not in earth raigning after Death Read my Exposition of that Chapter at large To that of Peter I answer the words may be read thus We in whom dwels righteousness expect a new heaven and a new earth But a word of the renovation of the world and of this new heaven c. and concerning the new Jerusalem Of which George Hammond pag. 151. speaks strangely For he would have it to be a material City but not made by man but God I cannot believe it for what City in the Letter can have twelve Foundations as this has v. 14. Or Angels Porters to a material City as v. 12. Of the new Jerusalem How can gates be made of pearl or how one pearl big enough to make a whole gate and such like improbabilities Neither do I think this new Jerusalem to be that once possessed by the Jews and now newly re-edified Against which George Hammond uses many Arguments But as Mr. Roberts and Mr. Forbes agree On Rev. 22. it may be spiritually taken for the state of the Church after the Jews conversion and after the whore and beast with false Prophet and other enemies are destroyed temporally not damned 1. Because the most precious things in Nature are too abject rather then too high to express the dispensation of grace now at the highest 2. God is said to have his Tabernacle with men ch 21.3 not men with God and Jerusalem is said to come down out of heaven intimating it here below 3. That here is nothing here so magnifiquely spoken which the Prophets have not almost in the same terms uttered of the estate of the Church here in grace Of which read the Authors themselves on that place Indeed I believe a choice time when the Jews shall be converted called Rom. 11 Life from the Dead yet since the day of judgment seems past before this City be seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chap. 20.12 and 21.2 and Whore and Antichrist damned Ch. 19. who were to last till Christs coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes 2.8.1 may believe with Paraeus That this City represents the state of the Church in glory because actualled adorned and sitted for Christ the husband too high for a stare of grace especially considering all tears and therefore enemies nay and sin the cause of tears shall be wiped away yet when the Son of man comes shall he find faith in earth Adorned for Husband and not for Spouse Jerusalem in the Vision might seem to John to come down not locally but in respect of her Originall which is from heaven But enough If we take Ierusalem spiritually as in earth then by new Heaven and new Earth a new face of the Universe may be meant for Scripture by new Heaven and new Earth is wont sayes Mr. Roberts to express great changes in the world Esay 65.17.66 22. Now when Whore false Prophet and Dragon are destroyed here is a new world or new dweling for the new Church The bringing in the Eastern Kingdoms to the Faith and destruction of all enemies of the Church may wel be called A new Heaven new Earth But Read Engl. Annot. Diodat Key of the Bible on Rev. 21 if by New Jerusalem we understand the state of glory then by New Heaven c. we understand Heaven and Earth literally by fire to be renewed according to Peter and according to Rom. 8.21 22. the hardest text in Pauls Epistles says D. Hackwel in Ap. the whole Creature groans c. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I expect Sun and Moons restoring to more light Esay 30.26 for reward of their unwearied labor though you will have Earth dark hereafter page 22. And I believe Sea may be restored though not with raging waves c. to stand as a Monument of Gods wisdome mercy and power And I believe the Sons of God in glory may visit these But to expect restoring of each Tree Leaf and Grasse nay or beasts in what sence you please for which you argue p. 154. is too carnal and beastly if well examined they are not capable of glory but in their time shall be freed from bondage the Heaven and Earth Sun and Moon shall have that glory they are capable of but I must be brief Read my Expol. of Rev. Chap. 21. for further satisfaction Thus I have done Friend Hammond as to the substance of your Book I intended not to answer every trivial Objection or to open each Text impertinently quoted by whole Centuries nay forced together like Sampsons Foxes I have civilly given them quarter being violently forced to take up arms against the Truth to return to their proper place in the book of God to assert that cause God at first commanded them I will not instance in any to shew your ignorance or discredit your knowledge onely that last text of Esay 11. The Lyon shall eat with the Oxe you produce unadvisedly to prove the restoration of Beasts if I understand you which is understood of the most peaceable government of the Lord Jesus in changing our savage natures and making us submit freely to his yoak Several passages in severall