polluted and so possessed with wickednesse as now it is capeable of so excellent and glorious a creature as shee is and shall be seene to bee in this day of her appearing in glory being now made ready perfectly adorned with all her ornaments as the Bride for the marriage of the Lambe that bought her her Lord and King Christ Iesus And blessed are they that are called unto the marriage supper of the Lambe Now shall this holy citie Hierusalem bâ—ing forth and receive all her children at once even in one day without any more travill or paines as it is written Before she traviled she brought forth before her paine came sâ—ee was delivered of a man child Who hath heard such a thing who hath seene such things shall the earth be made to bring forth in one day shall a Nation bee borne at once for as soone as Sion travilled she brought forth her Children Esay â—6 7.8 So that now when the Lord shall apeare to their joy that were hated and cast out for his names sake And to render recompence to his enemies as in the 5 and 6. verses he said then shall the earth in whose bowels the bodyes of the Saints had slept and whom she had bread and brought up and Sion also their spirituall Mother bring â—orth and receive all their children at once even in one day and she shall remember no more her sorrow for joy that her man-child is borne for so by that name it pleaseth the Lord to tytle her children as also in Revel. 12.5 She shall now bee adorned with them all according as her Lord foreshewed her in the time of her captivity when she complained saying The Lord hath forgotten me my Lord hath forsaken me and hee told her nay he had graven her upon the palmes of his hands and comforting her told her also that hiâ— children should make hast and biddeth her lift up her eyes round about behold shewing her as it were in a vision all her children which she longed for hasting unto her and said All these gather themselves together and comâ— to thee As I live saith the Lord thou shalt furâ—â—â—r loâ—th thee with them all as with an ornament and binde â—hem on â—hee as a Bride doth for thy wast and thy desolate places and the land of thy destruction shall even now be to morrow by reason of the inhabitants and they that swallowed thee up shall farre awayâ— the children which thou shalt have after thou hast lost the other shall say againe in thine eares the place is to straight for â—eâ— give place to mee that I may dwell then shalt thou say in thine heart who hath begotten me these seeing I have lost my children and am dessolate a captive and removing too and fro and who hath brought vp these Behold I was left alone These where had they beene c. Esay 4â— Here the Lord comforteth Sion with her children of the Gentiles that were to bee brought in unto her by the Gospel of Iesus Christ which was to bâ—e preached amongst them by his Apostles and Servants as in the 22 verse appeareth who were to supply the losse of all her other lost children of the naturall house of Israel Therfore now these being all accomplished unto her reioyce ye with Ierusalâ—m be glad with her all ye that love her reioyce with ioy with her all ye that mourne for her that ye may suâ—k and bee satisfied with the brests of her consolation that ye may milke out and bee delighted with the aboundance of her glory for thus saith the Lord Behold I will extend peace to her like a river and the glory of the Gentiles like a flowing streame then shall yee sucke ye shall be borne upon her sides and be dandled upon her knees as one whom his mother comforteth So will I comfort you and ye shall bee comforted in Ierusalem And when ye see this your heart shall reioyce and your bones shall flourish like an hear be and the hand of the Lord shall bee knowne towards his servants and his indignation tâ—wards his enemies Esay 66.10 11 12 13 14. c. The children of Ierusalem are now to sucke and bee satisfied to milke out and bee delighted with the abundance of her consolation and the abundance of her glory c. it is not said with the milke of the principles or doctrine of Christ or forme of goverment and discipline of the Gospel as some would have it or at least expound it and to concerne cheefely their thousand yeares Church of the Iewes Nay the children of Ierusalem being now all accomplished unto her by the word of Christ they shall have no neede of Doctrine or discipline or governours or teachers of that kind or manner any more But the governement of this new Ierusalem shal be peace it selfe her exactors righteousnes it selfe The Lord her righteousnesse and the righteousnesse of all her children he being now personally in the middest of her And salvation being her walls and her Towers the glory of God her gates his praise as it is written of her God himselfe also dwelling with her and with all her Children as in his owne Tabernacle As Saint Iohn heard it proclaimed from heaven as he saith and I heard a great voyce from heaven saying Behold the Tabernacle of God is with men and he will dwell with them and they shall be his people and God himselfe shall be with them and be their God and God shall wipe away all teares from their eyes and there shall be no more death neither sorrow nor crying neyther shall there be any more paine for the former things are passed away And he that sate upon the Throne said Behold I make all things new c. Revel. 