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
Nations of the earth shal be blessed is that they that bee of faith shal be blessed with faithful Abraham That the blessing of Abraham shal come upon the Gentiles That the promise to Abraham that he should be THE HEIRE OF THE WORLD was not to Abraham and his seed through the Law but through the righteousnesse of faith that it might be by Grace to the end the Promise might be sure TO ALL 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. ¶ 4. For the sealing of all these three likewise in the New Testament Christ as incarnated is called the Mystery or Sacrament as some Translate of godlinesse 1 Tim. 3.16 because in his flesh is the glorious representation of God Heb. 1.2 and the effectual communication of the excellencies of God to us by union with him and us Joh. 17.2 Joh. 1.16 Christ as testified unto from Heaven Mat. 3.17 Mat. 17.5 is the sealed one or the sealing to us Ioh. 6 27. viz. That he is the only name under Heaven whereby we must be saved Acts 4.12 and he as the meaning of all types Joh. 1.17 is the impletion or fulfilling of all the Promises to us take him and take all 2 Cor. 1.20 And to the end that we might be more sure of all these he hath change of names as a seale interpreted to that sence Matth. 1. Immanuel that is God with us which the Apostle notably applyes to our Salvation Rom. 8.31 and Jesus ibid. Mat. 1. for he shal save his people from their sins And thus Christ is a seale of our Salvation 2 ¶ Againe as Christ the true or Antitypicall Abraham or Isaac is the everlasting Father of all to be saved Isa 9.6 tooke our nature on him Heb. 2. suffered and ascended Mat. Chap. 27. Chap. 28. so he is a seale interest or assurance that there shall be a multiplication of them that shall be saved by him 1. By his FATHER-HOOD PATERNITY or Father-ship Isa 53. ver 10. He shal see his SEED ver 11. he shall see the TRAVELL of his soule He shal justifie many Heb. 2.11 c. He that sanctifieth and they that are sanctified are ALL ONE Behold I and the CHILDREN which God hath given me the Children partaking of flesh and bloud he partook of the same that through death he might destroy him that had the power of death that is the Devil ver 16. For he took not upon him the nature of Angels but the seed of Abraham for it behooved him in all things to be made like unto his brethren that he might be a mercifull and faithfull High-priest to make reconciliation for the sinnes of the people verse 10. For it became him FOR WHOM ARE ALL THINGS and BY WHOM ARE ALL THINGS in bringing MANY SONNES unto glory to make the Captaine of their salvation perfect through SUFFERING And that we might know that Christ is the seale or interest by his taking our nature not onely to save the Jews as in this second to the Hebrews but also the Gentiles the Apostle discusseth that his taking our nature in another root universall to all mankinde viz. Adam called the second Adam 1 Cor. 15. and mightily extends it as wide as the ruine that came by Adam Rom. 5. v. 15. If through the offence of one MANY be dead much more the grace of God and the gift by grace by one man Jesus Christ hath abounded to MANY verse 18. As by the offence of ONE judgement came upon ALL MEN to condemnation even so by the righteousnesse of ONE the free gift came upon ALL MEN unto justification of life 2 He is a seale or interest of the multiplication of beleevers by his suffering Heo 2.9 We see Jesus made a little lower then Angels for or by as it is in the margine the suffering of death crowned with glory and honour that he by the grace of God should taste death FOR EVERY MAN And Joh. 12.32 33. And I if I be lifted up from the earth will draw ALL MEN unto me this he said signifying what death he should dye 3 By his ascention Act. 1.11 compared with Act. 3 21. This same Jesus which is taken up from you into Heaven shall so come in like manner as ye have seen him goe into Heaven whom the Heavens must receive UNTILL the TIMES of restitution of ALL THINGS c. 3 ¶ Christ by reason of relation and union is the seale or assurance of the possession Rom. 8. Coheires with him Eph. 2.6 Set in heavenly places with him 4 ¶ As Christ is the seale or sealed one of all those three so also the Holy Spirit Baptisme and the Lords Supper are seals of all those The Spirit Eph. 1.13 14. first in generall is a seale of all the promises therefore called there the Spirit of promise saying ye were sealed with the Spirit of promise For as the promise promiseth the Spirit so the Spirit dictated to the Penmen of the Scriptures to leave us those promises and the Spirit brings home and applyes those promises to every mans particular heart 2 Cor. 3.3 1 Thess 1.5 Secondly In particular 1 The Spirit is a seale of salvation in the same Ephes 1.13 14. After ye heard the word of truth the Gospel of your SALVATION after ye beleeved ye were sealed with the holy Spirit of promise 2 A seale of multiplication of Believers For in that respect it is also there called as we hinted but now the Spirit of promise in that it is promised And how Thus that it shall be Joel 2.28 poured upon all flesh A large promise of innumerable effusions 3 A seale of the possession So in the same Ephes 1.13 14. ye were sealed with the holy spirit of promise which is the earnest of your INHERITANCE untill the redemption of the purchased possession The redemption of the soules of the Ephesians was past already therefore the redemption of the body of which the Apostle speaks Rom. 8.22 23. saying That all the creation as well as all beleevers groan after it must be meant The Apostle calls it in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The redemption of much businesse which more sounds of a state on earth then in the highest Heavens And that our Coheirship with Christ Rom. 8. the Apostle Paul there saith verse 21 22 23. it must begin on earth And the Apostle John saith We must reigne with Christ on earth Rev. 5.10 a thousand yeers Rev. 20.4 Till Satan be there let loose and Gog and Magog thereupon make opposition verse 7.8 9. Next Baptisme is a seale as of salvation as all know so of the possession which that innumerable company of Jewes and Gentiles Exod. 12.37 38. passing through the Red sea Exod. 14. should have if there baptized beleeved 1 Cor. 10.1 c. wherein God sealed to them among other things that his power should be Omnipotent and his mercy
plaine text without sophistication or allegorising contrary to the scope of the pace as far as possible or light can lead us Thirdly That the consummation of the world doth gloriously begin at the beginning of these thousand yeers as wee have demonstrated out of severall texts and so it rather hastens then prorogues Fourthly turning to Cornelius Alapide on this 20. of Rev. according to the Doctors direction thinking to finde some great matter I found onely this of that businesse That he saith we approach very neer the end of the world First because we see the Gospel preached almost to all the world Secondly the Saint Vincent who dyed one thousand foure hundred and eighteen did confidently preach this and that by the command of Christ as it is in the History of his life Thirdly that it is a constant oracle among the Turks that Mahomets sect is to endure a thousand yeers which yeers are now neere expired Fourthly so is the Prophesie of St. Malachy A.B. of Hibernia whose life St. Bernard did write Thus you see what Cornelius Alapide saith and what stuffe it is Two arguments out of the Popish legend Another from the Turks Alcoran or Tradition The other intimates a Scripture viz. that Mat. 24.14 But there is no Almost I would the Jesuit said true that almost It is not yet preached to the vast Kingdomes and places of China of the Turke of the Indians of the Tartars c. We do indeed grant that the consummation of the world is neer and we said so but now But that we set it backward or forward beside Scripture neither the Doctor nor his Alapide hath proved it one jot Nor can it seem lesse then some kinde of contradiction for the Doctor to say we doe prorogare ultra mille adminimum annos indefinito auctario That we do prolong the time at least a thousand yeers with an indefinite argument For if it be for a thousand yeers how is it indefinite If indefinite how is it for a thousand yeers And Alapide confesseth it is uncertain when the world shall end Ibid. ¶ Third Inconvenience the Doctor urgeth is That this opinion in our point feigneth a state of the Church militant in or at the comming of the Lord in adventu Domini triumphant and tranquillous contrary to Luke 18.8 When the Son of man shall come shall he finde faith on earth Answer wee doe not say that the Church shall triumph at the very first appearance of Christ which is to call the Jews yea we have said the contrary on Dan. 12. that for five and forty yeers will be a time of trouble to the Jews after their call and afore the triumph comes But when Christ hath once appeared to destroy all the Churches enemies the Church shall triumph and bee tranquillous many yeers as we have seen innumerable places in O. T. and just a thousand yeers according to St. John in Rev. compared with Dan c. of which afore That place of Luke is evidently of the weak faith not of no faith of true beleevers at the sight of the great troubles that are the sad Antecedent to the joyful Comedian Catâ—strophe of the Churches deliverance as Dan. 12. and Rev. 11. to the end of 19. set it out But when Christ comes it is at a pinch to raise their faith and after to settle that their triumph on earth As he appeared in incarnate when the Saints faith was low as wee see in Nathanael And at the Resurrection as we see in the two Disciples Luke 24. and in Thomas John 20. But when manifest he raised them high So at his next coming ¶ Fourth Inconvenience is saith the Doctor it doth interpose at least a thousand yeers between the ruine of Antichrist and the dissolution of the world which Antichrist Paul foretold should be destroyed with the bright comming of our Saviour and by the breath of his mouth We answer first That if he means before the last dissolution at the last judgement even so doth St. John most emphatically interpose Compare Rev. 19. the two last verses with Ch. 20.4 compared with v. 12. And so methodically and exactly Antichrist shal be destroyed by the brightnes of Christs first coming His breath of his mouth viz. his Word and Spirit having made the Kings of the earth to hate the Whore Secondly we answer that at Christs appearance at the beginning of the thousand yeers there is a kinde of dissolution of the world 2 Peter 12.13 compared with Isaiah 65.17 ¶ Fifth Inconvenience is That this opinion as the Doctor affirms inventeth such an assumption of bodies as the Papists feigne of the blessed Virgins or brings downe from heaven soules to be united to bodies that perhaps they may get children possesse earthly things and be subject to other conditions of mortall men Wee answer first for the Drs. assumption of bodies feigned by the Papists the Dr. doth not tell us what he means and we cannot divine what the Papists may dream This arrow doth not appear ergo we need not hold up our buckler Secondly for the bringing soules downe from heaven to the body upon earth what wonder is this more then the returning of the soul of Lazarus and of those at Christs Passion and those in the Prophets to their bodies on earth especially seeing they that returne in the other world to their bodies upon the inhabitable world for that time of the thousand yeers Heb. 2.5 is to a glorious estate Indeed unlesse we can overthrow a world of places which we have urged this must be granted Thirdly For their begetting children at that time We doe not affirme it But if wee should I know not what grand Inconvenience would follow seeing Adam once might have done it without sinne or carnality of mind when his soule came new out of Gods hands which are more glorious then heaven and the Virgin Mary so conceived Christ And the Apostle Heb. 2. implies our state then shall be as innocent Adams was All earthly things that the Saints then shall enjoy shall but increase their happines not sin or carnality in the least That shall be fulfilled Matth. 19.29 If the full of happinesse in glory shall fill all the senses with joy and comfort sutable to that place why may not the Preface upon earth proportionally But the Doctor objects but with a fortasse perhaps Fourthly for their enjoyment of earthly things though the things bee earthly yet the Saints shall enjoy them in a spirituall manner under a spirituall notion and to a spirituall end as Adam in innocency For fifth of being subject to the condition of mortal men I doe not know that they that are Saints shall dye in that thousand yeers or any more seeing they that are alive shall only be changed ¶ 6 The sixth and last Inconvenience the Doctor urgeth is as hee saith that this opinion doth raise up againe Papisme at the end of the world viz. then for men to dye with the rest of
for behold the Kingdome of God is within you We answer first That these words were spoken to the Pharisees ibid. vers 20 to them it should not come with observation 2 To them enquiring after another state of Christs Kingdome mean while over-looking and neglecting its present state whiles Christ was personally with them and opposing him No wonder therefore that to such hypocrites so acting Christ would not discover the glorious visible state of his Church to come 3. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observation it signifies Divination or Augury Bud. And the Apostle applies the Theam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reprove the Galatians for observing dayes and months and yeers and times therefore Chemnitius sayes truly it signifies a scrupulous superstitious observation And oft in the New Testament it is put to signifie in the Theam a captious insidiatory malicious observation to carp and catch Luke 6.7 Chap. 14. vers 1 Chap. 20. vers 20. The great learned Philosopher a Natural Greek and therefore knew his owne tongue in his Rhet. l. 2. useth it for observing a fit time to revenge Now the Pharisees were exquisite at both sorts of observation viz. superstitions of washing c. and insidiatory See Luke 20.20 They watched him it is the same Greek word and sent forth spies c. This being the efficacy of the Greek word and this being the spirit and temper of the Pharisees no wonder that Christ sayes to them the Kingdome of God doth not come with such observation or to such observers But fourthly we answer that Christ doth not deny but that his Kingdome may be perceived and beheld by a serious and sincere observaton As first his Kingdome of the ministration of the Gospel So that there shall bee no need to say Lo here or lo there is the Kingdome while the Kingdome of God is AMONG YOU verse 21. q. d. you might see it as well as others if you were sincerely willing to see it Our Translators render it The Kingdome of God is within you But most improperly for sure the Kingdome of God was not within these Pharisees who most likely put this question to Christ insidiatorily Beside the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly signifies among or on this side or on that side or in the middle or amidst and so Beza and the Hebrew our Syriack copy have it And Beza saith it answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud vos among you And his words on this place and phrase is very considerable to our purpose This particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Beza signifies that so the Kingdome of God was among them that by no means could it lye hid but was obvious to the beholding of all as John speaks Chap. 1. v. 27. But perhaps it doth declare that they had it not onely neer them but also within that is they had the Messiah within their houses so that but for perverse opinion c. they might acknowledge him There are some saith Beza who had rather render it WITHIN you as if it were signified there that the Kingdome of Christ were spiritual not earthly c. which opinion however it is true yet perhaps it is not sufficiently accommodated to this place Secondly For Christs more glorious and more conspicuous Kingdome at his next appearing he saith verse 22 23 24. and 25. to his Disciples Goe not after men that say here or there it is in this or that corner for as the lightning that lightneth out of the one part under heaven shineth unto the other part under heaven so also shall the Sonne of man be in his day But first hee must suffer many things and be REJECTED OF THIS GENERATION which plainly signifies his next comming after his Ascension Lay all together and you will see how little Mr. B. gets out of this place for his minor To his fourth proof thereof Job 18.36 My Kingdome is not of this world we have answered largely afore To his fifth and last proofe of his minor Rom. 14.16 The Kingdome of God consists not c. we gave a full answer when we answered the closing up of this his Argument SECT V. Mr. Bailyes fifth Argument § 1 THe Scripture makes the Church of God so long as it is upon earth first a mixed multitude of elect and reprobate good and bad Secondly A company of people under the crosse and subject to various temptations Thirdly A company that hath need of the Word and Sacraments of Prayer and Ordinances Fourthly That hath Christ a high Priest within the vayle of heaven interceding for them But the Doctrine in hand changes the nature of the Church and makes it for a 1000 yeers together to consist only of good gracious persons without all trouble without all Ordinances without any need of Christs Intercession For the first of mixedness see Mat. 13.40.24.11 Luk. 18.8 These places declare the mixture of the wicked with the godly in the Church to the worlds end and most about the end For the second of Crosses See Psal 34.20 Many are the afflictions of the righteous Matth. 5.4 Blessed are they that mourne and are persecuted Act. 14.23 By many tribulations we must enter into the Kingdome of God Rom. 8.17 If we suffer with him we shall reigne with him 2 Tim. 3.12 All that will be godly must suffer persecution For the third of Ordinances see Eph. 4.11 1 Cor. 11.26 For the fourth of need of Christs Intercession see 1 John 1.8 and Chapter 2.1 Heb. 9.24 § 2 Answer first to the major Mr. B. himselfe cannot but confesse that it is not simply and absolutely true For if Christ will judge the whole world upon the earth on earth shall be the place of Judicature and bodies must be in a place for at heaven the wicked shall not be to receive sentence and onely the Saints at last are caught up into the clouds 1 Thess 4.17 And Christ as man must judge men as men and so have time to make his judgement apparently just to all mens reason and so as some of the Presbyterians confesse must take up some considerable time And at this time the Church shall be separated crosses shall cease the wicked shal not persecute c. Then it follows that the major is not absolutely true That all the time the Church is on earth it shal be subject to the four aforesaid particulars Now we have often and justly said The day of judgement begins at the thousand yeers § 3 To the minor wee say that it is false to say This Doctrine of the thousand yeers doth alter the nature of the Church Nature imports substance kinde essence But Mr. Baily knows the rule Magis minus non variant speciem i. e. More and lesse do not alâ—er the kinde And sure Mr. B. hath preached that common true Divinity that heaven doth perfect our condition our knowledge graces soules bodies and communion with God not alter them in kind nature or essence And so the