pages of Geo Hammond's Book briefly answered To all the rest of your Book I shall speak but in few words And first to that place in p. 149. That as Adam had his Earthly Paradise so shall Christ have his heavenly upon Earth which is the new Jerusalem To which I shall agree if you understand the even glorious condition of the Church here below upon the Call of the Jews by the new Jerusalem or that glorified condition of the Church above for Adams Paradise was to represent the Celestiall in which the Apostle was 2 Cor. 12.4 but a temporal Paradise I deny as well as Christs temporal raign And when p. 154. you talk of the whole Creations re-enjoying the condition that it was in once in Adams Innocency you speak without book for Rom. 8.21 22. cannot hold it I ask you shall every Beast be so restored The world is not able to contain them no more then the Trees can hold every branch or leafe or the fields every former grass But shall onely those Beasts have this priviledge who are alive at the last day Pray why should these have such a priviledge above their fellow-Creatures and Partners in bondage The World Heaven and Earth shall be restored to their primitive glory and better But doth God take care of Oxen 1 Cor. 9.9 but in page 159. you affirm that Man and Beast must have a more quiet and peaceable time for this is a time of persecution Answ Man shall hereafter hardly here below For Christ Mark 10.30 tells us Saints have all here or Grace Faith c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is †instar omnium with Persecution but hereafter Eternal Life here 's little peace though towards the end the Sea figuratively shall be no more that is troubles as formerly according to them who by Jerusalems coming down from Heaven hold the Ghurches even glorious and peaceable condition after her enemies destruction To what you say in page 141. about the Saints possessing the riches of their Enemies as true heirs to the riches of the world I say this is a pleasant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but false doctrine For though Christ restored onely the Elect to Celestiall priviledges yet he restored all to Temporal Hence he gave Mount Seir to Esau as really as Canaan to Israel And Luk 16.25 the Glutton is said to receive his good things And indeed why should they be barred from Temporals who have no share in Eternals p. 168. You say that Nationall Congregations are not called the Church of Christ nor her Ministers Christs Ministers and therefore you expect another kind of Preaching to convert the Nations towards the end of the world National Ministers are called the Angels of the waters as those waters are expounded Read my Expos of Rev. 16. Rev. 16.5 and and 17.15 O profound Doctor But did not Christ bid his Disciples †5. 17.15 about Angels of waters discipulize all Nations Matth last May there then not be a National Church and National Ministers in a good sense Pray how came so many Nations converted and by whom if not by Nationall Ministers Such Teachers as you were not then in being and 't is well if ye are not now born too soon And thus Friend Hammond I take my leave of you and your Book which like the Apples neer the Asphaltite-Lake Solnius ca. 48. seem choice and pleasant but being handled moulder to dust or nothing Febr. 6.1655 FINIS
priviledges in Heaven of which 2 Rev. 17. Dun. 4.17 holy ones with Christ carrying on the Government of the world What think you of Rev. 6.10 How long O Lord But you 'l say Saints know not what 's done below therefore can't govern or raign on earth whiles in Heaven for Isay 63.16 sayes Jacob knowes us not c. Answ Of themselves Saints above cannot tell what 's don below Saints knowledge of things below by Angles because of their remoteness and because without bodies but they have acquaintance of the affairs below by means of Angels who partly govern this world under God Heb. 2.5 Now Angels and Saints can make matters known to one another r. Luke 15. of joy in Heaven over one penitent sinner therefore Heaven or Saints there must know it And in Rev. 18.20 upon Babylons overthrow Heaven Prophets and Apostles rejoyce therefore knew of its overthrow but enough The grand objection against the spirituall raign of Christ onely lies in Dan. 7.27 a Kingdom under the whole Heavens shall be given to Saints and v. 18. and v. 14. and this after the Beasts body is given to be burned ven 11. But all this may be taken spiritually of Christs Kingdom upon earth ruling and raigning in his Church and thus the Saints building and planting of Churches to wit and eating i. e. feeding in Ordinances may be spirituall in Isay 65.22 without wresting the Text but let us briefly examine Dan. 7. The foure Beasts are the foure Kingdoms The fourth some take to be not the Roman but the Selucidan Kingdom of Syria called a fourth The