from him for Christ hath destroyed him that had power over death which is the Devil and hath delivered us by Resurrection who by the reason of the fear of death were kept in slavery all our life long For nothing would be so troublesome to the godly as the thought of death were it not for a Resurrection but saith the Lord I will ransome them from the power of the grave I will redeem them from death O Death I will be thy Plague O Grave I will be thy destruction He will swallow up death in victory and the Lord will wipe away tears from all faces Hosea 13.14 Isa 25.8 2 Sam. 14.14 Heb. 2.14 From these Reasons and Scriptures and many more which might be added we may clearly see That the dead namely such as do now and shall sleep in the dust shall arise both good and bad and come to Judgment And now courteous Reader seeing it is so that the dead as before said must arise and come to Judgment be exhorted to take up that good resolution with the holy man Job 14.14 which saith If a man die shall he live again then all the dayes of my appointed time will I wait till my change come giving thanks alwayes to the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the Resurrection of Jesus Christ from the dead to an inheritance incorruptible and undefiled that fadeth not away Therefore gird up the lines of thy mind waiting for that blessed hope and glorious appearing of our Lord Jesus Christ who will change our vile bodies and fashion them like unto his glorious body according to his promise and mighty working whereby he is able to subdue all things unto himself who hath abolished death and brought life and immortality to light To whom be praise and glory for ever and ever Amen 1 Pet. 1.3 Phil. 3.20 21. 2 Tim. 1.10 Secondly take this word of advice by way of Caution which is take heed and beware of giving heed to such as do deny the Resurrection of whom there is two sorts now in our dayes as there was in the Apostles dayes the one sort is like unto the Saduces Mat. 22.23 which deny that there is any Resurrection Angels or Spirits viz. God or Devil Heaven or Hell of that sort is the Ranter and his adherents and such like Athiestical Spirits And the other are like unto HYMENEVS and PHILETVS 2 Tim. 2.17 18. who say that the Resurrection is already past whose words eat as doth a canker and of this sort is the Quakers who doth affirm that he is already risen from the dead and in the Resurrection and so the Resurrection is past to him who denyeth iniquity in words in the history and yet heaps up iniquity upon iniquity in the mystery And these are the two sorts which may fitly be compared unto the Sect of the Saduces and to Hymeneus and Phyletus and I do not report the things whereof I write by hear-say but from their own mouths the more is the pitty and to be lamented These two sorts differ in manners or conversation but very little in Judgment in point of doctrine unless it be in that of conversation as before said the which if they had the conversation of Angels and yet so corrupt in principle the Scripture declares them to be in a cursed and miserable condition Gal. 1.6 7 8 9. Col. 2.18 19. Acts. 3.23 24. And indeed the conversation of many of them is bad enough although they disfigure their faces and seem unto men to fast from sin and to be more righteous then others yet they have been seen to want that special duty of prayer in their families and giving thanks in the presence of their Families for their food which God hath bestowed on them although Christ and the Apostle did not neglect to do their duty in that case to lead us an example but no more as to this I shall leave it until the day in the which God will try the wayes of the sons of men and discover all deceit and falsehood of what nature soever it be But as touching the opinion about Gods holy Ordinances by which he hath appointed to be worshipped in is sleighted and rejected by them as water-Baptisme and eating of Bread and drinking of Wine solemnly celebrated to set forth Christs death and a participation of the benefit thereof with the slightings of forms as they call them although God delight in nothing which is out of form and order as the host of Heaven and earth doth declare who when God found them without form and void did by his word put them in form and order and gave decrees to the Sea and ordinances unto the Sun Moon and Stars and they keep them so that God delights in form and order and also is a God of order in all the Churches of the Saints hence Saint Paul commended form Rom. 6.17 18. in these words But ye have obeyed from the heart that form of Doctrine which was delivered unto you being therefore made free from sin ye became the servants of Righteousness c. From whence you may see That those men which do slight and deny forms in our dayes have not received that Spirit which was in the Apostle but another Spirit even the Spirit of error although it strive to transform it self into an Angel of light that thereby it may deceive the hearts of the simple for men are got to this height of wickedness in the mystery as to think that they comprehend all things and so consequently are Gods but they shall die like men for their breath is in their nostrils yet talk of what you will almost it is in them as they say as the first Adam and the second and God and also the Serpent slain within them the tree of life and the tree of knowledg the judgment seat Heaven and Hell Mount Zion and the new Jerusalem the two witnesses and what not they have comprehended all these things as they say but alass they die and in the very same time their thoughts perish and they are chased and gone like a vision of the night Mark one peece of horrible pride of Spirit which is in them they will not allow the holy Scriptures to be called the word of the Lord neither do they exhort and press men to be diligent to read and keep the things contained therein but their fraughty books must some of them bear the Title of the word of the Lord to the world and earthly men and the like so that he that seeth but very little may see them to be the men before spoken of which shall deny all that is worshipped as God shewing themselves that they are God O horrible pride and yet pretended humility this is ungodliness in a mystery I shall not enter upon the particulars of their bottomless opinion first because it is not my task at this time and
Christ and the Saints shall receive a Kingdom and raign upon earth Reas 9. Ninthly Because the Scripture saith That God will send Jesus Christ whom the Heavens must retain until the times of Restitution of all things Act. 3.19 20 21. and that he shall take the Kingdom out of the hands of the wicked and give it into the hands of the Saints according to Daniels words Chap. 7.14 18 22. where he as King and they as Princes shall raign in righteousness Isa 32.1 and Kings shall bow before Christ and them and lick up the dust of their feet and Kings shall minister unto them that is serve them or be servants unto them peruse these Scriptures well and so I shall hasten to the tenth and last Reason and also to a conclusion as to this Subject of Discourse the Scriptures are these Psal 72.10 11. Psal 68.29 Psal 110.5 Isa 49.7 23. Chap. 60.10 11 12. and thus it is written Princes shall come out of Egypt Ethiopia shall soon stretch out her hands to God because of thy Temple at Jerusalem Kings shall bring presents unto thee they that dwell in the Wilderness shall bow before him and his enemies shall lick the dust The Kings of Tarshish and of the Isles shall bring presents the Kings of Sheba and Seba viz. Ethiopia and Arabia shall offer gifts Yea all Kings shall fall down before him all nations shall serve him The Lord said to my Lord sit thou at my right hand until I make thy enemies thy foot-stool the Lord shall send the rod of thy strength out of Zion mark that rule thou in the middest of thine enemies The Lord at thy right hand shall strike thorow Kings in the day of his wrath he shall Judge amongst the heathen he shall fill the places with the dead bodies he shall wound the head over many countries He hath shewed his people the power of his works that he may give them the Heritage of the Heathen Psal 111.6 For thus saith the Lord the redeemer of Israel and his holy one to him whom man despiseth to him whom the nations abhorreth to a servant of rulers Kings shall see and arise Princes also shall worship because of the Lord that is faithful and the holy one of Israel and he shall chuse thee and they shall bow down with their faces towards the earth and lick up the dust of thy feet and thou shalt know that I am the Lord for they shall not be ashamed that wait for me For Kings shall minister unto thee for the nation or Kingdome that will not serve thee shall perish yea those nations shall be utterly wasted From these Scriptures with many move that I might add if time would give way to it we may see that God will take away the Kingdomes and Dominions out of the hands of the wicked heathens and give them into the hands of Christ and the Saints that they may possess the heritage of the heathen of which the taking the land of Canaan of old was a type and so Kings to fall down before them this honour shall Christ have and all the Saints praise ye the Lord. And thus I come to the tenth and last Reason that I shall give at present although many more might be given to prove that Christ and the Saints shall receive a Kingdome and raign upon earth which is Reas 10. Because the Scripture saith that there is a world to come to be put in subjection to Christ and the Saints now the word WORLD presupposeth the estate of things as at present in this world namely an inhabitance of men and beasts and of all creatures so as Adam had all things put into subjection so also shall the whole creation be restored to their former dignity Rom. 8. only the Serpent excepted and such men as sell their inheritance by their sins as Esau did his But because I must be brief I shall now give the Scriptures to prove that Christ and the Saints are to have a world to come put in subjection unto them which cannot be meant in heaven for I have already shewed that they shall not have that subjected to them but Christ and the Saints at that time viz. after the Mediator-ship is delivered up to God shall be in subjection themselves as you may see 1 Cor. 15.24 25 26 27 28. So then they having the promise of a world to come to be put in subjection under them implyeth clearly that Christ and the Saints shall raign upon earth or to have a world to come to raign in or the Kingdoms of this world to be altered and become the Kingdoms of Christ and the Saints as I before have proved but to the proof that Christ and the Saints are to have a world to come subjected under them read and peruse these Scriptures and the Lord grant to open thy understanding the Scriptures are thus read unto thee For unto the Angels hath he not put into subjection the world to come whereof we speak but one in a certain place testified saying what is man that thou art mindful of him or the Son of Man that thou shouldest visit him Thou hast put all things in subjection under his feet for in that he hath put all things in subjection under him he left nothing that is not put under him but now we see not yet all things put under him but he shall subdue the people under us and the Nation under our feet For whether Paul or Apollo or Cephas or the World or life or death or things present or things to come all are yours and you are Christs and Christ is Gods And the Saints shall take the Kingdome and possess it for ever neither shall it be given into the hands of another people for ever from whence we may see that Christ and the Saints are to receive a Kingdome and Raign upon Earth And so I pass to the next Particular saying that I have given thee but a dram at present for what I might give as to this Subject of discourse if time had not prevented me but I hope that what hath been said here being seriously read and weighed will bring other Scriptures into thy mind and so citing the Texts before read unto thee Heb. 2.5 6 8. Psal 33.8 1 Cor. 3.22 Dan. 7.18 Chap. 2.44 I come to the third particular which is the manner of the coming of the Lord and the great slaughter at the taking of the Kingdome The Battel of the great day As touching the Battel of the great day of the God Almighty We find that the Prophets as well as the Apocalepse do bear their Testimony unto the truth thereof so that I need not use much circumlocution or argument to prove it yet in order to the clearing of the matter I shall lay down this point as a ground of the dicourse which is That there will be such a great slaughter at the coming of Christ to take and possess the Kingdome that the very Fouls of the
Gods Judgments upon the Earth that they may be spared when the seal of the living God is seen upon their fore-head for this to be after the Man-child is caught up to God and to his Throne at which time the Gentile Church which I conceive to be the Man-child is to be in the Ark of their safety being caught up to meet the Lord in the ayre and then the Jews that look for their Messiah it being the time that God hath promised that all Israel viz. the natural seed of Abraham shall be saved as it is written Rom. 11. They shall have the Seal of God or the name of God written in their foreheads to distingush them from the worshippers of the Beast who are to have the name of the Beast in their right hand or forehead Revel 13.16 upon whom the seven Angels are to pour out their vials upon the earth that the same persons who have received the mark of the Beast in their foreheads or hands may be tormented and then the executing Angels will pass by all those that have the Seal of God in their forehead so that they shall not be plagued with those Judgments that shall be executed upon the Beast and his worshippers and to this end the Angel of the East forbid the four Angels that had power to hurt the earth that they might not go forth to execute their office till the servants of God were Sealed in their foreheads Revel 7.2 And this agreeth with the manner of Gods dealing with his people when he executes his Judgments upon the earth as you may see Exod. 12.14 Ezek. 9.4 5 6. and to that end was these Israelites Sealed so that none of the plagues either of the four Angels or the seven Angels did them any hurt And thus much at present of the Sealed number who they are and the Cause of their being Sealed and afterwards was seen preserved as a Sealed number Revel 14.1 2 3 4. Chap. 15.2 3 4. And so I pass to give my opinion what the Temple and the outward Court and holy City is Only by the way I thus say that although I have read Mr. Hendens opinion of the outward Court yet I cannot believe it nor adhere to what he saith because I do not find that ecclesiastical order is in any one Text called the outward Court neither doth it hold parallel with the outward Court but rather to the inward Court even the holy of holies into which the Priest was to enter alone who had the ecclesiastical order put upon him by God but because I find not the Scripture warranting such a parable I leave it and now come to speak briefly to that Text Revel 11.1 2. and first I shall cite the Text it self which is thus read And there was given me a reed like unto a rod and the Angel stood saying rise and measure the Temple of God and the Altar and them that worship therein but the Court which is without the Temple leave out and measure it not for it is given unto the Gentiles and the holy City shall they tread under foot forty and two moneths and I will give power to my two witnesses and they shall prophesie a thousand two hundred and threescore dayes cloated in sackcloth from this Text with many more we find that Jerusalem and the Temple is to be built again and the Jews are to worship their God according to the Law of Moses at which time they shall earnestly look for their King namely the Son of God according to the words of their Prophets for although they were blind and understood not his coming in the day of his poverty yet they do believe that they have a King viz. Son of God to come in glory and to ragin upon the Throne of David and when God shall give them opportunity to return out of their long captivity then shall they sit upon their building to redifie the City and Temple as I have formerly proved at large read my Zions redemption and that Jerusalem is to be built again which is called the holy City relating to Revel 11.1 2. read the words of the Prophets which saith They shall build the old wast places they shall raise up the former desolations and they shall repair the wast Cities and THE DESOLATIONS OF MANY GENERATIONS behold the day cometh saith the Lord that the City shall be built to the Lord from the Tower of Hanael unto the gate of the corner and the measuring line shall yet go forth over again compare Revel 11.1 2. upon the Hill Garib and shall compass about Goath it shall not be plucked up nor thrown down any more FOR EVER in that day will I raise up the Tabernacle of David that is fallen and close up the breaches thereof and I will raise up his ruins and I will build it as in the dayes of old and I will plant them upon their Land and they shall be NO MORE plucked out of their Land which I have given them saith the Lord God And Ezekiels vision relates to this very thing where he saith In the vision of God brought he me into the Land of Israel and set me upon a very high Mountain by which was as it were the frame of a City on the South and he brought me thither and behold there was a man whose appearance was like the appearance of brass with a line of flax in his hand and a measuring reed so he measured the length thereof twenty cubits and the breadth twenty cubits before the Temple and he said unto me this is the most holy place this is the Law of the house upon the Mountain and these are the measures of the Altar after the Rubites and the name of the City from that day shall be THE LORD IS THERE And that the Cities of Jerusalem is called a holy City read Isa 64.10 chap. 61.4 chap. 60.18 Jer. 30.18 chap. 31.1 2 3 4 5 6 7 8 9 10 11. chap. 33.12 13 14 15 16 17. Amos 9.14 15. Ezek. 40.3 chap. 3.13 chap. 41.4 chap. 48.35 From all that which hath been said this is the Sum in short that the City Jerusalem and the Temple is to be built again and inhabited and God there worshipped only there will be a stop in the work by the Antichrist before the outward Court is finished and therefore the measuring line is said not to pass over the outward Court or it not measured but that I may be plain and easily understood I shall divide the matter in short and brief particulars The first is the building of the City the which I have spoken already to And the second is of the Temple The third is the outward Court being given into the hands of the Gentiles and the holy City being trod under foot forty and two months And fourthly of the two Witnesses prophecying in Sackcloth one thousand two hundred and threescore dayes That the City and Temple is to be built you have heard somewhat
come to the next particular which is the seventh and eighth thing which I shall put together and make the seventh compleat with it to shew who are the two Prophets or Witnesses and where they are to prophesie and to whom Seventhly The two Prophets I understand to be two men appointed and set apart by the Lord for that work to prophesie before Nations and Kings to turn the hearts of the Fathers to the Children and the hearts of the Children to the Fathers that the Lord may be one and his Name one upon the Mountains of Israel and these two persons or men as I understand them to be the one I understand to be Elijah or Elias which is one and the other John the Apostle and that Elijah is one read Mal. 4.5 which saith Behold I will send you Elijah the Prophet before the coming of the Great and DREADFVL DAY of the Lord and he shall turn the hearts of the Fathers unto the Children and the hearts of the Children unto their Fathers left I come and smite the earth with a Curse From this Text we find that Elijah or Elias is to come before the GREAT and DREADFVL DAY of the Lord and Christs coming in the flesh when he was born of the Virgin was not the Great and Dreadful Day of the Lord for he came in such a mean way in that day that he was not dreadful to his enemies but they were bitter unto him as to whip him and smite him with their hands and crucifie him and indeed that day of his coming was so far from being the dreadful day or the notable day of the Lord that his coming in that day was prophesied on this wise Who hath believed our report or to whom hath the arm of the Lord been revealed for he is despised and rejected of men he was numbred with the transgressors and bare the sins of many and made intercession for the transgessors Isa 53.1 3 12. even so saith the Prophet Zachariah Chap. 9.9 Rejoyce greatly O daughter of Zion shout O daughter of Jerusalem the King cometh unto thee he is just and having salvation lowly and riding upon an Asse and upon a Colt the foal of an Asse All which sheweth with many more that might be added that the coming of the Lord in the day when he was born of the Virgin was not that notable or dreadful day of the Lord but a day little noted so as but few to believe his report And Secondly where it is said that the hearts of the Fathers in that day should be turned to the Children and the hearts of the Children unto the Fathers is clearly seen not to be meant the coming of the Lord in his first day of whom John the Baptist was a forerunner to prepare his way for in that day as was prophesied of him he came to set a man at variance against his Father Micah 7.6 Mat. 10.34 35 36. Luke 12.49 50 51 52. in these words Think not that I am come to send peace on earth I came not to send peace but a sword for I am come to set a man at variance against his Father and the daughter against her Mother and the daughter in law aguinst her Mother in law and a mans foes shall be they of his own houshold compared with Luke 12.53 which saith That the Father shall be divided against the Son and the Son against the Father the Mother against the Daughter and the Daughter against the Mother All which clearly sheweth that the coming of the Lord Jesus in his first day when hew was born of the Virgin was not that notable or dreadful day of the Lord of which Elias was to be a forerunner of but relates to another day in order to the reconciling of that great difference between the Parents and Children which difference and division was begat between the Parents and their Children by Christs first coming who came not as he saith himself to send peace upon the earth but a sword namely a house divided the Father against the Son the Son against the Father c. but because I shall hasten to the Conclusion I shall wave all long circumlocutions and in short say as beforesaid that Elijah or Elias is yet to come before the great and dreadful day of the Lord to turn the hearts of the Fathers to the Children who is to be one of the two Prophets or Witnesses to establish the remnant of the Womans seed namely the Children of Israel which remain in the City after the Womans flight into the Wilderness Object But against this is objected from the words of Christ that Elias is already come which was John the Baptist Mat. 11.14 Mark 9.11 12 13. Luke 1.16 17. Answ That John the Baptist was a fore-runner of Christ in his first day is not denied and that he came in the power and spirit of Elias is as clear for as Elias shall and did bear witness to and for the Lord even so did John the Baptist and so was a lively type of the Elias which is to come for the type or figure of the thing is often called by the name of the thing it self and so we must understand Christs words here where he saith That Elias is already come meaning John the Baptist or otherwise we set Christs words and Johns words one to contradict another for the Scripture saith That John did no Miracle and yet all that he spake of him was true John 10.41 and John himself when the Jews sent Priests and Levites from Jerusalem to him saying Who art thou art thou Elias he said I am not Elias John 1.19 20 21 22. But him of whom the Prophet Isaiah spake of saying I am the voyce of one crying in the Wilderness c. So then from hence we may see that John was a true Prophet and spake the truth and yet when it was demanded of him whether he was the Elias which was to come he said I am not Elias From whence I conclude that although John came in the spirit of Elias and was a type or figure of him and so might be called by the Lord Elias he calling the figure of the thing by the name of the thing figured yet no more the Elias which was to come before the great and dreadful day of the Lord than the Bread and the Cup of the holy Supper of the Lord is the real Body and Blood of Jesus Christ and yet Christ himself saith Take EAT THIS IS MY BODY which is broken for you and yet it was but a figure of his Body to shew forth his death to keep us in remembrance thereof and also we see that there was pictures made with Gold out of the Mercy seat with wings to cover the Mercy seat and they were called Cherubims and yet were not real Cherubims but were a figure of the Cherubims or did only represent them So that we may see that the thing representing is called by the name of the
