the divine promises And that be may live and have dominion in the world according to the decrees of the holy Gospel and not according to the traditions and laws of men and the wils of the TYRANTS of the World God grant saith the Reply of the Questionist that his Kingdome may come most speedily In Mr. Foxe his Martyrologie you shall find in the examination of Mr. Philpot that the Bishops when they came brought this Catechisme with them but what special relation it had to him I know not nor is ought there mentioned about it The Kings Letters before it begin thus Cum brevis explicata c. Whereas a compendious and plain way or forme of Catechisme written by a learnedman was presented unto us we committed the perusal and trial thereof to certain Bishops and other learned men c. And in the same Catechisme concerning the end of the world The Question being put thus The end of the world the sacred Scripture cals the consummation and perfection of the MYSTERY OF CHRIST and the RENOVATION OF ALL THINGS So the Apostle Peter speaks 2 Ep. Chap. 3. We expect new heavens and a new earth according to Gods promise wherein dwels righteousnesse And it seems agreeable to reason that the corruption mutability and sinne to which the whole world is subject should at last cease Now by what means or wayes of circumstances those things shall be brought to passe I desire to know of thee Answ I will declare as well as I can the same Apostle attesting The heavens in manner of a stormy tempest shall passe away and the elements estuating shall be dissolved and the earth and the works therein shall be burnt As if the Apostle should say The world like as wee see in gold shall be wholly purged with fire AND SHALL BEE BROVGHT TO ITS UTMOST PERFECTION which the little world man imitating shall likewise bee freed from corruption and mutation And so for mans sake for whose use the great world was
are as one day with the Lord and then after that by way of exposition he saith We expect new heavens and a new earth All this in 2 Pet. 3. The beginning of the thousand yeers is the morning and day-light of this last day And the last end is the evening and night So that in the morning of this last day they that are Christs are raised and as soon as raised their everlasting life begins for they dye no more for ought I know ¶ 3 To the fifth and last place we answer It doth not infer the Antecedent The words in that Heb. 9.28 are Unto them that looke for him shall he appeare the second time without sinne unto salvation All that Mr. Baily saith upon this place to stretch it to his end is That Christ hath but two times of comming to the earth First in weaknesse to dye upon the Crosse Second time in glory to give everlasting salvation without distinction to all beleevers who look for his comming To which words of Mr. Baily wee say That it doth not follow infallibly that because the Apostle there names two commings by reason of the Antithesis of a second state in opposition to the state of humiliation that therefore there is no third time of his comming Mr. B. now confesseth a second comming of Christ to the earth And it were nothing contrary to Scripture if wee should say that after his second comming at the beginning of the thousand yeers he shall come againe the third time to universall and ultimate judgement But we contend not in this as in relation to our particular point here in hand but shall conclude our answer with this that all that can be inferred from this place is onely this That whereas Christ appeared with sinne upon the Crosse i. e. Hee was reputed a sinner by men and our sin imputed to him by God and was so was made a sacrifice for sin Isa 53.2 Cor. 5. v. ult At his next appearing his second appearing after this as the Apostle reckons hee shall appear in no such garb under no such opinion or notion but most glorious which is truly performed at the beginning of the thousand yeers at which time begins the salvation of them that look for him SECT IV. Mr. Bailyes fourth Argument THe conceit of the thousand yeers makes Christs Kingdome to be earthly and most observable for all worldly glory But the Scripture makes it to be spirituall without all worldly pompe Neither doth the word of God make the Kingdome of the Mediator of two kinds and of a different nature but one uniform from the beginning to the end Luke 1.32 The Lord shall give unto him the Throne of his Father David and he shall reigne over the house of Jacob for ever And 1 Cor. 15.25 He must reigne till hee hath put all things under his feet Here this is but one Kingdome and one way of ruling a Kingdome meerly spiritual and no wise worldly Luke 17.20 The Kingdome of God commeth not with observation neither shall they say Lo here or lo there but the Kingdome of God is within you And John 18.36 My Kingdome is not of this world If my Kingdome were of this world then would my servants fight but now is my Kingdome not from hence Rom. 14.17 The Kingdome of God is not meat and drinke but righteousnesse peace and joy of the Holy Ghost Eph. 1.20 Hee raised him up from the dead and set him at his right-hand in heavenly places and hath put all things under his feet and gave him to be head over all to the Church Then Mr. Baily concludes with this untrue speech The Millenaries make his Kingdome to appeare in Armies and Battels in feasts and pleasures in worldly pomp and power and will not have his Kingdome to stand in ANY of that spiritual power which since his ascension he hath executed on Principalities and Powers which is a false speech if intended as it appears of all Millenaries and so of Protestant Millenaries And it is an answer sufficient meerly to deny what he doth simply affirme without proof If any shall say that we may give a word of answer to this aspersion and rid our hands of it that Battels and Armies at first shall be remotio impedimenti to beat downe Turk and Pope and all their obstinate adherents as it is in Dan. 12. Rev. 17.16 Rev. 19.19 to the end that so these enemies being beaten downe the Kingdome we speak of might be set up it doth not therefore follow that it is asserted that this Kingdome doth consist in these or if it should be said that to all the spiritual glory and power and pleasures they shall have added all outward comforts in a sanctified manner as Adam had as the Apostle Heb. 2.6 in a quotation out of the eighth Psalme as the eighth Psalme is quoted out of Gen. 1.26 sets forth this Kingdome in its peace and comfort to bee like that of Adam in innocency doth it therefore follow that its ave red that this Kingdome consists in these as in its essentials They marbee additionals and circumstantials Isa 65.16 to the end and Matthy 19.29 yet not be the fundamentals and essentials much lesse can it bee truly imagined that any Protestant so indeed would say as Mr. B. affirmes that this Kingdome of which we speake doth not stand in any of that spiritual power which since Christs Ascension hee hath executed on Principalities and Powers Sure the spiritual power shall continue there though it doth not exercise it selfe on Principalities c. when they have submitted onely I make this exception If Mr. Baily means a Classical Presbyterian power I think there shall be none at all I say the lesse to these foule aspersions in this place because I have so abundantly anticipated my selfe afore where I have ripped up the whole mystery of all this iniquity In the third Book Chapter 3. Section 2. beginning at page 369. Jerome is brought in jerking at the Millenaries to the same tune as doth Mr. Baily But hee is I thinke as soundly and justly jerked for his injustice more scholastico as ever any Libeller was by the Lictor or Bedle of the Magistrate There for his fables you have it retorted upon him that by his owne allegation he intimates that the opinion of the thousand yeers was ancienter then his time And his own words are brought against him wherein he confesseth that many Ecclesiastical men and Martyrs have said the same things that he spake against And therefore hee confesseth that he cannot condemne them even when hee had reported them farre worse then ever they spake Yee have there likewise Justin Martyr brought effectually disproving Jerom. Adde to all yee have there Mr. Medes taking Jerom to task In the same third Book third Chapter and third Section yee have the particulars of the aspersions discussed and their Authors disproved They are fathered upon Cerinthus by one Gaius seconded by Dionysius Alexandrinus simply
And accordingly John shews it us Chapt. 11. Chapt. 12 Chapt. 13 Chap. 19. Chap. 20. Lastly Mr. Baily confutes himselfe as hee propounds his argument For hee saith our Doctrine makes the day openâ— when we say The day shall be either one thousand six hundred and fifty or one thousand six hundred ninety five Surely this is not to make the day so certaine or the yeer For saith the Philosopher qui indefinite c. He that answers indefinitely answers nothing Beside we cannot for our lives count so exactly but we may misse at least one yeer if we did absolutely pitch on any one account that were never so right in the footing For my part I shall affirme what is most probable about the account when I come to the seventh and last Book SECT VII Mr. Bailyes seventh Argument THe reward of the Martyrs is everlasting life in the heavens promised to them at Christs comming to judge the just and unjust therefore it is not temporall in an earthly Kingdome of a thousand yeers The Antecedent is proved Matth. 5.10 2 Tim. 4.6 2 Thess 1.6 7 8 9 10. which without doubt is not before the last judgement else the Martyrs would be in a worse case then the soules of other Saints continuing in heaven injoying the Trinity yea a punishment to them being brought downe to the earth to returnâ— to a body not like to the glorious body of Christ nor yet unto these incorruptible immortall spirituall bodies which yet are promised to the least of the faithfull at their resurrection 1 Cor. 15. But unto such a body that eats drinks sleeps fights delights in fleshly pleasures and converseth with beasts and earthly creatures in such a Paradise whereof the Turkish Alcoran and the Jewish Talmud doth speak much But to a godly soule is very tastelesse and to a soul that hath been in heaven exceeding burthensome Answ first We deny the consequence of the Argument For Gods rewarding his people on earth doth not anticipate heaven nor the reward in heaven cut off the rewards on earth See Mat. 19.29 shall receive an hundred fold and shall also inherit eternall life And this in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Creation as the word signifies And when they sit on Thrones according to Dan. 7.22 which is according to our Text of Rev. 20.4 Secondly we say that those places Mr. B. brings for the proof of his Antecedent doe prove our assertion viz. of an happinesse of the Saints on earth as well as in heaven As that in 1 Tim. 4.6 7 8. For verse 8. it is said At that day and particularly at Christs appearing To understand which see verse 1. And remember our arguing upon those words Shall judge the quicke and the dead at his appearing and his Kingdome Compare Rev. 19. latter end with Rev. 20.3 4. Likewise that which Mr. Baily urgeth out of 2 Thess 1.6 7 8 9.10 plainly proves a reward on earth as well as in heaven It is a RIGHTEOUS thing c. It is mercy to the Saints but righteousnesse chiefly appears upon the wicked that are punished And this appears more to all the world being done on earth To you that are troubled REST WITH US The Apostle aims at a Rest first on earth compare Heb. 2.5 and Chapter 4. verse 9. Rest when the Lord Jesus shall be revealed from HEAVEN Not in Heaven And the flames of fire are expresse Rev. 17 16. and Chapter 18. verse 8 and 9. and Chapter 19 two last Lastly It is said in that 2 Thess 1.9 They shall be punished from the presence of the Lord and from the glory of his power But Christ hath no power in heaven at the ultimate day of judgement but then layes downe all 1 Cor. 15.24 As for Matth. 5.10 there is no mention of the place but in the word Heaven not expressing which of the three heavens as Paul distinguisheth Now St. John calls the â—â—te of the thousand yeers Heaven Rev. 21.1 And in this place of Matth. 5.10 The adjoyning the word KINGDOME to Heaven clearly imports a state on earth For in heaven above nor Saints nor Christ have any Kingdome at the ultimate day of judgement Yee see now how truely Mr. B. saith without doubt the reward in these places is not till the last day of judgement As for M. B. words The Martyrs would be in worse case c. They are grounded on a mistake For all the Saints both the deceased and living shall then share in the same glory on earth For those words It would bee a punishment c. These all flow from ignorance of what the Scripture hath said in this point viz. that their bodies shall in the thousand yeers bee immortall and glorious and conformable to Christs body as we have shewed afore For that Mr. Baily concludes of fighting in the thousand yeers c. let him affirm it when he can without contradicting himself he affirming it a time of all corporall pleasures and when we affirme it And for Turkish Alcoran and Jewish Talmud we have nothing to do with any thing but what we are convinced is according to Scripture But it is the Scottish manner to dispute by branding with reproaches But sure their contrary opinion tends to Familisme SECT VIII Mr. Baylies eighth Argument § 1 THe opinion of the Millenaries supposeth the restauration of Jerusalem and of the Jewish Kingdome after their destruction by the Romans But the Scriptures deny this Ezek. 16.53.55 When I shall bring againe the captivity of Sodome and of Samaria and her daughters then will I bring again the captivity of thy Captives c. The Jews saith Mr. Baily are never to be restored to their ancient outward estate much lesse to a greater and more glorious Kingdome Jerusalem was to be re-builded and the spirituall glory of the second Temple was to be greater then the first And in the end of the same Chapter the restitution of the Jews after the Babylonish Captivity by vertue of the New Covenant is promised But the outward estate of that people was never to be restored to its ancient lustre more then Samaria or Sodome As Amos speakes of Samaria Chap. 5. 2. The Virgin of Israel is fallen and shall no more rise And Isa saith of Jerusalem The transgression thereof shall be heavy and it shall fall and not rise againe According to the prophesie of Jacob Gen. 49.10 The Scepter shall not depart from Judah till Shiloh come Importing saith Mr. Baily that the Tribe of Judah should ever have some outward visible rule till the comming of Christ in the flesh but thereafter the Scepter and Power of the Church shall be onely spirituall in the hand of Shiloh the Messias He was the substance and body of all these types the restauration of Jerusalem and the erecting of the Monarchy in Judah § 2 Answ The Scripture doth not deny the restauration of Jerusalem but affirme it and that most strongly as we have shewed in many
