subject which is Whether children be the subjects that Christ appointed to be Baptised yea or nay and that they are is affirmed by you First because you say there was but out Covenant since the fall which in the substance was Christ although in respect of several administrations called Covenants as bâ—ing several waies administred as under the Law by Circumcision under the Gospel by Beptism To which I answer and say that such as do affirm there is but one Covenant know not what they say nor whereof they do affirm but I shall shew that the Scriptures do reach us that there is two Covenants two kinds of blood to confirm their administrations and the first Covenant as in respect of enjoyment was God gave a temporal land viz Canaan to Abraham as you may see Genes 17.8 the which he and his seed should have enjoyed for ever had they not sinned as you may see in these words and I will give to 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 and that Canaan was that which was called and accounted the Covenant although Circumcision was called the Covenant as in respect of the administration of it so was the Law from mount Sinai called the Covenant but you shall see that the land of Canaan and the blessings therein was that which was the Covenant it self Exod. 6.4 5. And I have also established my Covenant with them viz. Israel to give them the land of Canaan the land of their Pilgrimage wherein they were strangers and I have heard the groaning also of the children of Israel whom the Egyptians keep in bondage and have remembred my Covenant and I will bring you into the land concerning which I did swear to give it to Abraham and to Isaac and to Jacob and I will give it to you for an heritage Levit 26.9 I am the Lord. Hence you may see that Canaan was the Covenant together with such like blessings as namely multiplying of them not onely in the increase of their bodies but also of the fruits of the earth and he gave also unto them his Laws and Statutes Levit. 18.5 that if they kept them they should live long in the land yet these things did but appertain to the flesh and if they did see a future enjoyment it was by Faith in another viz. the new Covenant Gal. 3.12 for the Law was not of Faith but the man that kept it should live in it that is in such enjoyments as it brought the which was no other but that of the fleshly blessings Gal. 3.19 20. and this Covenant had a mediator the which was Moses and it had administration and the blood of Bulls Heb. 9.1 2 3 4 5 6 7 8 9 10 11 13. and Goats to dedicate it of which I shall not speak in particular at present and thus I have found one Covenant namely an earthly blessing And now I shall pass to look out a second Covenant I doubt not but I shall finde out a far better Covenant than that which hath been spoken of although that Covenant was such a Covenant that no people had the like blessings namely to have a land flowing with Milk and Honey and great increase that it was the praise of the whole earth But to shew what is that better Covenant established upon better promises and as the first Covenant was an earthly one even the earthly land of Canaan with the blessings appertaining thereunto so the new or better Covenant is the Heavenly land of Canaan that is established on better promises so that although Israel brake that Covenant or the conditions of that Covenant so that they were cast out yet it will not be so in the time when we are put into the possession of this New-Covenant or the thing Covenanted we do already enjoy it by Faith although we have not a foots breadth in the present possession of it as the Land of Canaan was given to Abraham for his Seed when he or they had not one foots breadth in it in present possession but after they diâ—enjoy it they were cast out of it again but this Covenant is established on better promises that is when we come to the enjoyment of the thing covenanted Revel 3.12 namely the heavenly Canaan or inheritance we shall go no more out but shall have the Name of God written in our fore-heads and that there is a New Covenant and that it is a Covenant of Heaven and an Eternal Inheritance and that the blood of Christ dedicateth it and that he also is the Mediator of it and that it hath spiritual administrations as the first had carnal and that there is two Covenants not called so in respect of the administrations of them but in respect of the Covenants themselves read these Scriptures in the room of many more that may be cited Heb 8.6 chap 9.11 14.15 1 Pet. 1.3 4.2 Cor 4.8.9 Heb 9.23 chap. 12.17 18 19 20 21 22 23 24. Col. 1.5 Heb. 10.34 Gal. 4.24 compared with Heb. 12.22 and Revel 3.12 and chap. 21.2 There is two Covenants proved one of an earthly land of Canaan for a floshly seed and the other of an Heavenly land of Canaan for a spiritual seed For these Scriptures you may see that there is two Covenants as before said and the one an earthly Covenant or a Covenant of earthly enjoyments and the other is a Covenant of Heavenly enjoyments and both these made with Abraham as you may read Gen. 12.3 compared with Gal. 3.8 with Heb. 11.8 9 10. comp wit 16. and that Covenant of Canaan was made Gen. 15.18 and established Gen. 17 7. and called to remembrance Exod 6 4 5. and put them in possession as you may see in the book of Joshua And having proved that there is two Covenants I have answered all as touching that which is written in your fifth page to the 13 line But because you affirm whether our children shall