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
Antichristian how shall wee pitch the compasses of our account so as to pick up a select number of Saints whose soules were just one thousand yeers in heaven before the last resurrection this being spoken of Saints in generall and of their state after the full and finall fall of Antichrist Rev. 19. the Chapter immediately foregoing § 4 Truly to speake my very conscience from cleer light to mee by this their LIVING can be intended no other thing but their LIVING AGAINE Perhaps there may bee some reason of the varying of the phrase as to say the Saints LIVED but the wicked LIVED not AGAINE till the one thousand yeers were finished Because the dead Saints are more alive then the dead wicked For the dead Saints whiles dead are alive not onely in their naturall soules but in their spirituall union with Christ who is their life and in the graces which the Spirit of life implanted in them And the dust of their bodies are decreed and preserved by God for an estate called Eternal life their bodies being said onely to bee asleep And therefore said here TO LIVE as if in a sort never dead But whiles their bodies were dead their soules were willing to live againe in the body Not so the Dead wicked and so a different phrase is spoken of them But the sense I am confident is that the Saints were made to LIVE AGAINE in the one thousand yeers whiles the Dead wicked lived not againe till those one thousand yeers were ended Even as Revel 1.18 most evidently ALIVE is put for ALIVE AGAINE The words are Christs of himselfe now after his resurrection spoken to John I am hee that am ALIVE so the Greek or LIVING and was dead and behold I am ALIVE If hee had been dead and now was alive hee was properly alive againe So in the same sense the dead Saints are here said in this 20. Chap. v. 4. to LIVE to signifie they LIVED AGAINE So the Antithesis and opposition here put between these and those in the next verse gives it in to mee with full evidence But the rest of the dead that is the wicked saith the fifth verse lived not againe so expressely in the * So Syr. Arab. Greek untill the one thousand yeers were finished Whence who that weighs things well can infer lesse then this that those Saints in the fourth verse lived AGAINE those thousand yeers in which the dead wicked lived not againe and the Saints had beene killed as it is vers 4. and Rev. 11. not onely metaphorically but physically in a great part downe to the totall ruine of Antichrist and now a Viol being poured out upon the throne of the Beast Rev. 16. whereupon he utterly falls Rev. 19. two last verses the seventh and last-Trumpet sounding as it is anticipatedly spoken Rev. 11. but methodically to the matter as the cause before the effect the Saints risen reigne with Christ both here in this 20. chap. and in that 11. of the Revel This to bee spoken by the Antithesis Butthe rest of the dead lived not AGAINE That the Saints this while of the one thousand yeers lived AGAINE is further manifest in that it is plaine here compared with vers 12. that the wicked did LIVE AGAINE at the end of the thousand yeers So UNTILL in vers 5. imports explained vers 7. to end of the 12. vers thus When the thousand yeers are expired Satan shall bee loosed and shall goe out and deceive the Nations and they went out and compassed the Camp of the Saints which Saints are all at that time alive and the Devil that deceived the wicked is cast into the lake of fire and brimstone c. and I saw a great white Throne and I saw the dead wicked ones small and great to stand before God So that in regard it is so punctually held forth that at the end of the thousand yeers all the wicked formerly deceased lived againe personally and properly soule and body being re-united I for my part cannot inferre lesse then that the meane while in the said thousand yeers the Saints lived personally and properly in soule and body gloriously reunited on earth Object 5. All that can possibly seem to bee objected to the contrary as far as I can see or heare is this pretended Scruple That this Antithesis BUT the rest of the dead lived not AGAINE carries not so much in it as wee have estimated because LIVING AGAINE is applied to a contrary thing and to contrary persons as if the sense should bee this The rest of the dead wicked ones dead in sinne LIVED not AGAINE all that thousand yeers that is they attained not to the state of Regeneration or Conversion by the Word and Spirit which seems to be called in the fifth verse THE FIRST RESURRECTION All this thousand yeers they continued in an unregenerate estate whiles the dead Saints LIVED in soule in glory in the highest heavens with Christ a thousand yeers that is from their death for ever Answ Wee answer that allegation that LIVING and not living AGAINE are applyed to contrary things and persons speakes for the nature of an Antithesis and for ours If it be said by the objectors that the meaning of contraries is Heterogeneals as spirituall death in sinne and eternall life in glory Wee reply it is indeed said so by them but not proved That is the question now in dispute not to bee begged but to bee won from us by argument if wee must part with our right It cannot sound in my ears to say that the Saints living a thousand yeeres signifies their living in soul with Christ for ever after their naturall death seeing it is confest of all on all sides that at the last generall resurrection if the Saints rise not till then the soules of the Saints are brought downe from heaven to their bodies and not their dead bodies to bee carried up into heaven to their soules And that the last generall judgement of Christ appearing as man judging men so as all men may see the judgement to be just is not a worke of a day or of a short time Nor am I satisfied by any knowledge of the Scriptures that I have yet attained that the FIRST RESURRECTION is any where put to signifie meerly the sole act or condition of our first regeneration I well remember those Texts Col. 3.1 If yee bee risen with Christ seeke those things that are above And Ephes 2.5 When wee were dead in sinnes God hath quickened us together with Christ saving us by grace and hath raised us up together and made us sit together in heavenly places in Christ Jesus and many the like places But there is mention onely of quickning and rising and raising There is mention of SURRECTION but not of RESURRECTION much lesse of a FIRST RESURRECTION to signifie Regeneration or the improvement of Regeneration which the Apostle mostly intends Nor do I forget that place Rom. 11.15 That the receiving of the
quin etiam Euphratis exsiccatio cap. 16. Cantilena Hebraiâ—è cap. 19. abunde testantur Quae omnia acutissimè respiciunt grandius aliquod particulari personarum conversione RESTITUTIONEM nempe OMNIUM ut summatim praebet Apostolus Actor 3.21 per sanctos Prophetas omnes praedictam Ossa particularius arida reviviscere in copias maximas redivivas reducesque in terram suam Israelitas Judaeosque ut duo ligna in unum coalescere e medio Gentium in suam patriam reductos Ezeck 37. Multosque ex dormientibus in pulvere expergisci c. quod de ultimâ resurrectione intelligi impossibile infra disputabitur Tandemque ipsum Danielem ad finem mille trecentorum triginta annorum a cessanti juge sacrificio incaeptorum in sorte suâ perstiturum Dan. cap. 12. v. 2.12 13. Quibus sâ—milibusque locis Apostolus affine utitur phrasi ad Romanos 11.15 Quae inquit erit Judaeorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ASSUMPTIO vox longè magis comprehensiva quà m CONVERSIO nisi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vita ex mortuis dignum observatu vitam non dicit ex morte quo il lam solam ex vel a peccato significaret sedphrasi multò pleniore vitam dicit ex MORTUIS quae resurrectioni physicae plurimùm est accommodatior Quam praecedit spiritualis quam concomitatur Civilis a dispersione resurrectio ut versus suggerit vicesimus sextus Ita TOTUS ISRAEL SERVABITUR veniet ex Sion LIBERATOR avertet iniquitates a JACOB Quâ ratione omnia quotquot sub resurrectione sint comprehensa Apostolus tum temporis conspexit ut FUTURA ad TOTIUS ISRAELIS RESTIUTIONEM absoluendam Haec quidemporlè expensa magnam resurrectionem Apocalypticam cap. 20. v. 4. per nudam Metaphoram difâ—lari haud facilè patiuntur 8. Plura quippe mihi videntur adhuc inde effodienda meditatione dignissima Dicitur hìc Reliquos Mortuorum REVIXISSE haud absque respectu fatenti Adversario Sanctorum in Caelis viventium Si verò Caelites hi corpore sint defuncti immediatè ante incaeptum Millenatium per mortem quippe Caelicolae evaserunt in Millenum tum etiam RELIQUI MORTUORUM par ratio est eodem modo corpore scilicet fuerunt defuncti testanti etiam contextu RELIQUOS nimiâ—um eadem ratione non REVIXISSE intra MILLE v. 5. quâ ad finem MILLE nondum rediviui statim excitantur v. 12. Constat veâ—ò ibidem eos post MILLE REVIXISSE Vi divinâ excitaros Ergo manifestâ antithesi RELIQUIS oppositâ Sanctos prae RELIQUIS in MILLE VIVERE dictum est Aequèutorumque alternis vicibus est realis mors physica quà m vita illorum spiritualis minime est aequa Pari intellago ratione reverà Sancti intra MILLE Physice VIXERUNT ut RELIQVI intra IDEM defuncti post ILLUD revixerunt Vox etéâ—â—m RELIQVI non potest non implicare quidpiam quî dicam MASSAE residuum TOTIVS partem GENERISVE speciem Tota generalis massa sunt MOR TVI Residua pars specifica altera sunt mortui impii altera mortui pii utrique ante illud MILLE morte obeuntes Incaepto ut applicemus MILLENARIO Sancti omnes in vivis caeterique morte excitati VIXERUNT Residui verò mortuorum nempe impiorum ante incaeptum illud mille expirantium toto concuâ—renti Millenario corporaliter mortui non ut Sanctorum corpora vel physice sunt redivivi Quin Residuum innuit rem partibus suis non functam eandem cum suo totali metam non attigisse Unde quid minus elici videatur quà m dummodo Sancti olim mortui jam naturalis vitae partibus sunt functi operamque navarunt quam implii anteà mortui jam nunc handquaquam attingentes non functi minimè navarunt 9. Nec non lectorum meditationi committam Satanae ligationem ne seducat Gentes ut augmentum faelicior is in mille annis vitae status promissum Apocalyp cap. 20 vers 2 3 7. Quod sanè frigidum satis jejunum foret solamen animabus in Caelorum altissimo si ibidem triumphantibus frustrà que nominatum 10. Ut vice versâ Satanam illum post istos mille annos solvendum exeuntemque seducentemque Gentes in quatuor terrae angulis Gogumque Magogumque congregantem ad praelium Sanctorum castra urbemque dilectam circundaturos sea ultimo judicio repulsos arguit ut videtur Sanctos illos hic nunc VIVENTES in TERRIS versari inexpugnabili argumentorum necessitate Illic loci VIVUNT qui securi percussi sunt illic curantur percussiones ut illic loci vivant Apocalyps cap. 20. vers 7 8 9 10. c. SECT II. Something of the Saints REIGNING this thousand of yeeres of whih we treat § 1 1 THat the Saints are said Revel 20.4 not onely to LIVE that thousand of yeeres but to REIGNE also it is partly to distinguish the wicked that were not dead at that time who all this while had played the Hypocrites in point of Religion and dissembled their Civility and Peace towards men because of the glorious dominion and reigne of the Church over the whole earth which they beheld or heard of at least afar off Which wicked ones though they lived this thousand of yeers yet they did not REIGNE being inwardly slaves to sinne and Satan in heart and outwardly vassals to the Church through feare of her and so they linger out much adoe a refraining of themselves all the thousand yeers till they bee expired and then Satan being loose and they seduced by him muster themselves together hoping for mastery which the suddaine coming of the GENERAL JUDGEMENT doth utterly anticipate and frustrate as wee have it evidently in the 7.8 9 10 11 12 V. c. to the end of this twentieth Chapter of the Revelation § 2 2. Where also the Saints REIGNING is such as is hereby altogether distinguishable from their best condition afore the thousand yeeres whereof wee shall now give you but a glympfe it being reserved for the peculiar subject of the fifth Booke They shall now reigne in Soule and Body and on earth most gloriously Dan. 7.26 But the judgement shall sit and they shall take away his the fourth Monarchy root and branch his dominion to consume and to destroy unto the end And the Kingdome and Dominion and the greatnesse of the Kingdome under the whole heaven shall be given to the people of the Saints of the most High whose Kingdome is everlasting c. Marke the words Marke the phrase and observe the order and time and place of fulfilling these things of which more by and by in the next Paragraph Rev. 14. v. 1. c. One hundred forty and foure thousand are on Mount Zion with the Lambe they were redeemed from among men being the first fruits unto God and to the Lambe they were undefiled and give glory to God for that the lour of his judgement is come Babylon is fallen Revel 5. which is
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