21. This Ierusalem is that same which God spake of beâ—ore to the Prophet Esay chap. 65. having foreshewed him this great redemption and salvation of Israel and how all their former troubles should be forgotten and hidden from his eyes and that hee would create new heavens and a new earth c. then saith Bee ye glad and reioyce for ever in the things that I create for behold I create Hierusalem a reioycing and her people a ioy and I will reioyce in Hierusalem and ioy in my people and the voyce of weeping shall be no more heard in her nor the voyce of crying c. verse 17 18 19. And this is the same Tabernacle whereof God spake to the Prophet Ezekiell he having foreshewed him also this great redemption of the whole house of Israel from all their captivities Graves c. to their owne land and saying And they shall dwell in the land which I have given unto Iacob my servant wherein your fathers have dwelt and they shall dwell therein they aâ—d their children and childrens children for ever hereby the way we are to understand by They and their children c. Abraham Isaack and Iacob and all their seede or children of the promise
face continually remâ—mber his marvelous workes that he hath done his wonders and the judgements of his mouth yee seed of Israell his servant yee Children of Iacob his chosen ones he is the Lord our God his judgâ—ments are in all the Earth Be ye mindfull alwayes of his covenant the word which he commanded to a thousand generations Even of the covenant which he made with Abraham and of his oath unto Isaack and hath confirmed the same unto Iacob for a law and to Israell for an â—verlasting covenant saying unto thee will I give the land of Canaan the lot of your inheritance when ye were but few even a few and strangers in it c. 1 Chro. 16. But small reason had David and as little reason had they either the Fathers or the children to be alway mindfull of this covenant if God had not confirmed it sure unto them all even to the thousand generations for an everlasting Covenant ever to endure and that it had not beene heavenly without corruption The covenant was made when they were strangers on earth but when they shall inherit the same they shall be no more strangers but true owners Then shall they worship the Lord in the beawtie of holynesse and feare before him all the earth the world also shall be stablâ—â— that it be not mooved Then shall the heauens bâ— glad and the earth shall reioyce and men shall say among the Nations The Lord raigneth According as David declareth in the same Psalme And that David did well vnderstand this covenant of the inheritance of the land of Canaan to be an eternall inheritance in the world to come he declareth himselfe further unto the People in another Psalme where he exhorteth them also saying O come let us worship bow down let us kneele before the Lord our maker for he is the Lord our God we are the people of his pasture the sheep of his hands To day if ye will heare his voyce harden not your hearts as in the provocation and as in the day of temptation in the wildernesse when your fathers tempted me proved mee and saw my workes fortie yeares long was I greived with this generation and said it is a people that doe erre in their hearts for they have not knowne my wayes unto whom I sware in my wrath that they should not enter into my rest Psal. 95. Where the King and Prophet David doth playnly shew that when God did sweare in his wrath they of Israel that sinned in the wildernes erring in their hearts should not enter into that good Land which God sware he would give to their Fathers as it is in Deut. 1.34.35 God meant most especially and cheifly the heavenly estate of inheritance in the world to come wherin holynesse and righteousnesse rest and peace should habit and abide and God himselfe would dwell with all the holy Fathers and their Seed as in his Tabernacle for evermore for which cause he calleth it his rest and sheweth that they that will enter into it must vnharden their hearts and heare his voyce that is to say repent and believe the promise otherwise there is no entering into it And this doth the Apostle plainly prove mentioning this very same thing to the Hebrewes saying And to whom sware he that they should not enter into his rest but to them that bâ—leived not So we see saith he that they could not enter in because