be debarred from the priviledge which the children of the Jewes did enjoy in Circumcision and whether Circumcision yea or nay was a priviledge To which I answer and first I say That Circumcision was a priviledge that without it the children of Israel might not be admitted to live in Canaan nor enjoy those earthly priviledges for no uncircumcised person must come there and this priviledge also they had thereby to be taught the fear of God by their being in such a plice where the fear of God was to be learned the which beleevers children now do enjoy without the heavy yoak of Circumcision or without being Baptised you may see this clearly discoursed if you read my book entituled Dagons Down-fall and so I shall pass to that federate holiness which you speak of 1 Cor. 7. Beleevers children are federately Holy say you and therefore are to be received by Baptism into Christs
Baptized more Disciples than Iohn and so forth from whence you would conclude that Disciples were made by Baptisme as you make children Disciples by Baptisme as you say Now this Text proveth not your matter but it fully proveth my affirmation the which is that persons ought to be made Disciples first and then Baptised so saith both these Texts see Mat. 28. Go preach the Gospel or as the word properly rendreth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go make Disciples or Scholars in all Nations and baptize them which she weth that they are made to be Disciples before they were to be baptised and also all that came to Iohns Baptism before they were admitted came and confessed their sins and so was Baptised for Iohns baptisme is called the Baptisme of Repentance and Christ did not baptise or make Disciples that way for he would not manifest himself to some that did believe because they wanted humble repenting hearts without which they were not admitted to Baptisme from whence we may see that such persons as are admitted to Baptism ought to be Disciples first go make Disciples and Baptise them saith Christ and so saith the Text in Iohn The Lord made and Baptized he first made them Disciples and then baptized them and the very same is out practise as we are followers of Christ And if it should be objected Object That the Text speaketh of teaching after baptism I answer that also is our practise for otherwise persons would not very well know how to behave themselves in the Church of God and so I pass to the next thing in order The which is a Text you cite Mark 6.10 To such belongeth the kingdom of Heaven it must not be understood or interpreted of all Children say you but of Children whose Parents were in Covenant as these were and brought by parents or by near friends to Christ To which I answer and first you are as much mistaken in the place cited by you as in the matter for the Text is in Mat. 19.13 and in Luke 18.16 but if you were onely mistaken in the citing of the place it might be borne with but you are much mistaken in the matter and first you say their Parents were in covenant with God how you will prove it The Jews had broke Covenant with God and so instead of being a sree pecple wereunder the Romans and were counted lost sheep I know not they once were in covenant and should have enjoyed the Land of Canaan and God presence in making good his promises in giving such blessings as I have already mentioned but now they by their sins had broken the Covenant that Christ calleth them the lost sheep of the house of Israel and how such can be said to be in covenant with God which Curist calleth the lost sheep I know not Secondly and that these were not his Disciples is plaine because his Disciples forâ—ad them that brought their children and if not his Disciples then no in covenant with him But you will object Obj. and say They had a good opinion of our Saviour and also our Saviour had a good opinion of them for first they had a good opinion of our Saviour as appeareth in their bringing their children that he should touch them or put his hands on them and pray To which I answer and say that their experience taught them that Christ was able to cure their children of what disease soever because he made it his practise to cure all manner of sickness and diseases insomuch as a great multitude of sick folk followed him and he cured them of what disease soever they had and such an opinion they had of Christ as some of our Nation have of skilful Physitians and that was all the good opinion they had of our Saviour that I can find But our Saviour had a good opinion of them in that he said suffer them to come and bring their children and did for them as their Friends desired him to do To which I answer I never or seldom find in Scripture that Christ did deny to do good to any but did go about doing good and hence it came to pass that he had compassion on the multitude and fed them and upon that account he had custom enough and had many followers it was not because they had a good opinion of Christ as touching spiritual vertue in him but that they might have their bellies filled Ye follow me not saith Christ because of the miracles but because ye eat of the loaves and were filled Iohn 6.26 So then there be many had a good opinion of Christ and followed him so long as he gave them food and health And whereas you suppose that I think that the blessing that Christ did bestow on the children was a spiritual blessing â— shall shew you what blessing I think it was and so shall examine the Text see Mat. 19.13 Then