The Resurrection Revealed

SECT. I. First Objection. Rev. 20.5.

THat that Resurrection is not a corporal Resurrection, but a spiritual. And that because it is called the First Resurrection.

The Son of the widow of Naim raised by Christ, Luke 7.11, 12. &c. The daughter of Jairus raised by Christ, Luke 8.55. of Lazarus raised by Christ, John 11.44. Those at Christ's Passion, Matth. 27. Tabitha by Peter, Act. 9.41. E • tichus by Paul, Act. 20.10.

Answer to this, thus, First by this argument, Christ shall not be the first-fruits of them that sleep. Secondly, by this argument, the opinion of a spiritual Resurrection from Antichristianism cannot be here admitted, because by the same reason, that cannot be called the First resurrection, because many of them afore-mentioned were raised afore Antichristianism was in being. Thirdly, that raising of them was no general Resurrection of any sort of godly, or ungodly. But this in the Revelation is general of all Saints. Fourthly, the T. intends that risen, they shall reign, and reign a thousand years. But the other mentioned by Pareus soon died and did not reign in Johns sense. Fifthly, John had marked these out, verse 3, that they had had a spiritual Resurrection already.

SECT. II. Second Argument of Pareus.

TO the First Resurrection is opposed First death. But the First death was spiritual, viz. Sin, Rom. 5. therefore the first Resurrection meant here, is spiritual.

Answer first, spiritual death and life are sin and grace. But these not expressed here; but first and second Resurrection, living and dying again. The first death is when all die corporally, some naturally, some violently, as the godly by Antichrists persecution. So in Rev. 6.9. the souls under the altar, and the beheaded in this 20. Chapter, verse 4. And wicked by God's judgments, Rev. 19. two last. Now the first Resurrection is of Saints, Rev. 20. is here in ver. 4. Second, of wicked in verse 12. which is their second death, as S. John calls it, verse 14.

The rest of Pareus his objections to this point, are upon a false supposition, that only the Martyrs shall rise, therefore need no answer. Beside, we have given much in answer to him afore in the end of the first Book. Thus of Pareus, next of Mr. Bayly.

SECT. I. Mr. Baylies first Argument.

HE that remains in the Heaven unto the last judgment, comes not down to the earth a thousand years before the last judgment. But Christ remains in the Heavens unto the last judgment. Therefore Christ comes not down to the earth for a thousand years before the last judgment. The major (saith he) is unquestionable. The minor is proved. First, from the Article of the Creed, from that; he sitteth at the right hand of God, from thence he shall come to judge the quick and the dead. Secondly, from Act. 3.21. Thirdly, from John 14.2.3.

We answer first to the major. First, we have not yet asserted, that Christ shall come down on the earth. But we have shown out of several texts a very great probability, that Christ will at least appear in the clouds, that men, and especially the Jews may look upon him, &c. as Zac. 12.10. 2 At the beginning of the 1000. years is the beginning of the last judgment, as we shown afore. 2. To the minor where Mr. B. affirms that Christ shall remain in the Heavens unto the last day of judgment; We answer, it is false. For after he was ascended up to the right hand of God; he is so near to Paul, that he calls to him, saying, Paul, Paul, &c. And Paul replies, Who art thou Lord? And Christ replies, I am Jesus whom thou persecutest. And Paul replies, Lo what wilt thou have me to do? And the Lord replies, Arise, go into the City, and it shall be told thee, Act. 9.4, 5, 6. And verse 10. Christ in a vision speaks to Ananias to go to Paul. Ananias objects, and Christ replies. At last he goes, and verse 17. speaks to Saul thus, putting his hand upon him; Brother Saul, the Lord, even Jesus that APPEARED unto thee in the way ( Greek 〈 in non-Latin alphabet 〉 s • en of thee. ) And 1 Cor. 15.5, 6, 7, 8. As SEEN of C • phas, and the twelve, &c. after the Resurrection, so after the Ascension seen of Paul, v. 8. Now by the same reason he may appear again to convert the Jews (for that must be some sudden business, Isa 66.8. as a Nation borne at once) &c. before the ultimate day of judgment. And Paul's conversion by Christ's appearance in the clouds was the first-fruits how Christ would convert the Jews, as is Mr. Medes note on 1 Tim. 1.16. Read the place.