that Christ did not say in so many words that John should not die for if he had it might have begat some dislike and murmuring amongst his Disciples but he spake so plain that his Disciples that had the holy Spirit did so understand him and John himself who writ these things doth not contradict their opinion but only saith over the words that Christ had said which is But if I will that he tarry till I come what is that to thee and indeed their was great reason that John who wrote these things should be very sparing in the delivering of it seeing Christ was sparing and because the matter concerned himself that he might not gain any dislike or hatred from any of the Disciples because of that thing and as touching Johns death I say it cannot be proved that he did ever die neither do I believe that he did till I see better reason then I yet see to prove it and if it be an errour it is no other thing then what was received and believed of the Disciples of Christ in that day and they no where reproved for so believing but because I am a speaking of Johns death I shall shew you the opinion of some or what they have written as touching his death although I would not be understood to believe all what is written concerning him Jerome saith alledging it out of Tertullian that in the time of Nero though others say in the raign of Domitian he was thrown at Rome into a tun of boiling oyle and thereby he took no harm but came forth after this tryal purer than he went in and so saith Abdias Augustine calls him a Martyr by will and that which he writes of his end is strangest of all which is that John at Ephesus caused his grave to be made and in the presence of divers went in alive and being no sooner in but there seeming he was dead they covered him which kind of rest saith he was rather to be termed a sleep than death for that the earth of the grave bubleth or boileth up after the manner of a well by reason of Johns resting therein and breathing a sign of his slumbering therein as you may see August in John Tract 124. also repeated by the translator in his discourse of the Apostles and seventy Disciples in Eusebius 533 Eusebius Pamphilius himself saith that he dyed at Ephesus Eusebius lib. 3. cap. 28. and indeed there is division amongst ancient writers as touching John but I shall leave these things and come to the second Reason which is Secondly Because the Angel told John that he must Prophesie again not preach again before many people and nations and tongues and kings which relates to the time of the Nations being gathered together against Jerusalem in the time of the Antichrist and the ten Kings that shall give their power unto the Beast until the word of God be fulfilled Zech. 14.1 2. Dan. 7.24 Revel 17.12 13 14. In this time unto these people or Nations was John to Prophesie Revel 10.11 Thirdly John saith There was given to ME a reed like unto a rod and the Angel stood saying rise and measure the Temple of God and the Altar and them that worship therein But the Court without the Temple leave out and measure it not for it is given vnto the Gentiles and the holy City shall they tread under foot forty and two moneths And I will give power unto my two Witnesses and they shall Prophesie a thousand two hundred and threescore dayes clothed in sackcloth Revel 11.1 2 3. From whence we may see that John had not only as it were a new gift of Prophesie to be given unto him that he might Prophesie again before Nations tongues and Kings and the like but also he was the man that was to measure Jerusalem at the time of its last building when the holy City was to be taken by the Gentiles and trodden under foot as I before have proved and he is the other Prophet with Elias which the Jews look for before the great day of the Lord and demanded of John the Baptist if he was either of them and he said no and they demanded of him why he then Baptized to prepare a people for the Lord saying Why Baptiseth thou then if thou be not that Christ nor Elias neither that Prophet from whence we may see that the Jews look for Elias and another Prophet whose name is not mentioned and therefore he is called that Prophet or a Prophet not naming him John 1.21 25. As the Disciple who was to tarry until Christ come is not plainly mentioned but called the Disciple whom Christ loved who leaned upon his Breast at Supper and the like but we understand him to be John because the Text saith this is the Disciple that testifieth of these things and wrote these things and we know that his testimony is true so then the Jews look for Elias and his companion another Prophet even John to be forerunners of Christ and such are the two Prophets which are called the two Witnesses to be and doubtless are the same persons for they are such as shall be slain implying that they are such men as yet have not tasted of death and although some suppose that Enoch or Moses shall be Elija's companion to be one of the two Prophets yet it is not my Judgment for there is no reason for Moses to be one who hath tasted of Death already neither is there any mention made of him as to such a work and as for Enoch there is nothing spoken of him neither in reference to that work but of Elias there is and also of John for he is to measure the City and to prophesie again before Kings and there is great reason that one of these two Prophets should be of the new Testament a witness to Jesus as well as Elias of the old Testament and yet both to be of the seed of Abraham as Elias and Iohn was and finally the people that the two Witnesses were to Prophesie unto is the remnant of the Womans seed which remain in Ierusalem and the place where they prophesie is in Ierusalem in the presence or before Kings and Nations and the like gathered together into Ierusalem in which place the two Witnesses shall be slain when they have finished their Testimony by the Beast namely the Antichrist and at the end of three dayes and an half the Spirit of life shall enter into them again and they shall ascend into Heaven to meet the Lord and his glorious army just at the nick of time when he is ready to descend upon the Mount of Olives and the next thing which shall immediately fall out upon the City and the people viz. the wicked Gentiles Gogg and his company shall be the great Earth-quake which shall slay seven thousand men and the next the Kingdomes of this World shall become the Kindomes of our Lord and his Christ and he shall raign
Truth and Innocency Prevailing against Error and Insolency Wherein is Examined and Discovered these following PARTICULARS I. Whether Baptism be Sprinkling or Dipping II. Whether the Subject to be Baptised be Infants or Believers III. Whether the punishment of Original Sin be the first or second Death IV. Whether Man be in an immortal estate before the Resurrection V. As touching the Resurrection whether these Bodies of ours shall rise again be made immortal or whether it will be another Body VI. Of Gods Love to the whole Lump of Mankind made known VII Of the Personal Raign of our blessed Saviour upon Earth It being occasioned by way of Answer to Mr. Hezekiah Holland sometimes Preacher at Sutton-Valence in Kent Whereunto also is Added A SECOND PART Wherein is proved That all the Laws and Statutes of King Jesus in his last Will and Testament are practicable and to be practised by all the Lords People according to their several abilities until the worlds end with many Objections Answered It being an Answer to one Mr. Simon Hendon of Benenden in Kent By George Hammon Pastor to the Church of Christ in Biddenden Kent Beloved when I gave all diligence to write unto you of the common Salvation it was needful for me to write unto you and exhort you that ye should earnestly contend for the Faith which was once delivered unto the Saints Jude 3. LONDON Printed for the Author in the Year 1660. THE EPISTLE DEDICATORY TO Mr. Hezekiah Holland SIR I Have examined your Treatise entituled Truths Conflict with Error and find it to be no other but Error and Insolency striving against Truth and Innocency and is found to be no more ablier to stand than Dagon was to stand before the Ark of the Lord. I had writ a very considerable Piece in Answer to the several Particulars in your Treatise and was at the Press with it long since but taking these things into consideration I did return back again with it and have it lying by me at this time the Reasons that caused me to lay that aside at present was First because I found very little asserted by you more than what I had before answered and disproved And Secondly because the answering of petty or inconsiderable Objections in controverted Points is but of little profit to the Reader And Thirdly because your self far remote and also saying that you would not appear in the Press or otherwise with me in this Controversie any more as I was informed by one that said they had it from your own mouth And Fourthly because I find that it is most profitable to the Reader for whose sake I have written this to lay down things in particular Points or Positions and to confirm it by Scriptures and Reasons drawn from the Scriptures which is my method in the following Treatise nevertheless I have answered every thing cited by you that hath any weight in it or at least that which appears of any weight unto me And Fifthly because I had other Points to speak to being desired thereunto by some Friends and such like occasions calling me thereunto the which caused me to be more briefer in the several Particulars than I would have been and to omit that large Discourse which I had written and to contract my self into a briefer method and yet large enough to clear up the Truth and unvail the falsity of that long deceiving Doctrine of Infants Baptism together with several other Doctrins which do attend it the which being read and weighed with an impartial heart will appear to be the truth as it is in Jesus But Sir what may I say to animate you to that thing for as much as the way of Truth is every where spoken against and your self and your Brethren the greatest Persecutors thereof Let not I pray you vain imaginations deceive you any longer perswading your selves that you are the people whom God hath revealed his secrets unto and that you are wise and the knowledge of Gods Mysteries are in your hearts because of your parts and education Remember such may be deceived and that the Priests of old were the greatest Enemies that our blessed Saviour had upon earth how that they were the men that took counsel and gave Judas Thirty Pieces of Silver to betray his Master and also that it was the Priests that gave the Soldiers large Money to make a lie to say that Christ was not risen from the dead but his Disciples came by night while they slept and stole him away which saying is reported amongst the Jews to this day and yet doubtless these men had human parts and learning and also zeal and yet for all this had not the knowledge of the Mysteries of God for indeed it is the fulfilling of the Word of the Lord which saith that God hideth his Wisdome from the wise and prudent and revealeth it to babes and sucklings Sirs Let these and such like Scriptures as these be of which there be many put you upon serious tryal with prayers and supplycations that if peradventures God may open your eyes that you may see the Truth that so you may bring glory unto his Name for it is not learning will do it although it be good in its place without the inspiration of the Almighty and let not Antiquity or Customs be your guide for the aged do not alwayes understand judgment but wait at Wisdoms gate on God by prayer sighs and groans lay aside pride and vain-glory be not conformable to this world in its pleasure honour fashions and friendship and the like but be ye transformed by the renewing of your minds and put on the Lord Jesus and make no provision for the flesh to fulfil it in the lusts thereof and by so doing you shall come to know what is that good and acceptable and perfect will of God and your eyes shall see out of obscurity and your ears shall hear a voyce behind you saying This is the way walk in it when you turn to the right hand or to the left which shall guide your feet into the way of peace and having served your God and your Generation in the way of Truth the gates that the King of Glory shall enter in at shall be set wide open unto you and all such as keep the Truth with uprightness of heart shall enter in thereat to their everlasting joy and felicity never to have end Which is the desire of him Who delights in the Conversion of Souls and to be the Servant of all men for Christs sake GEORGE HAMMON THE Epistle to the Reader Courteous Reader FOR thy sake I have yet once more taken in hand to set out in order publickly those things which will conduce much to thy Instruction if thou seriously read and peruse those things which are contained in the following Treatise although they much differ from the common opinion of men yet try them and be serious not wise in thy own eye but wise according to what is written in
takes up his Cross and followeth him cannot be his Disciple So then Infants being not capable so to do cannot be Christs Disciples but such as are to be baptized must first be taught and made Disciples and then baptized as is to be understood in the word baptize THEM that is such as before have been taught and made Disciples from whence you may see that Disciples viz. beleeving Men and Women may and ought to be baptized it being the last Will and Testament of the great Law-giver who also saith That he that beleeveth and is baptized shall be saved Mark 16.15 16. And so I come to the Second Reason which is Reas 2. Because Disciples viz. Beleevers were the Subjects that Christ and the Apostles baptized and we are to follow their steps and now to prove that Christ and the Apostles did baptize such read John 4.1 When the Lord knew that the Pharisees had heard that Jesus MADE and baptized more Disciples than John though Jesus baptized not but his Disciples from whence we may see that Jesus MADE Disciples before he did baptize them and also we see it was the Apostles and Disciples practise so to do as Acts. 8.12 it s said That when the Samaritans did beleeve they were baptized Men and Women but no mention at all of Children so then Beleevers are the subjects who are to be baptized Reas 3. Thirdly Beleevers are the subjects because none are accounted as Members in the New Covenant so as to have right to Gospel administrations but such as know the Lord viz. beleeve in his Name for so saith the Scripture Heb. 8. For this is the Covenant that I make After those dayes saith the Lord they shall not teach every one his neighbor and every man his brother saying Know the Lord for they shall know me from the least even to the greatest From whence we see that the least Member in the Gospel-Covenant must know the Lord but Children of seven or eight dayes old know him not and therefore have not right to Gospel-administrations only beleevers that know God for they shall all know him from the least to the greatest as saith the text And so I pass to the Fourth Reason which is Reas 4. Because those that have right to be Baptized may and ought to eat the Lords Supper the which is not meet for Children to do for it is a Feast that Beleevers only have a right to partake of but all baptized ones even such as have right to the New Covenant have right to the Supper and all other Covenant Priviledges for so saith the Scripture Acts 2.41 42. Then they that gladly received the Word were baptized and the same day was added to the Church about three thousand Souls and they continued stedfast in the Apostles Doctrine and Fellowship and in breaking of Bread and Prayer From whence we see that no more were baptized but those that gladly received the Word and they that were baptized continued in the Apostles Doctrine in Fellowship and in breaking of Bread viz. the Lords Supper and Prayer therefore beleeving Men and Women and not Children are the right subjects of Baptism and ought to be baptized they having a Command enjoyning them thereunto And so I pass to the Fifth Reason to prove that Disciples viz. beleeving Men and Woman are the only fit subjects of Baptism which is Reas 5. Because Christ was baptized when he came to be of years of discretion being about thirty years old as you may read Luk. 3. and Christ was given to be a leader to his People Isa 55.4 Now if Christ were not baptized before he came to be of years of discretion and he given to lead us an example then we ought not also to be baptized till we be of years of discretion and so follow his steps The former of these is true and the Consequence cannot in truth be denied And so I pass to the Sixth Reason to prove beleevers the only subjects of Baptism Reas 6. Because Repentance and Confession of sin is required of Persons before Baptism be administred unto them for such was the Baptism of John when he was to prepare a People for the Lord although the People which he baptized were the seed of Abraham and so in the Old Covenant yet they came to John and confessed their sins and were baptized and it was called the Baptism of Repentance and when they would have been baptized upon the account of being Abrahams seed and Children of the Covenant John did reprove them saying O generation of Vipers who hath forewarned you to flee from the Wrath to come Bring forth fruit worthy of amendment of life and do not begin to say ye have Abraham to your Father for God is able of these stones to raise up Children unto Abraham and now is the Ax laid to the root of the Trees and every Tree which bringeth not forth good fruit is hewen down c. Peruse this diligently and you may see that there was no admission unto Baptism without Repentance and it is the very same Doctrine that Peter taught Acts 2.38 Repent and be baptized every one of you for remission of sins and ye shall receive the gift of the holy Spirit Hence you see there was Repentance required of ever one that is Baptized and this is acknowledged by the Old Catechism and Book of Common Prayers and hence it came to pass that the old God-fathers and God-mothers as we were wont to call them did confess our sins for us it being a wicked deceiving invention of Pope Ignatius whereby thousands of poor souls were deceived the Pope invented it and the Priest readily received it and it being a custome the people loved to have it so the Priest was to ask the child Whether it would forsake the Devil and all his works and the God-father or Surety was to Answer in the behalf of the Child as though the Priest were a Juglor and had jugled the mans voice into the Child saying This is our or my desire and then ask if it would be Baptized And the Answer was returned again as it were in the person of the Child that it was its desire when it was far from desiring any such thing and so far were the Sureties themselves from forsaking the Devil and all his works and from being Beleevers that some were Drunkards some Swearers and some Whore-mongers and yet did dare by the means of the Pope his Clergy to tell God who is the searcher of all hearts that they did beleeve and forsake the Devil and all his works and yet were led captive by him at his Will Consider O ye blind Priests how you deceived the people and made them beleeve they did well and worshipt God when they told lyes in the face of the Congregation and so did worship the Devil Did you ever read of such a practise in the Primitive time No surely Gods Soul abhors you But courteous Reader hence thou mayest see that the
not a fit Subject for Baptism for Baptism represents a Death and Burial of the old Man and a rising to Life in the new Man which cannot be represented by an Infants being sprinckled but by a Beleevers being baptized So then for as much as Baptism is a visible demonstration of a Covenant made between God and the Soul wherein the Soul promises to put on Christ and walk in him and God promising to give him his holy Spirit to assist him in his so walking which shews That the person thus Covenanting in Baptism must be a Beleever And so I pass to the 10. and last Reason that at present I shall represent unto you to prove that Beleevers are the only fit Subjects of Baptism which is Reas 10. Because without Faith it is unprofitable for any to appear before God in any Gospel Ordinance for without Faith they cannot please him in their so appearing before him Heb. 11.6 For he that cometh so to God must beleeve that he is a rewarder of all them that diligently seek him Hence the three thousand beleeving and gladly received the Word were baptized The Samaritans beleeving also were baptized Simon beleeving was baptized Act. 8. and the Eunuch also with the Jaylors houshould And without Faith or profession of Faith at the least none were admitted to Baptism although that they were in the first Covenant being Abrahams seed to whom was the Promise yet they came not to Johns Baptism without confession of sins and being instructed in the Messiah which was to come as you may read Mat. 3. and Luk. 3. at larg and thus of old was the practise of the Ministers of the Gospel to prepare a Temple for the Lord of sanctified stones built up a spiritual house a peculiar people to offer spiritual sacrifice to God 1 Pet. 1.9 Which clearly proveth That if the building of God in Gospel-times be a building through the Spirit Eph. 2.19.12 then spiritual Beleeving Men and Women are the persons which ought to be the subjects baptized and being such fit matter and so fitly joyned together groweth to be a holy Temple for the Lord for as the stones that Solomons Temple was built of were hewn in Hieroms Country before they were brought to Jerusalem and compacted as a Temple for God figuratively to dwell in even so now must the stones of the spiritual building be hewed and fitted before they be laid in that building Hence our blessed Saviour commanded his Disciples to go preach the Gospel so as to make Disciples by instructing of them and then to baptize them and such as did gladly receive the word were baptized and so the Lord added to his Church daily such as should be saved And this was the way of God of old and is the way and will for ever be found to be the right way of Jesus Christ who is the same yesterday to day and for ever therefore be not carried away with the inventions of men but walk as you have had Christ and the Apostles for an example doing all things according to the Primitive patern in the worship of God and as many as walk according to that rule peace shall be unto them and mercy upon all the Israel of God And so I leave this Subject and come to handle the second Position which is Position 2. That Infants as such are not fit Subjects of Baptism IN the Discourse of which I shall Answer my Antagonist in his aleaged Texts of Scripture with several more Objections of that nature which is not aleaged in his Book and now briefly to the Reasons which sheweth That Infants are not fit Subjects for to be Baptized And so to the first Reason which is Reas 1. Because God hath no where in Scripture appointed Infants to be Baptized either by Precept or by the Example of the Apostles whole steps we are to follow and therefore it 's an unlawful practise for whosoever adds to the Word of the Lord God will add the Plagues which are written And the Prophet that shall presume to speak a word in the Name of the Lord which he hath not commanded the same Prophet must die Deut. 18.20 Revel 22.18 Therefore add thou not unto his word lest he reprove thee and thou be found a lyar Prov. 30.6 But as for Gods wayes as in the time of the Law it was very plain and perfect as witness that Ordinance of Circumcision there was the manner of Circumcision and the Person which was to be Circumcised plainly discovered as the foreskin of the flesh and the Children of Abraham and the time when even at eight dayes old nay his Servants and Slaves were to be Circumcised and in a word no uncircumcised person must abide in that Land nor be accounted of Abrahams Family which sheweth That in a spiritual sense none can be accounted Abrahams seed but such as are Circumcised in heart viz. those that have the vayl of Ignorance and Unbelief taken away from off their hearts which causeth the Apostle to say That Abraham beleeved God and it was accounted unto him for Righteousness Know ye therefore saith he that they which are of Faith the same are the Children of Abraham So then Infants not having the vail of Ignorance and Unbelief taken from off their hearts cannot be accounted of Abrahams Family for he received Circumcision as a Seal of the righteousness of that Faith which he received before Circumcision that he might be the Father of all them which do beleeve Gal. 3.7 Rom. 4.11 So then Circumcision was a Seal of the Father-hood of the Faithful unto Abraham therefore the Faithful only are Abrahams seed which cannot be Infants because they have not Faith and that they have not Faith is clear because the Apostle saith That there is but one Faith and that one Faith is wrought in the Soul by Hearing the Word Preached the which Infants are not capable of as will be granted by all men as I think One word or two more about Abrahams Circumcision and so pass to the next Reason which is Abraham received it as a seal of the righteousness of Faith but none of his seed did receive it as a seal neither could do because they could not have the Father-hood of the Faithful sealed up unto them it was only Abrahams prerogative neither was it ever called a seal to any of Abrahams seed and much more I might say But I pass briefly to the second Reason to prove Children not fit subjects to be Baptized which is Reas 2. Because all that are Baptized may and ought to receive the Lords Supper unless they be scandalous in their Conversation after Baptism and that hinder them but Children may not receive the Lords Supper Ergo Reas 3. Thirdly Because Children are not in Gospel-Covenant because all that are in Gospel-Covenant need not to be taught to know the Lord for they all know him from the greatest to the least but children of seven or eight dayes old knows not the Lord
