statu of the renewed or restored slate of the Church And so do others of the new heavens and new earth spoken of 2. Pet. 3.13 And the world to come Heb 2.5 Others of the resurrection of the dead which Interpretation is approved by Paâ—eus also allowed by the learned Annotators on the Bible whose words upon the plaâ—e are theâ—e he meaneth that in the absolute renovation in the resurrection they should sit upon Thrones c. they that follow this sense reade the Text thus by an alteration of points Ye which have followed me shall in the Regeneration when the Son of man shall sit upon the Throne of his glory sit upon twelve Thrones judging c. The Syriac Version very much favours this both by reading so pointed and also in the Version of the wâ—rds for thus they turn it Amen dico vobis quod vos qui venistis post me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in seculo novo quum sedebit filius hominis c. Verily I say unto you that ye who have come after me in the new age when the Son of man shall fit c. The Persian hath it in novo mundo in the new world The Arabick in generatione ventura in the generation to come The Ethiopick in secunda generatione in the second generation All these secretly hint as Chrysostom well observes the Reign of Christ with his people when he comes out of his far Country to the ordering and management of his Kingdom See also Luke 1.32 The Lord SHALL give unto him the Throne of his father David These words I confesse have been interpreted by some of Christs spiritual reign in the hearts of his people without a personal But it seems to me that a spiritual without a personal should not be here meant For 1. David had no such reign himself nor Solomon his son nor any of his seed Yet we reade that Solomon his son did sit upon the Throne of David his father 1 Kings 2.12.24 And what man will say that by Throne is meant the spiritual reign of Solomon without a personal And if it be not to meant when it is spoken of Solomon why should any think it to be so meant when it is spoken of Christ 2. The spiritual reign of Christ belongs to him as he is God but to sit on the Throne of David belongs to him as man As Acts 2.30 Therefore David being a Prophet and knowing that God had sworn with an Oath to him that of the fruit of his loynes according to the flesh he would raise up Christ to sit on his Throne c. The Throne of David is one thing and his spiritual reign another 3. When Christ is called the Son of David as Mat. 22.42 no man will say that thereby is meant the Son of God No more ought any man to think that when Christ is said to sit on the Throne of David that thereby is meant the spiritual Throne of God For doubtlesse they are two distinct things 4. Christ did reign spiritually and that in the heart of Mary her self before this Prophesie was revealed to her But Christ did not at that time sit on the Throne of David but the Angel told her he should sit on the Throne of David hereafter And therefore this spiritual reign is one thing and the Throne of David another 5. The spiritual reign of Christ is in reference to spirituals But his sitting on the Throne of David is to order it with judgement and justice Isa 9 7. Of the increase of his Government and Peace there shall be no end upon the Throne of David and upon his Kingdom to order it and to stablish it with judgment and with justice from henceforth even for ever So Jer. 23.5 Behold the dayes come saith the Lord that I will raise unto David a righteous Branch and a King shall reign and prosper and shall execute judgement and justice in the Earth This seems to imply som other thing and matter 6. The Throne of David is peculiar to Christ alone and not common to all the three Persons But the spiritual reign of Christ in the hearts of men is common to all the three Persons and not peculiar to Christ alone Therefore the Throne of David is one thing and the spiritual reign of Christ another ¶ See also Mat. 20.20 21. Then came to him the Mother of Zebedees children with her sons worshipping him and desiring a certain thing of him viz. that her two sons might sit the one on his right hand the other on his left in his Kingdom Now what is meant by this Kingdom but the reign of Christ on earth Therefore they that be of this minde are of the same faith the Apostles were of but you will say was Christ of the same faith too I answer it will appear that he was if we well weigh his answer to this request v. 23. Jesus answered and said to sit on my right hand and on my left is not mine to give but it shall be given to them for whom it is prepared In which words we may observe what it is that Christ denies and what it is that he grants them Now that which Christ denies is contained in the first words to sit on my right hand and on my left is not mine to give i. e. without my fathers leave or it is not mine to give to every one that asks it or asked at that time or I have no Commission from my Father to give precedencies in my Kingdom to those that affect them But what is it that he grants that is contained in the next words But it shall be given to them for whom it is prepared of my Father In which words our Lord Jesus Christ seems plainly to insinuate and hint these three things 1. That such a Kingdom as they speak of is prepared of his Father namely a Kingdom on earth such as our Saviour had promised in the former chapter in which the twelve disciples should sit upon twelve Thrones judging c. And such a Kingdom they meant and their suit was for the first and second place in it 2. He grants that some shall sit on his right hand and on his left in his Kingdom 3. That it is appointed of his Father who those men shall be These seem clear ¶ See also Luke 19 12. A certain Nobleman went into a far countrey to receive for himself a Kingdom and to return Who is this Nobleman but Christ incarnate And what is meant by his going into a far countrey but his Ascension into Heaven And wherefore is he gone thither but to receive for himself a Kingdom Now where is this Kingdom to be Not in Heaven for when he hath received it he must return And what is meant by his return but his return to the Earth again to the Exercise Ordering and Government of his Kingdom For Job 19.25 He shall stand at the latter day upon the earth Zach. 13.4 And his feet shall stand in