1 To the first proof of the minor from that Article of the Creed; First, we say, that Article doth not prove Mr. Baylies intent, in that it doth not assert, that there Christ shall fixedly sit forever until the last judgment, but only that thence he shall come to judge, which he may do, if mean while he descends on weighty occasions, which finished, he ascends again, and there he abides till he descends to the last judgment. Secondly, we have shown afore that the day of judgment begins at this one thousand years, and continues to the end. The beginning is the morning of the day of judgment; the end the evening of the day of judgment. And all the same day of judgment, as it is in Peter, 2 Epist. 3. Chap. And we have also shown how in this time all the parts of a day of judgment are acted. The last day of which thousand years we all along have called it the ultimate day of judgment. And how long this ultimate day may be, this evening of the Millenary day, we cannot tell. One of our opposites said, that it must be a long while, that Christ judgeth as man, and judgeth men as men, and therefore the ultimate judgment must be a long time.

2 To the second proof, viz. out of Act. 3.21. we have already largely shown, that that place is very full, and home for our opinion. See our second Book, page 96. But because Mr. Bayly will undertake to urge some special particulars; we will answer particularly to them. First, He urgeth,

To which we answer, Mr. B. in most of these Propositions refers which in our English peremptorily to all things. But the Greeks is plainly this, 〈 in non-Latin alphabet 〉 &c. and is duly rendered thus, Whom the heavens must receive until the TIMES of restitution of all things; WHICH TIMES God hath spoken, &c. And so the Arabecke; And plain reason is most fair for this reading, of referring which to times, not to all things, because all the Prophets of the Old Testament generally for the most part have spoken of the TIMES of restitution; but have not spoken of all things that are to be fulfilled; witness many things in the New Testament which the Apostles tell us were hid in old time, and St. Johns six first Seals, Trumpets, and Vials show as much. As also the binding of Satan. And therefore that speech of Mr. B. That the time of the performing of all things which any of the Prophets have spoken, cannot possibly exist before he last judgment, is a false proposition, because some of the Prophets whole Prophesies in the Old Testament (for them Peter then must needs mean) have been fulfilled already. As the Prophesy of Jonah, the utmost of which was the resurrection of Christ, which was a time of restitution of our Head, but not of all things by our Head. Add that it is said, Here the TIMES of restitution of ALL THINGS, which are distinguished from the ultimate day of judgment, which is a time of dissolution, and destruction of things: To which RESTITUTIO • is quite opposite. And TIMES are in the plural, as well as THINGS. And therefore a precise ultima • e day of judgment in Mr. B. sense is not particularly pointed out. But that ALL THINGS MUST HAVE their TIMES to be restored: As the Saints for a thousand years. And restitution imports a state once had, and lost, not a state altogether new, and different as that in heaven. And therefore, Psal. 8. and Heb. 2. do refer to such a state as Adam had. For Rom. 8.18. to 24. which Mr. B. quotes for proof, That the time of fulfilling all things, which any of the Prophets have spoken, cannot possibly exist before the last judgment; I say, his quoting this eighth of Rom. to confirm this Proposition, Mr. Bayly taking the last judgment for the ultimate day of judgment, overthrows himself. For in these thousand years is revealed the glory IN US, Rom. 8.18. Mark the phrase, in us. And in verse 19. Then is the manifestation ( viz. to all the world) of the Sons of God, which in heaven is hid from the world. And verse 19.20, 31, 22. Then in those thousand years, the creature IT SELFE, and whole creation, according to their groans shall be delivered from the vanity, and travel, and pain it is now in, into the liberty of the Sons of God; which cannot be at the ultimate day of judgment, when comes the dissolution. And then in that thousand years most properly is it said in verse 25, And not only the CREATURES, but OUR SELVES ALSO shall have the redemption of our bodies; it being a condition proper in place and nature for bodies. But that shall not be before the general Resurrection. To which we answer: This is a begging of the question; we have shown that ( 〈 in non-Latin alphabet 〉 ) from the face, or appearance of Christ, shall the Saints in this thousand years have a great refreshing, especially here meant of the Jews in general, who then must be called, and so enjoy this refreshing. For at the ultimate judgment, and general Resurrection, will be too late a time to call them. The third thing Mr. Bayly urgeth out of this Act. 3. is this; That your sins may be blotted out, when the time of refreshing shall come from the presence of the Lord. To which we answer as to the minor Proposition; First, that Peter here speaks of the blotting out the Jews sins; and those sins were refusing and crucifying Christ, Act. 2. And these are blotted out when Christ appears, and they repent at sight of him, and own him; and this is before the last day of judgment, Zach. 12.10. Rev. 1.7. as we have before demonstrated out of these places. As for all those words Mr. Bayly heaps up, of solemnly before men and Angels, declare the absolution, &c. they cannot be inferred from this text. As the word refreshing is but a low word to signify the absolutest, highest happiness. And the last day is a late time to blot out the sins of the Jews, when they are not yet converted, nor shall then be, but by the appearance of Christ unto them, Zach. 11. Rev. 1.