were their little Children brought unto him that he should put his hands on them and pray and his Disciples rebuked them and Iesus said suffer little Children to come unto me and forbid them not for of such is the kingdom of God And now that you may see what blessing this was we may consider the dependance of the Text with some other Texts of Scripture the which will shew us what blessing it was that Christ did bestow on them And first to the dependence of the Texâ— which is in the second verse in these words And a great multitude followed him and he healed them there and all the intervening discourse between this v. 2. and v. 13. is no other but an answer to the Pharisees when they came and tempted him and therefore when you read the Text compare the second verse with the thirteenth and account of the other as a sentence in a parenthesis the which you may fiâ—ly do fâ—râ— it is and then you shall read the Text thus And great multitudes followed him and be healed them there then there were brought unto him little children that he should put his hands on them and pray and his Disciples rebuked them and so forth So then in the first plâ—ce you see Christ was a curing of sick persons at that time Christ did visibly cure by putting his hands on sick felk And secondly his waâ— in curing â—as by putting his hands on them that he cured as you may see from these Scriptures Mark 6.5 Luke 4.40 chap. 13.13 And thirdly that being his way to cure by putting his hands on them these also brought their children that he might put his hands on them from whence it is plain that they brought such children to Christ as were sick or had some infirmity that he might lay his hands on them and cure them and that was the blessing doubtless that Christ did bestow upon them And whereas the Text saith Of such is the kingdom of Heaven and you say deny not Baptism to the
knew that they were not flinchers to run away for then they might have run away before for the Prison doors were set wide open to them yet it is granted that the Jaylor was in a fear and did tremble but it was because he feared his Salvation and upon that account he came and fell down before Paul and Sylus saying Sirs what shall I do to be saved Love casteth out fear the Iaylor was not afraid to go to any water that was convenient to be Baptised and therefore doubtless if Paul had said that they must have gone many a mile to have been Baptized he would not have questioned the business for Conversion is of this nature whether you can witness it yea or nay that it is willing to do any thing in Gods service that God or his people doth teach without fear of ill conveniences and indeed love casteth out all such slaveth fear have you read in any place of Scripture that the Iaylor was afraid to go to a River with the Apostles if you have I pray shew it in your next writing if you can And whereas you say if they were plounged how came they to sit at meat presently with the Apostles Answer Doth the Text say that they sate presently at meat with the Apostles read the Text Act. 16.33 34 And he took them the same hour of the night and washed their stripes and was Baptised he and all his straight way and when he had brought them into his house he fel meat before them and rejoyced believing in God with all his house Here is no such thing said as you say that he sat presently at meat with the Apostles but admit it were so that he did sit presently at meat yet it was not so presently but they first made themselves ready I might ask you how the Eunuch did to sit wet in his Chariot Act. 8 38 39. after Philip had Baptised him for it is evident that both Philip and the Eunuch went down into the water and the Text faith That when they were come up out of the water mark that the Spirit caught away Philip and the Eunuch went on his way rejoicing But your discourse argueth that you are much besotted in your understanding and so I pass Again you say Circumclsion no tipe of Baptism neither cometh in the room and place of it Doctor Feath faith that Circumcision to Israel was as Baptism to us Answer you would have done well if you had shewed how he or you could prove it the which you have not in the least done and let me tell you that I do not beleeve that either D. Feath or you be infallable men but have your faillings in doctrine as well as in life and want not errours but that Circumcision to Israel is not as Baptism to us is evident First Circumcision was not so much as the least type of Baptism but rather is a type of Faith the which giveth right to Baptism that as the fore-skin of the flesh was to be taken of in order to the giving the subject right to Canaan a sleshly blessing so now the cutting off the fore skin of ignorance and unbelief from the heart giveth right to the Heavenly land of Canaan so that the Circumcision of the flesh was not as Baptism or a type of it but it was a type of the Circumcision of the heart according to the words of the Apostle Paul Rom 2.28 He is not a Jew which is one outwardly neither is that Circumcision which is outward in the flesh for that was then taken away and the other come in the room thereof but he is a law which is one outwardly and Circumcision that which is of the heart in the Spirit and not in the letter whose praise is not of men but of God Secondly Circumcision never required Faith in the dispensation of it the which Baptism doth see Act. 8.37 and that Faith is not required in Circumcision read my Dagons