in dying thou shalt die And so I pass to the second Reason to prove That Adams sin did not make him guilty of nor liable to the second Death which is Reas 2. Because Adam had no second life promised neither had he need of it while he stood in his Innocency and only a second life presupposeth a second death for a man cannot lose more than he hath to loose which was but only one life for the other came by Jesus Christ who did by death abolish death and brought life and immortality to light to which add this That if Christ had not died and also risen from the dead there had been no Resurrection and then having no second life there had been no second death for as by Man came Death so by Man came the Resurrection from the Dead So then it was Gods love to give man life and put him into that happy condition in Paradice but it was mans sin that brought death and a deprivation from that happy estate and condition it was Gods renewed love and unsearchable wisdom and mercy to bring man out of that Condition by a Resurrection from the Dead to a second life and happy estate but it is mans unsufferable perpetual wickedness which brings upon him the second death for this is THE condemnation that Light is come into the world and men love darkness rather than light Joh. 3. And thus we see that there was no second life in Paradise to be lost and therefore that sin purchased not the second death And so I pass to the Third Reason to prove That Adams sin did not make him guilty of the second death which is Reas 3. Thirdly Because if Adam had been guilty of the second death and that was the death intended where it is said in dying thou shalt die then Gods Justice had not been satisfied unless Adam had died the second death and all that were made guilty by that sin but none did die the second death for that sin committed in Paradise although the first death or a change which is as death passeth upon the Righteous as well as the Wicked and that if they had been made guilty of the second death they should also have died the second death is because the Scripture saith That God will by no means clear the guilty Exod. 34.7 But if God did send Christ to take away the second death so that many taste it not and none taste it for that sin committed in Paradise Rom. 5.18 then God did use a means to clear the guilty and so his word is Yea and Nay and not Yea and Amen but it being the guilt of the first death God spares not his own pretious Ones but we must needs die and be as water spilt upon the ground which 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 2 Sam. 14.14 and in this sense man must die for that sin and so Justice satisfied and so gives way to Mercy And thus I pass to the Fourth Reason to prove That the sin committed in Paradise made not Adam guilty and liable to the second death which is Reas 4. Fourthly Because it argues a change in God in what he hath absolutely Decreed for God did absolutely decree That if Adam did eat that he should surely die and Adam did eat Therefore if that death that God threatned to inflict upon Adam were the second death as some say then God changeth in what he did absolutely Decree for Adam and his are not damned for that sin as is clear from many texts of Scripture as Rom. 5. c. Add this also It makes God to be a Liar and the Devil to speak the Truth which were blasphemy to assert for as God said That if Adam eat he should die so the Devil said They should not die now if this be the second Death there mentioned and Adam not die that death and yet did eat judge who it was that spoke the Truth but it being the first death that God intended in that place Gods Word was fulfilled Adam did so die and so Gods Word was true and the Devil was a liar from the beginning But saith my Antagonist God may alter in his threatnings as in Nineveh and Hezekiah and the like but my Antagonist knows well that I have given him such an Answer unto it that he is not able to Answer time will not suffer me hear to repeat it read my former Book only this in short Consider that before God sent Jonah to Nineveh to proclaim forty dayes and Nineveh shall be destroyed he did decree and declare it That in what instant he spake as touching the destroying of a People if they did repent then he also would repent of the evil that he said he would bring upon them Jer. 18. but Nineveh did repent and proclaim a Fast and therefore God was engaged according to his Word not to destroy them but the case was not so with Adam And also Hezekiah did repent and humbled himself with mourning and so God was constrained to hear and answer his desire according to his Word Hence he had Mercy on the House of Ahab when he humbled himself yet God changeth not in what he hath Decreed but doth Decree to alter the Dispensation of Mercy and Justice according to his Creatures actings And thus I leave the Objection having Answered it before and also the Reason and come now to the Fifth Reason to prove That Adams sin did not make him guilty of or liable to the second death which is Reas 5. Fifthly Because Adam was but a natural man and had but a natural life and yet should have lived for ever by eating of the Tree of Life had he not sinned but when he had sinned and thereby deprived himself of the Tree of Life then in respect of Mortality he had no prehemenence above the Beast of the field Eccles 3.18 19 20. And that he was but a natural man read 1 Cor. 15.44 45. Moreover know as aforesaid That there was no Promise of a second life till after the Fall and therefore God could not threaten man with the loss of that which he had not given or promised to give unto him and therefore that sin in Paradise could not make Adam guilty of the second death because he never had a second life or a promise of it in the state of Innocency neither sinned he against the new Covenant or God manifest in Christ which brought the second life and therefore not guilty of the second death And so I pass to the Sixth and last Reason to prove That Adams sin made him not guilty of the second death neither was that death intended by God either in the threatning or in the sentence Reas 6. Sixthly and Lastly Because that death which entered into the world by Adams sin passed and reigned over all men from Adam to Moses Rom.