very same night In that day the Heavens shall passe away with a noise and the Elements melt c. which shall not be done simul semel together and at once as is manifest in the words dissolved melt burnt up which require an order of time for their accomplishment But when that is done v 13. we expect a new Heaven and a new Earth according to his promise which is in Esay 65.17 wherein dwells righteousnesse Mark it I pray you a new Heaven and a new Earth is expected in the second coming of the Messiah But what is meant by Heaven and Earth in the Prophetick stile when they lose their literal signification surely nothing else but the Church and Commonwealth and when it is said that we look for these new it is in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new world to come or in two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new Heavens i. e. new Churches and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new Earth i. e. a new Common-wealth all is new all old Church and Common-wealth fashions passe away Rev. 21.1 and there will be new Churches and new Commonwealths wherin dwells righteousnesse And truly it must needs be a new world Ecclesiastical and Civil Polities must needs be new when Satan who did rule is bound and Christ who was rejected reigns when righteousnesse dwells where sin did rage when all tears shall be wiped away and there shall be no more crying sorrow or pain ¶ Lastly the Apostle John not only in that 20th chapter of which I have already spoken but also elsewhere frequently in the Revelation speaks clearly of this glorious Kingdom of Christ upon earth Of those many places I shall name a few See therefore Rev. 2.26 He that overcometh and keepeth my works unto the end to him will I give power over the Nations Surely this refers not to Heaven but to this time of Christs Kingdom we are speaking of So we have that which is as plain as words can make it Rev. 5.10 We shall reign on the earth What can be the meaning of this is it not what Christ promised Mat. 5.5 Blessed are the meek for they shall inherit the earth and what shall be fulfilled when the Kingdom is given to the Saints and Christ shall reign So Rev. 11.15 In the dayes of the seventh Trumpet which is a Trumpet of consummation these voices were heard Now all the Kingdoms of the world are becom the Kingdoms of the Lord and his Christ and he shall reign for ever and ever And v 17. Thou hast taken to thee thy great power and hast reigned And that you may know that this Reign and Kingdom is circumscribed within the Great day of Judgment he tells you v. 18. That this is the time of the dead that they should be judged And that saith the Text thou shouldest give reward unto thy servants the Prophets and to the Saints and to them that fear thy Name small and great and shouldest destroy them that destroy the Earth Also Rev. 19 6. speaking of the same time the Church breaks out in a song of oy saying Halleluiah for the Lord God Omnipotent reigneth The Marriage of the Lamb is come and his Wife hath made her self ready Also when John tells us Rev. 20.4 that the Saints lived and reigned with Christ a thousand years we must ever remember which is the only thing I shall here adde that it is one thing for Christ to reign in his Saints and another for the Saints to reign wiâ—h Christ the former was all the time of the Beast the latter is not to be till the Beast be destroyed and Saâ—an bound and the Messiah corn again But though it were easie to be almost infinite in the proof of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this point yet knowing that as some will think I have been too large so others will yet think all too little to convince them I shall therefore only suspend any further proof until I have given you som reasons of this Interpretation of these and such like texts and answered some of those common objections that against this are usually objected unless these may be so ordered as to contain yet further proof And first I shall offer these following Reasons of this Interpretation and why I chuse to believe this to be a truth however by many much decried 1. Because all those places of Scripture in the Old Prophers which foretel a certain glorious and happy estate of the Church upon earth should never be fulfilled here upon earth unless there be a long tract of time appointed for the fulfilling of them wherein Antichrist being conquered and the devil chained up in the bottomless pit the Saints might live safely in the enjoyment of all spiritual and heavenly delights Let us see amongst many two or three Scriptures for this Isa 60.11 to the end Therefore thy gates shall be open continually they shall not be shut day nor night that men may bring unto thee the forces of the Gentiles and that their Kings may be brought For the Nation and Kingdom that will not serve thee shall perish yëa those Nations shall be utterly cut off The sons also of them that afflicted thee shall come bending to thee and all they that despised thee shall bow down themselves at the soles of thy feet and they shall call thee the City of the Lord the Zion of the Holy One of Israel I will make thee an eteâ—nal Excillency a Joy of many generations Thou shalt also suck the milk of the Gentiles and shalt suck he brèast of Kings and thou shalt know that I the Lord am thy Saviour and thy Redeemer the mighty One of Jacob. I will also mâ—ke thy Officers Peace and thy Exactors Righteousnesse Viotence shall no more be heard in thy Lend wasting nor destâ—uctiâ—n within thy borders but thou shalt call thy walls Salvation and thy gates Praise The Sun shall be no more thy light by day neither for brightnesse shall the Moon give light unto thee but the Lord God shall be unto thee an everlasting light and thy God thy glâ—ry Thy Sun shall no more go down neither shall thy Moon withdraw it self for the Lord shall beâ—th ne everlasting light and the dayes of thy mourning shall be ended Thy people also shall be all righteous they shall inherit the Lana for ever the branch of my planting the work of my handâ— that I may be glorified A little one shall becom a thousand and a small one a strong Nation I the Lord will hasten it his time Isa 65.17 to the end ' For behold I creare new Heavens and a new Earth and the former shall not be remembred nor come into mind but be you glad and rejoyce for ever in that which I create for behold I create Jerusalem a rejoycing and her people a Joy And I will rejoyce in Jerusalem and joy in my people and the voice of weeping shall be no more heard in her nor the voice
beyond all doubt 1. Because the Devil shall be perfectly bound up in the bottomless-pit that the Saints may quietly reign which would not be needful to be done that the Saints might quietly reign in Heaven for he could make no disturbance there nor get thither 2. Because unless they were to reign on Earth Satan Gog and Magog could not war against them But we read ver 7.8 That when the thousand years are ended God and Magog shall rise against them From whence it doth appear that the beloved City and the Camp of the Saints shall be in the midst of Gog and Magog in the four quarters of the Earth For it is said They shall compass the beloved City and the Camp of the Saints about which they could not do if either of them were in Heaven Therefore this Kingdom is to come upon Earth yet it shall not be an Earthly or a worldly Kingdom as the Chilliastes and some Jews vainly dreamed and imagined but a gloriously spiritual and holy Kingdom Christs Kingdom now is a holy and spiritual Kingdom in the hearts of his people But then it shall be so and much more holy and spiritual as well as more glorious then ever it was before when the Kingdoms of the World shall become the Kingdoms of God and of his Christ When the Lord himself shall be King over all the Earth and his Name be one Object But it will be demanded though it be granted when the enemies of Christ and his people the Beast and false Prophet are overthrown and destroyed and Satan himself chained