3 The third and last proof of Mr. Baylies minor Proposition of his first Argument, That Christ remains in the heavens till the last judgment, is in John 14.2. and 3. To which we answer, Christ doth not in the least there intimate that he would not come again till the last judgment, as Mr. B. understands the last judgment. And it is very plain, that Christ will first come again, and receive them to himself before he carry them into the mansion in the highest heavens; if Mr. Bayly will needs understand those mansions only. Howbeit there is no expression of Heaven. And the Greek is, prepare a place, without any article of emphasis. And the Fathers house is large, Ephes. 3.14, 15. For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named. There is Bethel, even where God in special appears; which special appearance is in the person of Christ. And lastly where ever Christ is with us, we are with him, so as that for that time is heaven to us; therefore the Apostle Paul, desiring a state in the world to come, Phil. 1.23. calls it a being with Christ, not heaven. So that yet still it remains to be proved, that Christ shall not appear to his people, before the ultimate day of judgment; or that Christ hath no place of refreshing his people for a time before the ultimate day of judgment, but only the highest heavens, after the ultimate day of judgment.

SECT. II. Mr. Baylies second Argument.

[§. 1] AS to his accusation of coining new, and false senses to many Scriptures: we say it is a begging of the Question. And we retort it. For Mr. B. opinion for many generations, hath so allegorised upon all the Prophets, speaking of the state of the Jews, and of the universal Church to be on earth, afore the ultimate day of • udgement; that I confess I was thereby for a long time kept in the dark, so that I could make no use of the Histories and Prophesies of the Old and New Testament in relation to these things, but only here and there, by way of moral observations and allusions.

[§. 7] But let us hear his Argument;

To which we say, that this argument thus far hath been argued and answered in effect in the first argument; yet because there are some fresh proofs, we are contented again to answer it, and to discuss them; And for answer, we deny the Antecedent, taking the last day in Mr. Bailey's sense, for the ultimate day of judgment. But if we take the last day; for that day in 2 Pet. 3. which shall be a thousand years, then Mr. Bailey concludes nothing against us. But Mr. Bailey will prove the Antecedent, that Christ doth sit at the right hand of the Father, till the last day, meaning the ultimate day of judgment, viz. the evening of our last day. For so I suppose he means: his proof is his major Proposition, in Ps. 110.1. To this major Proposition out of Ps. 110.1. Mr. B puts in a word of great consequence to serve his own turn (which in divine arguing from a text is very foul play) viz. the word ALL. For as it is not in our English Translation, so nor is it in the Hebrew text, where it is only, 〈 in non-Latin alphabet 〉 thine enemies indefinitely. And the Apostle having an infallible spirit to know the mind of the Scriptures, quoting this place, Heb. 10.13. renders it, that Christ sits there expecting, 〈 in non-Latin alphabet 〉 &c. putting no ALL in; But suppose it be said ALL, all his enemies, this is sufficiently fulfilled, when Christ overcomes all; all his enemies are so subdued, yea visibly in themselves, or in their effects, that they shall never hurt the Church more, which shall come to pass when the Jews are settled (at the beginning of the thousand years) as many Scriptures afore shown. And to speak according to St. John in the Revelation, then as in Chap. 19. Antichrist, and all his adherents shall down; then as in Chapter 20. Satan shall down: then as in Chapter 21, Sin shall down. And for death this is destroyed, Chapter 20. For if all the Saints then live and reign a thousand years, then is this a state of immortality of their bodies. And for the ultimate day of judgment, then is not a destroying of death, but a reviving of the worst death, sc. the second death to the worst of men, so that the wicked live only to die that death, Rev. 20.12. to the end. It is said that the last enemy of the Saints, that is destroyed is death, 1 Cor. 11. Because so St. John names the enemes in order; First, all, the wicked, Rev. 19. Then the Devil, Rev. 20.1. And last of all, death, v. 4. and all these orderly at the beginning of the thousand years, at the beginning of the seventh Angels sounding his Trumpet, I say, at the beginning thereof. And to make all our answer plainer, When it is said, All shall be under Christ's feet, the meaning is not, that all shall be annihilated: For after the ultimate day of judgment, there shall be ( viz. in hell) sin, and devils, and wicked men, and the greatest death, viz. the second death, i. e. eternal condemnation; therefore the meaning must be, that all shall be so under Christ's feet, that they shall no more mischief the Church. Satan shall not seduce them; Sin shall not touch them; Death shall not dissolve them. But at the end of the thousand years, Satan, and the hypocrites in the corners of the world shall begin to make an head, and this immediately draws down Christ to the ultimate day of judgment, who raiseth all the dead wicked, and takes them, and the wicked that are then alive, and passeth everlasting condemnation upon them, Rev. 20.7. to the end of the Chapter.

