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
That v. 11. and v. 19. Their shame shall be taken away and they shall be made a name and a praise in all lands where they have been put to shame and all they that afflicted them shall be undone Instead whereof the Iews in all lands are under great reproach and contempt and their enemies rather undo them then that their enemies are undone for their sakes Thus of Zephany SECT XLV § 1 NExt we come to the Prophet Zechary who prophesied within two months at the same time that Haggy prophesied Hag. 1.1 Zech. 1.1 and therefore is commonly accounted as a co-partner with Haggy Both prophesying after Judah's return from Babylon in the second yeare of Darius sonne of Histaspis For Haggai reproves them chap. 1. ver 2. for not re-building the Temple And v. 6. declares that the scarcity upon them was for that neglect Neither of which could have been rationall if they had been then in Babylon Zechariah likewise hints the same time in chap. 1. ver 6. in acknowledging that God had then fulfilled the judgement threatned upon them And expressely in the 16 verse saith The Lord is returned to Jerusalem with mercies and his house shall be built § 2 These being premised the first place we pitch upon in this Prophet is chap. 2. ver 6. c. to the end of the chapter Ver. 6. Ho ho come forth and flee from the land of the North saith the Lord. For I have spread you abroad as the four winds of the Heaven saith the Lord. Vers 7. Deliver thy selfe O Zion that dwellest with the daughter of Babylon Vers 8. For thus saith the Lord of Hosts After the glory hath he sent me unto the Nations which spoiled you for he that toucheth you toucheth the apple of his eye Ver. 9. For behold I will shake mine hand upon them and they shall be a spoile to their servants and yee shall know that the Lord of hosts hath sent me Sing and rejoyce O Daughter of Zion for lo I come and I will dwell in the midst of thee saith the Lord. Ver. 11. And MANY NATIONS SHALL BE JOYNED UNTO THE LORD in that day and shall be my people c. Vers 12. And the Lord shall inherit Judah his portion in the holy land and shall chuse Ierusalem againe Of which words the introduction preceding in the § 1. leades us into this sence that they look beyond the two Tribes called Iudah unto the returne of the ten Tribes called Isreal § 3 It hath been often very grievous in my eyes to see how Authours commonly follow one another in expounding Scripture as if they were rather led by humain example then by divine reason And let this goe for one instance where they successively vote or dictate not demonstrate that that great call to the Jewes in ver 6. To come forth and flee from the land of the North c. relates to those of the two Tribes that tarryed behind when the rest of them returned I confesse as to wipe off singularity I am glad of the bare company in opinion of them that are learned but I had rather have one of their reasons if they give any then an hundred of their names Oecolampadius speaking for us saith Terram Aquilonis c. that is the Prophet calls Babylon the land of the North which is situated towards the Northern part Eastwardly And seeing that others were dispersed into divers parts of the earth according to the foure winds and others oppressed with other servitude all that are burdened are called c. And Pellican likewise voting for us saith the Prophet here foretels a double gathering of the Inhabitants and cals unto them for the dispersion of the faithfull was two-fold one of the people of Iudah in Babylon who are called together with Nehemiah unto the building of Ierusalem whom the Prophet exhorts to goe forth out of the province of the Babylonians and to beleeve the word of God and to restore the divine worship in the Temple The other was greater and more general of all Israel whom God had scattered into the foure quarters or climates of the world All which the prophet cals and desires to be congregated toward Zion c. But to leave men and words and come to reason ¶ 1. T is clear that this place of Scripture is a prophesie of future things by the language of it speaking all along from the fourth verse to the end of the chapter in the future tense that these and those things shall come to passe and such things and so God will do ¶ 2. And the exhortation in the sixt verse the thing in controversie is expresly there extended not only unto the Jews in the North viz. Babylon but to all of them dispersed in the foure quarters of the world as they are to this day Where marke the connexion For I will gather you from the four winds making this the meaning of coming out of the North. Compare also Zech. 8.7 a considerable place viz. Thus saith the Lord of Hosts behold I will save my people from the East Country and from the West Country and I will bring them and they shall dwell in the midst of Jerusalem Accordingly the Septuagint reads this of Zech. 2.6 thus Ω 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Ho ho fly from the land of the North saith the Lord Because I WILL GATHER you from the foure winds of Heaven saith the Lord. ¶ 3. The said two Tribes had been even now when Zechariah preached this Sermon returned from Babylon into Iudea near this sixteen years For as the best Chronologers cast up the account they returned from Babylon in the year of the world 3435. And Zechary began his prophesie in the year of the world three thousand foure hundred fifty one A faire time for the most of the Jewes of the two Tribes to take heart to returne that are mentioned in the beginning of their deliverance by Cyrus to have lingered behind the rest 1 Chron. 4. if feare of the Kings sincerity in dismissing them had remorated them and to have been incouraged by their fore-runners prosperity in Iudea if any considerable number staid in Babylon for feare of successe And therefore doubtlesse by this time most of the people of Iudah were returned Iosephus boldly affirmeth * and Sanctius approves the account that there returned of the Tribes of Iudah and Benjamin forty six hundred thousand Lib. 11. Cap. 4 and twenty eight thousand which may appear to have some truth in it if we compare Ezr. 2.61 62 63 64 65. and Nehem. 13.3 And truly the great work they did in re-building the Temple repairing the City wals and their bountifull offerings at the dedication speake aloud that they were a very numerous people And therefore t is very unlikely that the Prophet in that exhortation verse the sixt should mainly mind a gleaning of a few lingerers in Babylon ¶ 4. This exhortation ver the sixt calling for separation and to
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
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
brake off three of the ten Dan. 7. v. 20.24 that is about the yeer one thousand * Bucholc Ind. Chron ad an 1009. Periodus Judaica inquit Helvic ad an 950. circiter after Christ the Saracens tooke Hierusalem and have held it to this day And about the yeer after Christ one thousand foure hundred and fifty Mahomet alias Mahumete took Constantinople where Constantinus Palaelogus the last of the Grecian Emperours was utterly overthrown ** Bucholc Ind. Chron. ad an 1453. inde inquit orientis imperium penes Turcas fuit Sic Helvic in Chro. Atque hinc inquit imperium orientis prorsus ad Turcas tranâ—rit So that the Turke plucked up by the roots that is wholly subdued to him three of the ten Roman hornes or Kingdomes to wit Asia Graecia and Syria of which Jury was a part and became absolute Emperour of all the Easterne Empire *âŽ* Vid. Huet in Dan. 7. v. 8. But as for the rest of the ten hornes of the fourth Beast the Roman Empire being the fourth Kingdome upon the earth and diverse also from all the Kingdomes it is said it devoures the residue of the whole earth v. 23. and shall tread it downe and break it in peeces And thus the seven Roman hornes and the one Turkish Horn subduing three of the ten shall go on in their dominions to enslave the generality of the whole earth blaspheming God and making war with the Saints untill a time and times and halfe a time be finished v. 24 25. And then v. 26. the Iudgement shall sit and they i. e. the aforesaid judgement Iudicature or Sessions shall take away the said dominion and shall give it v. 27. to the people of the Saints of the most High Sutable to this Circumstance of order in Rev. 13. 1. c. There is a Beast rising out of the Sea that is the Roman Emperiality or Empire Antichristed or Papized that answers to all those foure Beasts in Daniel 7. For this Beast is like a Lyon in his mouth like a Beare in his feet like a Leopard in his adorned shining skin or faire outside And for his head it is sevenfold with ten hornes which ten hornes say the learned grew all on one head viz. the last of the seven heads said to have ten hornes because so at first as we said but now upon Dan. 7. but it hath for continuance but seven hornes because the Turk the King of the bottomlesse pit Rev. 9.1 to 12. brake off three Againe as the Beast aforesaid in Dan. 7. must hurt but for a time and times and halfe a time or dividing of times So this Beast in this 13 of the Revelation that contains all foure Beasts in Dan. 7. because it hath the evill qualities and Tyrannicall power of all those foure And from this one ariseth the other with one horne breaking off three of the others ten must continue and have power to doe mischiefe two and forty months vers 5. of this 13. of Rev. which two and forty months is made all one with a time and times and halfe a time Rev. 12.14 ¶ 3 The last thing wherein the seventh of Dan. and Rev. the twentieth agrees is in intents viz. to set forth that the Saints shall yet have a glorious Kingdome on earth over which they shall under Christ there reigne For seeing both visions agree in forme and matter and sense who can doubt but they must intend the same thing In that seventh of Dan. it is oft mentioned and hinted in sundry passages that the SONNE OF MAN must have the same Kingdome or dominion which all the foure Beasts had successively and he must give it to the Saints vers 13 14. I saw one like the Sonne of Man and there was given him dominion and glory and a Kingdome that all People and Nations and Languages should serve him His dominion is an everlasting Dominion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seculi saith Arias and oft signifies but for a long time expounded presently everlasting that is shall not be destroyed that is by any other earthly Monarch as the other foure destroyed one another vers 17 18. The foure great Beasts are foure Kings expounded here and verse 24. Kingdomes which shall arise out of the earth But the Saints of the most High shall take the Kingdome and possesse the Kingdome which the other foure Beasts had successively v. 19 20 21. the same is repeated againe with applications of the type or vision v. 23 24 25 26 27. All which was never yet fulfilled nor can the ultimate judgement be a time for it In like manner Rev. 20. Christ comes DOWN from heaven v. 1. and chaines up the Devil and for a thousand yeers To what end Not for a state of glory in the highest heavens above as all those passages testifie But that the Saints may rise and reigne with Christ a thousand yeers on earth as it is expresse Rev. 5.10 as a part of the proposition to the whole Revelation that and Chapter 1.7 making up the whole I say to reigne in New Jerusalem which to that end also comes down from heaven Chapter 21.1 and so long to reigne as till Satan bee let loose againe to seduce the Nations that the ultimate judgement begins verse 7. to the end of the Chapter So that what dominion the King of the bottomlesse pit had Rev. 9.1 c. to hurt for five months and what dominion the Beast had for two and forty months Rev. 13. and both under Satan while he was loose that very same in pure substance though not in the evill quality the Saints must have under Christ So that where the Saints were hurt beheaded and persecuted even there they must rise and reigne under Christ a thousand yeers v. 4. of this 20. of Rev. § 6 Thus you see there is great reason why we should looke into the Old Testament as well as into the New for this glorious estate of the Church yet to be on earth Where note for conclusion of this third Section That as God gave the Church in the Old Testament a glorious temporal estate on earth as well as a spirituall viz. That in Paradise on earth so by the like reason he will give both to the Church of the New Testament on earth described in Revel 21 c. as a second Paradise on earth For the New Testament must not be inferiour but rather better then the Old only with this difference The Old Testament-Church being then but in its infancie had the temporall first as a type of the Spirituall The New Testament Church must have the Spirituall first and the Temporall last being then made compleatly up and unto a perfect man according to the stature of Christ Ephes 4. SECT IV. Wherein the Promise to Adam Gen. 1.26 27 28. paralleled with Psalme the eighth as the eighth Psalme with Heb. 2.5 fully opened to prove our maine Position that there is yet to be on earth
crying c. And lastly the application of v. 21. of this sixtieth of Isaiah is as cleerly applyed to the same purpose Rev. 21. v. 27. And there shal in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lie § 3 Now where is the man or book that can say these things have been fulfilled since the time of this Prophesie That the Nations of Jews and Gentiles have conjoyned in matters of Religion as in the first ten verses of this sixtieth of Isaiah When ever did the Nations of the Gentiles bow down to the Jews and those that would not serve them did perish as v. 11.12 When were the Jews made an eternal excellency and the joy of many Nations as it is in 15 v when as v. 21. were the Jews made a righteous people to inherit the Land for ever But as sure as God is true these things must be And upon earth as the circumstances constraine And therefore before the ultimate judgement SECT XXIV § 1 THe fifteenth place in Isaiah is in Chapter 63. first six verses of which in a word Christ comes up as it is revealed to the Prophet from Edom with dyed garments from Bozra red in his apparrel by treading the Wine-presse alone treading downe his enemies in fury til their blood be sprinkled upon his garments § 2 John in the Revelation Chapter 14 v. 19 20 and Chapter 19 v. 11 12 13 14 15 16. applies these in the same phrase and figure to Christs destroying of Antichrist to be fulfilled on earth yet afore the last judgement Another Angel came out from the alâ—ar which cryed to him that had a sharp sickle saying thrust in thy sickle and gather the clusters of the vine of the earth for her grapes are fully ripe And the Angel thrust in his sickle into the earth and gathered the vine of the earth and cast it into the great Winepresse of the wrath of God And the Winepresse was trodden without the City and blood came out of the Winepresse even unto the horse bridles c. And I saw heaven opened and behold a white horse and he that sate upon him was called FAITHFULL and TRUE and in righteousnesse he doth judge and make war His eyes are as a flame of fire and on his head were many Crownes c. And he was cloathed with a Vesture DIPT IN BLOOD his name is called THE WORD OF GOD. And the Armies which were in Heaven followed him upon white horses c. And out of his mouth goeth a sharp sword that with it he should smite the Nations and he shall rule them with a rod of iron and he TREADETH THE WINE-PRESSE OF THE FIERCENESSE and VVRATH OF ALMIGHTY GOD. And hee hath on his vesture and on his thigh a name written KING OF KINGS and LORD OF LORDS § 3 These are obvious enough for every one to apply to the point in hand according to our former method so often repeated ## SECT XXV THe sixteenth place in Isaiah is Chapter 65. verse 17 c. to the end of the Chapter Verse 17. Behold I create new Heavens and a new EARTH and the former shall not be remembred c. v. 18. But be you glad and rejoyce FOR EVER in that which I create for behold I creat JERUSALEM a rejoycing and her people a joy v. 19. And I will rejoyce in Jerusalem and joy in my people and the VOYCE OF VVEEPING SHALL BE NO MORE HEARD IN HER NOR THE VOYCE OF CRYING v. 20. There shal be no more thence an infant of dayes nor an old man that hath not filled his dayes c. And they shall build houses and inhabit them c. And plant vineyards c. Before they call I will answer c. The woolf and the lamb shall feed together c. § 1 This will every one say that marks what he reads must signifie a state of the Church upon earth to bee before the ultimate judgement ## § 2 And there is no man or monument can be produced that ever this was so fulfilled since it was prophesied Therefore it must signifie a state on earth yet to come according to the Prophesies of the Apostles and their applications of the aforesaid Prophesie of Isaiah So doth Peter and John apply the 17. verse Peter in 2 Ep. chap. 3. v. 12. and 13. comforts the Jews to whom he wrote 1 Pet. 1.1 that before the ultimate judgement there should be new Heavens and a new EARTH wherein dwels righteousnesse according to Gods promise meaning this of Isaiah 65.17 And John in Revel chap. 21. refers this same place of Isaiah to the time of the glorious state of the Church on earth immediately after the fall of Antichrist In Rev. 19. the three last verses is Antichrists fall Chap. 20. the Devill is bound and the Saints reign Chapter 21. is their glorious estate described and in part by these words of the Prophet Isaiah I saw saith John a new Heaven and a new Earth and the first heaven and the first earth were passed away And addes in verse 17. Nothing that defileth enters therein In like manner the 18. and 19. verses of this 65 of Isaiah are referred and applied by St. John in Rev. 21. the first five verses to the glorious state of the Church yet to come after the fall of Antichrist Behold I make all things new new Heavens and new Earth and new Jerusalem which is all one as to say he creats And wipe away all tears from their eyes and there shall be no more sorrow c. I need say no more of this place to an understanding Reader of which Mr. Mead comparing it with 2 Pet. 3.13 and Peter with it saith Miror c. I wonder how any man can understand this of a state in the highest heavens SECT XXVI THe seventeenth and last place in Isaiah is Chapter 66. v. 5. c. to the end of the Chapter * This place of Isa 66. from the fifth verse c. Justin Martyr in his Dialog cum Tryph. p. 312. doth testifie to belong to the Kingdome of Christ that is to be at his second coming In which words saith he commending this place of Isa is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mastery of our being againe generated or made new at the Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and absolutely of all who expect Christ shall appear at Jerusalem and by well doing study to please him Thus Just Mart. with which Mr. Mead is much taken and understands him in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mean the Resurrection of the godly § 1 The Prophet in the fifth verse directs his speech to them that in an holy manner trembled at Gods word The effect of his speech there is that though their false brethren hated them and cast them out for Gods name sake saying Let the Lord be glorified that is we have done well in casting them out or let God appeare in his