same purpose apply Hag. 2.21 22. By shaking heaven and earth once more saith he the Prophet seems to mean in part that there shall be a change not onely of the customes of the people which are the Earth but also of Kingly powers and humane Majesties which are the Heavens Which place of Haggai the Apostle applies to the Kingdome of Christ Heb. 12.26 27.28 29. of which application though part may comport with the Kingdome of Christ as spiritual which hath ever been yet the rest seems to â—ooke as farre as Christs Kingdome to come on Earth For since Haggais or Pauls time God never so shook the material heavens of Orbs and Stars or the metaphorical of Royalties and Majesties that the Kingdome succeeding as the Text plainly intends could not be moved Even as the close exhorting to serve God acceptably because he is a consuming fire is most like to Peters exhortation 2 Pet. 3. to bee holy in conversation because after the destruction of the world by fire we shall have new heavens and a new Earth The place seems to allude to and to Prophesie from Gods shaking of Mount Sinai that as at that time God shook his people out of Egypt and separated them by divine Lawes from all the Nations of the earth to be a Royall Church by themselves so he will shake all the world of high and low ones when he sets up his last kingdom viz. Christs visible kingdom on earth and therewith makes all new For saith my Author that same Once more signifies the removing of all former old things in Earth and Heaven viz. of Customes of People and Crownes of Kinglyhoods and makes all new with sanctity and spirituality in the quality though men and creatures shall be in substance extant upon the earth according to their species or kinde and his Sovereignty in paramount glory ruling all Just as Zachary hath it Chap. 14. verse 9. And the LORD shall be KING over ALL the EARTH In that day shall there be ONE LORD and his name one That is as some learned expound There shall be no more Lords but the Lord Christ and his Dominion shall be greater then ever any was Which the Prophet Malachy doth notably surveigh Chap. 1. verse 11. in these words From the rising of the Sunne even to the going downe of the same my name shall bee great among the Gentiles c. CHAP. IV. Concerning the Qualifications or Qualities of this Kingdome of Christ Viz. Negatively it is a State that is Sinless Sorrowless Deathless Superiorless c. Temptationless Timeless Positively it is the Restauration of the Creation Perfection of all Qualities Confluence of all Comforts Preface to Eternity With several other Qualifications by a natural and necessary consequence flowing from these SECT I. It is Sinlesse § 1 ANd no wonder For it is not imaginable that the deceased Saints should be raised and the living changed to injoy this glorious state on earth in Christs Kingdome with the least tincture of sinne either of their owne or others This were to bring the deceased Saints to their losse And the changed state of the living would not be freed from sinne which would bee their greatest sorrow which as the next Section demonstrateth cannot consist with this glorious state It would be a misery not a felicity for the soules of the deceased to come out of supernal glory into a body of sinne or for them or the changed to be mixed with the society of gracelesse men A meer regenerate estate not yet perfect lamented that condition so long since as Lot and David 2 Pet. 2.7 Psal 120.5 yea the latter complained of society with men of faire outsides flattering with their lips and eating bread at his Table but were not right at heart And our Saviour warns his Disciples as of a danger that they should bee among men that outwardly seem to be sheep but inwardly were Wolves which this glorious state will not admit So then the huge augmentation of this Kingdome or fifth Monarchy shall not as in worldly Monarchies cause pollution and corruption This shall bee Status optimus maximus the biggest and best state that ever was or shall be on earth all suitable to a resurrection The places of Scripture asserting the sinlesseness of this time are very many and very cleer so that I need but repeat them to convince the ingenuous Reader ¶ 1 Adam we know was created sinlesse according to the Image and likenesse of God to have Dominion over all and to rest on the Sabbath now this state of Adam is applied by David Ps 8. to a future state of man which the Apostle Paul accommodates to our estate and rest in the inhabited world to come Heb. 2.5 and Chap. 4. verse 9. as wee have afore demonstratively expounded those places If there be any difference it is in this as the Apostle sets it forth 1 Cor. 15. that our estate shall be better then his ¶ 2 Num. 30.5 6 8. The Lord thy God wil bring thee into thine owne land and the Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thy heart and all thy soul and thou shalt returne and obey the voyce of the Lord and do AL HIS COMMANDEMENTS Which was spoken of and to the Jews long since deceased being never yet so fulfilled to them or any of that Nation succeeding them and therefore according to the truth of God must be fulfilled to all the elect of them and of their posterity ¶ 3 Isa 11.6 The Wolfe shall dwell with the Lamb c. and they shall not hurt c. For the earth shall bee FULL OF THE KNOWLEDGE OF THE LORD AS THE WATERS COVER THE SEA which whether we understand of men or beasts it argues a restauration to an estate like that of innocent Adam And the reason adds the glory of the cause as the thing is a most glorious effect That this innocent time shall follow upon an ocean of divine knowledge ¶ 4. Isa 59.21 This is my Covenant my WORD AND MY SPIRIT SHALL NEVER DEPART from thee for ever ¶ 5. Isa 35.8 There shall be an high-way and it shall be called the way of holinesse THE UNCLEAN SHAL NOT PASSE OVER IT ¶ 6. Isa 60.21 Thy people shall be ALL RIGHTEOUS ¶ 7. Jer. 32.40 41. I will make an everlasting Covenant with them that I will not turne away from them to doe them good But I will put my feare into their heart that they shall not depart from me Yea I will rejoyce over them to doe them good and will plant them in this Land assuredly WITH MY WHOLE HEART and WHOLE SOUL See this great promise must be fulfilled when the Jewes are settled in their owne land ¶ 8. Ezech. 36.23 to verse 30. I will gather you from all Countries and bring you into your owne land and I will sprinkle cleane water upon you and you shall be cleane from ALL
shall not If we might be tempted this were not a sorrowlesse condition It was a part of Christs great humiliation that he was tempted though he could not be prevailed against If wicked men the instruments shall not be neer to tempt them then nor Satan the Author So the Text Rev. 19. The wicked are removed Chap. 20. Satan is removed bound up that he should not seduce the Nations any more which phrase would be weighed more then it is I have before shewed in our answer to Doctor Prideaux That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any the least temptation And now I adde that for ought I know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may fitly be rendred Satan shall not to that end wander up and downe among the Nations The Greek may beare it And the context speaks for it For were all those expressions and acts sc laid hold on and bound him cast him into the pit and sets a seale onely to that end that he might not seduce If God had onely laid his command it had been enough to restrain his acting as when Christ commanded him out of the possessed Rather therefore the meaning is that hee might not have so much as the liberty to peragrare Gentes to wander up and downe over the Nations It must not be with him as in the dayes of the Churches afflictions Job 1.7 and 1 Pet. 5.8 Now he is held chained cast down sealed that he may not wander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the active is to wander as planets that compasse the Earth And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the middle voice signifies to wander from place to place viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek Criticks give instance obire multa loca to travel over much ground And Christ saith Now is the houre of temptation and the Kingdome of patience Then the Kingdome of perfect peace purity and exultation Rev. 11. Rev. 20. Rev. 21. The Serpent then shal only eat his dust Isa 65.25 in opposition to Gen. 3.14 And the devill that abused his body shall be shut up Now shall be fulfilled that promise Rom. 20.16 The God of PEACE mark Gods title shall tread Satan under your feet c. Now that Satan is in the pit he must be under their feet while the Saints stand on their feet on earth Satan must be under them As all things under Christs feet Heb. 2. As for Satans utter prevailing that was subdued when the Apostle spake those words For this purpose the Sonne of God was manifested that he might destroy the works of the Devill 1 Joh. 3.8 Observe it is said works c. therefore now Satan himselfe must be under their feet as that text speaks Rom. 16.20 now is to bee fulfilled perfectly that Heb. 2.8 c. All must be subject to Christ And he must destroy death AND HIM THAT HAD THE POWER OF DEATH WHICH IS the Devil verse 14. So that that time that is a Deathlesse condition is a Devil-lesse a Satanlesse time And as in Rev. 20.7 the letting loose of Satan and Satans tempting go together so by an Antithesis Satans binding and his Non-tempting goe together verse 3. Indeed it is said so frequently in the Revelation that at the seventh Trumpet at this first Resurrection when Christ reigns and the Saints with him on Earth that their businesse shall be to joy praise triumph and sing Hallelujahs Rev. 5. Rev. 7. Rev. 14. and Rev. 19.5 or six times in the beginning of that Chapter that it cannot enter into the thoughts of the purest reason that there should be any sad songs of Satan sung to the ears of a Saint Sin and temptation are more sad then death to a Saint and therefore if the lesser sorrow and death shall be gone at this time then much more temptation If nothing that defileth shall enter into this state then not the unclean spirit as Christ calls him O glorious time when there shall be no disposition within nor temptation without to sinne but so full of God and happinesse in manifestation of Christ that there shall be no thoughts but in relation to him The souls of the Elect shall not returne to their bodies to be tempted that were their losse And the living Saints are changed therefore to a state of grace beyond that now which at present is liable to Temptation SECT VI. The next Quality is the RESTAURATION OF ALL THE CREATURES AS Isa 65.17 it is said there must be New Heavens sc a New Church-state so a New Earth a New naturall politick state of persons and things For there is mention of plantings and injoying of them And verse 25. of the Wolfe dwelling with the Lamb c. and that dust shall be the Serpents meat no devouring or hurting So the close They shall not destroy nor hurt in all the holy Mountaine Of this of the Wolfe c. we spake once afore largely on Isa 11.6 7 8 9. which Lactantius takes litterally See before and after the Text it is intended for the time we speake of And the reason of all is For the earth shall be full of the knowledge of the Lord as the waters cover the Sea Knowledge signifies oft all spirituals and here imports that there shal be such an abundant manifestation of Gods presence that all whether taken litterally or metaphorically shall be as in Paradise before Adams fall So Psal 8. makes Gen. 1.26 A Prophesie or Type or both of what man shall injoy in after times And Heb. 2. applies Psal 8. to the time we speak of And Heb. 4. applies Gods resting the seventh day to a Sabbatisme on earth yet to come So the 2 Pet. 3. and Rev. 21.1 apply the New Heavens and New Earth to the said time and call it the New Jerusalem comming downe from God out of Heaven And the addition to the glory of this New Jerusalem shall be a lustre of all creatures materials of building shall be like all manner of precious stones and men shall be like Angels Kings honouring the Church No sea sc to devoure but adorn and comfort man if it be not in a great part crusted into a chrystal body like heaven above consolidated for men to travel upon and come together and to shine to adde an inlightning to the earth for more glory Adde to all this that of Rom. 8.18 As vox naturae THE VOYCE OF NATURE for our point full to our purpose though it may be not heeded for this purpose For Peter gives us a good item when being about to speak of the New Heavens and New Earth 2 Pet. 3. He tels us in v. 3. That before that shall be scoffers and slighters of this opinion of Christs comming they will be as heedlesse as men were before the renovation of the world by Noahs flood Chap. 2. And then having spoken of the New Heavens c. according to Gods promise verse 13. then in the 14. verse he exhorts men to be diligent to bee found blamelesse