and bound up there will be some eminent Kingdom for the Saints and that here upon Earth yet I say it will be demanded and the querie is whether this reign of the Saints that had been beheaded and Martyrs of Jesus shall be in their own persons or in their successors who profess the same truth with them As many godly and learned Divines do affirm and hold that it is not to be understood of the same individual persons but of their fellows and successors in the same faith and profession who follow in the same spirit and cause Answ For answer to this I cannot see at all how such a succession or such successors should be meant here by this first resurrection and this reign with Christ a thousand years and that for these reasons amongst others following 1. Because succession cannot in any tolerable sense be called a resurrection but this living again and reigning of the Saints with Christ is called a resurrection ver 5. therefore it is not a succession for a succession is of other bodies in the room of those departed but a resurrection is of the self same individual bodies that were dead before We had need methinks take heed lest while we plead for and professe such a figurative and Improper resurrection we should at once both resist and deny the truth and too much gratifie Atheists and Sadduces who are willing to take all occasions to deny the resurrection altogether and tell us it is but a fancy hatched in the braines of some men only 2. Because the Apostle tells us that if WE suffer with him WE shall also reign with him 2 Tim. 2.12 But the Saints do suffer in their own persons and not in their successors therefore they shall reign in their own persons and not in their survivers and successors Now by reigning with HIM cannot I conceive be meant in Heaven after the day oâ— Judgment is consummate and ended for then Christ as Christ or as Mediator reigns not himself but as the Apostle tells us 1 Cor. 15 24. he delivers up the Kingdom to the Father that God may be all in all he himself reigns but till then if therefore we shall reign with him it must be while he reigns and that is not in this life when he reigns in our hearts spiritually for that is the time of our suffering with him ergo our reigning with him must be when we are raised again a thousand years during the day of Judgment and this in their own persons not in any survivors or successors For if WE suffer WE shall reign with him 3. Because if the Saints should suffer in their own persons and reign in their successors this would be a very poor incouragement to any man to becom a Martyr 1 Cor. 15.18.19 Then they also which are fallen asleep in Christ are perished if in this life only we have hope in Christ we are of all men most miserable 4. What is to suffer with Christ but to suffer as he did and what is it to reign with Christ but to reign as he doth in quality though not in equality to be glorified with him as Paul expounds it Rom. 8.17 To sit with him upon his throne as John expresseth it Rev. 3.21 But Christs reign is not a reign in successors for he haâ—h none to succed him therefore the Saints shall not reign in successors for they must reign as he doth and that is not in successors but in his own person This may be a fourth reason against the Saints living and reigning not in their own persons but in their successors 5. When the text saith THEY lived and reigned with Christ a THOUSAND years let the reader be pleased diligently to weigh these two things following 1. If living a thousand years be meant of living in successors then by this reckoning before the thousand years began the Saints had no successors and after the thousand years are ended they shall have no successors neither As suppose the thousand years should begin ut aliqui volunt as som would have it in the days of Constantine the Great which was about three hundred years after Christ then the Saints which lived and died before his days had by this reckoning no successors for the thousand years of living in successors was not before then begun And all the Saints who have lived and died since blessed Luthers time have had no successors for according to this account the thousand years of living in successors was ended before he did begin What a strange Prophecy have some made this for the Angel to tell John of a thousand years in which the Saints shall live in successors whereas the Saints have had successors for above 1660 years already since Christs time and how many years more they may continue to succeed each other who can tell surely the holy Prophecy must have some other meaning then of successors 2. If by the reigning of the souls of them that were beheaded be meant reigning in successors then by this reckoning there is no reigning of the Saints at all For if there be it is either before or after death before death it cannot be for that is a time of suffering not of reigning And after death they reign not in their successors for their successors are in the same state of suffering that their predecessors were not of reigning for instance take we A B C D
Now in the days of this fourth Roman and Western Monarchy there shall be a stone cut out without hands Dan. 2.34 36. which shaâ—l first ruine these Kingdoms it smote the Image on the feet that were of iron and clay vers 34. and so swallowed up the whole Image all the foregoing Monarchies were brought under it and by it to nothing ver 35. and it became a Monarchy over the whole Earth wherever any of the former Monarchies had ruled ver 35. that is as it is explained ver 44 45. a Kingdom which that Stone shall obtain set up by the God of Heaven And whereas the other Monarchies were erected by men on earth though permitted by God this Kingdom or Monarchy shall swallow up in it all foregoing Monarchies and that by no humane means or policy for it was without hands or not in hand that is not of man but a divine work every way and it shall reach and swallow up not only the feet and toes but the legs of brass the breast and armes of silver the head of gold Dan. 2.34 35. that is all Kingdoms and States that were from first to last under any of the Monarchies shall be swallowed up by and come under this And this is a fifth Monarchy which shall arise in the World after the former four which is to be understood of a state of Christs Kingdom here upon earth as appears 1 Because it is called a Stone as Christ is the Stone which the Builders refused yet is becom the Head of the Corner 1 Pet. 2.3 to 8. And fills the whole Earth ver 35. 2. 