thousand that is to the universal Church who are verse 14. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comming or about to come out of tribulation not come out They were washed afore in the bloud of the Lamb ever since their beleeving but that was from sinne but they are not yet come out of great tribulation but that shall bee ere long So that that which follows to the end of the Chapter cannot now bee applyed to their persons viz. That they shall hunger no more nor the Sun light upon them any more And God shall wipe away all tears which are spoken in the future Tense as of things to come And it cannot be applied to their future state in heavenly glory For the Heathens that knew but the immortality of the soule never dreamed of hunger or thirst or feare to befall good men in the world to come Nor did the Philosophers thinke that the Sunne did shine above the highest of the orbs of the material heaven Therefore there is no probability in the least that this is a description of everlasting glory but of a state on earth where the Sunne hath smitten and there hath been hunger and thirst and have been tears So that still I minde you this Chapter is but a parenthesis of comfort put there by way of anticipation For it is put between the sixth and seventh Seal between which must be a methodical succession The sixth Seale is in chapter 6. which is most terrible obscuring heaven shaking the earth terrifying the sonnes of men And the seventh Seale is in Rev. 8. verse 1. In which eight Chapters whiles Christ intercedes over the prayers of the Church in regard of some slaine as it is in Chapter 6. The seven Trumpets appear in order to sound at their time Rev. 8.6 c. so that the calamities of the world goe on in the world upon earth and from hence forward till Antichrist be downe As for the 11 Chapter it is plaine that it is but the summary of all that which John prophesies of the more Ecclesiastical state of things in his ensuing Book of the Revelation as in the former he had prophesied of the more Political I say a summary For there is set down the more pure state of the Church v. 1. and more corrupt verse 2. And of the two witnesses in sackcloath one thousand two hundred and sixty yeers and their lying dead in the grave three yeers and a half as well as rising and ascending And there is Babylon falling viz. The tenth part of the City c. as well as Babylon trampling and triumphing over the Witnesses So that unlesse we will jumble all into a confusion this 11. Chapter is but the summary of what follow in the whole book of the Revelation And in the 12 Chapter there is as much for the loosing of Satan as for binding For the 13 Chapter it plainly sets out the time of Satans power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two and forty months or a thousand two hundred and sixty dayes viz. yeers which power he hath not when his master Satan is bound as we have and shall heare For the 14 and 15. Chapters the Churches triumphant songs of victory over the Beast are but in hope of a thing to come Another Parenthesis of comfort proleptically inserted For before and behinde their song in Chapter 15. is mention of the Angels having the seven last plagues to fulfill the wrath of God viz. The pouring out of the seven Vials as it follows Chapter 16. I need goe no further in my Antithesis to the Doctors instances ¶ 2 We answer to his Antecedent or first Proposition that if indeed as Doctor Prideaux would have it from the 6. Chap. of Rev. to the 20. Saints are in their reigning condition and Satan is bound according to St. Johns true intent Rev. 20. what means all that while all that adoe against the enemies of the Church of seven Seals Chapter 6. and 7. of seven Trumpets Chapter 8. of seven Vials Chapter 15. and 16. and in 17. is described the sin and the judgement of the Whore and in Chapter 18. the manner of her utter destruction and Chapter 19. the destruction it selfe And then and not till then in Chapter 20. S. John speaks of binding of Satan so as the Saints may be said to reigne indeed After which no Seals Trumpets or Vials onely there is a proleptic or anticipation of the ultimate day of judgement mentioned verse 11. of Chapter 20. because it is the period of the thousand yeers but the state of times in Satans binding and the Saints reigning is after described in Rev. 21. and 22. Chapters ¶ 3 We answer to his said Antecedent or first Proposition That by the Doctors tenet and proof that Satan is bound from Rev. 6. to Rev. 20. for he saith that the beginning was in Constantines time that the Saints began to reign And John tells us that the thousand yeeres doe end at the ultimate day of judgement Rev. 20. it will follow that from Constantine M. which the Doctor puts in three hundred yeers after Christ to the day of judgement is but a thousand yeers For the Doctor in his stating the question confesseth that the thousand yeers must be taken properly and precisely But wee and most Nations doe compute from three hundred yeers after Christ to this yeer one thousand three hundred fifty three and yet the day of the last judgement is not come No nor the War of Gog and Magog which precedes it No nor the fall of Antichrist and Babylon which precedes that c. Next we come to answer to the Argument or Consequent or last Proposition § 3 To the Proposition it self That therefore all this while the Saints reigned wee say that though they reigned over sinne which is no more priviledge then every Saint hath had since the beginning of the world yet they reigne not on earth over their corporall enemies as the fifth Monarchy or power which is the minde of the Scripture as we have before abundantly proved ¶ 2 To his first proof viz. So are they Kings as they be Priests But they are Priests spiritually Therefore c. We say to the major and minor ten Millinary yeers that they shal be Priests on earth therfore joyntly they shall be Kings on earth And they shall in body sensibly offer up sacrifices on earth of praises and Hallelujahs Rev. 11. Rev. 14. Therefore they shall in the body sensibly reigne on earth The notion is changed but the place and thing is the same Therefore it is said Rev. 5.10 He hath made us Kings and Priests unto our God AND we shall reigne on earth And Rev. 20.4 shall reigne with Christ a thousand yeers The time and place sheweth what reigning it shall bee even such as to whom Kings and Nations shall bring their honour Rev. 21. But in heaven the Saints enjoy but not reign with Christ because Christ as Christ doth not there reigne as we have
Church which consists of particular Saints is thus perfected § 4 To the proof of his major There is not one place that concludes his major that That must be the continued condition of the Church whiles it is on earth We will give a touch upon each place ¶ 1 For mixedness Mat. 13 40.24.11 Luk. 18.8 First to that Mat. 13 40. the words are plain for us viz. As therefore the tares are gathered and burnt in the fire so shall it be at the end of this world It s not said the end of the world but of this world And not onely so but in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This series of ages And more yet it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfecting 3 As in Acts The restitution no word to properly signifie an end But it implyes an end the end of consummation not of consumption of perfection not of destruction And in opposition to this the Apostle Heb. 2 calls the state of the thousand yeers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must signifie a state on earth so that this of Matthew is fulfilled at the beginning of the thousand yeers when the wicked are so destroyed at the beginning of them Rev. 19. last Secondly To that Matth. 24.11 Many false Prophets shall arise and shall deceive many Iniquity shall abound c. We say it is most expresse there that these things are to be before the propagating of the Gospel to all the world So verse 13. and comes between that verse 11 12. and the end of the world verse 14. So that the thousand yeers is the fruit of the Gospel spread to all the world and so brings a cessation of seducement Rev. 20. Thirdly To that Luke 18.8 Neverthelesse shall he find faith We say here is no touch of the ultimate end of the world The coming of Christ is that his appearance in the thousand yeers which Mr. Baâ—ly and others being ignorant of they beg the contrary and lay it for a principle on which to build their argument and so they beg that That the Saints shall not have a time of all peace on earth The meaning of the place is for us viz. Christ will avenge his elect as in shorter captivities in Egypt and Babylon so in this longer But before that the times shall be so full of troubles that it shall be as Dan. 12. compared with Rev. 19. latter end As alwayes was before all deliverances by Christ As at Egypt At Babylon At Christs comming in flesh So that good mens faith shall be very low ¶ 2 For Troubles and Crosses Psal 34.20 Matth. 5 4. Act. 14.23 Rom 8.17.2 Tim. 3.12 To this we answer first That there is no mention here at all of all the times of the world to the ultimate end thereof Secondly All particular Saints do fulfill this in their lives Thirdly That this is that we say and mainly assert that because the Saints have been abused on earth therefore shall they be righted and honoured on earth according to Psal 37. to 11. and 29. and 34. and Matth. 5.5 And the state called Heaven in that Act. 14.23 is expounded of this thousand yeers Rev. 21. there is the beginning And our reigning with him in that Rom. 8.17 is expounded to begin in this thousand yeers Rev. 20.4 ¶ 3 For continuance of Ordinances Eph. 4.11 1 Cor. 11.26 It is easily fully answered That if that state in the thousand yeers prove a sinlesse condition the Saints being perfected as it is in that Eph. 4 verse 12. It can be no griefe to Mr. Baily or any else that Ministries of Repentance praying for wants Discipline for Delinquents shall cease And if then Christ COMES and appears as 1 Cor. 11. what matter is it if the Lords Supper shall cease But wee doe not hereby intimate all Ordinances shall cease Adam had some in Paradise and shall have some in glory viz. To sing Hallelujahs praises to Jehovah ¶ 4 To the need of Intercession First I say Mr. B. should have done well to have proved that any did deny the continuing of Christs Intercession till he layes downe all 1 Cor. 15.24 Secondly His places 1 Joh. 1.8 c. 2. v. 1. Heb. 9.24 is true while we have sin But 't would not bee a selfe-deceiving as S. John calls it for a soule to say in heaven above he is without sinne So nor upon earth in the thousand yeers if so Christ makes our condition And when we are without sin we need not Christs active Intercession for conversion or confirmation in regard of weaknesse of grace yet I know not but that Christs presential Intercession shal continue till all the Churches enemies be utterly cast into hell and the Saints attaine their highest happinesse in heaven But that it may cease as in regard of the sins of Saints at the thousand yeers I doubt not if that prove a sinlesse condition as that place quoted by Mr. Baily Heb. 9.24 to the end of the Chapter doth seem to mee clearly to affirme For verse 24.25 c. Christ entring heaven having dyed once in the last verse t is said he shall appear the second time without sinne unto salvation that is as not making attonement for sinne And this second comming is next after his Ascension and that is at the calling of the Jewes at the beginning of the thousand yeers as wee have before proved And this salvation must be a thing beyond the state of grace we are now in therefore most likely it shall bee our sin-lesse condition We shall be as Adam for inward perfection for or 〈◊〉 I know and the Apostle hints at it Heb. 2. verse 7. c. As we â—â—â—e shewed afore SECT VI. Mr. Bailyes sixth Argument § 1 THe Scripture makes the time of Christs second coming to be secret and hidden not onely to men but to the very Angels and to Christ himselfe as man Mark 13.32 But of that day and that houre knoweth no man no not the Angels neither the Sonne But this Doctrine makes that day openly knowne and tells the time of it punctually For they make the thousand yeers to begin with the one thousand six hundred and fiftyeth yeer or else with one thousand six hundred ninety five and the day of judgement to be at the end of the thousand yeers § 2 Ans First There is a difference between a day to an houre and between about such a yeer Secondly M. Baily cannot but know a difference between Christ on earth and Christ in heaven Christ had not Commission to send so much of the Spirit whiles hee was on earth as when he was in heaven So Eph. 4.8 compare Joh. 7.39 and Act. 2.1 c. In like manner if the Deity did not communicate to Christs man-hood whiles on earth the time for nescience is not a sin yet it s plaine the Deity did communicate it after Christ was in heaven Rev. 1.1 The Revelation of Jesus Christ which GOD GAVE UNTO HIM to shew unto his servants
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
spirit shall be removed farre away from the Church Zach. 13 2. Thirdly For the rest of the dayes works of Creation as in them were created the dry-land the Plants the Fishes and Fowls and Animals c. So in this New creation there shall be a perfection of all those then in being for of a resurrection of irrationals I know nothing and they shall be freed and set at liberty from all danger and hardship Isa 11.6 7 8 9. Rom. 8.19 20 21 22. I speak now short to these things because I am not yet come to the qualifications of this future glorious estate into which this Head would sometimes faine draw me but I will not be anticipated ¶ 4 This future glorious estate on earth is a creation in regard of the end viz. that as man was created last of all most perfect in soule and body as the subordinate end next under God for which God made it viz. that man might have the possession and use of all and dominion over all Gen. 1.26 So in this New creation Christ restores all things to their perfection and every beleever to his to that end that all beleevers being raised or changed as afore described may joyntly and co-ordinately rule over the whole world and all things therein next under Christ their Head I say All and not apart onely as some unwarily publish And I say joyntly not one part of the Saints to usurp authority over the rest as many dream And co-ordinately All upon equall tearms not some Saints to rule by Deputies made of the rest of the Saints as the practise of men seem to interpret And all to be true Saints not seeming Thus we read in Dan. 7. verse 14. and 27. And Rev. 20.4 And Chap. 21. verse 24.26 Study the places well and you will easily picke it out CHAP. III. Measuring out the DIMENSIONS of this glorious estate to be on Earth afore the ultimate universal Judgement § 1 HAving done with the Creation of it we come next to the Dimensions Quantity or Extent of the glorious Kingdome of Christ on Earth yet expected viz. That as the other foure Monarchies did over spread all the inhabited world as it is said of Nebuchadnezzars Assyrto-Chaldean Monarchy Dan. 2.37 that he was King of Kings and that WHERESOEVER THE CHILDREN OF MEN DWEâ—T the Beasts of the field and fowles of the Heaven GOD HAD GIVEN INTO HIS HAND and had made him RULER OVER ALL and of Caesars Roman Monarchy Luke 2.1 That there went out a decree from him that ALL THE WORLD should bee taxed So this fifth Monarchy of the Saints reigning on earth under Christ must be as large as those Monarchies as large as the whole world for ample Dominion though not for sincere conversion That is the generality of men in the time of this Kingdome being converted into true Saints they shall rule over all the whole world of men swallowing up the other former Monarchies So that if there be remaining a secret seed of hypocrisie in â—ome which shall at last God so foretelling Rev. 20.8 breake out in the Gogican War at the end of our THOUSAND yeers shall yet mean while all men all the time of the thousand yeers shall be demurely subject to the Dominion of the Saints Touching the latitude and largenesse of this Holy-Kingdome read Dan. 2.34 35. The stone cut out without hands smote the Image on his feet that were of iron and of clay and brake them to peeces Then was the iron the clay the brasse the silver and the gold broken in peeces together and became like the chasse of the Summerthershing floore and the wind carried them away so that NO PLACE WAS FOUND FOR THEM and the stone that smote the Image became a great Mountaine and FILLED THE WHOLE EARTH Dan. 7.26 27 And the judgement shall sit and they shall take away his the preceding Monarchies Dominion c. And the Kingdome and Dominion and the greatnesse of the Kingdome UNDER THE WHOLE HEAVEN shall be given to the people of the Saints c. And Rev. 10.7 St. John having said In the dayes of the voyce of the seventh Angel when he shall BEGIN to sound the mystery of God shall be finished he goes on in the 11. Chapter verse 15. saying The seventh Angel sounded and there were great voyces in Heaven saying The KINGDOMES of this WORLD are become the Kingdomes of our Lord and of his Christ and he shall reigne for ever That is no Monarchy shall ever be on earth after his Adde Isa 2. In the second verse c. whereof yee have the propagation of the Gospel of Christs Kingdome and mens obedience to it In the 11 verse repeated againe verse 17. yee have the Lord Christ exalted and his overthrowing all worldly powers prostrate before him in these words The lofty lookes of man shall be humbled and the haughtinesse of men shall be bowed downe and the LORD ALONE shall be exalted Which words though covertly for feare of provoking worldly Monarchs are alleadged by the Jewes to the same end as you have heard afore at large To the same effect of the largenesse of Christs Kingdome is that notable place in Isa 24. verse 21 22 23. In that day it shall come to passe that the Lord shall punish the Host of the high ones that are on high and the Kings of the earth UPON EARTH and they shall be gathered together as prisoners are gathered in the pit and shall be shut up in the prison and after many dayes they shall be visited Then the Moon shall be confounded and the Sunne ashamed when the Lord of Hosts shall REIGNE IN MOUNT SION and in Jerusalem before his Ancients gloriously His Ancients are his ancient people the Jews And as the material Sunne and Moon shall be then nothing in comparison of the light of Gods presence as afore-shewed so the metaphorical Sunne and Moon for the same Scripture may have two subordinate senses Rev. 17.9 10. I say the metaphorical Sunne and Moon of higher and lower humane Majesties shall be confounded with shame So Jacob a Prince in those times and his wife are called by the name and interpreted to be the meaning of that name of the Sunne and Moon in Josephs dream Gen. 37.9 even as we had but now in that 24 of Isa both name and thing metaphor meaning expressed And by the same rule and proportion we may admit of others annexing a metaphorical sense to that Revelation 21. verse 23 24. that in Christs Kingdome to come upon earth there shall be no need of the Sunne or Moon i. e. of Emperial Royal or Princely Potentates to keep the peace as we have expounded it also in a litteral sense of the obscuring of the glory of all the Stars by the paramount glory of Gods presence For God and the Lambs presence shall be in stead of and more then the Sunne and Moon in both senses One both learned and godly doth likewise to the
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
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
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
great things And that this day of ours which is bounded with the rising and setting of the sun doth bear the image of the GREAT DAY which a certain circuit of yeers doth determine After the same manner the forming of the earthly man did carry before it the formation in future of an heavenly people For as when all things were finished God made man last upon the sixth day and brought him into this world as into an house well furnished So now in the GREAT SIXTH DAY the TRUE MAN is formed by the Word of God that is the holy people is figured unto righteousnesse by the doctrine and precepts of God And as then he was made of the earth mortall and imperfect that he might live a thousand yeers in this world He alludes to the Fathers before the flood who lived each of them neer a thousand yeers So now the perfect man is framed of this terrestrial world that being made alive by God he may reigne in this same world for the space of a thousand yeers And saith Lactantius in the fifteenth Chapter of the said seventh Booke As it is in the Scriptures how and for what necessity Israel went down into Egypt there exceedingly multiplyed but oppressed with an intolerable yoke of Bondage God smote Egypt led his people through the red Sea but there drowned the Egyptians endeavouring to pursue the flying Israelites so this famous exploit was a figure of a greater thing to bee which God will bring to passe in the last consummation of times namely that God will deliver his people from the grievous servitude of the world But though God then smote onely Egypt because his people was but one Nation yet now because Gods people are over all the world and every where oppressed by the world God will smite all Nations even all the whole world and deliver his righteous people that worship him And as then there were certaine foresignes by which the the future ruine of the Egyptians was foreshewn So at the last shall bee prodigious wonders by all the elements of the world whereby may bee understood that ruine to all Nations is at hand For so then shall righteousnesse become rate and impiety so multiply that if there bee any good men then extant they shall bee as a prey to the wicked c. Then shall ruine over-run the world The cause of which devastation and confusion shall bee because the Roman authority by which now the world is over ruled MY SOULE saith Lactantius FEARES TO SPEAKE IT BUT I WILL SPEAKE IT BECAUSE IT SHALL COME TO PASSE shall bee taken away from the earth and the EMPIRE shall returne into ASIA and the EAST shall have againe the DOMINION and the WEST shall bee made servile Nor may it be a wonder that so huge and massie an Empire so long continuing and strongly confirmed should fall seeing there is no thing made by man but may bee destroyed by man even as the Emperialty was brought downe from the Assyrians to the Persians from them to the Grecians and from them to the Romans Seneca did not ineptly distribute the times of the CITY of Rome into Ages The first he said was her Infancy under Romulus c. And her first old age was when torne with civil warres she turned to be twy-child c. And if these things be so what remaines but death should follow old age And that this shall shortly come to passe the Sermons of the Prophets under the covert of other names that all might not easily understand doe denounce But the Sibyls doe speak it openly that Rome shall bee destroyed because shee hated the name of God and opposed righteousnesse And Hydospis a most ancient King of the Medes even afore the Trojan race was set up prophesied the same Saith Lactantius Chap. 16. how that shall bee lest any one should thinke it incredible I will declare first the Regality and chiefe power shall bee multiplied into many and cut and minced into crummes Then perpetual civil discords shall bee sowne and never shall bee any quier TEN KINGS shall stand up together who shall not suffer the world to bee ruled but to be ruined Then upon a sudden shall rise up against them a most potent Enemy from the utmost bounds of the North who by meanes of three of that number possessing Asia extinguished shall bee taken into the society of the rest and by them shall bee made chiefe Of them all This man shall domineer vex mingle divine and humane things subvert Lawes establish his owne and shall waste destroy and kill The name and seat of the Empire being changed there shall follow the confusion and vexation of all mankinde And that nothing may bee wanting to the misery of men a Trumpet shall sound from heaven according to that the Sibyl hath denounced giving a manifold lamenting sound whereupon all shall tremble Then from the wrath of God against unrighteous men shall rage sword and fire and famine c. Then according to the Sibyls verses The world shall bee unworlded c. scarce the tenth part of men shall bee left c. But saith Lactantius Chap. 17. I will yet plainlier explain how it shall come to passe The conclusion of times being at hand a great Prophet shall bee sent of God who shall convert men unto the knowledge of God c. And the wicked shall bee destroyed c. which hee shews in many and sundry particulars Then Lactantius in the eighteenth Chapter of the same Booke quotes divers Authors to that purpose As Hydaspes and Hermes and the Sibyls out of which two latter hee doth not onely minde the maine point hee hath in hand but also alleadge out of them that Christ is the Sonne of God And saith Lactantius Chapter 19. of the aforesaid seventh Booke The circle of the whole earth being oppressed at which time humane strength shall bee unable to destroy the tyranny of immense power God moved with the doubtfull power of his people and with their miserable lamentations shall forthwith send the Deliverer Then shall the midst of heaven bee opened in a quiet blacke night so that the light of God descending shall appear over all the world as lightning which the Sibyls expresse thus When as he shall come darknesse in a blacke midnight shall bee as fire c. Of which there is a double reason In the night he was borne and in the night hee suffered death And so after these in the night hee shall receive the * Kingdome of the earth This * is the Deliverer and Judge * the Revenger and King and * GOD which wee call Christ And hee shall descend his Angels accompanying him c. After this saith Lactantius Chap. 20. The places of the dead shall bee opened and the dead shall rise againe and the GREAT JUDGEMENT * shall bee performed by God * Christ concerning them of which Judgement and Kingdome the Erythrean Silyl thus speakes When that DAY shall receive its fatal