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurpatum de Solâ—o invenies apud Chald parâ—p Jerem. 1.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi in Hebr. est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely for the Senators to sit upon not throwne down as we of late have it And the ANCIENT OF DAIES Pater Consistorii did sit c. and subaudi I BEHELD TILL THE JUDGEMENT WAS SET that is the whole Sanhedrim and the books were opened Here we see both the forme of judgement delivered and the name of judgement expressed which is afterwards twice more expressed 1. In the amplification of the Tyranny of the WICKED HORN ver 21 22. which is said to bee continued TILL THE ANCIENT OF DAIES CAME and judgement was given to the Saints of the most High i. e. Potestas judicandi ipsis facta And the second time in the Angels interpretation verse 26. But the JUDGEMENT SHALL SIT and they shall take away the dominion to consume and to destroy to the end Where observe by the way that cases of DOMINION of BLASPHEMY and APOSTASY c. belonged to the jurisdiction of the great SANHEDRIM From this description it came that the Jewes gave it the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Day of Judgement And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The day of the great Judgment Whence in the Epist of Jude v. 6. it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judgement of the great Day From the same description they learned that the destruction then to bee should be BY FIRE because it is said verse 9. His throne was a FIERY FLAME and his WHEELES BURNING A fiery streame issued and came forth before him And ver 11. The Beast was slaine and his body destroyed and given to the BURNING From the same fountaine are derived those expressions in the Gospell where this day is intimated or described THE SON OF MAN SHALL COME IN THE CLOUDS OF HEAVEN The son of man shall come in the GLORY OF HIS FATHER WITH HIS HOLY ANGELS as it is said here thousands ministred unto him c. And that Daniel saw one like the sonne of man coming with cloudes of Heaven and he came to the ancient of Daies and THEY brought him or placed him neare him c. Hence St. Paul learned THE SAINTS SHOULD JUDGE THE WORLD because it is said that MANY THRONES WERE SET and ver 22. by way of exposition JUDGEMENT WAS GIVEN TO THE SAINTS OF THE MOST HIGH Hence the same Apostle learned to confute the false feare of the Thessalonians that the day of Christs second coming was then at hand because that day cannot be till the MAN OF SIN WERE FIRST COME and should have reigned his APPOINTED TIME for as much as Daniel had foretold it should bee so and that his destruction should bee at the SONNE OF MANS APPEARING IN THE CLOUDES whose appearing therefore was not to bee till then This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Saint Paul the appearance or brightnesse of his coming Which man of sin saith he Christ shall destroy at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appearance of his coming Daniels wicked HORN or the BEAST acting in the wicked horn is St. Pauls MAN OF SIN But to go on whiles this Judgement sits and when it had destroyed the FOURTH BEAST the sonne of man which comes in the cloudes receives DOMINION AND GLORY and A KINGDOM THAT ALL PEOPLE NATIONS and LANGUAGES SHOULD SERVE and OBEY HIM ver 14. which KINGDOM is thrice explained afterwards as ver 18. These foure BEASTS saith the Angell are foure KINGS which shall arise But viz. when they have finished their course the Saints of the most High shal take THE KINGDOME Againe verse 22. The wicked Horne prevailed UNTILL THE TIME CAME THAT THE SAINTS POSSESSED THE KINGDOME Againe verse 27. when the fourth Beast reigning in the wicked Horne was DESTROYED THE KINGDOME and DOMINION and the GREATNES OF THE KINGDOME UNDER THE WHOLE HEAVEN SHALL BE GIVEN TO THE PEOPLE OF THE SAINTS OF THE MOST HIGH c. These grounds being laid I argue as followeth The Kingdom of the son of man and of the Saints of the most high in Daniel begins when the great Judgement sits But the Kingdome in the Apocalyps wherein the Saints reign with Christ a thousand yeares is the same with the Kingdome of the sonne of man and Saints of the most high in Daniel Therefore it also begins at the great Judgement * Mr. Mede saith not at the ultimate generall Judgement but at the great Iudgement speaking as Daniel and other Scriptures aforesaid and the Hebrew Rabbins calling al the thousand years the great judgement And the begâ—nning of them the beginning of the day of judgement See after at the next ☞ That the Kingdome in Daniel and that of the thousand years in the Apocalyps are one and the same Kingdome appears thus First Because they begin ab eodem termino from the same terme at the destruction of the fourth Beast That in Daniel when the Beast then ruling in the wicked horne was slaine and his body destroyed and given to the burning flame Dan. 7 ver 11.22.27 That in the Apocalyps when the Beast and false Prophet the wicked horne in Daniel were taken and both cast alive into a lake of fire burning with brimstone Apocal. 19.20 21. Secondly Because Saint John begins the Regnum of the thousand yeares from the same session of judgement described in Daniel as appeares by his parallell expressions borrowed from thence Daniel sayes chap. 7. Ver. 9. I beheld till the Thrones were pitched downe and the Judgement i. e. judices the Judges set Vers 22. And judgement was given to the Saints of the most high St. John sayes chap. 20. Vers 4. I saw thrones and they sate upon them And the Saints possessed the Kingdome viz. with the Sonne of Man who came in the cloudes And judgement was given unto them And the Saints lived and reigned with Christ a thousand years Now if this be sufficiently proved that the thousand years begin with the day of judgement ☜ it will appear further out of the Apocalyps that the Judgement is not CONSUMMATE TILL THEY BE ENDED For Gog and Magogs destruction and the UNIVERSALL RESURRECTION is not till then Therefore THE WHOLE THOUSAND YEARES IS INCLUDED IN THE DAY OF JUDGEMENT Hence it will follow that whatsoever Scripture speakes of a Kingdome of Christ to be at his second appearing or at the destruction of Antichrist must needs be the same which Daniel saw should be at that time and so consequently be the Kingdome of the thousand years which the Apocalyps includes between the beginning and consummation of the great Judgement Therefore that in Luk. 17. vers 20. to the end where the Pharisees demand of Christ when the Kingdome of God should appeare And Christ answers that it comes not with observation but as the lightning that lightneth out of the one part under heaven shineth unto the other c.
absolutely for ever 2. If any hanker and long after the sence that our translation hints as if the three former Beasts had a kind of life allowed them after their dominion was taken away to give these content we can give them this faire answer which may likewise be handsomely improved as to the illustration of the ruine of the fourth Beast and so of the glorious remaining of the fift Monarchy That though the three former monarchies were dis-robed of their Monarchicall paramount Emperiality the former by the latter yet those three divine providence permitting had continued unto them some degree of regality untill some good space of time that the fourth had been in being and power which is the more probable 1. Because how else could it bee said that the third trampled the second and the fourth the third yea all the remainder of the former unlesse they had some entiry or being to be trampled 2. Because the whole Image is broken by the ruine on the feet of the fourth and last And therefore probably there were certaine broken limbs of the three former remaining to be beaten into dust with the fourth 3. Because wee have some such account given us in the faithfullest humane Histories First For the Armenians part of Chaldea as some learned affirme had a King and Kingly dignity even unto the dayes of the Roman Monarchy Tigranes King of Armenia was subdued by the Roman Pompey and his Country made tributary and so stamped under foot But after a while even in the reigne of Tiberius the same Armenia was fortified against the Romans whom the Emperour rather pacified with promises then subdued with Warre who after got the staffe so far into their hands againe that in the reigne of Jovinian they were called Friends not Vassals to the Romans Secondly For Persia they had great power in the time of Antiochus the great and of his sonne Antiochus the vile of the Greeke Monarchy downe unto and farre into the times of the Roman Emperours Of whom Julian lost his life Valerian went under ransome and Jovinian put to the shamefull foyle of the losse of foure whole provinces Thirdly For the Grecian Monarchy after the Romans had trampled Egypt Anthony and Cleopatra being subdued by Augustus and their Countries reduced to Provinces yet after the Greekes did so far shake off the Roman yoake as that they withstood divers of their stoutest Emperours viz. Galienus Aurelian and Dioclesian And this last answer doth also well illustrate the prophesie That whereas somthing of the former Monarchies remained in the days of the later yet the fift should leave nothing of the fourth and so nothing of the former All being to be broken in the feet of the fourth So glorious should the fift Kingdome be Now let the reader take which answer he pleaseth § 11 Having cleared we hope this knot let us now goe on with Daniels visions wherein he having already shewed us towards the discovery of the Who and what that destroyed the fourth Beast the posture and Acts of the Session of Judicature next he represents to us the person or persons the Captaine and his Army that tooke from the fourth Beast the Roman Monarchy and all other Kingdoms into their owne hands of power and these are Christ and his Christians vers 13 14. Daniel saw in the night-visions fitly signifying the Antichristian darknesse that then clouded the Church one like the Son of Man come with the cloudes of Heaven This is Christ who relatively as a King and Captaine Generall as the Scriptures set him forth and Mystically as he is by union of the Spirit head of his Church doth infer as soon as he is come an Host of Christians at his heeles as part of his Session when hee sits all which must necessarily bee here understood as the 18 26 and 27 verses being of the interpretation of the vision give sufficient warrant vers 18. But the SAINTS OF THE MOST HIGH shall take the Kingdome for ever Zech. 1.8 Heb. 2.10 Revel 19.11 12 13 14. even for ever and ever ver 27 28. But the Judgement shall sit and they of the Judgement viz. as it is in this vision the Son of Man and his ten thousand times ten thousand of all Nations Languages and Peoples that beleeve in him shall take away his the fourth Beasts dominion to consume and destroy it to the end And the Kingdome and Dominion and the greatnesse of the Kingdome under the whole Heaven shall bee given to the PEOPLE OF THE SAINTS OF THE MOST HIGH whose Kingdome is an everlasting Kingdome and all Dominions shall serve HIM Where most evidently Christ called here the Son of Man doth as a publicke person and a representative as the second Adam of all mankind that beleeve include and signifie all the sonnes of men that beleeve and they and he are so one mystically by faith and relatively as a corporation or united Emperiality that it is indifferent to the Holy Ghost to mention HIM or THEM to be the Ruler of this fifth Monarchy As for that his coming we mentioned but now Daniel expresseth it in the said thirteenth verse The Sonne of man came with the Clouds of Heaven Upon which words Mr. Parker saith thus The Sonne of man is Christ the Head including also his Body the Church as appeareth ver 26 27. He is said to come and this is his second coming in a large sence comprehending his coming to beare rule on earth by setting up his Kingdome breaking down the enemy and this is the space of forty five yeares and then his visible appearing at the Resurrection immediatly ensuing to finish the New Jerusalem begun in heavenly perfection And in this large description his second coming is usually taken in the Prophets He is said to come in the Clouds of Heaven that is on high above the glory and power of the Kingdomes of the earth in the supereminent Majesty of his Kingdom Rev. 11 12. Isa 52.13 Mat. 24.30 Thus Mr. Parker I only adde this that by the current and tenour of Scripture this phrase of his coming in the Clouds signifies withall that he shall visibly and really appeare in the natural Clouds at that his second coming but now mentioned as Christ himselfe and Saint John expounds the Prophets Matth. 24.30 Revel 1.7 Then shall appeare saith Christ in that twenty fourth of Matthew ver 30. 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 CLOVDES of Heaven c. And saith John in that Revel 1.7 Behold he cometh WITH CLOVDES and every eye shall SEE him and they also that pierced him § 13 He is said in the same thirteenth verse both to come to the Ancient of dayes that is as he is Mediator to the end to obtaine the Kingdome for his Saints being removed from the enemy So the Lamb is said to approach to him that
FACE of Christ but hereafter upon the appearance of Christ at the coming in of the fulnesse of the Gentiles and the call of the Jewes into one universall visible Church God will shine forth most gloriously through the WHOLE PERSON of Christ upon OVR WHOLE PERSONS so that we shall be like him in glory Phil. 3. 21. and we shall know as we are known 1 Cor. 13.12 we shall put off all corporall imperfections and shall apprehend him as well perfectly by our sences as by our graces as will appeare more by that which followes For ¶ 4. We shall behold him with open face or unvailed countenance or uncovered or unmasked persons as the Greeke comprehends all and this being spoken indefinitely and unlimitedly either to the beholder or thing beheld it is safest to take in both answerably opposing the two vailes afore so that 1. All we Jewes and Gentiles that shall partake of this glorious state on earth shall behold with uncovered sences with uncovered reason with uncovered graces Our eyes and mindes shall not be held as Luk 24. that our Phantasie should peirce no further then sence or that sence should apprehend extraordinary things in an ordinary notion And our reason shall not be covered nor cumbred with errour and mistakes and sensible desires and our graces shall not be blind-fold with inordinate carnall affections 2. Christ shall be beheld as altogether uncovered he shall not be covered as to be seene only in Aenigmaticall expressions as the Apostles phrase is in the Greek 1 Cor. 13. 12. or in typicall seales as in receiving the elements of the Holy Supper we are said to shew his death till he comes 1 Cor. 11.26 or in the heavens as now he is or in a personall state of humiliation as when he was on earth in afflictions and sufferings but he shall be wholly uncovered to be seene as he is in his great glory in that time of the Churches restauration on earth at his appearance as it is here said in the next particular ¶ 5. Beholding the glory of the Lord. At his first coming we beheld his ingloriousnesse Phil. 2. Isa 53. After at his transfiguration some two or three saw a glimps of a prelude of his glory After that a few saw at his ascension his entrance into supreame glory Acts 1. But here WEE ALL Jewes and Gentiles in generall whosoever and how many soever converted unto Christ shall behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THAT SAME glory of the Lord. ¶ 6. And so behold as to be changed into the same image A wonderfull and efficacious beholding which shall transforme the Embryon of the new Creature conceived in the wombe of the Soule into the glorious Image of Christ by beholding him in his glory in this state on earth The divine Plants of God in this new Paradise on earth shall so see the Sun of righteousnesse that they shal blossome and flower and fructifie into like colours stripes an rayes as are in that Sun We must as the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies be Metamorphosed from our corrupt and inglorious image into the glorious Image of Christ So this text So againe the same Apostle hath it 1 Cor. 15.51 52. The introductory both of the discourse and of the thing leading to this change in verse fifty one begins at vers 22. which we have laboriously opened afore but in the seventh Section immediatly preceding To which adde this memorandum that Paul expresly treates there only of the resurrection of Beleevers as that at Christs next coming When saith the Apostle we shall not ALL sleep but we shall ALL be changed The dead shall be raised incorruptible and we shall be changed This corruptible must put on incorruption and this mortall must put on immortality then death is swallowed up And this change is said to be glorious vers 49. As we have borne the image of the earthly so we shall beare the image of the heavenly Adam viz. Christ Which suite to our present text in this 2 Cor. 3.18 That we shall so behold the glory of Christ that we shall be Metamorphosed transformed into the same image By which parallel ye perceive what the Apostle meanes by this transformation into the same glorious Image viz. to our glorious state on earth at the first resurrection of the Saints at Christs next coming At our first conversion we have some spirituall inward change Of this our Apostle made mention afore in this 2 Cor. 3. viz. vers 16. in that phrase of turning to the Lord. And vers 17. in those words where the Spirit of the Lord is there is liberty But in that clause in the last verse of Metamorphosing into the same Image some greater thing must be intended For ¶ 8. It followes we must be changed into the same Image from glory to glory which sounds of a future For from glory to glory must signifie more then a processe from one degree of grace to another as it is intended in Psal 84. from strength to strength and Rom. 1.17 from faith to faith for though that be the beginning and touched vers 16. 17. of this 2 Cor. 3. yet here the Apostle drives at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exaltation of a Saint to his height and must import that the former glory is suitable to the latter glory which is true of personall glory on earth at Christs next appearance that it is like to the latter viz. ultimate glory both glorifying the whole man whereas the glory of our imperfect sanctification doth glorifie only the inward man and that too but in part There is also a difference in the cause as it is in the last clause viz. ¶ 9. By the Lord the Spirit as we touched the Translation afore whereby it is plainly held forth that whereas our inward glory of Sanctification in all the processe thereof is from the inward power of the Spirit of the Lord our personall glory of soule and body at the said coming of Christ is from his personall presence transcendently and efficaciously radiating on our persons to a change and filling the earth with the beames of his glory Now weigh all together and see whether the whole minde of this text can be terminated in our conversion and sanctification or can be wholly extended to ultimate and supreamest glory Or can be fixt upon that unsuitable time of converting Israel at the day of the ultimate Judgement And if not then it is yet to come before the ultimate generall day of Doome SECT IX The Ninth place in the New Testament for the glorious state of all things on earth at Christs next appearance is Phil. 2.9 10 11. God hath highly exalted him Christ and given him a name above every name that at the name of Jesus every knee shall bow of things in heaven and things in the earth and thing under the earth and that every tongue should confesse that Jesus Christ is the Lord to the glory of God the