SECT. III. Mr. Bailey's third Argument.

[§. 1]

[§. 2] Answ. We might deny that we call the Argument, you call it the consequence, because Mr. Bailey doth not say to glory in heaven, much less the highest heaven. For their state on earth a thousand years is not only an heavenly glory, but the state is called Heaven, Rev. 21.1. &c. 2 Pet. 3. But that we shall fix our answer upon, will be the denying of the Antecedent, and expounding of the proof Mr. Bailey brings for proof of the Antecedent, 1 Cor. Chap. 15. verse. 22.1 Thess 4.14. Matth. 25.31. Joh. 6.39.40.44. Heb. 9.28.

1 To the two first, we answered afore. For the third place of Matthew, it concludes nothing to the said Antecedent. For Christ separates the sheep from the goats notably at the beginning of the thousand years, when the open wicked then alive generally perish, Revelation 19. and all the Saints alive are set in a glorious condition, Chap. 20.

2 To the fourth place, viz. in Joh. 6.39.40.44. I will raise it up at the last day; We answer, this doth not infer anything in behalf of the Antecedent. For lo, this thousand years is truly the last day. For (as it is in 2 Pet. 3.) before it are the last days, in which men shall say, Where is the promise of his coming. And it is after said, A thousand years are as one day with the Lord; and then after that by way of exposition, he saith, We expect new heavens, and a new earth. All this in 2 Pet. 3. The beginning of the thousand years is the morning, and day-light of this last day. And the last end is the evening and night: So that in the morning of this last day, they that are Christ's are raised; and as soon as raised, their everlasting life begins; for they die no more for ought I know.

3 To the fifth and last place, we answer, It doth not infer the Antecedent. The words in that Heb. 9.28. are, Unto them that look for him shall he appear the second time without sin unto salvation. All that Mr. Bailey saith upon this place, to stretch it to his end is, That Christ hath but two times of coming to the earth; First, in weakness to die upon the Cross. Second time in glory, to give everlasting salvation without distinction to all believers, who look for his coming. To which words of Mr. Bailey we say, That it doth not follow infallibly, that because the Apostle there names two comings, by reason of the Antithesis of a second state in opposition to the state of humiliation, that therefore there is no third time of his coming. Mr. B. now confesseth a second coming of Christ to the earth. And it were nothing contrary to Scripture if we should say, that after his second coming at the beginning of the thousand years he shall come again the third time to universal and ultimate judgment. But we contend not in this, as in relation to our particular point here in hand, but shall conclude our answer with this, that all that can be inferred from this place is only this, That whereas Christ appeared with sin upon the Cross, i. e. He was reputed a sinner by men, and our sin imputed to him by God, and was so was made a sacrifice for sin ( Isa. 53.2 Cor. 5. v. ult. ) At his next appearing, his second appearing after this, as the Apostle reckons, he shall appear in no such garb, under no such opinion, or notion, but most glorious, which is truly performed at the beginning of the thousand years, at which time begins the salvation of them that look for him.