Prophet is to point out that Dominion and that Glory c. which the other foure Monarchs had And ALL PEOPLES and NATIONS and LANGUAGES should SERVE him whose dominion is for ever c. that is as long as the world below lasts all which manifestly relate to a Kingdome of Christ on earth compare v. 23 and v. 27. Thus far the Kingdome is given to Christ as if in comparison hee had none afore The vers 17. c. it is said to be the Saints Kingdome in these words These great Beasts which are foure are foure Kings that is foure Emperial Monarchies under foure races of mighty persecuting Monarchical Emperours of foure several sorts namely First Assyrio-Chaldean Secondly Medo-Persian Thirdly Grecian Fourthly Roman which shall arise out of the EARTH that is by violence succeed one another in that inheritance of the world But the Saints of the most High shall take the Kingdome that is that very Kingdome of the world that the other foure former Monarchs had and possesse the Kingdome for ever and for ever and ever that is in all ages as long as time shall bee as the original signifies adding v. 23. c. to the end of the Chapter The fourth Beast shall bee the fourth Kingdome upon earth that is the Emperour of the Roman Empire which shall bee divers from al the Kingdomes namely in Rule in Conquest and Cruelty and shall devoure the whole earth and shall tread it down and breake it in peeces meaning that the Romans shall conquer the whole world utterly defacing all Kingly dominion in the same And the ten Hornes out of this Kingdome are ten Kings that shall arise to wit the Roman Empire at last is divided into ten Kingdomes as John hath it severall times in the Revelation as a tendency to the ruine of that Empire for it follows here And another shall rise after them and he shall bee divers from the first and he shall subdue three Kings That is the Easterne Saracen-Arabian Turkish power ascending to a monstrous height of strength differing from the former in Nation Religion and Tyranny shall take away three of the said tenne Kingdomes And he shall speake great words against the most High see the Turkish Alcoran and shall weare out the Saints of the most High that is in a great measure slaying so many Christians at one battel as the tippes of their right eares filled nine sackes and thinke to change Times and Lawes that is those of divine institution as appeares also in his Alcoran and they shall bee given into his hand untill a time and times and dividing of times meaning that the Saint◠shall by divine permission fall under the Turkish power three hundred and fifty yeers from his first invading the Jewish Countries to his full and finall fall But saith the 26. v. c. to the end of the Chapter The judgement shall sit and they shall take away his dominion to consume and to destroy it to the end that is to say The Ancient of dayes as fitting in judgement judgeth to vindicate the Saints and so gives them opportunity and virility to deprive the Turke of his Kingdome and utterly to consume his power and strength And so in the 27. verse The Kingdome and Dominion UNDER the whole HEAVEN shall bee given to the people of the Saints of the most High c. That is the same Dominions of the whole world below that the former tyrannicall Monarches usurped shall now be given into the hands of the converted Jewes and holy Gentiles adhering to them to reigne on earth with Christ to whom these Dominions were delivered in the former part of this Chapter This place of the seventh of Daniel hath beene so large touching the Saints reigning with Christ on earth that we shall adde but one or two places more and that very briefly Revel 11.15 c. The seventh Angel sounded and there were great voices in heaven saying the Kingdomes of the WORLD are become the Kingdomes of our LORD and of his CHRIST or of him as CHRIST and hee shall REIGNE for ever and ever that is throughout all AGES from hence forward over the Kingdomes of the WORLD as if hitherto he had not in comparison reigned over them And the foure and twenty Elders c. fell upon their faces c. Saying we give thee thanks O Lord c. because thou hast TAKEN TO THEE THY GREAT POWER and hast REIGNED and the Nations were ANGRY which shewes this was not at the ultimate day of judgement and the time of the dead that they should bee judged is come that is the Saints should bee vindicated for so it presently followes that thou shouldest give rewards to thy servants the Prophets and to the Saints and them that feare thy name which what should it bee but to reigne on earth as it is both before expressed in the Preface Rev. 5.10 and after in the Catastrophe Revel 20.4 in regard of which reigning on earth they may bee said to bee the FIRST-FRUITS to God Rev. 14.4 because this is but the beginning of Gods worke of glorifying his Saints Let us close this Paragraph with Heb. 2.5 c. to 10. The world to come the Greek is the INHABITED world to come must be put under man though not under Angels according to Psalme 8. quoted there by the Apostle which Psalme relates to Gen. 1.26 where God gives Adam dominion over all the Creation But saith the Apostle in his time Wee see not yet all things put under him onely Jesus as the pledge is crowned with glory Therefore say I there is such a thing yet to come Let not the Reader if I may intreat so much despise the allegation of these Texts for the present purpose which are little more then barely alleadged onely to hint the Saints reigning with Christ on earth I desire to ingage him upon this request but for a time till I come to critically scan if I may assume so much confidence to my selfe these and many other places of Scripture And then upon his serious joynt view of all all together if he can bee of another minde different from mee let him for mee abound in his owne sense § 4 But to wheele about from this digression to our owne post and businesse in hand viz. the Reigning of the Saints WITH CHRIST at this time and in this place aforesaid Before they reigned but sometimes over their corruptions and Satans temptations but never over men but now totally and finally over Sinne MEN and Divels as wee shall demonstrate afterwards Their living must be after a RESURRECTION as the word is twice mentioned in this 20. of Revelation Though they bee made but spiritual Kings and Priests as the Objecters will have it in those words Rev. 5.10 Hee hath made us Kings and Priests to God yet how shall the next words be figured off from their proper sense where the Crowne of Dignity is put upon the head of REIGNING UPON EARTH Hee
hath made us Kings and Priests unto God AND besides Wee shall REIGN UPON EARTH And as through abundance of confidence begetting abundance of joy the Saints are brought in expressing it in a triumphing song And againe they praise for the same thing in substance in a song Rev. 14.3 And againe the same matter in the same manner in effect Rev. 19. first six verses And the reason given is because the Lord God Omnipotent reigneth and hath avenged the blood of his servants and the Saints are then extant to praise for it and all this must bee yeelded to bee on earth by whomsoever the rest of the Chapter shall be read out curiously for whiles the Saints are all in Heaven properly so called Christ needs not as it is v. 15. rule the NATIONS with a ROD OF IRON or as it is v. 18. c. Call the fowles to eat the flesh of Kings Captaines c. and of horses whiles he slayes men with the sword But I transgresse in anticipating if not prejudicing my selfe in spending so much time in touches hints and intimations afore I come to the elaborate scanning of these and other Scriptures SECT III. Analecta de Sanctis in illo MILLENARIO CUM CHRISTO regnantibus SAnctos cum CHRISTO regnare his mille annis tam Canorâ profertur emphasi ut nemo facile surdeat incurius In praefatione Apocalypsis cap. 5. praefatam aliquatenus in libro cap. 20. liberè habemus prenunciatam In 5. cap. ovantes canunt Dignus es Agne qui accipias librum aperias c. quoniam mactatus es fecisti nos DEO NOSTRO reges sacerdotes ET observetur illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeterea REGNABIMUS in TERRA Mirum si regnaverint in terrâ Christiani Christo ibidem non regnante Verùm non ita ab effectu sejungatur causa Sed vivent inquit vicesimum Caput regnabunt CUM CHRISTO mille annos 2. Ut verò Christus dicitur hoc Milleno ita in terris regnare quasi illum comparativè non anteà ibidem regnâsse dici videatur Apocal. 11.15.17 Ita Sancti pari analogiâ dicuntur tunc CUM ILLO illic regnaturi tanquam non regnantes ante haec videbantur 3. Videamus jam utriusque mappam Discutiamus postea Dan. 7. v. 9. ad v. 15. Videbam donec solia posita sunt ita Textus originalis it a vetus interpres ANTIQUUS DIERUM sedit coram quo myrias myriadum stabant Judicio considente libri aperti sunt Videbam tunc ex quo caepit vox verborum grandium quae cornu illud parvum nempe illud ultimum grandiloquum v. 8. loquebatur Videbam usque dum occisa est bestia illa scilicet decemcornupeta cum ultimo succrescenti cornu eradicanti tria v. 7 8. occisa est perditurque corpus ejus traditum incendio Residui etiam bestiarum ablatus est dominatus spacium tamen in vita datur iis us que ad tempus constitutum Visionibus videbam nocturnis quò◠ecce cum nubibus Caeli SIMILIS FILIO HOMINIS Christus nempe Veniebat deinde usque ad ANTQUUM DIERUM nempe DEUM PATREM pervenit ut sisteretur ante eum ETHUIC Christo scilicet datur dominatus gloriaque ac Regnum ILLUD Sic Graecè habetur emphaticè ad mentem Prophetae eundem domìnatum illam ipsam gloriam idemque regnum penes olim quatuor Monarchas jam Christo dari ut patet ex sequentibus ut omnes populi nationes linguae ei serviant cujus dominatus est perpetuus c. id est nulla post Christi dominatum Regnum sequitur in terris dominatio Vel perpetuum dicitur hoc Christi Regnum quod omni durante seculo est duraturum ut sonat origo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quae omnia cunctis ni captis oculis apertissimè referuntur ad visibile Christi REGNUM in TERRA expressiùs v. 23.27 collatis singulis quatuor Monarchiis quae praecesserunt ruentibus HOC Regnum hucusque Christo datum quasi nullum illi fuisset antea jam sanctis datur utpote cum Christo regnantibus v. 17. c. ad finem Hae bestiae magnae inquit unus ex astantibus juxta Danielem interpres quae sunt quatuor quatuor sunt reges e terrâ surrecturi id est quatuor Imperia Monarchica sanctos persequentia in terrarum haereditate invicem succedentia nempe Assyrio-Chaldaicum Medo-persicum Graecum Romanum Sed Sancti accipient Regnum HOC ut Junius dat emphasin qui possessuri Regnum IPSUM ut iterum dat Junius usque in seculum inque seculum seculorum Id est interpretanti Ephraimo Huito Sancti Judaei privabunt eas bestias suo dominatu eundem possessuri ad extremum mundi finem His visis Danieli optanti veritatem cognoscere de bestiâ quartâ ab omnibus diversâ dentibus ferreis conculcante caeteras deque cornibus decem in ejus capite deque ultimo succrescente cornu a cujus conspectu ceciderunt tria ore ejus loquente grandia gerenteque bellum cum sanctis eisque praevalente usque ad ANTIQUI DIERUM adventum judicium sanctis daturum ità responsum est Bestia illa quarta regnum quartum erit in terrâ quod diversum erit ab omnibus illis regnis consumet enim totam terram c. Id est Imperium Romanum diversum regimine victoriis crudelitate a caeteris eorundent dominatus regalia delebit Et cornua deâ—â—m ex illo regno sunt decem reges qui exsurgent post quos exsurget postremus qui erit a prioribus diversus tres reges deprimet Id est ex quarto imperio nempe Roma no surrexerunt decem status inferiores â—yrannici in quos hoc dividitur impeâ—â—um hâc praeparatione divinitùs factâ in ruinam ejus ut opportunè jam cornu Turcicum tres illorum domat dominaturque absolutissimè â—ejectis legibus imperialibus Romanis quâ ratione a decem omnino distinguitur Et loquetur postremus ille verba adversus excelsum excelsique sanctos deteret adeò ut cogitet se mutaturum tempora jus Id est quà m maximas inventas blasphemias contra Deum promulgabit crudelique tyrannide sanctorum debilitabit potentiam consulet de mutandis temporibus legibusque divinitùs institutis Tradenturque in manum ejus usque ad tempus tempora divisumque tempus Nempe Turca ita dicto conamine praevalebit ut Sancti ejus dominio trecentos quinquaginta annos subjicientur Sed judicium considebit dominatus ejus auferetur profligando perdendoque usque in finem Hoc est judicante Jehovâ sancti eripiunt illi regâ—um vim râ—bur potestatem ejus devastantes Regnum autem dominatusque amplitudo regnorum SUB TOTO CAELO dabitur POPULO sanctorum exceâ—sissimi Cujus regnum erit in seculum omnes dominatores ei servient auscultabunt Quibus
he that shall endure to the END the same shall be saved Of the other signes he said they did not signifie that the END was immediately at hand vers 6. These signs shall be saith Christ BUT the END is not YET But now hee comes to speake of the signe of the End of the world viz. that this Gospel of the KINGDOME shall be preached in all the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 published as by an Herauld And THIS Gospel of THE KINGDOME as pointing at this particular of the good newes of the Gospel that Christ should after all these darke clouds of the reigne of wickednesse have a Kingdome on earth And then saith Christ shall the END come which must of necessity import one of these ENDS and one of these wayes must be signified by the publishing of the Gospel in all the world That either the Gospel should be published in all the world to Jews and Gentiles as a signe immediately before the End of THIS present world that is before the thousand yeers of the great Restauration Or that the full and effectuall manifestation of the Gospel should be in the time of that Restauration in those thousand yeers which Paul calls Heb. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That inhabited world that is to come of which place much after as a fore-running signe of the ultimate generall end of the whole world Let the Reader take which he pleaseth For either of them concludes for us that after this signe according as we interpret the sequel shall be the beginning or ending of Christs visible appearance to us on earth As it follows vers 29. Then shall appear the signe of the Sonne of man not for a meer short sentence of judgement but to gather his elect from the foure quarters of the earth Of which place much in Sect. 3. of this 2 Book § 4 To gather all into an apparent argument the summe and signes of all is this If Christ in shewing the signes of his coming the second time doth clearly distinguish between his next coming and visible appearing and the end of the world and for that end gives distinct signes of both then Christ must come before the end of the world and visibly appeare But so doth Christ clearly distinguish and distinctly signifie those two as we have shewed Therefore there is yet a time wherein Christ will come and visibly appeare before the end of the world At first we know by the Gospels he came in a state of humility for salvation to sinners that should believe The next time he comes in glory to reigne visibly to the comfort of them that doe beleeve Rev. 20. first six verses Third and last time for terrour to the wicked vers 12. Of that second coming the thing now under consideration Christ having given signes as hath been shewed he concludes in verse 30. They shall see the Sonne of man in the Clouds of heaven with great power and glory which cannot be meant of the finall sentence of the ultimate judgement because of that in the 34 verse bound with an asseveration and attestation before and behinde Verily I say unto you this generation shall not passe till all these things be fulfilled Heaven and earth shall passe away but my words shall not passe away Of which 34. vers much afterward SECT X. Of the tenth Scripture for Christs visible appearance at the great restauration of the Church Luke 19. ver 11. to 28. He added and spake a Parable because he was nigh to Jerusalem and because they thought that the KINGDOME OF GOD should immediately APPEARE A certaine noble-man went into a farre Country to RECEIVE FOR HIMSELFE A KINGDOME and TO RETURNE and he called his ten Servants and delivered to them ten pounds and said unto them occupy till I come But his Citizens hated him and sent a Message after him saying we will not have this man to reigne over us And it came to passe when he was returned HAVING RECEIVED THE KINGDOME then he commanded these servants to be called unto him to whom he gave the mony c. Then came the first saying Lord thy pound hath gained ten pounds And he said unto him well thou good servant because thou hast been faithfull in a little have thou authority over ten Cities and so proportionable to the rest But those mine enemies that would not have me reigne over them bring them hither and slay them before me § 1 THis Parable was spoken a little before Christs suffering as appeares by the order of the Story here and in Mat. 25. It is pend by Luke who wrote the Acts where he carefully reports Christs coming againe just as they saw him ascend in relation to the restoring of the Kingdome of which Christ spake and the Disciples enquired after Act. 1.3 4 5 6 c. to 12. only saith Luke Acts 3.21 The heavens must receive him for a time and then he shall come from heaven and cause the restitution of all things as hath been opened § 2 The Preface to this Parable is a golden key to open the curious Cabinet of the meaning of this Parable that we may not relye upon a meere Allegory Christ spake this Parable because he was night to Jerusalem and because they thought that the Kingdome of God should IMMEDIATELY APPEARE It doth not deny the appearing of the Kingdom Christ is for it only he is against the immediate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the suddaine appearance of it he must afore that as is the maine sence of the Parable goe away into a farre country viz. to Heaven and leave talents in trust with his servants giving them time to imploy them and to be so long absent that his enemies grow so bold as to send after him with this high affront they would not have him to reigne over them that is according to the direct sence Some seemingly professours by his long absence should grow quite carelesse of improving the talents or gifts of endowments to his honour and others by his delay as they counted it should become professed enemies against him § 3 But whatever these mistakers dreamed the truth was that as the diligent Talenters expected and accordingly acted Christ went away to Heaven not to returne no more but went thither to take to himselfe a Kingdome which phrase viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie a Kingdome peculiar to himselfe as he is Christ else how doth he take it or receive it to himselfe And being installed into it he is to returne He had his Kingdome of grace before he went away as he oft mentioneth it in his Parables and Sermons adding that that his Kingdome was not of this world And he had the Kingdome of glory as his triumph over his Kingdome of grace having finished his conquest on the Crosse So hee needed not to returne to receive either of these Kingdomes It remains therefore that it is the Kingdome we speak of that he returnes to receive He went to Heaven
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