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
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
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
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
reading though it doth a little differ from the Arabick and Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And there shall not be any more an infant of dayes and an old man that fils not his dayes because the youth that offends at the age of an hundred yeers shall dye and he that transgresseth in the age of an hundred yeers shall be banished which reacheth thus far to our purpose to signifie that the sinners not the Saints shall dye at this time of the glorious visible state of the Church But do not I stretch the sense of the Chaldee Paraphrase To answer this and to give you a further account of the sense of that place according to the opinion of the Church at Geneva and of the Rabbins hear the great Critick Ludovick De Dieu his Animadversions on the place bringing in his report of their opinions those things I have before asserted with an addition of his own thoughts upon the place Video Genevenses c. I see saith he they of Geneva doe refer this same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THENCE to time translating De la en avant that is From henceforward But Rabbi D. Kimchi refers it to Jerusalem saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THENCE that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Jerusalem whom Vatablus and Junius follow and I thinke ought to be followed * I for more safety according to the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referred it to both in that both time and place concur to the thing Moreover the Genevenses or they of Geneva translate the rest as if the sense of the Hebrew were this At that time so great shall be the length of mens lives that he that is now an old man shall then be counted as an infant And I see the Hebrews as R.D. Kimchi and Sol. Jarchi in their Commentaries yea and Jonathan in his Chalde Paraphrase to take the sense of this place to be That no man at that time shall be carried out of Jerusalem to burial who is but a boy no nor an old man unlesse he hath filled up his dayes that is hath lived to that length of life WHICH MEN HAD BEFORE THE FLOOD c. Thus far De Dieu his report of others viz. The Genevenses the Hebrews and the Chalde Paraphrase which how closely they concurre with us afore I need not multiply words to open the intelligent eye Next for De Dieu his own opinion upon the place it is true that he looks upon those hopes of the Jewes to use his owne words to be but dreams wherein they do imagine such a marveilous Kingdome of the Messiah and such a most happy life of the Jews AT THAT TIME ON EARTH But whiles he turnes us quite about we are but AS WEE WERE for he speaks but tantamount the same in effect which hath been already affirmed His words are these Nos haec spiritualia esse novimus c. That is wee know that these things are spiritual and so we interpret There shall not exist from thence any more an infant of dayes and an old man that filleth not up his dayes that is At that time there shal be another manner of the state of the world then there is at present For in this world many dye Infants others as it were old men of sixty or seventy yeers of age few finish their just space of life to attaine to an hundred yeers old But THEN there shall be the same condition of all whether of young or old for all shall fully make up their dayes The Prophet proves it For the child shall dye an hundred yeers old that is A childe shall not die a childe but shall fulfill the due space of his life But the sinner an hundred yeers old shall be accursed that is A childe will be happier in the Kingdome of Christ then an old man in the Kingdome of the world For a childe in the Kingdome of Christ SHAL ATTAINE A BLESSED OR BEATIFIED PERFECTION OF LIFE But the sinner in the Kingdome of the world shall be accursed even whiles hee SEEMS to have attained to a perfection of life Thus De Dieu for his own opinion By which supposing our consent to all he saies how far hath he carried us from where we were He saith he knowes these things of the Messiahs Kingdome shall bee spiritual We say so too The efficient the form or manner the end shall be spiritual and the injoyment shall be spiritualized But mens soules and bodies shall not be altered in kind then they were not men And the earth shall be earth or else how is it called a new Earth An earth though renovated And upon this must Christs Kingdome exist for he shall have none in the supreamest heavens after this on earth 1 Cor. 15.24.28 And he confesseth that in the Kingdome of Christ shall be happinesse I say no more let the Reader judge of the rest § 5 Some make another argument out of a Text that speaks no such thing viz. Heb. 9.27 It is appointed unto men once to dye therefore men in the thousand yeers must also die To which wee answer First It is not said to all men but onely to men Secondly All men are not appointed to die So the same Apostle expresly in 1 Cor. 15.51 we shall not all dye that is the meaning of sleep but wee shall be changed Thirdly Note the distinction of times It is true in that 9. of Heb. 27. that before the judgement men ordinarily die But when the judgement comes which begins at this thousand as we proved afore because the living wicked are destroyed and the dead Saints are raised and rewarded I say when the judgement comes there is no more death but changing 1 Cor. 15.1 Thess 4. There is yet behinde one objection sc The last enemy that is destroyed is death 1 Cor. 15.26 as if this Text did argue for death in the thousand yeers but it doth not For we answer Though that be the last enemy yet that is not the last thing done in the seventh Trumpet or thousand yeers but death is destroyed to the Saints at the beginning of the thousand yeers as we have largely shewed afore For verse 23,24 is said every one shall rise in his owne order Christ first AFTERWARD viz. above one thousand six hundred and fifty after they that are Christs AFTER that comes the ultimate end sc after a thousand yeers As he destroyes the death of sinne at the beginning of the sounding of the last Trumpet v. 52. sc the seventh Rev. 11. So after the sound of it many things are to be done afore the ultimate judgement Ibid. sc as afore shewed At the ultimate judgement death is not destroyed to the wicked but re-inforced in a worse kinde or degree Rev. 20.14 SECT IV. THe future glorious state on earth shall be such as wherein there shall be No humane ruling Majesty No Church-censures No superiority of persons No fears
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
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
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
and the House of David shall bee as ELOHIM Potentates and as the ANGEL of God Or so as still to keep the increment and graduall rising by stops according to the true intent of the Prophet The house of David shall bee as ELOHIM that is as Angels and as that Angel or Messenger of God Christ as he is called Malach. 3. v. 1. latter part of the verse and elsewhere severall times Now this was not the excellent state of Jerusalem at the time of Christs Passion as the Reader can easily understand by the foure Evangelists without my amplifying of words The third Character is vers 9. And it shall come to passe at THAT DAY that I will seek to destroy ALL the Nations that come against Jerusalem But the Lord did not doe this at the time of Christs Passion nor in many hundreds of yeers after nor to this day The strugling of the Maccabees came to little sure enough not to so much as this Text imports but notwithstanding as after wee shall heare more of the Maccabees Jerusalem was more and more destroyed by the Nations that came against her THE ROMANS now at Christs Passion possessed it as the foure Evangelists and the Acts plainly tell us About forty yeers after as Christ prophesied TITUS the Roman Emperour destroyed the Temple Some yeers after that ADRIAN the Roman Emperour destroyed the City And since that the TURKES have miserably possessed it and subdued and defiled it unto this very day Therefore the day or time of Christs Passion or then about cannot bee THE DAY here spoken of as the principall time wherein the Jewes shall looke on him whom they have pierced St. John speakes of the thing not of the principall time wherein this was to be fulfilled But when they doe looke on him c. according to the maine meaning of this Text it must be AT THAT DAY so made glorious with those Characters for so it follows v. 10. with an AND viz. AND I wil pour c. AND they shall look upon mee This is the first reason why this Text cannot looke mainly at Christs Passion or then about The second reason is because we read not that then they had any such humiliations of families mourning apart or joyntly as they did at Hadadrimmon in the valley of Megiddon for good King Josiahs death 2 Chron. 35. For those are the platformes of their mourning v. 11 12 13 14. of this 12. of Zechary § 4 Nor can our opposites cast the meaning of this Text of looking on Christ whom they have pierced upon the time of the ultimate generall judgement for these reasons 1. That were a late and unlikely time of repentance Then is not a time of pouring out of grace no time of gracious supplications 2. Then is no time of mourning but of joy to the Saints 3. Then the mourning of the wicked is a gracelesse horrid despairing mourning full of slavish feare But the mourning here mentioned is a mourning out of much love to Christ as is intimated in the describing it to bee like one mourning for his onely sonne yea for his first-borne yea as good people mourned for Josiah slaine at Megiddo or Megiddon as it follows in v. 10. and v. 11. and 12. And therefore the likeliest maine time to make out the true meaning of this Text is the time of the generall Call and conversion of the Jewes yet to come at the beginning of the Restitution of all things of which wee treat Then as sensibly to see him as the other things in the Context shall bee sensibly performed 5. This place of Zechary the 12. v. 10. c. will appeare much more evident for the personal appearance of Christ by the second place in the next Section being a parallel yea a quotation of this SECT II. Of the second place of Scripture for Christs Personall Appearance at the great Restauration viz. Rev. 1.7 Behold hee cometh with clouds and every eye shall see him and they also which pierced him and all kindreds of the earth shall wayle because of him even so Amen § 1 THe Context adjoyning to this Text evinceth that this is spoken of Christ and as adorned with such Titles and exploits as are most congruous to our Position v. 4 5 6. Grace be to the seven Churches from him which was and is c. and from the seven Spirits c. and from Jesus Christ who is the faithful witnesse and the first begotten of THE DEAD and the PRINCE of the KINGS of THE EARTH unto him that LOVED US c. and hath made us KINGS and PRIESTS unto God and his FATHER to him be glory and DOMINION for ever and ever Amen Behold HEE cometh with Clouds c. Hee must yet come so as to make good all these things to the Saints and to manifest yet more his owne GLORY and DOMINION § 2 What can bee plainer then that this v. 7. is a quotation of Zechary 12.10 in the very same maine phrase and words with addition of more for explanation and illustration § 3 Which cannot be meant of Christs first coming in the flesh because it is prophesied now so many yeers since Christs ascension but must relate to that coming Act. 1.11 of which more largely after This same Jesus which is taken up from you into heaven shall so come in like manner as yee have seen him goe into heaven spoken when the Cloud v. 9. received him after that v. 6. they had asked of him whether at that time he would restore the Kingdome to Israel Leaving his Angels to give them this answer as he left them at his sepulchre to informe the commers to seeke him concerning his Resurrection Joh. 20.12 c. Every word almost of this 1. Revel v. 7. intimates that this coming is meant of a coming after his Ascension and yet before the ultimate day of doome HEE COMETH implies a future thing now after his Ascension HE COMETH in the present tense or time fairly intimates that it is not intended of his last Act that ever hee will doe which is the ultimate judgement BEHOLD implies some eminent coming and none more eminent then this for RESTITUTION OF ALL THINGS A note above THE DISSOLUTION OF ALL THINGS It is better saith Christ himself in the Gospel to save life then to destroy it HEE cometh WITH CLOUDS That is IN the Clouds As the Greeks in the same phrase say A man with Armor meaning A man in Armor The meaning is out of doubt that this coming of Christ shall not bee so obscure as his Incarnation or as his coming among the Disciples after his Resurrection but he shall come conspicuous and glorious visibly to all upon the earth which phrase must needs import a proper ocular sight of him with proper sense For by faith wee see him though not visible in the Clouds 1 Pet. 1.8 EVERY EYE shall see him must needs signifie more then a sight by faith Faith and sight are so
expect a restitution of all things before the finall and totall end of all things § 8 Moreover it is said That the Heaven must containe Christ untill the restitution of all things which cleerly infers that Christ must come out of Heaven when hee shall restore all things At the ultimate day of judgement is the destruction of Gog and Magog and ten thousands of the wicked Revel 20. Again after the ultimate day of judgement he is not the Magnus Restaurator the Great Restorer but is Subditus he is himselfe subject 1 Cor. 15.28 Therefore before that he must come out of Heaven to restore all things And how even as it is expresse in Act. 1.11 spoken by Angels and attested by Saint Luke there This same Jesus which is taken up from you into Heaven shall SO COME in I LIKE MANNER as yee have seen him GOE IN TO HEAVEN SECT VIII Of the eighth Scripture for the Personall appearance of Christ at the great restauration of the Church Matth. 