of unbeleife let us feare therefore least a promise being left of entering into his Rest any of you should seeme to come short of it for unto us was the Gospell preached as well as unto them c. Heb. â— 7.8.9.10.4.1.2.3 c. Where he also declareth that every one that hath the faith of Abraham that so beleiveth as He did not onely hath an entrance heere in the Spirit Spirituallyâ— as he saith we which haue beleived doâ— enter and as all the holy Fathers had but also shall hereafter their owne persones soule and body inherit the same really and truely with all the holy Fathers and sheweth that the same rest and entrance into it is preached unto us by the Gospell as it was also unto them by the promise it containing the summe of the Gospell And that it remaineth yet to be expected of all the people of God who are heere so entred by faith Their calling and election being made sure as the Apostle Peter saith For so an entrance is aboundantly ministred unto us into the everlasting Kingdome of our Lord and Saviour Iesus Christ 2 Pet. 1.10.11 For Gods rest eternall is Christs everlasting Kingdome which is to be manifested at his appearing when he shall also judge the quicke and the dead as Saint Paul saith to Timothy For Ioshâ—a did not give the people of Israel that rest but Iesus Christ is to doe it in whom they beleived And of this salvation of Israel inheritance of the Earth and stability of the world doth the Prophet Esay also speake where he having forshewed the shame and confusion of the ungodly and Idolatours of the world which is to come upon them saith But Israel shall be saved in the Lord with an everlasting salvation yee shall noâ— be ashamed nor confounded world without end for thus faith the Lord that created the heavens God himselfe that formed the Earth and made it he hath established it he created it not in vaine he formed it to be inhabited I am the Lord and there is none else I have not spoken in secret in a darke place of the Earth I said not unto the seed of Iacob Seeke ye meâ— in vaine I the Lord speake righteousnesse I declare things that are right Esay 45.14.15.16 So that if Abraham Isaack and Iacob and their seed should not live and inherit the earth If God that made it had not established it so as they should inhabit the same and well therein for ever according to his word Then had he created it in vaine then had he said unto the seed of Iacob all this while seeke yee mee in vaine But the Lord speaketh righteousnesse he declareth things that are right and such as shall surely come to passe in their due time and season Neither hath he spoken in obscurity in darke places or corners of the Earth as if he would not have his mind knowen nay he speaketh plainly and openly to the eares of the people and inhabitants of the world So as the simplest soule through his grace may understand his meaning And for further confirmation that God did not create this excellent worke and Fabrike of the world to destroy it but that he hath established the same and will that it be not movâ—d Consider these scriptures 1 Chro. 16.30 â—sal 78.69 Psal. 93.1 Psal. 96.10 Psal. 14.5 The fift Question or Proposition Fiftly I aske iâ— the deliverance by Moyses and the possession and estate Ioshua gave the naturall Israelites in the land of Canaâ—n which God fore-shewed unto Abraham in Gen.
To him that overcommeth will I grant to sit with me in my Throne even as I overcame and am set with my father in his Throne Revel. 3.21 In this Throne Christ is to reigne under God the Father as his King according as hee said to David I will settle him in my house and in my Kingdome for ever c. 1 Chro. 17. It is Gods Kingdome then And the Lord God calleth this Sonne of David his annoynted one his Sonne his King and the hill whereon he shall sit to reigne his hill as in Psal. 2. where he saith not withstanding all those heathen and people Kings and Rulers that tooke couâ—sell against him and against his Anoynted that said Let us breake their hands asunder and cast their cords from us yet have I set my King upon my holy hill of Sion And the King shall receive of God the Father that which he bid â—im aske saying aske of mee and I will give â—hee the heâ—thâ—n for thine inheritance and the uttermost ends of the earth for thy possession thou shalt breake them with a rod of yron and dash them in peeces like a potters vessell verse 8.9 Which power also the King will give to the Children of Sion as he promised saying And hee that overcommeth and keepeth my words uâ—to the end to him will I give power over the Nations and hee shall rule them with a rod of yron and as the vessels of a potter shall they be broken to shivers even as I have received of my father Revel. 