must not be meddled with The sum of all is this First That there is many things used amongst the Sons of Men pretending Worship to God which is abomination unto the Lord and yet no text of Scripture forbidding in so many words saying Thou shalt not do so And Secondly Whereas it hath been affirmed That there is no Example or Command for Women to Eat the Lords Supper It 's false for there is a plain Precept 1 Cor. 11.28 in these words Let a man examine himself and so let him eat which is Preceptory that is He must examine himself and so he must eat The word LET is preceptory Object But if it be Objected that the Text saith Let a Man Examine himself and let a Man eat Answ I Answer It is read in the Greek Let a Man or Woman examine themselves See 1 Cor. 11.28 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Woman as well as a Man and thus the Woman is to be understood implyed in many places although not mentioned in our Translation as well as the man And so it is said Gen. 5.2 That God made them Male and Female and blessed them and called THEIR name Adam And thus you may see that God hath not left us to be guided by blind Consequences but hath left us a plain Rule And as many as walk according to it Peace be unto them and Mercy upon all the Israel of God So then there being many things practised pretending Worshipping of God and are vain and yet not forbidden in so many words Thou shalt not do it So that these may see themselves Answered which hopes that Infants Baptism may be lawful because the Scripture no where saith Thou shalt not Baptize thy Children neither is it any where Thou shalt not Baptize thy Books and Bells and yet to do it is to practise a Tradition of Man in the Service of God and unlawful And thus I pass from this Objection and also from this Subject of Discourse and come to the next which is that of Original Sin Some Objections ANSWERED TOUCHING Original Sinne. AS touching Original Sin there hath been a great Controversie Whether it made Adam and his Posterity guilty and liable to the Second Death or to the First only or to both And it being the main Controversie between me and my Antagonist I thought good to give my Opinion further upon it and to Answer such Objections as are offered by my Adversary and possibly some others as time will admit of and my Way or Method to make the Matter plain shall be by laying down this Position which is Position 1. That the Sin which Adam committed in Paradice did not make him and his guilty of and liable to the Second Death Which I shall prove by several plain and evident Reasons drawn from the Scriptures but before I speak unto it be informed what I mean by the second Death and that is the Lake which burneth with Fire and Brimstone which the Scripture calls the second Death Revel 20.14 for I do beleeve that the Wages of Sin is Death but as there is a twofold Covenant so there is a twofold death viz. a first and second Death And that sin in Paradice made Adam and his guilty of the first Death but sin against God manifest in Christ makes man guilty and liable to the second death And so I come to the Reasons to prove That Adams sin in Paradice did not make him and his guilty of and liable to the second Death And so to the First Reason which is Reas 1. Because God did neither threaten the second death neither did he pronounce a second death or any thing of that nature in the Sentence but the first death only with sorrow labor and such like things as the punishment due to that sin And first we may read the threatning Gen. 2.17 in these words But of the Tree of Knowledge of Good and Evil thou shalt not eat of it for in the day thou eatest thereof thou shalt surely die or in dying thou shalt die Well for all this threatning Adam did eat and thereby did transgress Gods Law whereupon God goeth on to pass sentence upon Adam according to what he threatned to bring upon him if he did eat and transgress his Law and his sentence sheweth what death it was that he threatned which was the first death only and not so much as one tittle intimated of the second death in the sentence as you may read Chap. 3.17 18. in these words And unto Adam he said Because thou hast hearkned unto the voice of thy Wife and hast eat of the Tree whereof I commanded thee saying Thou shalt not eat of it Cursed is the ground for thy sake Thorns and Thistles shall it bring forth unto thee in the sweat of thy face shalt thou eat bread till thou return to the ground for out of it was thou taken Dust thou art and to dust thou shalt return From whence we may see that there is not so much as a tittle of a second death but only the first death Dust thou art and to dust thou shalt return that was to be the end of all Object But it is Objected and said That the death mentioned in the threatning must be understood a death of the Soul for ever or a second death because Adam died not in his body or the bodily death that day which he sinned but lived many dayes afterwards Answ In Answer to this Objection Consider these two things The First is That one day with the Lord is as a thousand years and a thousand years as one day 2 Pet. 3.8 And Adam lived not a thousand years nor no man ever did and therefore Adam upon Gods account died the same day which day in Gods account is a thousand years which no man as before said ever attained to and so died according to what God threatned within the compass or time of the Day In the day that thou eatest thereof thou shalt surely die And Secondly God that seeth all things at once and calls things that shall be as if they were saw Adam dead the same hour that he sinned and he was as really dead in Gods account as Christ was a Lamb slain from the foundation of the world or as Abrabam Isaac and Jacob living in a state of Resurrection when God appeared to Moses in the bush Matth. 22.30 31 32. And thus much briefly to the first Objection the second is Object 2. What is meant by the Hebrew word saith my Antagonist in dying thou shalt die Answ To which I Answer and say That so soon as Adam had sinned he was mortalized and in a dying condition never continuing in one stay but in the midst of life subject to drop into the dust and so in being in a dying condition till he did return to dust it was said in dying he should die that is he should be dying till he was dead and this is meant by the word
namely Mans Mortality A DISCOURSE Touching the Mortality of the Soul IN order to the clearing up of this Subject of Dicourse I shall lay down this Position which is That man by sin made himself wholly mortal So that when God shall take away his breath which is from the time of death till the time of Resurrection he is no more then what he was before God breathed into him the breath of life which was but dust and also to dust he doth return and the word Soul is used for illustration sake and very large in its acceptation in Scripture sometimes to be understood one thing sometimes another that no man living can say of any one thing this is the soul and this is not but the whole individual man is taken for the soul and where there is spoken of soul and body there is no more difference than there is between Spirit and breath only it is spoken by way of illustration and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie several things as the Mind Will Soul Delight Pleasure Affection Disposition Phantasie Life Breath Wind Blast Wrath Anger Memory Thought Stomack Courage Advice Opinion Heart Witt Stoutness Willingness Promptness or Readiness of Mind also Sleep and also Man these many significations and more is derived from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we read in our Translation Soul But leaving these things I shall come suddenly to the Reasons and then answer some Objections but first see some Scriptures which proveth that Man is wholly mortal and first see the words of the Wise man Eccles 3.19 20. in these words For what befalleth the sons of men befalleth Beasts even one thing befalleth them as the one dyeth so dyeth the other yea they have all one breath so that man hath no preheminence above a beast for all is vanity all go to one place all are of the dust and return to dust again Agreeable to the Word of the Lord Gen. 3. Dust thou art and to dust thou shalt return and this is also further amplified by John 4.7 8 9 10 11 12. in these words For there is hope of a tree if he be cut down that it will sprout again and the tender branches thereof will not cease though the root thereof wax old in the ground and the stock thereof die in the earth yet thorow the descent of water it will bud and bring forth branches like a plant but man dyeth and wasteth away ye man giveth up the Ghost and where is he as the waters fall from the Sea and the floods decay and dry up so man lyeth down for we must needs die and be as water spilt upon the ground that cannot be gathered neither doth God respect the person of any man yet he hath used a means that his banished shall not be for ever expelled from him From whence we may see that the estate of man is compared to the floods that are dryed up that is become as it were nothing and is so to remain until the resurrection for by sin and death we are banished from the Lord yet he hath used a means namely to bring us forth again at the Resurrection that his banished should not be for ever kept from him but if the righteous go to heaven so soon as they die how are they banished from him and become as water spilt upon the ground For what man is he that liveth and shall not see death Shall he deliver his soul from the hand of the grave Selah Psal 89.48 2 Sam. 14.14 No he cannot deliver his soul from the hand of the grave when God sets his heart to look upon man as you may see Job 34.14 15. in these words If he set his heart upon man if he gather unto himself his spirit and his breath all flesh shall perish together and man shall again return unto dust From these words we see all flesh is to perish and man is flesh yea the whole man for that which is born of flesh is flesh now the soul of man is born of flesh and if it be not spirit it must die and the Apostle saith that the first man meaning the whole man was earth earthy and as is the earthy so are they that are earthy howbeit it was not first that which was spiritual but that which was natural and then that which was spiritual speaking there of the man Adam and the man Christ affirming that the first Adam was an earthly natural man and the second Adam viz. Christ was a heavenly spiritual man so then the first man thorow his sin made himself mortal even the whole man there is a multitude of Scriptures that proveth this thing but time being very pretious with me I cannot at this time set them in order before thee but shall pass to some few Reasons to prove man wholly mortal and the first is Reas 1. First because Christ dyed soul and body to purchase our souls and bodies from the grave and if Christs soul dyed it was really to that end that our souls might not lie in the grave and if we had dyed only in body then Christ had dyed only in body but the whole man being mortal and returned to dust Christ also poured out his soul to death and made his soul an offering for sin as saith the Prophet Isa 53.10 When thou shalt make his soul an offering for sin he shall see his seed mark that he shall prolong his dayes and the pleasure of the Lord shall prosper in his hand 12. Because he hath poured out his soul to death and he was numbred with the strangers and he bore the sins of many c. From hence we see that Christs SOVL dyed that ours might live again and not be left in the grave which proveth that our souls are mortal and die and so I pass to the second reason to prove That the whole man is mortal which is Reas 2. Secondly because if mans body be mortal and that die and his soul immortal that live then man hath two lives two distinct Beings which is not for if there be two distinct lives and two distinct Beings then Adam was two distinct Creatures and then it cannot be said that as by the offence of ONE Judgment came upon all men to condemnation for Adam upon that account was TWO distinct beings having two distinct lives but man having but one life the whole man must be mortal or the whole man immortal and that the whole man is mortal the Scriptures and our experience doth witness Reas 3. Again Thirdly Because otherwise Christ had done Lazarus wrong by raising him from the dead for if his Soul had been in Heaven four dayes and then Christ fetched it from thence it was so far from an act of love to him whom Christ so well loved that it was great prejudice and also I strange that Lazarus did not mention one tittle of the glory of Heaven if he had been
〈◊〉 〈◊〉 〈◊〉 〈◊〉 it bearing many significations for the word is a root as I may say bearing many branches this considered the text might be thus read Thou fool this night shall thy life be required of thee and if so there is no colour for to prove the Soul to be immortal add this that in answering this text I also have answered that which is written in the 1 King 17.21 22. where it is said That the soul of the Shunamites child came into him again and he revived it may be read that the life or breath came into the child again and he revived Thus may that text Luke 12. and all texts of that nature be answered according to truth and so I come to the second text Luke 16. which speaks of Lazarus being in Abrahams bosome To which I answer and say that it is but a Parable and was no more so then what is spoke of the trees in Judg. 9.8 in these words And the trees went forth on a time to annoint a King over them and they said unto the Olive tree raign thou over us but the Olive tree said shall I leave my fatness c. Moreover consider the Obsurdities that follow if that be any more than a Parable As first then there is knowledge after the flesh but the Scripture saith henceforth know we no man after the flesh 2 Cor. 5. but if that text be more then a Parable then we shall henceforth know persons after the flesh for the Rich-man knew that he had seven brethren and he had a care of them in particular And secondly he knew Abraham to be the father of the Children of Israel again if that be to be litterally understood then a soul hath eyes and fingers and a tongue and a bosome and the like And thirdly it calls not only Lazarus a beggar but Abraham the father of the damned and will Abraham trow own the damned when they are in hell to be his sons no surely Fourthly what then may we understand by this text of Scripture Answ We are to understand it a Parable spoken by way of illustration to shew the happy estate of all such as suffer here in this life chusing reproach for Christs sake that they shall when this life is ended injoy everlasting felicity and that those that have chosen the pleasures of this present life shall hereafter be punished yet notwithstanding both the glory of the godly and the punishment of the wicked is not to be till the appearance of Jesus Christ at the day of Judgment for so saith the Scriptures 2 Pet. 2.9 The Lord knoweth how to deliver the godly out of Temptations and to reserve the unjust unto the day of Judgment to be punished And hence the Devils asked Christ why he was come to trouble or torment them before the time when he cast them out of those whom they had possessed and as I have said before all the wicked mans punishment and the righteous mans glory is reserved till that time and then shall the wicked be cast into a furnace of fire there shall be wailing and gnashing of teeth then shall the righteous shine forth as the Son in the kingdome of their father who hath ears to hear let him hear Mat. 13.40 41 42 43. 1 Pet. 1.8 9 10 11. 2 Thes 2.7 8. John 5.28 Mat. 25 31 32 33. Heb. 11.35 Revel 22.12 Luke 21.27 28. From these and many such like Scriptures we are taught that both the reward of the righteous and the Wicked are reserved till the appearance of the Lord Jesus at the day of Judgment And as touching Hell I have formerly written that it is not in being till the day of Judgment and that the Devils place is in the ayr he being called the Prince thereof and that also he compasseth the earth by walking to and fro in it but if he were in Hell viz. the Lake he could not so do for from thence none can possibly come when they are once there but let no sottish soul therefore take liberty to sin for know as I before have said that so soon as a wicked man dyeth he shall be brought to Judgment and then receive a just recompence of reward that is to say in his account it will be present to him there being no time or remembrance of time amongst the dead so that the time between his death and resurrection will be no more to him then the time was to him before he was born that is to say from the Creation of the world to the time of his being although it was a great time yet to him it was no time no not a moment neither will it be after death a moment of time till the Resurrection in the account of the dead therefore take not liberty to sin for if thou do thy judgment slumbereth not but hasteneth and will fall on thee in a moment take heed and thus I pass to the last Scripture mentioned In Luke 23.43 I say unto thee to day shalt thou be with me in Paradise To which I answer and say That although I have answered this text before in another place yet I shall speak somewhat to it here and first consider That Christ was not that day in heaven nor many dayes after as I before have said for Christ was three dayes both soul and body in the grave as you may read Psal 16.10 compared with Isa 53.10 12. and Acts. 2.31 And after he was risen from the dead and amongst his Disciples He said touch me not for I am not yet ascended unto my Father John 20.17 Which sheweth That Christ was not in Paradise himself that day in which the words were spoken Secondly it cannot be proved That the Thief was dead the same day neither is it likely that he was because that Christ was not dead himself till after the ninth hour Mat. 27.46 47 48 50. And if Christ dyed not till after the ninth hour then there was not three hours more remaining of the day and after this time and in all likely-hood very neer to the end of the day they besaught Pilate that their legs might be broke that they might be taken down from the Cross because the preparation of the Sabbath drew neer that they might not hang on the Cross upon the Sabbath day for that day was an high day with the Jewes and the text saith that they brake the legs of the first and of the second and when they found Christ dead already they brake not his legs the which implyeth clearly that the other two Malefactors were not dead and also take notice that the death of the Cross was a languishing death and it being unutial or unlawful to bring the prisoners from their execution to prison again therefore that they might not make an escape but die according to the Law they brake their legs and then by their so doing there could be no means of escape but they must die yet it doth not follow that
they did die the same day for men may lie a whole day nay they may lie dayes with their legs broken before they die and I do dare presume to say that they were both alive very neer the end of that day and had nothing inflicted upon them to shorten their lives but being nailed thorow their hands and feet and their legs broken and I dare presume that many lie longer then they had to lie of that day that have been far more desperately wounded Furthermore I dare presume to say that no man living can prove that the Malefactors were dead the same day and if it cannot be proved that they were dead that day it cannot be proved that the soul of the penitent Thief was that day in heaven moreover consider Christ did not tell the Thief that his SOVL should be with him in Paradise but saith thou shalt be with me not thy SOVL but thou viz. thou Thief or thou Man shalt be with me in Paradise which was not so then you see that Christ was not ascended himself but he poured out his soul to death and that lay in the grave although God left it not there Secondly it cannot be proved that the Thief was dead that day if there were such a thing as the soul ascending into Heaven at the time of death And thirdly the text doth not say the SOVL shall be with Christ but thou i. e. thou Man or Thief as before said shall be with me These things considered what may we understand of the text which saith verily I say unto thee to day thou shalt be with me in Paradise To which I answer and say as I before have said that whereas Christ saith to day shalt thou be with me in Paradise is but to give the Thief assurance of his salvation for his petition or request is that the Lord would remember him when he came into his Kingdome and Christ to put him out of doubt and to administer comfort and assurance unto him saith I say unto thee to day thou shalt be with me in Paradise as if he should have said to him thou desired me to remember thee when I come into my Kingdome but to put thee out of doubt I will tell thee at present or to day to thy comfort that thou shalt be with me in Paradise Doth it follow therefore because Christ giveth him a promise that day of heaven that therefore he must be in heaven the same day it was well for him that he had a promise of it that day that thereby he may enjoy it when David who is not ascended into heaven shall enjoy it with the rest of the godly at that day before spoken of so then that day was but the day of promise but the day of enjoyment is yet to come namely when the Lord Jesus shall be revealed and till that time we are to wait for it because all the Saints shall be made perfect and enjoy their inheritance together And thus I pass from this Obsection and hasten to the conclusion of this Subject of discourse Object 5. But if it be objected that the souls of them that are slain cry under rhe Alter Table Rev. 6.10 Answ If they cry then they are not in heaven as is plain because when they come there all crying and trouble shall vanish away Secondly by Alter Table we are to understand a place of Sacrifice and by Souls crying we are to understand the blood of the Saints crying for vengeance for it is blood that cries for vengeance and that the soul is in some places to be understood blood is clear because the life or blood is to be understood all one in many places and so it is said that Christ made his soul an offering for sin and that is to be understood his life or more properly his blood for without blood there is no remission of sins And also I have before shewed that the Greek word Soul bears such a signification as blood and if so it is very proper for the souls viz. blood to cry for vengeance for so did Abels blood cry for vengeance against Cain and also Christs blood doth cry for vengeance against such as are guilty of it by trampling it under foot although it doth speak for the penitent better things then the blood of Abel And thus we are to understand that sixt chapter of the Revelations that after the red Horse and he that sate upon him with the great Sword had took peace from the earth then John saw the blood of the just ones lying under the Alter Table that is the place where they were made a sacrifice or where they offered up their blood or lives a sacrifice for Christs sake and the testimony of a good conscience and that viz. blood cryed for vengeance and this is that which John saw and declared when he saith I saw the souls which were slain for the word of God and the Testimony which they held And so I pass to the next and last objection which is drawn from the 1 Pet. 3.18 19. in these words Object 6. By which he went and preached to the Spirits in Prison therefore there is an immortal soul Answ To which I answer and say that the meaning of this place is no other but that the spirit of Christ did preach to the old world in Noahs dayes or Christ by the same spirit wherewith he was quickned preached in the dayes of Noah to those that are now dead or in Prison for the word Prison is to be understood a place of security to secure persons for the day of Judgment to be either acquitted and justfied or condemned and executed and this agrees with Revel 20.13 where it is said as at a Goal delivery That the Sea and death and the grave delivered up the dead which were in them and they were all judged according to their works And whereas it is read Hell in our Translations it is meant the grave for so it should be read the which if you question it you may read the margent note and see it so read there The like expression there is in John 31.8 speaking of death saith There the prisoners rest together the smal and great are there and the servant is free from his Master verse 19. So then it was the same spirit that which raised Christ from the dead that preached in the dayes of Noah observe this and I pass to the conclusion That it was not the quickned that preached to the Spirits who were disobedient in the dayes of Noah and now in prison but it was the quickner there is the mystery of the text mark well I have a few words more and so I shall leave this Subject of Discourse which is First a few words in particular to my Antagonist who saith That the soul is immortal because it was created after Gods Image Although he hath contradicted himself sadly in what he holds if he own what he hath written in the 13