same for substance with Alexander but differing in ten horns read Annor because not absolutely Monarchicall at present for Macedonia Asia and Egypt were Kingdoms also in the hands of Alexanders succestors as the former were and more terrible to the Land of Judea and Saints which the Beast even consumed verse 23. The ten Horns were ten Kings in that Kingdom Read Junius Eng. Annot. Diodati on Dan. 7. from Seleucus to Antiochus the little Horn who was the tenth as Junius proves and last that raigned over Judaea till Christs time Well in summ this Beast was slain by the Parthians and King Tygranes of Armenia and Syria made a Roman Province by Pompey here is his ruine meant by his bodies burning by consuming Warr vers 11 then the Saints time came according to promise v. 18.14.27 quickly was Christ born the spirituall King but where 's the temporall Kingdom Or suppose by four Beasts the Roman Monarch were meant and by ten Horns the ten Kings or many in Rev. 17.12 which arose out of the Roman Monatch and suppose the Pope the little horn typed by that in Dan 7. Well the Beast be it the remainder of the Roman Monarch in Turke Pope Read my Exposition Chap. 19. Revel c. and Kings of the earth who adhered to him are taken a live as at last day Rev. 19.19 20. and cast into Hell fire I believe now after this sure no Kingdom for Saints but that above in glory For though in Dan. 7. the apparition of Gods judgement might not signifie the day of judgement but Gods judgement on his then Churches enemies yet in Revel 19.19 20. all things being well considered the last day is meant after which no temporall Kingdom for Antichrist and Beast shall in some sort continue to the last as 2 Thes 2.8 prove and Rev. 19. 20. Now whiles these raign where 's Saints temporall Kingdom But it may be demanded Why were the lives of the other Beasts prolonged after their dominion was taken away Dan. 7.12 if not because Christ and Saints were temporally to raign over them as ver 13 14. Answ 'T is already plain that Christ took not on him a temporal Kingdom 2. The next Monarch prolonged the lives of the peoples who once belonged to these beasts to raign over them Every Empire or Enemy in their time perished but the people thereof continued in some low form or state till brought under by the Romans But Christ is not to temporally raign in earth read John 14.2 I go to prepare a place for ye in heaven that where I am ye may be not in earth And 1 Thes 4.16 We shall be caught up to Christ in the Air when he comes to raise the Dead in Christ who shall rise before the nest and to we shall be ever with the Lord to wit raigning in the heaven not on earth And Act. 3.21 Whom the heavens shall contain till the time of the restitution of all things Now Heaven and Earth is to be restored of which a word anon but that will not be till after Wickeds Resurrection Rev. 20.12 13. and Chap. 21.1 2. compared For if the Earth be restored before wicked's resurrection shall it be digged up again or he faced to raise up wicked's bodies Or must not their bodies be part of the glorified Earth redime te captum So Christ shall not come from heaven to raign before wickeds resurrection which is against your tenet but 1 Cor. 15. makes it plain ver 23 24. That Christ comes to judgment at the end of all then comes the end therefore no time of temporal raigning for Saints after his coming onely this Caveat I 'le add If Christ judge as man then the day of the Lord may be as a 1000 years all which time the Saints shall judge the world with Christ But what is this to a temporal raign Besides why should earth be preferred before heaven to raign in And if those alive must eat and drink as some exound Esay 65. literally is not here E picurism Sure the Kingdome of God consists not in these things Rom. 14.17 You may oppose Rev. 20. where Saints are said to raign a 1000. years And 2 Pet. 3.13 we expect new Heavens and new Earth wherein dwells righteousness Answ †Paraeus in ev 20. Read y Exposition ev 20. Here is nothing will prove your design * Paraeus has answered every Objection and cleared any difficulty about the thousand years and first resurrection briefly Satan was bound up a thousand years as not to hinder the propagation of the Gospel though he raised persecution against the Professors thereof The thousand years of Satans binding in probability began about the ruine of the Jewish Temple Anno Dom. 73. for while that Temple stood the Jews much withstood the preaching of thee Gospl in which thousand years multitudes of people believed but were persetuted to death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these John sees living and raigning with Christ in glory those thousand years in which Satan was bound up their conversion is called the first resurrection being to grace many being bodily raised in Old and New Testamen before answerable to Fall of Soul first into sinne Now this was the first resurrection or conversion of soules to grace in the thousand years Remember John saw visionally the souls not bodies in heaven with Christ