2.16.17 And it shall be fulfilled which David his father foretold of him saying He shall iudge the poore of the people hee shall save the children of the needyâ— and shall breake in peeces the oppressor they shall feare thee as long as the Sun and Moone endureth throughout all generations hee shall come downe like raine upon the mowen grasse like showeâ—s that water the earth In his dayes shall the righteous flourish and abundance of peace so long as the moone endureth he shall have dominion also from Sea to Sea and from the river to the ends of tâ—e earth thâ—y that dwell in the wildernesse shall bow before him and the enemie shall licke the dust The Kings of Tarshish and of the Isles shall bring presents the Kinsts of Sheba and Seba shall offer gifts yea all Kings shall fall downe before him all nations shall serve him Psal. 72. And the children of Sion shall be joyfull in their King and the Lord wil take pleasure in his people will bewtifie the meeke with salvation as he also said The high praises of God shall â—ee in their mouthes and a two edged sword in their hands to exâ—cute vengance upon the heathen and punishment upon the people to binde their Kings in chaines and their Nobles with fetâ—ers of yron to execute upon them the iudgement written this honour have all the Saints Psal. 149. And it shall now be fulfilled alâ—o which is written O clap your hands O yee people shout unto God with the voyce of triumph for the Lord most high is terrible he is a great King over al the earth he hath subdued the people under us the Nations under our feet hee shall chuse our inheritance for us the excellencie of Iacob whom hee lovâ—d God 〈◊〉 gone up with a shout the Lord with the sound of a Trump sing prayses unto our God sing praises sing prayses unto our King sing praises for God is the King over all the earth sing ye praises with understanding God reigneth over the heathen God sitteth upon the Throne of his holinesse the Princes of the people are gathered even the people of the God of Abraham for the shields of the earth belong unto God he is greatly exalted Psal. 47. And great shall the Lord bee in this day and greatly shall hee bee praysed in the citie of our God in the mountaine of his holinesse Bewtifull for situation the ioy of the whole earth is mount Sion in the sides of the North the Citie of the great King God is knâ—wne in her pallaces for a refuge for lâ—â— the Kings were assembled they passed by together they saâ— it and so they marviled they were troubled and they hasted away feare tooke hold upon them there and paines as of a woman in travill So terrible to the wicked of this world shall mount Sion be in the day of her glory and so great an astonishment to all those that formerly oppressed her who although they shall not enter in through the gates of the Citie to see or understand of her felicity joyes within or anyway partake of her pleasures yet they shall understand of her power and see with feare and greife her brightnesse and glory without It is for the Princes of the people of the God of Abraham to enter in through the gates into the Citie and for their Kings to come and bring theiâ— glory and riches into it as it is written Esay 60 11. Revel. 21.24 And they shall say As we have heard so have wee seeâ—e in the citie of the Lord of hosts in the Citie of our God God will establish it for ever Selah Psal. 48.8 The holy Citie the new Hierusalem which had beene so long withdrawne from the earth because it was not by reason of the wickednesse and pollutions thereof meete to receive hir being Gods eternall Tabernacle when Christ her Lord and King shall have purged the earth and heavens of all their pollutions and vaine corrupt workers of men that are therein as he will doe in the great day of his comming according as his Apostle Peter witnesseth saying But the the day of the Lord will come as a theefe in the night in the which the heavens shall passe away with a great noyse and the elements shall melt with fervent heate and the earth also and the workes thâ—t are therein shall be burnt up 2 Pet. 3.10 And as the Apostle Iohn also saith And I saw a great white Throne and him that sate thereon from whose face the earth and the heaven fled away and there was found no place for them Revel. 20.11 These things being done and that there shall bee new heavens and a new earth as the Lord also promised Esay 65.17 according to 2 Pet. 3.13 and as it was foreshewed unto the beloved Disciple who saith And I saw a new heaven and a new earth c. Revel. 21.1 Then shall that holy City come down from heaven as he saith And I saw the holy City the new Hierusalem comming downe from God out of heaven perpared as a Bride adorned for her husband ver. 2. For pollutions and curses may not abide where the Throne of God and of the Lambe is nor where this holy citie shall stand as it is said And there shall bee no more Curse but the Throne of God and of the Lambe shall be in it and his servants shall serve him Revel. 22.3 Neither is this world being