23.38 39. Your house is left unto you desolate for I say unto you yee shall not see me henceforth till yee shall say Blessed is he that cometh in the name of the Lord. THis cannot be meant of Christ coming after his resurrection for it is plaine that between the time of Christs speaking this and his coming with that acclamation Blessed is he that cometh c. there must be a desolation their house or habitation to whom he speaks must be left desolate § 2 This speech is directed point blanke to the Jewes and more keenly to them inhabiting Jerusalem So the connexion O Jerusalem Jerusalem thou that killest the Prophets and stonest them that are sent unto thee how often would I have gathered thy children together even as an Hen gathereth her Chickens under her wings and yee would not behold marke the connexion or inference YOVR house is left unto YOV desolate For I say unto YOV YEE shall not see me c. Luke inserts Chap. 13.35 Christs great asseveration VERILY I say unto you yee shall not see me And expresseth it more fully that this well-coming of Christ was not hard at hand as at his resurrection in that Luke saith Yee shall not see me UNTILL THE TIME COME when yee shall say Blessed c. And Luke as well as Matthew gives us the Jewes not seeing of Christ till that time with the emphasis of a double negative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is yee shall by no meanes or manner see me till that time which was verified in that only the Disciples or Brethren saw him at his resurrection 3 What this leaving of their house desolate is our Saviour expounds § 3 presently for having spoken in the last two verses of Mat. 23. Your house is left desolate for I say unto you yee shall not see me henceforth c. presently in the next sentence he is recorded to speake in the twenty fourth Chapter vers 1.2 Chapters being of late invention nonein the ancient bookes either in Greek or other Languages is that of the buildings even of all they behold that is of the City and expresse of the Temple there shal not be left there one stone upon another that shal not be throwne downe so that as Christ pursues the discourse vers 15. They should see the abomination of desolation set up in the HOLY PLACE expounded Luke 21.20 to be the compassing about Jerusalem with Heathenish Roman Armies And Luke 19.43 Thine enemies shal cast a trench about thee and compasse thee round and keep thee in on every side and shal lay thee even with the ground And in the sixteenth verse of that twenty third Chapter of Matthew They in Judea should fly to the mountaines and he that is in the field shal not turne backe to take his cloathes So that the leaving their house desolate is the destroying of the place and face of worship in the Temple and the grace and place of the City for to that at last it amounted in two steps whereof this was the first by Titus the Roman Emperour about seventy yeares after the birth of Christ destroying the Temple the second by Adrian the Roman Emperour about the one hundred thirty fourth yeare after Christs birth destroying the City so that the Jewes never sacrificed there any more * Buchole Ind. Chron. Ad anuum 134 ut inquit Bucholceâ—us intelligeretur Romanae potestati Indaeoâ— subjâ—cere politiam Mosaicam cum Metropolis suae ruina redactam esse in niâ—ilum effusâ jam super eam finali perpetuâque vastitate arque ita sciretur spem omnem Judaeoâ—um DE MESSIAE ADVEN TV quam Barcochebas id est stellae filius juxta ut simulareâ—ur prophetiam Balaami iste Pseudo-Christus causa rebellionis hujus in Romanos inducentis cladem pâ—iâ—â—s indiderat extinctam Hierosolymaeque ruderibus obrutam ac sepultam esle Adrianus Christianis aliis Gentibus urbem Jerusalem inhabitandam dedit mutatâ veteri appellatione de suo nomine Aeliam nominavit 4 The word in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used here in this twenty third of Matthew ver 38. to signifie left is in it selfe of a mild signification as in Latine missum facere and in English to lay aside a thing so that it doth not in its owne nature signifie an utter forsaking but only a leaving for a time as the couched Antithesis shew us viz. left desolate UNTILL and therefore the same Christ that is now going shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming and whiles hereafter he is coming these Jewes of Jerusalem and of Iudea that before had been angry with them that had cryed Hosanna to him Mat. 21.9 to 16. and anon cry Crucifie him should in time to come welcome him with this acclamation Blessed is he coming so the Greek in the name of the Lord. § 5 Now this place of Scripture and this performance cannot be reserred either to the time between Christs Resurrection and Ascention or to the ultimate day of Judgement and therefore must of necessity relate to a time since his Ascention yet to come before the generall Judgement § 6 Not to the time between his Resurrection and Ascention because this is spoken as we have demonstrated to the generality of the Iewes * Mat. 23. ult Christus Judaeos ingratos ita alloquitur Dico enim vobis nequaquam me videbitis ab hee tempore usque dum dicatis benedictus qui venit in nomine Domini Quibus verbis Christus indicat Judaeos upsum â—andem aliquando visuros non equidem in ultimo judicio sed ante illud quia non in ultimo judicio acclamabunt ipsi Benedictus c. tum enim trepidabunt qui non fuerint conversi ad ipsum sed illo tempore quo se ipsis ostendet ut convertat ipsos ad veramfidem Alsted in locum in Diatr De Milâ—an who had killed the Prophets and stoned them that were sent unto them ver 37. whose
house therefore is to be left desolate They suffer in that destruction of the Temple and City of Hierusalem aforesaid who as to this time of Christs speech would not be gathered under the wings of Christ so after his Resurrection did not welcome him with this Blessed is he that cometh c. but belyed his Resurrection Matth. 28. refused his Doctrine Aâ—â— 13.45 and persecuted his Apostles Act. 4. Nor can this welcomming of Christ with Blessed is he that cometh c. be referred to the ultimate generall Judgement because then is a time for the generality of lamentation not of acclamation then no time of conversion of the Iewes to cause this acclamation but of judging men according to the condition they are found in Upon this text of Matth. 23.39 learned and pious Doctor Alsted hath these words By these expressions saith he Christ sheweth that the Iewes a long time after should see him not at the ulmate judgement but before that for at the ultimate judgement they shall not say with acclamation Blessed is he c. for then shall they tremble that are not converted unto him but at that time wherein he shall shew himselfe to them to convert them unto the true faith Thus Alsted I adde Nor can this be meant of the Jewes seeing him onely by faith For it is opposed to their not seeing hence forward with bodily eyes between this speech and that same untill So that the result of the sense is the same with Act. 1.11 This same Jesus which is taken up from you into heaven shall so come in like manner as yee have SEEN him goe up into heaven Or with that Rev. 1.7 every EYE shall see him in the CLOUDS which now promised after Christs ascension is taken out of Zech. 12.10 c. described to be a time at first glimps of repentance and pouring out of Spirit unsutable circumstances for the ultimate judgement as hath been most largely afore declared § 9 Clearly therefore the meaning must bee that as Christ thought it requisite to appeare visibly in the Clouds to convert so resolute an enemy to him as was Saul so shall he thinke it meet to appeare yet before the ultimate judgement to convert the Jewes so long blinded seeing unto this day nothing but desolation rather then restauration § 10 Just as it is said in Daniel 12.1 Michael shall STAND UP that is say some learned visibly appear which standeth FOR the children of thy people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred For may be translated Over as to say hee should appear over them in the clouds which is to be fulfilled saith the twelfth verse one thousand three hundred thirty and five dayes that is yeers after the ceasing of the daily sacrifice at which time Daniel shall stand in his lot upon earth vers 13. So that upon the result of the whole the meaning of this 23. of Matth. is that Christ shall so visibly and comfortably come to the Jewes that they shall joyfully and familiarly as it were speake to him saying Blessed is hee that cometh in the name of the Lord. § 11 So that * Matth. 23.39 Verba quibus caput hoc concluditur haec sun◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. de quo ut aliis quibusdam verè diâ—i potest quot Theologi tot sententiae Alii enim de visione non per fidem quà hîc videtur Dominus sed de eâ qûa cùm ad judicium venerit denuo videbitur quod non paucis placet Alii de de eâ intelligunt quâ a Judaeis qui in primâ agnoscere eum noluerunt tum videbitur Quae opiniones cum ab aliis resutentur singulae minori opera hic defungemur Cerâ—è quam praecipuè hìc amplectuntur quo nitatur fundamento nondum video Cùm praesettim ea de quibus hic agitur non minori cum gaudio pronuncianda videantur quà m cùm Domino adveneniente Osanna exclamavit populus In Iudiâ—â—o autem tribui tetrosem impils Iudaeis vel in primis de quibus fusè ad hunc Evangelistam alibi Chrysostomâ—s quis nescit Dan. Heinsius the great Greek Critick I think wel hits the nayl on the head touching these words of Mat. 23.39 in his Annotations upon them Surely saith he These things here handled may seem that they are to be pronounced with no lesse joy then when at the coming of Christ towards Jerusalem the people cryed Hosanna But at the day of judgement terror is inflicted upon the wicked upon the Jewes especially of which how largely Chrysostome upon this Evangelist is who knows not By which Heinsius doth plainly hint that he understands this place of a time afore the last judgment as he that can compare the margin may more plainly see SECT IX Of the ninth Scripture for the appearance of Christ at the great Restauration of the Church Matth. 24.3 And as he sate upon the mount of Olives the Disciples came to him privately saying When shall THESE THINGS BEE and what shall be the signe of THY COMING and of the END OF THE WORLD THree things are here inquired into 1 The signes of the destruction of the Temple and City of Hierusalem which destruction had been hinted chap. 23.38 c. expressed vers 2. of this Chapter 2 The signes of Christs coming again which he had intimated chap. 23.39 3 The signes of the end of the world which they knew must in its time follow the other two the first being the type the second the preparation to the third and last § 1 Of the signes of the first viz. of signes of the destruction of the Temple and City of Jerusalem Christ speaks in the last place being of a particular and lesse concernment in the 15 16. c. in these words When ye shall see the abomination of desolation spoken of by Daniel the Prophet stand in the holy place let him that readeth understand then let them which be in Judea flye into the mountaines Of which words we spake upon the occasion of those words in Matth. 23.38 in the former viz. the eighth Section of this second Book § 2 Next as in the second place Christ speaks of the second viz. the signes of his second coming visibly to appear to them from the fifth verse to the thirteenth viz. there shall come 1 False Christs deceiving many 2 Wars and rumors of warres Nations arising against Nations 3 Persecutions delivering the true Christians to be afflicted and to be killed 4 Scandals Christians shall be hated of all Nations for Christs sake and many shall be offended betraying and hating one another 5 The arising of many false Prophets deceiving many 6 The abounding of iniquity and the decaying of love All these in a great measure are already fulfilled and much in these our dayes and in these Nations to which we relate § 3 In the third place Christ speakes of the third viz. of the signes of the end of the world v. 13.14 But
by ascention to possesse the Kingdome of glory there to be installed into this on earth That being the originall of this or that being the Emperiality to which this the Tributary or Province Or Heaven being the Metropolis this below the Territories Sure enough expresse it is that he went away into a far Country which can be no other but heaven Christ having never travelled bodily out of his owne Country Secondly that though hee were before his going a Noble-man and had the Regiment or Government over a Royalty he had servants he had the command of imploying them as he listed And had the power of rewarding or punishing as he pleased so that the unprofitable servant that improved not his Talent he cast into utter darknesse where was weeping and gnashing of teeth Matth. 25.30 All which in that Matth. 25.14 c. is called the Kingdome of Heaven that is the Kingdome of Grace as appears in the former Parable of the Virgins the same in sence v. 1. c. Yet thirdly it is said this Noble-man went into a far Country to receive for himselfe another Kingdome and to returne vers 12. where as his receiving the Kingdome is put before his returning So on the other side it is said He returned receiving a Kingdome vers 15. * Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Arias renders in redire ipsum accipientem regâ—um where his returning is put before his receiving the Kingdome so that both Kingdomes must be here meant viz. Christ receiving the Kingdome of glory afore his returne and his Kingdome of visible power of reigning on earth after his returne For meerly his Kingdome of glory in Heaven cannot be here understood because touching his reigning there it was in vaine unpossible and altogether unlikely for his enemies to send an ambassage after him saying They would not have him to reigne over them And meerly his Kingdome of grace cannot bee here understood because that is otherwise expressed under the comparison of Talents compare Matth 25. And moreover it is here distinctly set downe that he is to goe into a far Country and then actually to receive another Kingdome partly before he returned and partly after he returned even as there is a diversity of actions In that Kingdome of Grace there is mentioned onely the neglect of improving the Talents but in this Kingdome of visible power received after his returne there is an high affront offered they send a message that they would not have him to reigne Again there is diversity of names The former are called Servants The latter are called Enemies Adde that there is a different dispensation of justice The unprofitable servant is put into a darke prison but the enemies must bee slaine AFORE HIM Therefore of necessity here must be hinted the Kingdome of Christs visible power That was it the Jewes expected yea and the best of them viz. the Disciples as we have heard afore and therefore to that Christ here speaks And for that Christ did not set up this at his coming in the flesh delivering them from the Romans therefore his Citizens his enemies hated him and sent a message after him They hated him as in relation of having him to be their visible King or King of visible Dominion when they cryed at his arraignment They had no King but Caesar And they sent an embassage after him when after his death in opposition to that kingly-hood they were angry with Pilate for writing in the Title set over him in Hebrew Greek and Latine THIS IS THE KING OF THE JEWES § 5 There are also severall other passages in this Parable for Christs visible appearance and setting up his visible Kingdome of power on earth yet before the ultimate day of judgement As first His giving to the improvers of their Talents to one the rule over ten Cities to another the rule over five Cities And the Talent of him that had improved nothing to him that had improved much all which compared with the preface of the Parable touching the appearing of the Kingdome cannot in any thing well relate to the state of meer supernall eternall glory in the highest Heavens 2 His causing his enemies to bee slaine afore his face suits not to Christs meer Kingdome of grace whose Dominion precisely considered is in the power of the Gospel Nor doth it comport and comply with the ultimate day of judgement when instead of slaying enemies there is a making them alive And instead of punishing them before Christs face there is a sending them away from the presence of the Lord into eternal judgement But these extremely well agree with Christs appearing to set up his visible Kingdome of power For then Christ shall destroy his Antichristian Jewish and Gentilish and mixt Turkish enemies with the brightnesse of his appearance as hath been opened upon 2 Thess 2. in Sect 4. of this second Book And shall slay them corporally Revelat. 19. latter end § 6 Indeed the whole Parable appears to them that can leave the commonr ode of Tradition and wishly minde and ingeniously weigh the passages and preface thereof to aime at Christs next coming to set up such a Kingdome as shall not onely perfect the spirituall deliverance of the Gentiles but also to performe the temporall deliverance of the Jewes from their dispersion and corporall miseries For the naturall current of the Parable runnes thus Christ being neer Hierusalem the Jewes thought the Kingdome of God would immediately appeare Doubtlesse it was far from their thoughts in the captive condition they were now in to expect the appearance of the Kingdome of glory in Heaven For the hundreds of promises of their deliverance from the corporall captivity were not fulfilled And for the Kingdome of grace these men little minded And the better sort viz. the Disciples and Beleevers had seen it appeare already therefore it is the other Kingdome of Christ viz. that of his visible power and rule to deliver them from their corporall enemies that they supposed would immediately appeare Now to this saith Christ It will not immediatly appeare but I must saith he first goe into a farre Country viz. into Heaven and there be instated and Crowned King and after that come againe and actually and visibly reigne the meane while you to whom I have given Talents that is have endowed with gifts must imploy them and at my return as a signe of my visible actuall power I will take account of you and cause mine enemies that oppose my visible reigning to bee slaine afore me § 7 Now at the ultimate day of Judgement Christ receives no Kingdome but resignes all his Kingdome Power and Dominion 1. Cor. 15.28 CHAP. III. Of five places out of the Old Testament to prove the visible appearance of Christ to the Church on earth at the time of her restauration SECT I. The first place is out of Dan. 7.11 to end of the Chapter § 1 THis place we put first because it doth give much light
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