c. As saith he Our beloved brother Paul speaks of these things in all his Epistles which unlearned and unstable men wrest So that in Peters judgement many things of this New Heavens and New Earth and of this glorious time are in Pauls Epistles but being as Peter hints profoundly delivered are not understood by many but perverted as we see at this time Well let us understand Paul better then so In that Rom. 8. verse 18. c. The sufferings of this present time are not worthy to bee compared with the glory which shall bee revealed in us mark REVEALED and IN US It is a bringing downe glory to us into us Then it follows verse 19. The earnest expectation of the creature waiteth for the manifestation of the Sonnes of God Mark It is here plaine that the natural creature is meant not the spiritual new creature viz. the regenerated souls They are the Sons of God And these two are contradistinct And mark further that it is said It waits for the manifestation of the Sonnes of God whereas glory in the highest heavens is an hiding of them from the Creation and would disappoint it of its expectation which must not bee because that expectation and waiting is the instinct of the creature And that is so much as that it may not be in vaine By that a tree grows to his period of age be it in never so many hundred yeers c. Accidentals of wens and warts winds and weathers doe not eradicate his instinct The curse is accidental to the creature not of the essence the creation still by instinct looks for his former state in Adam and therefore as notwithstanding nipping winter the creature every spring hath its petty resurrections as types and pledges of the great as the little Jubilee of the great So its expectation by instinct shall not faile of the great Restauration And this accidentall the Apostle argues in the next verse sc 20. The creature was made subject to vanity not willingly sc not essentially of its essential frame but by reason of him who subdued it under hope i. e. The creature was made substantially glorious essentially exceeding good and then after Adams fall which that it was the same day or suddenly after his creation I cannot yet believe Divines best reasons are not to mee convincing I cannot thinke that God would make such an excellent piece to be like a bubble or sparke Though in the third Chapter of Genesis is presently mention of Adams fall and Chapter 4. of Adams two sonnes yet Adam was an hundred and thirty yeers old when he had his third son sc Seth. I say then after Adams fall it was subject to vanity i. e. fading and unconstant with changes by Winter and Summer by him who subjected it sc by Gods curse on the creature not in anger to it but as a punishment to man whom as a Lord they should have served But God subjected it not for ever to that condition but under hope As he cursed man not forever but gave him a promise of salvation by the seed of the woman Christ that the Serpents head shall be bruised scrooched And so as man by distinct hope waites and God is mindfull of that promise above foure thousand yeers after Rom. 16.10 So the creatures have an instinct of hope impressed on their essence that they shall be restored And here is a promise for it in this 8. of Rom. verse 21. That in perfection they shall serve their Lord viz. Man being restored to his perfection by the man Christ Jesus There is a shadow of this instinct in all plants sleeping birds c. in that they live in Winter in secret and every Spring put forth in hope as the Apostle speaks that the time is come And if that be not the time then at next Winter they retire againe and wait another Winter Just as men did rationally Luke 24.21 wee hoped that this had been he c. And Act. 1. Mr. Wilt thou then at this time restore the Kingdome to Israel If not they must wait longer And as men distinctly so the creation instinctly For the promise is sure to both Verse 21. The creature it selfe also shall be delivered from the bondage of corruption into the glorious liberty of the Sonnes of God See againe the creature and the sonnes of God are two distinct things To understand the minde of the words note first that Bondage imports the creature came into this condition not from its original essence and first constitution but accidentally and violently by mans corruption sc the Fall in Adam Secondly Note that corruption is of three sorts ¶ 1 In a physical or natural respect as now the natures of all the creation are corruptible dissolvable fading as in Autumn Winter or other periods or to be corruptible with malignant qualities as the elements of aire water c. and plants grow unwholesome c. The Stars to be ecclipsed clouded and stained with malevolent constellations blasting and hurting things below and all to the defacing of their glory and dis-service to the Saints ¶ 2 In Civil respects or uses They are worne and wasted and wearied and bruised for the use of man As Land Cattel Plants c. ¶ 3 In a spiritual respect so by the sinne and corruption yet remaining in the best of men they are made to serve for sinfull uses not onely by the wicked but sometimes by the Saints as when they are used to superfluous superabounding banqueting or to please our pride or the vanity of our minds c. § 3 Now to be delivered from this corruption into the glorious liberty of the Sonnes of God imports That as the Saints shall now be advanced to the full liberty of the Sons of God sc they shall be no more under the bondage of infirmities of nature or Satans temptations or the imperiousnesse of sin or the violence of unjust men but shall bee naturally civilly and spiritually free from having receiving or doing any hurt their state shall be a full liberty and a glorious one so all the creatures of the whole creation shall partake of the same liberty thus far ¶ 1 They shall be delivered from the corruption and fading that adheres to their nature ¶ 2 They shall be delivered from the violence done to them by men ¶ 3 From their sinful use ¶ 4 Shall be delivered to their right owner viz. to the second Adam and his posterity who shall onely use them well As man shall not sweat and toyle in labour which was the curse on Adam after his fall and therefore now to be taken off so man shall not oppresse and grieve and discourage the creature How plaine then is this Text of the Restauration of the Creation to them that will understand And this was never yet fulfilled but spoken to Saints as yet expecting it verse 22.23 The creature groans and travelleth in pain till now sc under the corruption before explained and not only
in these comparisons As the Summer Sunne rising ascending and setting differs from the heavens continued into one whole Sunne whereby it would be alwayes day and alwayes glorious Summer And as a River differs from a Sea of sweet waters the River exists by succession the Sea is still the same fixed So in this state we speake of Every injoyment and injoyer shall bee as full at first in perfection and joy as at last CHAP. V. THus of Qualities now wee come to Priviledges sc That which Saints had afore either in common with others or in an ordinary degree they shall now have in a way of special Priviledge and preheminence SECT I. First Priviledge The fulfilling of most things that before were but foretold § 1 THe Mysteries and Prophesies which before they had but in the Word now they shall have in the thing ¶ 1 For Mysteries See Rev. 11.19 The Temple of God was opened and there was seen in his Temple the Arke of his Testament This cleerly relates to the time we speake of as it is evident in verse 15. The seventh Angel sounded c. And the Temple of God was opened in Heaven By comparing this with Rev. 21. verse 22 the thing is plainer And I saw no Temple therein but the Lord God Almighty and the Lamb was the Temple And this also relates to the same time See verse 1. I saw New Heaven and New Earth Verse 2. And I saw New Jerusalem This Prophesie plainly foretels of a kinde of Temple in those dayes of which we speak In Ezek. wee have much of the measures of the Temple So Ezek. Chapter 41. and 42. c. cleerly relating to a New Testament time by St. Johns exposition Rev 21. And Malachy tels us Chap. 3. verse 1. The Lord will suddenly come to his Temple And John saith Rev. 7.15 The Saints serve God day and night in his Temple Chap. 11.1 The Temple is measured Chap. 14 15 17. Angels come out of the Temple Chap. 15.5 The Temple of the Tabernacle of the Testimony in heaven was opened Chap. 16.1.17 Voyces come out of the Temple And in the Text wee alleadged Chap. 11. v. 19. The Temple of God was open and the Arke was seen Now what is the meaning of all Surely a Temple equivalently they shall have But no Temple properly as it is said Rev. 21. v. 22. I saw no Temple But God and the Lamb was that equivalent Temple yea that super-eminent Temple And the presence of God in Christ shall bee such with them that as Rev. 11.19 that spiritual Arke shall not be hid as was the material Ark in the Old Testament Temple but shall be seen In the Ark was the Table of the Law and the Pot of Manna Christ the end of the Law Rom. 10.4 And Christ and his word is the Manna Rev. 2. The Arke was in the holiest of Holies which was seldome seen and onely when the High Priest went in But now this spiritual Arke in this glorious time is commonly seen Observe That the Arke typified Christ and his Word As the Temple was a pledge of Gods presence as before that the Tabernacle was So that the meaning is That now Gods presence shall be such in and through Christ to his Church that the glory of Christ and the mystery of his word shall be far more plain unto them There shall be no material Temple but there shall be the equivalent Temple the Antitype Gods presence in Christ gloriously manifest And his Word more open and plaine then ever since the New Testament All mysteries relating to this time foretold shall be revealed Now shall bee fulfilled that Dan. 12. Knowledge shall be increased And that Isa 11. The earth shall be filled with the knowledge of the Lord as the waters cover the Sea All that men had before in the ear now they shall have in the eye their science shall be turned to experience ¶ 2 All Prophesies relating to the best of Times of the Saints welfare shall now be fulfilled The Saints shall not have these things onely in types visions or knowledge but in possession and happy injoyment The Revelation is the summe of all the Prophets This is declared to John by Christ Rev. 1. sc in a representation And therefore it is said Rev. 22.6 The Lord God of the holy Prophets sent his Angel to shew unto his servants the sayings of the Prophesie of this Booke The intent and meaning is That the Lord God that spake by the Prophets and spake of these things by the Prophets sent by his Angel to explain those things delivered by the Prophets concerning these times of which we speak Now this Book of the Revelation though it be far plainer then the Prophets yet it is not fully and wholly plain to us therefore called A sealed Booke that Christ must open Rev. 5. This opening is by the events Rev. 6. c. which will be compleatly done in this visible glorious time of the Church as we may perceive by the light now at the dawning afore the Sunne of righteousnesse doth arise Christ is the Yea and Amen of all the promises 2 Cor. 1.20 therefore when he appears again all will appear fulfilled As the woman of Samaria said Joh. 4. so it shall be sc when the Messiah commeth which is called the Christ he shall tell us all things yea restore all things Act. 3. Therefore is Christ called the WORD of GOD and the Heire of all things because he will declare and perform all things § 2 What Mr. Bolton saith of everlasting glory in the highest Heaven shall be proportionably true now in this thousand yeers We shall perfectly understand all Physical or natural and spiritual things what is the number of the Heavens The essences of the creaures How we shall know and behold God in Christ c And then shall bee fulfilled all the prayers of Saints put up for the welfare of Church and Saints from the beginning of the world Then shall Sem and Japhet dwell together Then those prayers that gave God no rest till he made Jerusalem a praise shall be answered and all the glorious things that have been spoken of the Church the City of God shall appear in their colours and be given in in great glory As it is said she is the Lords portion Deut. 32.9 His pleasant portion Jer. 12.10 His inheritance Isa 19.25 All people are the worke of his hands but his Church is his Inheritance Again the Church is called the Dearly beloved of his soule Jer. 12.7 His love his dove his undefiled all faire c. Cant. oft His Treasure and peculiar treasure Ex. 19 5. The Lords house of glory Isa 60.7 Yea His glory Isa 46.13 and THE glory of God Jer. 3.17 Nay the Throne of his glory Jer. 14.21 Nay the Crowne of his glory Isa 62.3 Nay the Royal Diadem Ibid. Againe the Church is called The ornament of God the beauty of his ornaments the beauty of his ornament in
Majesty Ezek. 7.20 Yea the Church is called Christs body Christs fulnesse presented without spot Eph. 1. Eph. 5. Now all these in the thousand yeers must be fully fulfilled Rev. 21. throughout SECT II. The Second Priviledge is A superabundant pouring out of the Spirit § 1 THe Saints ever since they beleeved have had the Spirit in some measure sc as a Spirit of Adoption and Sanctification so these are in Rom. 8. viz. v. 10. and v. 15. But now they shall have it in a more exceeding abounding manner and measure both for gifts and graces § 2 Joel 2.28 Afterwards I will pour out my spirit upon all flesh and your sonnes and your daughters shall prophesie your old men shall dream dreams and your young men shall see visions and also upon the servants and upon the hand-maids in those dayes will I poure out my Spirit I did before in the Quod sit prove First That this did relate to the time we speake of Secondly That that pouring out Act. 2. was but the first fruits sc Spirit was abundantly poured out but upon some few And Dan. 12. verse 2 3 and 4. it is prophesied of this time Many of them that sleep in the dust of the earth shall awake c. and they that bee wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse as the stars for ever and ever And knowledge shall be increased The demonstration of this place to belong to this time we speake of you have heard afore SECT III. The third Priviledge A wonderful returne of prayers § 1 ISaiah 65.24 It shall come to passe that before they call I will answer and whiles they are yet speaking I will heare That these words are within the body of a maine Prophesie of the visible glory of the Church in the time we speake of we have abundantly proved afore And you your selves may see by weighing verse 17. afore sc I create New Heavens and a New Earth c. compared with 2 Pet. 3. and 25. after The Wolfe shall dwel with the Lamb c. they shall not hurt nor destroy in all the holy mountaine And this same verse sc 24. which I urge Mr. Archer also urgeth to the same purpose in his Book of Christs Reigne on Earth page 31. saying That at this time there shall be a full and present answer to all their prayers At this time the reversion of all the prayers of all former ages will come into the Churches hands the effect of all those will flow in upon the Church unto a sea of happinesse And if this Church at present makes any prayers they shall have a present answer The Text saith Before they call The Hebrew is rendred both by the Latins Greek Syr. and Arab. Before they cry out So that before they pray as men in extremity or distresse God will answer which is plaine by that which follows For whiles they are speaking even in their hearts whiles they are but thinking prayer their desires shall be fulfilled Mr. Bolton saith that whiles the Saints are but thinking the desire of moving from one place to another from one company of Saints and Angels to another whether in heaven or on earth or both for most probably heaven and earth in common shall at last be the Sea of blisse both being made equally glorious they shall move thither even in an imperciptible time that is very suddenly Now every thing must bee compleated in its prime and therefore whatsoever requests the Saints may then make as comporting with that state it shall bee to use Christs words which then must be fulfilled to purpose But ask and have It is true this state shal be a state of perfection but it doth exist on this side the last