THE LAND OF PROMISE AND The Covenant thereof Explained by certaine questions and propositions propounded To those that teach a deliverance of the Iewes out of all Countries to the Land of Canaan and from their long continued blindnesse to the faith of Christ and a glorious estate in the land for a thousand yereas And also to those that teach a personall comming of Christ and a resurrection of the just to live and raigne with Christ a thousand yeares before the resurrection of the uniust and end of the world Of which there bee severall sorts who are commonly called Millinaries By which doctrine of each of these the true intent of sundry places of Scripture of great importance to the Church and people of Godm is uch obscured which being rightly understood and taught acording to their true and playne meaning would be greatly to the edification and comfort of Gods chosen especially now in these last dayes wherein the accomplishment of all things which God hath spoken draweth so nigh And to the end it may be so I thought good to publish that which hereafter followeth LONDON Printed by F. L. For I. W. the younger and are to be sold at his shop at the upper end of the old Baylie 1641. The Promise of the land of Canaan To the holy Fathers and their seed First to Abram Gen. 13.14.15 And the Lord said unto Abram lift up thine eyes and looke from the place where thou art Northward and Southward and Eastward and Westward for all the land which thou seest to thee will I give it and to thy seed Againe to Abram Gen. 13.17 Arise walke through the lâ—nd in the length of it â—nd in the breadth of it for I will give it unto thee Againe to Abram Gen. 15.7.8 And he said unto him I am the Lord that brought thee out of the land of Vr of the Caldees to give thee this land to inherit it And he said Lord God whereby shall I know that I shall inherit it And he said unto him take me an heifer of three yeares old c. To Abraham Gen. 17.7.8 And I will establish my covenant betweene mee and thee and thy Seed after thee in their generations for an everlasting covenant to be a God unto thee and to thy seed after thee And I will give unto thee and to thy seed after thee the land wherein thou art a stranger all the land of Canaan for an everlasting possession and I will be their God To Isaak Gen. 26.1.2.3 And the Lord appeared unto him and said goe not downe into Egypt dwell in the land that I will tell thee of so journe in this land and I will be with thee for unto thee and unto thy seed will I give all these Countries To Iacob Gen. 28.10.11.12.13 And Iacob went out froâ—Beersheba and went tâ—ward Haron and he lighted upon a certaine place and tarried there all night because the â—â—nne was set and he tooke off the stones of that place and put them for his pillow and lay downe in that place to sleepe and he dreamed And behold a ladder set â—pon the earth and the top of it reached to heaven And behold the Angells of God ascending and descending on it And behold the Lord stood above it and said I am the Lord God of Abraham thy father and the God of Isaak the land whereon thou lyest To thee will I give it and to thy seed The Land of Promise AND The Covenant thereof Explayned by certaine questions and propositions propounded To those that teach a restoring of the Iewes to the Land of Canaan and faith of Christ for a thousand yeares yet to come And also to the severall sorts of Millinaries that are in these times who teach a persâ—nall comming of Christ and resurrection of the just to live and raigâ—e with him a thousand yeares before the resurrection of the unjust and the end of the World The first Question or Proposition FIrst I askâ— if the Promise of the land of Canaan to bee given for an inheritance as in the places of Genesis before mentioâ—ed be not as plainely made unto Abraham Isaack and Iacob their owne persons as it is unto their seede The second Question Secondly I aske if the promise bee not to all the Seed as well as to a part or any one of them The third question Thirdly I aske if the Gentiles which have the faith of Abram be not of the same seed and included also in the promise as well as the Iews having the same faitâ— concerning what God said to Abram when he was making this covenant with him Gen. 17. Saying As for me behold my Covenant witâ— thee And â—hou shalt be a Father of many Nations Neither shall thy name any more be called Abram but thy name shall be Abraham for a Father of many Nations have I made thee verse 5.6 And considering also what Saint Paul saith Rom. 4. Speaking of Abraham and of this same covenant that God made with him at the same time when he also appointed him circumcision for a token thereof as in Gen. 17. The words of Saint Paul are these And hee received the signe of Circumcision a scale of the righteousnesse of