day and grant him mercy in the sight of this man For I was the Kings Cup-bearer § 1 THese words we see are spoken by Nehemiah to God in prayer He plants the footing thereof upon Gods promise quoted out of Deut. 30. v. 1. to 10. discussed but now Sect. 7. viz. That though God should for their sinne scatter the whole Nation of the Jewes consisting intirely of twelve Tribes for in that mighty body they were when Moses wrote that of Deuteronomy and disperse them among al◠the Nations and cast them out unto the utmost part of Heaven yet that God had promised hee would gather them from thence and would bring them into the place that hee had chosen to place his name there § 2 So that this great Saint Nehemiah layes the great foundation of his faith in prayer for the restoring of the Jewes upon that promise of God delivered by Moses wherein his supplication is an exact directory-application how we should understand that place of Moses as a thing not fulfilled to this day § 3 Nehemiah looks beyond the deliverance from the Babylonish Captivity set on foot by Cyrus and beyond the returne of the Two Tribes As whiles he was in the Babylonish Captivity for so many yeers his soule lived by faith on this promise that he and the rest of his brethren of the two Tribes should be delivered so now that the Two Tribes are returned he still urgeth that promise to perfect the whole worke in what of the latitude and extent thereof it was yet unfulfilled Nehemiah should seem was cleer in that sense of perfecting the returne of the whole twelve Tribes and to have a better settlement in their owne land then this Embryon of imperfection in the present state of Two Tribes returned did represent and according to that sense his faith is strong and his prayer fervent § 4 In all which Nehemiah was very right we our selves being judges For as the threat was of the twelve Tribes in one entire body Deut. 28. and pressed Chap. 29. So the promise Chap. 30. is to them all and touching all Captivities as it is cleerly held forth in severall expressions both in Deut. 30 and in this first of Nehemiah of scattering them among the Gentiles or among all the Nations or of casting them out to the utmost part or end of Heaven and of gathering them thence and fetching them thence For if the Jewes in any of the Captivities that were to follow Moses his words either Philistian Syrian Egyptian or Babylonian should sticke fast and never be delivered Moses his promise and Nehemiahs faith and prayer should come all to nothing And if God deliver some of them from all these Captivities and not all of them from all and from any other that should follow after or continue beyond the fore-named Captivities Nehemiahs faith hope and prayer should not be answered nor his desires satisfied though wrought in him by the extraordinary working of the Spirit of God § 5 But Nehemiah is confident upon this promise that his faith hope and desires in this prayer shall be fulfilled and therefore is he so fervent in urging the said promise now after the two Tribes had been returned out of Babylon at least these twelve yeers for their return was about the 3514 yeer from the Creation And Nehemiahs journey to Hierusalem which he began with his prayer was not till Anno mundi 3527. The good man had in his eye not onely the building of the walls of Hierusalem which was but a small matter in comparison but the returne of the Ten Tribes also which had been carried away afore into Captivity into Assyria and still continued when Nehemiah prayed in that Captivity in Halah and Habor by the River Gozan Cities of the MEDES 2 Kings 18.9 c. For there still they are in Nehemiahs time as appears by the Genealogies of them of the Two Tribes that returned Ezra 2. Nehem. 8. Among whom the Pedigree of the Ten Tribes is not found § 6 Indeed the Two Tribes in the greatest part were returned as an earnest or first fruits of the returne of the rest and for assurance of Christs coming of Judah where God continued them till that was done Christ was born for time and place c. according to the Prophets But this is short of gathering the twelve Tribes from among all Nations and from the utmost end of Heaven The Two Tribes were brought from Babylon to Jerusalem which they say are distant the one from the other about six hundred miles But what is this in comparison of Media and Persia towards the North and North-East of the world the length or ends of Heaven being counted from the North pole to the South or what is this to the gathering of them and since of the Two Tribes also in the greatest part scattered among all Nations as Rab. Ben. Israel and our experience do shew to fetch them from thence § 7 Therefore we conclude as Nehemiah prayed beleeved and hoped so we to this day see that Moses his promise urged by Nehemiah is not the one halfe fulfilled But it shall The Saints prayers and hopes are not lost though sometimes long sown ere they come up The Apostles prayer for the conversion of the Gentile Kings and Nations Act. 4. was answered in Constantine the Great his time though three hundred yeers after And the prayers of the Saints under the Altar Rev. 6. shall be answered though now since above one thousand and five hundred yeers they are not fulfilled SECT X. Wherein severall places of the Psalmes put together into a method according to their aspect towards our maine Position are taken into consideration for the confirmation thereof There are three maine Heads of our Position most pathetically and emphatically prophesied and promised in the Psalmes 1 The UNIVERSAL power of Christ both conversive and coercive over the whole WORLD and correlatively the UNIVERSAL subjection of all the WORLD to Christ either by consent or constraint 2 The JUST TIME of fulfilling this 3 That when this is done the Saints are to INJOY a Sabbatisme on earth § 1 TOuching the first we have many passages of severall Psalmes which partly in their owne nature and partly by the Apostles quotations explications and applications are so curiously wreathed together that in that posture wee shall consider them 1 ¶ The second Psalm with a touch of the eighth is the leader which because it is so familiar to most Readers I shall not need to write it out but onely quote it according as occasion requires It is all along in matter and stile notably accommodated to our worke in hand It is spoken to Jewes and Gentiles v. 1 2. and v. 8. and in those lines it is carried by the Apostles through their times to those in after-Generations Act. 4.24 The occasion whereof was that the Jewish Commonwealth and Government then being mixt with the Roman power so that both of them joyntly concurring
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
the Apostle declines the word Jews or Israelites and useth a more generall word including Jews and Gentiles that shall beleeve calling them the people of God Observe further that the Apostle expresseth the REST that he asserts yet to remain by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sabbatisme as we may say a Sabbathisme that is a rest answering to the Sabbath that God appointed to man in the state of innocency For by the Apostles argument God so ordered it from the beginning that one REST should aptly typifie another 2 ¶ These things being premised the maine question hence is what REST is here meant we grant that subordinata non sunt contraria things subordinate will well enough submit unto an agreement in their descending line of order And so no doubt but that the Apostle includes herein as the internall spirituall rest of grace so also the eternall rest in ultimate glory ALL the rests mentioned in Scripture harmoniously typifying one another The rest of the Sabbath should seem by the Apostles method typified the rest in Canaan and that in Canaan another rest yet to come c. But the precise question is what REST most distinctly and more immediately the Apostle here drives at and argues for First For the rest on the Sabbath the Jewes had both past and present therefore that cannot be the minde of the Apostle Secondly For the rest in Canaan that their fore-fathers had long since and in the Apostles time some remnant of Jewes was there as appeares by the History of the Acts Chap. 2. Chap. 15. c. Thirdly For the spirituall rest by grace in the state of regeneration and actings of faith hope joy c. the Jewes to whom Paul writes knew so well that the Apostle needed not to use so many arguments to prove it unto them For they knew it partly by the book of the Old Testament partly by their sacrifices of Propitiation and Peace partly by the examples of many Saints mentioned with fame in their Bible partly by experience in many of them I meane they being converts they felt what was the inward spirituall rest peace and comfort by grace Heb. 6.9 BELOVED wee are perswaded better things of you and such as ACCOMPANY SALVATION 3 ¶ Fourthly therefore at first sight one would be apt to think that the Apostle in this Chapter must mainly minde the eternall rest in ultimate supernall glory But pardon me that I cannot bring my spirit to beleeve that to be the Apostles maine and immediate meaning for these reasons First the Apostle needed not so much to labour as in this Text he doth by severall arguments to prove to the Jewes THAT there is a state of ultimate glory and an eternall rest therein being a thing in the quod sit viz. that there is such a thing in a good measure knowne to the heathen in their doctrine of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Homer brings in the friends of the widows whose husbands were slaine in the Trojan war comforting them with this That their deceased husbands souls were gone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the invisible world of eternal blisse For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned so much by Homer to signifie an happy and eternall rest and of the Elysian fields so oft repeated by their Poets whom they called their Prophets and their Philosophers Treatises of the Immortality of the Soule Secondly none dares say that all the soules of all them whose bodies fell in the wildernesse of which the Apostle speakes went to the Hell of the damned and that none of them went to the eternall rest in Heaven but ought rather to thinke that at least many of them entred into that eternall rest because the Apostle saith precisely Heb. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their carcases he saith not their souls fell in the wildernesse as the Scripture notes it as a marke of Gods favour that though Nadab and Abihu were punished with death by fire yet nor their bodies nor cloaths were consumed Levit. 10.5 And though the good old Prophet were slaine by the Lion for his sinne yet he was not devoured or torne by the Lion 1 King 13.18 Thirdly the great want the Jewes were in at present when Paul wrote to them was that they the twelve Tribes for the most were scattered as Peter expressely shews 2 Pet. 1.1 and James chap. 1. v. 1. more fully into many Countries And hereby they were perplexed from the quiet injoyment in their spirits either spe or re of any sort of rest For an outward rest is the faire opportunity both in hope and hold to enjoy all sorts of rests And therefore the Apostle striveth so much with so many arguments to prove to the Jewes that now after their dispersion so many hundred yeers tenne Tribes continuedly for the space of three Monarchies and the fourth begun and two Tribes by turnes as long there yet remained to them according to all the Prophesies of the Prophets an externall rest yet to come And therefore as most parallel and pat to that hee takes up the comparation collation and parity of the Rest of God after the Creation and their rest on the Sabbath and the rest that many of their progenitors had in Canaan as most apt arguments to hold forth to them being Jewes an external rest which yet did remaine for them according to the said Prophets as a thing yet not fulfilled But when it shall be fulfilled then in it they shall have a fuller enjoyment of their spirituall and ecclesiasticall or Church-peace Just as Peter spake to them scattered as aforesaid not onely touching their spiritual rest and state of grace which he allowes them then to have in actuall possession when he wrote to them by acknowledging their precious faith 2 Pet. 1.1 but also of the externall rest they should have for a thousand yeares in a new earth 2 Pet. 3. and bids them stick to the Prophets till Christ the Day-star should arise upon them being now ascended Even so Paul likewise in this fourth to the Hebrewes doth mainly speake to their outward condition in which their Spirituall was involved And this is more fairly probable because the Disciples themselves having seene Christs Incarnation Passion and Resurrection with all his singular Doctrines and transcending Miracles did yet notwithstanding enquire and looke for a visible state of rest Acts 1.6 4 ¶ Upon these considerations there is a strong impression on my spirit that though a relative intimation of internall and eternall rest needs not to be excluded yet the Apostles maine designe is precisely to hold forth the eminent externall rest that the Jewes shal yet injoy on earth being gathered into one Church with the Gentiles injoying thereby spirituall peace so as becomes an exact preface to ultimate glory and for that end the Apostle calls it as we said afore not glory not a state in the highest heavens but a Sabbatisme and Heb. 2. in the inhabitable world and this he saith
Spirit ## § 9 9 Therefore we conclude this text is yet to be fulfilled afore the ultimate day of the generall Judgement when Christ layes downe his Government * Mr. Medas learned Notes upon this ninth Chapter of Isaiah collated with Mark 1.14 15. coming too late to my knowledge to be put into the Text I could not forbeare inserting it into the Margine which in summe is this Galilee was the third Province of those three into which Canaan or Phalestine was divided in Christs time and was on the North part remotest from Ierusalem and divided into two parts upper and lower the upper was mostly the Land of Nephthaly wherein was the goodly Metropolis of all Galilee Capernaum And this is the Galilee that was called Galilee of the Gentiles either because inhabited by the Gentiles long time viz to Solomons time or because Solomon gave twenty Cities thereof to Hiram or because it was the outmost of the Land next the Gentiles In the lower Galilee was the Tribe of Zebulon and Issachar wherein were the Cities of Nazareth and Bethsaida neare the Sea or Lake of Galilee or Cana of which and Christs first Miracle there Ioh. 2. and Mount Tabor From Capernaum along the Sea side through Bethsaida lay the great rode from Syria into Aegypt supposed to be that called in Scripture The way of the Sea In Christs time two of the said Provinces viz. Judea and Samaria were under the Roman President Pontius Pilate The third Galilee was under Herod or Auâ—ipas the Tetrarch because he had but the fourth part of his Fathers Kingdome who beheaded Iohn Baptist and closed with Pilat when Christ was condemned In this Province of Galilee was Christs conversation principally whiles he was on earth Matth. 3. ult Luke 1.26 Act. 1.11 Act. 2.7 Matth. 4.23 Matth. 9.35 Matth. 28.10 For the Messiah was to have his abode principally in Galilee according to the Prophesie in Esay 9.1 2 3 c. The Land of Galilee or of Zebulon and Nephthaly had the hard hap to be first in that calamity by the Assyrians 2 King 15.29 all which Cities there named except Ianoah and Gilead were Cities of Nephthaly and all Galilee and Nephthaly are there mentioned as all carried away Captive to Assyria In which calamity Isaiah comforts them with that Prophesie That they should have the first and principall share of the Messiahs presence when he should come Read the first seven verses of that ninth of Isa the meaning being that Christ should enlighten the Province of Galilee or the Land of Zebulon and Nephthaly with the glory of his presence And therefore if this be not a Prophesie of Christ I know not what is Compare Mat. 4. of his dwelling in Capernaum the Metropolis of Galilee The Jewes could not see this but would not beleeve because he was of Galilee Should say they Christ come out of Galilee should he not come out of Bethlehem So he should too and yet was by habitation and conversation a Galilean Christians also are to blame for darkning this Prophesie of Isa 9. and Matthewes application of it for my part I am perswaded that the foure or five first words of this ninth of Isaiah belong to the last verse of the former Chapter as Ierom and the Chalde referre them and that the words following begin a new Prophesie in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. ie According as the first time that he made vile or debased the Land of Zebulon and the Land of Nephthaly so in the latter time he shall make it glorious More of the reading of this text and Master Medes reasons the Reader may there see From all saith Mr. Mede I inferre that 1 Cor. 1.26 27. God takes the foolish things of the world to confound the wise c. For Galilee and her inhabitants in comparison of Iudea were reputed ignoble strangers being remote from Ierusalem and the Temple and part of the lot of the ten Tribes which Salmaneser captivated Howbeit some of the two Tribes after their returne especially in the prevailing times of the Maccabees setled there but at length were subdued by the Gentiles but still dwelling there and replenishing that Land with their owne people yet so as many of the Gentiles dwelt among them in so much that in these and the aforesaid respects they were despised of those that dwelt in Iudea Joh. 7.41.52 But Christ the King of Israel and Saviour of Mankind would as aforesaid be a Galilean The Doctrine he preacheth in Galilee is The time is fulfilled the Kingdome of God is at hand repent yee and beleeve the Gospel which Matth. 4. is called the Kingdome of Heaven which is all one with Kingdome of God See Dan. 6.24 The heavens beare rule that is God Luke 15.21 I have sinned against heaven and in thy sight Matth. 21.15 The Baptisme of John was it from heaven or from men Marke the Exegesis Luke 15. and the Antithesis Matth. 21. which shew God to be meant by Heaven The Kingdome of Heaven or of God is the Kingdome of Messiah or Christ Dan. 2 44. and Dan. 7.13 read the places From which places the Iewes call the Messiahs Kingdome the Kingdome of God or of Heaven because first it is in this place of Daniel said The God of heaven shall set up his Kingdome And in the other place That the Sonne of Man the Messiah should come in the clouds of heaven For our Saviour brought not this phrase with him but found it among the Iewes at his coming and approved it in oft use of it Matth. 13. The Kingdome of Christ is his Church or the Christian Church c. I must adde one thing more for the understanding of this Kingdome of Christ which I have hitherto described namely that it hath a two-fold state The one Militant in sufferings which is the present state begun at his first coming The second state is a triumphant state which shall be at his second in glory in the clouds of heaven at what time he shall put downe all authority power and rule and subdue all his enemies under his feet 1 Cor. 15. c. By which that Mr. Mede includes the Kingdome of Christ at his second coming to be partly intended in Isaiah 9 they may easily perceive that have heard and observed other passages afore quoted out of him SECT XIII § 1 THe third place in Isaiah is Chapter the eleventh in whole and throughout with a briefe collation of the tenth Chapter preceding and the twelfth following and therefore too large to write out In lieu thereof we shall expresse the severall passages from whence we deduce any argument § 2 To speake as shortly as we may to this place of Scripture In the tenth Chapter preceding the Lord threatens Judah that for their hypocrisie in Religion and their unrighteousnesse in their dealings he will send against them the Assyrian But then withall it is threatned that because the Assyrian would afflict the Jewes