SECT. IV. Mr. Bailey's fourth Argument.

Luke 1.32. The Lord shall give unto him the Throne of his Father David, and he shall reign over the house of Jacob forever. And 1 Cor. 15.25. He must reign till he hath put all things under his feet. The Kingdom of God cometh not with observation, neither shall they say, Lo here, or lo there, but the Kingdom of God is within you. And John 18.36. My Kingdom is not of this world: If my Kingdom were of this world, then would my servants fight; but now is my Kingdom not from hence, Rom. 14.17. The Kingdom of God is not meat and drink, but righteousness, peace, and joy of the Holy Ghost Eph. 1.20. He raised him up from the dead, and set him at his right-hand in heavenly places, and hath put all things under his feet, and gave him to be head over all to the Church. Then Mr. Bailey concludes with this untrue speech. which is a false speech, if intended (as it appears) of all Millenaries, and so of Protestant Millenaries. And it is an answer sufficient merely to deny what he doth simply affirm without proof. If any shall say (that we may give a word of answer to this aspersion, and rid our hands of it) that Battels and Armies at first shall be remotio impedimenti, to beat down Turk and Pope, and all their obstinate adherents, as it is in Dan. 12. Rev. 17.16. Rev. 19.19. to the end, that so these enemies being beaten down, the Kingdom (we speak of) might be set up; it doth not therefore follow, that it is asserted, that this Kingdom doth consist in these; or if it should be said, that to all the spiritual glory and power, and pleasures, they shall have added all outward comforts in a sanctified manner, as Adam had, as the Apostle, Heb. 2.6. in a quotation out of the eighth Psalm, as the eighth Psalm is quoted out of Gen. 1.26. sets forth this Kingdom in its peace and comfort to be like that of Adam in innocence; doth it therefore follow that its ave red that this Kingdom consists in these, as in its essentials? They marbee additionals and circumstantials Isa. 65.16. to the end; and Matthy 19.29. yet not be the fundamentals, and essentials, much less can it be truly imagined, that any Protestant, so indeed, would say as Mr. B. affirms, that this Kingdom, of which we speak, doth not stand in any of that spiritual power, which since Christ's Ascension he hath executed on Principalities and Powers. Sure the spiritual power shall continue there, though it doth not exercise it self on Principalities, &c. when they have submitted; only I make this exception, If Mr. Bailey means a Classical Presbyterian power, I think there shall be none at all.

I say the less to these foul aspersions in this place, because I have so abundantly anticipated myself afore, where I have ripped up the whole mystery of all this iniquity. In the third Book, Chapter 3. Section 2. beginning at page 369. Jerome is brought in jerking at the Millenaries to the same tune, as doth Mr. Bailey: But he is (I think) as soundly, and justly jerked for his injustice (more scholastico) as ever any Libeller was by the Lictor, or Bedle of the Magistrate. There, for his fables, you have it retorted upon him, that by his own allegation, he intimates that the opinion of the thousand years was ancienter then his time. And his own words are brought against him, wherein he confesseth that many Ecclesiastical men and Martyrs, have said the same things that he spake against. And therefore he confesseth that he cannot condemn them, even when he had reported them far worse then ever they spake. Ye have there likewise Justin Martyr brought, effectually disproving Jerome. Add to all ye have there, Mr. Medes taking Jerome to task. In the same third Book, third Chapter, and third Section; ye have the particulars of the aspersions discussed, and their Authors disproved. They are fathered upon Cerinthus by one Gaius, seconded by Dionysius Alexandrinus, simply believed, and reported by Eusebius. But by the best Antiquity, Cerinthus is quitted, Gaius doubted of, and suspected, Dionysius blamed, and Eusebius reproved. And to make these things good against them we produce Irenaeus, Tertullian, and Epiphanius. And to conclude, we give you there Mr. Medes answer to the said Gaius, Dionysius, and Eusebius. Thus we have repeated the more, lest some should not take the pains to read the fore-quoted places.

But let us leave the tail of the Argument, and wound the head and heart of it, and then the heels will easily fall.