Down-fall Faith is required in Baptism or in the subject to be Baptised but not in the subject Circumcised which sheweth it and peradvanture more of it anon if it lay in my way and that Baptism did not come in the room and place of Circumcision is evident because that Circumcision was practised since Baptism for Baptism began in Iohns time and Christ was Baptised with several others and yet Circumcision was not taken away till Christs death by nailing it to his Cross and therefore they being both practised together one could not come in the room and place of the other For illustration take this comparison a Parsenage Barne cannot be built in the room or place of Sutten Church unless that first be pulled down and taken out of the way neither can Baptisme come in the room of Circumcision unless Circumcision be taken out of the way the which was not as I have already shewed And whereas you say That Circumcision was but in one part and so Baptism may be but in one part to which you cite the Hebrew word Tabhal from Iosh 3.15 in these words And the feet of the Priests that bare the Ark was dipped in the brim of the water To which I answer and say this maketh nothing for you for I do affirm that if a man put his finger into the brim of the water or his little toe they are dipped although it cannot be said the whole man is dipped but in Baptism I have proved that the whole man must be dipped which is the proper signification of the word Baptizo and also of the word Tabhal as you have cited it because it doth signifie not onely a death but a burial and Resurrection and therefore according to what you say both from the Hebrew and the Greek the true signification of the word is to dip onely here lyeth the question whether every part must be dipped or whether some one part will not serve now that which I say is that the whole man must be dipped or buried to sign fie Christs burial and Resurrection as aforesaid and if you can prove it may be done in part I pray shew it and also what part it is that ought to be Baptised that we may not be deceived because you have been a speaking of dipping and washing of feet but not of dipping or washing of the face Washing and sprinkling were distinct Ordinances in the time of the Law or more properly sprinkling which is your practice And whereas you would prove if ye could that the washing spoken of Hebrews 9 10 13 is the same that is called sprinkling in the 19. 21. To the which I say you are much mistaken for there was both washing and sprinkling in the time of the Law so that washing was an Ordinance distinct from sprinkling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither was sprinkling called washing therefore the sprinkling in the 19 and 22 verses is not the washing in the 10 and 13
Nations and in thy womb and two manner of People shall be separates 〈◊〉 bowels and the one People shall be stronger than the 〈◊〉 People and the elder shall serve the younger Hence we see the two Nations namely Edom and Israel 〈…〉 of the estate and condition between Jew and Gewile that as Jacob and Esau strove in the wâ—mb and Esau came out first and yet Iacob took hold on Esaus heel She weth the great striving between Iow and Gentile in the Gospel typed out Iacobs and Esaus struggeling did shew the contention between Edom and Israel and also the Iews and Gentiles and the Gentiles getting the blessing by the striving between Edom and Israel and also sheweth that as Esau came first and that Iacob took hold on his heel and also took away the blessing so although the Iews were the first-born as in respect of having the Oracles committed first unto them and not onely so but the Gospel also must be first preached to them yet the younger namely the Gentiles took hold of their heel that is rise by their fail and they refusing the Gospel the Gentiles received it as Act. 13 and so while the Iews were hunting abroad in the field for venison to be accepted thereby I mean the works of the Law Iacob namely the younger brother stepped in viz. the Gentiles and gat the blessing and the elder brother was wrath and hated the younger even the Gentiles and this it was in the primitive time I could shew you of Esau and Iacobs meeting and parallel it with the case of the Iews and Gentiles and also shew the parallel between Edom and Israel suitable with the condition between Iew and Gentile but my time is pretious and that discourse would be so large that if I did but glance at eveto particular Read Rom 9 8. comp with 9. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see vers 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde I should not have convenient time but if the Text in Rom. 9.11 doth not use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. children but leaveth it out and giveth us leave to read the word Nations Before the Nations were born equivolent with Gen 25. and doth not so much respect Esau and Iacob as it doth Edom and Israel and also the Nations of Iews and Gentiles therefore not so much to your purpose as you suppose and if it were read children as it is not yet it doth not say that Esau was hated before he was born but I pass and say you may see what was Gods purpose in causing Iacob and Esau to strive and struggle in the womb and the younger to get the blessing and yet take notice Esau had been blessed by the Father had he not been out of the way for it was Isaac's intent to have blessed him but Esaus abiding in the field viz. the Iews in their