his flesh with his eyes and not others should he see Christ his Redeemer in the latter day stand upon the earth whom he should behold for himself and not another So then the very same Job that then was in misery the very same Job was afterwards to see the Lord to which add that the very same body that suffereth with Christ the very same body shall raign with Christ for it is against pure justice that one body should suffer with Christ or for Christs sake and then another body glorified and that body which suffered to perish for ever this cannot be in justice which also proves that the same body shall arise out of the dust And so I pass to the sixth Reason further to prove that the dead bodies of men which now are asleep in the dust of the earth shall awake live and be raised again from the dead which is Reas 6. Sixtly Because Daniel further confirms the truth of this saying Many of them that sleep in the dust of the earth shall awake some to everlasting life and some to shame and everlasting contempt Dan. 12.2 In this text there is these two things considerable the first is that such as sleep shall awake and Secondly the place where that they sleep and that is in the dust and Thirdly that it is not meant spiritually that is to say to awake out of a state of a sleep of sin to Righteousness because some of those that awake do awake to everlasting shame and contempt which cannot be taken in a spiritual fence for I hope no man is so void of understanding as to think that such as awake out of sin and stand up from a spiritual death that they awake to everlasting shame and contempt but some of those that do awake Daniel saith do awake to everlasting shame and contempt which sheweth that those that die and sleep in the dust that the very same shall arise again even that which sleeps both of good and bad some to everlasting Joy and some to shame and everlasting contempt which clearly proveth that the dead bodies of such as sleep in the earth shall even they themselves and not another arise And thus I pass to the seventh reason to prove the Resurrection which is Reas 7. Seventhly Because Saint Paul saith That the dead in Christ shall rise first Now this cannot be meant spiritually first because those that be in Christ cannot be spiritually dead that is to say dead in trespasses and sins and secondly if it should be Objected that there may be dead branches in the Vine John 15. then I answer that such shall forthwith be cut out and have no priviledge by Christ but the dead in Christ spoken of both by Saint Paul and Saint John have priviledge by being dead in Christ which means the death of the body and the Resurrection of the body from the dead that is to say the godly even such as live and die in Christ shall arise a thousand years before the wicked as you may see 1 Thes 4.14 15 16. compared with Revel 20.5 6 7 8 9 10 11 12. And that this is no spiritual Resurrection but a Resurrection of the body is plain because it is that which the Apostle is a speaking of in that place as you may read 1 Thes 4.13 14 15 16. In these words I would not have you ignorant brethren concerning them that are a sleep that ye sorrow not even at others that have no hope For if we believe that Jesus dyed and rose again EVEN SO mark that them also that sleep in Jesus will God bring with him For this we say unto you by the word of the Lord that we that are alive and remain unto the coming of the Lord shall not prevent them which are asleep For the Lord himself shall descend from Heaven with a shout with the voyce of the Archangel and with the Trump of God and the dead in Christ shall rise first Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the Air and so shall be ever with the Lord. From whence we may see clearly that the Apostle is speaking of the Resurrection of the body for saith he If we beleeve that Jesus dyed and rose again EVEN SO them ALSO that sleep the even so implyeth that as Jesus slept and rose again even so shall we sleep and rise again and we may know that the same body that was crucified unto death and was buryed even the same body rose again for so saith Christ to Thomas after his Resurrection Come feel the Print of the nails in my hands and reach hither thy hand and feel my side that is piersed so that we may see it was the same body which was crucified dead and buryed which also rose again even so shall our bodies even the self-same body arise out of the dust of the earth and come to Judgment And so I pass to the eight Reason to prove that those that are now asleep in the dust of the earth shall arise from the dead which is Reas 8. Eightly Because Christ hath proved it from the Scripture and the Spirit of God in his People have caused them earnestly to hope and wait for it and first that Christ hath proved it read Mat. 22.31 32. in these words As touching the Resurrection saith Christ of the dead have you not read that which was spoken unto you by God saying I am the God of Abraham and the God of Isaac and the God of Jacob God is not the God of the dead but of the living In these words Christ is proving the Resurrection in opposition to the opinion of the Saduces which held that there was no Resurrection but Christ tels them that they did err no knowing the Scriptures nor the power of God as much as if he should have said if you had known the Scriptures you would have believed and acknowledged the Resurrection for they bare their Testimony to the truth thereof or if you had been well instructed about the power and omnipotency of God it would not have seemed to be a thing so incredilous unto you that God should raise the dead for saith he God did tell Moses that he was the God of Abraham and of Isaac and of Jacob and God is not the God of the dead but of the living but now Abraham Isaac and Jacob is dead as if Christ should say therefore God is not their God upon your account O ye Saduces but God is the God of Abraham Isaac and Jacob for they live to him that is in his account for God seeth all things past present and to come and calls things that shall be as if they were Rom. 4. And so he seeth all men risen from the dead and stand before him alive in a Resurrection and thus all live to him viz. in his account and this is to be understood in this text as I before have
secondly because time also at present will not give leave in reference to other occasions I only hinted at these few things to caution the courteous Reader to take heed and try well what doctrine he doth receive before he receiveth it And as touching the Resurrection of the body even the same body out of the dust thou hast heard already proved but peradventures some may object and say Object That flesh and blood shall not inherit the kingdome of heaven Answ To that and such like Objections I briefly answer and say That this no whit contradicts that men after they be risen shall be flesh blood and bones if we consider that the same Apostle opens the meaning of his words in the very next verse by saying neither doth corruption inherit incorruption shewing that his meaning is that that corruption of flesh and blood or flesh and blood corrupted shall not enter into the Kingdome of Heaven until that corruption hath put on incorruption so then while it is corrupted flesh and blood it cannot enter into the kingdome of Heaven for no corrupt thing shall come there yet notwithstanding man which is flesh and bone is at this time in Heaven and so shall many more after the Resurrection inherit that glory and yet shall be flesh and bones for man was created so at the first before he was corrupted and shall be so namely flesh and bone after his corruption is taken away for when he ceaseth to be flesh and bone then he will cease also to be man unless man can consist and have a being without flesh and bone which cannot be Moreover the text it self may be read and doth well bear it thus For this I say unto you bretheren that the corrupt nature or infirmity OF MAN cannot enter into the kingdome of God For so the Original will bear it from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and being so read it lyeth without Objection for I have ever affirmed that the corruption or infirmity of man shall not enter into the kingdome of God but shall be taken away before that time And where it is said That that which thou sowest thou sowest not the same body that shall be but God giveth it a body as pleaseth him To which I answer and say that it is true it is not the same body which is sown in respect of corruption for the text saith that it is sown in corruption and it is raised in incorruption and so it is true in that sence that the Apostle speaks of that is it is not the body of corruption which is raised although every seed shall have its own body only the corruption taken away and this is the meaning of the Apostle in this place Object And as touching that objection spoken by Job 7.9 in these words As the cloud is consumed and vanisheth away so he that goeth down to the grave shall come up no more Answ To which I answer and say That these texts of Scripture are the most material ones that I know of whereby the Resurrection may be denyed although some other seem to shew a colour unto it and that we may see that this Scripture intends no such thing as some would have it to do even to deny that the same body shall arise and enter into the kingdome of God read the next verse and that will shew you that Job means that men which die shall rise no more so as to be known as men after the flesh as men that have taken a great journey and be long absent do return and possess their houses and habitations but man shall not so arise as to possess his former house or habitation and this appears to be Jobs meaning as from verse the 10. in these words He shall return no more to his house neither shall his place know him any more So then this 10 verse expounds Jobs meaning in the 9 verse or otherwise Job sadly contradicts himself so that we cannot tell when he speaks the truth for he doth frequently declare the Resurrection of the body as in Chapter 14.12 and 14. Chapter 19.26 27. These things considered I shall only add a Use of Comfort to those that do believe that all that are asleep in the dust shall come to a Resurrection to receive what they have done in the body whether good or evil and being perswaded thereof do wait all their dayes in the right way of the Lord until their change come even to such the Scripture speaks much comfort for they shall be exalted to inherit the earth in the morning of their Resurrection they shall have dominion over the wicked and they shall be as ashes under the soles of their feet when those that have walked wisely shall shine as the Firmament and they that have turned many to righteousness as stars for ever and ever therefore know that although the wrath of man may possibly lay thee in the dust yet from thence the Lord will bring thee and set thee with Princes and put a Crown of Righteousness upon thine head and make thee inherit the throne of glory Psal 37.34 and Psal 49.14 15 16. Dan. 12.3 4. Mal. 4.2 3. 1 Sam. 2.8 1 Pet. 5.3 4 5. 2 Tim. 4.6 7 8. Revel 14.12 13. Chap. 20.5 6 7 8. And thus I pass from this subject of Discourse and come to the next which is The love of God to all men in giving of his Son to bring them to a Resurrection and after that to an eternal weight of glory if they sell it not for the pleasure and glory of this present world as Esau sould his birth-right for a mess of pottage and so he received not the blessing Gods Love to Man-kind DISCOVERED AS touching Gods universal Love to the Sons of Men or the whole lump of Man-kind I need not spend much time about for the Scriptures are full and the truth thereof is written as I may say in Capital Letters so that he that runs may read and see the truth thereof and therefore I shall be brief as to this Subject of Discourse and in order to the clearing of it I shall lay down this Position as the ground-work to the Discourse which is That Gods Love was so great to the Lump of Man kind viz. the whole World that he gave his only begotten Son to Death to bring all men to a Resurrection and to an Eternal weight of Glory the which glory all men shall enjoy if they sell it not by their sins Or thus in short Jesus Christ tasted death for every Man and Woman And that this is truth read these few Scriptures as first Heb. 2.9 in these words We see Jesus who was made a little lower then Angels for the suffering of death was crowned with glory and honour that he by the grace of God should taste death for every man From whence we may learn that Jesus Christ did die for all men or the whole lump or quantity of man as it is rendred from
upon the earth Selah Then shall the earth yeeld her increase and God even our God shall bless us and all the ends of the earth shall fear him for the Lord shall be King over all the earth From these Scriptures we may see that the Lord is to dwell with men even to come down and dwell with them it is not said that man shall dwell with God implying a removing of their place but the Tabernacle of God to be with men and he to dwell with them implying that God will remove his habitation But peradventure some may say will the Lord come and dwell with us upon a corrupt carnal earth To which I answer and first Christ did dwell with his Disciples upon the earth and eat with them after his Resurrection what will that teach us weigh it well But secondly the earth then shall be more pure then the Heavens are now for the earth shall be clean in his sight and very good as he at first made them when the restorer shall have restored all things for then the curse will be taken away but as saith Eliphaz Job 15.15 The heavens are not clean in his sight I might speak of Gods dislike of it by reason of the Angels transgression But you will say there shall be a new heaven as well as a new earth I answer it is true where ever Gods seat is there is Heaven but Gods seat shall then be upon earth in Jerusalem where he was shadowed out of old and hence Jerusalem is called by the Prophet Isa 65.17 18 19. the new Heaven in these words Behold I create a new Heaven and a new Earth and the former shall not be remembred nor come into mind but be you glad and rejoyce for ever in that which I create for behold I create Jerusalem a rejoycing and her people a joy and I will rejoyce in Jerusalem and joy in my people and the voyce of weeping shall be heard no more in her nor the voyce of crying From these words we may see what is to be understood by the new Heaven and new Earth spoken of in the 21 Chapter of the Revel and what is to be understood of the Tabernacle of God being with men and he to dwell with them even the Lord of Hosts in his holy mountain at Jerusalem And Saviours shall come upon mount Zion viz. Saints to Judge the mount of Esau when the Kingdome shall be the Lords and so I pass to the seventh Reason to prove that Christ and the Saints shall receive a Kingdom and raign upon earth which is Reas 7. Seventhly Because Christ hath commanded us to pray for it even that his Kingdom might come that his will might be done in Earth as it is in Heaven For there is a time coming that it shall be so and the earth shall be full of the knowledg of the Lord as water covereth the Sea when the Law shall go forth of Sion and the word of the Lord from Jerusalem now till that day there will be weakness and imperfection amongst the godly that the will of God sometimes will be opposed and resisted but at that time there shall be no sin or disobedience amongst the godly for if they seek for sin in Judah there shall be none found for they shall defile themselves no more with any of their detestable things for all the ends of the earth shall remember and turn unto the Lord and all the kindreds of the Nations shall worship before thee for the Kingdoms is the Lords he is the governour amonst the Nations Psal 22.27 28. Ezekiel 37. Matth. 6.10 Micah 4. From hence we may see that Christ is to have a Kingdom and raign and govern the Nations upon the earth at which time his will shall be done upon earth as the Angels do it in Heaven and this Kingdom also is the Saints it being the good pleasure of the Father to give it unto them as saith Christ Luke 12.32 So then Christ and the Saints are to receive a Kingdom and raign upon earth And so I pass to the eighth reason to prove Christ and his Saints to raign upon earth which is Reas 8. Eightly Because the Scripture saith that God will raise up unto David a righteous branch viz. Christ who shall have the Government upon his shoulders and execute Judgment and Justice in the earth mark that and in his dayes Judah shall be saved which yet is not and Israel shall dwell safely and the Saints shall shout for joy and the wicked shall be as ashes under the soles of their feet for God will make Zion as a threshing of Iron having teeth which shall beat the mountains of oposition into dust and the little hills into powder And that there shall be such a righteous branch rise up to David who shall give his people rest and a Kingdom and dominion that they may raign with him upon earth read these Scriptures and peruse them well Jer. 23.5 6. in these words Behold the day cometh saith the Lord that I will raise up unto David a righteous branch and a King shall raign and prosper and shall execute Judgment and Justice in the EARTH in his day Judah shall be saved and Israel shall dwell safely and this is the name whereby he shall be called THE LORD OVR RIGHTEOVSNESSE From these words we see that the Son of David namely the Lord Christ our Righteousness is to be King and that over all the earth to execute Judgment and Justice therein and at that time or in the dayes of his raign Judah shall be saved and Israel shall dwell safely that is God will restore as before said their Judges as at the first viz. the Saints who will judge them in righteousness for the shield of the earth belongeth unto the Lord for so saith the Prophet Isa 9.6 7. in these words For unto us a Child is born unto us a Son is given and the government shall be upon his shoulder and his name shall be called Wounderful Counsellor the mighty God the everlasting Father the Prince of peace of the increase of his government and peace there shall be no end upon the throne of David and upon his Kingdom to order it and to establish it with Judgment and with Justice from henceforth even for ever From whence we see that if Davids Kingdome was upon earth then Christ will have a Kingdom upon earth for it is to be upon the throne of his Father David and that is the sure mercies of David that he was never to want a man to sit upon his throne meaning that Christ was to sit there but more of that anon Hence you may see that Christ is to receive a Kingdom and raign upon earth and his Saints with him for they are joynt heirs that in suffering with him they may also be glorified together and raign with him according to the Scriptures Rom. 8.17 2 Tim. 2.12 And so I pass to the ninth Reason to prove that
Heavens shall be filled with the flesh and bloud of Captaines and great men of the earth For thus saith the Prophet Ezek. 39.17 18. And thou son of man thus saith the Lord God speak unto every feathered foul and to every beast of the field Assemble your selves and come gather your selves on every side to my sacrifice that I do sacrifice for you even a great sacrifice upon the mountains of Israel that ye may eat flesh and drink blood Ye shall eat the flesh of the mighty and drink the blood of the Princes of the earth and ye shall eat fat till ye be full and drink blood till ye be drunken of my sacrifice which I have sacrificed for you And all the heathen shall see my Judgment that I have executed and my hand that I have laid upon them Revel 19.17 And I saw an Angel standing in the Sun and he cryed with a loud voyce saying to all the fouls that flie in the midst of Heaven come and gather your selves together unto the Supper of the great God That ye may eat the flesh of Kings and the flesh of Captains and the flesh of mighty men and the flesh of horses and of them that sit on them and the flesh of all men small and great bond and free From these Scriptures you may see that there is to be a very great slaughter at the time when the Lord Christ shall take his Kingdome to Raign upon Earth and several Prophets also bear their testimony to this thing as Isa 34.5 6. Joel 2.1 2 3 4. But because of the want of time I pass to the reasons of the point Reason 1. Because the Scripture saith that God will give him viz. Christ the heathen for his inheritance and he shall bruise them like a potters vessel Psal 2. and we also see what the Psalmist saith of Christs victory over his enemies Psal 110.5 The Lord at thy right hand shall strike thorow Kings in the day of his wrath he shall Judge amongst the heathen he shall fill the places with the dead bodies he shall wound the heads over many Countries for saith he I will tread them down in my anger and trample them in my fury and their blood shall be sprinkled upon my garments and I will stain all my rayment for the day of vengeance is in my heart and the year of my redeemed is come from whence we see that Christ is not only to take the Kingdomes of the whole World into his hands but also to trample the wicked as ashes under the soles of his feet and so I pass to the second reason Reason 2. Because the Lord hath said that the destruction of the Assyrian viz. the man of sin or Antichrist shall be like the slaughter of Midian at the Rock Orib Isa 10.24 25 26. Therefore thus saith the Lord God of Hosts O my people that dwell in Zion be not afraid of the Assyrian he shall smite thee with a Rod and shall lift up his staff against thee after the manner of Egypt for yet a very little while and the indignation shall cease and mine anger in their destruction and the Lord of Hosts shall stir up a scourge for him according to the slaughter of Midian at the Rock Orib now that you may understand what that slaughter was you may read Judg. 7.22 Where we find that the Lord set every mans hand against his brother so that they destroyed each other with a very great slaughter and so it will be in the day of the Lord for when they see the great unavoydable judgments which shall overtake them and that the mountains will be too narrow a covering for them then will their indignation be kindled one against another so as to destroy each other as you may see from that type in the dayes of Gideon and also from the words of the Prophet Ezek. 38.18 19 20 21 22. which saith it shall come to pass at the same time when Gogg shall come up against the Land of Israel saith the Lord God that my fury shall come up in my face For in my jealousie and in the fire of my wrath have I spoken Surely in that day shall there be a great shaking in the Land of Israel So that the fish of the Sea and the fouls of the heaven and the beasts of the field and all creeping things that creepeth upon the earth and all men that are upon the face of the earth shall shake at my presence and the mountains shall be thrown down and the steep places shall fall and every wall shall fall to the ground And I will call for a sword against him thorow all my mountains saith the Lord God every mans sword shall be against his brother And I will plead against him with pestilence and with blood and I will rain upon him and upon his bands and upon the many people that are with him an overflowing rain and great hailstones fire and brimstome Thus will I magnifie wy self and so forth from these words with the Prophet Zach. 14.13 We may see that there will be a very great slaughter upon Gogg and his Army at the time when the Lord Christ shall dispossess him of his great power and authority and it will be like to that slaughter of Gideon which was called the sword of the Lord and the sword of Gideon Judg. 7.18 Reason 3. That there is to be such a great slaughter is clear because it is to be like the great slaughter of Jehoshaphat upon Moab Ammon and Mount Seir 2 Chron. 20.22 23 24. which was a very great slaughter as you may read in the fore cited text and that this slaughter was a type of the slaughter that shall be at the time when Christ shall take the Kingdome you may see what Joel saith to this Joel 3.1 12 13. For behold in those dayes and in that time when I shall bring again the Captivity of Judah and Jerusalem I will gather all Nations and will bring them down unto the valley of Jehoshaphat and will plead with them there let the heathen be awakned and come up to the valley of Jehoshaphat for there will I sit to Judge the heathen round about proclaim ye amongst the Gentiles prepare war beat your Plowshears into swords and your pruning hooks into spears put you in the sickle for the harvest is ripe and the Angel thrust in his sickle into the earth and gathered the vine of the earth and cast it into the great winepress of the wrath of God and the winepress was troden without the City and blood came out of the winepress even to the horse bridles by the space of a thousand and six hundred furlongs Revel 14.19 20. From whence we may see that there is to be a very great slaughter in and amongst the Army of Gogg and Magog I could cite many such like texts only time suffereth me not but I pass to the fourth reason Reason 4. Because it is to