seats were put And so the last and best Low-Dutch Stoclen gesetteâ— werden So that by all it appears that this was a vision of material Thrones and of them set up set or setled for Divine power to sit upon which is exceedingly confirmâ—d by verse 10. and 26. where wee have the sitting of the Judgement or Judicature and the Ancient of dayes did sit and I saw and behold one like the Son of man came with the clouds of Heaven and came to the Ancient of dayes and they brought him neer before him And there was given him dominion and glory and a KINGDOM c. And the Kingdome and dominion and the greatnesse of the Kingdome under the whole Heaven was given to the Saints of the most High c. Let us for the advantage of the generall worke in hand and the particular point now under consideration weigh these two places together in the semblance of both Visions in the circumstances of both and in the samenesse of intents in both ¶ 1 In the semblance or likenesse of both Visions in sundry particulars 1 Semblance I beheld till the Thrones were set And why Thrones in the plurall And for whom These many Thrones were set in the Vision ONE for the Ancient of dayes whose Throne was like a siery flame v. 9. ANOTHER for the SONNE OF MAN who came to the Ancient of dayes and they brought him neer before him and there was given him dominion and glory and a Kingdome and all people Nations and Languages to serve him v. 13 14. THE REST for the TEN THOUSAND TIMES TEN THOUSANDS THAT STOOD BEFORE HIM verse 10. viz. The PEOPLE OF THE SAINTS to whom the Kingdome and dominion c. under the whole heaven was given under Christ the aforesaid Son of Man vers 27. So Rev. 20.4 I saw Thrones The Second semblance is that in Dan. 7. v. 10. where it followes The Judgement or Judicature was set which confirmes that our reading of the former verse That is the Judges sate as in the great Sanedrim as after in vers 26. and 27. The judgement sitting the Kingdome and dominion and the greatnesse of the Kingdome under the whole heaven is given to the people of the Saints of the most high In like manner in Rev. 20.4 it is said by John I saw saith he those that sate on the Thrones viz. those that had been beheaded for the witnesse of Jesus and those which had not worshipped the beast c. nor received his marke c. Third semblance is in Dan. 7.22 Iudgement was given to the Saints of the most High and the time came that the Saints possessed the Kingdome In like manner Rev. 20.4 it is said Judgement was given to them viz. to the Saints aforesaid that having opposed Antichrist sate upon the Thrones As Paul saith 1 Cor. 6.2 The Saints shall judge the world Fourth semblance in Dan. 7.22 it is said The Saints possessed the Kingdome viz. under Christ to whom it is first in order given vers 14. which cannot be at the ultimate day of judgement when hee resignes all and therefore the Saints then have no Kingdome subject to them Just so it is said Rev. 20.4 The Saints lived and reigned with Christ a thousand yeers which must be before the ultimate day of Judgement at which time Iohn saith Time shall be no more and Paul saith 1 Cor. 15. there is no more reigning by any but by God alone that then must be all in all Thus of the Semblance ¶ 2 The next thing is the Circumstances viz. 1 The signall or note when this shall be namely when the Sonne of man shall come in or with the clouds Dan. 7.13 In like manner the signall or note is in the Rev. Chap. 1.7 where it is said as the general proposition to the whole Prophesie Christ shall be seen in the clouds at his coming to set up this Kingdome which is explained according to our sense Rev. 20. v. 1. That Christ comes down from heaven when he restraines Satan and gives this honour to the Saints of reigning with him 2 The time it self The time is saith Dan. 7.25 after a time and times and halfe a time of the powerful prevayling of Antichrist whether ye understand one limb viz. the Iewish Eastern the Turk called vers 24. that same ANOTHER that ariseth and subdueth three of the ten Kings or both viz. the Western the Christians Antichrist also viz. the Pope expressed in the ten hornes or Kings of his Kingdome v. 24. it makes no matter if we minde our large discourse afore of the identity of both And sutably in the Revelation 11. it is said that after the witnesses have Prophesied in sackcloath one thousand two hundred and sixty dayes because the Woman the Church was persecuted by Antichrist Rev. 12.6 for the space of one thousand two hundred and sixty dayes which in vers 24. is called A time and times and halfe a time because Antichrist had power so long to prevaile viz. two and forty months Rev. 13.5 which is all one with the one thousand two hundred and sixty dayes or time and times and halfe a time as here meant in the Revelation I say after this time and times and halfe a time it is here said in that Rev. 11.15 That the KINGDOMES of this WORLD were become the Kingdomes of the Lord and of his Christ and of the Saints sharing in this Reigning vers 18. The third circumstance is the order of things in this time viz. That in Dan. 7. v. 3. c. to v. 9. There must be foure Beasts come up from the Sea 1 A Lyon 2 A Bear 3 A Leopard 4 A terrible one with iron teeth and ten hornes and out of the ten one little horne that brake off three of the ten The foure Beasts saith Dan. v. 17. are the foure Kings or Kingly-hoods Royalties Emperialties or Monarchies of the world vers 23. as by severall characters they are described in that Chapter The ten hornes of the fourth Beast are saith Dan. v. 24. ten Kings that is ten Kingdomes under him All these foure Beasts fall as the maine of the first by the second and of the second by the third so the maine of the third and the remainder of all the three former by the fourth Dan. 7.19.23 The meaning is that as the first the Assyrio-Chaldean Monarchy whereof Nebuchadnezzar was the Golden-head in Daniels time Dan. 2. was broken by the second the silver Medo-Persian so this second by the third the brazen Grecian and this Grecian and the remainders of all the other were utterly subdued by the fourth the iron Roman Monarchy From this Roman at the time when it was something weakned by a dividing of it selfe now the third time which was about An. Chr. 799. into the Easterne and Westerne Empire Constantinople being the Royall Seat of Metropolis of that and Rome of this the little horne that sprang out of the ten and became diverse from the rest
we see him for the suffering of death crowned with glory and honour which is not a subjection of the INHABITABLE WORLD TO COME unto him much lesse of ALL THINGS therein The Angels are in Heaven as well as he and so in place they as well as hee are above the things below But Christ must have the inhabited world and All things so subject to him and ' under him as they shall not be to Angels So that if we heed the Text and that which followes the Apostle tells us that in one way and sense Christ is exalted above all viz. in his possession of the highest Heaven through sufferings But withall this is in another place then the inhabited world to come viz. the world on earth yet to succeed and upon another account then the precise formall dominion over it viz. to taste of death for every man And it was in prosecution of a designe verse 10. viz. to bring many sonnes to glory not a perfecting of a thing finished viz. of the atchievement and attainment of his absolute dominion on earth over Turkes Jewes Papists and Heathens c. But this must be Christ and his members must have absolute dominion over the world below in that estate of it that is yet to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the habitation of the world is not to be subjected to the Angels Heb. 2. v. 5. They are but the Churches servants It is an estate that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come after Pauls time though Christ had before ascended But it must be subject to MAN and the SONNE OF MAN v. 6. God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made him a little lower and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a little time Christ or Christians were not lower at all then Angels in nature or spirituall condition but onely in outward dominion and state of life Phil. 2. Heb. 2. and that but for a little time till the time of that world to come on earth which must be before the last day of judgement for then is not any subjection of any thing to Saints or Christ but he and so they to lay down all dominion 1 Cor. 15.28 SECT V. Wherein the Promises God made to Abraham Gen. 12.1 2 3. Gen. 15.4 5 6. Gen. 17.1 2 3 4 5 6 7. Gen. 18.18 Gen. 22.18 paralleled with other promises to his posterity Gen. 26.4 Gen. 48.19 v. 26. and with the Apostles explications and applications of those Promises Rom. 4. v. 3. to v. 25. Gal. 3. v. 6. to 17. Heb. 11. v. 8. to 17. are discussed for the cleering of the said generall Position Gen. 12. v. 1. Now the Lord had said unto Abram Get thee out of thy Country c. Verse 2. And I will make of thee a great Nation and I will blesse thee and make thy name great and thou shalt be a blessing Verse 3. And I will blesse them that blesse thee and curse him that curseth thee and in thee all families of the earth shall be blessed Gen. 15. v. 4. Behold the word of the Lord came to Abram saying This shall not be thine heire but he that shall come forth out of thine owne bowels shall be thine heire And he brought him forth abroad and said Look now toward heaven and tell the Starres if thou be able to number them And he said unto him so shall thy seed be Vers 6 And he beleeved in the Lord and he counted it to him for righteousnesse Gen. 17. v. 1. The Lord appeared to Abram and said unto him I am the Almighty God c. Verse 2. And I will make my Covenant between me and thee and will multiply thee exceedingly Verse 3. And God talked with Abram saying Verse 4. As for me behold my Covenant is with thee and thou shalt be a Father of many Nations * In the Heb. it is both in the 4. v. 5. vers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is A Father of a MULTITUDE of Nations Neither shall thy name be called any more Abram but thy name shall be Abraham for a Father of many Nations have I made thee * Verse 6. And I will make thee exceeding fruitfull and I will make Nations of thee and KINGS shall come of thee V. 7. And I will establish my Covenant between mee and thee and thy seed after thee in their Generations for an everlasting Covenant Verse 8. And I will give unto thee and thy seed after thee the land wherein thou art a stranger all the land of Canaan for an EVERLASTING possession and I will bee THEIR GOD. Gen 18.18 Abraham shall surely become a great and a mighty Nation and all the Nations of the earth shall be blessed in him Gen. 22. v. 15 16. The Angel of the Lord called to Abraham c. by my selfe have I sworne that in blessing I will blesse thee and in multiplying I will multiply thy seed as the starres of Heaven and as the sand which is upon the Sea-shore and thy seed shall possesse the gates of his enemies ver 18. In thy seed all the Nations of the earth shal be blessed Gen. 26.4 The Lord appeared to Isaac and said I wil make thy seed to multiply as the Stars of Heaven and wil give unto thy seed all these Countries and in thy seed shal all the Nations of the earth bee blessed Gen. 48. ver 19. And his father Jacob refused and said I know it my Sonne I know it that Manasseh is the first borne he also shal become a People and he also shall be great but truly his younger brother Ephraim shall be greater then he and his seed shal become a MVLTITUDE of NATIONS * Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is THE FVLNESSE OF THE GENTILES whence the Apostles phrase Rom. 11.25 The fulnesse of the Gentiles shall come ver 20. And he blessed them in that day saying In thee shal Israel blesse saying God make thee as Ephraim and as Manasseh and he set Ephraim before Manasseh Gen. 49. ver 26. The blessings of thy Father have prevailed above the blessings of my Progenitors unto the utmost bounds of the everlasting hills they shal be on the head of Joseph and upon the crowne of the head c. Rom. 4. ver 11. And Abraham received the signe of Circumcision a seale of the righteousnesse of the faith which he had yet being uncircumcised that he might be the Father of all them that beleeve though they be not circumcised ver 13. For the promise that hee should be the Heire of the world was not to Abraham and his seed through the Law but through the righteousnesse of faith ver 16. Therefore it is of faith that it might be by grace to the end the Promise might be sure to all the the seed not to that only which is of the Law but to that also which is of the faith of Abraham who is the FATHER OF US ALL. ver 17. As it is written I have made thee a father of many
Felix Jun. and the Country of Madianaea on the South of Arabia Hieron Fourthly Midian of whom came the Midianites those arch enemies of the Jews for which God commanded to vexe them of whom was Balaam which gave that wicked counsell against Israel Their maine Country also had from them the name of Madianitis in the borders of Arabia petraea But because also some of them dwelt in the Countries adjoyning to the Ishmaelites therefore they are sometimes called Ishmaelites though of so different an original as aforesaid Gen. 37.25.28 Judg. 7.33 and 8.24 Fifthly There came of Keturah Ishbak who was the founder of Laodicea Scabiosa in Suria Sixthly Shuah of whom came the Saccai inhabiting the East part of Syria by Batanaea Jun. Seventhly Sheba whose posterity dwelt in Arabia deserta Prerer Jun. Eightly Dedan of whom came the ' Dedaneans who inhabited as Hieron supposeth in Aethiopia or in the Country next to the Idumeans as it seems to be hinted Jer. 49.7 8. or in Adadi in Syria Palmerene Jun. Ninthly Epha whose Country is named in Isa 60.6 and is scituated beyond Arabia called Saba Hieron l. 17. in Isa Tenthly Epher of whom saith Josephus Africa had its name Of the rest named in that of Gen. 25. the Countries are not knowne only they are said in verse 6. to dwell East-ward in the East-Country that is Arabia or Syria So that we see many Kingdomes and Nations both of Jews and Gentiles thus far as we have computed came out of Abrahams loynes according so the aforesaid promises and how many Nations since who is able to reckon Now say the above-mentioned Scriptures out of the Old Testament the multitude of Nations to come of Abraham are to partake of the Covenant as an everlasting Covenant God to be their God Yea ALL the Nations of the earth to be blessed in ABRAHAM and to be blessed IN HIS SEED often there repeated 4 ¶ The Lord addes in the said Old-Testament quotations an obsignation or sealing if I mistake not of all the three particulars afore mentioned viz. Of spirituall salvation Of an happy possession of the earth and of a numerous multiplication in Jewes and Gentiles over the face of whole earth accompanied with that salvation in that their injoyment of that universal possession 1 Of salvation he gave them the seale of Circumcision which was a signe and seal of the Covenant of grace viz. of the righteousnesse of faith Rom. 4.11 And it is said afore in that Gen. 17. that this Covenant or token of the Covenant should be in their flesh for an everlasting Covenant because as in the substance God would continue a Seal of his Covenant for ever till the Restitution of all things as the Covenant it selfe should bee for ever still the same salvation should be sealed still the same use of the seale to confirme the assurance of faith still upon the same ground of the tenor of the Covenant of grace as we shall see after onely the matter of the seale to bee changed viz. the Green waxe of water to be put in the room of the Red waxe of bloody Circumcision Secondly Of that happy possession upon the face of the whole earth he gave them the seale of the seven Kingdomes of the whole Country of Canaan and that for an everlasting possession so as still as it is annexed to be their God For from the time they first entred Canaan according to the promise they were never universally and absolutely expelled out of it and shall there keep possession till they be most gloriously restored to the possession of it the seed of Abraham the beleeving Jews and Gentiles ruâ—â—ng there and over the whole earth as long as ever there shall be any habitation on earth as the Rere of testimonies yet to march up shall abundantly testifie And if any enemies shall rise up against the Nations of Jewes and Gentiles the seed of Abraham by faith they shall as surely conquer them as they did the land of Canaan Thirdly Of their numerous blessed multiplication God gives the seale of changing Abrams name to Abraham He should not be onely Ab-rom that is an High-father but Ab-Rom-Hamon an High-father of a multitude even as he changed Sarais name to the same intent from Sarai my Mistresse to Sarah A or the Mistresse § 4 Sutably how are the said promises to Abraham extended in their utmost breadth to his posterity viz. Isaac Jacob Joseph Ephraim and Manasseh Gen. 26.4 Gen. 48.19 Gen. 49.26 quoted afore at large all sounding of an universall happy dominion over the face of the whole earth § 5 Consonant to this Old-Testament Plat-forme doe the excellent Master-builders the Apostles in the New Testament reare the superstructure with distinct reference to the places and particulars of the Old ¶ 1. For Salvation they often expresse it under the notion of the righteousnesse of faith and of imputing faith for righteousnesse and of being blessed through faith ¶ 2. For Possession it is afore expressed by the Apostle that their leaving of Mesopotamia their owne native Country and never returning though they might and after that their sojourning in Canaan so long as strangers and pilgrims in Tents and Tabernacles though it was promised them for an inheritance and doing all this by faith not seeing the Promise fulfilled by sence did argue that they sought a Country an heavenly one a City that hath foundations prepared of God made and built by God All which how can we better and safelier expound then by the Scriptures which having told us Rev. 20. we shall reigne with Christ on earth as the meaning hath been proved even where Gog and Magog shall after make opposition a thousand yeares In the next chapter viz. 21. they shew us the place and state where and how viz. in the New Heaven and New EARTH in the holy City new Hierusalem coming downe from Heaven where God himselfe will be with them and be their God and all teares shall be wiped away with many other Characters and Circumstances fully answering to that afore of Heb. 11. Which as we have before demonstrated cannot be meant of the Highest Heaven but of a state on earth The like wherof we have in 2 Pet. 3.13 that the Saints shall injoy a new earth according to Gods promise which Promise extant Esa 65.17 will not indure to be interpreted but of a state on earth as the branches of it evince ¶ 3. For Multiplication As the generality of the world Jews and Gentiles have according to the flesh come out of the loynes of Abraham so the Apostles exposition of the Promises holds forth that the generality of the world shall be the Children of Abraham by faith and blessed in THAT SEED of him viz. Christ That they that are of the faith of Abraham are the children of Abraham That God would justifie the HEATHEN through faith according to the GOSPEL he preached to Abraham That the sence of that Promise In thee Abraham all the
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
also perish for ever The Chalde expoundeth Chittim to signifie the Romans The old Latine explaines it by Italy which is all one in effect onely the Roman Monarchy was larger then the Imperial Seat of it in the Kingdome of Italy Chittim or Kitim was one of the sonnes of Javan the sonne of Japhet the son of Noah Gen. 10.4 His posterity inhabited partly Greece viz. Macedonia partly as Josephus affirmes Italy among the Romans as also Cyprus and Cilicia All which places also by turnes were sometime of the Greek Empire sometime of the Roman Empire By which reasons Chittim alias Kitim is sometime taken for the Greeks sometimes for the Romans both which took their turnes to afflict the Assyrians and Eber that is the Hebrews or people of Israel But the Catastrophe and fatall period is that Chittim shall perish for ever § 3 Now these promises in their full latitude and extent were never yet fulfilled upon the earth as they all import a fulfilling there as it easily appears to a quicke eye reviewing the Premises This same Star CHRIST hath not yet shined upon the hearts of the generality of the sonnes of Iacob as it is expounded 2 Pet. 1.19 Hee hath not yet as CHRIST ruled as a King over ALL THE SONNES OF MEN as the Chalde before expounds the Scepter out of Israel as the Scriptures Psal 2.9 backe it CHRIST hath not yet unwalled ALL THE CHILDREN OF SETH that is all the children of Adam as before made plaine He hath not that is brought them off their owne confidences to submit to him or he hath not had as the Chalde expounds before dominion over all the children of men according as Psal 72. verse 11. and Phil. 2.10 confirme it viz. That all Kings shal fall before Christ and all Nations serve him and every knee how and crouch to him We see to this day for the generall rather the contrary CHRIST as KING hath not yet as Maimony excellently out of Psal 72.8 had dominion from sea to sea no nor so much as delivered Israel and Judah to this day from their dispersion and captivity under Turk Pope Indians c. Exempt from the account but six or seven Nations and those petty ones of one fourth part of the world Europe with a spot or two of late Plantations in America and the whole world of men are not yet so much as Professours of Christ Nor hath Christ taken vengeance on them to this day Kitim alias Chittim i. e. the Roman Empire is not yet perished for ever but to this day partly under the Turk and partly under the Pope doth mischievously and mightily oppose Christ § 4 Nor can a wise man dream that these things shall be fulfilled at or after the ultimate day of judgement for then is a late time for Christ to have dominion over all the sonnes of men Then Christs Dominion doth utterly cease And this Text saith that when God doth this who shall live plainly signifying that when Christ doth thus as King and Ruler over all the sonnes of men advancing his Church and among them as his great designe his Israel there shall be a great corporall destruction of the obstinate enemies of him and them But the ultimate day of judgement is not the killing but the making alive corporally all the wicked that ever were since the Creation SECT VII Wherein is produced and explained Deut. 30. vers 1. to the 10. as another proof of our generall Position Deut. 30. verse 1. And it shall come to passe when all these things are come upon thee the blessing and the curse which I have set before thee and thou shalt call them to minde among all the Nations whither the Lord thy God hath driven thee V. 2. And thou shalt returne unto the Lord thy God and shalt obey his voyce according to all that I command thee this day thou and thy children with all thine heart and with all thy soule Verse 3. That then the Lord thy God will turne thy captivity and have compassion upon thee and will returne and gather thee FROM ALL THE NATIONS WHITHER THE LORD THY GOD HATH SCATTERED THEE Verse 4. IF ANY OF THINE be driven out unto the OUTMOST PARTS OF HEAVEN from THENCE will the Lord thy God gather thee and from THENCE will he fetch thee Verse 5. And the Lord thy God will bring thee into the land which thy fathers possessed and thou shalt possesse it and he will doe thee good and multiply thee above thy fathers Verse 6. And the Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thine heart and with all thy soule that thou mayest live Verse 7. And the Lord thy God wil put all these curses upon thine enemies and on them that hate thee which persecuted thee Verse 8. And thou shalt returne and obey the voice of the Lord and doe all his Commandements which I command thee this day Verse 9. And the Lord thy God wil make thee plenteous in all the worke of thine hand in the fruit of thy body and in the fruit of thy cattle and in the fruit of thy land for good for the Lord wil againe rejoyce over thee for good c. § 1 THese words may seem to some of a cursory eye to say little to our purpose but being weighed they are very ponderous and wil soon turn the scales The summe of obeying Gods voyce and keeping his Commandements so often here inculcated is their keeping the Covenant they made with God chap. 29. viz. As God to be their God so they to be his people and as it is exprest after the tenour of the covenant God made with their Father Abraham c. Gen 17. which was the Covenant of grace as the Apostle expounds Rom. 4. even as here is mention of Gods bringing them out of Egypt as a pledge on his part and an engagement on their part relating to their redemption by Christ Hos 11.1 Matth. 2.15 And here amplified by loving the Lord their God with all their hearts so that it is upon Gospel termes the Lord treates with them even as Moses application of them to the Israelites ver 11 12 13 14. That the commandement that was given them was not hid from them nor farre off neither in the Heavens to say who shall goe up to take it for them nor beyond the sea to say who shall goe over c. to take it for them but it is night◠even in their mouth and in their heart I say Moses application in those very termes is by the Apostle Rom. 10.8 called the word of faith § 2 Now when thus the Jewes shall obey Gods voyce and doe his Commandements viz. beleeve the Gospel being brought unto repentance hinted in the words call to minde and returning so expounded 1 King 8.46 47. Isa 46.8 Lam. 3.21 Luke 15.17 partly by afflictions partly by prosperity called blessings and curses