the faith which he had being yet uncircumcised that hee might be the father of them that believe though they bee not circumcised that rightâ—ousnesse 〈◊〉 be impuâ—ed â—â—to them also And the father of circumcision to them who are not of the circumcision onely but also walke iâ—â—â—e steps of the faith of our Father Abrahamâ—â—hâ—ch â—â—e had being yet â—ncircumcised For the proâ—ise that 〈◊〉 shoâ—ld â—â—e the heire of the world was not to Abraham or â—o 〈…〉 through the Law but through the righteoâ—snesse of Faith for if they which are of the law be heyres faith is made voyd and the promise made â—f none effect because the law worketh wrath â—â—r where nâ— law iâ— there is no traâ—sgression Thereforâ— it is â—f fâ—ith that it might be by grace to the end the promise might bee sure to all the seedâ— not â—o that onely which is of the â—aw 〈◊〉 to that also â—hich â—â—â—f the faith of Abâ—aham whâ— is tâ—◠〈…〉 of â—s 〈…〉 writtenâ— I have made thee a Father of many Nations Before him whoâ— bee believed even God who quickneth the dead and calleth those things wâ—ich be not aâ— though they were who against hope believâ—d in hope that hâ— might become the Father of many Nations accordâ—ng to that which was spâ—ken So shall thy seâ—de be Rom. 4.11 12 13 14 15 16 17 18. And as he testifâ—eth againe saying there is neither Iâ—w nor Grâ—â—kâ— there is neither bâ—nd nâ—r free â—here is nâ—ithâ—r male 〈◊〉 female for yee are all one in Christ Iesus And if ye bee Christâ—s then are ye Abraham's sâ—ede and heires according to the promise Gal. 3.28 Now if these things bee so that the promise of the land of Canaan which Saint Paul expresseth by the name of the world
Gabriel unto the blessed Virgin Mary when he was sent unto her saying Fâ—are not Mary for thou hast found favour with God and behold thou shalt conceive in thy wombe and bring forth a sonne and shalt call his name Iesus he shall be great and shall bee called the Sonne of the highest and the Lord God shall give unto him the Throne of his Father David and he shall raigne over the house of Iacob for ever and of his Kingdome there shall be no end Luk. 1.30.31 32 33. Which Kingdome of Christ was also foreshewed unto the Prophet Daniel in a vision as he saith And I saw in the night vision and behold one like the Sonne of man came with the cloudes of heaven and came to the antient of dayes and they brought him before him and there was given unto him dominion and glory and a Kingdome that all people nations and languages should serve him his dominion is an everlasting dominion and his Kingdome that which shall not be destroyed Dan. 7.13.14 And where hee saith againe foreshewing also that the Saints shall possesse the Kingdome with Christ and raigne with him when those great Monarches and usurpers of it are removed Dan. 7.16.17 But The Saints of the most high shall take the Kingdome and possesse the Kingdome for ever even for ever and ever verse 18. as also in verse 27. And the Kingdome and the greatnesse of the Kingdome under the whole Heaven shall be given to the people of the Saints of the most high whose kingdome is an everlasting Kingdome and all powers shall serve and obey him According to that which the Prophet Micha testifieth fâ—om the Lord saying And I will make hir that halteth a remnant and her that was cast farre off a great Nation and the Lord shall raigne over them in mount Sion from hence forth even for ever Mich. 4.7 Much more might be mentioned from the Prophets and Scriptures to this purpose for which of the Prophets have not prophesied thereof and what words can there bee spoken more fully and clearely to shew the perpetuity of this Kingdome of Christ and of his Saints on the earth under the whole heaven then these that hath been spoken in these several places of the Scritures before mentioned for ever even for ever for ever ever for evermore for ever even for ever and ever for an everlasting possession an everlasting Kingdome that which shall not bee destroyed there shall bee no end as the Sunnâ— and as the Moone c. And how can it be thought that all these things and words should bee spoken in such a manner and but a thousand yeares meant and to be here in this poluted world fulfilled on a latter offâ—sping of Iewes remainingâ— or as the Millinaries would have it of a comming of Christ and resurrection of the beheaded Saints or of all the Saints since the beginning of the World to that time and then at the end of those yeares to cease or to bee delivered up as they immagine and teach I say except men were besotted with willfulnesse and blindnesse that having once conceived an opinion and taken it up will wrest all Scriptures even from their plaine intention to make them serve for their purposes rather then let their opinion fall or harken to any thing that may bee said against it It is true the Throne and