be the year of vengeance and recompence for the controversie of Zion that as the Church of God and also the Jews have been spoiled so for a reward God will give their enemies into their hands they shall spoil them by whom they were spoiled so that Zion shall be as a thrashing instrument of Iron having teeth that shall beat the mountains into dust and the little hills into pouder for God will shew his indignation upon the Nations and his fury upon the Armies as saith the Lord by the Prophet Isa 34.1 2 3 5 6 8. in these words Come neer ye nations to hear and hearken ye people let the earth hear and all that is therein the world and all things that come forth of it For the indignation of the Lord is upon all nations and his fury upon all their armies he hath utterly destroyed them he hath delivered them unto the slaughter For my sword shall be bathed in heaven behold I will come down to Idumea and upon the people of my curse to Judgment The sword of the Lord is filled with blood it is made fat with fatness and with the blood of Lambs and Goats with the fat of the kidneys of Ramms for the Lord hath a sacrifice in Bozrah and a great slaughter in the land of Idumea For it is the day of the Lords vengeance and the year of recompence for the controversie of Zion From whence we may see that although Gods people do suffer at present and are to suffer until the day of redemption yet at that day even when the Lord shall appear although it be the time of Jacobs trouble yet they shall be delivered and the wicked shall come in their stead that is they shall then be in very great trouble and so I pass to the fifth Reason Reason 5. Because Gods determination is to gather the nations and assemble the kingdomes that he may pour upon them the fierceness of his indignation and that it is to be at that day read Isa 63.1 2 3. Zeph. 3.9 Zech. 14.1 2 3 4. Isa 10.23 Ezek. 38.19 Micah 4.12 13. Isa 3.27 28 29 30 31 32 33. From these Scriptures we may see the great slaughter that will be at the time aforesaid which indeed the Prophets have spoken fully to and because I have given you an account of it in my former Treatise I shall pass it at present and come to the next thing which is a few words as touching the distance of time between the resurrection of the just and unjust There is to be a distance of time between the resurrection of the just and unjust As to the the proof of this subject of discourse I shall be brief omitting circumlocution and only give you plain proof of Scripture although I might give many reasons And first we may see that our blessed Saviour doth affirm it when he speaks of his second coming to raise the dead and to take up the quick into the clouds saying that Of that day and hour knoweth no man no not the Angels in Heaven but my Father only but as the dayes of Noah was so shall be the coming of the Son of man for in the dayes before the floud they were eating and drinking marrying and giving into marriage until the day that Noah entred into the Ark and knew not until the floud came and took them all away so also shall the coming of the son of man be Then shall two be in the field the one SHALL BE TAKEN and the other shall BE LEFT two women shall be grinding at the mill the one SHALL BE TAKEN and the other LEFT two shall be in one bed the one shall be taken and the other shall be left Mat. 24.36 37 38 39 40 41. compared with Luke 17.34 And that this speaks of the taking up of the faithful that are alive and leaving the unfaithful behind upon the earth and raising of the dead that are faithful and leaving the rest of dead behind that are unfaithful is further cleared by the words of Paul to the Thessalonions 4.15 16 17. which saith For this we say unto you by the word of the Lord that we which are alive and remain unto the coming of the Lord shall not prevent them that are asleep For the Lord himself shall descend from heaven with a shout with the voyce of the Archangel and with the trump of God and the dead in Christ shall rise FIRST Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the ayre and shall be for ever with the Lord. From these words we may see the words of Christ are explained where he saith two shall be in one bed the one taken the other left which is saith Paul at his COMING that such as sleep in the Lord will Christ arise FIRST to bring with him and also the quick that are faithful shall be caught up with them and the rest to be left behind and the rest of the dead also not to live again until a certain juncture of time appointed of God as you shall see more anon but hence you see without controversie that the dead in Christ shall rise first as well as the faithful that are alive shall be caught away and the other viz. the wicked left behind And now I come to the next thing which is the last that I shall say to this subject that is How long the just shall rise before the unjust which is the whole time of Christs holding his Kingdome which is the tearm of a thousand years and that you may see the truth of this read Revel 20.4 5 6. in these words And I saw thrones and they that sate upon them and Judgment was given unto them and I saw the souls of them that were beheaded for the witness of Jesus and the word of God and they lived raigned with Christ a thousand years But the rest of the dead lived not again until the thousand years were fulfilled This is the first resurrection or indeed as we may fitly say the Resurrection of the first or just that both from Christs words and Pauls and also Jesus we may see that the godly shall arise a thousand years at the least before the wicked to possess a Kingdome and to raign upon earth the which glory God hath prepared for those that love and obey Christ and walk in his Ordinances and keep them to the end and thus I briefly pass to the fifth particular which is the place of Christs Kingly Seat Fifthly As to the place of Christs Kingly Seat the Scriptures seem to be very clear in making of it out to be at the former beloved place Jerusalem which is to be built and inhabited as of old time the which in another Treatise I have fully proved that Zion and Jerusalem is the beloved place of the Lord where Christs Throne is to be established in the place where Davids Throne was for so saith
the Scriptures as you may read Isa 9.6 7. In these words For unto us a child is born unto us a Son is given and the government shall be upon his shoulders his name shall be called Wonderful Counsellor the mighty God the everlasting Father the Prince of peace Of the increase of his government and peace there shall be no end upon the THRONE OF DAVID and upon HIS KINGDOME to order it and to establish it with Judgment and with Justice from henceforth even for ever the zeal of the Lord of hosts will perform it then shall the Sun be ashamed and the Moon confounded when the Lord of hosts shall raign IN MOVNT ZION AND IN JERVSALEM before his ancients gloriously Isa 24.23 From these Scriptures you may see that Christs Throne is to be in Mount Zion in Jerusalem in the time of his raign as First because God himself hath declared it by the Spirit of prophesie in David Psal 2.6 7. Yet will I set my King upon my holy hill of Sion c. Secondly it is a Doctrine preached by the Angel to the Virgin Mary Luke 1.30.31 32. In these words And the Angel said unto her fear not Mary for thou hast found favour with God And beh 〈◊〉 ld thou shalt coceive in thy wombe and bring forth a Son and shalt call his name Jesus he shall be great and be called the Son of the highest and the Lord shall give unto him the THRONE OF HIS FATHER DAVID c. Thirdly Jerusalem is to be called the Throne of the Lord as faith the Prophet Jer. 3.17 Fourthly The Lord himself saith that he will dwell there Zach. 8.3 In these words Thus saith the Lord I am returned unto Zion and will dwell in the midst of Jerusalem and Jerusalem shall be called a City of truth it is a Prophesie of the last times as is very clear from the Text. Fifthly The Lord saith that Zion and Jerusalem is his rest and dwelling place for ever speaking prophetically also by David Psal 132.13 and Isaiah saith Cry out and shout thou inhabitant of Zion for great is the holy one of Israel in the midst of thee Isa 12.6 A clear Prophesie of Christs Kingdome Again Lastly That Christs Seat is to be in Zion in Jerusalem is clear for Micah prophesying of the last dayes and of both the Houses of Israels return viz. Israel and Judahs return out of their last long captivity saith I will make of her that halteth a remnant and her that mas cast off a strong nation and the Lord shall raign over them IN MOVNT ZION henceforth even for ever for the Lord hath appeared of old unto thee saying I have loved thee with an everlasting love for there shall be a day that the watchmen upon the Mount Ephraim shall cry arise ye and let us go up to ZION VNTO THE LORD OVR GOD. For there shall the glorious Lord be unto thee a place of broad rivers for he shall roar out of Zion and utter his voyce from Jerusalem for the LORD DWELETH IN ZION Micah 4.2 3 4 5 6. Jer. 31.6 Amos 1.2 Isa 31.4 Chap. 33.2 From these and many more Scriptures and reasons that might be given we may see where Christs Throne shall be in the time of his Kingdome which is on Mount Zion in Jerusalem that Throne which was his Father Davids which he took from the Jebusites and Christ will also take it from the Antichrist and will possess it for ever that the everlasting covenant may be made good in him even the sure mercies of David not to want a man to sit upon his Throne but that of the fruit of his loynes according to the flesh he should raise up Christ to sit upon his Throne and so shall the word of the Lord be fulfilled in its time which speaks of Christs Kingdome according to the very letter of the word as it was fulfilled in the letter of the word about his sufferings and thus I pass this particular and come to the sixt and last which is how long Christ shall raign and the estate of the wicked in that time Sixthly As it hath been already proved that Christ and the Saints shal receive a kingdom raign upon earth now I shal proceed to resolve the matter as touching the time and that is also fore-told in the Scriptures to be a thousand yeares which time will contain ten generations it being preconsidered that persons shall live in that day to be an hundred years old according to the words of the Prophet Isa 65.20 which saith There shall be no more thence an infant of dayes nor an old man that hath not filled his dayes for the child shall die an hundred yeares old and the sinner being an hundred yeares old shall be accursed and that curse shall be the same spoken by the Prophet Zech. 14.12 and that the time will be a thousand years is plain from the words of the Lord to John Rev. 20.4 5 6 7. where the Lord shewed John that the godly were to live again after death and to raign with Christ a thousand yeares before the rest of the dead men viz. the wicked were to live again But if it should be demanded of me whether Christ and the Saints shall raign but one thousand yeares I should not say possitively that they are to raign no longer as just to limit the time yet I shall give my judgment as a man who have obtained favour of the Lord and say its like that a thousand yeares may be the set time first because we know that Christ is to give up the Mediator-ship and kingdome into the hands of the Father and then he is to be all in all as you may read 1 Cor. 15.24 and the Son then must be in subjection to the Father so that although Christ be to receive the Kindom and greatness of the Kingdom under the whole heaven and possess it and raign yet he is to leave it again at the time appointed of the Father which seems to be the time before mentioned viz. at the end of the thousand yeares but if it should be objected and said Object That that thousand years raign which you speak of may possibly be but the very time or day that Christ and the Saints shall pass sentence upon the wicked as Christ to judge the righteous to be said to judge as they acknowledg Christs judgement to be just so trample down the wicked because the Apostle saith that one day with the Lord is as a thousand yeares and a thousand yeares as one day 2 Pet. 3.8 Answ It cannot be so understood because Christ is to sit upon the Throne of his father David and to GOVERN IT in which time his dominion shall be from Sea to Sea and from the rivers unto the end of the world they that dwell in the Wilderness shall bow to him his enemies shall lick the dust the Kings of Tarshish and of the Isles shall bring presents
the Kings of Sheba and Seba shall offer gifts yea all Kings shall fall down before him all nations shall serve him his name shall be for ever Name signifieth authority his name shall be continued as long as the Sun and the whole earth shall be filled with his glory Amen Psal 62.1 2 3 4 5 6 7 8 9 10 11 12. This whole Psalm with many more speaks fully of this thing and how can it be imagined that the Babylonion and Pertian and Gretian and Roman Monarchs should continue so long and Christs Kingdome that the Scripture speaks most of which is to be the Kingdome under the whole Heavens should remain so little a while as some do Imagine to what end is it for him to take his great power and to raign if it be for such a small time as one day according as a day is in our account no doubtless it is to be for a thousand years at the least Secondly We understand the six dayes vocation of Gods work doth hold forth and teach us that the continuation of the World is to be for six thousand years it being considered that a day with the Lord is as a thousand years only the dayes to be shortned for the elects sake and the seventh day which was Gods rest from his labour and the year of Jubilee to be understood to figure out unto us the seven thousand years which is to be the time of Christs Kingdome and the glorious rest that we are to labour to enter in to Thirdly It appears to be a large time because the families of the earth are to come up to worship this great King the Lord of Hosts Isa 66. Zach. 14. Mich. 4. and the Lord is to be their teacher and he is to make war at that time to cease to the ends of the earth and he is to be one and his name one at that time and to govern the nation upon the earth all which things bespeaks more time than a moment or one natural dayes time Fourthly It further appears that the time will not be short because in the time of Christs Kingdome his will shall be done in earth as it is done in heaven when the Tabernacle of God shall be with men and he dwell with them as the time is at hand when it will be so and the earth shall be full of the Knowledge of the Lord as the waters cover the Sea time would fail me to speak of these things in particular and therefore I shall omit it at present and more especially because there are many in this nation would assist me with their help in this point of Christs Kingdom if it should lie at the stake for want of proof and that makes me the more sparing for I could thorow Gods assistance speak more largely about the same point but because of the reasons before mentioned I have only given thee what lyeth before me in my understanding and leave the most serious perusal of things until a future and greater occasion offereth it self unto me and at present shall only speak a few words to the estate and condition of the wicked in the day of the Lord and in the time of his Kingdome which is First as concerning the coming of Christ we find that the greatest part of men shall be gathered together to make up that company of Gogg and Magog and we may read what will become of them when the Vine of the earth is reaped and cast into the great Winepress of God and trod without the gates of Jerusalem that blood shall come out to the horse bridle and Joel and Ezekiel speaks largly of that and more of it Revel 19.1 And although time admits not of writing the words of the several texts yet peruse them at thy leasure as thou mayest find them written Isa 63.1 2 3 4. Ezek. 39. to the sixteen verse Joel 3.11 12 13. Revel 14.18 19 20. Chap. 16.16 ARMAGEDDON a place of slaughter Chap. 19.17 18 19 20. From these and many more which might be cited the which elsewhere I have cited we may see that a very great multitude will be slain at the very time when Christ shall take his Kingdome although a few shall be affrighted and give glory to God but the next or that which remains is to speak somewhat of the rest which are not slain and First we cannot conclude any of them in a state of Salvation or any grace to be offered to them that are wicked and refuse the tender of the Gospel save them few above written because when Christ cometh he that then is holy shall be holy still and he that then is filthy shall then be filthy still Revel 22.11 12. Secondly the great Antichrist shall cause all unless the sanctifyed ones and some few elect that shall escape him to receive a mark in their right hand or forehead and they that escape the sword which received his mark they shall be tormented day and night and they shall have such curses as I spake of not long before concerning the sinner that remained so till he come to be a sinner an hundred years old But paradventure some may say There is some that have not heard of Christs fame shall at that time be sent to that they may see his glory Isa 66.19 Answ There are some that shall escape the Man of sin and not receive his mark as Edom and Moab and the chief of the children of Ammon Dan. 11.41 And Moab shall be an hiding place to Israel in that day these shall be sent to Tarshish and pull and lug that they that by reason of being remote have not heard these shall have a day of grace offered in the time of Christs raign and also the children that are in their non-age but the Sons of those that have afflicted Gods people shall come bending unto them and in brief thus as the wicked shall be broken like a Potters Vessel at the coming of Christ even so those that in their generations come not up to worship the Lord Christ in the time of his Kingdome shall be bond-slaves to Israel and at last perish in the manner before spoken of so in the time of Christs Kingdome there will be some sinners though not of the Jews and their Judgment will be great and at last when the Devil is loosed at the end of the thousand years there will be such a seed for him to work upon as in fore time and then he shall befool them perswade them that they may break off their yoak from off their neck and not be captivated but may themselves conquer and raign and so shall come up to Jerusalem thinking to besiege it and take it and then fire shall come down from God out of Heaven and destroy them and this bringeth in the resurrection of the unjust namely the last and general resurrection the eternal Judgment then when all Rulers and authority is put down even the very last enemy which
13.8 Which saith Jesus Christ the same yesterday to day and for ever Be not carried about with divers and strange doctrines but do all things according to the pattern which the Lord Jesus hath shewed us in his last Will and Testament and as many as walk according to this rule as Paul in another case saith peace be upon them and mercy upon all such Israelites of God and thus I passe to the fifth ground and reason to prove that all the Laws Statues and Ordinances appointed by Christ in his last Will and Testament are to remain practicable and to be practised by the Lords people Reas 5. It further appears that all the Statutes and Ordinances of Christ are to be practised by the Lords people till his second coming because when the Apostle Jude speaks by the holy spirit of some that would be as wandring stars which had turned from the simplicity of the Gospel he exhorts the Saints earnestly to contend for the faith once delivered unto the Saints Jude 3. which agrees well with that prophetical saying of the wise man Solomons Song or the Cant. 1.7 8. which saith Tell me O thou whom my soul loveth where thou feedest where thou makest thy flock to rest at noon for why should I be as one that turneth aside by the flockes of thy companions If thou know not O thou fairest among women go thy way forth by the footsteps of the flocke and seed thy kidds beside the shepheards tents The which both places sheweth plainly that the people in after ages should walk in the same footsteps and by the same rule that the primitive Church walked in for that text is a prophesie of these times or that which very much concerns these times as we may see from Chap. 2.9 10 11 12 13 14 15. in these words My beloved is like a Roe or a young Hart he standeth behind our wall he locketh forth at the window shewing himself thorow the lattesse My beloved spake and said unto me Rise up my fair one and come away for loe the winter is past mark that the raine is over and gone The flowers appear on the earth the time of the singing of birds is come and the voice of the turtle is heard in our land The fig tree putteth forth her green figgs and the vines with her tender grapes give a good smell Arise my love my fair one and come away O my dove thou that art in the clefts of the rocks in the secret places of the stares let me see thy countenance let me hear thy voyce for sweet is thy voyce and thy countenance is comely Take us the foxes the little foxes that spoile our vines for our vines have tender grapes From this text we may learn or observe these things first that Christ doth manifest or shew himself to his People now although not so visibly to be beheld or tooke notice of by others no but as it were out of a window or thorow a lattesse secondly that it is a prophesie that concerns us is clear from these words for loe the winter is past meaning the sharp persecutions of the Romish Whore which hath made all Nations drunk with the wine of fornication and the Kings thereof to commit fornication with her and so they by her appointment have persecuted the Saints in their severall dominions and so have caused the people of God to creep as it were into the clefts of the rocks out of the which they are to come forth and the next and last deceit of the Devil is to transform himself like unto a Angel of Light and so shall destroy more by subtilty then by violence and that is his design in the last daies as Christ and his Apostles have foretold at large the which we see to be accomplishing a great pace in our Nation which sheweth that these are the last dayes and also this text speaking to the same thing saying Take us those foxes those little foxes that spoile our vines for our vines have tender grapes Which is to be understood that when the Church is young and newly come forth out of those troublesome times that many shall be spoiled by the subtilty of the Devil putting it into the hearts of the sons of men to pervert the Scriptures and turn men away from the good ancient paths of Christ which makes the Spouse inquire in the midst of these varieties of opinions where Christ would have his Flock to rest and his answer is that they must Goe by the footsteps of the flocke that is in the very steps or way that Christs flock of old walked in and contend for that faith and hold fast the profession of that faith without wavering because Jesus Christ is the same yesterday to day and for ever and thus it appears that all the Laws Statutes and Ordinances which are comprehended in the last Will and Testament of the Lord Jesus are practicable and are to be practised by the Lords people and thus I passe to the sixth ground and reason to prove that al Christs Statutes and Ordinances as before mentioned are perpetuated and to remain till the Lords second coming Reas 6. It further appears that all Christs Laws and Statutes are to remain because the author to the Hebrews 10.28 Set the transgressors under Moses law as an example to those that despise or observe not Christs laws and if all Christs Laws Statutes and Ordinances which are written in the new Testament and confirmed are not as perpetual as Moses law then it cannot be a more greater transgression and a more sore punishment to disobey them for Moses laws was perpetuated with a cursed is he that continueth not in all things that is written in the book of the law to do them and all the people shall say Amen but Christs Laws which are written for many of them were not perpetuated but lost their authority and dyed with that age or generation as saith Mr. Henden and some are so bold as to say that not only some but all the Statutes Ordinances of Christ which are written in the new Testament were only theirs or belonging to them in that age and not to us and in my understanding one speaks as true as the other for he that saith some of the Laws and Statutes of Christ are to cease and yet cannot prove that the will of Christ is cancelled nor shew where Christ or his Apostles have said that these Statutes and Ordinances must cease at such a time were as good say all must cease one having as good a warrant for what he saith as the other But passing this all that was written in Moses laws was to be observed kept as wel when they had lost that gift of Vrim and Thummim after their coming forth of Babylon as before For we find that the book of the law was to be read and the People to observe and do it according as it was written therein and we find that good Josiah