book pag. 15. That deficiency is sin Thus in jesting with my Antagonist I have almost answered the Question unless he oppose that souls are from God not Adam Zach. 12.1 Eccless 12.7 the soul returns to him that gave it It may be answered God gave it in giving Adam at first a power to get it If that of Heb. 12.9 where Fathers of flesh are opposed to Father of spirits and so Fathers of flesh there are not Fathers of spirits It may be answered that by Father of spirits Read Paraeus in Gen. c. 2. v. 7. p. 338. Du Monlin ag Ar. p. 67. may be understood Father of Regeneration because sanctifying our spirits And we know Augustine was almost of this judgement to his dying day who was mallens Hereticorum Who doth desire more satisfaction faction let him read the most elegant and learned reasoning of Mr. Nathaniel Culverwel Pag. 106. in the eleventh Chapter of the light of nature who would almost perswade that as materia oritur ex materiâ so forma ex formâ one soul may produce another one doth print another with the same stamp of immortality that it self had engraven first upon it one person of the sacred Trinity produced another one Candle lights another c. but I forbear Heb. 1. because my Pareus calls it bruta pecuina opinio and so Du Moulin Otherwise if any had questioned how an immateriall being had or could have conveyance in a seminall way let them shew us the way how 't is united to the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer as Virg. has it hominum sator atque deorum we will as easily tell them how it entered into it but le ts not look for soul's Parentage on earth We are of the off-spring of God Acts 17.28 Prometheus stole fire from Heaven to quicken bodies as the Poets fabulize Yet we were all in Adam and sinned in him Rom. 5.12 How did Levi pay Tithes in Abraham Heb. 7. did his body and not soul just so friend Hammond you pay Tithes now without any consent of the soul when God said to Adam the day thou eatest thou shalt die spake God to Adam's body without the soul Omnes erant in Adamo peccarunt non actualiter sedvertualiter incurrendo originale peccatum quod iis imputatur is culpam in quantum aliquo modo erant in primo parente idem cum ipso as Dion Carthas in loc Rom. cap. 5. on as Lyra 92. futura erant membra ipsiu◠in Rom. 5. I am so charitable to your self friend Hammond to pay for all you will eat be the meat never so costly when your soul has left your body or was soul and body both in Adam and forbid eating surely what God spake to Adam he spake to all mankind in him as he spake to him well he sinned in soul and body and we in his loyns therefore his sin is imputed to our whole man But mark one heresie of yours worse then that of Pelagius You deny that Children were lost or endangered to be eternally lost in Adam how came they saved what without Christ no sure Acts 4.12 will deny that But did Christ save them then they were lost in Adam for he came to save what was lost Matth. 18.11 and that Chapter speaks of little Children verse 2.3 whom the world offends verse 6 I believe in denying Church-priviledges to them Let your Needle-ship well consider this Wollebius tells us that Adam must be considered not as a private person so you esteem him making our souls no way engaged in his but as the Parent Persona Adae infecit naturam natura personas nostras Wolleb l. 1. c. 9. head and root of all Mankind So what he received for himself and his as the Image of God and promise of Eternal Life upon his obedience he lost for him and his But you 'l say How were our soules in Adam I answer with the learned Trelcatins the soul is not †out of Adam or we in him De Orig. pec pag. 154. Trelcat according to its essence but according to its subsistence sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for though it be created of God yet it is not created but in the body neither has it subsistence before the body You 'l never be able to deny upon any good grounds but that we were all in Adam according to what is here said God promited a soul to each one of Adams Posterity just such as he by obedience or disobedience should make them capable of so by vertue of Covenant or Promise we were all in Adam which Promise might some way be included in that Command Increase and multiply a Dion Carthusian in Rom. 5.12 As many members are in one Body or Individuals in one Species so we in Adam b Bulling in Heb. 7. As Levi was in Abraham so we in Adam Levi was in the Loyns of his Father Vti in arbore malum nondum enatum sayes Bullinger as an apple in the Tree before Fruit-time And so was our Saviour both in Adam and Abraham In Adam the