't is a Stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui non ect in manibus which is not in hand or not cut out with hands because by God immediately without humane help this Kingdom shall be reared up 3. It s duration that it shall last for ever shews it is meant of Christs Kingdom no people shall swa low it up as they have done all other Monarchies the Babylonian was left to the Medes and Persians and this to the Grecians and the Grecians to the Romans but this shall be left to none but shall be for ever Dan. 2.44 that is to the Worlds end It is left to no other Kingdom for at the Worlds end when Christ delivers it up he delivers it not to any other people but to the Father 1 Cor. 15.24 ¶ The next text we may look into and as it were the eldest daughter of these already handled is that 20th chapter of the Revelation of which I shall speak a little more largely wrapping in many other Scriptures handling the fame thing with it Where first we have ver 1. the Lord Jesus Christ descending and coming down from Heaven in those words I saw an Angel come down from Heaven having the Key of the bottomless pit and a great chain in his hand This Angel is Christ called Michail Rev. 12.7 who destroys the works of the Devil and is stronger then he to bind him and cast him out of the aire into the pit It is he that conquered him upon his white Horse who went forth Rev. 6.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut vinceret that he might conquer He cast him down to the earth Rev. 12.8 He defeated him in his Lieutenant the Eeast He hath the Keyes of Hell and Death and his regal power and authority is norably set out by the Emblem of a great chain in his hand And here he doth three things unto him 1. He apprehends him he laid hold on the Dragon that old Serpent which is the Devil and Satan He layes hold upon him by his power and gripes him as one in fury The Description of the Dragon here and chap. 12. v. 9. is one and the same to shew that it is the same Devil that there was cast into the earth and now by this descending Angel the Lord Jesus Christ is cast into the pit 2. He binds him the term of his bondage being expressed and bound him he ties him up from his former liberty and chains him as men do desperate dogs or mastiffs and that for a long time And bound him a thousand years 3. Imprisons him the place where is in the bottomless pit that is an Abyss which he before feared Luke 8.31 they besought him that he would not command them to go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the deep or pit as it is here the original word is one and the same And the Manner how was very securely he shut him up and set a Seal upon him As sometimes it was with Daniel in the Lions den Dan. 6.17 And with Christs body in the Sepulchre Matth. 27. ult which shews the certainty and fulnesse of this restraint and the compleat power and superiority of the Angel over him who shall no more suffer Satan this thousand years to range abroad and to disturb the Reign of Christ and his people and to do mischief as before being fast shut and locked up in prison he shall neither use his former violence nor subtilties Lastly the end of all this is that he should deceive the Nations no more which I conceive is not to be understood absolutely and simply as if he should not have any liberty to deceive any man living as some would have it but with respect to such extent and successe as before he shall not now prosper in his designes and attempts And it signifies a new and further restraint beyond that in Rev. 12. where he was cast down to the earth when he was cast down from open heathenism and open persecution as a Dragon under that notion he was cast out of the Church yet he did begin presently to try a new way and that not without success For as before he had made the world mad in their heathenism so now he makes them mad in idolatries and superstitions substituting the Beast in his room and place giving him his power and seat and great authority Rev. 13.2 And causing that all both small and great rich and poor free and bound should receive a mark in their hands or forehead else they should not have the liberty to buy or sell pray or preach traffick or trade with any But now he shall be bound from that liberty of deluding the Nations any more either by his Paganisme as he did in the first period or by superstition and idolatry as in the second Neither yet shall he tempt them any more so as to disquiet and trouble their peaceful reign with Christ on earth But to go on this preparation being made we reade verse 4. I saw saith John Thrones and they sate upon them and Judgment was given unto them and I 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 neither his Image neither had received his mark upon their foreheads or in their hands and THEY lived and REIGNED with Christ a thousand years In which
that day upon the Mount of Olives which is before Jerusalem on the East Jer. 23.5 He shall reign and prosper and shall execute Judgment and Justice in the Earth And we with him Rev. 5.10 shall reign on the earth I confesse what they may do to others I know not but to me for that little knowledge the Lord of his goodnesse hath bin pleased to impart to a poor worm me thinks they are very clear and perspicuous See also that Text Acts 1.7 Lord wilt thou at this time restore the Kingdom to Israel viz. what was promised by the Prophets The Lord answers it is not for you to know the times and seasons which the Father hath put in his own power In which I conceive he plainly insinuates these three things 1. That the Kingdom promised is one day to be restored to Israel 2. That there is a time appointed for it by the Father viz. the time of the restitution of all things Acts 3.21 which God hath spoken by the month of all his holy Prophets since the world begun All prophesied and soake of this 3. That the time when this shall be is known only to God as proper to him not to be communicated to any creature So also before in Lukes Gospel chap. 29. Our Lord Jesus Christ hath daught us that the time of his second coming in glory is the time of the Redemption of Israel promised or the promised Kingdom which after the Winter of the Cross and Affliction should come which he calls a certain Summer v. â—8 and 31. ¶ Nextly see Luk. 22 29 30. Ye are they that have continued with me in my temptation and I appoint unto you a Kingdom c. Now where is this Kingdom not in Heaven there is no eating and drinking in Heaven no judging the twelve tribes of Israel therefore it is on the earth in the time of Christs second coming ¶ Let us also take notice of that passage Acts 15.14 Simeon hath declared how God at first did visit the Gentiles to take out of them a people for his Name and ver 15. to this agree the words of the Prophets which are spoken of the first calling of the Geniles before the restoring of the Kingdom of Israel as it is written viz. in Amos 9.11 12 especially from whom alone we may judge of the meaning of the rest of the Prophets ver 16. After this viz. after their first calling I will return and build again the Tabernacle of Daviâ— which is fallen down and I will build again the remains thereof and will set it up where it is carefully to be marked that the word posthaec afterward is not to be found in the Prophet Amos but is added here by the Spirit of God for Declaration-sake with manifest relation to that first calling that we might certainly know that this should com to passe after the first calling of the Gentiles in the very return of the Lord Jesus Christ to his Kingdom which is called the Kingdom of David Ier. 23.5 Ezek 37.14 and 24. Hos 3.5 see the words I set them not down lest these sheets should swell And that which follows both in Amos and in this text very much helps this Exposition viz. v 