wordly sanctuary Iacob found aneerer way to get favory meat and so the blessing viz. the Gentiles by Faith stepped in and gat the blessing and also take notice Esau had disposed his birth-right before and sold it for a mess of pottage and so it was just for him to lose the blessing I might say much to it but I pass And whereas you ask me Why he found no place in God nor Father nor in himself for repentance when he had given away the Blessing if not reprobated To which I answer Esau had sold his birth-right before he was rejected of the blessing and also his being rejected of the blessing was partly because he abode in the field and came not soon enough into the house to his Father and say that the Text doth not say he found not place in God nor Father nor himself of repentance but it saith That after he had sold for one morsel of meat his birth-right when he would have inherited the Blessing he was rejected and found no place of repentance although he sought it carefully with tears to which I say he found place in himself to seek it with tears crying out O my Father hast thou not one Blessing more Bless me also but it could not be that Blessing because Esau had sold his birth-right upon which that Blessing did depend which was the land of Canaan but he was reprobated that is cast off as in respect of that and justly for it is an unreasonable thing for persons to sell a thing and yet keep it after they have sold it and therefore good reason that Esau should not enjoy the Blessing having despised the birth-right before and sold it upon which that Blessing did depend but what makes this for Esau being reprobated before he was born when the Author to the Hebrews rendreth the selling of his birth-right the main reason why he was rejected in respect of the Blessing he did not sell his birth-right before he was born and if he had it was but a temporal enjoyment as is plain in the Hebrews in these words For ye are not come to the mount that may not be be touched but to mount Sion to the city of the living God c. Implying that Esaus Blessing reached or comprehended no more than Canaan and the Law and such like Blessings which made not perfect as touching the conscience the comers thereunto and therefore sheweth the Hebrews that their loss could be far greater as if he should say take heed that you sell not by your sins that birth-right that belongeth to you thorow the Gospel which is a birth-right of the first born written in Heaven for your birth-right is not of the law Esaus inheritancebutearthly but the Hebrews inheritance heavenly or an earthly Canaan or Jerusalem but it is the presence of God and the holy Angels in an heavenly Jerusalem the which will be a farre greater losse than Esaus losse therefore take heed that you sell it not for a morsell of meat namely the pleasures of this world for if you do you will be deprived of your blessing as Esau was of his and he afterwards could not obtain it no more will you ever obtain yours if you thus sell it by your sins so that Ejaus birth-right was an earthly birth right and earthly blessings that being the first born he should have had the earthly Canaan with the blessing comprehended therein but the Hebrews being the first-born upon a Gospel account were heirs to the heavenly Ierusalem and the blessings therein contained and this is implyed in the 12. of Hebrews And so I passe to the examination of your answer to my alledged place Ezâ—kiel 23.11 where it is said that God desireâ— not the death of sinners your answer is this I confesse say you that God desireth not the ruin of any sinner that can repent Answ Here you and I do agree that is That God doth not desire the ruin of any that can repent and now my work will be to prove who can repent and who cannot because there is a sort of men that can
return to their own Land onely the drying up of the River may be a little the precedent work as if time would give leave I would shew you and that the gathering of the dispersed of Israel and bringing them into their own Land will be fully effected under the sound of the seventh Trumpet which by the Prophet Isaiah is called the great Trumpet because under his sounding greater things will be effected than under any of the sounding of the other six Trumpets and therefore see what the prophet Isaiah saith Isa 27.12 13. which is as followeth And it shall come to passe in that day that the Lord will heat off from the channel of * Chap. 11.15 16. Rev. 16.12 the River to the stream of Aegypt called the tongue of the Aegyptian sea and ye shall be gathered one by one O ye children of Israel and it shall come to passe in that day that the GREAT TRVMPET shall be blown mark that and they shall come which are ready to perish in the land of Assyria and the out-cast of the land of Aegypt and shall worship the Lord in the holy mountain of Jerusalem And thus having shewed what the second thing will be that will be effected in the time of the sounding of the seventh TRUMPET I come now to shew what will be the third thing effected at that time which is The Kingdomes of this world shall become the Kingdom of Christ and he shall take his great power and Reign Rev. 11.17 Do you know what is meant in these Petitions in the Lords Prayer Thy Kingdome come Thy will be done in earth as it is in heaven surely if you did you would understand the Prophets a little better than you do So that Christ is yet to have a Kingdome in this world or that the Kingdoms of this world