I shall branch them out in particulars as first Mr. Henden saith Every thing hath its beginning and continuance from the Word of God Answ It is very true hence we conclude that God having commanded in his Word that we should hear his Son in every thing whatsoever he shall say unto us and that the Son also hath commanded his Apostles to teach others to do every thing which he had commanded them to do which was the observation of all his Ordinances alwaies even to the end of the world Mat. 28.19 20. Mark 16.15 16. which sheweth for what I can yet see from your fore cited text Isa 56.5 that all Christs Ordinances are perpetuated and to remain Secondly you say and cite many texts to prove it that the Ministry Prayer Praises Baptisme and the Communion was upheld and did not fall in the greatest to Apostasie My answer in breif to it is this That if the fore mentioned Ordinances were upheld by the power of Gods Word in the greatest times of Apostasie practicable to be practised as a duty injoyned to the Godly then see your self that you condemn your self in the thing that you alow for you do alow and believe as you say that Baptisme and the Lords Supper was upheld by the power of Gods Word and did not cease but was practicable and tole practised by the Lords People thorowout all the times of Apostacy as in page 2. line the 25. compared page 17. Paragraph the first and if so then you are to be condemned out of your own mouth for to my best understanding of your practise you neither baptize and nor practise that Ordinance of the Lords Supper and then it 's to marvel if that God hath given you over to blindness of understanding and mind for it is just with God both to give an inlargement of understanding to him that faithfully practiseth that which he knoweth and also to take away the Talent from him that improveth it not and give him up to blindness of mind be wise to consider before the decree pass and there be no remedy Thirdly The third particular is That the Ordinance of Ordination with Church Censures and the like are ceased Your first cited Text is Isa 56.5 in these words Even to them will I give in my House and within my walls a place and name better than that of Sons and of Daughters I will give unto them an everlasting Name that shall not be cut off The Place say you is to be understood by interpretation from the Hebrew word J A D a Hard alluding to Church power and why should not the word Place within my House be everlasting as well as the Name especially they being both joyned together if the Spirit had not seen the fail and interruption of the change thereof Answ If this Text say that some of Christs Ordinances as Ordination or Church Censures or the like are to cease I have wholly lost my understanding in the Scriptures but yet give me leave to shew my opinion and then judge of it as the Lord shall guid your understanding There is these two things in chief that Mr. Henden gathereth from this Text the one is that it is a Prophesie of the primitive Gospel Church containing the Gentiles which at that time should turn unto the Lord. And secondly That the place within his House is to be understood a HAND alluding to Church power viz. outward Discipline as Ordination of Ministry and Government and Church Censure and the like To which I answer and say though it will be proved to be a Prophesie of the primitive Gospel Church I have not yet seen by what Mr. Henden hath said that there was Gentiles and Eunuchs proselyted and joyned unto the Lord under the Law is plain and that they were to keep the Sabbath from polluting is also as plain and that they should have a place and a name in Gods House by laying hold of the Covenant is plain hence the Eunuch came from a far Country to Jerusalem to Worship who was after converted by Philip and this Text speaks in order both to provoke the Jews to be zealous to observe the Law of Moses and also to encourage the Gentiles who were made Proselytes in their so doing that they should have a Place and a Name in his House as well as others even the Jews and that it speaks of that juncture of time and of those Ordinances under the Law and not of Gospel Ordinances read vers 7. where he saith that their burnt Offerings and their sacrifices should be acceptable upon his Altar the which if I well understand it relates to the Ordinances under the Law which were to be observed by the proselyted Gentiles as well as the Jews and not at all to Gospel Ordinances mark I do not deny but the Prophet Isaiah doth prophesie of the conversion of the Gentiles to Gospel Ordinances as in Chap. 42.1 2 3 4 5. and in many other places but not at all in that place And as for the word My salvation is near it may be understood their being saved from the hands of their enemies or many other wayes and not of Gospel Ordinances which the word Salvation will bear And the word I will gather others unto him which you seem to question is shewn to be the House of Israel as well as the House of Judah to wit the dispersed of Samaria and that this speaks of the other House as Judah and Israel are distinguished into two Houses namely the House of Israel read vers 8. and peruse it well and consider the two Sticks that are to become one in the Prophets hand and compare these together Ezek. 37.16 17 18 19 20 21 22. and you may find what is meant by the word I will gather others unto him But I pass this for brevity sake and come to the fourth and last Particular as an answer to the above-mentioned Maxime which is The Name and Place which saith Mr. Henden are joyned together in the Text and yet one perpetuated viz. the Name and the other to cease viz. the Place which by interpretation is a Hand alluding to Church Power To which I answer and say That although this Text cannot be proved a prophesie of the primitive Gospel Church as before said yet I shall speak to this to leave it without a cover And whereas Mr. Henden saith that the Hebrew Word J A D signifying a Hand alluding to Church Power it is known that the variety of acceptations both in the Hebrew and the Greek are so great and many that if men be of a corrupt opinion they may wrest and pervert the mind of the holy Spirit I could instance some places according to the small knowledge that I have in it but I suppose the Assertion will not be denied by you take heed of making the Scripture a nose of Wax to turn both this way and that way or as men please bear with my expression and
sink and be loosed for their efficacy for a time Answ From what you say here I understand you do believe or at least admit of it that the Gates of Hell shall never prevail against the Church of Christ but that there shall be one in all ages only this Church is to loose her keyes as you think so as not to bind and loose open and shut that is as I understand not to receive in nor to cast out and how this Church shall come to loose her keyes I know not although I have well perused what you say concerning the star that fell from Heaven to Earth for God will not take away the keyes that I can find from the Church and Devils or wicked men cannot take them away for the Gates of Hell shall not prevail against it how then shall these keys come to be loost I am a thinking what you might have said from Mat. 25. That while she slumbred and slept shee let them fail out of her hands but I suppose that if she had so done she would have took them up again when she was awake but you say that there was a star fell from Heaven to Earth that had the key of the bottomless pit viz. an evil Angel or Minister as I understand you which had usurped all Church power into his custody totally apostated from Heaven to Earth and becomes a meer earthly Angel by which the Church policy that before was a Kingdome of Heaven is become a bottomless pit and instead of the keyes of the celestial Kingdome was another contrary key of the same bottomless pit the key being the same with the Church Answ The particulars considerable are these as first there was an Angel that had usurped all Church power into his custody say you To which I say me thinks its very strange that an Angel should usurp all Church power into his custody sure it was not while he was in Heaven nay but I remember it was after he was fallen to Earth and then it was not the key of the Kingdome of Heaven viz. the power of the true Church corrupted but it was another key viz. another power ever the key and power of Darkness and indeed it cannot be rationally imagined as I think that an Angel that is to say or Minister should carry all the power and authority away of all the seven Churches of Asia which had seven Angels belonging unto them and not only those seven Churches but also many other Churches that were then extant upon earth so then if the Angel received his key after his fall the which he did read Revel 9.1 2 3 4. then it could not be the key of the Kingdome of Heaven CORRVPTED but another key given to him namely the key of the bottemless pit and what proof is this to prove that all Church power was lost when an Angel viz. or Minister fell away from Heavenly mindedness to earthly mindedness let the rational Reader Judge Secondly That the keyes spoken of Mat. 16.18 were to remain in the Churches hands for ever is very plainly proved in the Scripture as First From the words of our blessed Saviours own mouth Mat. 18.18 19 20. in these words Verily I say unto you that whatsoever ye viz. the Church shall blind on earth shall be bound in Heaven and whatsoever ye shall loose on earth shall be loosed in HEAVEN from these words we may see that Christ hath given his Church power to deal with offenders and to bind them that is to exclude them from that Communion of Saints and that it is to be perpetuated is plain because it is annexed to vers 20. which is perpetuated as is most evident Thus we may see in the first place that Christ did once give his Church his power and never took it away again from them and the power and strength of Hell cannot do it For the Gates of Hell shall not prevail against it and surely the falling of one Star from Heaven to Earth namely the fall of one Minister could not dispossess the whole body of Christ namely his Church in all places consisting of many particular Churches and Stars or Ministers of all their power that Christ gave unto his body the Church it being further considered that the Gates of Hell was not to prevail against it take this comparison Suppose the Constable of Benenden should lose his power as an Officer by reason of his rebellion doth it therefore follow that all the Constables in the seven hundreds or in that division have lost their power who have not rebelled and the several Parishes thereby lose their power so as they cannot execute the Law upon offenders which if so it is a Paradox unto me even so if one Minister of the Church or one Minister and Church should fall away and so lose their true power and in the room thereof take up the power of darkness doth it therefore follow that all the other Churches and Ministers which did not fall should lose their power also surely no there is no reason to be given to prove it but we find there was but one STAR in the singular number and not STARS in the plural number that fell and therefore to say because one Minister fell and lost his place and true power therefore there must needs be a sink of all Ministers and power is all one as if I should say that because Judas fell and lost his power and Apostle-ship therefore there was no Apostle-ship nor power upon Earth which to say would be rediculous and yet there is as good reason for the one as for the other but indeed no reason at all for neither so then the sum of what can be said from Revel 9.1 2 3. Is that there was a STAR that fell from Heaven to Earth and worked wickedness that is one Minister fell from Heaven that is to say from the Heavenly Church state to an Earthly Church state from the Oracles of God to the traditions of men and so it might be and was that one Minister amongst many might fall and yet the rest stand fast as it was with many in the primitive age and this is all which can be said from Revelations 9. And Secondly That Church power was perpetuated and to remain after these Apostles Death amongst the Churches is plain because the successive Ministers and Churches were to use the same practice of receiving and rejecting as we may read Tit. 3.10 2 Tim. 4.2 2 Thes 3.14 And your own principle alloweth of it for you do affirm that the practice of the Lords Supper is perpetuated and to remain in all ages and suppose you did do what you judge is your duty to do namely observe and keep the Lords Supper it must also of necessity be your own practice for suppose that one of your communicates that appeared to be a civil honest religious man but last Lords day and one which ye much delighted in but peradventures before the next Lords day
he appears to be an hypocrite even a drunkard or a fornicator or the like now will you admit of that man although formerly he had communion with you to have communion with you now when he appears both to you and all men that behold him to be a scandalous and prophane man I hope not and if another man of the great or little Bodies as you call them should proffer to have communion with you whom you judge godly would you not admit of him surely yea and if so consider at your leisure how much less this is than receiving and rejecting taking in and casting out binding and loosing consider well if yours were a congregation approved of by Christ the danger of such as ye reject and the benefit of such as ye admit of and indeed my opinion is that the great reason why ye do not practise that Ordinance is because if you did then you would be necessitated to receive in and cast out or otherwise you would have such a communion as the very worldlings would hisse at but now that you may shuffle a company together of all sorts and inlarge your Tents rather than you would let go some the which you would be ashamed of if yours were a communion of Saints you let go Christs Ordinance and so condemn your self in the things that you allow and indeed I do profess it seems very strange to me that any man that hath but a face of zeale in Religion and godliness that they will associate themselves with you in spiritual things for I do assure you that I should be very cautious how I had any communion with a man that liveth in the breach of that which he knoweth to be his duty to do fearing that he that makes but little conscience or indeed no conscience in one duty will make as little conscience in another provided it be inconsistant with his credit or reputation But to pass these things I shall give an argument to prove the continuation of receiving and rejecting binding and loosing which is If there be such a conjunction between keeping the Lords Supper and receiving and rejecting as that the Lords Supper cannot remain practicable and to be practised so as to be approved of God without it then receiving in and casting out is as perpetual as the Lords Supper But there is such a conjunction between the keeping of the Lords Supper and receiving and rejecting so that the Lords Supper cannot remain practicable and to be practised so as to be approved of by God without it Ergo the Ordinance of receiving and rejecting is as perpetual as the Lords Supper and one to attend the other The major is undeniable that is to say in short thus if receiving in and casting out be an Ordinance of such consequence as the Lords Supper cannot remain to be practised without it then it of necessity will follow that if one remain practicable so doth the other and Mr. Henden saith one doth remain namely the Lords Supper And the minor I shall prove that one cannot remain practicable without the other that is to say that without receiving into the Church and casting out of the Church the Ordinance of the Lords Supper cannot remain practicable and practised so as the Lord will approve of it and if so receiving into communion and casting out viz. binding and loosing is perpetuated and to remain as well as the Lords Supper but now to prove the minor namely that the Lords Supper cannot remain practised so as to be approved of by God without receiving in and casting out is first persons must have a time to be received into the visible Church of Christ one way or other unless persons are born members of Christs Church the which I think none will affirm because Christ saith that unless a man be borne again he cannot enter into the Kingdome of God for that which is born of flesh is flesh and that which is born of Spirit is Spirit marvel not that I say unto thee that thou must be borne again And that it was the practice of the primitive Churches to receive in her members is clear from these Scriptures and many more that might be added Rom. 15.1 2 3 4 5 6 7. 2 Cor. 7.2 Gal. 4.13 14. 3 John 10. So that if there be not a continual adding to the Church daily such as shall be saved then Christs House will be quickly empty Secondly If there be not also a casting out the Lords Supper cannot remain practised so as the Lord will accept of it for the Lord hath commanded that if any be a fornicator or covetous or extortioner or an idolator or a drunkard or a railor that the Church should not have communion with him no not with such an one to eat and that there hath been such in the Church of God and have been cast out when they have been discovered read 1 Cor. 5. from the first verse to the 12. and that it is so in our dayes is plainly seen that there be some that seem to walk a while as Christians and then who can deny them the Lords Supper and not long after do shew themselves wicked and prophane and then who dares to administer it unto them and who dares to eat with them because the Lord hath forbid it And therefore to say that the Churches may and ought to break bread viz. eat the Lords Supper at such a time as she hath lost her power to deal with the wicked and scandalous so far as to exclude them is no less than to say that Christ is a transgressor in building the things the which he hath destroyed and will not the Church then be a cage of all manner of unclean birds or is it not as frequently seen that there be apostates in our dayes as in the primitive age and in short take this maxime that take either a Common-wealth without its power in government namely power to bind and loose in Civils and a Family without its power in government and a Church of Christ without its power in government and you shall see that the best of it will be a lump of confusion and at the end come to destruction or be a desolation so then the sum of all is this in short that if the Ordinance of the Lords Supper be perpetuated and to ramain in the greatest times of apostacy then the power of the Church also did remain because it is impossible for persons to eat the Lords Supper so as for God to approve of it if the Church have not power to exclude offenders because with such the Church may not eat nor have no fellowship in Spiritual things 2 Cor. 6. And that such were and will be found in the visible Church till they be purged out the Scriptures and our experience witnesseth daily from whence we may see that if the Church have not lost that precious Ordinance of the Lords Supper neither hath she lost her keyes of binding and loosing
shall Michael stand up the GREAT PRINCE which standeth for the Children of THY people and there shall be a time of trouble such as never was since there was a Nation For Behold the day of the Lord cometh and thy spoil viz. Jerusalems shall be divided in the midst of thee and I will gather all Nations against JERVSALEM to battail and the CITY shall be taken and the Houses riffled and the Women ravished and half of the City shall go forth into Captivity and the residue of the people shall not be out off from the City this is the Woman that flyeth into the Wilderness and the remnant of her Seed which remains Then shall the Lord go forth and fight against those Nations as when he fought in the day of battail and his feet shall stand in that day upon the Mount of Olives which is before Jerusalem And I said to the man cloathed in Linnen how long shall it be to the end of these wonders namely the troublesome time and the treading down of JERUSALEM underfoot And I heard the man cloathed in Linnen swear by him that liveth for ever and ever It shall be for a Time and Times and half a Time and when he shall have accomplished to scatter the power of the holy people all these things shall be finished From whence we may see that Jerusalem is to be trod under foot according to the saying of the Text Revel 11. and also the time how long which by Daniel is said to be a Time and Times and half a Time and in the Revelations Chap. 11.2 it is said to be Forty and two Months in these words But the Court which is without the Temple leave out and measure it not for it is given unto the Gentiles and the holy City shall they tread under foot forty and two months All which time the Woman shall be fled into the Wilderness for she flyeth at the first of Jerusalems being taken so soon as she is delivered of the Man-child and it is the remnant of her seed which remaineth in Jerusalem over whom the Beast is to have power forty and two Months Revel 13.5 Zech. 14.1 2. Unto whom the two Witnesses is to prophesie and the time of the Womans flight into the Wilderness is the very same time in latitude with the scattering of the power of the holy people spoken by Daniel Chap. 12.7 And the holy City being trod under foot spoken of by St. John Rev. 11.2 And that you may see that the time of the Womans flight into the Wilderness is the very time of the scattering of the holy People namely the People of the Jews which Daniel frequently cals a holy People for then they shall all be holy unto the Lord and also the treading of the holy City underfoot read Revel 12.14 in these words And to the Woman was given two wings of a great Eagle that she might flee into the Wilderness into her place where she is nourished for a Time and Times and half a Time from the face of the Serpent From all which hath been said I gather this Conclusion which materially offereth it self which is That the Court without which is not to be measured is to be undestood that the Jews are to return and build their City and Temple and the Court without not measured but given unto the Gentiles is to be understood that the Families of the Gentiles above spoken of shall come to Jerusalem as to a Town of unwalled Villages before the outward Court and Walls is finished and take it and divide the spoil and the holy City being trod under foot is to be understood the spoil that will be made in Jerusalem for the space of forty and two Months in the which time the two Prophets or Witnesses shall prophesie unto that party of the Jews which do not flie into the Wilderness Zech. 14.1 2. Revel 11.3 Chap. 12.17 the which time of scattering of the holy People Dan. 12.7 for a Time and Times and half a Time and the holy City being trod under foot forty and two Months Revel 11.2 and the two Witnesses prophesying a thousand two hundred and threescore dayes and the Womans being nourished in the Wilderness from the face of the Serpent a Time and Times and half a Time agreeing with Daniel as before cited All these times though in several phrases is one and the same time for latitude in which time the Jews shall be scattered for as it is called by John Revel 11.2 forty and two Months and a thousand two hundred and threescore dayes yet to clear up what he means by that Time he also cals it a Time and Times and half a Time Revel 12.14 in the same phrase with Daniel 12.7 where he cals it a Time Times and a half which is just three Years and a half for a thousand two hundred and threescore dayes considering according to the Jews account thirty dayes to a Month is just forty and two Months and forty and two Months is also three Years and a half and hence it is called by Daniel and also by John a TIME and TIMES and half a TIME And that a Time is to be understood one Year and Times in the plural number is to be understood Years read Dan. 4 25. in these words And they shall drive thee from men and thy dwelling shall be with the Beasts of the field and seven TIMES shall pass over thee till thou know that the most High ruleth in the Kingdome of men c. From this Text we understand that the seven TIMES is understood the seven Years that Nebuchadnezzar was cast out into the open field to eat grass with the Oxen and to be wet with the dews of heaven until he had humbled himself and acknowledged the Lord So then by TIME in the singular number I understand one Year and by TIMES in the plural number although the least of numbers I understand two Years and by half a TIME I understand half a Year so then the TIME and TIMES and half a TIME is just three Years and a half which is also a thousand two hundred threescore dayes or forty two Months all which being considered with the premises sheweth That although a measuring Line be to pass over Jerusalem yet once again yet before it is finished to wit the Walls or outward Court there will be a stop by the Man of Sin or the great Army before mentioned and the City it self shall be taken and the Houses riffled and it trod under foot three Years and a half and then shall everlasting righteousness be broubt in namely Jesus Christ which shall take the Kindome Dominion greatness of the Kingdoms under the whole Heaven Dan. 7. and sit and raign upon the Throne of his Father David and this is that which I understand from Rev. 11.1 2 3 4. with the fore mentioned Scriptures and many that I could add if I had time the which is plainly signified from