taken away thy judgement he hath cast out THINE ENEMY The King of ISRAEL is in the midst of thee even the LORD you shall not see EVILL ANY MORE Vers 19. Behold at that time I WIL UNDOE ALL THAT AFFLICT THEE and will save her that halteth and gather her that was driven out and I will get them a praise and fame in every Land where they have been put to shame Thus you see the full extent and intent of the text insomuch as never to this day can be found a capacious and adequate space of place and time wherein to lodge the fulfilling thereof and therfore waites for its turne to be performed by our God that cannot lye before the ultimate Day of Doome See for this in the first place what others hint I may say afore they are aware because the streame of their opinion runs a contrary way Doctor Mayer thus I will turne to the people a pure Language intimating the conversion of the Gentiles but least when Judgements should come upon all peoples by Nebuchadnezzar they should despaire of any such worke to be wrought among them he saith My determination is to gather the Nations to poure out mine indignation upon them as meaning that great destructions should BEFORE THIS passe through all Countries by the Chaldes then by the Persians after that by the Grecians and finally by the Romans last of all which should the conversion of the Nations to the Gospel follow Thus he Now the destructions by the Romans is not yet at an end that Empire so much of it as is left still making great destructions both spirituall and temporall in Spaine France Portugall Germany Italy c. and much more the three Hornes of the Turkish dominions broken off from that Roman enslaving the fifth part * See the account cast up afore in Sect. 40. S. 2. P. 2. or thereabout of all the world and therefore by Doctor Mayers words this generall conversion of the Gentiles is not yet come so as to convert them as he carries on the sence that are beyond the river of Ethiopia c. Calvin and our New Annotations say that This Prophesie is extended unto the time of the Gospel when not only the Gentiles shall come into the Church but also the Jewes shall returne into their owne Country that they may make one BODY with the converted Gentiles Thus they Which when it hath been ever fulfilled since the time of the Gospel let them prove that will undertake to assert it for we shall by and by give many strong reasons to the contrary and therefore according to their supposition or grant this is yet to be fulfilled Alapide saith Christ took away their pride mentioned vers 11. when having overthrowne their materiall Temple by Titus and the Romans he erected his Church in Sion transferring beleevers from that Judaicall Temple unto the Church in which as in a Schoole of humility hee teacheth the Jewes lowlinesse of minde and humbly together with the Gentiles to submit to the grace of Christ Now when ever since the overthrow of the Temple by Titus the Romane which was about forty years after the Passion of Christ did the Lord Christ erect a Church in Zion and translated the beleeving JEWES and GENTILES into it teaching the Jewes there lowlinesse of minde and together with the Gentiles humbly to submit to the grace of Christ Surely as in the thirteenth of the Acts we have it in the generall asserted from History of Divine authority that the Jewes generally refused the Gospel whereupon it was transferred to the Gentiles and there it hath continued according to Rom. 11. downe to these times leaving the Jewes in blindnesse so we have it illustrated by particulars from all the most famous Histories and Chronologies that long after Titus his ruining of the Temple the Jewes persisted in their Leviticall Sacrifices offered in the City upon the rubbish of the Temple untill Adrians overthrow of the City and his expelling the Jewes thence in the yeare after Christs Incarnation one hundred thirty foure And againe for many yeares after that being thence expulsed they persisted in Jewish sacrificing at Mamre where formerly God appeared to Abraham and so continued untill Constantine the Great who began to bee sole Emperour about the yeare of Christ three hundred and twelve overthrew their Altar there and built in the roome a Church-place of worship for the Christians And after that Julian the Apostata encouraged the Jewes out of his hatred to the Christians to rebuild the Temple of Salomon in the yeare of Christ saith Bucholcerus three hundred sixty three God wonderfully destroyed their worke by fire from Heaven And from that time to this they have been seen and heard in all Countries where they are permitted their Synagogues to worship God after the manner of the Jewish Liturgy in singing the Psalmes of David according to our Hebrew Text and reading the Law and the Prophets with tripudiations c. and doe professe as I have had it by Letters from their learned Rabbins that they hope to be saved by the Law of Moses all which doe sufficiently demonstrate that they are not yet translated into the Church erected in Sion since Titus his devastation of Salomons Temple so that this Scripture of Zephanie remaines yet to be fulfilled which I make thus to appeare ¶ 1. Observe how many Parties are here mentioned that must have a share in the fulfilling of this Prophesie when ever it be fulfilled viz. First The Gentiles ver 9. Secondly the two Tribes of the Jewes called Juda expressed in the words Zion and Jerusalem ver 14. 16. Thirdly The ten Tribes of the Jewes called by their name Israel ver 14. but all these three parties have not yet joyntly shared in the mercies prophesied to them in this Text therefore it remaines yet to be fulfilled ¶ 2. Observe the parts or things to be shared among those Parties viz. conversion unto the true God congregating of them into a christian Church and destruction of all that hate them as you have heard Now when did the Gentiles the people of Judah and the Tribes of Israel ever joyntly injoy these three mercies For ¶ 3. Observe all these must at the great time of fulfilling them be extant at once together for though in the discusse I distinguished them into parts according to their nature and sence yet the Prophet according to place and order of sentences did interweave and windingly wreath them one within another to the intent that no man might separate what God had joyned together but might behold them as a goodly Coine that though there be a distinction of the parts of the impressions upon it yet all make but one Image of Caesar All those parts are but the severall sculptures of one and the same entire character of the glorious time of the Church yet before the end of the world for hitherto the said three parties never enjoyed the afore-mentioned three parts
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
Reformation that the light of God may arise out of the crosse of Christ This Treatise was published An. Dom. 1608.11 John Dobricius in the yeer 1612. did set forth a notable Treatise entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. The Interpretor of times wherein both out of the holy Scriptures and from the new Starre which happened 1604. and the great conjunction of the Planets many things are discoursed of concerning the Reformation and future happinesse of the Church Of this Dr. John Alsted takes notice as very considerable 12. Peter du Moulin also hath something of our point in his first Book entituled Du combat Christen i.e. of the Christian combat But I will hold you no longer with quotations but will give you the conclusion wherein I will draw all that I have said in this fourth Book to this short Argument That which is generally confessed by all sorts of Rational men in all Nations is a truth See the Law of nature for a proof Datur Deus There is a God Parentes Colendi parents are to be reverenced ut tibisic alteri do as thou wouldest be done by and a thousand such which are confessed by all men because truths of the Law of nature in all men But that there shall be a glorious time on earth for good men before the ultimate judgement is confessed by the generality of all men of all sorts of men therefore it is a truth that there is yet such a glorious time to come before the ultimate and most general Judgement Finis Libri quarti THE FIFTH BOOK Containing the Dispute of the Learned touching the point aforesaid Wherein their ARGUMENTS against it are fairly solved and their REPLIES to ours are candidly discussed CHAP. I. WHerein Doctor Prideaux his Arguments are taken into consideration and answered Which we premise because hee disputes more exactly according to rule and is a later Writer and so hath the marrow of former Objectors SECT I. His first Argument propounded and canvased § 1 THE binding of Satan saith he and the Reigning of the Martyrs spoken of by Saint John are concurrent in the selfe-same thousand yeers But the yeers of binding Satan are long since past Therefore the Reigning of the Martyrs is not to bee expected as yet to come The first viz. the major Proposition is granted saith hee by the Defendants And I doe in the name of the rest confesse it The second viz. the minor Proposition hee thus indeavours to prove It is proved saith he from the end of the imprisonment of Satan Rev. 20. v. 3. namely that HE shall not seduce the Nations any more untill the thousand yeers be finished He doth not say that he should not tempt should not act in secret corners and wayes should not make his DEPTHS his refuge or that he should not make drunke the inhabitants of the earth by his Vicar the Beast under the visar or pretence of Devotion or of a Church but that he should not in an universal war by the open enemies of Christ compel men with force and armes to Paganisme and to as it were abjured Idolatry and Superstition But this kinde of binding of Satan came to passe after the laughter of the last of the ten persecutions when Constantine was advanced to the Empire about the three hundreth yeer after Christ Therefore those thousand yeers of which we speak are now past above three hundred yeers since and are not to be expected as to come § 2 But saith the Doctor the Dissentors here object that there was not wanting in that aforesaid thousand yeers beginning with Constantine Arianisme under which the world groaned Apostasies under Julian Devastations and horrid butcheries under the Goths and Vandals and Saracens so that no man of a sound minde will say that Satan was then bound and that the Martyrs then reigned But I answer saith the Doctor ¶ 1 The Arians did not seduce the Nations that with open force they rooted out Christianity But with patched deceits they oppressed the Orthodox ¶ 2 As for Julian hee was a little cloud that was soone over ¶ 3 And for the Goths and Vandals and Saracens they were more hurtfull whirlewinds and storms ¶ 4 But as they invaded they alwayes found some Emperours or Kings that were Patrons or Nurses of the Church whose power the enemies felt or else imbraced their Religion The Church then sighed under a correcting calamity but not under an oppressing Majesty as before in the Emperial persecutions It was free from trampling domesticke Princes but not from forreigne enemies insulting as occasion was The persecution was not universal but particular not continuall but by turns § 3 To the first syllogisme of the Doctor Sect. 1. we answer by denying the minor Proposition That whereas he there affirmes that the yeers of the binding of Satan are long since past we utterly deny it And to his proof whereby be would uphold and back the said minor Proposition by us denied I will answer first in general to the whole lump of what he hath said Secondly In particular to each parcel he hath spoken that deserves an answer My generall answer is in the words of judicious and learned Mr. Mede which somewhere in his works I cast mine eye upon and are to this effect That there is a wide difference between the DETHRONING of Satan Rev. 12 9. and the IMPRISONING of Satan Rev. 20. v. 1 2 3 * Some time after I had penned the copy I found the place in Mr. Mâ—de viz. in his Diatrib part 4. p. 458. Where his words in terminis are these As for the Author of the Analyticall Table of the Apocalyps hee differs from mee wholly in the twentieth Chapter and followes Mr. Brightman My difference is in these particulars I hold but one Millenium Millenary time and that to begin at the destruction of the Beast He holds two one beginning at Constantine another at the destruction of the Beast 2 I deny that ever yet Satan was tyed up much lesse at the time of Constantine It is one thing to be dethroned and thrown downe from Heaven that was â—t the time of Constantine Another thing to bee bound and close Frisoner and not so much as peep out of his Dungeon See my Synchronismes Clav. Apocalyp part 2. Synch 4. pag. 22 23. Thirdly I take the Resurrections both of them first and second to be proper and reall He metaphorical 3 He seems to appropriate the second Millenium Millenary space of time which I thinke the onely to the glory of the Jews onely I extend it to the whole Catholick Church of the Gentiles Satan was Dethroned and cast downe out of the Throne of Majesty and Emperiality by Constantine the Great overcomming the wicked persecuting Emperours and so stopped the processe of the ten bloody heathen persecutions and put a period to them Though anon after Constantines death within the space of thirty yeers a new persecution begins viz. Constantius his sonne cherisheth the Arians and banisheth