is to become the Kingdoms of the Lord Christ under the sounding of the seventh Trumpet as aforesaid Rev 11.15 for the proof hereof read the words of John which saith And the seventh Angel sounded and there was a GRAET voice in HEAVEN saying the KINGDOMES of this world are become the KINGDOMES of our Lord and of his Christ and he shall reign for ever and ever From hence we see that although Christ would not be King on earth before his suffering yet afterwards he is to receive a kingdome to himself even the kingdomes of this world and that he will take his great power and reign and then according to the words of the Psalmist Psal 22.27 All the ends of the world shall remember and turn to the Lord and all the kindreds of the Nations shall worship before thee for the kingdom is the Lords and he is the Governour amongst the Nations because of thy Temple at Jerusalem shall Kings bring presents unto thee Psal 68.29 and the kingdome and dominion and greatness of the kingdome under the whole heaven shall be given to the people of the Saints of the most high Dan. 7.27 whose kingdome is an everlasting kingdome and all dominions shall serve and obey him and Saviours shall come upon mount Zion and judge the mount of Esau Obed 21. and the kingdome shall be the Lords for he that overcometh will I give power over the Nations Rev. 2.26.27 and he shall rule them with a rod of iron Psal 149.8 9. and binde the Kings in chains and their Nobles in fetters if iron to execute upon them the judgment written Rev. 5.10 this honour hath all the Saints praise ye the Lord. From hence we may see the Kingdomes of this world is to become the Kingdome of Christ and his Saints and they shall reign upon earth But you say Page 36. 37. The Saints reign is to be understood spiritually as by prevailing with God in prayer and the like To which I answer and say it is as likely to be true as that the Kingdome of Syria is the fourth Monarchy or Kingdome but that it cannot be so understood is plain for as yet I never read that any one man governed or reigned over all Nations or reigned over them by his prayers although it might bring judgments on many places and people Jam. 5.17 as Elias did when he prayed and it rained not for the space of forty six months but what hurt did that do to Aegypt where it raineth not and did ever any one by his prayers binde his King or Nobles in fetters of iron but admit we might grant that there were an hundred did so yet it would not prove the matter but be too narrow unlesse you could prove every man in particular to do so for this honour shall every Stint have viz. to reign and the wicked to be as ashes under the soles of their feet there might be very much said to the confutation of this but I shall not play the coward to fight with that which is so decripped and not able to look truth or sound reason in the face but that Christ and his Saints shall reign together on earth is plain first because there is plain text of Scripture for it Rev. 21.1 2 3 4 5 6 7. as above written secondly the Tabernacle of God is to be with men mark that and the Lord Jesus is to descend Zach. 14.4 and his feet standing in that day upon the Mount of Olives Job 19.24 25 26 27. the confideration whereof did uphold Job in his troubles that he should see his Redeemer in the latter dayes upon the earth whom he should behold for himself and not another And wereas you say Page 38. Christ is gone to prepare a place for us and that we shall becaught up to meet him in the ayre and be ever with him To which I answer and say and first if we shall be caught up to meet him it argues plainly that he is coming to live or he with us otherwise we may not be properly said to meet him if he be not coming towards us Obj But if it should be said it is true The Lord will come to judgement possibly here on earth but not to reign here To which I answer and say If he do hold his judgement here that implies that he will reign here for he shall reign when he sits in judgement but we finde plainly in Scripture that there is a great work to do when Christ comes before he shall give the ultimate sentence in so much that the Apochalips saith it will be a thousand years if I should say that the new Jerusalem should for ever abide in the Land of Canaan The meek shal inherit the earth which â—s yet they do not and we ever remain in it you would not know how to disprove it for although the Text say that we shall be ever with the Lord yet it doth not say that we shall be ever in the ayre for although Christ shall be seen in the ayre with the Saints and Angels which
a resurrection from a state of sin to a state of grace but it s to be understood a resurrection from the Grave and the soul is to be understood the body or the entire man as the eight souls were saved by water in Noahs Ark. And whereas you say Page 39. that the new Jerusalem is not to be a material City according to the letter of the Scriptures because say you what City in the letter can have twelve foundations or Angels porters or gates made of pearl To which I answer and say it is somewhat strange to me to think that you do in very deed believe that God made the things that do appear by his word Let it be so and it was so and that he laid the foundation of the earth upon nothing and spread forth the heavens like a curtain and made those two great lights together with all the hoast of heaven Carnal men know not the mystery of the Kingdom and what they know naturally as bruit