loosing of Satan the rising of Gog and Magog and the ultimate general judgement What requests the Saints may then make we cannot affirm But sure if they make any they shal be without sinne or sorrow as before we have largely intimated The word prayer in Scripture comprehends praises and praises prayers as David calls his Psalmes Thillim Praises though they contain many Prayers That in this state the Church shall abound with praises the Revelation doth often hint as Rev. 11. Rev. 14. Rev. 19. And even as Christ layes not downe his Mediatorship till the end of the thousand yeers in divers respects of which afore so perhaps the Saints may make some kinde of prayers As for the exercise of their communion with God the use of their graces the receivall of reciprocall impressions for the continuation of their present state though God hath assured them it shall not faile prayer being the conduit of the fluxive River-like flowing in of it And for the finishing of their present state to the utmost supernal eternal glory I tenderly propose these things wherein my light is dim Most probably Adam in innocency should have spoken to God in some way of prayer And the Angel made a request to Christ Dan. 12.6 But I cease SECT IV. Upon those there former Priviledges followes this that in this glorious time the Churches Ordinances shall be in an higher Key either in Quality or Degree § 1 CHrist still holding his Mediatorship not to be laid downe till the end of the ultimate day of judgement 1 Cor. 15. and hee appearing in his glory to the Church as the great ordinance of Ordinances shall by speciall communion with the Church manifest to it the mind of God So that as God spake to Adam in Paradise and gave him the Ordinance of that seale the tree of life so here is this second Paradisian state of the Church there shall be a special manifestation and communication of and through Christ who is the maine tree of life Rev. 22. The Saints shall have such manifestations of the presence of God through Christ that now mainly is that fulfilled they shall be all taught of God as Adam was instructed in Paradise § 2 They shall have the high Ordinance that Angelical Ordinance of praise to God Rev. 11. Rev. 14. Rev. 19. Praise is as well an injunction as Prayer and as formerly Fasting was an extraordinary worship in misery so now praise in time of all mercies § 3 Their meditation which is an injoyned Ordinance I say their meditation and contemplation of God shall be as a vision of God or sight of his face Rev. 22.2 3 4. In the midst of the street and on either side of the river was the tree of life yeelding fruit the participation whereof comes not in without meditation acting or receiving and there shall be no curse there but the Throne of God and the Lamb shall be in it and his servants shall serve him which sure must be by meditation minding what they doe and THEY SHALL SEE HIS FACE So that their meditation and contemplation of God shall be as in a continuall vision of God Glorious sights cause meditation and meditation takes in
Position Sect. 1 Of the Saints living that thousand yeers Sect. 2 Of their reigning that 1000 years Sect. 3 Or their reigning with Christ Sect. 4 Of the thousand yeers BOOK II. 1 Chap. The general Position taken asunder into two parts 1 How Christ shall be with his Saints 2 How the Saints shall reign under him 2 Chap. Ten several Scriptures out of the New-Testament in relation to the first part to prove the visible appearance of Christ personally to the Church on earth at the time of her Restauration alleadged and explained Sect. 1. Joh. 19.37 They shall look on him whom they have pierced collated with that in Zach. 12 10. c. whence it is quoted Sect. 2. Rev. 1.7 Behold he commeth with clouds and every eye shall see him c. Sect. 3. Matth. 24.30 And then shall appear the signe of the Son of man in heaven c. Sect. 4. The 2 Thess 2.1 c. Now I beseech you brethren by the comming of our Lord Jesus Christ c. Sect. 5. Mat. 26.29 I will not drinke henceforth of this fruit of the vine untill that day when I drinke it new with you in my Fathers Kingdome Sect. 6. The 2 Tim. 4.1 I charge thee before God and the Lord Jesus c. Sect. 7. Act. 3.19 20 21. Repent yee therefore and be converted that c. Sect. 8. Mat. 23.38 Your house is left unto you desolate c. Sect. 9. Mat. 24. When shall these things be c. Sect. 10. Luke 19.11 to 28. He added and spake a Parable c. 3 Chap. Five Scriptures out of the Old Testament to prove the visible appearance of Christ to the Church on earth at the time of her restauration Sect. 1. Dan. 7.11 c. to the end of the Chapter I beheld then because c. Sect. 2. Jer. 25.5 Behold the dayes come saith the Lord that I will raise unto c. Sect. 3. Zach. 2.10 11 12. collated with Zach. 14.4 5 6 c. Sing and rejoyce O daughter of Jerusalem for lo I come and I will dwell in the midst of thee c. Sect. 4. Mich. 4. v. 1. to 8. In the last dayes it shall come to passe that the mountaine of the house of the Lord shall be established in the top of the mountains and many Nations shall come c. Sect. 5. Zephan 3.14 c. Sing O daughter of Zion the Lord hath cast out c. 4 Chap. A briefe Discourse upon Christs visible appearance to the Elect on earth BOOK III. 1 Chap. The partition of the ensuing discourse shewing that two things are to be done in relation to the second branch of the Position afore How the saints shall reigne under Christ viz. 1 To prove in general That there is such a Kingdome yet to bee on earth as aforesaid in the general Position 2 What this Kingdome shall be in the particulars The first is managed by four means viz. 1 By Texts of Scripture 2 By Arguments 3 By The common consent of all sorts of men as if a law of nature 4 By Solution of objections 2 Chap. Containing many Scriptures proving that there shall be yet on earth before the last judgement such a Reigning of the Saints such a visible Kingdom of Christ and a glorious state of all things as is before propounded Sect. 1. Largâ—ly discussing the 20 and 21. Chapters of the Revelation Sect. 3. falsely so printed for Sect. 2. and sutably the rest to the end of the third Book the usefulnes of the Old Testament for the point in hand wherein many considerable things for proof are produced Sect. 4. Gods promise to Adam Gen. 1. 26 27 28. paralleld with Psal 8. and that with Heb. 2.5 largely opened Sect. 5. Gods promise to Abraham Gen. 12. Gen. 17. Gen. 18. Gen. 22. paralleld with other promises to his posterity Gen. 26. Gen. 48. And those with the Apostles explications and applications Rom. 4 Gal. 3. Heb. 11. largely opened Sect. 6. Balaams Prophesie Num. 24. explained Sect. 7 Deut. 3.1 to 10. Sect. 8 Deut. 32.15 c. Sect. 9 Nehem. 1.8 c. Sect. 10 The Booke of Psalmes in three heads Sect. 11 Isa 2.1 c. Sect. 12 Isa 9.6 c. Sect. 13 Isa 11. totum Sect. 14 Isa 14.1 c. Sect. 15 Isa 24 23. Sect. 16 Isa 25. totum Sect. 17 Isa 33.20 21. Sect. 18 Isa 34.1 c. Sect. 19 Isa 45.14 c. Sect. 20 Isa 49. totum Sect. 21 Isa 54.11 c. Sect. 22 Isa 59. Sect. 23 Isa 60. tot Sect. 24 Isa 63.1 c. Sect. 25 Isa 65.17 c. Sect. 26 Isa 66.5 c. Sect. 27 Jer. 16.14.15 collated with chap. 23. v. 3 c. Sect. 28 Jer. 30 31 chap Sect. 29 Jer. 32.37 c. Sect. 30 Jer. 50.17 c. Sect. 31 Ez. 28.24 25 26 Sect. 32 corruptly printed 33. Ez 34.11 c. Sect. 33 Ezek 36. totum Sect. 34 Ezek. 37. tot Sect. 35 Dan. 2.31 c. Sect. 36 Dan. 7. All the ch Sect. 37 Dan. 11. 12 ch Sect. 38 Hos 1.10 11. Sect. 39 Hos 3.4 5. Sect. 40 Joel 2.28 c. Sect. 41 Joel 3.1 c. Sect. 42 Amos 9.11 c col with Ob. v. 17. c Sect. 43 Mich. 4. All. Sect. 44 Zeph. 3.9 c. Sect. 45 Zach. 2.6 c. Sect. 46 Zach. 6.12 c. Sect. 47 Zach. 8.20 c. Sect. 48 Zach. 10 3. c. Sect. 49 Zach. 12. All. Sect. 50 Zach. 14.3 c. Sect. 51 Mal. 4. All. All which places of the O.T. from Sect. 6. to the end of Sect. 51. are paralleld with several places of the New Testament 3 Chap. The inconsiderablenesse and inconsideratenesse of some ancient Authors verbal glancings against some of the prooss afore alledged Sect. 1. A general survey of the Authority of mens words and writings Sect. 2. Jeroms jerkings at the precedent proofs discussed Sect. 3. The words of Gaius seconded by Dionysius Alexandrinus both falsely fathering our opinion upon Cerinthus and weakly credited by Eusebius examined and confuted and our opinion of the thousand yeers is vindicated from voluptuous Chiliasme 4 Chap. Places produced out of the New Testament to prove the general Thesis or Position Sect. 1. Mat. 24.13 Sect. 2 Luke 1.31 32. Sect. 3 Luke 21.24 Sect. 4 Luke 22.28 c. Sect. 5 Act. 1.6 Sect. 6 Rom. 11.25 c.. Sect. 7 The 1 Cor. 15 21 c. Sect 8 The 2 Cor. 3. 15. c. Sect 9 Phil. 2.9 10. c. Sect 10 Rev. 2.25 c. Sect 11 Rev. 3.21 c. Sect 12 Revel 18 19 Chap. 5 Chap. Containing five Arguments in five distinct Sections to provethe future glorious state on earth BOOK IV. 1 Chap. Containing a Preface to the subject of this Book which is to shew the judgement of all sorts of men in favour of our main Position touching the future glorious state on earth viz. in 2 Chap. Of Heathens 3 Chap. Of Mabumetans 4 Chap. Of Jewish Rabbins
both in the representation in the first eight verses and in the Song the summe of all the Revelation and state of the Church as some most learnedly observe in the tenth verse the Saints sing praise to the Lambe that Hee makes them unto God KINGS and PRIESTS AND that they shall REIGNE on EARTH the selfe same words as in Rev. 20. v. 6. onely the thousand yeers are not in Chap. 5. and on EARTH not expresse in Chap. 20. Reigning in both places is brought in with a copulative AND as an additionall to Kings and Priests to God I onely alleadge these Scriptures now but to give you an hint of the Saints most eminent reigning in the thousand yeeres in Scripture-language rather then in mine owne words I shall after Christ assisting in a more proper place of this Treatise amply discusse these Texts to your content Meane while the Reader cannot but see if he observe well and hee must observe the Scriptures more accurately then ever if hee will see this truth now in hand that these places hold forth a GLORIOUS REIGNE of the Saints on earth over the whole earth in soul and body upon the fall of the fourth Monarchy and its two limbs of seven and three Hornes Dan. 7.24 Pope and Turke Rome and Babylon And by this a meditating minde may presently divine much of the preeminence of the Saints state on earth yet to come above former conditions SECT II. Analecta de Sanctis hos mille annos in terrâ REGNANTIBUS § 1 1 SAncti dicuntur Apocal. cap. 20. v. 4. non solum Vivere verum etiam REGNARE mille illos annos ad distinguendos palam impios illo tempore non mortuos religione Hypocritas candorem simulantes ob latum Ecclesiae imperium in toto terrarum orbe cujus vel gloria eorum oculos vel â—ama aures tremore intus occupante obtundit HI dum VIVUNT haud REGNANT cùm totum illud MILLENARIUM serviant peccato Ecclesiaeque sint mancipia § 2 2. Sancti verò ità eodem tempore REGNANT ut praesens eorum conditio omnes supereminet ante MILLE annos transactas Cujus faelicitatem hic tangere solùm licebit cùm pleniorem de eâ tractatum in quintum librum ut proprium illius subjectum detulimus Regnabunt summatim dicere hos MILLE annos tum animâ tum corpore in terris gloriosissimè Hanc summam per partes è quatuor Scripturarum loc is habemus absolutam quas jam recensere sufficiet Dan. cap. 7. v. 26. Sed judicium considebit dominatus EIUS quartae nimirum Monarchiae auferetur profligando perdendo uâ—que in finem REGNUM autem DOMINATUSQUE amplitudo REGNI sub TOTO CAELO dabitur POPULO SANCTORUM excelsorurn cujus REGNUM erit perpetuum omnes DOMINATIONES EI SERVIENT AUSCULTABUNT Cujus testimonii verba phrases ordo locus tempus observanti animo rem nostram facilè comprobabunt Apocalyps 7.9 ad finem Turba multa ex omnibus gentibus tribubus Lingus quae unica est in Caelis amicti stolis albis PALMAE in manibus eorum quarum vel similium in Empyreo nullus planè usus clamabant voce magnâ Salus a Deo nostro c. Tum me compellavit unus ex illis SENIORIBUS quam relationem ignorant Caeli isti amicti qui sunt undeque venerunt quos in Caelo si vidisset Johannes inutilis fuisset quaestio Hi colunt Deum die nocte in Templo ejus qui proteget eos umbraculo sic Beza Grecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phrases ad beatitudinem Caelestem depingendam ineptae Non esurient nec sititient amplius c. Agnus pascet eos ducetque eos ad vivos aquarum fontes abstersurus omnem lachrymam Quarum rerum quod ad ipsum Caelum haud opus fuit Johanni pignore aliquo vel narratione Apocalyps 14. v. 1. c. Agnus stat super Sion cum eo centum quadraginta quatuor millia habentia nomen ejus patris ejus scriptum in frontibus sancti proculdubio sunt bene noti in Caelo sine notis Hi sequuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agnum quocunque eat ideò non sunt in Caelo sunt primitiae Deo Agno ergo Massa in Empyreo adhuc est peragenda Deinde Evangelizatur terrae incolis tribuite Deo gloriam nam venit hora JUDICII SUI alius Angelus sequutus est cecidit Babylon c. Trahat haec qui poterit ad ultimum Christi judicium statumque beatorum defendatque si queat Babylonem urbem illam magnam ante illud tempus non ruituram Denique Apocal. c. 5. tum typo tum cantico Doctorum observatione quoddam totius libri summarium Ecclesiaque restitutae status exemplar infert v. 10. eodem pene cum v. 6. c. 20. Sanctos laudantes non tantum quod Christus fecisset eos Deo Reges Sacerdotes sed etiam quod REGNATURI SUNT idque in TERRA SECT III. Something of the Saints Reigning WITH CHRIST this time of the thousand yeers THis REIGNING of the Saints those thousand yeers is emphatically expressed to bee WITH CHRIST Rev. 20.6 as in Rev. 5.10 The Saints are brought in applying it to themselves in faith with joy Thou O Lamb hast made us Kings and Priests TO OUR God and wee shall REIGNE on earth So here in this 20. Chapt. v. 6. it is further Prophetically represented and promised That they shall bee Priests OF GOD and OF CHRIST and shall REIGNE with HIM a thousand yeeres The Booke as I may say exactly answering to the Preface 2. Now as Christ is said to Reigne in that speciall manner after the full fall of the fourth and last Monarchy body and limbes as if in comparison afore that he did not reigne so proportionably the Saints reigning with him at this time their reigning is so glorious as if before that all their reigning was no reigning 3. Let us see a small Landskip of all this together in a Scripture or two alleadged more briefly For wee must adjourne the large discusse of them till after unlesse I should weary my selfe and the Reader with repetitions and disorder Dan. 7. v. 9. c. to v. 15. The Thrones were SET so the original and the Ancient of dayes did sit with a most numerous multitude before him and the judgement or Judicature was set And I beheld then because of the great words which the Horne spake And I beheld even till the Beast was slaine and his body destroyed c. and I saw in the night visions and behold one like the SONNE OF MAN that is CHRIST came with the clouds of Heaven and came to the ANCIENT of DAYES namely GOD the FATHER that hee might be set before him And there was GIVEN to him namely to CHRIST THE Dominion THE Glory and THE Kingdome so the Greeke gives it in emphatically and the intent of the