5.12 13 14. in which time lived Abraham Isaac and Jacob and Noah and Lot and several others over whom the second death had no power and yet that death which Adam purchased by his sin passed upon all men and also reigned over them which sheweth That the wages of Adams sin in Paradise was but the first death for that death Abraham Isaac and Jacob and the rest tasted of and so it reigned from Adam to Moses over them that had not sinned after the similitude of Adams transgression that is against a prescript Law upon penalty of death which proveth That it was Adams sin and we in him which brought that first death upon us but as for the second death it reigned not over those holy men that lived between Adam and Moses neither doth it pass or reign over any till after the Resurrection and the eternal Judgement for THEN shall the Wicked be cast into the Lake of Fire which is the second Death Rev. 20.12 13 14. So then that Death which entered into the World for Adams sin the which all tasted of from Adam to Moses is seen to be no other death but what God threatned and pronounced in the sentence namely Dust thou art and to Dust thou shalt return even the first death And thus I pass to the Answer of some few Objections offered by my Antagonist And the first is a Quotation Romans 5.16 with Chap. 8.1 Object 1. The offence of one sin came upon all to Condemnation i.e. Damnation compared with Rom. 8.1 Answ This Quotation hath been already Answered yet I shall speak a few words to it in this place which is That the word Condemnation is used for the first death as well as for the second as in Luke 23.40 And it is used indefinitely in Rom. 8.1 There is therefore no Condemnation to them that are in Christ Jesus it may be read there is therefore no death to them that are in Christ Jesus But you will say Yea the Righteous do die the first death But if you take notice Paul is shewing in that place that Christ delivereth from that body of death and in Christ we have victory and shall conquer the grave and so in that sense there is no death to the Righteous for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being an adverb is undeclined but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same only it being declined may be read Judgement or Punishment or Death and you do only say the words differ but give no Reason worth a figg to prove it only you say that one sin was against Man and the other against God your meaning is The Malefactors sin was only against Man and Adams against God But I pray be serious do you not think that the Malefactor sinned against God Or is not Murder or Stealing or the like a sin against God What means this Discourse if it argue not gross ignorance I am very much mistaken in my Judgement But looking a little forth I find you citing an old Argument of Mr. Perkins's which is That sin that is committed against an infinite God deserveth an infinite punishment but Adams sin was such Ergo Where art thou Hammon saith my Antagonist To which I Answer and say That it is not our Question what Adams sin deserved but what the punishment was which God was pleased to inflict upon Adam for that transgression the which I before have proved to be but the first death and such like punishment And also I do say and have said That Adams sin was so great that it caused him to lose all that God gave him and to lay his honor in the dust and yet notwithstanding it made him no more guilty of the second death than the Beasts which touched the Mountain and therein offended God and must be thrust thorow with a Dart and yet lost no more than what it had to lose Heb. 12.20 And if I should deny your Major Proposition you would be troubled to prove it because Mr. Perkins hath not done it already for you And whereas you ask by way of a jear Where I am I could tell you That I may be found through Mercy at my Native place although as for your part if I should ask where you are as in reference to either your Judgement or Habitation men know not and it is possible you care not they should know where you are to be found but this by degression I pass and come to the Third Objection which is say you Object 3. If Adam brought but a temporal death on men then Christ died but a temporal death to satisfie God Answ That Christ did not die the second death that is to say Christ did not suffer in the Lake of Fire and Brimstone is clear for if he had he had been irrecoverable Take notice that there is a great gulph fixed so that those that once come into that place take heed cannot go thence any more Fie fie what did Christ suffer in Hell with the Devil and Damned spirits No surely although your Creed have taught you so to beleeve And whereas you say That Christ was made a Curse for us it is acknowledged that he was hanged upon a Tree and cursed is every one that hangeth upon a tree But I hope that it is but a temporal curse for otherwise there be many of the Saints that have so suffered and then are in a cursed estate and condition if your opinion be true but it is not And whereas you say That my Opinion makes Children but a little beholding to Christ for if he had not come they had died but a temporal death and so they do still To which I Answer and say It is true that if Christ had not come they had died but a temporal death for that sin committed in Paradice and also that they do die a temporal death notwithstanding and yet your Conclusion false for Christ is very beneficial to them notwithstanding so that if I had the tongue of men and Angels I could not express it as I should do Time is pretious take this in short That Christ brings them to a resurrection and brings all the glory that is spoken of in the Scripture to be there portion at the other side of the grave I could be very large but I must speak now by figures as we say and not by words at length and leave you and the Reader to enlarge it in your understanding And for as much as you desire me to inform you what should have become of the soul of man I shall shew you my opinion about it and the grounds and reasons from the Scripture and if I be mistaken in it I hope some sympathyzing tender heart will be as ready to inform me better in it as the captious Spirit will be to cavil at it and I hope I shall receive such information with humility of mind and thankfulness of heart and so I pass to the Subject of Discourse