Kingdome wherin Christ is now at this present unto which after his sufferings God the Father exalted him at his right hand in the heavens to sit raigne with him there till he had put all his enemies under his feet the last enemie being death This he is to resigne and deliver up to God the Father at the end of the world when God shall have put all enemies under his feet as Saint Paul saith Then commeth the end when hee shall have delivered up the Kingdome to God even the father when hee shall put downe all ruâ—e all authority and power for he must raigne till he hath put all enemies under his feet the last enemie that shall be destroyed is death for he hath put all things under him but when hee saith all things are put under him it is manifest that he is excepted that did put all things under him and when all things shall be subdued unto him then shall the sonne also himselfe bee sâ—biect unto him that did put all things under him that God may be all in all 1 Cor. 15. Where the Apostle sheweth plainely that in some consideration Iesus Christ the Sonne of man the Son of David is not subiect unto God the father now being at his right hand reigning with him in the heavens as he shall bee then at the end of the world when God shall have put all things under him himselfe onely excepted Nor God all in all now as he shal be then because now Christ in his humaine person sitteth in his Throne with him God having once setled him in the Throne of his Father David according to his oath which he sware unto David hee is to leave the other to him that gave him this and to bee suiect unto him and to honour him as his head even as his Spouse the Church is to be subiect unto him and to honour him as her head And herein shall the sonne loose no honour for as hee is God he is the same for ever Nay rather he shall receive much more glory and honour for although the glory and honour whereto he is now exalted at the right hand of God in the heavens be gâ—eat in respect of his humaine nature farre above all that ever any man else was exalted unto or ever shall yet it is seene of no man and beleeved but of a few neither are all his enemies now subdued But when all enemies all authority and rulâ— of Monarks and powers of this world of wickednes shall be subdued and death the last enemie and he himselfe sitting in the Throne of his glory with all his redeemed openly in the sight of all his and their enemies ruling them with a rod of yron as in the world to come it shall be Heb. 2.5 6 7 8. This his glory will be greater And these words of the Apostle in 1 Cor. 15. For he must reigne till hee hath put all enemies under his feete alluding in way of proofe unto the words of David Psalme 110.1 doe shew plainely that it is the Kingdom wherein he reigneth now at the right hand of God in the heavens that hee is to deliver up and resigne unto God his Father at his comming But this Throne Kingdome which God will now settle him in after all enemies are subdued he is never to resigne or deliver up neither shal it bâ—e taken from him nor he from it nor be destroyed or have an end as hath beene declared In this Throne he may admit his brethren that followed him in the regeneration that overcome to sit with him and wil as he hath promised saying
Christ hath spoken So their blindnesse shall last no longer they shall now see what they reiected and what is come of it according also as Christ said to their fathers for I say unto you ye shall not see me henceforth till ye shall say Blessed is he that commeth in the name of the Lord Mat. 23.39 for every eye shall see him and all tongues shall confesse at this day that Iesus is the Lord to the glory of God the Father as it is written And as touching that living and raigning with Christ for a thousand years spoken of in Revel. 20. of the soules of them that were to be beheaded because they would not worship the Beast nor his Image nor would receive his marke c. which is there sayd to be the first resurrection This being the onely Scripture they make use of to proove a thousand yeares glorious estate of a Church of the Iewes as some would have it or as others of the faith full disceased whom they will have to rise from the dead a thousand yeares before the end of the World and resurrection of the ungodly c. Therefore to remove these opinions and stop all obiections against the cleare truth if possible it may be My â—nswer is in breefe this First they are utterly mistaken in the word Soules because they wil have it to intend bodies as well as soules for although sometimes in Scripture soules only are named when both bodies and soules are meant as in Gen 46.15 and so the 27. verse where it is said All the Soules of the House of Iacob which came into Egypt were three score and ten yet I say it cannot be so meant here my reasons are first These soules which Saint