sword and mine hand take hold on judgement I will render vengeance to mine enemies and I will reward them that hate me Ver. 42. I will make mine arrowes drunke with bloud and my sword shal devour flesh and that with the bloud of the slaine and of the captives from the beginning of revenges upon the enemy Ver. 43. Rejoyce O yee Nations or GENTILES as the Apostle renders it Rom. 15.10 with his people for he wil avenge the bloud of his Servants and will render vengeance to his adversaries and will be merciful to HIS LAND and to HIS PEOPLE § 1 THese Sins of the Jewes we have knowne and those Judgements of God viz. their power to be gone and them to see scattered into corners we see to this day but we never saw or heard these Promises fulfilled according to their Tenor here mentioned § 2 First we never knew by Scripture History or Experience that the Nations of the GENTILES rejoyced with the Iewes as sharers in the same generall salvation spiritual and temporall as this Text imports according to the letter here and the spirituall extent in Rom. 15.10 For in Christ or the Apostles time the likeliest time this was not effected A few particular Jews and Proselyte Gentiles in the Acts are as nothing to make up Nations of Gentiles or the generality of the Jews to which comprehensivenesse this Text amounts The two great streams ran crosse in this manner Whiles Christ was on earth nor he or his Disciples preached in the way of the Gentiles but kept close the lost sheep of the house of Israel Matth. 10.5 And when the Gentiles received the Gospel the Jews had refused it Act. 13.45 46. The Jewes generally decryed their Christ with Crucifie him Crucifie him And of the Gentiles no Nation became Christian till after Constantine the Great his time which was above three hundred yeers after Christs incarnation and above two hundred yeers after the death of the last of the Apostles Indeed St. Paul doth in expresse quotation of the 43. vers of this 32. of Deut. in his Ep. to Rom. Chap. 15. v. 10. assert this must be fulfilled that Jewes and Gentiles must rejoyce in the common Gospel-salvation But withall he had told you before Chap. 11. that at that present the generality of the Jewes were under spiritual blindnesse and were so to be till the fulnesse of the Gentiles were come in and so they continue blinde to this very day So that instead of a reciprocal rejoycing in one anothers spirituall salvation they conceive with great indignation us to bee in an errour and we with equal sorrow conceive them to be in an errour And for temporal salvation both Jews and Gentiles were as equally interested in the sorrowful defect thereof in and after the Apostles time both being then under the Heathen Roman slavery and from thence forward were the Gentile Christians bloodily persecuted for three hundred yeers in the ten persecutions and after under the Pope as all the Jewes to this day are either dispersed as a despised people by and among all Nations or under the Turkish slavery the more is the griefe of every good Christian These premised being so apparent the next promise not yet to have been performed viz. of Gods taking a general bloody vengeance on all the enemies of the Jewes according to the many and amplified high expressions in this 32. of Deut. to that sense is of it selfe most manifest For neither the Romans nor the Turks both the grand oppressours of the Jewes for above this sixteen hundred yeers between them are with any signall signe or considerable marke destroyed with a corporall destruction As for the destruct on the enemies of the Jews in the Macchabean warres it doth not in any proportion amount to the elevation and latitude of these Deuteronomian promises Wee know all those Heroick attempts of the Jews were soon squatted flat under after-slavery The Apostle mentions their sore sufferings in those times Heb. 11. latter end Of those warres we may say as in Dan. 11.32 to 36. The people that knew their God did exploits they instructed many in War as well as in Religion yet they fall by the sword And though they are holpen with a little helpe little in time as well as in strength yet they fall And for other victories wherein the Romans having captivated Jerusalem according to Dan. 11.36 the King of the North and South Dan. 11.40 that is the Saracens and Turks come and lead that Captivity captive the Jewes all this while doe but shift and change their oppressours but their oppression is not taken away At the same rate we may value the Holy war as they call it managed by Kings called Christians maintained by a stock gathered first by the order of Templars next of St. John of Jerusalem thirdly of Knights of Malta to beat the Turke and to regaine the holy land for the Turke keeps his footing to this day with inlargements Christian Kings have been so busie in bangling with them of their owne Religion that whiles they divide that grand Blasphemer most insolently reignes as the greatest Monarch now on earth § 4 Therefore wee conclude that this place of Deuteronomy is not fulfilled till that come to passe in Rev. 19.20 21. That when the Beast and the Kings of the earth and their Armies made war against Christ the Beast was taken and with him the false Prophet and cast alive into the lake c. And the remnant were slaine with the sword and the fowles are filled with their flesh So that according to the intent and termes of this Text of Deut. 32. there is an avenging of all the servants of God viz. of Jews and Gentiles and a totall corporall ruine of all their enemies yet to be performed Of which sort of destruction there is none such at the ultimate judgement As it can be of no use to the fulnesse of Iewes and Gentiles if it come not afore therefore they must have it afore that they may as is said afore joyntly rejoyce together in each other SECT IX Wherein is considered the words of Nehemiah Chap. 1. v. 8 9 10 11 For proof of the maine of the general Proposition Nehemiah 1.8 Remember I beseech thee the word that thou commandedst thy servant Moses saying If ye transgresse I wil scatter you abroad among the Nations Verse 9. But if ye returne unto me and keep my Commandments and do them though there were of you cast out to the utmost part of Heaven yet will I gather them from thence and wil bring them into the place that I have chosen to set my name there Verse 10. Now these are thy servants and thy people whom thou hast redeemed by thy great power and by thy strong hand Vers 11. O Lord I beseech thee let now thine eare be attentive to the prayer of thy servant and to the prayer of thy servants who desire to fear thy name and prosper thy servant this
Cap. 11. The Sadduces â—â—kt R. Gamaliel whence he could prove that God would quicken or make alive the dead he answered them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Out of the Law Deut 31.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Prophets Isa 26.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the holy writings Cant. 7.9 The Greek and Latine Fathers likewise interpret this place of the Resurrection of the dead viz. Irenaeus l. 5. c. 15 and c. 34. yea and of the Resurrection of the just Tertul. de Resur c. 3 1. Cyril Aug. lib. 20. de Civit Dei Clemens Romanus in Ep. ad Cor. As for the third part the agreement between Isaiah and Iohn prophesying of the joyful state of the Church and their joying in it he that hath but half an eye may see that it signifies that great will be the glory of the Church when those things mentioned by Isaiah and Iohn shall be fulfilled and can signifie no lesse then a glorious restauration of the Church on earth as all circumstances concur in both places Even as great was the Prophets and the Evangelists joy personating or representing the Church in a way of Songs of praise John in the 9 10 11 12 verses of this seventh of the Revelation speakes of the Churches triumphing on this wise After this saith he I beheld and lo a great multitude which no man could number of all Nations and Kindreds and People and Tongues stood before the Throne and before the Lamb cloathed with white Robes and Palmes in their hands and cryed with a loud voyce saying Salvation to our God that sitteth upon the Throne and unto the Lambe And all the Angels stood round about the Throne and about the Elders and the foure Animals or living creatures and fell before the Throne on their faces and worshipped God saying Amen Blessing and Glory and Wisdome and Thanksgiving and Honour and Power and Might bee unto our God for ever and ever Amen Which expressions of Praise meetly suit to the words of our Prophet in the five and twentieth of Isaiah vers first second third and fourth O Lord thou art my God I will exalt thee I will praise thy Name for thou hast done wonderfull things by faith here praising God for things to bee done as if done as the Church doth in that seventh of the Revelation for thou hast made saith Isaiah of a City an heap c. Therefore shall the strong people glorifie thee c. for thou hast beene a strength to the poore a strength to the needy in his distresse c. And verse 9. It shall bee said in that day Lo this is our God wee have waited for him and hee will save us This is the Lord wee have waited for him wee will bee glad and rejoyce in his salvation Thus of the first Instance The second Instance John likewise in the 21 Chapter of Revelation first foure verses applies those three parts of Isa 25. viz. the Churches salvation the enemies destruction and the Churches exaltation unto a future glorious state of the Church yet to be upon the earth I saw saith John there in a Prophetick vision a new heaven and a new EARTH which sounds shrilly of a state on earth For the first heaven and the first earth were passed away and there was no more Sea Pareus confesseth New in quality not in substance which plainly condescends to a glorious state of the Church to be on earth the highest heaven above being of so much better a substance physically as the Philosophers rationally contend that it needs not to be made better in quality Therefore the meaning must be that the lower heavens and the earth below shall be qualified with freedome from all evill as to the Church and the inhabitants thereof high and low shall be made better both physically and morally The old heaven and earth must passe away The enemies of the Church must be removed or converted Adams curse shall cease Rom. 8. and in this state shall as in 2 Pet. 3. dwell righteousnesse and absolute pure worship And the cessation of Sea signifies also the removing of all enmities against the Church farre from her For if it be taken figuratively it signifies no more brinish brackish waters of false doctrine in the Church as waters sometimes in Scriptures signifies doctrines and no more wicked men among the Church compared Isa 57. to the troubled Sea for there shall bee as John tells us in this 21 of Revelation no unclean thing to enter into this estate If taken literally with some acute wits it signifies that at the time of this great Restauration the Sea shall be no longer totally liquid and fluid but at least at top in most parts of the habitable world crusted over consolidated and compacted to be as a Chrystaline heaven below to bee an high-way for all parts of the world to travell each to other for spirituall communion without any impediment of wind or weather Then being a time as of a New creation there will be no need of trafficking for riches Nor shall the knowledge of the Lord be bounded from the poor Indians who have not the help art or animosity of Navigation to learn of Christians Then nor the Egyptiack Sea with the seven streams nor the great Euphrates c. shall hinder Jews or Gentiles from personall spiritual communion and communication God would rather either thus alter or else dry up all Seas then the glory and welfare of his Church should be hindered To that wee have said touching the meaning of the cessation of Sea our grave new Annotationists concurre thus farre No more Sea say they either literally for there will need none for trade The fire perhaps at the worlds end will dry it up or figuratively no more warre against nor trouble in the Church The Church shall not be like the raging Sea but like the quiet earth So they Saint John goes on in the description of the glorious state of the Church on earth of which Isaiah prophesies I saw saith St. John New Jerusalem coming down FROM Heaven saying The Tabernacle of God is WITH MEN and He will DWELL with THEM and they shall be his people and God himself shall be WITH THEM and be their God all which cleerly relate to a state on earth and God shall wipe away all tears from their eyes and there shall be no more death nor sorrow nor crying nor paine Which words exactly answer to Isaiahs words in v. 8. of swallowing up death and wiping away all tears Third Instance In like manner St. John carries down other passages of Isa 25. to the times to succeed long after him not fulfilled to this day For what is there spoken in Isa 25. v. 2. and v. 12. of making the City of strangers an heap a defenced City a ruine a Palace to be no City an high Fortresse into dust c. to the great joy of the Saints so that they shall sing for joy of
expresse in v. 4 5 6. shall be forced to let Jacob and Israel goe free The Lord will as it is v. 19. do a NEW THING which must properly signifie a thing never done afore to make way for their returne and liberty as it is expresse v. 19. c. before set downe at large Which wanton wits may endeavour to elude with Allegories and Phantasmes of their owne hatching which neither can convince a rationall Christian nor deliver the Jewes according to the intent of the Prophet Who though afore that their deliverance as in v. 22. c. they should not call upon God as they ought but should be weary of the Lord and should weary the Lord with their iniquities and therefore they are given up to the curse and to the reproach yet after these things as it followes in the 44. Chapter and first seven verses as an Antithesis to their said evill condition the Lord promiseth and the Prophet prophesieth it that they should have a glorious condition saying Yet now heare O Jacob my servant and ISRAEL whom I have chosen Thus saith the Lord that made thee c. Fear not O Jacob and thou Jesurun the name also of the twelve Tribes Deut. 32. I will poure water upon him that is thirsty and flouds upon the dry ground I will POUR MY SPIRIT upon thy seed and my blessing upon thine off-spring And they shall spring up among the grasse as willows by the water-courses One shall say I am the Lords and another shall call himselfe by the name of Jacob and another shall subscribe with his hand unto the Lord and surname himselfe by the name of Israel Thus saith the Lord the KING of Israel I am the first and I am the last Who as I shall CALL and declare it and SET IT IN ORDER for me since I appointed the ancient people and the things that ARE COMMING and SHALL COME § 5 Thus you see the present state of the Jewes as in the latter end of the former Chapter viz. sinfull and dolefull you see their names viz. Jacob Israel and Jesurun all names of the twelve Tribes you see what is meant by pouring water upon the thirsty viz. pouring out of the spirit you see what is meant by growing as willows by the water-courses viz. by the effusion of the Spirit multitudes shall own the Lord you see what Titles Christ hath of KING of ISRAEL and of FIRST and LAST which are his Titles when he prophesies of his visible Kingdome to be on earth repeated several times in the Revelation Now then deal ingeniously and compare the expressions with the Jewes condition for above these one thousand six hundred and fifty yeers to this very day and see then whether you can indeed and bonâ fide imagine that these Prophesies have been ever yet fulfilled or that it is proper or feisable that they should be fulfilled at the ultimate day of Doom SECT XIX THe tenth place in Isaiah is Chapter 45. v. 14. * Touching v. 14. to v. 22. I will onely insert Mr. Medes Notes in the margin because it came not timely enough to bee put into the Text Esaiae vaticinium cap. 45. a versu 14. deinceps in eodem Adventu secundo Christi implendum restatur Apostolus ad Rom. c. 14. v. 11. omnes enim inquit stabimus ante Tribunal Christi scriptum est enim nempe in hoc Esaiae vaticinio vivo ego dicit Dominus quoniam mihi flectetur omne genu omnis lingua confitebitur Deo Quod si haec Prophetiae pars in secundo Christi adventu in die nimirum Judicii adimplenda restet etiam reliqua eodem pertinere necesse est Est autem Prophetiae initium hujusmodi Sic dicit Dominus labor Aegypti negotiatio Cush Sabaeorum VIRORUM MENSURAE i. e. MERCATORUM 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic Targum quod mensuris utantur non MEN OF STATUR ad te O tu captiva vel O civitas mea transibunt tui erunt post te ambulabunt in compedibus ad te incurvabunt se te deprecabuntur dicentes Tantum in te Deus est non est alius praeter ipsum Deus In Hebraeo enim omnia haec pronomina sunt generis faeminini quare ad Cyrum referri nequeunt sed ad Jerusalem captivam de qua in versu praecedenti mentionem habuit quemque ad majorem rei evidentiam sic verterem ego suscitavi Cyrum in justitia omnes vias ejus dâ—â—gam Ipse aedificabit civitatem meam captivam meam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DIMITTET idque fine pretio muncre dicit Dominus exercitum Tunc sequuntur verba quae paulo ante recitavi Sic dicit Dominus labor Aegypti c. q. d. parum est quod reaedificaberis â—emitteris Imo vero magna re O captiva mea O civitas mea manet olim faelicitas Observandum est enim Dominum inde a fine versus undecimi espondere quasi interrogationi de Fatis filiorum fuorum juxra quod praemisit ventura interrogate me de filiis meis de operibus mamanuum earum praecipite mihi nempe ut narrem vobis quae futura sunt Thus far Mr. Mede By which it is most plaine that he thinks and shews for it great strength of reason that this place of Isa is to be understood of a glorious state of the Church to be on earth at Christs second coming to the end of the Chapter but specially verse 22 23 24 25. viz. verse 22. Looke unto me and be yee saved all the ends of the earth for I am God and there is none else 23. I have sworne by my selfe the word is gone out of my mouth in righteousnesse and shall not returne that unto me every knee shall bow every tongue shall swear 24. Surely shall one say in the Lord have I righteousnesse Heb. righteousnesses and strength even to him shall men come and all that are incensed against him shall be ASHAMED 25. In the Lord shall the seed of Israel bee justified and shall glory § 1 For those foure last verses of the Chapter this is that I have to say The Prophet having spoken to JACOB and ISRAEL v. 17 18 19. Israel shall be saved in the Lord with an everlasting salvation and shall not be ASHAMED nor confounded world without end for thus saith the Lord that created the Heavens and formed the earth hee hath created it not in vaine he formed it to be INHABITED which phrases Not ashamed c. and to be inhabited extend that everlasting salvation to comprehend a blessed salvation on earth too I have not spoken in secret in a darke place of the earth I said not to the seed of JACOB seek ye me in vaine I say the Prophet having spoken to Jacob and Israel names comprehending all twelve Tribes next he extends his speech more generally with them to all the Nations of the world v.