17. that the residue of men might seek after the Lord and all the Gentiles upon whom my Name is called viz. upon whom my Name is called in the first calling of the Gentiles who as I said before were but few in comparison But the second calling will be far more universal when the Devil shall be bound up from seducing the Nations any more as formerly he had done then shall the residue of men come in and all the Gentiles as the Text saith be converted to God ¶ This is that Kingdom joyned with the Appearance of Christ ready to judge the world of which St Paul to Timothy makes mention 2 Tin 4 1. I charge thee before God and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and his Kingdom His appearance is personal for he appears to judg and then doth this his Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begin and dures the time of his stay which John tells us Rev. 20 4. is a thousand years and then comes the second or general resurrection which is another order in the resurrection and the general and last judgment when according to this self same Apostle 1 Cor 15.24 to 23. Jesus Christ the last enemy being destroyed shall deliver up the Kingdom to his Father that he may be subject to him who subdued all things to hâ—mself that God may be all in all so far is he then from being said to enter upon any new Kingdom that then he delivers up the old That Kingdom therefore which neither shall be before the appearance of our Lord nor after the last Judgment is necessarily to be included between them This is not nothing ¶ See also those words Heb. 2 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For unto the Angels hath he not put in subjection the world to come whereof we speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim terra est non coelum For this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate world is Earth not Heaven but you will say where did the Apostle speak in his preceding discourse of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world to come that he should say whereof we speak I answer in v. 6 of the preceding chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. But when he shall bring AGAIN his only begotten Son into the world he saith c. For those things which out of the Book of the Psalmes to the end of the chapter are cited concerning the worship of Angels of his Scepter of Righteousnesse of the renewing of the world and of the treading of his enemies under his feet are all if we crecit the Apostle to be referred to the second coming of Christ But that Admonition which is contained in t he sour first verses of this chapter is to be read as a parent hesis the which being ended the Apostle in the fifth verse returns again to his former Proposition and more largely handles the Prerogative of human Nature above the Angels which he had disputed And amongst other things saith he unto the Argels hath he not put in subjection the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world to come whereof we speak which is to be when God brings again his only begotten son into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world I have here but one word more to adde for I spake before of the strange transposition of the words ch 1. v. 6. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring in hath a future signification for so much as it is the second Aorist of the Subjunctive mood ¶ Peter also 2 Pet. 3.10 speaks if I be not deceived clearly to this Behold the day of the Lord cometh How As a Thief in the night i. e. suddenly yet shall not as a Thief disappear the
which the Presence of the Lord shall dwell so that the name of their City shall be called from that day Jehora shamma the Lord is there for the Tabernacle of God will be with them and dwell with them That they shall have the purest Orainances Rivers of water of life clear as chrystal not running with blood as in dayes of persecution nor mixed with the fire of contentions as formerly they had too often been wont That they shall live the exactest discipline so that all that love and make a lie shall be without those Eagle-eyed times will soon spie out the member that is rotten and the sword of discipline keen enough to cut it off That then the Mountain of the Lords house shall be exalted above the tops of the Mountain and established in the top of the hillâ— and all Nations shall flow unto it That then shall follow great peace and plenty and prosperity in the Church and all persecutions either from enemies without or Tyrants within shall come to an end I say these and many other things the Scripture tells us in reference to the Jews but I forbear to speak of them herâ— because I shall speak of them elsewhere with a refâ—rence to the whole Church and not the Jews only Object 16 This Opinion implies a fulnesse of all temporal blessings as Riches Honours long life a freedom from all offliciions c. under this Kingdom Answ 1 Though some have spoken of a fulnesse of all temporal blessings in ths Millenary Kingdom yet they do not hereby mean a Iewish or Mahumetan Paradise as is by some falsely and uncharitably suggested But they mean hereby peace safety riches health long life or what else was enjoyed under any Kingdom or can be had in the world or may any way make their lives more comfortable yet Withent sin Mark the words without sin in the having of them This is all they mean by temporal blessings and the sinful abuse of the creature 2. To think the Saints the subjects of this Kingdom if they have these temporal blessings shall abuse them to those carnal pleasures of bed and board which have been dreamed of by sensual Turks and Talmudists is to unsaint them and to make them vile gluttons and unclean persons contrary to what the Word of God saith of such persons Rom. 8. 5. They that are after the flesh do minde the things of the flesh But they that are after the Spirit the things of the Spirit So also 1 Tim. 4.5 Al so Tit. 1.15 And Rom. 8.13 14. And in other places 3. They that make this Objection would make men believe that sensuality is pleaded for in this question but that is but an abuse both to the Assertors hereof and to the question it self for sensuality is not pleaded for but it is indeed holiness that they of this opinion plead for which is so much by most exploded yea derided and hated at this day in the world who cannot abide to hear of the Saints reigning on Earth with Christ a thousand years for then would be such a time such a height and measure of holinesse on earth as never was before and never entred into the hearts of men to conceive of and this in reality is that they cannot endure but it is a death to them to hear of 4. Suppose that some men have dreamed or should of carnal pleasure as Turks and sensual Talmudists have done yet if we will know the minde of God in the matter we ought to look what God aimeth at in this Kingdom and not what sensual dreamers have said or aim at Now what God aimeth at in this Kingdom most evidently appears in Scripture to be a time of holinesse and reformation a time of peace and purity a Kingdom of Saints and sincere Worshippers who may worship him in spirit and in truth according to