Israelites Sixthly The number Sealed from amongst them was the same not hurt by the Locust Chap. 9.4 The same standing on Mount-Zion which duly pondered with all circumstances can be reduced to no time or condition but that of the elect in Babylon if the Romish and Antichristian defection be not decyphered to these figures and but the Jews only then it is altogether omitted in this Book Answ The assertion is denyed and hath already been disproved and all men that have their eyes in their head I mean all those that have not the eyes of their understanding out may see it for as I have already proved the Spirit of God doth not only call those that are Sealed the Tribes of the children of Israel but names every Tribe distinctyl Revel 7.4 5 6 7. and when you write again I pray you cite one Text written between the Alpha of Genesis and the Omega of the Revelations to prove plainly that when God speaks of the TRIBES of the Children of Israel and names every Tribe distinctly that he then means Gentiles and then I will believe it As for the Sealed number spoken of Revel 14. are the same number and people and whereas it s said that they were Virgins its clear at that time Israel is to be in a Virgins condition and at that time or straight after it they shall be marryed unto Christ by their being put into the possession of the covenant or the thing covenanted which is to be made after those dayes saith Jeremiah 31. relating to the last dayes even till the appearance of Jesus when they shall say loe this is our God Isa 25. Rom. 1.1 but that they are called Virgins read Jer. 31.4 21. Isa 62.5 Hosea and many Texts might be given to prove the House of Israel as it is considered in the latter dayes to be in a Virgin condition I mean Israel the ten Tribes and not Judah Secondly The Scriptures is very full in shewing that they are called a people redeemed from among men where they have been scattered and made to serve their enemies Isa 35.10 chap. 51.11 chap. 62.12 with many more which might be added Thirdly as for their following the Lamb whithersoever he goeth it is spoken in reference to the juncture of time in which the Beast or great Antichrist is to raign who striveth to have them believe and follow him but they refuse and will own none but Christ to be their King their minds running after him they having before been informed of his glory by the two Prophets and also seen a glimps of it in the glorious signs of his coming in the Clouds of Heaven with power and great glory and so they are said to follow him And as for the order of the words following I could speak largely to it if I had time but if I should speak of the things in particular contained in this book with their attendance it would take up a large time the which necessitates me but just to mention it as it were and to leave it and so I pass the assertion and come to the reasons to prove the Sealed number Gentiles cited by you which is First Because the book of the Revelation was not sent to the Jews to the Gentiles Answ Suppose it were so that all the seven Churches of Asia were Gentiles which I think Mr. Henden will not affirm although some of them might be and were Gentiles yet this makes not at all as I humbly conceive to prove that the Ministry contained in the vision seen by John did not appertain to the Jews neither do I say that it did wholly appertain to the Jews so as not to include some things also which related to or concerned the Gentile Church but if it were only spoken of the glory and goodness of God unto the Jews yet it would have spoken much comfort and joy unto the Gentile Churches in their tribulation because their blessing and rich promises are bound up as I may say amongst the promises of Israels redemption and glory the which is proved at large in the Scripture but at present I shall only cite these two places Isa 60.2 Rom. 11.12 13 14 15. Secondly I understand that John to whom the vision was shewn unto was a Jew as I think none will deny and I suppose that the vision was to comfort him in his persecuted banished condition and unless Johns nature was estranged from Pauls and the rest of the faithful Jews it was a thing of no small comfort to him in his tribulation to be shewn the glory of his brethren after the flesh the Jews shortly to be conferred upon them And Thirdly it was the way of God of old to comfort his servants the Propets in their persecution and captivity in that way and indeed nothing will comfort a godly Prophet or Minister more than that thing namely for them to see the prosperity and glory of the godly to approach more especially if they be related unto them in the flesh Rom. 9.1 2 3. and that it was the way of God to comfort his Prophets that way see Ezek. 40.1 2 3 4 5 6. Dan. 7.1 2 13. And so I pass this and come to the second which is Reas 2. The main body of the vision was after the dayes of John Revel 4.1 saith Mr. Henden Answ In this reason as I think you want an interpreter to explain your mind that is to say whether the accomplishing of the body of the vision were after Johns dayes or whether the greatest part of the vision signified by your word body was shewn or revealed to some other person after Johns dayes and if it was shewn unto another person after Johns dayes when you write again cite a Text of Scripture to signifie the person and Secondly resolve by Scripture when Johns dayes ended because the Text saith that he was to prophesie again before many people and Nations and Languages and Kings Revel 10.11 I would not be looked upon as one that made it his practise to ask curious questions because you may as well ask me when the dayes of some other of the Apostles ended and demand me to resolve it by the Scripture which could not very well be done only by good reason drawn from Scripture But I desire to hear your judgment about the end of Johns dayes because it was a question amongst Christs own Disciples John 21.23 Secondly because that the Text saith expresly of John that he should prophesie again as before said and the accomplishment of that prophesie is yet to be fullfiled the which I have spoken of before and shall again if the Lord will when I come to speak somewhat of the two Witnesses But as in answer of the two Reasons I say there is not so much as the colour of a Reason in it to prove as I conceive that those Israelites were to be understood Gentiles The four Angels saith Mr. Henden stood upon all quarters of the Earth and the with-holding
Wilderness of Moab Sixthly The time of her abode in the Wilderness is three years a half Seventhly The people to whom the two Witnesses shall prophesie is the small number of the ten Tribes then in Jerusalem Eightly The two witnesses I understand to be John who saw the vision in the vayl of Patmose and Elijah these things I shall speak to in particular and give my reason why I thus believe and leave the Reader to judge hoping that if any judge me to be deceived in the matter they will rather make me an Object of their pitty rather than an Object of their scorn and shew me their judgment upon the thing in particular and their reason why they so believe and I hope that I shall not slight it but peruse it and weigh it in the ballance of the Sanctuary and if it hold weight to own it and receive it but passing this I come to the matter and first to the first wich is First The Woman that travaileth spoken of in Revel 12.1 2 3 4. I understand to be Zion and Zion I understand to be the two Tribes which was called the Church of Judah and first that Zion is to be understood the two Tribes even Judah and Benjamin which Jeremiah prophesied unto which was carried into Babylon spoken of in his Lamentations chap. 1.17 in these words Zion spread forth her hands and there was none to comfort her she is called Zion more than ten times over and she to wit Judah and Benjamin bears the name Zion in respect of her place and City that God had placed her in which is called Zion the City of David at large in the Scripture and I think none will deny it which makes me forbear citing the Scripture And that this also in the Lamentations is so plainly spoken of Judah and Benjamin called by the name Zion that I think none can deny it that they which went into captivity and are called Zion read Lam. 1.3 4 6 8 17. Chap. 2.10 are to be understood Judah and Benjamin read Ezra 4.1 compared with Lam. 1.3 is also as plain so then where the Prophets speaks of Zion they mean either the City Zion which was a Mounâ— in Jerusalem which David made his seat which was so called or otherwise it is to be understood the worshippers of God or people in that place namely Judah and Benjamin as aforesaid and now having premised these things I come to prove that this travelling Woman is this Zion or Jerusalem viz. Judah and Benjamin the two Tribes for so I would be understood when I speak of Zion and that she is the Woman which is to travail and afterwards to flie into the Wilderness read Micah 4.7 8 9 10. in these words I will make HER that HALTETH a Remnant and HER that WAS CAST OFF a strong Nation and the Lord shall raign over them in MOVNT ZION from henceforth and for ever And thou O Tower of the flock the strong hold of the Daughter of ZION unto thee shall it come even the first dominion the KINGDOME SHAL COME TO THE DAVGHTER OF JERVSALEM Now why dost thou cry out aloud is there no King in thee is thy Counsellors perished for pangs have taken thee as a Woman in travail Be in pain and labour to bring forth O daughter of Zion like a Woman in travail for now thou shalt go forth out of the City and thou shalt dwell in the field and thou shalt go even unto Babylon there shalt thou be delivered there the Lord shall redeem thee from the hands of thy enemies From these words we may understand that the Woman spoken of which was to travail and bring forth was the two Tribes as from these words for pains have taken hold on THEE as on a Woman in travail Who THEE even THEE Judah which halted pains hath taken hold of THEE Why so Because there is no King in Thee and thy Counsellors are perished yet shall the first dominions come unto the daughter JERVSALEM so then that these people which are called Zion and Jerusalem in this Text is clearly to be understood the two Tribes for these Reasons First Because she is called her that halted and her that was cast off which is usually to be understood the Jews and not the Gentiles which is not called a People halting or cast off Secondly Because it is called by name ZION and JERVSALEM which the Gentiles were not it 's a name proper to the Jews even the two Tribes and not to the Gentiles Thirdly Because the Text saith that then shall the Law go forth of ZION and the word of the Lord from JERVSALEM relating to the time of the fulfilling of the Prophets when the Lord Jesus shall raign upon the Throne of his Father David over the House of Jacob namely the Jews to establish order and govern it in Jerusalem from henceforth and for ever Fourthly It further appears that the travelling Woman is the Jews read Jer. 30.3 4 5 6. in these words For loe the day cometh saith the Lord that I will bring again the captivity of my people Israel and Judah saith the Lord and I will cause them to return to the Land that I gave their Fathers and they shall possess it And these were the words that the Lord spake concerning Israel and concerning Judah for thus saith the Lord we have heard a voyce of trembling of fear and not of peace wherefore do I see every man with his hands upon his loyns as a woman in travel it is even the time of Jacobs trouble but he shall be saved out of it From hence also we may see that the natural seed of Abraham viz. the Jews as a foresaid is the Woman that is to travel spoken of Revel 12. Fifthly It further appears that the travelling Woman is Zion viz. the Jews from the words of the Prophet Isa 66.6 7 8 9.10 which saith A voyce of noise from the City a voyce from the Temple a voyce of the Lord that rendreth recompence to his enemies before she TRAVELLED she brought forth before her pains came she was delivered of a MAN CHILD who hath heard of such a thing who hath seen such a thing shall the earth be made to bring forth in one day or shall a Nation be born at once for as soon as Zion travelled she brought forth her Children shall I bring to the birth and not cause to bring forth saith the Lord shall I cause to bring forth and shut the womb saith thy God Rejoyce ye with JERVSALEM and be glad with her all ye that love her so will I comfort you and ye shall be comforted in JERVSALEM From this Text we may also clearly see that the travelling Woman is Zion namely the inhabitants of Jerusalem even the Jews as is above expressed for here is the very Woman and the Man-child mentioned which John spake of in Revel 12. and I do not find that the Scripture in any place else speaks of
Christ and take its Government with him to rule the Nations with a rod of Iron then shall the Jews suck their breast namely partake of their glory who shall judge the world in righteousness So then the first Reason to prove the Man-child to be the faithful Gentiles is because the Jews are mentioned in the Text as the Mother and the converted Gentiles as the Man-child sucking her breast and also because she is to be troden under foot until the fulness of the Gentiles So then her travelling in pain to be delivered of a Man-child to rule all Nations with a rod of Iron is to be the bringing in the fulness of the Gentiles so that the Gentile Gospel Church being compleated and risen from the dead which shall be at the time of the appearing of Christ in the clouds at the same time when the Jews shall see him and believe in him because that Man-child that shall rule all Nations with a rod of Iron And Secondly That the faithful Gentile Church is the Man-child which is to rule all Nations with a rod of Iron is clear because they are the people that have the promise made to them to rule all Nations with a rod of Iron even the very same thing which is spoken of the Man-child for saith the Text Revel 12. He was to rule all Nations with a rod of Iron and that this is to be understood the faithful Gentile Church who are to rule all Nations with a rod of Iron read the words of the Lord Jesus spoken by St. John Revel 2.26 27. which saith He that overcometh and keepeth my works unto the end to him will I give power over the Nations and he shall rule them with a rod of Iron even as I have received of my Father c. From whence we see that the very same honour that God gave the Lord Jesus spoken of in Psal 2. which was to rule all Nations with a rod of Iron even the very same honour he hath given unto his Church which followeth him in the regeneration as it was promised to the Church of Thyatira And I call the Gospel Church the Church of the Gentiles because that there was but a very few Jews converted it being the Gentiles day and the Jews shut up under unbelief yet I would not be understood to exclude the converted Jews of the same priviledges that the converted Gentiles shall have for they are all one in Christ and to have all one priviledge And as for the Man-child which is to rule all Nations with a rod of Iron we see plainly that it is the Gentile or Gospel Church as is promised to the Church of Thyatira and they are also called joynt heirs with Christ that as Christ had that honour put upon him even so did Christ put it upon his Church which is his Body and thus I pass this second Reason saying that it is plain that the Man-child was to rule all Nations with a rod of Iron and I find none have that honour put upon them but Christ and the Gospel or Gentile Church for the whole House of Israel have not that honour because the Scripture saith that the converted Gospel Church shall judge the twelve Tribes of Israel so then the Man-child spoken of Revel 12. is either Christ or the Gospel Gentile Church because none else have the promise of ruling all Nations with a rod of Iron and that the Man-child is not meant Christ I could give many Reasons if I did find any that did affirm it but because I find none assert it I shall spare my pains And secondly if it be not Christ which is called the Man-child which was to rule all Nations with a rod of Iron then it must needs be the Gentile Church because none else have the honour promised them to rule all Nations with a rod of Iron but Christ and the Gospel Church and thus I pass to the third and last Reason to prove that the Man-child spoken of in Revel 12. is to be understood the Gospel Church which is Thirdly and lastly Because the Man-child spoken of in Revel 12. is to be caught up unto God and to his Throne before the Woman takes her flight into the Wilderness the which agreeth not as I understand to any thing else save that of the Gentile-Church who are to arise first from the dead and be caught up to meet the Lord in the ayr 1 Thes 4.14 15 16. Revel 20.5 6 7. Mat. 24.40 41. Luke 17.35 36. And from the time of the Signs of Christs coming until he shall descend upon the Mount of Olives the Jews shall be in perplexity and every Family shall mourn apart and there shall be a great mourning in Jerusalem as in HADADRIMMON in the valley of MEGIDDON Zech. 12.10 11 12. And that the Jews shall then be living upon the earth in their bodies before their change at the very time when the Lord Jesus shall come is so plain that I think that none can deny it for the Scripture saith it is the time of Jacobs trouble and also saith that in that day when Jerusalem shall be spoiled that then shall the Lord come and his feet stand upon the Mount of Olives The two things which is observable to clear the truth of this Reason and to shew the parrallel between the Man-child being caught up before the Womans flight and the Resurrection of the faithful Gentiles and their being caught up to meet the Lord in the air is first to shew that when the Lord Jesus comes to raign upon the earth that then there will be some living in the flesh unchanged or not changed into an immortal state And secondly to prove that all the faithful shall be changed before he descends upon earth and that they are to come with him being before caught up to meet him these things proved and well considered will shew us that the Man-child is no other but the Christian Gentiles And First That there will be some namely both Jews and Gentiles although not such Gentiles as were converted by a Gospel preaching living upon earth at the Lord Jesus his coming upon the earth to take his Kingdome and to raign is plain for when the Lord shall have descended upon the Mount of Olives and shall have made Jerusalem the praise of the whole earth when the voyce of weeping shall be heard no more at all in her which will not be till after the very coming of Christ and yet when all this shall be fulfilled that Christ shall be in Jerusalem and rejoyce over his people there even in that time of Christs raign there shall be death and dying in Jerusalem for death is the last enemy that shall be conquered and that there shall be dying after Christs raigning in Jerusalem is clear from the words of the Prophet Isaiah which saith That the child shall die an hundred years old and the sinner being an hundred years old shall be accursed Isa 65.19 20. in
even so there is a remnant of the twelve Tribes which may fitly be called the remnant of her seed First That there is a remnant left in Jerusalem which shall be persecuted and worn out by the Antichrist for the three years and a half is clear the which I shall speak unto in its distinct order and first to the first that is that there is a remnant left in Jerusalem when the woman flyeth into the Wilderness or into captivity as it is called captivity as well as the Wilderness for to be banished from our native country and to be cast amongst our enemies may fitly be called captivity and that there is a remnant to be left in Jerusalem which do not thus flee or be thus persecuted from their houses and habitations when the City shall be taken and trod under foot is clear from Zech. 14.2 in these words For I will gather all Nations against Jerusalem to battail the City shall be taken the houses rifled and the women ravished and HALF of the City shall go into captivity and the residue of the people shall not be cut off from the City From whence we may see that some shall go forth unto captivity and the others shall remain in the City which is called in Revel 12.17 the remnant of her seed so then in the first place you see that some shall go forth of the City at the time when the Gentiles shall take it and spoile it and a remnant shall not be cut off from the City but shall remain in it and that remnant shall be worn out as it were by that wicked person and that it is not Zion namely the two Tribes is clear for she is then out of his reach but that they are of the Tribes of the Children of Israel is as clear for they are the people that he shall make war with and wear them out they are called the children of Daniels people Dan. 12.2 chap. 7.25 So then first there is a remnant left which flie not Zech. 14.2 And secondly they are the people that are to be worn out Dan. 7.25 and 12.7 Zeph. 3.19 And that they may be called the remnant of her seed the Prophet Isaiah alluding to the very same thing saith It shall come to pass in that day that the REMNANT of Israel viz. the remnant of Zions seed and such as escape of the house of Iacob shall no more again stay upon them that smote them but shall stay upon the Lord the holy one of Israel in truth the remnant shall return even the remnant of Jacob unto the mighty God therefore thus saith the Lord God of Hoast O my people that dwell in Zion be not afraid of the Assyrian viz. the Antichrist he shall smite thee with a rod and shall lift up his staff against thee after the manner of Egypt for yet A VERY LITTLE WHILE 1260 dayes and the indignation shall cease and my anger in their destruction and the Lord shall stir up a scourge for him according to the slaughter of Midian at the rock Orib and it shall come to pass in that day that his burthen shall be taken away from off thy shoulders and his yoak from off thy neck c. Isa 10 20 21 24 25 26 27. this agrees with Ezek. 38. and 39. Chapters and with Mich. 5. and many places that might be added but I shall leave this saying that you may see that there is a people or a woman to flie into the Wilderness and a remnant to remain in the City which the Assyrian viz. the Antichrist shall lift up his staff against and make war with them agreeing with Revel 12.27 and this remnant we see to be part of the house of Israel Isa 10.20 and so I pass to the next thing which is the fourth thing of the taking up of the Man-child to God and to his Throne Fourthly as to this fourth particular I have already spoken to and therefore at present I shall be very brief saying that by taking of the Man-child to God and to his Throne I understand to be meant that at the time of the Lords first coming into the Clouds of Heaven even into the ayr with his holy Angels that then the war shall be in Heaven between Michael and his Angels and the Devil and his Angels and the Devil shall be cast down and with him his Angels that the ayre may be cleared and made fit for Christ and his Saints to meet there for in very deed I do understand that God did confine the evil Angels unto or into the ayre for their residence until the resurrection of the Saints and the taking up of the living which I understand to be the Man-child and just at or a little before the time that they are taken up the Devil shall be cast down into the earth at which time he shall give the Beast his seat and power and great authority and in that time there will be lying signs and miracles wrought at which time it shall be said Woe woe woe be to the inhabitants of the Earth and Sea for the Devil is come down with great wrath because he knoweth that his time is short and seeing himself cast down he shall persecute the Woman and God shall give her the wings of an Eagle that she may flie from his face and that will cause him to make war with the remnant of her seed in which time the Lord shall abate his wrath and cruelty which he would exercise in and by the Beast upon the remnant of the Womans seed by pouring out his Vials on the Beast and by giving power to his two witnesses not only to Prophesie and establish the remnant of the Womans seed left in Jerusalem but also to smite the Beast and his followers with plagues so often as they please Revel 11. And in short thus the taking up of the Man-child I understand is when the Lord shall first appear in the Clouds as before said that then he shall with a voyce and with the sound of a Trumpet awake the dead and gather all the living Saints together both the raised dead and changed living and forthwith they shall be caught up to meet Christ but the rest of the dead men shall not live again until a thousand years after Revel 20.6 7 8. neither shall the living which have not before prepared themselves to meet the Bride-groom by walking in his wayes and keeping his Ordinances be taken up but shall be left upon earth there is none but those that are accounted as Eagles that shall be with Christ for where the carkas is there shall the Eagles be gathered together that is where Christ is thither will his body namely the Gospel Church or his bride be and this is clear from many Scriptures that the Saints shall be first raised and caught up before the rest of the dead or living as I before in this Book have proved at large and thus I pass this fourth