beasts even in those things they corrupt themselves onely by his word Let it be done and it was so it is strange that such carnals as you are do not question where God had materials enough to make the heavens and earth because you question how one pearl can be big enough to make a gate To which I say that he that made the heavens and the earth by the word of his power could have made it all of pearl if it had pleased him for there is nothing too hard for him to do therefore what he saith he will do let us not question how he can bring it about lest we see it and yet never enjoy it Again whereas you say Page 40 That the new heaven and earth and new Jerusalem may be taken for the Church in glory after the Jews conversion To which I answer and say that the new Jerusalem is not the Church is plain because the Church or Saints are to enter in through the the gates into that City and have their habitation there and walk in the streets thereof therefore the Church may not be taken for the new Jerusalem but it is to be a material heavenly glorious City the which now is the habitation of God and Christ or his Throne or Taberbernacle the which also at the time appointed shall descend upon the new earth and so the Throne or Tabernacle of God shall be with men and he shall dwell with them and thus the Lord shewed Iohn the form of the City and the manner how it should descend down upon the new earth in the which City the glorified Saints with the Lord shall dwell but without the gates shall be doggs and whoremongers and the like punished and although the whole earth shall be restored in the years of restauration yet after the ultimate judgement when Christ hath finished his reign and resigned up the Mediatorship and all government â—o the hands of God the Father when he shall be all in all 1 Cor. 15. then shall the Land of Canaan or Iudeah or Ierusalem which is one and the same although they differ in name be that new earth in which shall dwell righteousnesse agreeing with the words of the Prophet Esa 65.17 18 19. which saith Behold I create a new heaven and a new earth and the former shall not be remembred nor come into mind but be ye glad for behold I create Ierusalem a rejoycing and her people a joy and I will rejoyce in Ierusalem and joy in my people and the voyce of weeping shall be heard no more in her This will be accomplished in Ierusalem at the beginning of Christs reign although the condition with other places may be altered as Chaldea Aegypt and Edom and the like yet with Canaan it will not for Ierusalem shall abide a glorious blessed place for ever as I shall speak more to anon and at present I pass to what you say in page 41. which is an interpretation of the words of Isaiah which saith The lyon shall lye down with the lamb and the like which is meant say you the changing of our salvage nature and make us submit to his yoak Answer That this is a false interpretation any man that hath understanding may plainly discern because Christ saith iniquity shall abound and questions whether he shall find faith upon earth and also the Prophet shews that the people of God shall be very few like to the gleaning of the vintage and the whole world wandring after the Beast and such like expressions the Scriptures are full of which sheweth that there wil not be such a conversion as you vainly dream of but this trifle I shall speak no more to at present but refer the curteous Reader to take satisfaction from the Scriptures as to this and the like as you may find composed as to the proof of this matter in my former Treatise intuled Syons Redemption Read my Syons Redemption where you may finde that the lyons lying down with the lamb is literally to be understood and the objections answered discovered as you may read from page 153 to page the 163. And as to the next thing I say That those irrational creatures that are dead are already delivered from their groaning and labour and yet notwithstanding for ought that you have said every creature that hath groaned under his burthen and hath been sensible of misery may again he restored but I shall wave that discourse and come to your 42 and last page in which I take notice of your contradiction where you say That Saints are not like to meet with peace or quietnesss here below but trouble and persecution and yet you say immediately that There is a time before the end when the sea of troubles shall be no more So that he that hath not both the eyes of his understanding put out may see that you are in a gulf of darknesse groaping for the wall not knoâ—ing what you say nor whereof you do affirm I could wish that you knew even the glorious state of the Church which will be at the time that the Redeemer shall come to Zion and turn transgression from Iacob when all Israel shall be a holy people to the Lord you hâ—rp at something that will be brought to passe at that time but what you know not neither are you like to know so long as you lean upon men to go upon their legs and see with their eyes but I spare you and passe to the next thing which is Say you in opposition to the Saints enjoying the riches of the world God gave mount Seir to Esau To which I answer and say The Sts. shall not enjoy the riches of the world until Christ shall come in the clouds of heaven with power and great glory to put them in possession that to suppose that the Saints shall enjoy the riches of the world till the Kingdoms of this world are become the Kingdomes of Christ is but a