page 64 to page 75. M Of Mans Mortality and how far page 35. to page 51. O Original Sin and what punishment it brought upon Adam and his posterity page 27. to page 34. And how all the Statutes and Ordinances of the Lord Jesus are perpetuated and to remain practicable to the Worlds end page 106. to page 118. Of Objections against the perpetuity of some of Christs Ordinances Answered page 119. to page 181. Q Of several Queries Answered page 209. to page 216. R Of the Resurrection of the Body page 51. to page 63. Of the Raign of our blessed Saviour with his Saints upon Earth page 76. to page 99. S Sprinkling proved not to be Baptism for several Reasons page 3. to page 5. W Of the Womans Travelling and bringing forth the Man-child and who it is and of her flight into the Wilderness and what Wilderness it is and how long she shall remain there and of the Persecution of the Remnant of her Seed and who they be page 181. to 200. Of the two Witnesses Prophesying and who they are page 200. to 208. ERRATA PAge 3 4 5. read Anon for Canaan p. 15 l. 27 r. fall f. full p. 36. l. 13 r. Job 14.7 c. f. John 4. p. 38 l. 11 r. God f. Christ p. 38 l. 34 r. infused f. Inferred p. 39 l. 7 r. God f. Christ Jesus p. 94. l. 9 r. John f. Jesus p. 121 l. 25 r. how f. though p. 132 l. 31 r. there f. the p. 133. l. 16 r. should p. 139 l. 7 p 141 l. 17 18. add this although the outward Court was taken and the City trod under foot yet no man could enter into the Temple to deface it p. 145 l. 17 r. not utterly destroyed although defaced and trampled upon p. 146 l. 29 r. naturally p. 148 l. 1 r. brought in p. 150 l. 28 r. false f. face p. 153 l. 21 r. marvellous p. 157 l. 25 r. order f. word p. 158 l. 13 r. Babellish f. established p. 161 l. 30 r. Iohn only excepted p. 165 l. 10 r. Mystery f. Ministry p. 174 l. 1 r. Jayl f. vail p. 175 l. 16 r. was not the Church p. 176 l. 24. 30 r. shoke f spoke p. 182 l. 27 r. Jayl f. Valey p. 197 l. 1 r. Edom p. 211 l. 13 add such p. 213 l. 26 r. dissolution f. desolation p. 215 r. came not Mend in thy reading some other places for I would have perused it more nicely and mended some other small faults and Parenthesi's but wanted time Truth and Innocency Prevailing against Error and Insolency SIR I Am come to the Examination and Tryal of that which you call Truths Conflict with Error and find it to be no other but Error and Insolency striving against Truth and Innocency as will appear to the impartial Reader when he compares your pretended Answer with my former Book but indeed as for an Answer to my Book it is none as I before have said for the greatest part of it is but a writing over again what you have formerly written and is already answered and therefore I shall be brief in the Answer because Tautolligies suit not with my spirit Answ And first I take notice that you see your self at a loss by granting that Christ's Baptism was by plunging in water because I have said That if Christ's Baptism were by Dipping or Plunging and he left us an Example that we should follow his steps then we ought also to be dipped or plunged but you say I read the Sentence in your parenthesis amiss may you not be ashamed so to say seeing it is plain to be read in your Book your words are these Christ only was plunged with the Spirit receiving it without measure so was his water Baptism these are your very words with your parenthesis pag. 3. lin 2. and so I leave him that reads to judge whether you do not confess that Christ's water Baptism was the same with the Baptism of the Spirit which you say was by plunging Object And whereas you say That Christ went up into the mountain and yet not covered in the earth and so he went into the water and yet not covered with it Answ To which I Answer and say That it is not said that Christ was Baptized in the Mountain but it is said that he was Baptized in the Water and so it was said of Philip and the Eunuch But it will he granted that Christ might go many times into the water and yet not be covered in it but it cannot be imagined that John could dip or plunge or over-whelm or sink as the word Baptizo will render it Christ into the water and yet Christ not covered in water And besides all this the proper signification of Baptism is a Burial and Resurrection as I before have shewed yet notwithstanding I shall give a few Reasons here to prove that Baptism is dipping or plunging And the first Reason is Reas 1. Because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendereth no other thing as a proper derivation but mergo or immergo which is to dip to plunge to overwhelm to thrust into the water or to sink and such like words as these which sheweth that the person Baptized is to be covered in water Reas 2. Secondly Christ was so baptized namely plunged as you have affirmed in your former Book and we are to follow his examples therefore are to be covered as Christ was in Baptism Reas 3. And Thirdly it signifieth a Burial as saith the Apostle Paul Rom. 2.4 Col. 2.12 and a man cannot be said to be buried unless he be covered with earth or the like Object And this brings me to the Answer of your Objection p. 7. where you say That Christ was buried in a rock and had no earth to cover him and therefore it cannot be proved say you that persons baptized must be covered in the water Answ To which I Answer and say That Christ was covered is clear for his body was put into a new Sepulcher and a stone rowled against the door or mouth of the Sepulcher for in that age it was usual to bury the dead in Sepulchers which are as our Graves and that his body was covered is evident because when Mary came early in the morning to the Sepulcher although the stone was rowled away from the mouth yet she was fain to stoop down to look into it to see whether she could see Jesus implying that the earth covered him out of her sight but I need not trouble my self to prove that which is so clear for the Scripture saith although I suppose you had forgot it That as Jonah was three dayes and three nights in the Whales belly so shall the Son of man be three dayes and three nights in the heart of the earth Matth. 12.40 So then as Jonah was covered in the Whales belly so was the Son of man covered in the heart of the earth from whence
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