his own appointment and give him the service which he himself requires And this is it we are to look after in the Kingdom of this question we are to think what holiness what righteousnesse what purity what piety what sincerity what heavenly-mindednesse what knowledge of God what Orthodoxity what pure worshipping of God c. shall be in this Kingdom and not to talk of sensuality and carnal pleasures and so corrupt the point by making a vile and wretched use of so holy and so religious a Kingdom as the reign of the Saints with Christ on earth shall be Certainly this Kingdom is most holy and sacred or else no Kingdom of Christ at all for holinesse becomes his Kingdom for ever 5. The reason why Christ forbids carking and caring for the things of this life is because they take off the mind from thinking on God so often and so frequently as we should And the reason why God will have a plenty of temporal and outward blessings in this Kingdom ready at hand for the use of all those that any way stand in need of them is that the thoughts of his people their time or strength may not be taken off from a close attendance upon God by looking after the things of this world Mat. 6 31 32. 6. To say or think that temporal blessings are not promised to the children of the Kingdom but purely spiritual is against the Scriptures 1 Tim. 4.8 Godlinesse is profitable to all things having the Bromise of the life that now is and of that which is to come Psal 34 10. The young Lions do lack and suffer hunger but they that seek the Lord shall not want any good thing Matth. 6.33 All these things shall be added to you Rev. 21.24 And the Kings of the Earth do bring their glory and honour into it Those that need these blessiags as the Nations of them that are saved and walk in the light of the New Jerusalem will have the promise of them 7. To say that temporal blessings are not proper for the fruition of Saints is to wrong the Saints of their right for they only have a proper right from God to them which the wicked of the world have not 1 Cor. 3 22 23. 8. Though the worst of then may have these outward enjoyments for the present and the best men want them whereof we see an Example in Dives and Lazarus yet it shall not alwayes be so for in the time of this Kingdom the best shall have them and the worst shall want them Zach. 14 17 18. 9. Though the Kingdom of God is not meat and drink as Paul saith Rom. 14.17 in respect of its essentials yet it is not without meat and drink in respect of additionals as that known place doth testifie Mat. 6.33 10. Though temporal blessings are now but for a moment many times yet are they blessings while they are enjoyed and though the grief of their cessation may more then counterpoise the contentment of their fruition to them that lose them yet it is very clear the Saints shall enjoy them in this Kingdom during life
Nations of them that are saved who are mortal and eat and drink and have Kings and Ordinances and marry and have children and their children are all taught of God And many will be converted to God within the thousand years all these walk in the light of the New Jerusalem and these Kings bring their glory and honour to it and take directions from it And then when the thousand years are ended comes the battel of Gog and Magog and the last and general Judgment then sounds the last Trumpet which is as I said before the Trumpet of consummation as the other was of the initiation of that great day and they that are then found alive shall be changed as before and Christ makes an end of his Kingdom after the separation sentence and execution delivering up the Kingdom to the father that God may be all in all thenceforth for ever This Answer if I be not deceived cuts the ham-strings of this objection if it self be good and there are but two things I think to be cleared to make it passeable 1. That the Rapture of the Saints 2. That the Trumpets are such as in this predication they are said to be a word therefore to these 1. This Rapture of the Saints that are alive at Christs coming must be I think in the beginning of the thousand years for they shall meet the Lord in the aire which cannot be meant of the end of the thousand years for then Christ is on the Earth with them so that although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first and then may admit a great distance of time as Mr. Mede saith in his first answer to this objection yet I see not how it can do so here And if as he saith in his fourth Answer this Rapture should be to preserve the Saints from that great Conflagration of the Earth and the works thereof 2 Pet. 3.10 that is also held to be in the beginning of the thousand years in the Armageddon battel before the New Heavens and New Earth And that this Rapture should be without their change and stating in immortality I think hardly any man will say for they are thenceforth ever with the Lord on Earth during the thousand years and in Heaven ever afterwards Ergo they neither marry nor multiplie nor die any more but are as the Angels and therefore are nore of the Nations that are said to be saved and walk in the light of the New Jerusalem Rev. 21.24 2. But the greatest question will be about the two Trumpets the one of initiation or inchoation of the thousand years the other of consummation in the end of the thousand years or rather some time after Rev. 20.9 to wit when Gog and Magog's attempts are over and their armies burnt with the fire that falls from Heaven and consumes them for then doth the last Trumpet sound Now that this is so I humbly offer what follows for the clearing of it 1. Because all the dead are said to be raised at the sound of the Trumpet now as we have already heard they are raised at two distinct different times therefore there must be two distinct and different trumpets for otherwise some should be raised with the sound of the trumpet and the rest without which I think hardly any man will affirm or grant 2. Because the text tells us 1 Thes 4.16 1 Cor. 15.52 of a trumpet and the last trumpet which seem to be distinguished one from another for the last trumpet must necessarily be understood in opposition to a former of the som kind and wheras some have taken this last trump to be the seventh Apocalyptick trumpet Rev. 11.15 and so called the last in opposition to the former six that cannot be because those are judicial trumpets but these are of another kind and have a distinct use and end from the former Object 18 Our Creed speaks but of one Resurrection not of two Answ 1 So the Creed speaks but of one forgiveness of sins not of two and yet one man hath his finnes forgiven before another so it speaks of but one eternal life not of two or ten or many yet one man enters into eternal life before another and indeed every man in his own order so that if there were as many eternal lives distinct one from another as there is orders or distinct times of entring into the same we must reckon not one or two or ten but many thousands so it is with the resurrection of the dead one man dies before another and one man riseth before another 2. The Church of Christ in her Primitive and purest state taught this without doubt that the resurrection of the body is but once and one and yet in these parts viz. of the just in their place and order then of the unjust after in their place and order or at the Apostle phraseth it 1 Cor. 15.