Nature sinned which he took In Heb. 7. ver 10. Joh. Diodati but it was not sinfull in his person because conceived by the Holy Ghost In Abraham Christ in his servant-like condition may be said to have paid Tythes to Melchizedeck the type of himself though the learned Diodate thinks Christ was not to be comprehended amongst the Tithe-payers though in Abrahams Loyns because as Son of God he was Priest in whom his humane nature subsisted The same Author tells us In Rom. 5.12 All were in Adam as in the main stock of all Generation being the head and root of mankind And the Assemb Annot. use the same words on that place In Gen. 2. pag. 409. Paraeus sayes we were all in Adams loyns as part of him and so his sinne was properly ours The Syriac translation of Tremellius reads it By the hand of one man sinne entred as if Totus homo totum hominem naturaliter fundit nec est peccatum materiae out partis hominis sed totius suppositi homo generans communicat quod materiale materialiter quod immateriale causa liter lucas Trel pag. 153. when Adam took of the fruit we all stretched out our hands in his and are when he are †Coucludimus nec in substanstià animae out carmis hanc contagionem habcre causam sed quia a Deo fuit ordinatum c. vide Calvin nist l. 2. c. 1. A learned Protestant Divine tells us that the whole man begets the whole man naturally the materiall part he begets materially the immateriall causally as being the cause of it's subsistence in the body And Gorrhanus expounding how we were in Adam sayes we were in Adam as in the matter not onely sinning by Adams example as the Pelagians affirm but we were in him as in the cause because his sinne was the cause of ours
which anon But you presse 1 Tim. 2. God would have all to be saved Pray consider how the Apostle commands to pray for Kings there and gives that Reason because he would have all i. e. all sorts of men to be saved though Kings then did persecute Gods people much And to that place in 2 Pet. 3.9 I answer the Apostle speaks of the Saints and Beloved v. 1. and tells them Why God was so slack in coming to judge Wicked Why so patient c. that Gods long-suffering was to Us-ward not the Wicked ver 9. Not willing that any to wit of us the Elect should perish c. Pray what have you got by these Texts though you brag of your acquaintance in Script ob-rading Mr. Rutton for not exercising therein and for mistakes Though I am confident Pag. 19. he is more apound Bible them thousands of such as you You proceed and would prove that Rom. 9. Has not the Potter power over the Clay will prove nothing to our purpose but would make the Apostle quote it out of Jer. 18.6 Which Texts are not a like nor have any agreement for that of Jeremy either means First that the Potters work was Adam and we in him Secondly Adam's marring and we in him Or else it means 1. Gods work in making them a people Church or State 2ly Their marring by disobedience c. But could ought be marred in Gods hand against his will Was he deceived of his work or in it as the Potter Was Adam lost or Israel ruined without God and yet God is most holy just and good the Evil from Man the over-ruling from God Read my Comment upon Rev. Pag. 135. chap. 17. v. 17. how God put it into the hearts of the Kings how the matter of an action is from God how the formality or the obliquity is from man c. What made the Potter go about to make a vessel of honour was it any worth in the clay Was it desert in Israel caused God to make them a people Or do you believe Election and an Eternal Bosome of Love in God the Father Was it not want of power made the Potter marre his Vessel And doth God lack power †Read Esay 43.13 I will work and who can hinder to save those who are lost Could he have done no more to Israel in Esay 5 Then he must cease to be omnipotent and cease to be God He did enough to Israel to make them inex cusable He had power enough to save all the world had he not otherwise decreed But examine carefully and you will find more in Rom. 9. then in Jer. 18. The former pleads Gods Prerogative-Royall over all Creatures making them such as he pleases rejecting Pharoah Esau the Jews Read Prov. 16.4 Exod. 9.16 Rom. 9.22 though murmuring at it ver 19 20. with that Expostulation Has not the Potter power over the Clay The latter means Israels marring in Captivity being first marred with sinfulness Examine Rom. 9. and Jer. 18. and they will shew your mistake For in Jer. the same Vessel is made and being marred is re-made into another form But in Rom. 9. the Potter is said to have power out of the same lump to make one vessel to honour and another to dishonour as in Jacob and Esan Pray what agreement is here Do not Reprobates murmure ver 19. saying Why hast thou made us so We were cast in Adam and resisted not thy Will till actuall transgression before which we were cast And