which the Apostle Heb. 2. v. 5 6 7. c. expounds of Christ and of the inhabited world to come as the Greek is vers 5. and saith that when Christ was ascended yet then all things were not put under his feet For all must be so all saith the Apostle there v. 8. that nothing must be excepted except as 1 Cor. 15. God himselfe But of this of Heb. 2. abundantly after § 2 Secondly we answer That it is the Kingdome of God his Father because Christ reignes over it as in unspeakable union with the God-head That though he be but one person yet he hath two natures So that the sense is the Kingdome of my Father that is the Kingdom of God as it is in the Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is it iâ— the Kingdome of a God-Christ or a God-man Christ For Father is ascribed in Scripture to the God-head usually in relation to Christ incarnate So that because the two natures are joyned as Collegues in one person over this Empire therefore it is called the Kingdome of CHRIST and of GOD. And such a phrase and upon such an occasion as cleerly relates to the Kingdome whereof we speak doth the Apostle use Eph. 5.5 The words are these This know that no whoremonger nor unclean person nor covetous man c. hath any INHERITANCE in the Kingdome of CHRIST and of GOD. The Heathens never imagined that vicious persons should enter into their heavenly Elysian-fields or the blissfull immortality of soules And Inheritance more suits to Earth then Heaven And lastly after the ultimate day of judgement Christ hath no Kingdome 1 Cor. 15.28 Therefore this place of Ephes 5.5 relates to the Great Restitution as plainlier appears by paralelling another place which fully answers to that of Ephes 5.5 viz. Rev. 22.11.15 The words are these He that is filthy let him be filthy still WITHOUT are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the dogs the whoremongers c. when is this viz. in the time when the Throne of GOD and of the LAMB shall be and appeare glorious in the Holy City the New Jerusalem verf. 1 2 3. twice expressed There is also the like phrase of calling it the Kingdome of God and of Christ in effect Rev. 12.9.10 And the great Dragon was cast out that old Serpent called the Devill and Satan c. And I heard a loud voyce saying in Heaven Now is salvation and strength and the KINGDOME OF OUR GOD and the POWER OF HIS CHRIST So that Christ as MAN joyntly with GOD doth reigne in this Millenary Kingdome And therefore Christ speakes of new Wine New in the Kingdome of his Father before the ultimate â—ay of judgement For after that day Christ hath no KINGDOME nor POWER but layes downe all as wee have oft â—epeated it out of 1 Cor. 15.28 God the Father is then to be all in all And therefore that expression so frequent in Rev. 20. The Saints hall reigne with Christ a thousand yeers cannot be meant of supernall eternall glory after the last judgement because that place but now quoted of 1 Cor. 15.28 affirmes that then Christ himselfe is said NOT TO REIGNE but to lay down all and to be subject unto him that put all things under him that God may be all in all so that then Christ only injoys glory with his Saints not reigne as Christ in glory SECT VI. Of the sixth Scripture for Christs Personall appearance at the great restauration of the Church 2 Tim. 4.1 I charge thee before God and the Lord Jesus Christ who shall judge the quicke and the dead at his appearing and his Kingdome § 1 THe Kingdome of Christ here mentioned cannot be referred to his past Government of the Church for it is expresse in the future tense now so long since his Ascention that he shall judge the quick and dead at his appearance and his Kingdom § 2 Nor can this Kingdome of Christ here spoken of signifie any Kingdome of Christ after the ultimate judgement for then Christ hath no Kingdome as but now and oft before was touched from 1 Cor. 15.28 § 3 But when Christ appeares next to judge the quicke and dead Saints to reward them and to destroy the then living incurable and incorrigible wicked by a particular day of Judgement at the beginning of the thousand yeares which is the Preface to the ultimate Judgement Christ all that while being busied in executing that first Sentence of Judicature Matth. 25. Come ye blessed of my Father inherite a kingdome provided for you according to Revel 11.15 17 18. of which much after compare Revel 19. three last verses I say when Christ shall then appeare hee shall have a Kingdome § 4 The word appearance is the same in the Greeke as that 2 Thes 2.8 so that Christ must appeare to the inhabitants of the earth where this his Kingdome is For the present as it is said Luk. 19.11 12. by Christ himselfe Christ is gone into a farre Country viz. into Heaven to take to him a Kingdom that is in the Metropolis Heaven he is to be crowned King of this his Kingdome he is to have on earth but he is to returne and then to take account of his servants in this his Kingdome and to dignifie the well-doers Christ must be the fifth Monarch Dan. 2.45 Dan. 7.13 14. I say Christ is to be the fifth Monarch The Jewes now have no King but in the last dayes they shall have David that is Christ the Sonne of David to be their King Hos 3. ver 4 5. And Christ in Acts 1. ver 3. having for forty dayes spoken of the things pertaining to the Kingdome of God and thereupon being asked by the Disciples ver 6 of his restoring the Kingdome to Israel he doth not deny the thing but only refuseth then to tell them the Time when it should be done But after he tells us by John in the Revelation as we shall see abundantly after SECT VII Of the seventh Scripture for the Personall appearance of Christ at the great restauration of the Church Acts 3.19 20 21. Repent yee therefore and be converted that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord. And he shall send Jesus Christ which was before preached unto you whom the Heaven must receive untill the times of restitution of all things which God hath spoken by the mouth of all his holy Prophets since the world began § 1 THis place of Scripture is the more considerable in that it is urged by some that looke upon things only with a cursory eye against Christs glorious Kingdome yet to come on earth which if well weighed speakes most strongly for it § 2 For 1. Time and especially times twice mentioned in the Plurall cannot so well relate to a state after the last Judgement when time shal be no more Rev. 10.6 7. And the Angels sware by him that liveth for ever that there should be
of grace and non-grace that difference was made before death in the life time of the Saints and wicked The second particular is the casting of the Devill into the bottomlesse pit and shutting and sealing him in it that he may not seduce the Nations till the thousand yeers be finished vers 3. The third particular is the letting loose of Satan at the end of the thousand yeers to seduce all the Nations on the foure corners of the earth till he gather together an innumerable Army to encompasse the camp of the Saints the event whereof is that that Army is consumed with five from heaven After which immediately begins the last judgement vers 7 8 9. Now wee shall challenge literas omnes literatos all learned books and men when in all the one thousand six hundred and fifty yeers of the New Testament by-past were these three particulars fulfilled When did the Saints or Martyrs so rise For still they have been and are under persecution or sore afflictions in one or other or severall Nations more or lesse When was Satan so bound and imprisoned as that he did not seduce the Nations For to this day Lutherans Protestants Papists Turkes Indians Jewes c. are seduced by him in matters of Errour and War And when was there such an innumerable Army encompassing the camp of the Saints consumed with fire from Heaven upon which immediately followed that day of judgement when the Devill is cast into the lake of fire a Throne is set and the bookes are opened c. as it is v. 10 11 12 § 7 It is true some learned men doe say that the time of Satans binding that he could not seduce the Nations for a thousand yeers to the making of an happy time for the Church so long began three hundred yeers after Christ and so ended one thousand and three hundred yeers after Christ For say they at the end of three hundred yeers after Christ the ten persecutions ceased in which persecution say they Satan was loose to seduce the world But those persecutions being ceased the thousand yeers of the Churches comfortable condition began So Mr. Brightman on Revel and Mr. Fox in his book of Martyrs onely with this difference That one of them inserts within the said thousand by them laid out the five months mentioned Revel 9.5 as a so long interruption of their described quiet in those thousand yeers understanding by those five months certaine yeers that is that every day of those five months signifies a yeer which according to solary months makes the thousand yeers end an hundred and thirty yeers lower or according to â—unary months one hundred and twenty yeers later Pareus begins the thousand yeers of the binding of Satan c. at the destruction of Jerusalem by Titus sixty nine yeers as he accounts after the birth of Christ At which time saith he the Jewish Temple and Worship ceasing the great impediment of the Gentiles imbracing the Gospel was removed So that this while Satan was bound from seducing the Gentiles or Nation § 8 Whence first let the Reader observe by the way that all these three godly and greatly learned men doe concur and fully agree with us in this that the meaning of the thousand yeers is literall That it signifies a thousand yeers properly taken yea and to include sensible events though they differ from us and from one another in other particulars § 9 But for the opinions themselves we cannot agree with them in the beginning of these thousand yeers and consequently not in their ending 1 ¶ Not with Mr. Fox and Mr. Brightmans computation First because they include the ten Persecutions which lasted three hundred yeers within the time of Satans beng loose and seducing the Nations preceding the beginning of their account of the thousand yeers whith ten Persecutions include the Apostles time and the Primitive purest times And so by consequence Mr. Fox and Mr. Brightman make those primitive times more corrupt and more seduced then the ages following the ten Persecutions which is contrary to Rev. 11.1 and Revel 12.1 And contrary to experience out of all antiquity that in those times the Church was far more pure generally then ever since Secondly because this compute of Mr. Fox and Mr. Brightman makes the times following the ten Persecutions to begin an happy thousand yeers for the Church and so to continue to one thousand three hundred yeers after Christ But this is contrary to experience from all approved antiquity who doth give us a particular account that after that little time in the life of Constantine the Great wherein the Church had some outward peace and prosperity anon began the black-heresie and bloody-persecution by the Arians upon the necke of which followed Pelagianisme and many other grosse and grievous errours and heresies 2 ¶ For the computation of Pareus that cannot stand for many strong reasons that batter it downe For first the Jewish worship did not cease as Pareus affirmes at the destruction of the Temple by Titus but doth continue to this day And instead of the exercise thereof in that one Nation of the Jewes it is practised by them in their Synagogues in most Nations in Europe if not elsewhere also as our Country-Merchants and Travellers are eare and eye-witnesses If by Jewish worship Pareus doth mean that particular of it of sacrificing as if that at least ended at Titus destruction of the Temple therein also is Pareus mistaken as most Ecclesiastical Histories and Chronologies abet us to affirme For say these Records when Titus had overthrown the Temple the Jews sacrificed in the City as neer the ruines of their Temple as they could Yea when Hadrian or Adrian the Roman Emperour had destroyed the City they sacrificed at Mamre where God appeared formerly to Abraham Nor was their zeale to sacrificing so extinguished when Constantine the Great beat them from Mamre For anon after Constantine Julian the Apostate the Romane Emperour encouraged the Jewes to returne to Jerusalem there to re-build the ruines and offer sacrifice till fire from heaven discomfited them which falls far lower then sixty nine yeers after Christ namely to about three hundred and sixty yeers after Christ So that this Jewish worship lasted all the time of the ten Persecutions in which Mr. Fox and Mr. Brightman say Satan was let loose and not bound up as Pareus affirmes 2 Within this thousand yeers of binding Satan computed by Pareus to begin at sixty nine yeers after Christ is found nothing for the Jewes nor their new Jerusalem contrary to the scope of all the Scripture as we shall hear abundantly after which cleerly drives at this that the call of the Jewes must be a great part of the glory of that state we speake of and they the principall partakers thereof 3 In all that thousand yeers which Pareus makes up beginning at sixty nine yeers after Christ and consequently ending at one thousand sixty nine yeers after Christ all things