particular and come to the fifth which is Fifthly The fifth thing is the place into which the Woman is to flie and that I understand is into the Wilderness of Moab that she is to flie into a Wilderness is clear where she is to be hid from the face of the Serpent and to be nourished by the Lord that is by the Lords appointment and that he hath appointed her to flie from the Serpent that she may be hid from his face is clear from the words of the Text Revel 12.14 And secondly we may as plainly know what place she was to hide in or what place was to be her hiding place if we peruse the Scriptures as first that we may see that Moab or the Wilderness of Moab was to be her hiding place read Isa 16.1 3 4 5. in these words Send ye the Lamb to the ruler of the Land from Sela to the Wilderness unto the Mount of the Daughter of Zion take counsel execute judgement make thy shadows as the night in the midst of the noon day hide the outcasts bewray not him that wandreth Let my outcast dwell with thee Moab be thou a cover for them from the face of the spoiler for the extortioner is at an end the spoiler ceaseth the oppressors are consumed out of the Land And in mercy shall the Throne be established and he shall sit upon it in truth in the Tabernacle of David judging and seeking judgment and hastening righteousness c. From these words we may see that as God hath appointed the Woman to flie from the face of the spoiler even so he hath shewed us the place where even in the Wilderness of Moab there is the Lamb or the Present to be sent even to the Wilderness unto the Mount of the Daughter of Zion and that we may know also what Wilderness it is that the Lord sends the Woman into that she may hide her self from the face of the spoiler he tels us it is the Wilderness of Moab saying hide the outcast bewray not him that wandreth let my outcast dwell with thee Moab be thou a cover for them from the face of the spoiler From whence we may plainly see that the place that God had prepared for the Woman to flie into from the face of the Serpent was the Wilderness of Moab I could shew if time would admit how the Lord brought them thither it being as it were a type of things to come when they came out of Egypt when Edâ—m gave them not leave to pass thorow their country it being the place where Balaam was sent for to curse them by Balick King of Moab and what deceit Balick used as a means to destroy them by the counsel of Balaam all which was types of that which will be done to them in the latter day by Moab which causeth the Lord to complain in the very next verse Isa 16.6 against Moab saying we have heard of the pride and wrath of Moab and indeed there be many places as the foregoing chapter and many prophesies more speak of Moabs destruction because of his pride and cruelty against Israel so that the Lord will cause a Star out of Jacob and a Scepter out of Israel to destroy them at last according to Balaams Prophesie Num. 24.17 or at least to smite the corners of Moab and bring them down and this wrath of Moab to Israel is prophesied in several places as in Zeph. 2.8 9 10 11. and in many more but I leave this particular saying according to the text Revel 12. and Mich. 4 the woman was to go or flie out of the City into the field or Wilderness of Moab and to dwell there and Moab to be a hiding place to her from the face of the spoiler where she shall dwell in the field the time before spoken of and then go to Babylon and there be delivered according to the word of the Lord by Mich. 4. and thus we see that the Woman is to flie into the Wilderness yea God hath provided the place for her and allured her thither and will nourish her there Revel 12.17 Hosea 2.14 there is many Scriptures that proveth her being in the Wilderness and also it sheweth what Wilderness it is and that it relates to the very time of the end of Jacobs troubles is very clear I shall cite the Scriptures relating to this thing and so enter upon the sixth particular Isa 32.13 14 15 16 17 18. chap. 43.19.20 Hosea 2.14 Psal 55.5.6 and 74.9.14 and 120.5 Ezek. 20.34 35 36. chap. 34.25.26 Mich. 4.10 Isa 16.1 compared with the 4. chap. 35.1.6 Cant. 8.5 thus desiring thee to search into those Scriptures wherein thou maist see that the Woman before spoken of shall have a place prepared of the Lord in the Wilderness of Moab he having as it were bespoke or took up her quarters before hand saying Moab be thou a hiding place or let my outcast dwell with thee be thou a cover for them from the face of the spoiler and there he speaks comfortably to them and takes away all imperfection from them there that the lame man may leap as an Hart and the feeble amongst them as the Angels of God for there will the Lord speak with them face to face and they shall lay their hands upon Edod and Moab and the children of Ammon shall then obey them So shal he get them fame in all places where they have been put to shame Zeph. 3.19 20. And thus I come to the sixth particular which is the time of her abode in the Wilderness Sixthly As for the time of the Womans abode in the Wilderness and the trouble of the remnant of her seed which remain in Jerusalem I understand to be three years and an half in which time the two witnesses shall prophesie in sackcloath and that it is so read Revel 11.2 3. compared with chap. 12.6.14 and Dan. 7.25 chap. 12.7 in these words And to the Woman was given two wings of a great Eagle that she might flie into the Wilderness into her place where she is nourished for a time and times and halfe a time from the face of the Serpent Hide my outcast let my outcast dwell with thee Moab be thou a cover for them from the face of the spoilers and the Woman fled into the Wilderness where she hath a place prepared of God that they should feed her there a thousand two hundred and threescore dayes Send ye the Lamb to the Rulers of the Land from Sela to the Wilderness to the Mount of the Daughter of Zion for the Wilderness and Solitary placâ— shall be glad for them for in the Wilderness shall waters break out and streams in the Desart no Lyon shall be there nor ravenous Beast but the redeemed shall walk there c. Isa 6.1.3.4 chap. 35.1 6 9. From these Scriptures we may see that Moab is the Wilderness or hiding place for Zion into which she is to flee to be hid from the face of the
spoiler or Serpent and the time we also see to be a time and times and halfe a time or a thousand two hundred and threescore dayes or as it is in chap. 11.2 3. called forty and two months which being accounted according to the Jews account thirty dayes for a month it amounts just unto three years and an half for a thousand two hundred and threescore dayes makes forty and two months and forty and two months makes just three years and a half so then the time of Jerusalems being trod under foot and of the wearing out of the Saints of the most high namely the remnant of the Womans seed which abode in Jerusalem and of the Womans abode in the Wilderness is just three years and a half and not a thousand two hundred and threescore years as Mr. Henden and some other expositers saith and further to prove that it is but three years and a half according to the litteral account both in Daniel and the Revelation and not so long a time as before mentioned I shall give a few reasons drawn from the Scriptures to prove it and the first is First Because the scripture saith that the seventh head which is the eighth and to go to perdition which is the man of sin or the Assyrian or vile person or the spoiler that when he cometh forth to raign that his time is but short that is he shall continue but for a short space as a seventh but is to be the eighth is the same that is to wear out the Saints of the most high and it shall be gien into his hands for a time and times and the dividing of time read Revel 17.10 11 12 13. compared with Dan. 7.23 24 25 26 27. so that the seventh head is to have but a short space or time to raign and also the eighth spoken by St. John is to continue but a short space even a Time and Times and half a Time spoken of by Daniel which is just three years and a half as I before in this Treatise have proved by shewing what is to be understood by TIME and TIMES and half a TIME comparing the word TIME and TIMES with the seven TIMES which was the seven years of Nebuchadnezzars being cast out into the open field and eating grass with the Oxen until he did acknowledge the Lord only to rule in the Kingdomes of men and giveth it to whom soever he will Dan. 4.25 So then the TIME is to be understood one year and TIMES in the plural number is to be understood two years and the half TIME or dividing of TIME is to be understood half a year according to the true account of Daniel from the word TIME or TIMES the which amounts to no longer Time than just three years and an half which is that short space that St. John speaks of the Beasts continuance in troubling the Saints or the sealed number Secondly The Time further appears to be but three years and an half because as it is called one thousand two hundred and threescore dayes even so it is also called FORTY AND TWO MONTHS which is just three years and a half and also a Time and Times and half a Time being compared with Forty and two Months sheweth clearly what Time is to be understood by the one thousand two hundred and threescore dayes that it is just three years and a half Thirdly It further appears to be but three years and a half and not so long as a thousand two hundred and threescore years that Jerusalem shall be taken and troden under foot and the people persecuted because this taking of the City and treading of it under foot is to be after the measuring line hath passed over the City in the latter dayes as I before have shewed that when Judah cometh out of her long captivity then shall she sit upon the repairing of her breaches and before she hath finished her Walls and outward Court there shall be a stop put to it by the Antichrist as it was in the dayes of Judah coming out of Babylon that there was a stop in their building in the dayes of Syrias until the dayes of Darias which was a type of this stop and hinderance in the work as I before have shewed so then if we consider this interruption of Israel and the time when even when they be newly brought out of captivity according to the Prophet Ezekiels words Chap. 38. it clearly sheweth us that the time must be very short agreeing with the Prophet Zechariahs words Chap. 14.1 2 3. which saith Behold the day of the Lord cometh and the spoil shall be divided in the midst of thee and I will gather all Nations against Jerusalem to battail and the City shall be taken agreeing with Revel 11. which saith The holy City shall they tread under foot forty and two months then shall the Lord go forth and fight against those Nations as he fought in the day of battail and his feet shall stand in that day upon the Mount of Olives This being well observed may clearly be seen to be a thing falling upon Israel in the latter dayes and that the time of their trouble THEN after their great and long time of being scattered amongst the Nations shall be very short and not exceed the time of three years and a half Fourthly and lastly It appears to be but a very short time namely the time before mentioned because the two Prophets are to prophesie all the time of the Womans flight to establish the remnant of the Womans seed and to smite the Antichrist and his followers with plagues as Moses and Aaron did smite Pharaoh King of Egypt for his wickedness against the Children of Israel and that the two Prophets or Witnesses are to Prophesie all the time of the Womans flight and abode in the Wilderness and of the holy Cities being trod under foot is clear from the words of St. John Revel 11.2 3. in these words The holy City shall they tread under foot forty and two months and I will give power unto my two Witnesses and they shall prophesie a thousand two hundred and threescore dayes cloathed in sackloth From whence we may see that the time of the Womans flight and abode in the Wilderness and the persecution of the Remnant of her seed which remain in Jerusalem is but for the space of three years and a half because as it is called but for a short space and forty and two Months Time and Times and half a Time even so it is but to endure for the time of the prophesying of the two Prophets in Sackcloth which cannot be long much less one thousand two hundred and threescore years nay it is but the just time that the Scripture calls it take it either way namely a thousand two hundred and threescore dayes or forty and two Months or Time and Times and dividing of Time which is just three years and an half as before said And thus I
thing represented or the figure of the thing called by the name of the thing figured and hence we may see although I could say much more of things of this nature that both Christs words and also Johns were true Christ calling John Elias it s to be understood John was a figure of Elias or represented Elias not only coming in the power and spirit of Elias but he being a forerunner of Christ in his first day to perswade the Jews to obedience to Christ as Elias is to be a forerunner of Christ in his second day namely the Great Dreadful day of the Lord and to perswade and establish the Jews in their waiting for their King Jesus and their obedience unto him And secondly Johns words are true also where he saith I am not Elias that is he was not that Elias really or simply understood that they looked for although he was a type of him and might by Christ be called by his name as well as the bread which Christ brake might be called his body or the pictures of Cherubims called Cherubims and Christ called David and many such like things that borrow their name from the things which they represent and thus much briefly by way of Answer to the Objection and the reconciliation of the words of Christ and the words of John which seemingly contradicts each other but being understood accordingly as they were spoken they agree together so then still it remains that Elias is to come before the GREAT AND DREADFVL DAY of the Lord and that it is to be Elias really so understood I give these reasons which before have been mentioned in general in a short and brief method First John the Baptist was not the real Elias as I think all will confess for he was the Son of Zacharias and Zacharias had a commandement from the Lord to call the name of his Son not Elias but John Luke 1.13 But ELIAS is to come as hath been proved before the great and dreadful day of the Lord. Secondly John the Baptist was not the forerunner simply so considered of the great and dreadful day of the Lord for that day that John was a forerunner of was the day of Christs sufferings and not the day of dread unto his enemies so as it will be in that day that the chief Captains and great and mighty men of the earth shall call to the Mountains to fall upon them and hide them from the presence of the Lamb for the great day of his wrath is come say they and who can stand but Elias is to be the forerunner of the great and dreadful day of the Lord. Thirdly The hearts of the Fathers shall be turned unto the Children and the hearts of the Children to their Fathers in that day which yet are at a distance for Christ sake so that the parents hate their Children and Children shall betray their parents to death for Christs sake although it be not denyed that John in a measure was a type of Elias in that thing according to the saying of the Angel to Zacharias Luke 1.13 18. For all men did account John a Prophet and he preparing the way of the Lord all Judah and Jerusalem came out to him to be Baptized of him in Jordan and yet notwithstanding afterwards were at great variance about Christ some saying that he was a good man and others saying nay he hath a Devil and is mad and after that laid violent hands on him and crucified him and the distance was so great that many families even Parents and their Children have been and are at a distance about him and so will be until that day of the coming of Elias and then the hearts of the Fathers shall thorowly be turned unto their Children and the hearts of the Children unto their Fathers and envy shall depart from Ephraim as before said which brings me to the fourth last reason to prove Elias one of the two Witnesses which is Fourthly Because the same judgments which was brought upon the earth by Elias when he was upon earth shall be again brought upon the earth by the two Prophets or witnesses Revel 11.6 compared with James 5.17 1 Kinge 17.1 which bespeaks such a thing as though Elijah should be one of those two Witnesses if we also consider that these Witnesses must be slain and therefore must be such as never yet have tasted of death because it cannot be rationally imagined that those Prophets which are so to die are any of the Prophets which are dead and shall be raised from the dead and then be slain again I speak this because some have supposed Moses to be one of these two Prophets which in reason cannot be so neither do I find any Scripture warranting any such thing neither do I find any where in my most serious search of the Scriptures of any extraordinary Prophets namely such Prophets as is mentioned in Revel 11. to be borne in the last dayes when this prophesie is to be accomplished but Elijah never yet was slain but was caught up to Heaven in a whirle-wind and so at present I shall leave this and pass to the next thing which is to shew my opinion who it is that is the other Prophet because the Text saith that there is to be two Prophets or two Witnesses which are to prophesie in sack-cloth and as to the other Prophet I shall be very brief because I do not find any such Objection as I meet with against the fore mentioned Prophet namely against Elias and therefore I shall briefly shew my opinion and leave it Secondly As for the other Prophet which is to be a fellow companion with Elias I understand to be John that holy Apostle the beloved Disciple of Jesus which leaned upon his breast at Supper for as Elias was a man highly in the love and favour of God although hated by men and persecuted and banished even so was John dearly beloved of God although hated and banished from men yet the Lord Jesus dealt with him by manifesting of himself to him as God did to Elijah when he fled from the face of Ahab and Jessibel 1 Kings 17. and Chap. 18. but being in hast I pass many things which otherwise were necessary to be spake by way of parallel and come to shew the reasons why I understand John to be one of the two Witnesses spoken of in Revelations the 11. which are these First because when John writ the Gospel of Christ which was supposed to be thirty years after the ascention of Christ it was then reported amongst the Disciples that John was not to die John 21.23 and yet at that time they had the spirit of the Lord to teach them But if it should be objected and said that John saith not that Christ said he should not die but what if I will that he tarry till I come what is that to thee fellow thou me signifying Peters death To which I answer and say that it is true
for ever and ever Revel 11.11 12 13 14 15 16 17. But if it should be doubted whether the two witnesses should be slain in Ierusalem because it is said that their dead bodies shall lie in the streets of the great City which spiritually is called Sodom and Egypt where also our Lord was crucified Answ It is clearly seen to be Jerusalem because it is said where our Lord was crucified and it is called Sodom because of their uncleanness for as the men of Sodom gave themselves up to fornication and to follow strange flesh even so shall it then be in Jerusalem that the wicked and ungodly Gentiles viz. Goggs Army shall ravish the women in the streets Zech. 14.2 and give themselves up to uncleanness and hence it is called Sodom and secondly it is called Egypt because of the slavery of the Jews and their hardships which they suffer in that time under the Antichrist of which there bondage captivity under Pharaoh King of Egypt was a type and so in respect of cruelty slavery and bondage it might fitly be called Egypt and so it is called spiritually Sodom and Egypt and yet it was where our Lord was crucified if it should be supposed to be Rome because our Lord suffered under the Roman power it is denyed upon these two reasons the first is because it is not the power under which our Lord was crucified but the place where our Lord was crucified that the two Witnesses were slain and secondly Rome is to be destroyed before by the same ten Horns that are upon the Beast have given their power unto him even they shall hate the Whore viz. Rome and make her desolate and burn her with fire Revel 17.16 17 18. And thus I shall leave these things to thy serious perusal desiring thee courteous Reader to inlarge it in thy meditations for although I have been necessitated to be very brief yet by this little which hath been said thou maist understand the scope of it more at large because when thou readest the Prophets they will further instruct thee in these things when once thou hast the knowledg of it in thy mind if it be but in a small measure and thou maist see in short who the Woman is which is to flie into the Wilderness and what her Man-child is and who are the remnant of her seed what Wilderness she is to flie into and how long she shall abide there and who the two Witnesses are and of their Prophesying and to whom and how long and of their being slain and the place where And thus desiring the Lord to inlarge thy understanding in the knowledge of the Mysteries of Christ and to guide thy feet into the way of peace and to bring thee into his everlasting Kingdome thorow Jesus Christ to whom be ascribed as is due all Power Might Majesty Dominion and Praise now and for ever Amen EIGHTEEN QUERIES ANSWERED Being desired by a Letter from a Friend and Brother in London to answer some Queries propounded therein I shall in a brief way give my Answer unto them shewing my opinion concerning them Christian Friend and my dearly beloved Brother in the Lord I Shall answer thy desire in Answering of thy Queries although I know that all the Queries propounded are not such things as thou wants satisfaction in but I understand as thou in a measure hath signified to me by Letter that in some of them thou rather aimest at the satisfaction of some other person or persons but however it be whether thy self or others yet I shall at all times according to the measure of the gift of God unto me be willing to impart it unto others that I may be a good Steward of God not hiding my Talent in a Napkin And thus I come to the first Query which is Query 1. Whether the Man of Sin or the Antichrist shall arise before the Children of Israel return to build their City and Temple Answ The Mystery of Iniquity did work in the Apostles dayes and also doth in our dayes the which fits a People for that work 2 Thes 2.7 But it appears that he shall not be risen unto his height or Congregated together into a Body until the Jews are returned and have builded although not finished their Walls or outward Court Zech. 38.7 8 17. Dan. 7.8 23 24 25. Chap. 8.22 23. Revel 17.8 11 12 13. Joel 3.1 2 3 9 10 11 12 13 14. Time would much fail me to open these Scriptures and compare them together with others which relates to this thing but remember the little Horn or the eighth is of the seventh and to appear in the very latter dayes at the end of the fourth Kingdome and the fifth Kindome is the Kingdome of Christ and thus I pass to the second which is Quer. 2. Whether the Man of Sin shall be of the Assyrians Answ Yea it doth appear that the Man of Sin shall be an Assyrian from these Scriptures Isa 10.24 25. Chap. 14.24 25 26. Chap. 30.30 31. Micah 5.5 6. Time also would fail me to shew you how Salmonazer King of Assyria took the ten Tribes out of Samaria in the dayes of Hosea and of Senacharibs coming up against Judah in the fourteenth year of the raign of Hezekiah King of Judah and of the Angel of the Lord smiting the Camp of they Assyrians a type of their destruction in the latter dayes upon the Mountains of Israel and further observe that Ezekiel calls Gogg and his company which is to be understood the Man of Sin those of the North Quarters Ezek. 38.6 And that these are considered of and relating to Assyria it being called the North is clear from Zeph. 2.13 And thus I pass to the third which is Quer. 3. Whether the Jews shall return and build anew that City and Temple that Titus Vespatian demolished Answ That there is to be a City and Temple built I have before proved but thy Query lyeth in these words as I understand Whether it be the same that Titus demolished yea or nay To which I say that it appears to be the same that is to say the same both in respect of the form and place for it is to be built upon the old Basis and that it is to be understood the building or repairing of it demolished by Titus is clear because it is said They shall build the old WASTES they shall raise up the former desolations and they shall repair the waste Cities the desolations of MANY GENERATIONS Isa 61.4 Chap. 58.12 Jer. 30.18 19 20. And the Temple is to be built according to the old pattern Ezek. 40. to Chap. the last But if it should be objected that this Prophesie is already fulfilled I should desire to know when for here is mention of the ten Tribes to have their place in this City then as well as the two Tribes and that was not fulfilled when Judah came out of their captivity in Babylon but this Prophesie relates to the time