why doth God yet find fault with us since cast in Adam To which the Apostle answers out of Gods Prerogative Sodom now suffering punishment in Hell sire Has not GOD as well as a Potter power over the clay of the same lump so we were in Adam to make one vessel to honour c. Thus your Argument is marred in your hand against your Will as the Vessel in Jeremies Potter I have said enough in answert to Tim. 2.20 already We cannot make out selves Vessels of mercy if once our persons were made vessels of wrath There is a great gulf fixed Luk 16. They are by God before prepared for glory Rom. 9.23 who are vessels of mercy onely man must co-work Your Exposition of Sodoms suffering will suffer much upon Examination You dany the Sodomites to be in Hell and that fire was called Eternal because from Heaven not kindled by man Answer You almost deny or give the Scripture the Lye for Jud. 7. tells that Sodom and Gomorrha are suffering the vengeance of Eternal Fire that is now in misety Now the former fire is †Sol in Pol Hist ca. 48. out which destroyed their bodies for a great Lake called the Asphaltite in the vacancy of Inhabitants has taken possession of that Plain where Sodom c. stood Read Mr. Fullers Pisgah-sight of Palestine So the fire in which the Sodomites suffer now Lib. 2. c. 13. p. 270. is Hell Jude in all probability took part of his Epistle our of the second Epistle of Pet. 2.6 Read Mr. Fran. Roberts on Jude Though you 06 would not have one man borrow of another Key of Bible pag. 69. where Peter tells how the cases or bodies were destroyed but Jude tells us of their now suffering therefore the Jewels are by the Devill burning in Hell Apriori or aposteriori I could laugh and tell you that if Sodom's fire were Eternall it must be Eternal as God is and then some Creature coeternal with the Creator or to last for ever and then Hell-fire and it will be kin to each other Now if the Devil actually suffers in Hell the Sodom as it is plain in Jude 5.6 The Devill suffering in Hell The Angles which kept not their first habitation even as Sodom suffering the vengeance c. But you deny the Devil yet suffers p. 28. Read 2 Pet. 2.4 If God spared not the Angels that sinned but cast them down to hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What plainer Now if Devils in Hell then Sodomites for Peter and Jude parallel them then children then they deserved damnation in Adam That Children suffer we believe because all in Sodom suffered in which were Women and Children young and old sayes Gen. 19.4 And John saw such Rev. 20.12 small and great stand before God ready to be judged therefore such are guilty But you deny any soul yet in glory Pag. 34. What means Rev. 14.13 Blessed from henceforth are the dead And Luk. 23.43 This day thou shalt be with me in Paradise If you say a day with the Lord is as a thousand years 2 Pet. 3.8 I answer Christ meant it of a Natural Day Saints now in glory As Jonah was in 06 the belly of the Whale three dayes so the Son of Man in the Earth Matth. 16.4 And one of those say that Paradise is not heaven Read 2 Cor. 12 2-4 and be satisfied For what the Apostle calls Heaven v. 2. he calls Paradise
raign and hinder your Saints 1000. years glory The Pope is Antichrist But you deny the Pope to be Antichrist in troth he is beholding to you but I believe him Antichrist and you a limb of him But what makes you huddle up so many texts together to prove the man of sins arising pag. 101. I perceive you understand not what is meant by Gog or Magog like enough fore-runners of Antichrist as the little horn was a type of him in Dan. 7. meaning that Tyrant Antiochus Epiphanes that sagacious or cunning but blasphemous wretch You quote Esay 14. 13. to be understood of Antichrist which was plainly spoken of the King of Babylon v. 4. And 2 Thes 2. you will have understood of Antichrist not the Pope Have you not been tutor'd by a Jesuit But let us try your Reasons why the Pope no Antichrist First because the Pope or rather Romish Babylon is ser forth by the name of a Woman as Rev. 17. but Antichrist is called the Man of sinne 2 Thes 2.3 Answ Antichrist is set forth with a double form Rev. 13. 