FEET and consequently before the Image was DISSIPATED And therefore that the KINGDOME typified by the STONE while it remained a STONE must needs be within the TIMES OF THOSE MONARCHIES that is before the last of them viz. the Roman should expire Wherefore Daniel interprets vers 44. of this second chapter That IN THE DAYES of these Kingdomes not after them but while some of them were in being the God of Heaven should set up a Kingdome WHICH SHOULD NEVER BE DESTROYED nor LEFT as the other were to another people but should BREAKE IN PEECES and CONSUME ad those Kingdomes and it selfe should stand for ever And all this he speaks as the INTERPRETATION of the STONE FOR AS MUCH saith he AS THOU SAWEST THAT A STONE WAS CUT OUT OF THE MOUNTAIN WITHOUT HANDS AND THAT IT BRAKE IN PEECES THE IRON THE BRASSE THE CLAY THE SILVER AND THE GOLD Here make the full point for these words belong not to that which followes as our Bibles misse-distinguishing seem to refer them but to that which went afore of their interpretation But the STONE becoming a Mountaine he expounds not but leaves to be gathered by what he had already expounded So then IN THE DAYES OF THOSE KINGDOMES of the Gentiles signifies DURING THEM and in the latter part of them as the nature of the thing spoken of sufficiently argues which was to destroy the last Kingdome which had destroyed and swallowed the former three I mean the second swallowed or possessed the first the third the second the fourth the third and so in a sence by the destruction of the fourth the STONE destroyeth all the rest as contained therein For the stone smites neither the golden part nor the silver nor the brasse immediately but onely the feet of iron and clay and yet by that blow was the brasse the silver and the gold destroyed also in as much as they all came by succession to the iron I adde that the dissipation of the gold silver and brasse together with the Iron may bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 typi the comlinesse or conveniency of the type because the parts of the Image in the type could not succeed one another in time as the Kingdomes signified by them did and so the Image appeared to be dissipated all at once in vision though the Kingdomes were not so save only in the sence afore-named Thus Mr. Mede to whom I assent almost in all things I have other good company to goe along with me in this point upon this Chapter but I must first premise some things to make way for them You have in this second Chapter of Daniel from ver 36. to ver 46. the prophesie of this visibly-glorious Kingdome of Christ to bee on earth given by God to Nebuchadnezzar in a dream of a great Image ver 31. c. of foure Mettals in the foure parts thereof the Head being of gold the Brest and Armes of silver the Belly and Thighes of brasse the Leggs and Feete of Iron but in the feet a mixture of clay and to Daniel by the spirit of propheticall revelation to interpret it according to the true intent and meaning of Gods mind therein According to which in ver 37 38. Daniel tels Nebuchadnezzer that he the said Nebuchadnezzar is the first part of the first metal viz. the Head of gold in that the God of Heaven had given him a Kingdom or Empire viz. the Assyrio-Chaldean and power and strength and glory Why further hee is called a golden head wee shall annex more conveniently by and by In ver 39. Daniel tels him that after him shall arise an inferiour Kingdom which he applies to the Breast and Armes of silver mentioned afore in verse 32. which fitly resembles the Empire that next followed viz. the Medo Persian Which taking the said golden head when Darius Dan. 5. tooke Babylon added to it this breast of Empire with the two armes of Medes and Persians And therefore this silver Empie is called inferiour not in respect of power authority or Territory wherein it was greater by taking to it selfe that of the former and adding its own but in manner of Government as in relation to the Church being far more harsh to the Jewes till the last then the former The Jewes injoying golden dayes in comparison under Nebuchadnezzars Empire although he was the first that took the Kingdome from the Jewes Which is the reason why the sacred storie of the Jewish Churches foraigne State begins at Nebuchadnezzar calling him the head when as the Empire of Assyria and Chaldea was long afore him in being viz. the Scripture takes no notice of the Kingdomes of Heathens or of the world further then as they concerne the woe or weale of the Church This Nebuchadnezzar therefore beginning the desolation of the Church of the Jewes as to their Temple-worship and habitation in the injoyment of these in their own Land is called the head of that monstrous Image of Monarchy In the same 39 verse Daniel tells him that after that second Empire of silver shall arise a third of brasse which metall though otherwise not expresse intimates by the order and proportion of descention and degeneration in calling the silver one inferiour to the golden that this third brazen one shall be as much baser and worse if not more in the sence aforesaid then the second of silver as the silver was worse then the gold And this was to signifie the Grecian Empire or Monarchy Alexander the Great being the Belly that possessed it in whole and his two Commanders succeeding him are the two thighes or hips For though foure at first shared it yet all by their disagreeing and striving soon fell into the hands of those two Whereof one had the Northern moyety or half called therefore the King of the North the other the Southern called thereupon the King of the South as you have the matter at large by way of prophesie Dan 11. to which the best Histories since doe exactly answer But of this more after when we come to the eleventh of Daniel In ver 40 41 42.43 Daniel tells Nebuchadnezzar that the fourth Kingdome Empire or Monarchy shall be of iron and clay Thereby signifying a baser state then the former in the sence afore-explained And this must of necessity signifie the Roman Empire which next followed the Grecian conquering it as Dan. 9. prophesies and Histories since singularly shew the performance In the days of this Iron Empire Christ comes ver 44. Imperante Augusto natus est Christus Imperante Tiberio crucifixus is known to every School-boy that hath learned his Grammer He came in the time of the Roman Empire not in the time of the Grecian or any of the former And this Roman Empire is described by and called Iron because it was harder and hardier to breake the former and more cruell as wee afore intimated to the Church Witnesse the Vespasian-Titan cruelty prophesied by Christ Matth. 24.1 c. to come to
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
sate upon the throne to receive the Booke And he is also said to be brought before the ancient of dayes which words saith Mr. Parker untill better light may shine I cannot but conjecture saith he that they doe signifie the Saints who bring Christ neare to the ancient of dayes BY IMPORTVNITY OF PRAYERS for the obtaining of the Kingdome and removall of it from the Beast Whereupon the Kingdome with all the dominion and glory thereof following in ver 14. to the end of the chapter is given to him that is to Christ and his Saints as afore cleared The beginning whereof saith Mr. Parker is at the fall of Antichrist and the setting up of the Throne of Judgement as appeareth vers 21 22 23.25 26. and is absolved in heavenly perfection at the Resurrection immediatly ensuing So he The greatnesse of it is in those words that All People Nations and Languages should serve him signifying that it is the very same Kingdome or Monarchy in place and substance only the quality shall be better and the quantity bigger these words holding forth saith Mr. Parker the universall conversion of the remnant of the earth who at the fall of Antichrist shall be subject to Christ and his Ordinances in the hand of his holy people the witnesses of truth for which cause they are also said to be subject to them v. 26 27. Isa 60.10 12. All that shall withdraw their â—ecks from such subjection shall be destroyed ☞ And this is the first state or rising of New Jerusalem the space of five and forty yeares before its compleating in the resurrection which state is specially described by all the Prophets The description of the continuance of this Kingdom of Christ is that it shall be for ever as hath been afore largely opened § 15 From the whole visionall representation and propheticall Nartative in this chapter Mr. Archers short argument I may call it in matter is considerable especially if put into forme thus Christ the Son of Man must have a Monarchy on earth delivered to him by God the Ancient of daies at the ruine of the fourth Monarchy to bee in his occupation at his second appearance and from thence to the end of the world But this cannot be meant of his spirituall and providentiall Kingdome which he had before the foure Monarchies 1 Cor. 10.1 c. as after the end of this world at the period of the thousand yeares he hath no Kingdom but resignes up all to the Father 1 Cor. 15.24 28. Therefore this is yet to come the fourth Monarchy being not yet destroyed nor Antichrist the main and most part of that fourth Monarchy § 16 Adde for a close of all we shall say upon this seventh of Daniel the resolution and reasons of learned Master Huet upon the scope thereof This Kingdome saith he * Huet on Daniel chap. 7. ver 14. is ascribed to the person of the Messiah which in ver 22.27 is given to and possessed by the Saints It is Christs authoritatively it is the Saints by delegation and ministry And such as rule for God and according to God are said to rule with God Hos 11 12. Rev. 2.26 27. which Kingdome of our Lord is either meerly spirituall and inward whereof he maketh no VICAR saving his holy Spirit and this Regency he reserveth with himselfe as a peculiar Royalty or else outward and mixt partly spirituall in the Ordinances of Worship and partly civill in Equity and Justice according to righteous lawes c. This admits of Deputation And the exercise of it may be ascribed either to God or Man the first and second causes never jarring This is that dominion here mentioned whereof the Iews are deprived by the tyranny of the Roman Monarchy Yet now through the glorious appearance of the Deliverer it is restored to them againe never more to be wrested from them This interpretation the circumstances of the Text confirme 1. It is such a regiment as was resisted by that very People Languages and Nations that after were brought in to serve and obey it upon the violent breaking to peeces of all that perseveringly resisted it But thus the spiritual Kingdome of Christ is not set up Ergo. 2. This Kingdom is such as may admit of humane deputation viz. that may be exercised by the Saints on earth ver 22. Judgement was given to the Saints of the most high and the Saints possessed the Kingdom But Christs spiritual Kingdom admits of no deputation seeing none among men can give the Spirit command the Conscience or move the Will but Christ alone So he I will adde a word and I have done with this Scripture and that may be a third Argument The dominion here prophesied and promised is that which was taken from the Jewes 1. By the Babylonian captivity wherein Daniel and the Jewes now were and in a way of comforting him and them against this their present desolate condition these visions and predictions are given to him and upon his sadnesse at first dark sight of them frequently mentioned in this booke they are further explained to him See more in an exact consideration of the whole ninth chapter of this prophesie 2. By the desolations of Jerusalem And accordingly Daniel sadly complaines in prayer to God in chap. 9. ver 12. That under the whole Heaven hath not been done as hath been done unto Jerusalem And for his comfort it is answered vers 24. That there were but seventy weekes to be determined upon the holy City which now hee understood ver 1.2 that they were neare expiration 3. By the ceasing of the daily sacrifice which is expresly mentioned chap. 12.11 as from thence to begin the account of one thousand two hundred and ninety yeares at the expiration whereof their full deliverance should commence Now observe That therefore the dominion passing away from the Jewes 1. passed away by Temporall calamities as in the captivity and the desolations of Jerusalem 2. By the interruption of outward publicke worship But the spirituall Kingdome of Christ he ruling their hearts by his Spirit and they worshipping him in secret with spirituall worship cannot passe away from a people by those two things But contrariwise as the Jewes were a religious people and the onely Church of Christ many years after the captivity yea and some hundreds of years after their returne till the Apostles times so the Christian Church was most flourishing spiritually when outwardly most persecuted under the ten persecutions and were faine to serve God in secret at dead midnight Compare the story of the Acts with Rev. 11.1 c. and Rev. 12.1 c. Fox Martyrolog Volum 1. all which relate to those times as Mr. Fox in his Book of Martyrs gives us a particular account SECT XXXVII Wherein Daniel chap. 11. and chap. 12. are collated so far as they assert our maine Thesis touching the GENERALL AND GLORIOUS RESTAURATION OF THE CHURCH AND RESTITUTION OF ALL THINGS § 1 THat I may
by David mentioned Isai 55. and Psal 16. is signified Christ Nor shall David return again till the Physical Corporal Resurrection of the Saints before which must precede the Metaphorical Resurrection that is the call of the Jews at least five and forty years afore as we have before proved upon Daniel chap. 12. So this returning of Israel here meant is not onely from captivity but from sin as is plain by that which follows They shall fear the Lord and his goodness Fear here as commonly throughout the Scriptures being put for all the inward graces and worship of God in the heart as to trust in him rejoyce in him love him c. and that for his goodness that is in through and for Christ who as he is called the wisdom of God 1 Cor. 1. And the Word of God Joh. 1. c. so he is the Goodness of God because God is not cannot in justice be communicative of his goodness unto the lapsed sons of Adam but in and through Christ Tit. 3.4 5 6. § 6 Which things being so they speak of themselves that they were never yet fulfilled according to the purport of the Text. For the generality of Israel and Judah too are to this day without a King without a Prince without a Priest without a Sacrifice that ceasing at least ever since three hundred sixty and six Nor have they instead of those Princes Priests and Sacrifices sought the Lord their God and David that is Christ their King to fear the Lord and his goodness as hath been afore expounded And for the last day of Judgement that is no time for Conversions of souls and reversions from captivity Therefore this prophesie in the main of it is yet to be fulfilled Thus of Hosea SECT XL. NExt we come to the Prophet Joel The first place in him is Chap. 2. v. 28 29 30 31 32 33. Verse 28. And it shall come to pass afterwards that I will pour out my spirit upon ALL FLESH and your sons and your daughters shall prophesie your old men shall dream dreams your young men shall see visions Verse 29. And also upon the servants and upon the handmaids in those days will I pour out my Spirit Verse 30. And I will shew wonders in Heaven and in Earth Blood and Fire and Pillars of smoak Verse 31. The Sun shall be turned into darkness and the Moon into blood before that great and terrible day of the Lord come Verse 32. And it shall come to pass that whosoever shall call upon the name of the Lord shall be delivered For in Mount Zion and in Jerusalem shall be deliverance as the Lord hath said and in the REMNANT WHOM THE LORD SHALL CALL § 1 Note first in general touching the ALL of this Text that though Saint Peter in Acts 2. doth truly apply part thereof to the wonderful effusion of the Spirit there yet is it not solely applicable to that nor is the intent and meaning of the whole or of any part thereof wholly fulfilled and terminated therein And that I may not be condemned of singularity herein let me tell you what others hint to the same effect though they will not speak out to my size That antient pious and most learned Oecolampadius Publick Reader of Divinity at Basil above an hundred years since saith upon Verse 28. ET ERIT ubi illa impleri coeperint ubi Christ us nimirum sanguine suo faedus nostrum confirmaverit ubi a mortu is resurrexerit i. e. The things onely BEGAN to be fulfilled presently after the resurrection of Christ c. And that learned and ingenuous Alapide upon the same Verse POST HAEC i. e. Post Christum doctorem ejusque mortem ascensum in coelum ego Deus effundam Spiritum Sanctum in Pentecoste ac DEINCEPS primo ecclesiae seculo visibiliter in Apostolos Christi discipulos SEQUENTIBUS vero SECULIS invisibiliter cundem effundam in OMNES c. That is God did promise to pour out his Spirit after the Ascension of Christ in the dayes of Pentecost and so afterwards on the first age of the Church visibly in the succeeding ages invisibly upon all So that both these confess upon this first clause That this effusion of the Spirit prophesied by our Prophet was not fully fulfilled in Acts 2. where the Apostles quotes it And for those other passages in Verse 30 c. I will shew wonders in Heaven and on Earth Calvin confesseth Prophetam comprehendere totum Christi Regnum ab initio usque ad finem c. That is The Prophet here comprehends the whole Kingdom of Christ from the beginning to the end thereof And this is usual enough And in other places of Scripture we have shewed that the Prophets commonly so speak or so speak in common When therefore they speak of the Kingdom of Christ sometimes they touch upon the beginning thereof sometimes also they speak of the end thereof But often within one graspe or comprehension they design the whole course race or process of Christs Kingdom from first to last And so the Prophet doth here Thus Calvin with much more to that purpose Alapide likewise on this thirtieth and one and thirtieth Verse deals very plainly and ingenuously with the Text and with us opposing those of his own Religion The Catholicks saith he think that these prodigious signs came to pass 1. At the Nativity of Christ when the star appeared to the wisemen and the Angels appeared to the Shepherds 2. At Christs passion when the Sun was eclipsed the Earth trembled the graves opened the beholders astonished 3. At Christs Resurrection in the appearance of the Angel astonishing the Soldier that kept the Sepulchre and comforted Mary Magdalen and her company 4. At the Pentecost in the cloven tongues of fire at which time the Spirit was poured out This Exposition saith Alapide is probable but incompleat Then indeed began these wonders but shall be compleated a little afore the day of Judgement as I shall declare by and by On the otherside Saint Jerom and Oecumenius saith Alapide hold That these prodigies were acted a little afore the destruction of Jerusalem by Titus But lastly and genuinly it is certain That here are handled the prodigious prognosticks that shall precede the day of judgement which appears from the beginning of the next Chapter Thus Alapide Adde one more Lyra saith Doctor Mayer averts that in this thirtieth Verse The Prophet passeth from the first coming of Christ to his second before which these signs shall be shewed Thus you see I am not singularly bold to assert that this Scripture was not totally and finally fulfilled in that story Acts 2. And Peter himself tacitly intimates as much in translating the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterward by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the last days which must not exclude One thousand six hundred and twenty years succeeding reckoning from Christs Ascension but to our time And our Prophet drops some passages which