Christ to be revealed from Heaven which is the glorious estate of Christ and the Saints upon earth which hath been foretold by the mouths of the Prophets and also of the Lord Christ himself and his holy Apostles that through their words together with the holy Spirit sent down from God into our hearts which bears witness to the same truth we might have strong consolation thorow laying hold upon the hope set before us and therein wait for the Son of God to be revealed from Heaven who is heir of all things even the world present and that which is to come thorow whom also we have obtained by promise an inheritance being predestinated to be made Kings and Priests and to raign upon the earth And in order to the clearing of this truth I shall lay down this Point or Position which is That Christ and the Saints are to receive and possess a Kingdome and raign upon Earth This I shall prove first by plain text of Scripture and secondly by reasons drawn from Scripture and thirdly the manner how Christ shall take the Kingdome fourthly a few words as touching the distance of time between the Resurrection of the just and unjust fifthly the place of Christs Kingly seat sixthly how long Christ shall raign and the estate and condition of the wicked in the time of Christs raign And first to prove That Christ and the Saints are to receive a Kingdome and to raign upon earth which is clear from the Scriptures proved for so saith the Prophet Dan. 7.13 14 18. in these words And I saw in the night a vision and behold one like the son of man came with or in the cloudes of Heaven and came to the ancient of dayes and they brought him neer before him and there was given him dominion and glory and a Kingdome that all People Nations and languages should serve him his dominion is an everlasting dominion which shall not pass away but the Saints of the most high shall possess the Kingdome for ever From these words we may safely conclude That Christ and the Saints shall receive and possess a Kingdome and raign for so saith the Prophet Isai 32.1 in these words Behold a King shall raign in righteousness meaning the Christ and Princes meaning the Saints shall rule in Judgment To which also agreeth the words of the Prophet Obadiah vers 21. which saith And Saviours shall come upon Mount Zion and Judge the mount of Esau when the kingdome shall be the Lords And that this kingdome shall be upon earth and the Saints raign with Christ there you may take notice of these Scriptures for the proof and so I shall pass to the reasons drawn from Scripture the Scriptures are thus read He maketh warr to cease to the ends of the earth he breaketh the bow and cutteth the spear in sunder be still and know that I am God I will be exalted amongst the heathen I will be exalted in the earth Clap your hands all ye people shout to God with the voyce of triumph for the Lord most high is exalted he is exalted he is a great King over all the earth he shall subdue the people under us and the nations under our feet God is gone up with a shout the Lord with the sound of a trumpet sing praise to God for God is the king of all the earth God raigneth over the heathen for the shield of the earth belongeth unto the Lord for behold he cometh to Judge the earth the Lord raigneth bring those mine enemies that will not that I shall raign over them and slay them before me Psal 98.9 and Psal 99.1 Luke 19.14 27. From these words we may see that Christ and the Saints shall receive and possess a kingdome and raign upon the earth for it is plain from what hath been said that the shield of the earth belongeth unto Christ and that he shall raign upon earth the which as yet he never did but was as a servant unto all men when he was upon earth and did also suffer which is a vast difference from raigning but he shall take to himself his great power and raign and so shall his people as they now suffer with Christ or for Christ so they shall raign with him and that their raign shall be upon earth read the word of the Lord for the proof of it as you may find it written by Saint John Rev. 5.9 10. in these words And they sang a new song saying thou art worthy to take the book and to open the seals thereof for thou wast slain and hast redeemed us to God out of every kindred and tongue and people and nations and hast made us unto our God Kings and Preists and we shall raign upon earth From these words with the precedent we may see that Christ and the Saints shall receive a kingdome and raign upon earth the which proveth the truth of the Point before laid down viz. That the raign of Christ and his People c. But as touching the raign of Christ and his people many will consent to but withall say it is to be understood either spiritual here or otherwise in Heaven To which I answer and say That the Saints shall not raign while they live in this mortal body is plain because the Scripture saith that all that will live godly in Christ Jesus shall suffer persecution 2 Tim. 3.12 And also that thorow many tribulations we must enter into the kingdome of God and if so then it is plain that the Saints cannot be understood to raign here because here they are to fill up the sufferings that are behind of Christ and persons cannot be said to suffer and raign at one and the same time And secondly there is not one Scripture that I at present know of nor I believe none else which saith that Christ and the Saints shall raign in Heaven but the Scripture saith that when the Mediator-ship shall be delivered up into the hands of the Father then shall the Son himself be in subjection unto the Father and then shall God himself be all in all but it is plain and I shall make it yet more plain that the Scripture saith That Christ and the Saints shall raign upon earth And now I shall come to give you the Reasons of the Position or Point before mentioned viz. That Christ with his Saints shall possess a Kingdome and raign upon earth and the first reason is Reas 1. Because the Scripture saith it is a Kingdome under and not a kingdome in heaven as you may read in the Prophesie of Dan. 7.27 in these words And the kingdome and dominion and greatness of the kingdome VNDER the whole heaven mark that shall be given into the hands of the people of the Saints of the most high whose kingdome is to be an everlasting kingdome and all dominions shall serve and obey him From whence you may see that there is a day a coming that Christ and the Saints shall receive