seats were put And so the last and best Low-Dutch Stoclen gesetteâ— werden So that by all it appears that this was a vision of material Thrones and of them set up set or setled for Divine power to sit upon which is exceedingly confirmâ—d by verse 10. and 26. where wee have the sitting of the Judgement or Judicature and the Ancient of dayes did sit and I saw and behold one like the Son of man came with the clouds of Heaven and came to the Ancient of dayes and they brought him neer before him And there was given him dominion and glory and a KINGDOM c. And the Kingdome and dominion and the greatnesse of the Kingdome under the whole Heaven was given to the Saints of the most High c. Let us for the advantage of the generall worke in hand and the particular point now under consideration weigh these two places together in the semblance of both Visions in the circumstances of both and in the samenesse of intents in both ¶ 1 In the semblance or likenesse of both Visions in sundry particulars 1 Semblance I beheld till the Thrones were set And why Thrones in the plurall And for whom These many Thrones were set in the Vision ONE for the Ancient of dayes whose Throne was like a siery flame v. 9. ANOTHER for the SONNE OF MAN who came to the Ancient of dayes and they brought him neer before him and there was given him dominion and glory and a Kingdome and all people Nations and Languages to serve him v. 13 14. THE REST for the TEN THOUSAND TIMES TEN THOUSANDS THAT STOOD BEFORE HIM verse 10. viz. The PEOPLE OF THE SAINTS to whom the Kingdome and dominion c. under the whole heaven was given under Christ the aforesaid Son of Man vers 27. So Rev. 20.4 I saw Thrones The Second semblance is that in Dan. 7. v. 10. where it followes The Judgement or Judicature was set which confirmes that our reading of the former verse That is the Judges sate as in the great Sanedrim as after in vers 26. and 27. The judgement sitting the Kingdome and dominion and the greatnesse of the Kingdome under the whole heaven is given to the people of the Saints of the most high In like manner in Rev. 20.4 it is said by John I saw saith he those that sate on the Thrones viz. those that had been beheaded for the witnesse of Jesus and those which had not worshipped the beast c. nor received his marke c. Third semblance is in Dan. 7.22 Iudgement was given to the Saints of the most High and the time came that the Saints possessed the Kingdome In like manner Rev. 20.4 it is said Judgement was given to them viz. to the Saints aforesaid that having opposed Antichrist sate upon the Thrones As Paul saith 1 Cor. 6.2 The Saints shall judge the world Fourth semblance in Dan. 7.22 it is said The Saints possessed the Kingdome viz. under Christ to whom it is first in order given vers 14. which cannot be at the ultimate day of judgement when hee resignes all and therefore the Saints then have no Kingdome subject to them Just so it is said Rev. 20.4 The Saints lived and reigned with Christ a thousand yeers which must be before the ultimate day of Judgement at which time Iohn saith Time shall be no more and Paul saith 1 Cor. 15. there is no more reigning by any but by God alone that then must be all in all Thus of the Semblance ¶ 2 The next thing is the Circumstances viz. 1 The signall or note when this shall be namely when the Sonne of man shall come in or with the clouds Dan. 7.13 In like manner the signall or note is in the Rev. Chap. 1.7 where it is said as the general proposition to the whole Prophesie Christ shall be seen in the clouds at his coming to set up this Kingdome which is explained according to our sense Rev. 20. v. 1. That Christ comes down from heaven when he restraines Satan and gives this honour to the Saints of reigning with him 2 The time it self The time is saith Dan. 7.25 after a time and times and halfe a time of the powerful prevayling of Antichrist whether ye understand one limb viz. the Iewish Eastern the Turk called vers 24. that same ANOTHER that ariseth and subdueth three of the ten Kings or both viz. the Western the Christians Antichrist also viz. the Pope expressed in the ten hornes or Kings of his Kingdome v. 24. it makes no matter if we minde our large discourse afore of the identity of both And sutably in the Revelation 11. it is said that after the witnesses have Prophesied in sackcloath one thousand two hundred and sixty dayes because the Woman the Church was persecuted by Antichrist Rev. 12.6 for the space of one thousand two hundred and sixty dayes which in vers 24. is called A time and times and halfe a time because Antichrist had power so long to prevaile viz. two and forty months Rev. 13.5 which is all one with the one thousand two hundred and sixty dayes or time and times and halfe a time as here meant in the Revelation I say after this time and times and halfe a time it is here said in that Rev. 11.15 That the KINGDOMES of this WORLD were become the Kingdomes of the Lord and of his Christ and of the Saints sharing in this Reigning vers 18. The third circumstance is the order of things in this time viz. That in Dan. 7. v. 3. c. to v. 9. There must be foure Beasts come up from the Sea 1 A Lyon 2 A Bear 3 A Leopard 4 A terrible one with iron teeth and ten hornes and out of the ten one little horne that brake off three of the ten The foure Beasts saith Dan. v. 17. are the foure Kings or Kingly-hoods Royalties Emperialties or Monarchies of the world vers 23. as by severall characters they are described in that Chapter The ten hornes of the fourth Beast are saith Dan. v. 24. ten Kings that is ten Kingdomes under him All these foure Beasts fall as the maine of the first by the second and of the second by the third so the maine of the third and the remainder of all the three former by the fourth Dan. 7.19.23 The meaning is that as the first the Assyrio-Chaldean Monarchy whereof Nebuchadnezzar was the Golden-head in Daniels time Dan. 2. was broken by the second the silver Medo-Persian so this second by the third the brazen Grecian and this Grecian and the remainders of all the other were utterly subdued by the fourth the iron Roman Monarchy From this Roman at the time when it was something weakned by a dividing of it selfe now the third time which was about An. Chr. 799. into the Easterne and Westerne Empire Constantinople being the Royall Seat of Metropolis of that and Rome of this the little horne that sprang out of the ten and became diverse from the rest
we see him for the suffering of death crowned with glory and honour which is not a subjection of the INHABITABLE WORLD TO COME unto him much lesse of ALL THINGS therein The Angels are in Heaven as well as he and so in place they as well as hee are above the things below But Christ must have the inhabited world and All things so subject to him and ' under him as they shall not be to Angels So that if we heed the Text and that which followes the Apostle tells us that in one way and sense Christ is exalted above all viz. in his possession of the highest Heaven through sufferings But withall this is in another place then the inhabited world to come viz. the world on earth yet to succeed and upon another account then the precise formall dominion over it viz. to taste of death for every man And it was in prosecution of a designe verse 10. viz. to bring many sonnes to glory not a perfecting of a thing finished viz. of the atchievement and attainment of his absolute dominion on earth over Turkes Jewes Papists and Heathens c. But this must be Christ and his members must have absolute dominion over the world below in that estate of it that is yet to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the habitation of the world is not to be subjected to the Angels Heb. 2. v. 5. They are but the Churches servants It is an estate that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come after Pauls time though Christ had before ascended But it must be subject to MAN and the SONNE OF MAN v. 6. God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made him a little lower and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a little time Christ or Christians were not lower at all then Angels in nature or spirituall condition but onely in outward dominion and state of life Phil. 2. Heb. 2. and that but for a little time till the time of that world to come on earth which must be before the last day of judgement for then is not any subjection of any thing to Saints or Christ but he and so they to lay down all dominion 1 Cor. 15.28 SECT V. Wherein the Promises God made to Abraham Gen. 12.1 2 3. Gen. 15.4 5 6. Gen. 17.1 2 3 4 5 6 7. Gen. 18.18 Gen. 22.18 paralleled with other promises to his posterity Gen. 26.4 Gen. 48.19 v. 26. and with the Apostles explications and applications of those Promises Rom. 4. v. 3. to v. 25. Gal. 3. v. 6. to 17. Heb. 11. v. 8. to 17. are discussed for the cleering of the said generall Position Gen. 12. v. 1. Now the Lord had said unto Abram Get thee out of thy Country c. Verse 2. And I will make of thee a great Nation and I will blesse thee and make thy name great and thou shalt be a blessing Verse 3. And I will blesse them that blesse thee and curse him that curseth thee and in thee all families of the earth shall be blessed Gen. 15. v. 4. Behold the word of the Lord came to Abram saying This shall not be thine heire but he that shall come forth out of thine owne bowels shall be thine heire And he brought him forth abroad and said Look now toward heaven and tell the Starres if thou be able to number them And he said unto him so shall thy seed be Vers 6 And he beleeved in the Lord and he counted it to him for righteousnesse Gen. 17. v. 1. The Lord appeared to Abram and said unto him I am the Almighty God c. Verse 2. And I will make my Covenant between me and thee and will multiply thee exceedingly Verse 3. And God talked with Abram saying Verse 4. As for me behold my Covenant is with thee and thou shalt be a Father of many Nations * In the Heb. it is both in the 4. v. 5. vers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is A Father of a MULTITUDE of Nations Neither shall thy name be called any more Abram but thy name shall be Abraham for a Father of many Nations have I made thee * Verse 6. And I will make thee exceeding fruitfull and I will make Nations of thee and KINGS shall come of thee V. 7. And I will establish my Covenant between mee and thee and thy seed after thee in their Generations for an everlasting Covenant Verse 8. And I will give unto thee and thy seed after thee the land wherein thou art a stranger all the land of Canaan for an EVERLASTING possession and I will bee THEIR GOD. Gen 18.18 Abraham shall surely become a great and a mighty Nation and all the Nations of the earth shall be blessed in him Gen. 22. v. 15 16. The Angel of the Lord called to Abraham c. by my selfe have I sworne that in blessing I will blesse thee and in multiplying I will multiply thy seed as the starres of Heaven and as the sand which is upon the Sea-shore and thy seed shall possesse the gates of his enemies ver 18. In thy seed all the Nations of the earth shal be blessed Gen. 26.4 The Lord appeared to Isaac and said I wil make thy seed to multiply as the Stars of Heaven and wil give unto thy seed all these Countries and in thy seed shal all the Nations of the earth bee blessed Gen. 48. ver 19. And his father Jacob refused and said I know it my Sonne I know it that Manasseh is the first borne he also shal become a People and he also shall be great but truly his younger brother Ephraim shall be greater then he and his seed shal become a MVLTITUDE of NATIONS * Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is THE FVLNESSE OF THE GENTILES whence the Apostles phrase Rom. 11.25 The fulnesse of the Gentiles shall come ver 20. And he blessed them in that day saying In thee shal Israel blesse saying God make thee as Ephraim and as Manasseh and he set Ephraim before Manasseh Gen. 49. ver 26. The blessings of thy Father have prevailed above the blessings of my Progenitors unto the utmost bounds of the everlasting hills they shal be on the head of Joseph and upon the crowne of the head c. Rom. 4. ver 11. And Abraham received the signe of Circumcision a seale of the righteousnesse of the faith which he had yet being uncircumcised that he might be the Father of all them that beleeve though they be not circumcised ver 13. For the promise that hee should be the Heire of the world was not to Abraham and his seed through the Law but through the righteousnesse of faith ver 16. Therefore it is of faith that it might be by grace to the end the Promise might be sure to all the the seed not to that only which is of the Law but to that also which is of the faith of Abraham who is the FATHER OF US ALL. ver 17. As it is written I have made thee a father of many
him all ye gods and the Greek imperative Heb. 1.6 Let all the Angels of God worship him in sense is future that is They all shal worship him as the Epistle to the Hebrews in the Hebrew copy expressely renders it in the future * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall adore or worship him As the Angels of heaven do and ever have done and shall more eminently when they shall be more apparently his Ministers and servants to dispense his mercy and justice in that sudden great work sudden in regard of the greatnesse of setting up New Jerusalem the great restitution of all things so the Kings Princes Emperours Potentates Powers and Angels of Churches SHALL WORSHIP HIM They shall they must doe it afore Christ layes downe his power at the ultimate day of judgement 1 Cor. 15.28 and afore they be condemned men when nothing wil be accepted from them They must do it as a sign they are brought into Christ as the intent of this Epistle is to win the Jews to him 2. ¶ To this of the time of Christs universall visible power over the whole world the one hundred and tenth Psalme sings excellent harmony a Psalme so eminent that it is quoted no lesse then seven times in the New Testament and so apt for our purpose that as the two and twentieth Psalm is of the Passion of Chirst so expounded Mat. 27. The sixteenth Psalme of Christs Resurrection so expounded Act. 2. the sixty eighth Psalme of Christs Ascention so expounded Eph. 4. So this 110 Psalme is of Christs Assession or sitting at the right hand of God till all the world be made subject to him Every verse of it almost hath something in it of this as the Chalde Syriack Arab. Rabb well expound * The Chalde on those words The Lord said to my Lord saith the Lord said to HIS WORD which is the stile of Christ in S. Job phrase but some Syâ—iack thus It is a Psalme concerning Christ and his victory over the Devil who rules in the children of disobedience and gathers the Nations together to oppose Christs Kingdome And upon those words v. 2. Rod of thy strength â—oth say An iron rod to break the enemies of the Gospel Moses with the rod of God being a type of the Mesria Some Arab. thus In the day of thy power in the beuaties of holinesse That is Thou Christ art King of thy holy and beautifull Church and of thy Princedome over the Saints shall be no end that is as Daniels phrase is oft After Christ no Monarch on earth shall succeed Christ in that respect also is Alpha and Omega the first Monarch spirituall and the last visible And upon those words Womb of the morning thus Thou wast before the wâ—mb of thy mother which can be said of no Propher but Christ of whom it is said â—s 72. Thy Name is before the Sun R. Isaak Arama in Gen. 47 apud Nebiens dicit Before the morning star that is he was begotten before he shone in the world in the Gospel Suirably other Rabbins Ex Ab. Ezra in Ps 110 Rabbo expoâ—unt de Melchisedech Abraham sed dumum est Sion de Abraham explicare And upon those words The Lord hath sworn Iuravit Deus cum Davide semine suo Ex. R. Osâ—ad in Psa 110. De Christo Sedeas quia non adhue est tempus revelationis tuae And upon the word Priest Messias fililus Ioseph qui erat occisus Now we know the Apostles quotes this Psalme oft after Christs ascention ver 1. The Lord said to my Lord sit thou at my hand till I make thine enemies thy footstoole c. By the LORD is meant JEHOVAH as it is expresse in the Hebrew By my Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant Christ who according to his humanity is Davids Sonne but according to Deity is Davids Lord as Christ himselfe expounds it Matth. 