4 11. As Tyrano and false Prophet yet but one Beast v. 18. So Antichrist as Woman or Whorish Church seducing but as Man viz the Series of Popes tyrannizing Secondly the Romish Babylon confesseth God Qui scribit seservum servorum provat sâ—… tyrannum tyrannorum but Antichrist shall exalo himself above all Gods 2 Thes 2.4 Answ He shall confess him in words but deny in deeds so does Romish Babylon or rather Pope exalting himself above Augels and Kings who are called Gods 3. You say That Romish Babylon shall be destroyed before the appearance of Christ but Antichrist shall not Answ The Romish Church shall be diminished before Christs appearance as Judge but not quite destroyed Partly she is destroyed by the breath of Christs mouth his word and spirit already and the rest by the brightness of his comming 2 Thes 2.8 but you may finde that in Rev. 17.17 and chap. 18.18 the City of Rome is to be destroyed by fire but the Pope shall survive and the Romish Church though diminished till last day 2 Thes 2.8 Rev. 19.20 plainly Sancta Maria Regena calisalva nos I could shew you many Arguments to prove the Pope Antichrist as 1. Who is against the honour Church and truth of Christ is Antichrist such is the Pope praying to Saints which derogates from Christ counting himself as head of the Church remitting sins bidding the Virgin Command her Son c. 2. Who exalts himself above all that is called God Though he 0204 0725 V call himself Servus serverum Dei is Antichrist but so doth the Pope as above Emperours Kings nay Angels who are called Gods The Lateran Councel applauded the Pope saying Thou art all things and above all things And again the same Councel said to him thou art another God on earth Read Jewels Apology page 447. or Aug. Civit. Dei l. 20. c. 19. expounding in Templum or Annot. of Assemb on 2 Thes 2.4 But 3 dly Who sits in the Seat of Antichrist is Antichrist but so doth the Pope on seven hills of Rome Rev. 17.9 where were seven Governments and the Pope the eighth trading for souls of men Rev. 18. And in Johns time ruling over Nations Rome to wit was the now feat of Antichrist what need further proof From your page 112. to 128. you almost trifle away Pen Ink and Paper for my part I shall not fight with your shadow Yet a word to what you say You would prove that upon the last return of the Jews to their Country Antichrist which you call Gog out of Ezek. 38. shall destroy or spoil Israel till Christ succour them But. 1. The Jews finall return to their Country is disproved already 2. Gog is not litterally Antichrist though an enemy to Christs Church By Gog understand the people of Asia so called from Giges the King by Magog the Scythians and by both understand the Turk who came of them and raigns over them Nov Who Gay and Magog though the Gogims did much spoyl Israel under Antiochus and were overthrown by the Macchabees God wonderfully assisting upon the Mountains of Israel in the latter dayes not the last Ezek. 38.16.21 Yet we expect a further destruction of the enemies of Gods Church comprehended under Gog and Magog Turk c. Read Rev. 20. which will hardly come to passe till Christ come to judgement Rev. 20.9 when Christ shall come with flames of fire to destroy his enemies But Gog cannot be Antichrist because of Unbelieving for Antichrist must sit in the Temple as owning God c. Now you would prove that this Gog Antichrist shall be destroyed by Christ before the end and quote Rev. 19.11 No wart with Gog on Israels Mount to prove it but that Text is meant of Christs comming to judgement as appears by vers 15. the sword comming out of Christs mouth being his sentence to the wicked at the last day when he shall slay them with Go ye cursed c. Thus all warres in the letter on the Mountains of Israel are ended P. 128. And I come to examine Christs personall raign in earth 1000. years when Gog and all enemies shall be subdued to him where a thousand to one but I shall finde you tardy Your grand proof is because Christ was to enjoy the Throne of David Luke 1. which was not spirituall but temporall But consider Christ tells Pilate that his Kingdom was not of the world John 18.36 Christs personall Raign disproved as in Earth in the sence that Caesars was so Christ must succeed David spiritually because also Of his Kingdom there must be no end Luke 1.33 Now by Jacob and Israel there the Saints are meant the true Israel of God thus he is called King of Saints Rev. 15 And to this purpose other Texts of Scripture must be understood where Christ is called a King that learned Sermon of Dr. Goodwin on Rev. 5.10 we shall raign on earth speaks louder and more to purpose then all other Books on that subject yet because Christs Kingdom was spiritual before his ascension I believe it will be so still because the Angels told the Disciples so Acts 1.11 This same Jesus shall so come in like manner as you have seen him go into Heaven So that Paraeus expounds the Saints raiguing in earth spiritually as they shall be Kings and Priests to wit sacrifycing sin raigning over wicked by the spirit in them for the head Christ raigning the members raign but the Weapons of our warfare are not carnall The Saints raign in earth may be these wayes first by their prayers Saints Raign spirituall prevailing with God to bring judgements or blessings upon the earth thus read Isay 45.11 Concerning the works of my hands command ye me how did Moses and Elias even govern the world by their prayers to say nothing of the witnesses Rev. 11-2 By being admitted into high