and possess the kingdome together and raign under Heaven and if it be under heaven then it doth necessarily follow that it will be upon earth and this text agreeth with that which is spoken by Dan. 2.34 44. in these words Thou sawest till a stone was cut out without hands which smote the Image upon his feet that were of Iron and clay and brake them in pieces and in the dayes of these Kings shall the God of heaven set up a kingdome which shall never be destroyed and the kingdome shall not be left unto another people but it shall break in pieces and consume all these kingdoms and shall stand for ever And the stone shall become a great mountain and fill the whole EARTH verse 35. which meaneth Christ and his people from whence we may see that the Kingdome that Daniel speaks of is to be upon earth because he saith it was to fill the whole earth so then Christ and the Saints are to receive a Kingdome and to raign upon earth Reas 2. Secondly the second reason to prove that Christ and the Saints shall receive a Kingdom and raign upon earth is Because the Scripture saith that Christ and the Saints shall rule the Nations with a Rod of Iron and bruse them like a Potters vessel the which cannot be unless Christ and the Saints receive a Kingdome and raign upon earth for if the received opinion be true that all shall arise together at the last day and at a moment or in a short time one go to Heaven and the other to Hell how then can Christ and the Saints then rule the Nations with a Rod of Iron and bruse them like a Potters vessel for so long as the Saints live in this world they must expect to suffer for Christ and the Gospels sake as saith Saint Paul and Daniel and indeed many Prophets and Apostles that thorow many tribulations we shalt enter into the kingdome of God yea every one that will live godly in Christ Jesus shall suffer persecution and as Daniel saith The same Horn viz. Antichrist made warr with the Saints and overcame them until the Judgment was set and the time came that the Saints were to possess the Kingdome Dan. 7.21 25. Acts 14.22 2 Tim. 3.12 And indeed the nigher to the end there shall be bating one another and betraying one another and the People of God shall be hated of all men for Christs name sake and as Christ saith in this world you shall have tribulation for if they have persecuted me they will also persecute you and this was the portion of the primitive Saints and will be the portion of the lâ—st also therefore in this corrupt body they do not raign but the wicked rule them with rigour but there is a time that Christ and the Saints shall raign over them and rule them with a rod of Iron and bruse them like a Potters vessel which shews that Christ and the Saints are to receive a Kingdome and raign upon earth Now that they are to rule all Nations read Psal 2.8 9. compared with Rev. 2.26 27. in Psal 2. the words are these Thou art my son this day have I begotten thee ask of me and I will give thee the heathen for thy inheritance and the uttermost parts of the earth for thy possession Thou shalt break them with a Rod of Iron and than shalt dash them in pieces like a Potters vessel Thus you see the honour and dignity that God hath given to his Son namely to rule the Nations with a Rod of Iron and this very honour hath Christ given to the Saints as you may read Rev. 2.26 27. in these words He that overcometh and keepeth my works to the end I will give him power over the Nations and he shall rule them with a Rod of Iron and burse them like a potters vessel even as I have received of my Father Here we see the Scripture saith that Christ and the Saints shall rule the Nations with a Rod of Iron which sheweth that Christ and the Saints shall receive a Kingdome and raign upon earth And so I pass to the third reason why Christ and his Saints shall receive a Kingdome and raign upon the earth which is Reas 3. Because the Scripture saith that Christ and the Saints shall inherit the earth now to live on the earth and to have it or possess it as their own inheritance are two things for Abrahams slaves lived in Canaan but they had not the land in possession so was Abraham a sojourner in the land that afterwards he was to receive for an inheritance or possession even so it is with us we are strangers and sojourners in the earth as was our fathers and yet shall have it given into our hands for an inheritance when it is restored into its glory I do not say we shall have no more mistake not For otherwise the first Adam lost some happiness or soverainty that Christ never restores but that Christ and the Saints shall inherit the earth read these Scriptures diligently which saith He viz. Christ shall come down as rain upon the new mown grass as showers that watereth the earth and in that day shall the righteous flowrish and abundance of peace so long as the Moon endureth his dominion shall be from Sea to Sea from the rivers unto the ends of the earth Thus Christ shall come down and inherit the earth They that dwell in the wilderness shall bow before him and his enemies shall lick the dust yea all Kings shall fall down before him all Nations shall serve him Hence we see that Christ is to inherit the earth and the Nations to serve him and now you shall see that the Saints shall inherit the earth also and that Kings shall bow before them and they shall bind them in chains and fetters of Iron for so saith the Scripture Blessed are the meek for they shall inherit the earth and the high praises of God be in their mouths and a two edged sword in their hands to execute vengeance upon the heathen and punishment upon the people to bind their Kings with chains and their Nobles with fetters of Iron to execute upon them the Judgment written this honour hath all the Saints mark that praise ye the Lord therefore wait upon God and keep his wayes and he will exalt thee to inherit the earth when the wicked are cut off thou shalt see it For yet a little while and the wicked shall not be viz. bear rule but the meek shall inherit the earth and delight themselves in the abundance of peace for evil doers shall be cut off but those that wait upon the Lord shall inherit the earth Hence we see that Christ and the Saints are to inherit the earth and to exercise authority in government over Kings and this honour is not peculiar to a few of the Saints only but it belongs to all of them even to the beggar upon the dunghil for this honour hath ALL