22.44 Mar. 12.36 Luke 20.41 Accordingly the Chalde calls Christ by the same title John doth Chap. 1. v. 1. In the beginning saith John was the WORD And saith the Chalde on this Psalme The Lord said to his WORD And because Christ is Davids Lord therefore tho Psalmist David himselfe infers that he must rule over Davids poesterity though now for present with many others they be enemies Sit thou at my right hand till I make thine enemies thy footstoole Which phrase cannot with any congruity be meerly spiritually understood For how can we say Converts are enemies or if by conversion his friends how can it be said they are his footstool Christ is upon other termes with men when once made beleevers as that they are one with him Ioh. 15. Ioh. 17. Therefore the plain meaning is that Christ must so rule over all that his very enemies must corporally and visibly be subject unto his power And this is prophesied and promised for future after his ascention and after his first sitting at the right hand of God But to this day now after 1600 yeers since that time Christ hath not ruled over the generality of the Iews either the ten Tribes or two Tribes either corporally or spiritually besides Indians Turks c. so as to bring them into any outward acknowledgement of him And therefore as yet All his enemies are not made his footstool but it remaines to be done before the full and finall destruction at the ultimate day of judgement 3 ¶ Sit thou on my right hand till I make thine enemies thy footstool is like that Act. 3.21 whom the Heavens must receive untill the times of the RESTITUTION he saith not DESTITUTION of all things And that Rev. 19. last Rev. 20.1 He shall slay his incurable Antichristian enemies and shall descend from Heaven 4 ¶ The Apostle doth yet much more give us light in this thing Heb. 2.8 9. In putting all things in subjection under him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he left nothing that is not put under him Now saith the Apostle We see not yet all things put under him though the Apostle there confesseth that Christ was already ascended So that Christ must sit in Heaven till his enemies be put in subjection under him which cannot be at the ultimate generall judgement For before that Christ at his next coming must receive a Kingdome Luke 19.11 c. which hath been largely cleared afore 2 Book Sect. 10. hee must in order of nature at his next appearance first have a Kingdome and then judge 2 Tim. 4.1 which also hath been abundantly opened afore 2 Book Sect. 6. For upon the ultimate day of judgement he layes downe all his authority 1 Cor. 15.28 5 ¶ The Apostle addes further light to this in his quotation of this of the 110. Psal in Act. 2.32 33 34 35 36. This Iesus hath God saith the Apostle Peter raised up c therefore being by the right hand of God exalted and having received of the Father the promise of the holy Ghost he hath shed forth this as
And that in Luk. 19. vers 11. c. to 15. He spake a parable because he was nigh to Jerusalem and because they thought that the Kingdom of God should immediately appeare c. And that in Luk. 21. ver 31. When you see these things come to passe know that the Kingdom of God is at hand See what went afore viz. The Sonne of Mans coming in a cloud with power and great glory borrowed from Daniel And that in 2 Tim. 4.1 I charge thee before God and the Lord Jesus Christ who shall judge the quicke and dead at his appearing and his Kingdom must signifie the same Kingdome that Daniel saw should be at the destruction of Antichrist and consequently the Kingdome of a thousand years which the Apocalyps includes between the beginning and the consummation of the great Judgement By these we may understand the rest Taking this for a sure ground That this expression of the Sonne of Mans coming in the cloudes of Heaven so often inculcated in the New Testament is taken from and hath referrence to the prophesie of Daniel being no where else found in the Old Testament As our Saviour also cals himselfe so frequently The Son of Man because Daniel so called him in that Vision of the great Judgement and that we might look for the accomplishment of what is there prophesied of in him It was not in vaine that when our Saviour quoted the prophesie of Daniel hee added He that readeth let him understand * Matth. 24. ver 15. Certainly the great Mystery of Christ is cheifly and most distinctly revealed in that Booke § 1 Thus out of my great respect to Mr. Medes learning having given him the precedency to speak first I shall limp after and stammer forth my own Notions such as they are § 2 In the second verse out of the strivings of the blustering spirits of ## the inhabitants of the foure quarters of the World in a Sea of Warres there ariseth a succession of foure Monarchies each in his turn ruling the greatest part of the whole earth This order or series of the foure Monarchies began with Nimrod about the year of the world one thousand seven hundred and eighty eight and afore Christ two thousand one hundred and eighty three and hath continued to this day This succession order or series of the foure Monarchies the Prophet according to his vision sets forth in the third verse under the name and notion of foure Beasts Which he explaines in the seventeenth verse to signifie four Kings or Monarches that should arise out of the earth that is by earthly means domineer over the greatest part of the earth § 3 The first Beast ver 4. is like a Lyon that had Eagles wings wherewith he was wont to lift up himselfe from the earth till they were plucked and then he was made to stand upon his feet as a man resting upon the earth and a mans heart was given unto him By all which is meant the Babylonian Monarchy which was strong like a Lyon and had wings of celerity and victory becoming the Assyrio-Chaidean Monarchy whereby it was lifted up to an Imperiall eminency above the generality of all the earth Obadiah ver 4. Jer. chap. 4. ver 13. Those his wings are plucked by Darius the Mede and Cyrus the Persian and so made to stand as a man upon his feet that is was brought down to the common rank of men And hath a mans heart given unto him that is the spirit of an ordinary man an ordinary low boates peasants plebeian spirit not an Heroick and Imperiall § 4 The second Beast vers 5. is like a Beare that raised up it selfe on one side and had three ribs in its mouth between its teeth and they said thus unto it Arise and devoure much flesh By all which is meant the Persian Monarchy which was ravenously cruell like a Bear raising up one dominion induring no Mate or Corrivall but subdued first the Medes then the Babylonians uniting all into one Monarchy Between the teeth of his mouth of his desires and power demanding and snatching more dominion he hath the three ribs of the Easterne Westerne and Southerne parts of the world by conquest compare Dan. 8.4 He ariseth and eateth much flesh in his cruell slaughterings and spoilings in pursuance of his Victories § 5 The third Beast ver 6. is like a Leopard which had upon the back of it foure wings of a fowle and had also foure heads and dominion was given to it By which is signified the Grecian Monarchy which was like a Leopard in subtilty celerity and rapacity Jer. 5.6 Hab. 1.8 Dan. 8.5 The Subtilty appeared in the policy of Philip the Father and Alexander the Sonne in laying the plot for this Monarchy slyly occasioning a quarrell to fall out with the neighbour Nations And in the cunning of Alexander in battell that would alwayes fight his supernumerous Enemy in straites where his said enemy might not have roome to bring up more of his men in fight then Alexander on his part could display in battell The swift celerity appeared in that the Grecians under the said Alexander did so suddenly within about twelve years over-run the greatest part of the world as if this Conquerour had flowne upon wings of whom the proverb was He came he saw he overcame And is therefore described in Dan. 8. by an Hee-Goate which skips as if he touched not the ground The rapacity or ravenousnesse to devoure appeared especially against the Jewes the foure heads of this Leopard and their Successors exercising matchlesse cruelty against them and every where as naturally ravenous more tearing and destroying then taking prey For Alexander and the Empire under him being the Body his four Captaines that immediately succeeded him in the Empire were the foure Heads or Rulers Dan. 8.8 and 11.4 Cassander head of Macedonia Antigonus of Asia Seleucus of Syria and Ptolomy of Egypt all possessing Imperiall dignity at once By which this Monarchy became a Monster and monstrous in devouring § 6 The fourth Beast verse 7. is so variously monstrous and strangely different that no naturall Beast nor Name is found meet to describe him onely he is said to have ten hornes and iron teeth to devour and feet to stamp the residue of the beasts under it A strange beast different from all Beasts and all the Beasts but compounded as John shewes Rev. 13. of all foure By this description of Daniel is set forth the Roman Monarchy which according to Daniels words was dreadfull and terrible to all Nations being exceeding strong to annoy them all having such teeth of warre as Scipio Pompey Caesar c. iron victors That addition of nailes of brasse ver 19. signifies their Imperiall Senate and Provinciall Magistrates who held fast whatsoever the iron teeth conquered The ten Hornes are explained by Saint John Rev. 17. to be the character of the Roman Empire and to signifie the ten Kingdomes into which at last it
that is a yeare yeares and halfe a yeare In the Revelation it is the beast with so many heads and horns full of names of blasphemy which was to continue forty two moneths the same period with the former which was expressed by times and yeares and the same time with 1260. dayes of the Churches remaining in the Wildernesse When these times whatsoever they be shall be ended then is the period of the times of the Gentiles and of the Jewes misery whereto our Saviour seemes to referre in the Gospel Then by St. Paul shall the fulnesse of the Gentiles enter in Then saith St. John shall the kingdomes of the earth be the Lords and his Christs Then saith Daniel in the former place chap. 7. shall the kingdome and dominion and the greatnesse of the kingdome under the whole heaven be given to the people of the Saints of the most High whose kingdome is an everlasting kingdome and all dominions shall serve and obey him SECT II. The second place in the New Testament is Luke 1. ver 31 32. And behold thou shalt conceive in thy wombe and bring forth a sonne and shalt call his name Iesus And he shall be GREAT and shall be called the sonne of the Highest and the Lord God shall give unto him the THRONE of his FATHER DAVID and he shall reigne over the house of Iacob for ever and of his Kingdome there shall be no end § 1 ON which words observe first that this place is taken out of Isa 9.7 before discussed * of giving to Christ the throne of his father David which is not yet fulfilled For Pag. 182. l. 3. chap. 2. Sect. 12 S. 5. c. § 2 Observe secondly That Christs coming in his Incarnation was a state of the greatest humility that could be Phil. 2.7 8. and that from his birth to his ascension saving but to a few radiating for a minute in his transfiguration to three of the Apostles Matth. 17.1 and his appearing to the rest of his Disciples after his Resurrection and ascending up in their sight Acts 1. And therefore though these words are spoken by the Angel upon occasion of his Incarnation yet are they not applied by the Angel adequatly to set forth his state of Incarnation but rather antithetically extended to carry the minde of Mary c. farre further as thus That though this Jesus shall be conceived in thy wombe a meane woman in comparison of the visible glory of the royall races of Princes yet this Iesus shall be no meane person but shall be GREAT and shall bee called the SON OF THE HIGHEST and shall have the THRONE of his father David and shall REIGNE over the house of JACOB for ever c. which things were never fulfilled all the time of his Incarnation to the day of his Ascension Nor was that the time so much as of the full revelation of them but when the Apostles taking hint from these words of the Angel and the like places of Scripture asked our Saviour Acts 1.6 a little before he ascended Wilt thou at this time restore the Kingdome to ISRAEL comprehending all the twelve Tribes as doth the house of Iacob in the text our Saviour denied not the thing but the revelation of it that time saying vers 7. It is not for you viz. now the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. are in the present tence to know the times or the seasons which the Father hath put in his owne power But about seventy yeares after that his ascension God gave the full revelation of it to Christ to shew it by an Angell unto John who might write it to the Churches Revel 1.1 so that § 3 Observe in the third place that at Christs first coming viz. in all the time of his Incarnation from his Birth to his Ascension he was not in the throne of his father David he was in the Manger in the Mountaines more destitute then the Birds and Foxes in a Crowne of Thornes in garments of scorne on the Crosse in the Grave and at last in Heaven but never all that time in the Throne of David The Romans all that time and divers hundreds of yeares after reigned over the Jewes Christ not having any thing of Davids visible corporall government which was the notion of Davids government the High-Priest bearing that which outwardly might be called Spirituall yea when it was offered unto Christ to be made a King and to divide the portions between the Brethren he refused it Therefore § 4 Observe fourthly That the beginning of that Kingdome of Christ which shal be for ever that is after which no Kingdom on earth succeeds as often hath been expounded was not yet begun For after Christs ascension from that day to this other Kingdomes on earth over the Jewes did succeed viz. the Romans Sarazens and Turkes Why the meere spirituall Kingdome of Christ cannot be here understood we have already given unanswerable reasons as we conceive afore when wee parallel'd this place with Isa 9.7 * Pag. 184. l. 1. and why this Kingdome cannot be in Heaven at the ultimate end of the world the reason is at hand because then Christ shall deliver up the Kingdome to God the Father when he shall have put downe ALL rule c. and the sonne himselfe shall be subject to him c. SECT III. The third place in the New Testament for the said visible glorious state of the Church on earth yet to come before the universall Resurrection is in Luke 21.24 And they the Jews shall fall by the edge of the sword and shall be led away captive into all Nations and Jerusalem shall bee trodden downe of the Gentiles untill the times Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opportunities of the Gentiles be fulfilled Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filled up OBserve first that our Saviour speaking of the two Tribes that had been now returned from Babylon above five hundred years that they shall be led away captive in all nations must of necessity meane another and a more dispersing captivity following that which was begun by Titus Sonne of Vespasian the Roman Emperour burning both Temple and City selling an hundred thousand Jewes besides the slaughter of eleven hundred thousand about forty yeares after the ascension of Christ as Bucholcerus and Josephus affirme prosecuted by Aelius Adrianus the Roman Emperour about an hundred yeares after Christs ascension at which time the said Aelius Adrianus buried Jerusalem in its own rubbish and gave it to other Nations and Gentiles to inhabite calling it after his own name Aelia promoted yet further by the Saracens making feareful desolations in Judea about a thousand and nine yeares * So Bucholcerus Ind. chron after the Incarnation of Christ and at last this scattering of those two Tribes into all Nations is perfected by the Turkes dominion over them from about the yeare one thousand three hundred after the Incarnation of Christ to this day whereby they are dispersed as our