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one in his own order 3. All men die but once yet all men do not die at once So all men rise but once yet all men do not rise at once but some at one time some at another 4. When we speak of the first and second resurrection of the body we mean it either of one body or of divers if but of one body there is but one resurrection and no more But if we speak of divers bodies whereof one sort is good the other bad and compare thâ—â— together and ask the question which 〈◊〉 rise first the Answer must be the good shâ—â—â— rise first and have their part in the first reâ—ur rection and the bad shall not arise until the second resurrection The rest of the dead lived not again till the one thousand years were ended Object 19 A spiritual resurrection is before the corporal and every soul riseth spiritually from the death of sin before he riseth corporally from the Grave therefore the spiritual resurrection is the first and the corporal resurrection from the Grave is the second Answ 1 If the spiritual resurrection be the first then why doth Paul say the dead in Christ shall rise first he should have said the dead in Christ shall rise second for a spiritual resuâ—â— rection was before it 2. Though a spiritual resurrection be in som sense before a corporal yet it is never called the first resurrection in all the Scripture that title belongs to the resurrection of the body and no other 3. We may distinguish in this case between a resurrection properly and improperly so called the first resurrection properly so called is of the body though a spiritual resurrection improperly and only analogically so called precede and go before it 4. The first resurrection is so called not abâ—olutely but comparatively and that not in reject of one body but divert bodies Take one and the same body as for instance Peters and ask the question what resurrection did befall him first a spiritual resurrection or a corporal the answer is a spiritual
hence Chrysostom upon the place saith Aute impios resurgent justi ut sint primi in resurrectione non tantum dignitate sed tempore the just shall rise before the wicked that they may be first in the resurrection not onely in dignity but in time Now if the dead in Christ shall rise first when shall the wicked rise but in a second resurrection And if the resurrection St. Paul speaks of be the resurrection of the body why is not the resurrection St. John speaks of the resurrection of the body two And Paul tells us plainly 1 Cor. 15.23 to 26. that there is an exact order in the resurrection and that the order is thus first Christ the first fruits and Captain of our Salvation leads the way and is the first in order The second order is of those that are Christs of the godly at his coming And the third order is of all the rest of theâ—â— world when the end comes But I shall leave off to enumerate any further scripture proofs for the thing seems to me ever submitting my self to better judgements and plainer proofs exceeding clear and plain Object Yet when all this is done methinks I hear some say it is a novelty surely if it were true it would have been made known and been believed before now Solut. To this I answer I confess the apprehension of novelty is a great prejudice to this truth and I freely confess that that kept me off a long time from closing in with it but this is but an apprehension not a reality for If Christ himself and his Apostles and the Prophets and the Christian Jews both before Christ and since and the Primitive Gentile Christians were of this opinion then I hope it is no novelty but all these were of this opinion Ergo it is no novelty See Medes Diatrib p. 4. that all they were of this opinion is partly cleared in this small tract and partly might further but that I am resolved it shall not swell and other more learned men have done it I confess for the one thousand years Regnum Christi reign of Christ to be silent under the regnum Antichristi it is not at all to be marvelled at greater far had been the marvel if they who slew the Martyrs had owned in the least the Martyrs reign Can any man I pray you rationally conceiv Antichrist and his followers to be persons likely to own the reign of Christ and his followers When all the world wondred after the beast Rev. 13.3 4 Câ—e the Pope and his party that beastly power and faction and worshipped the Beast and cry him upas a non such saying who is like him who is able to make war with him as they did for one thousand two hundred sixty years which time alass is not yet out as the sad face of Christendom at this day witnesses I say then for Christs reign and Kingdom to be decryed yea almost thrust out of acknowledgement who can at all wonder And yet for all this so far is the opinion from novelty this Millennium hath been fully owned before yea and partly under the very reign of Anti-christ That it was generally owned before besides what hath been already said I have here out of many instances which might easily be produced onely made choice of one more because it bears so full witnesse to what I have in hand that it may be instar omnium instead of all others That great Counsel of Nice called by Constantine the Great besides their definition of faith and Canons Ecclesiastical set forth certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is forms of Ecclesiastical Doctrine some of these are recorded by Gelasius Gyzicenus in his Historia actorum concilii Niceni Amongst these there is this formula for the doctrine of the state of the resurrection the which that I may do them no wrong I shall here give in their own words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which in English for thâ—â— by most is best understood runs thuâ— The World is made worse by * By sin the knowledge of good and evil foreknowledge for God foresaw that man would sin Therefore we expect New Heavens and a New Earth according to the holy Scriptures when the Apparition and Kingdom of the great God and our Saviour Jesus Christ shall shine forth And then as Daniel saith shall the Saints of the most High take the Kingdom And there shall be a pure holy Land a Land of the living and not of the dead which David foreseeing by the eye of faith cries I beleeve to see the goodness of the Lord in the Land of the liâ—ine A Land of the meek and humble For bless dâ—saith he i. e. Christ are the meek for they shall inherit the earth And the Pâ—ophet and the feet of the Meek and Humble shall tread it Judg by this notwithstanding fifty years opposition how pâ—â—verful the Châ—â—iastical party yet was at the 〈◊〉 of and in that Councel That this hath been owned even under the reign of Antichrist appears amongst many other instances that might be given by that Catechisin set forth in King Edwards time and by him Authorised May 20. in the last year of his Reign where the two siest Petitions of the Lords Prayer are explicated in this manner The