the Saints praise ye the Lord Psal 149.8 9. Psal 72.5.6 7 8 9. Psal 37.9 10 11. Mat. 5.5 From which reason and Scriptures appeareth plainly that Christ and the Saints are to receive a Kingdome and raign upon earth And so I pass to the fourth reason to prove that Christ and the Saints shall receive a Kingdom and raign upon earth which is Reas 4. Because God hath promised to restore the Kingdom to Israel and their Judges as at the first which were men that judged them in righteousness even holy men and Christ sheweth us that he and those that obey him are to be Judges over the twelve Tribes of Israel now this is not to be understood in a spiritual sense that is to say that there were to be some of the twelve Tribes converted and Christ to rule over them for hear we see the Saints shall judge them that is meant be governors as the Judges at the first which cannot be taken in such a sense for the Saints are not to exercise authority one over another as considered in one and the same body as saith Christ The Lords of the Gentiles exercise authority and they that are cheef bear rule but amongst you it shall not be so but he that is greatest let him be your servant But that the Saints with Christ shall receive a Kingdome and judge the twelve Tribes read Luke 22.28 29 30. in these words Ye are they that have continued with me in my temptations and I appoint unto you a Kingdome as my father hath appointed unto me that ye may eat and drink with me at my table in my Kingdome and sit upon Thrones Judging the twelve Tribes of Israel And as before said this honour shall all the Saints have and therefore saith Saint Paul to the Corinths Know ye not that the Saints shall judge the world 1 Cor. 6.2 4. Luke 22.28 29 30. Isa 1.26 These Scriptures with many more that I could add only I study brevity proveth that Christ and the Saints are to receive a Kingdome upon earth and raign and Judge the Tribes of Israel And so I pass to the fifth reason to prove that Christ and the Saints are to receive a Kingdome and raign upon the earth which is Reas 5. Because the Scripture saith that the Kingdomes of this world are to become the Kingdomes of the Lord and his Christ and he to take his great power and to raign and it is a true and a faithfull saying that those that suffer with Christ shall raign with him but to prove that the Kingdomes of this world shall become Christs kingdome and he to take his great power and to raign read Rev. 11.15 16 17 18. in these words And the seventh Angel sounded and there was a great voice in heaven saying the kingdoms of this world are become the kingdoms of our Lord and of his Christ and he shall raign for ever and ever and the four and twenty Elders which sate before God on their seats fell upon their face and worshipped God saying we give thee thanks O Lord God almighty which art and wast and art to come because thou hast taken to thee thy great power and hast raigned and the Nations were angry and thy wrath is come and the time of the dead that they should be judged and that thou shouldest give a reward unto thy servants the Prophets to the Saints and to them that fear thy name small and great and should destroy them which destroyed the earth From these words we may see these particulars laid down First that the Kingdomes of this World are to be the Kingdomes of Christ at the sound of the seventh trumpet read my Vindication of Zions Redemption and Original Sin where you shall find the effect of the seventh trumpet the which at present I shall not speak to in particular but know that there is a set time that the Kingdomes of this World is to become the kingdomes of Christ But peradventure some will say was there a time when the Kingdomes of this World were not Christs I answer yea for although Christ was born King of the Jewes and by his descent according to the flesh was to be King as the Lord shewed the wise men that came from the East to worship him yet Christ tells Pilate that his Kingdome was not then of this World for he was first to suffer and afterwards to receive a Kingdome and raign so that there is a set time when the Kingdomes of this World shall be given into the hands of Christ And secondly the Nations were angry and his wrath and fury came up into his face he took his great power and did raign From whence we may see that although Christ never was without power yet there is a set time for his exercising of it which is implyed in the word TOOK his great power and did raign Thirdly it is the time that the dead shall be judged that is the dead in Christ and then he shall give the reward to his servants the Prophets and all that fear his name small and great Fourthly He will destroy them which destroyed the earth and make warr to cease from the ends of the earth and they shall beat their Swords into Plow-shears and their Spears into pruning hooks for there shall be abundance of peace so long as the Moon endureth So then there is a set time for Christ to take his great power and to raign and for the Kingdomes of this world to become the Kingdomes of our Lord and his Christ From whence we may see that Christ and the Saints are to receive and possess a Kingdome and raign upon earth and so I pass to the sixth reason to prove Christ and the Saints to have a Kingdome and raign upon earth which is Reas 6. Sixthly Because the Tabernacle of God shall be with men and he shall dwell with them now this very word the Tabernacle with men and he dwell with them implyeth that Christ shall come again and dwell upon earth for so is the comparison that Christ made while he was upon earth that the Son of man was like to a certain Noble man that went to receive a Kingdome and to return Luke 19. verse 11 12 13. From whence we may see that Christ is to return again as he also hath said I will come unto you again and your hearts shall rejoyce and your joy no man shall take from you but as for this I shall shew more at large anon only that you may see that the Tabernacle of God shall be with men and he dwell with them read Rev. 21.3 in these words And I heard a great voyce out of heaven saying Behold the Tabernacle of God is with men and he will dwell with them and they shall be his people and God himself shall be with them and be their God O let the Nations be glad and sing for joy for thou shalt Judge the people righteously and govern the Nations
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