Iohn saith he saw are the soules of men be headed and not of living men but if yee say Iohn foresaw them risen and so names the soule for both my answer is This cannot be the soule may not be named for the body nor with the body in this case as to meane both because the soule of a regenerate man being now alive by faith cannot be said either to dye with the body or to rise with the body neither is there any resurrection of the soule after the death of the body therefore may not be named for the death of the body nor for the resurrection of the body neither is there such an instance in all the Scriptures as to say wheÌ„ a righteous mans body dieth or is dead there is a soule dead although it may be so said of an ungodly manâ— because his soule is alwaies dead spiritually And to say of a regenerate man that when his body riseth from the dead his soule riseth with it is to say a manifest untruth When those Saints rose from the dead at the time of Christs suffering it is not said their soules rose but thâ—â—â— bodies onely as in Mat. 27.52 When Iohn saw under the Altar the Soules of them that were slaine for the word of God Revel. 6.9 He apprehended their bodies to bâ— dead as the text sheweth plainely in that the Soules cryed How long Lord holy and truâ— dost thou not Iudge and avenge our blood on them that dwell on the earth thâ—y being in heaven and it was sayd unto them that they should râ—st a little season untill their fellow servantâ— and their brethrâ—n that must be killed as they were should â—e fulfilled vers. 10 11. neither were the bodies of the first to rise before the last were slaine as the words declare Therefore my conclusion is that the living raigning with Christ and the first resurrectionâ— in this place spoken of is of the soule onely and noâ— of the body and that it beginneth here while the soule and body are togetherâ— as Christ himselfe declareth saying Verily verily I say unto you The â—ower is comming and now is when the dead shall heare the voyce of the Sonne of God and they that heare it shall live Iohn 5â—25 And then afterward speaketh unto the Iewes saying marvaile not at this for the hower is comming in the which all that are in the graves shal heare his voyce and shall come forth they that have done goodâ—â—â—to the resurrection of life and they that have done evill unto the â—â—surrection of condemnation vers. 28.29 Here we see the resurrection of the bodyes of good and band out of the graves are both together in one houre and that the resurrection of the Soules of the faithfull is daily all the time before as hee saith the hower is comming and now is And as touching this first resurrection of the Soule Saint Paule saith Ye are buried with Christ in baptisme wherein also ye are risen with him c. Col. 2. And aagaine If ye be risen with Christ seeke those things which are above where Christ sitteth at the right hand of God Colosâ— 3â— 1.2.3 And the Soule being once risen with Christ liveth alwaies now though his body die or be beheaded and it may truely bee sayd of him to his great comfort even while he is in the body Blessed and holy is he that hath part in the first resurrection for on such the second death hath no power But they shall be Priests of God and of Christ and shall raigne with him I will not say now a 1000 yeares in that manner with out the body because those yeares are almost expired So long a time being past since the first sufferings of Saints for those causes of not worshipping the Beast c. began who had the full time of the thousand yeares before them to come as they whose Soules Iohn saw under the Altar that cryed How long Lord holy and true dost thou not Iudge and avenge â—ur blood on them that dwell upon the earth it is not every Soule a thousand yeares but a thousand for all But this I say unto and of every such soule that he shall live and raigne with Christ untill his commiâ—g in glory And then he shall live and raigne with him soule and body for evermore world without end And this I say further That whosoever hath not part here in the first resurrection let him be sure whosoever hee be the second death will cease upon him body and soule for ever hee shall have no other first resurrection after the death of his body to helpe him or make him blessed and holy As concerning the other things of this twenty chapter and also of the 11. to the Romans before spoken of If the Reader please to inquire for a booke intituled The deliverance of the whole house of Israel from all their captivities he may see in the same the particular matters oâ— both in a more full manner declared which I hope through the grace of God with his diligent observation shall cleare the truth of all these things plainely unto him And now let me a little advise the Reader whosoever he be first that hee would take heede hee have not the word