and female The Rabbins further say that his body was full of light or lightsome and was of a goodly stature Therefore out of doubt when Adam shall rise again for he saith the Rabbi shall be raised first he shall rise according to his first form and stature Yea moreover his body shall then be far more lightsome diaphanous or transparent According to that of the Ancients * In Midras a-Nehelam in Paras Veycra Elau 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. R. Levi saith The soule whiles it is in its glorious estate sustaines it selfe with a superiour light and is cloathed with it when it shal returne to its body in the world to come it shal returne with the same light and then the body shal shine as the splendor of heaven accordinng to that of Dan. 12. They that understand or the intelligent shal shine as the brightnesse of heaven And because saith R. Menasse in that New world SINNE SHALL HAVE ☜ NO PLACE as we shall demonstrate in that which is to follow therefore by good consequence the body shall alwayes remaine in the same glory and splendor and so the whole world to bee restored into the same state wherein it was before sinne entred Mean time note that this renovation of the Lord shall in my judgement differ from the state of the first Creation 1 This world was made of nothing but that to come not of nothing but of the things already created being endowed with a new disposition and better quality 2 At first this world was made in seven dayes But the other shall be new-formed in one day 3 This world began with night the other shall begin with day according to that in Zechary Chapter 14.7 At evening it shall be light There are that wil have all that we have hitherto said to come to passe in the time of the Messiah and to that they think doth belong that saying of the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. prepared to come But if any rightly weigh what the Ancients have said as was afore hinted * Viz. In cha 2. of the third Book of R. menasse is the whole matter at large especially that in Midras a-Nehelam he shall finde that these things are to be understood of the New world which begins with the resurrection from the dead The summe of which matter is this That unto the comming of the Messial say the Rabbins is knit on as immediately subsequent the resurrection from the dead Now it is worth the weighing what space there may be of the former to the beginning ☜ of the latter Observe this In the Sanhedrim Chap. 11. divers opinions are propounded R. Eliezer maketh the space to bee foure hundred yeers R. Elhazar Ben Hazaria maketh it to bee seventy yeers R. Elhazar forty yeers These all differ and yet were not altogether rash in their opinions For R. Eliezer computed according to the time of the Egyptian Captivity four hundred yeers R. Elhazar Ben Hazariah according to the Babylonian Captivity seventy yeers And R. Elhazar forty yeers according to the time of the Jews peregrination in the wildernesse And all three of them each to confirm his own opinion bring that of the 90. Psalm v. 15. Make us glad according to the dayes wherein thou hast afflicted us and the yeers wherein we have seen evil For the Rabbins affirmed afore that after the Jews shall be brought back by the Messiah to their owne land they shall be very much troubled by Gog and Magog of which space of time I conceive is the present dispute among these Rabbins but now quoted In Midras a-Nehelem wee finde it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. THAT THE CONGREGATING or GATHERING TOGETHER OF THE ☞ CAPTIVE Jews shall ANTICIPATE or PRECEDE THE RESURRRECTION OF THE DEAD THE SPACE OF FORTY YEERS And saith R. Menasse if this last opinion bee received and delivered by the Ancients it may be soundly admitted because it implyes no contradiction nor doth it contain any difficulty * Thus R. Menasse out of the Rabbins But I think that it is neer the matter in the sacred compute of the holy Scripture Dan. 12. v. 11 12. if carefully computed and compared with v. 1. Touching the troubles at the time when Michael shall stand up to deliver his people together with v. ult touching the resurrection of the dead Thus wee hear why R. Menasse would refer the glory afore spoken rather to the New world then to the dayes of the Messiah Now hear him go on in this sixth Chapter and that in a way of condiscention of referring it if any will to the dayes of the Messiah If saith R. Menasse it so seem good to any he may refer the glorious things aforesaid in some sort unto the times of the Messiah because both times are connexed the one on to the end of the other as we shewed afore Again because the end of the resurrection is that the raised may enjoy the happinesse of that age therefore they may be taken for one and the same time Those admirable verses of the Kingly Prophet David Ps 104. do not a little serve to our purpose as they seem to me viz. v. 27 28 29 and 30. All wait or hope upon thee Thou givest them their meat in due season c. Thou hidest thy face they are troubled Thou takest away their breath they dye and return to their dust Thou sendest forth thy Spirit they are CREATED and thou RENEWEST THE face of the earth Where the Prophet saith that after death the soule the second time returns to the body and then the earth is renovated ¶ 7 In the 7 8 9 10 and 11. Chapters these questions are put and resolved chiefly 1 Whether then shall be the day of judgement To which the Rabbins answer is out of many Scriptures and allegations of Antiquity That after the world shal be made new and the dead raised then shal be a day of judgement In part God judged afore the living in the war of Gog and Magog EXCEPTING A THIRD PART OF THEM †☞ So that according to the Rabbins also a part of Gog and Magog as was said a little afore are reserved who in all probability are they that shall make head at the end of the thousand yeers Rev. 20. v. 7. And after he shall come to judge the dead 2 Whether then shall be the restauration of the place and parts of worship and a settlement of the fruition of the holy land To which it is answered yea 3 Whether there shall be the use of food and prolification to which Gerundensis answers that then shall be no other then a spiritual life though some other Rabbins are of another minde 4 Whether they that are raised shall dye any more To which the § 4 general answer of the Rabbins is negative Thus far you have heard the opinion of the Jews concerning the glorious state on earth yet to come
family in heaven and earth is named There is Bethel even where God in special appears which special appearance is in the person of Christ And lastly where ever Christ is with us wee are with him so as that for that time is heaven to us therefore the Apostle Paul desiring a state in the world to come Phil. 1.23 calls it a being with Christ not heaven So that yet still it remaines to bee proved that Christ shall not appear to his people before the ultimate day of judgement or that Christ hath no place of refreshing his people for a time before the ultimate day of judgement but onely the highest heavens after the ultimate day of judgement SECT II. Mr. Baylies second Argument § 1 AS to his accusation of coyning new and false senses to many Scriptures wee say it is a begging of the Question And we retort it For Mr. B. opinion for many generations hath so allegorised upon all the Prophets speaking of the state of the Jewes and of the universal Church to be on earth afore the ultimate day of â—udgement that I confesse I was thereby for a long time kept in the darke so that I could make no use of the Histories and Prophesies of the Old and New Testament in relation to these things but onely here and there by way of morall observations and allusions § 7 But let us heare his Argument Christ sits at the right hand of God till the last day therefore he comes not to reign on earth a 1000 yeers before the last day To which we say that this argument thus far hath been argued and answered in effect in the first argument yet because there are some fresh proofs we are contented againe to answer it and to discusse them And for answer we deny the Antecedent taking the last day in Mr. Bailyes sense for the ultimate day of judgement But if we take the last day for that day in 2 Pet. 3. which shall be a thousand yeers then Mr. Baily concludes nothing against us But Mr. Baily will prove the Antecedent that Christ doth sit at the right hand of the Father till the last day meaning the ultimate day of judgement viz. the evening of our last day For so I suppose he means his proof is his major Proposition in Ps 110.1 Christ sits at the right hand of God till ALL his enemies be made his footstool Whence he assumes this minor But all his enemies are not made his footstool till the last day For till then Satan death and all wicked men are not fully destroyed therefore c. To this major Proposition out of Ps 110.1 Mr. B puts in a word of great consequence to serve his own turne which in divine arguing from a text is very foule play viz. the word ALL. For as it is not in our English Translation so nor is it in the Hebrew text where it is onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thine enemies indefinitly And the Apostle having an infallible spirit to know the mind of the Scriptures quoting this place Heb. 10.13 renders it that Christ sits there expecting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. putting no ALL in But suppose it be said ALL all his enemies this is sufficiently fulfilled when Christ overcomes all all his enemies are so subdued yea visibly in themselves or in their effects that they shall never hurt the Church more which shall come to passe when the Iewes are settled at the beginning of the thousand yeers as many Scriptures afore shewed And to speake according to St. Iohn in the Revelation then as in Chap. 19. Antichrist and all his adherents shall downe then as in Chapter 20. Satan shall downe then as in Chapter 21 Sinne shall downe And for death this is destroyed Chapter 20. For if all the Saints then live and reigne a thousand yeers then is this a state of immortality of their bodies And for the ultimate day of judgement then is not a destroying of death but a reviving of the worst death sc the second death to the worst of men so that the wicked live onely to dye that death Rev. 20.12 to the end It is said that the last enemy of the Saints that is destroyed is death 1 Cor. 11. Because so St. Iohn names the enemes in order First all the wicked Rev. 19. Then the Devill Rev. 20.1 And last of all death v. 4. and all these orderly at the beginning of the thousand yeers at the beginning of the seventh Angels sounding his Trumpet I say at the beginning thereof And to make all our answer plainer When it is said All shall be under Christs feet the meaning is not that all shall be annihilated For after the ultimate day of judgement there shall be viz. in hell sinne and devils and wicked men and the greatest death viz. the second death i. e. eternall condemnation therefore the meaning must bee that all shall be so under Christs feet that they shall no more mischiefe the Church Satan shall not seduce them Sinne shall not touch them Death shall not dissolve them But at the end of the thousand yeers Satan and the hypocrites in the corners of the world shall begin to make an head and this immediately draws downe Christ to the ultimate day of judgement who raiseth all the dead wicked and takes them and the wicked that are then alive and passeth everlasting condemnation upon them Rev. 20.7 to the end of the Chapter SECT III. Mr. Bailyes third Argument § 1 ALL the godly at Christs comming from heaven doe rise immediately to a heavenly glory ergo none of them doe arise to a temporall glory for a thousand yeers upon earth § 2 Answ We might deny that wee call the Argument you call it the consequence because Mr. Baily doth not say to glory in heaven much lesse the highest heaven For their state on earth a thousand yeers is not onely an heavenly glory but the state is called Heaven Rev. 21.1 c. 2 Pet. 3. But that we shall fix our answer upon will be the denying of the Antecedent and expounding of the proof Mr. Baily brings for proof of the Antecedent 1 Cor. Chap. 15. vers 22.1 Thess 4.14 Matth. 25.31 Joh. 6.39.40.44 Heb. 9.28 ¶ 1 To the two first we answered afore For the third place of Matthew it concludes nothing to the said Antecedent For Christ separates the sheep from the goats notably at the beginning of the thousand yeers when the open wicked then alive generally perish Revelation 19. and all the Saints alive are set in a glorious condition Chap. 20. ¶ 2 To the fourth place viz. in Joh. 6.39.40.44 I will raise it up at the last day We answer this doth not infer any thing in behalf of the Antecedent For lo this thousand yeers is truly the last day For as it is in 2 Pet. 3. before it are the last dayes in which men shall say Where is the promise of his comming And it is after said A thousand yeers