the 15 vers of that fore mentioned 11. Chapter of the Revelations in these words And the seventh Angel sounded and there was a great voice in Heaven saying the KINGDOMES of this WORLD is BECOME the KINGDOMES OF OVR LORD AND OF HIS CHRIST AND HE SHALL RAIGN FOR EVER AND EVER and thus much briefly to the Measurement of the Temple and City and outward Court being cast out and the holy City being trod under foot and fourthly the time of the witnesses Prophesying the which will be just three years and a halfe which is proved in the precedent discourse also more of that a non And as for Mr. Hendens computation of time which is saith he A day being taken for a year the flight of the woman and the City being trod under foot and the two witnesses Prophesying in Sackcloath is to be understood one thousand two hundred and threescore years in which time the Church is only a sealed number dis-robed of the beauty of her exterior Order paragraph 4 page 65. And also he further saith that the time of the beginning of the suffering of the Church and the City being trod under foot was in the year 390. and to be fully expired in the year 1650. and applieth it to a little light broke forth in England about that time and that you may see the SVM of this spoken by him although in more words at large read in his book page 10. compared with paragraph the fourth To which I answer briefly in particulars and First if the forty and two months and the one thousand two hundred and threescore daies with the TIME and TIMES and halfe a TIME all which is acknowledged to be one and the same Time for the Latitude thereof be expired and ended in the year 1950. then upon that account the Woman is come out of the Wilderness already and hath been almost for ten years since upon Mr. Hendens computation or calculation of time and if so I hope Mr. Henden will admit that the Woman may practise all the Ordinances as they were delivered or if not when shall she if it be answered that she is not to practise them till the Winds of the Spirit breath upon them again and if this be the time then is also as clear that the spirit is entered into them again from Mr. Hendens own opinion for these two Prophets saith Mr. Henden were to Prophesie a thousand two hundred and threescore years in Sackcloath which time was expired or ended as he saith in the year 1650 and we find that when they had accomplished their Prophesies which was accomplished at the time aforesaid then they were slain and lay dead but three daies and a halfe the which upon Mr. Hendens account is but three years and a halfe at the end of which time the Spirit of life was to enter into them again Rev. 11.11 which was above six years since Sir look about you its time for you to up and be doing or to cast up your account a new but more to these things anon when I come to shew my opinion upon the travelling Woman and Man-child and Witnesse as before said but I fear I shall be much straitned for time Secondly It cannot be as Mr. Henden saith that the Winds of the Spirit is to be with-holden these forty and two months or 1260. daies so as that there shall not be that visible demonstration of the spirit as in the Primitive time for it is clear that the two witnesses in the time of their Prophesie in Sackcloath shall have as great power and visible demonstration as ever was known upon earth that they have power read Rev. 11.5 6. in these words If any wan will hurt them sire proceedeth out of their mouth and devoureth their enimies and if any man will hurt them they must in this manner be killed these have power to shut Heaven that it raine not in the dayes of their Prophesie and have power over waters to turn them into blood Rev. 16.3 4. and to smite the Earth with all plagues as often as they will For the Angels that hold the four Winds the seven Angels are imployed as ministering Spirits both to desend them from the malice of the Beast so as he cannot hurt or interrupt them all the time of their Prophesie and also to pour out their Vyals and with-hold the Winds and smite the earth with curses so often as they please and that they did also exercise their power in the time of their prophesie is clear from vers 11. where it is said that They tormented the Earth so then they had power and did also exercise it which confutes what Mr. Henden saith And thirdly whereas Mr. Henden saith in his page 65. that the true Church is only a Sealed number dis-robed of the beauty of her exteriour order I answer say it seems strange to me that the sealed number which Mr. Henden before said was not hurt and yet saith now that she were dis-robed of her beauty in outward order and if this be not hurt I know not what is hurt because God did ever delight in outward Order where there was inward grace he being a God of Order in all the Churches of his Saints Fourthly It yet wants a proof that ever the Woman lost any one of her robes if she be to be understood a Gentile Church as Mr. Henden saith she is for she had them on when Saint John saw her in his vision and I do not read of any ever saw her without them after she had put them on unless Mr. Henden did but I suppose he did not and so I shall leave this particular and pass to the next particular which is from the text Mat. 24 cited by M. Henden and I shall not take notice of every circumstance of things but the ground of the matter wherein we differ which is saith he The marks of the false Churches are four as first the visibility in their stative order loe here or loe there The second the phrase here and there notes a manifest place of rest or sitting down Thirdly the variety here and there which must Scatter whereas the true is uniform Fourthly The visible loe or model is first and then Christ is brought into it loe here is Christ as if the Spirit of life and divine primitive power were in it the Wilderness is to be understood a Metaphorical Wilderness and secret Chambers which figures out our lesser stated bodies and so forth page 50 51 52. In order to the answer of these things I shall not take notice of every objection or contradiction but shall plainly and briefly cite the text and open it and then leave the reader to judge whether it speak of gathered or false constituted Churches as Mr. Henden saith when it speaks of the Wilderness or desart or secret Chamber or whether it be to be understood litterally of a Material face Christ in a desart or in a