have the mastery not their enemies But though the valley of Jehosaphat be here named by these names yet they are to be understood in intent and meaning appellatively in a larger sence as is most safe to signifie and typifie any eminent place or places where the Lord shall overthrow the incurable enemies of the beleeving Jewes For first Let any reasonable Hebrician looke into the original and he shall plainly perceive that the holy Ghost useth the name Jehosaphat onely as a Paranomasia I will bring them into the valley 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. As if we should say in English I will bring them down to the valley of Jehosaphat and there I will Jehosaphatize them that is overthrow them as Jehosaphat did his enemies Secondly Let any rational man judge whether Jehosaphat as a proper name of a place in Judea doth signifie that there and there onely God will judge the enemies of the beleeving Jewes when as their enemies are scated in every place where the Jews are scattered and those enemies shall oppose them and the beleeving Gentiles that shall help in their returne where-ever they stirre to that end Yet I contend not but that that very place may be one where of some notable overthrow of some cheife enemies of the Jewes as of the Arabians Saracens and Turkes that shall enter into the Holy Land to hinder the Jewes sitting downe and settling there Now this clause of the Prophet Joel in this third chapter was never yet fulfilled since the first Assyrio-Chaldean captivity of Israel or Iudah For the Prophet gives us a sign that this is to be done after the Jewes are sold to the Grecians The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its first originall sence and use signifies to yeeld up and deliver up And so the Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which most commonly as the composition of the word requires signifies to yeeld up or to deliver up into another mans jurisdiction and power And this transmitting of the Jews from their Native Country to Graecia seems to be charged upon several Nations who handed them from one to another vers 2 3 4 5. But the Greeks came not to any considerable repute power and jurisdiction till above two hundred years after the beginning of the Second viz. The Medo-Persian Monarchy Since which time the Jews were never delivered according to the character of the Text viz. By a destruction of their enemies and to such an effect and degrees as that no stranger should pass through Jerusalem any more verse 12 13 14 15 16 17. For we know the contrary by History Experience and sight of our own eyes in our travells § 4 The opening of this destruction of the Jews enemies at their deliverance and the collation of their happy condition when delivered will yet further demonstrate that this prophesie of Joel in this third Chapter is not yet in the main to this very day fulfilled ¶ 1. The destruction of their enemy must be very formidable v. 14 15 16 19. Multitudes multitudes in the valley of decision for the day of the Lord is near in the valley of decision the Sun and the Moon shall be darkned and the Stars shall withdraw their shining The Lord also shall roar out of Zion and utter his voice from Jerusalem and the Heavens and the Earth shall shake Egypt shall be a desolation and Edom shall be a desolate wilderness c. ¶ 2. On the otherside the happy condition of the Jews shall be as glorious as their enemies destruction shall be miserable which is interchangably enterwoven within the same verses the better to minde us that they both concur to the same time and in that method that the ruines of the enemy is the rise of the Jews Vers 16. But the Lord will be the hope of his people and the strength of the children of ISRAEL V. 17. So shall ye know that I am the Lord your God dwelling in Zion my holy Mountain then shall Jerusalem be HOLY and there SHALL NO STRANGERS PASS THROUGH HER ANY MORE V. 18. And it shall come to pass in that day that the Mountains shall drop down new Wine and the Hills shall flow with milk c. V. 20. Judah shall dwell FOR EVER and Jerusalem from GENERATION to GENERATION You see here in this Chapter a corporal destruction of all the Nations that irreconcileably oppose the Jews You see the happy condition of the Jews following thereupon to be expresly both temporal and spiritual and you see it set forth with most ample extension both for latitude and length Need I now upon things so plain spend six sentences to declare this was never yet fulfilled to the Jews since their first captivity in Babylon to this day Surely if the succeeding Monarchy punished the preceding they did withal keep the Jews under their subjection and so from Assyrians to Medes and Persians from them to the Grecians and thence to the Romans and so to the Saracens and Turks to this time the Jews have been more or less under forreign power and not a free people much less so happy or their enemies so miserable as hath been described Lastly If we mark some references of this third of Joel made § 5 by the Apostles themselves in the New Testament we shall beyond all dispute of them that believe the New Testament clear it That the prophesies of this Chapter are not yet fulfilled ¶ 1. Consider how exactly the thirteenth verse c. of this Chapter of Ioel is repeated and applied Rev. 14.15 16 17 18 19 20. to the ruine of Antichrist Put ye in saith Ioel in this third Chapter v. 13. the sickle for the Harvest is ripe come get you down for the press is full the fats overflow for their wickedness is great And then follows expresly the destruction of the enemies of the Jews as we before repeated Sutably Saint Iohn saith in the said place of the Revelation An Angel came out of the Temple crying with a loud voice to him that sate on the cloud thrust in thy sickle and reap for the time is come for thee to reap for the Harvest of the Earth is ripe And he that sate on the cloud thrust in his sickle on the Earth and the Earth was reaped And another Angel came out of the Temple which is in Heaven he also having a sharp sickle And another Angel came out from the Altar which had power over fire and cryed with a loud voice Cry to him that had the sharp sickle saying Thrust in thy sickle and gather the clusters of the Vine of the Earth for her grapes are fully ripe And the Angel thrust in his sickle into the Earth and gathered the Vine of the Earth and cast it into the great Wine-press of the wrath of God and the Wine-press was troden without the City and blood came out of the Wine-press even unto to the horse-bridles by the space
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
of themriding upon horses a great company and a mighty Army And thou shalt come up against my people of Israel as a cloud to cover the land it shall be in the latter dayes and I will bring thee against my Land that the heathen may know me when I shal be sanctified in thee O Gog before their eyes Therefore saith Menasse this war being ended THERE SHALL BEE A GREAT CHANGE OF ALL THINGS For then saith he in my opinion shall bee THE END OF THE WORLD * Indeed then shall be an end of this world viz. the begining of the dayes of the Messiah but not the ultimate end of the world as that in the 21 22 23. 24. verses quoted by R. Menasse plainly shews viz. sword pestilence blood hailstones c. of which there is no use at the ultimate end of the world And in the next Chapter viz. the 39. of Ezekiel the Prophet describing the destruction of Gog saith v. 2. that he should not be totally destroyed but onely part viz. onely the sixth part as some will The other five parts shall be reserved as Vatablus expounds to be destroyed at the end of the thousand yeers of the Kingdome of the Messiah Rev. 20 7. Besides Ezekiel in the next Chapter viz. the 40 c. to the end of the Book describes a glorious state of the Jews on earth after the destruction of Gog and Magog And therefore the Prophets former description of their destruction cannot bee at the ultimate end of the world As the restoring of the Temple of the Jews described in that 40. Chapter of Ezek. c. to the end of Book following the destruction of Gog is a Type of New-Jerusalem As Mr. Mede asserts and Dr. Twisse approves Mede Diatr pars 4. page 546. as it is related in the 20. Vers c. The fishes of the sea and fowls of heaven and the beasts of the field and all creeping things c. shall shake at my presence and the mountaines shall be thrown down and the steep places shall fall and every wall shall fall to the ground c. verse 21 22 23 24. to the end of the Chapter Secondly It may be confirmed out of Joel Chapter 3.1 2. Thirdly out of Dan. Chapter 12.1 c. ☞ Who this Gog and Magog are it is not stated by the Jewish Rabbins Mr. Mede saith Diatr pars 4. p. 546. The Turk is Gog and Magog and Dr. Twisse highly approves it But the Jewish Rabbins deliver their minde uncertainly I know saith R. Menasse that others by the war of Gog and Magog doe understand the Antichristian age that shall be at the end of the world Hence Augustine saith l. 20 De Civit. Dei c. 1. Gog is the Devil and Magog the Army of Antichrist Ambrose thinks Gog to be the Goths who invaded and everted many of the Roman Provinces l. 20. De demonstr Evangel cap. 3. Eusebius saith he did thinke l. 5. c. 13. or 23. Gog to be the Roman Emperour and Magog his Kingdome and Empire Pliny asserteth l. 5. c. 23. That there is a City of Cava Syria which he calls Bombices or Bombice and Hierapolis that is called by the Syrians Magog The Hebrews saith he know indeed that Magog is of the posterity of Japhet but which is that Nation at this day they do not know ¶ 6. In the sixth Chapter we have the RESTAURATION or RESTITUTION of the world in the dayes of the New world punctually described as they say to the life by a parallel with the six dayes works of the first Creation viz. In the first day was created light which was saith R. Menasse according to the opinion of the Ancients a supernatural light ** Beresit Raba Paras 3. So in the Restauration of the World there shall be an extraordinary transcendent light according to Isaiah Chap. 60. v. 19. The Sun shall be no more thy light by day neither for brightnesse shall the moon give light unto thee but THE LORD SHALL BE UNTO THEE AN EVERLASTING LIGHT and thy God thy glory On which words Isaac Abravanel comments thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thou shalt have no need of solary light or light of the Sunne by reason of the divine light On the second day was created the Expanse as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calls it or Firmament as we call it according to the Greek which saith R. Menasse according to the opinion of the learned signifies the Region of the ayre So this as we said afore in the New world shall be purged or refined from all noxious exhalations by which is signified saith Ahen Ezra the New heaven And all evill spirits and Devils whose seat was in the Ayre shall bee removed thence according to that in the Tract of Aboda * Aboda Zara. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. Hell shall not be in the new world But the blessed God at the day of judgement shall draw forth the Sunne out of its sheath and torment the wicked So Malach. 4.1 it is said Behold the day cometh that shall burne like an oven And Zach. 13.2 I will cause the unclean spirit to passe out of the land In the third dayes work the dry land appeared and the plants were created which after were cursed for Adams sinne Therefore in the New world the earth shall be amended and a better efficacie and vertue shall be instilled into it for germination according to Aben Ezra thence in Siphra it is said by the Ancients on Levit. 26.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. The earth shall give her increase not in the manner it doth now but as it did in the time of Adam Likewise we read in Semot * Semot Raba paras 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. It shall be that the trees shall yeeld their fruit every month according to Ezek. 47.12 In the fourth day was created the Sunne Moon and Stars These also shall be renewed For the light of the Sunne the fountain and originall of all celestial light shall in a marvellous manner be augmented as in Semot we read * Semo R. par 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. The blessed God will cause that the Sun shall shine forth nine and forty parts of more light as it is said ** Isa 30.26 The light of the Moon shall be as the light of the Sun and the light of the Sun shal be sevenfold more as the light of seven dayes In the fifth day were created the Fishes and Fowls and the great Leviathan By which is understood saith Menasse according to the opinion of the Ancients it taken litterally That God will prepare in the world to come all curiosities for the just In the sixth day were created all Animals void of reason and last of all Adam of the dust of the ground yet most perfect in all respects and that without conjunction of male
tell One of our opposites said that it must be a long while that Christ judgeth as man and judgeth men as men and therefore the ultimate judgement must be a long time ¶ 2 To the second proof viz. out of Act. 3.21 wee have already largely shewed that that place is very full and home for our opinion See our second Book page 96. But because Mr. Bayly will undertake to urge some speciall particulars we will answer particularly to them First He urgeth That the time here understood is that when all things spoken by all the Prophets are performed But all things spoken by all the Prophets are not performed till the last day of judgement Hee backs this with Rom. 8.21 compared with verse 18. and 23. where saith he The restitution of the creatures to their desired liberty comes not before the redemption of our bodies and the glory to be revealed on the whole Church at the last day To which wee answer Mr. B. in most of these Propositions refers which in our English peremptorily to all things But the Greeks is plainly this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and is duely rendred thus Whom the heavens must receive untill the TIMES of restitution of all things WHICH TIMES God hath spoken c. And so the Arabecke Christ must be received of heaven unto THE TIMES which shall confirm the perfecting of all the speeches which times God hath spoken of c. And plain reason is most fair for this reading of referring which to times not to all things because all the Prophets of the Old Testament generally for the most part have spoken of the TIMES of restitution but have not spoken of all things that are to bee fulfilled witnesse many things in the New Testament which the Apostles tell us were hid in old time and St. Johns six first Seales Trumpets and Vials shew as much As also the binding of Satan And therefore that speech of Mr. B. That the time of the performing of all things which any of the Prophets have spoken cannot possibly exist before he last judgement is a false proposition because some of the Prophets whole Prophesies in the Old Testament for them Peter then must needs mean have been fulfilled already As the Prophesie of Jonah the utmost of which was the resurrection of Christ which was a time of restitution of our Head but not of all things by our Head Adde that it is said Here the TIMES of restitution of ALL THINGS which are distinguished from the ultimate day of judgement which is a time of dissolution and destruction of things To which RESTITUTIOâ— is quite opposite And TIMES are in the plurall as well as THINGS And therefore a precise ultimaâ—e day of judgement in Mr. B. sense is not particularly pointed out But that ALL THINGS MUST HAVE their TIMES to be restored As the Saints for a thousand yeers And restitution imports a state once had and lost not a state altogether new and different as that in heaven And therefore Psal 8. and Heb. 2. doe refer to such a state as Adam had For Rom. 8.18 to 24. which Mr. B. quotes for proof That the time of fulfilling all things which any of the Prophets have spoken cannot possibly exist before the last judgement I say his quoting this eighth of Rom. to confirme this Proposition Mr. Bayly taking the last judgement for the ultimate day of judgement overthrows himselfe For in these thousand yeers is revealed the glory IN US Rom. 8.18 Marke the phrase in us And in verse 19. Then is the manifestation viz. to all the world of the Sonnes of God which in heaven is hid from the world And verse 19.20 31 22. Then in those thousand yeers the creature IT SELFE and whole creation according to their groans shall be delivered from the vanity and travell and paine it is now in into the liberty of the Sons of God which cannot be at the ultimate day of judgement when comes the dissolution And then in that thousand yeers most properly is it said in verse 25 And not onely the CREATURES but OUR SELVES ALSO shall have the redemption of our bodies it being a condition proper in place and nature for bodies The second thing that Mr. Bayly urgeth out of this third of Act. 21. is That the time here spoken of is when the Jews to whom Peter spake were to be refreshed by the Lords presence But that shall not be before the generall Resurrection To which we answer This is a begging of the question wee have shewed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the face or appearance of Christ shall the Saints in this thousand yeers have a great refreshing especially here meant of the Jewes in generall who then must be called and so injoy this refreshing For at the ultimate judgement and generall Resurrection will bee too late a time to call them The third thing Mr. Bayly urgeth out of this Act. 3. is this The time when God doth solemnly before men and Angels declare the absolution and blotting out of the sins of all his people is not before the last day But this is the time whereof the Apostle Peter speaks in the present place as appears by verse 19. That your sins may be blotted out when the time of refreshing shall come from the presence of the Lord. To which we answer as to the minor Proposition First that Peter here speaks of the blotting out the Jews sins and those sins were refusing and crucifying Christ Act. 2. And these are blotted out when Christ appears and they repent at sight of him and owne him and this is before the last day of judgement Zach. 12.10 Rev. 1.7 as we have before demonstrated out of these places As for all those words Mr. Bayly heaps up of solemnly before men and Angels declare the absolution c. they cannot be inferred from this text As the word refreshing is but a low word to signifie the absolutest highest happinesse And the last day is a late time to blot out the sins of the Jews when they are not yet converted nor shall then bee but by the appearance of Christ unto them Zach. 11. Rev. 1. ¶ 3 The third and last proof of Mr. Baylies minor Proposition of his first Argument That Christ remaines in the heavens till the last judgement is in John 14.2 and 3. To which we answer Christ doth not in the least there intimate that he would not come againe till the last judgement as Mr. B. understands the last judgement And it is very plaine that Christ will first come againe and receive them to himselfe before he carry them into the mansion in the highest heavens if Mr. Bayly wil needs understand those mansions onely Howbeit there is no expression of Heaven And the Greek is prepare a place without any article of emphasis And the Fathers house is large Ephes 3.14 15. For this cause I bow my knees unto the Father of our Lord Jesus Christ of whom the whole