they but we our selves who also have the first fruits of the Spirit groan within our selves waiting for the adoption to wit the redemption of our body See creature and the Saints are still distinguished The Text is spoken to them that have the spirit yet still they groan with the whole Creation for a restauration of all as for a thing not yet come to passe And this cannot be in the supreamest Heaven The Creation cannot groan for that Nor can it groan for a dissolution at the last day of judgement therefore let the wise understand these things § 4 Lactantius saith of this Restauration When the thousand yeers come the world shall bring forth fruit alone and the Rock shall distil dew and no creature shall live upon prey The dog shall not hunt and the childe shall not be affraid of the Serpent I adde If in these corrupt times the Beast knowes his Master sure then all creatures shall bee most kinde to Saints and Saints shall know more perfectly all the creatures and be more kinde to them The lowest of this state as I have oft told you and proved shall be according to that of Adams innocency and therefore as all creatures came tamely before Adam and Adam gave them all names Gen. 2.19 so all now shall be tame toward man And if after that in that corrupt time of the old world Noah and the creatures were saved together in one Arke then now also shall all the creatures in their kinde injoy the liberty of the Sonnes of God as we heard afore in Rom. 8. § 5 And if this knowledge shall be between man and the creatures how much more between man and man I know no reason but that all the Saints shall know one another by former relations of Husband Wife Father and Childe brother and Sister It being joy to them to see them in the same happinesse yet shall not misse or moan for any wanting because God is glorified by them other wayes Adam in innocency saw Eve and knew shee was his wife and yet without sin In the Transfiguration Moses and Elijah are known The Disciples know Christ risen And Lazarus after hee was raised Then in the intent and meaning Dives shall see Lazarus in Abrahams bosome And some Jewes shall see Abraham and Isaac in the Kingdome and they themselves cast out therefore Saints much more shall know one another Wee shall know Christ and so all the members of Christ § 6 But this of knowing falls in but by the by The thing is the Restauration of the Creation And to what end That the Saints may enjoy all in their perfection that all things in their perfection may be restored to their right Owners Jure in equity all now is ours that believe 1 Cor. 3. the three last verses But then de facto in act Rev. 21.7 They shall inherit all things Till then the great ones of the earth take almost all from the Saints As in Dan. 7. first eight verses the fourth Beast took all But at the time wee speak of it shall be that Dan. 7.27 And the Kingdome and Dominion and the greatnesse of the Kingdome under the whole heaven shall be given to the people of the Saints of the most High Which relates to the time we speak of as hath been proved SECT VII A Timelesse state THe next Quality is That when this visible glorious state of Church shall come TIME shall be no more Rev. 10.6 Time is a Quantity But no more time refers also to Qualities Note two circumstances of this assertion First It was spoken after the sixth Trumpet had sounded Rev. 9.13 therefore this looks toward the seventh Trumpet viz. to the time of the Churches visible glory Secondly It is spoken Rev. 10.1 by a mighty Angel comming downe from Heaven cloathed with a cloud and a Rain-bow about his head His face as the Sun His feet as a Pillar of fire and had in his hand a little booke therefore this was spoke in relation to the time of Christs appearing for Hee comes down from Heaven and cloathed with a cloud at his appearance Chap. 1.7 And the Rain-bow signifies that he comes as the Angel of the Covenant Mal. 3.1 Rev. 4.3 Sun is also the description of Christs comming Rev. 1. verse 16. and Malach. 4.2 so his feet as Pillars of fire Rev. 1. And the little Booke Chapter 5. And a mighty Angel sc Michael Dan. 12. i.e. Who is as God called Gods-fellow Zach. 13.7 Phil. 2.8 All these signifie the manner of Christs appearing Which appearance is at the seventh Trumpet Rev. 11.15 And here after he had cryed and caused the seven thunders hee swears Time shall be no more therefore this of Non-time refers to this time of the Churches visible glory Now Christs swearing it and with such solemnity standing on the Sea and Earth and lifting up his hand to Heaven swearing by himselfe who liveth for ever and made all things doth import some great matter I may import these five things ¶ 1 Most likely there shal be no more motion of the heavens which is the cause of time The stars shall rest Isa 60.20 Rev. 21.25 ¶ 2 There shall be no more changes Tempus edax rerum Time makes old and at last dissolves Time causeth Summer and Winter and so causeth much alteration in all bodies and the alteration of mens bodies much reflects on their spirits Now there being no more cause of changes there shall be no more changes However the Elect once for all at Christs appearing at the beginning of the thousand yeers are raised or changed to an essential perfection therefore no change from better to worse ¶ 3 For if no more time then Eternity is begun and therefore all must stand fixed in their perfection like Eternity not well to day weak to morrow cheerfull to day and melancholly to morrow but the Saints shall be stable and all things stable about them Friends creatures c. shining in beams of love and standing in a streight line of constant service All things that can passe away all old things and all that can waxe old are gone and all become new Rev. 21 1-4 5. As New Jerusalem comes out of Heaven so it shall be like Heaven No change No other Alpha and Omega first and last but Christ himselfe so is the close of former things gone Rev 21.6 Now he is the everlasting God afore all and after all and still the same Heb. 13. The man that changes changeth first and chiefly in his head Eccles 12. His haire white His eyes dim His cheeks wrinkled But our head cannot change There shall bee no sad remembrance that we were so happy but now we are worse but our Motto is semper idem i.e. Alwayes the same ¶ 4 No more time signifies There shall be no more time for abusers of time No time for the things that have caused sorrowful times to the Saints There shall be no more time for any kinde of evill
to the Church Which is added to this All-New condition Rev. 21.4 As there shal be no place so no more time for any sorrowful or sorrow-making things or persons or mutable matters Christ will not allow them an houre nor a minute in the Church Dives had his time Their glasse is run Christs houre is come The Sonne of righteousnesse ariseth the dark must be gone ¶ 5 This imports that the happinesse of Saints shall not be given them by measure of time Tempus est numerus motus Time is measured motion Saints shall not be happy so long and no longer This thousand yeers is the prelude to everlasting infinite glory Saints shall not need to wish saying This is a happy condition if it would hold So that as miseries shall not have the least time allowed them on earth so the Saints mercies shall not be measured out to continue onely so long and no longer The thousand yeers are the preface and then Magog stirring at last gives Christ occasion to give them the Saints everlasting infinit injoyment So that in the glorious state of the Church shall be no measuring it out by time as so long to continue and no longer It shall be a thousand yeers happy on earth But then it is not said shall be an end But this is swallowed up of a greater Of this stability of things at this time see further in Isa 33.6 spoken in relation to the call of Jewes c. wisdome and knowledge shall be the stability of times and strength of salvation and the feare of the Lord thy treasure As grace shall not period with time And God cannot period with time so nor the Churches condition Isa 60.19 The Sunne shall be no more thy light by day nor the Moon thy brightnesse by night but the Lord shall be thy EVERLASTING LIGHT and thy God thy glory which applied to Church state in the seventh Trumpet Rev. 21.23 It followes Isa 60.20 Thy Sunne shall no more goe downe neither shall thy Moon withdraw it selfe for the Lord shall be thy everlasting light and the dayes of thy mourning shall be at an end Rather then the Sun and Moon shall play fast and loose with the Church they shall not Move There shall bee no more Sun set or change of the Moon No measuring out Saints happinesse by times SECT VIII The next Quality is That at this time there shall be a perfection of all qualities both natural and spiritual in the Saints § 1 AS before we said No measuring by fading time so now we affirm no stinting to an infirme degree Now there shall bee no lower degree then a freedome from all imperfection Zach. 12.8 It s spoken of this time see verse 12. viz. When the Jews shall see Christ and mourne and repent and bee filled with grace Then verse 8. Hee that is feeble shall be as David And the house of David as God better rendred as Angels The Hebrew is Kelohim Elohim oft signifying Angels and here is an Incrementum so that the last must be highest then it follows as the Angel of God Hebrew is emphatical Hamaleak the name of Christ Malach. 3. The sense then is They shall be as Christs how strong the feeble shall be viz. as strong firm and sublime in perfection as David And how shall David be As an Angel Yea as Christ Sutable to 1 Cor. 15. We shall be conformable to Christ And Phil. 3.21 Our bodies like his glorious body And 1 Cor. 13.12 Know as we are knowne our graces shall be as Rivers in the Ocean Isa 11.9 So that as our perfection cannot period so nor last by vicissitudes as now sometimes up sometimes sinke but shall be still at full height SECT IX A Confluence of all Comforts in the injoyers and injoyed § 1 AS it is said 1 Pet. 1. who in 2 Epist 3. Chapter speaks of this glorious time I say as it is said 1 Pet. 1. verse 3 4 5. He hath begotten us againe to a lively hope by the Resurrection of Jesus Christ to an inheritance incorruptible RESERVED IN HEAVEN for you who are kept by the power of God ready to be REVEALED in the LAST TIME so now in this Heaven as it is called Rev. 21. the inheritance is kept perfect to us and us in it Of this see all the 35. Chapter of Isa Wee did before demonstrate that that Isa 34. relates to this time we speake of And this 35. Chapter is but a part of the same discourse As the forme viz. the 34. Chapter is of the ruine of the Churches enemies and the delivery of the Church so this 35. Chapter is a description what the Church shall injoy Viz. verse 1. The solitary places shall be glad for them and the Desart shall rejoyce and blossome like a rose Verse 2. The glory of Lebanon shall be given to it The excellency of Carmel and Sharon shall see the glory of the Lord. Verse 3. Strengthen ye the weake hands and confirme the feeble knees Verse 4. Say unto them that are of a fearful heart be strong feare not behold your God will come with vengeance he will come and save you Verse 5. The eyes of the blinde shall be opened and the deafe eares unstopped Verse 6. Then shall the lame man leap as an Hart and the tongue of the dumb sing for in the wildernesse shall waters break out and streams in the desart Verse 7. The parched ground shall become a poole and the thirsty land springs of waters In the habitation of Dragons shall bee grasse and rushes Verse 8. An high-way there shall be and it shall bee called the way of holinesse the unclean shall not passe over it Fools shall not erre therein Verse 9. No Lion shall be there nor ravenous beast shall goe up thereon but the redeemed shall walk there Verse 10. And the ransomed of the Lord shall returne and come to Zion with songs and everlasting joy upon their heads they shall obtaine joy and gladnesse and sorrow and sighing shall flye away Yee see how all happinesse is upon the possession and the Possessor The possession shall not bee defective and unserviceable and the Possessour shall not by any impediment bee hindered of his injoyment All the Injoyers and Injoyments shall be varnished with beauty environed with peace enlarged with liberty perpetuated with stable equability ¶ 1 Varnished with beauty As Homer saith of the Golden Sea because of the beams of the Sun raditing upon it so the Church and all the Churches injoyments shall be guilded with beams guilded with beams of Christs glorious presence At this time Christ shall arise as the Sunne Malach. 4. as wee have shewed compared with 2 Pet. 1.19 And because he ariseth and shines on the Church therefore the Church shall arise and shine as the Sunne rising in the East looks on the Moon and makes it at the full in the West Isa 60.1 2. Arise shine for thy light is come and the glory of the Lord
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
Father § 1 VVHat hath been said afore of this place for opening the Prophet Esa 45.14 and it selfe See pag. 113 114. and p. 215. l. 1. § 2 This a glorious time on earth expresse in the Text when it shall be fulfilled but this is not yet fulfilled For ¶ 1. All things on earth doe not submit to Christ which is the sence of bowing the knee But on the contrary an hundred for one are openly against Christ so that as the Apostle saith Heb. 2.8 We see not yet all things under him And Heb. 10.13 the Apostle saith long after his Ascension that he still sits in heaven expecting till his enemies be made his footstoole ¶ 2. All things under the earth viz the infernall Spirits doe not universally and actually subject to him that is they are yet permitted of God to act against Christs Kingdome but they must be made universally and actually to forbeare opposing Christs Kingdome Revel 16.17 The seventh Vial is poured out upon the aire that is upon the Prince of the aire the Devil and on his retinue How Why Christ shall binde him for a thousand yeares c. Revel 20.1 2 c. ¶ 3. Much lesse to this day doth every tongue or the generality of all tongues confesse that Jesus Christ is the Lord TO THE GLORY OF GOD THE FATHER when as most either doe not name him or name him prophanely or blaspheme him ¶ 4. Paul tels us in another place viz Rom. 14.10 11. discussed also afore touching the meaning * See pag. 214. but by mistake printed p. 116. vix t is in lib. 3. cha 2. Sect. 19. S. 2. P. 1. That this bowing to Christ is not fulfilled till Christ shall sit in Judicature on his Seate of Judgement but this begins not till the first Resurrection Rev. 20.4 c. compare it with Revel 11.15 16 17 18. meane while Turk and Pope and Heathens extreamly domineer § 3 This truth hath not been discovered from these two places of Rom. 14. and Phil. 2. as yesterday but judicious Calvin long since did assert from the collation of both places together that this genuflexion and submission to Christ is not fully fulfilled till Christs next coming § 4 Now this cannot be deferred to the ultimate generall Judgement for then is no time for confession and submission to the glory of God the Father but a silent bearing of Judgement by them that despised Christ and so Christ resignes his kingdome SECT X. The Tenth place in the New Testament of the glorious state of the Church yet to be on earth is in Revel 2.25 26 27 28. ver 25. Hold fast till I come Ver. 26. And he that over-cometh and keepeth my workes unto the end to him will I give power over the Nations Vers 27. And he shal rule them with a rod of Iron as the vessels of a Potter they shall be broken to shivers even as I have received of my Father Vers 28. And I will give him the morning Star § 1 ALthough in our last English Translation the former part of the twenty seventh verse be read with a Parenthesis yet not so in Stephanus his best Greek edition in Folio nor in Bezaes Greek or Latin nor in our former English Translation The continued speech in the third person throughout the twenty fift and twenty sixt verses and former part of the twenty seventh verse and the distinguishing turne to the first person in the latter part of the twenty seventh verse makes it plaine enough that these Promises are made to the Beleever that keeps Christs workes to the end even as Christ goes on in the twenty eighth verse promising him the said Beleever that he will give him the morning starre So that it is the said Beleever that shall under Christ by the donation and assistance of Christ have power over the Nations and rule them with a rod of Iron till they be broken as a Potters vessels to whom he will give the morning starre That which perhaps made our last Translators put in the said Parenthesis was the agreement of the words they included with those Psal 2.9 quoted by them in the margin spoken of Christ But it is a sure rule Subordinata non sunt contraria subordinate things are not contrary and that other Qui facit per alium facit per se That he who causeth others to doe a thing doth it himselfe If Christ by his Saints over-power the Nations and rules them with a rod of Iron Christ himselfe over-powers the Nations and rules them with a rod of Iron That which the Carpenter worketh with his tooles the Carpenter is accounted to worke or doe In this respect it is said in Dan. 7. ver 13.4 That the Kingdome which is to succeed the foure Monarchies is given to Christ And vers 22. 27. it is said to be given to the Saints § 2 The sence of these words are obvious and plaine especially if we minde what hath been given in by way of explication afore on Psal 2. * Pag. 158. 159. and on 2 Pet. 1.19 ** P. 360. P. 2 c. Suitably our new Annotations confesse That hold fast TILL I COME ver 25. signifies till Christs second coming GENERALL or SPECIALL Power over the Nations signifies to JOYNE WITH CHRIST IN JVDGING THE NATIONS c. And that giving the morning starre signifies Christs giving the FULL FRVITION OF HIMSELFE We shall further give the explication of this Scripture in the application thereof Which application is That this Scripture is not yet fulfilled as may appeare in the distinct consideration of each particular thereof ¶ 1. It is expresse in the twenty fifth verse Hold fast TILL I COME spoken by Christ neare an hundred yeares after his Incarnation But Christ never came since that ¶ 2. It is said in ver 26 27. That to them that hold fast till hee comes he will give POWER OVER THE NATIONS to rule them with A ROD OF IRON and to BREAKE THEM IN PEECES as a Potters vessels Which words import a Corporall breaking not a Spirituall as the Iron Scepter of force is distinguished from the golden Scepter of the Word Now this was never yet fulfilled in the generall but rather contrariwise hitherto the Nations breake the Saints and Churches as we have often given a large account from History and experience ¶ 3. That of Christs giving the morning starre what can it bee but the appearance of Christ againe especially to the Jewes according to 2 Pet. 1.19 before expounded For as the converted Gentiles Spiritually considered are said to be not in the night but in the day 1 Thes 5.5 The unconverted Jews are in the night and in the darke Rom. 11.25 Therefore this morning Starre the Sunne-rising mentioned to this very particular Malac. 4.2 must of necessity signifie Christs personall appearance which Christ hath not yet fulfilled to this day Therefore yet to come And this text must be fulfilled before the ultimate