the which was practised by the Lord and the primitive Churches and left written for us to follow their examples and therefore wanted no new signs or miracles to confirm it it being already confirmed and that they only want new Signs and Miracles for confirmation that walk in new waies and Ordinances which have not as yet been confirmed but the waies and Ordinances which we walk in and contend for are the same which have been already confirmed as none can deny and therefore warrantable to be practised by all the Lords People and thus I leave this particular and come to the next thing considerable which is All the Apostles were dead at the end of the first or beginning of the second Century in a little time after Evangilists and Prophets you may from this place as well argue the constant abiding of Apostles Prophets and Evangelists as of Pastors and Teachers seeing the Spirit here speaks of a compleat full dispensation of Official Ministers consisting of all these together to bring this noble work to its perfection page 21. Answ Whereas you say all the Apostles were dead at the end of the first or the beginning of the second Century It 's a very hard matter for you to prove it unless by the word ALL you mean ALL the twelve Apostles and if so its very like that all they might be dead by that time but that either the Offices of Apostleship dyed then or that all the Apostles which were to be to the worlds end were then dead that I possitively deny because I find that in the time of the Roman Beast or Babylonias raign their shall be Apostles and Prophets who shall rejoyce at her down-fall who have been persecuted by her Revel 18.20 in these words Rejoyce over her thou Heavens and ye holy APOSTLES and PROPHETS for God hath avenged you on her The word Heaven is to be understood the Church and Apostles and Prophets is to be understood Messengers and such as have been fore-tellers of Babels destruction for so is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostolos Prophetas to be understood for the word Apostolos is to be understood a Messenger one sent in the Lords message to carry the good news of salvation unto the sons of men and the word Prophetas men fore-telling of things to come and such as speak to edification exhortation and comfort for so saith St. Paul Prophesie is a speaking to edification exhortion and comfort and such Apostles and Prophets they were that were to rejoyce at Babylons down-fall and such were before the second Century and since it and also such there will be at Babylons down-fall and till the end of the World so then Apostles and Prophets are to remain and as for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evangelists they are such as set forth carry or publish either with tongue or pen the joyful or sweet news or glad tydings of great joy which is to all men hence Matthew and John who were without all dispute Apostles yet were called by way of emphasis Evangelists because they published by way of writing the joyful news or glad tydings comprehended in the life and death of the Lord Jesus and so Paul writing to Timothy bids him do the work of an Evangelist make an full proof of thy Ministry 2 Tim. 4. So then an Evangelist I understand to be such an one that hath a great faculty or more properly a gift carrying him on to set forth both with tongue and pen the glad tydings of great joy Every one hath his proper gift from God and some have a gift much leading them to reprove for sin and exhort from sin I do not say that such cannot or do not preach glad tydings at any time but say they may at some times and yet their gift runs out or leads them forth most to reproof for sin and the like and so it is on the other hand some mens gift leads them forth to preach mostly upon comfortable things to the godly as the joyes of salvation and all such glad tydings and not reproof and terror and the like and I understand that it s not the OFFICE simply considered which is from the Lord but it is the gift qualifying for the OFFICE which is from the Lord and the OFFICE it self from the Church and the Text carryeth the gift to quallifie for the Office to be from God and not the OFFICE it self as you may read Ephes 4.8 Psal 68.18 in these words Wherefore when he ascended up on high he led captivity captive and gave GIFTS to men compared with vers 11. And he gave some Apostles and some Prophets and some Evangelists and some Pastors and some Teachers ver 12. For the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ until we ALL come in the unity of the faith and of the knowledge of the Son of God unto the perfect man unto the measure of the stature of the fulness of Christ From whence we may learn that all those gifts spoken before are for the work of the Ministry and if the Ministry did remain in all the times of apostacy as you say it did then of necessity those gifts and offices did also remain for all these are comprehended in the Ministry and it is for the perfecting of the Saints till we all come into the unity of the faith now the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of a very large acceptation or signification as from the Lattin word CONSVMMATIO a full finishing or atchieving the total sum and ending of the work from whence I understand that from the word which saith for the PERFECTING of the Saints VNTIL we ALL that is all the Saints come into the unity of the faith to the measure and stature of Christ Is meant that these gifts offices are to remain until all the Saints even until the last which is to be born and brought forth gradually into the World is converted and united into the faith and made a perfect man in Christ Jesus So then all these official gifts are to remain and are unseperable in the Ministry for the gathering of the Saints and perfecting those that are thereby gathered until all be both gathered and perfected and thus I shall leave this as having more to say to it but want time and therefore pass to the next thing which is The Sealed number are not the natural seed of Abraham saith M. Henden but Gentile Israelites proved by these reasons First The Book of the Revelation was not sent to the Jews but to the Gentiles Secondly The main body of the vision was after the dayes of John Thirdly The four Angels stood upon the quarters of the Earth Fourthly The hurt was chiefly introduced by the Locust and by the Beast which can in no sense be applyed to the Jews Fifthly The Nations possessed the Court without which was the stand of the common
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