family in heaven and earth is named There is Bethel even where God in special appears which special appearance is in the person of Christ And lastly where ever Christ is with us wee are with him so as that for that time is heaven to us therefore the Apostle Paul desiring a state in the world to come Phil. 1.23 calls it a being with Christ not heaven So that yet still it remaines to bee proved that Christ shall not appear to his people before the ultimate day of judgement or that Christ hath no place of refreshing his people for a time before the ultimate day of judgement but onely the highest heavens after the ultimate day of judgement SECT II. Mr. Baylies second Argument § 1 AS to his accusation of coyning new and false senses to many Scriptures wee say it is a begging of the Question And we retort it For Mr. B. opinion for many generations hath so allegorised upon all the Prophets speaking of the state of the Jewes and of the universal Church to be on earth afore the ultimate day of â—udgement that I confesse I was thereby for a long time kept in the darke so that I could make no use of the Histories and Prophesies of the Old and New Testament in relation to these things but onely here and there by way of morall observations and allusions § 7 But let us heare his Argument Christ sits at the right hand of God till the last day therefore he comes not to reign on earth a 1000 yeers before the last day To which we say that this argument thus far hath been argued and answered in effect in the first argument yet because there are some fresh proofs we are contented againe to answer it and to discusse them And for answer we deny the Antecedent taking the last day in Mr. Bailyes sense for the ultimate day of judgement But if we take the last day for that day in 2 Pet. 3. which shall be a thousand yeers then Mr. Baily concludes nothing against us But Mr. Baily will prove the Antecedent that Christ doth sit at the right hand of the Father till the last day meaning the ultimate day of judgement viz. the evening of our last day For so I suppose he means his proof is his major Proposition in Ps 110.1 Christ sits at the right hand of God till ALL his enemies be made his footstool Whence he assumes this minor But all his enemies are not made his footstool till the last day For till then Satan death and all wicked men are not fully destroyed therefore c. To this major Proposition out of Ps 110.1 Mr. B puts in a word of great consequence to serve his own turne which in divine arguing from a text is very foule play viz. the word ALL. For as it is not in our English Translation so nor is it in the Hebrew text where it is onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thine enemies indefinitly And the Apostle having an infallible spirit to know the mind of the Scriptures quoting this place Heb. 10.13 renders it that Christ sits there expecting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. putting no ALL in But suppose it be said ALL all his enemies this is sufficiently fulfilled when Christ overcomes all all his enemies are so subdued yea visibly in themselves or in their effects that they shall never hurt the Church more which shall come to passe when the Iewes are settled at the beginning of the thousand yeers as many Scriptures afore shewed And to speake according to St. Iohn in the Revelation then as in Chap. 19. Antichrist and all his adherents shall downe then as in Chapter 20. Satan shall downe then as in Chapter 21 Sinne shall downe And for death this is destroyed Chapter 20. For if all the Saints then live and reigne a thousand yeers then is this a state of immortality of their bodies And for the ultimate day of judgement then is not a destroying of death but a reviving of the worst death sc the second death to the worst of men so that the wicked live onely to dye that death Rev. 20.12 to the end It is said that the last enemy of the Saints that is destroyed is death 1 Cor. 11. Because so St. Iohn names the enemes in order First all the wicked Rev. 19. Then the Devill Rev. 20.1 And last of all death v. 4. and all these orderly at the beginning of the thousand yeers at the beginning of the seventh Angels sounding his Trumpet I say at the beginning thereof And to make all our answer plainer When it is said All shall be under Christs feet the meaning is not that all shall be annihilated For after the ultimate day of judgement there shall be viz. in hell sinne and devils and wicked men and the greatest death viz. the second death i. e. eternall condemnation therefore the meaning must bee that all shall be so under Christs feet that they shall no more mischiefe the Church Satan shall not seduce them Sinne shall not touch them Death shall not dissolve them But at the end of the thousand yeers Satan and the hypocrites in the corners of the world shall begin to make an head and this immediately draws downe Christ to the ultimate day of judgement who raiseth all the dead wicked and takes them and the wicked that are then alive and passeth everlasting condemnation upon them Rev. 20.7 to the end of the Chapter SECT III. Mr. Bailyes third Argument § 1 ALL the godly at Christs comming from heaven doe rise immediately to a heavenly glory ergo none of them doe arise to a temporall glory for a thousand yeers upon earth § 2 Answ We might deny that wee call the Argument you call it the consequence because Mr. Baily doth not say to glory in heaven much lesse the highest heaven For their state on earth a thousand yeers is not onely an heavenly glory but the state is called Heaven Rev. 21.1 c. 2 Pet. 3. But that we shall fix our answer upon will be the denying of the Antecedent and expounding of the proof Mr. Baily brings for proof of the Antecedent 1 Cor. Chap. 15. vers 22.1 Thess 4.14 Matth. 25.31 Joh. 6.39.40.44 Heb. 9.28 ¶ 1 To the two first we answered afore For the third place of Matthew it concludes nothing to the said Antecedent For Christ separates the sheep from the goats notably at the beginning of the thousand yeers when the open wicked then alive generally perish Revelation 19. and all the Saints alive are set in a glorious condition Chap. 20. ¶ 2 To the fourth place viz. in Joh. 6.39.40.44 I will raise it up at the last day We answer this doth not infer any thing in behalf of the Antecedent For lo this thousand yeers is truly the last day For as it is in 2 Pet. 3. before it are the last dayes in which men shall say Where is the promise of his comming And it is after said A thousand yeers
HARD BONDAGE Observe both to what persons and what time these high expressions relate before largely opened and we shal easily conclude this Text was never yet fulfilled and therefore according to the truth of God must bee fulfilled before the ultimate day of judgement for with that time this Prophesie cannot agree ¶ 6 In Isa 25.8 we have it plenissimè planissimè most fully and plainly That in that day viz. of the great restauration of the Church and ruine of their enemies verse 5 6. The Lord will WIPE AWAY ALL TEARS FROM ALL FACES And the rebuke of his people shall hee take away FROM OFF ALL THE EARTH for the Lord hath spoken it Which was never yet fulfilled and therefore is yet to come at the time we treat off as hath been before demonstrated ¶ 7 Isa 54.13 14. is also very high in expressions Thy children shall be taught of the Lord and great shall be the peace of thy children In righteousnesse shalt thou be ESTABLISHED thou shalt be far from oppression for thou SHALT NOT FEAR and FROM TERROR for it SHAL NOT COME NEER THEE You see the expressions are exceeding high and they are evidently spoken concerning external rest as well as internal and wee see it by experience that this place was never yet fulfilled therefore it is yet to come as we have cleered it afore ¶ 8 In Isa 60.14 c. it is thus written The Sonnes of them that aâ—flicted thee shall come BENDING TO THEE and all that despised thee shall BOW THEMSELVES DOWN AT THE SOLES of thy feet Whereas thou hast been forsaken I will make thee an ETERNAL EXCELLENCY violence shall be NO MORE heard in thy land The dayes of thy mourning shall be ENDED Which place relates to our Thesis as is before demonstrated The expressions are far too high for us to acknowledge they have been fulfilled therefore we must expect them yet to come before the ultimate day of judgement for that will be no fit time for this Prophesie ¶ 9. Isa 65.19 is likewise very full to the particular in hand though in few words viz. I will joy in my people and the voyce of weeping or crying shall be NO MORE HEARD IN HER. Let the Reader judge whether this was ever yet fulfilled ¶ 10. Isa tells us Chap. 66.12 Thus saith the Lord I will extend peace to her the Church consisting of Jews and Gentiles as a river and the glory of the Gentiles like a flowing stream I leave it likewise to the Reader to consider whether hee hath not reason to expect this as yet to come ¶ 11 We come to the Prophesies of Jeremiah Chap. 23.3 4. I will gather the remnant of my flocke out of all Countries c. and they shall fear no more nor be dismayed Which expressions are a great deal too high for our knowledge of Scripture of history or of experience to acknowledge them to have been fulfilled to this day And therefore our faith must be on God for the fulfilling of them and that before the ultimate day of judgement as the nature of the things require ¶ 12 We have in the same Prophet Chap. 30. verse 10. Jacob shall returne and shall be in rest and quiet and none shall make him afraid ¶ 13 Place is in Jer. 46.27 28. to the same effect ¶ 14 Place is in Ezek. 28.24 There shall be no more a pricking briar unto the house of Israel nor any grieving thorne of all that are round about them ¶ 15 Place Mich. 4.1 2 3. The same with Isa 2. v. 2 3 4. It s added here in verse 4. They shall sit every man under his owne vine c. and none shall make them afraid ¶ 16 Place Zeph. 3.13 14 15. They shall feed and lye downe and none shall make them afraid Sing O daughter of Zion rejoyce with all the heart the Lord hath taken away thy judgements he hath cast out thine enemies The Lord is in the midst of thee thou shalt not see evill any more This and all the rest have been proved to mean the time intended in our Position § 2 Adde in the New Testament ¶ 1 Matth. 19.29 Shall receive an hundred fold and inherit eternal life of the large opening of this place see before in the third Book ¶ 2 That in 2 Thess 1.7.9 10. To you REST as Heb. 4. when the Lord Jesus shall be revealed FROM HEAVEN his enemies being punished from the presence of the Lord as Chap. 2. and from the glory of his POWER ¶ Rev. 7.16 17 They that are sealed c. serve him day and night in HIS TEMPLE he that sitteth on the Throne shall dwell among them They shall hunger no more for the Lamb in the middest of the Throne shall feed them and wipe away all tears from their eyes ¶ 4 Rev. 21.4 St. John speaking of the state of the Church in the thousand yeers saith God shall wipe away all tears from their eyes and there shall be no more sorrowing nor crying nor paine Every verse of this Chapter shewes it cannot bee meant of everlasting happinesse in the highest heavens Let the close of this Section be to encourage us to patience Patience in perseverance and patience in sufferance Now is Christs Kingdome of patience But anon his Kingdome of peace Twice it is said of the present state of sufferings Here is the patience of the Saints Rev. 13.10 and 14.12 Once it is said Keep the word of patience Rev. 3.10 But after a while comes the Kingdome of peace therefore Christ seales up all the Bible and all the Revelation almost with this Rev. 22.11 12. He that is righteous let him be righteous still He that is holy let him be holy still and behold I come quickly and my reward is with me Then in the last verse save one sc 20. Surely I come quickly Amen Amen Then to that end Iohns prayer closeth all as I close in verse 21. The grace of our Lord Jesus Christ be with you all Amen SECT III. § 1 THus you have seen it is a sorrowlesse condition Next follows it shall be a deathlesse condition The Elect once raised at the beginning of the thousand yeers shall dye no more much lesse those alive and changed For if those alive shall not prevent them that are asleep given by the Apostle as an answer to an Objection against this Resurrection much lesse shall they that are alive being the patterne to whom the dead are promoted bee sent to death as to give place to the Elect dead that are raised And if all the Elect are raised to what end or use shall they dye that are alive If it be the priviledge that the other Saints shall be alive at Christs comming why shall they dye when here in soule and body they may behold him which is a fuller injoyment If this time of Christs appearance at the beginning of the thousand yeers be the Kingdome of Saints the prefacing beginning of their full
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
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
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
our Saviour also testifies to this Prognostick Matth. 24. After the signes to come to passe whiles the end was not yet but were onely the beginnings of sorrow verse 6. verse 8. Christ addes other signes that should more neerly precede and point at the end And amongst many direful signes he gives this INIQUITY SHALL ABOUND after which the Gospel being preached to all the world as a witnesse to them THEN SHALL THE END COME verse 9. to 15. To the same purpose Rev. 18. verse 2 3 4 5 6. Babylon the Great is fallen is fallen that is shall fall as certainly as if already fallen c. FOR HER SINNES HAVE REACHED UNTO HEAVEN § 2 Now whether the enemies wickednesse is not mounted up to the height and the Antichristian parties sinnes I mean all that oppose Christ by what names or titles soever by what way or means or manner soever are not come to the full I leave the well-principled sound sanctified spiritual soul to judge Turcisme and Papisme is now worse then ever by how much more they have of late prevailed and have sinned against greater light and are more encouraged by the enmities and impieties among Protestants The Arminian and Socinian party with their Articuli perpendendi Advancements of mans will Disputes against the Deity of Christ with some questionings of the Holy Ghost have struck in with the Antichristian party and joyning in effect at least their forces with them have greatly enlarged their Quarters The Lutherans still as obstinately as ever if not more obstinately since against more light shining in sundry disputes destroy the humanity of Christ by their doctrine of Consubstantiation The learned of the Jews poor soules are now more obstinate against Christ come in the flesh then ever And for Protestant Nations or Peoples I am utterly astonished in my thoughts and distressed for words to expresse their unparallelable Apostasies The revolt among Professours is generall Their blasphemous words against God Christ the Holy Ghost the Holy Scriptures and consequently against Salvation Heaven Hell the Immortality of the Soule and all Fundamentals are nefanda so wicked that they are not to be mentioned though I could distinctly lest I should leave some staine upon some pious soule that may read this Treatise Their many wicked practices are sutable Community of women swearing drinking c. And these practised by principle as the way to destroy the flesh By this meanes many Jesuits false Prophets false Teachers and damnable Seducers are encouraged as the mutter abroad is every where to creep in amongst them All Religious worship is decried as flesh and forme The wicked prophane are extreamly encouraged the commers on in Religion offended and beaten off And the very knees and hearts of true Saints are made feeble and ready to faint And all this account is brought in as the returne of all the marvells of mercies and miraculary deliverances that God hath given them Whiles Politicals have been recovered Religion hath been lost And whosoever will not be high in these enormities is scorned as low The Nations called Protestant minde conquest rather then conscience Hellish Heresies break out in Print from beyond and on this side the Seas The profession of most of those Countries is come to looke like dirt gain being their godlinesse Their words and promises but lyes and flatteries And selfe is now the great God that ruleth all And of all these I would I could not give so true an account as I can with admiration of Gods patience the meane while I have nor list nor cause maliciously to inveigh against Protestant Nations but out of griefe of soule and to prosecute the point in hand I have given these few hints SECT IV. The fourth Prognostick Wars and rumors of Wars c. THis Prognosticke our Saviour gives us Matth. 24.6 7. in answer to that question put to him by the Disciples verse 3. saying to him Tell us when shall these things be And what shal be the sign of thy comming and of the end of the world But withal he gives us this caution that these wars and rumors of wars are a remoter signe adding to this signe verse 6. That the end is not yet And verse 8. That they are but the beginnings of sorrow But Daniel brings this signe as it may comprehend all great and remarkable wars viz. those the Jewes shall have with their adversaries the Turke c. neerer to the end Dan. 11.44 45. compared with Dan. 12.1 viz. at that time of the Jews wars aforesaid Michael shall stand up to deliver his people though the worke of that deliverance in those wars will it seems by verse 12.13 collated take up the time of five and forty yeers Now I leave all knowing men to judge whether we have not Wars and rumors of Wars whiles most if not all Nations of the Gentiles viz. England Scotland Ireland France Spaine Italy Netherlands or Low-Countries Denmarke Portugal Sweadland Helvetia or Switzerland Poland Muscovy The huge Empire of the Turke The vast Indies c. are either in the practise or posture or preparations and expectations of War There is wanting but the driving and fall of this storme of the Gentiles Wars on the Romish Westerne Antichrist and next the Jews taking up armes against the Turkish Easterne Antichrist and then the Worke or thing signified of which those rumors of Wars are a signe will be doing at least in the Preface and preparation Which last Warre some thinke is not far off in regard of their great Mathematicians wonderfull words to that end their abundant pursing up of gold their writing letters to each other in severall Countries to that purpose their late change of their letter for concealment of their messages by writing The professed expectation of some of their Learned of the Messiah to come in the yeer 1656. or thereabouts SECT V. Giving a touch upon several other Prognosticks viz. THe more we shall see Monarchy to fall Dan. 2.34 35. the oftner there appears strange signes in the Heavens following the great tribulations upon earth Matth. 24.29.30 And the lowder is heard vox populi the voyce of the generality of Gods people in their discourses and prayers that Babylon is falling and the Lord Christ is about to reigne Rev. 19. first six verses the neerer wee may expect the approach of this Glorious state on earth How much of these things have or doe appear already I leave wise men to recall to minde and consider CHAP. III. Containing several Computations of time searching when this glorious state on Earth shall approach § 1 OF which in general I would admonish the Reader First That I shall not trouble my selfe with any Computation whose period is expired because experience hath sufficiently confuted it § 2 Secondly That I would not have him to be troubled at the Computers though he finde their numerary principles different and their Computations inconsistent one with the other but in such darke and difficult