Dialogue is between the Magister and Auditor Upon these words sanctificetur nomen tuâ—m Auditor secundo loco petimus ut adveniat regnum ejus Adbuc enim non videmus res omnes Christo esse subjectas nâ—n videmus ut lapis de monte abscissus sit sine opere humano qui contrivit in nihil redeâ—it statuan descriptam a Daniele Vt Petra sola qui est Christus occupet obtineat totius mundi imperium à Patre concessum Adbuc Antichristus non est occisus quò fiâ— ut nos desideremâ—s precemur ut id tandem aliquando contingat impleatur utque solus Christus regnet cum suis sanct is secundum divinas premissiones utque vivat dominetur in mundo juxta sancti Evangelii decreta non autem juxta Traditiones leges hominum voluntatem Tyrannorum munde M. Faxit Deus ut regnum ejus adveniat quam â—itissimè That is in the second place we beg that his Kingdom may come for as yet we do not see all things to be subjected to Christ we do not see that the stone is cut out of the mountain without hands which bruiseth and brings to nothing the Image described by Daniel that the Rock alone which is Christ may occupie and obtain the Empire of the whole world granted him by his father As yet Antichrist is not slain whence it comes to pass that we desire and pray that that once at last may happen and be fulfilled that Christ alone may reign with his Saints according to his divine promises And that he may live and govern in the world according to the decrees of the holy Gospel and not after the
that time of truth without mixtures of errour a time of light without mixture of darknesse a time of knowledge without mixture of ignorance from whence all Heresie doth proceed The light of the Moon shall be as the Sun and the light of the Sun shal be seven-fold as the light of seven days The Ordinances aso will then be pure without mixtures of superstition humane inventions and will-worship There are those Rivers of water of life clear as chrystal Great also will be the holinesse of that day Zach. 14.9 Rev. 22.1 Isa 2.2 For it shall come to passe in the last dayes that the Mountain of the Lords House shall be established in the top of the Mountains and shall be exalted above the hills and all Nations shall flow unto it And many people shall go and say Come ye and let us go up to the Mountain of the Lord to the House of the God of Jacob and he will teach us of his ways and we will walk in his paths for out of Zion shall go forth the Law and the Word of the Lord from Jerusalem See also Zach. 8.19.20 21 22. The streets of the City are all gold and golden will be the lives and conversations of the Citizens yea God shall be known in her Palaces for a refuge the foundations of her City are all of Pearl her streets paved with precious stones her Gardens fragrant with all manner of pleasant flowers her delightful walks are always green her Springs are living waters her months are one continued May her Trees bear all manner of lovely fruits and the leaves of the same are for the healing of the Nations her years are one lasting joyful Jubilee and her strength is always firm her same men leap as Harts and the tongue of dumb men then are loosed O when shall we go how shall we get to this holy and beautiful City of God Her time is coming her year is at hand and the Lord will hasten it in his time Reader thou hast here a little taste of the beginning of Zions blisse held forth unto thee only according unto our weak and short manner of conceiving and expressing the things themselves as far surmount our thoughts and words as the Heavens are above the Earth and as the East is distant from the West Give me now leave to put a period to all in a word or two of Application Vse 1 Let us help forward this Kingdom of Christ on Earth by faith and prayer and so much the rather because the time approacheth the Promises are even come to the birth and they draw on apace Pray we therefore for the ruine of Antichrist Rome must down before Christ will set up his Kingdom and for the calling of the Jewes for the beginning of this Kingdom must be with the Jews they â—uâ—t be Caput Imperii the Head and Seat of this Empire must be among them And let us pray according to Christs direction Thy Kingdom come and thy Will be done on Earth as it is in Heaven which will never be till these thousand years Let as saith David all Nations serve thee O God let all people praise thee O pray that God would take to himself his great power and reign before the Ancients gloriously Vse 2 This may inform us that the day of Judgment is not so far off as many think it For if once Antichrists Kingdom go down Christs Kingdom is set up as we have before heard and certainly Antichrists twelve hundred and sixty days of reigning are not long to continue though we cannot tell justly how long yet in the general we know it cannot be long and Christs Kingdom is durante currente die judicii within and during the great day of Judgment Vse 3 This doctrine speaks comfort to you O ye sons of Zion and daughters of Jerusalem O thou Wife and Spouse of Christ thou art She who hast seen and dost see affliction yea from thy youth up thou hast been slain and killed all the day long the furrows have been made long upon thy back and thou hast been â—â—ptied from vessel to vessel Thy flesh hath 〈◊〉 no rest but troubles are on every side without are sight◠〈…〉 been covered as with a cloud and art for a 〈◊〉 word and hissing to passers by yea accounted as the off-scouring of all things unto this day But he of good chear yea awake and sing thou that dwellest in the dust for thus saith the Lord God O thou afflicted and tossed with tempest and not comforted behold I will lay thy stones with fair colours and lay thy foundations with Saphire and make thy windows of Agats and gates of Carbuncle and borders of pleasant stones For thy Maker is thy Husband the Lord of Hosts is his Name and thy Redeemer the Holy One of Israel the God of the whole Earth shall he be called Wherefore lift up thy head for thy Redemption draws nigh and the years of thy deliverance are now at hand O wait and pray and bear up yet a little a very little while and thy work shall be rewarded and the wicked train shall be no more but the meek shall inherit the Earth and delight themselves in a very great abundance of peace do but fight stoutly through the pikes and win the field put forth thy strength and spare no pains no cost no sweat no blood O cast about a careful eye use all holy policy rally up thy force afresh it wants but a little and all 's thine own and then thou art made for 〈◊〉 〈…〉 dou◠〈…〉 〈◊〉 pleasure to give thee the Kingdom Thy 〈◊〉 who hath washed thee in his blood 〈◊〉 made thee clean and spotless behold he â—â—mes quickly and his reward is with him â—rise O Lord and let thine enemies be scattered â—â—d those that hate thee flee before thee Lay Babylon in the dust and let her Virgins be cut off O 〈◊〉 the hairy scalp of all thine incurable foes 〈◊〉 Zion be exalted and Jerusalem made a praise 〈◊〉 the midst of the Earth preserve thy Spouse in 〈◊〉 midst of Lions strengthen her faith lengthen her â—â—â—ience hasten thy coming O be as a Roe or â—â—oung Hart upon the Mountains of Spices Ameu FINIS