1 To the major Proposition, and first to the first clause, that [The conceit of the thousand years makes Christ's Kingdom to be earthly] We answer, It no more it makes earthly, then to say, the Church of Christ on earth makes the Church of Christ earthly, because all this while it hath been on earth; which notwithstanding is called heavenly, Gal. 4.26. Heb. 12.22. Again the Angels businesses are with the Church on earth, and about earthly things in relation to the Churches welfare ( Heb. 1. Dan. 10.) yet it follows not that they are therefore earthly. To the second clause of the major, It makes Christ's Kingdom most observable for all worldly glory. Answer, Though this Kingdom shall have observable for outward glory, according to Rev. 21. Kings and Nations shall bring their honor to it, yet it doth not follow, that we say it shall be most observable for that. But for the special manifestation of God, and the Lamb, and all the spiritual beams irradiating from them, Rev. 21. dispelling all uncleanness and spiritualizing everything; so that though they enjoy the earth upon earth, yet not in an earthly manner. Sure then shall that be much more verified in 1 Cor. 10.31. and Phil. 3.20. Their conversation is in heaven and do all to the glory of God.

2 To his minor Proposition: First, to the first clause [But the Scriptures makes it to be spiritual, without all Worldly pomp.] I Answer words are as they are intended. In English pomp, and vanity are much of the same sense. But if by pomp, Mr. B. means outward glory, Christ hath promised it abundantly in many places of the Old Testament (before alleged.) And also in the New Testament, in many places, of which afore; and particularly in Rev. 21. throughout. To the second clause of his minor [Neither doth the word of God make the Kingdom of the Mediator of two kinds, and of a different nature.] We answer, As all orthodox Divines do distinguish the Church of the Mediator, into visible and invisible, yet do say (and Mr. B. can see it as well as I, that they do not distinguish the Church into several kinds) so it is in this. As notwithstanding that in Heb. 1.1. The Church, and Word are still of the same kind and nature in Essence. To the third clause of his minor [The Word makes the Church one, uniform from the beginning to the end.] We answer. This word Uniform, is variously used by Prelates, and Presbyters, which variety doth arise from Diocese and Classes. But we think if we distinguish of an internal, and an external form, we shall satisfy the objection. The Church is one Uniforme Church in the internal form, which is union in, and with Christ, and through him with one another, Eph. 4. And yet this doth not hinder the Church, in several ages to have several external forms. In Adams standing, it was outwardly most glorious, as well as inwardly perfect. In the ten Fathers time afore the Flood, it was in Families, with a mean outward glory. In the time of Tabernacle made by Moses, and of the Temple built by Solomon, it had a world of glorious types, and abundance of pomp, i. e. outward glory. In the New Testament in the first 300 years it was mean; in Constantine M. &c. a great deal of outward glory. But again of late times in many places very mean; yet still we truly confess one universal Church, in kind, nature, essence, and internal form; why therefore should it make an objection, that when Christ's time shall come that is greater then Constantine the Great, then Moses, then Solomon, then Adam, that HEE shall make the Church as internally, and spiritually most exact, so externally glorious. If there be any outward glory on earth, it shall not be in the hands of the four Monarchies, or any part thereof, but in the hands of the Saints, considered as the Church, not as the world: For then the world shall be Churched. Christ, not Bishops, Christ's Spirit (not their Liturgy, or Litany, or Collects ) shall Church her, and give her an Hallelujah for her safe delivery, and fulfill, that neither the Sun of worldly power, nor the Moon of worldly things shall fright her anymore. For that Psalm is meant of the Church.

3 To his proofs of the minor, viz. That the Scripture makes the Kingdom of the Mediator to be spiritual, without all worldly pomp, and that neither, doth the word of God make that Kingdom to be of two kinds, and of two different natures, but one, and uniform, from the beginning to the end; I say, that proof he brings for this, will be too short by many rounds, to reach all this pomp of words, in which he dresseth forth his minor Proposition. Let us examine his proofs by particulars, First, that in Luke 1.32. The Lord shall give him the Throne of his Father David, and he shall reign over the house of Jacob forever. Now we ask the question, Doth this make out all the strains of Mr. B. minor? Nay we have largely shown this place, mightily confirms our opinion, and overthrows the contrary. See before Book. 3. Chap. 4. Sect. 2. page 383. &c. I am loath to spend time and pains in repetition, and so to swell this Treatise with unnecessaries. I will only ask Mr. B. where, or when yet was fulfilled this same [SHALL]? And WHERE is DAVIDS THRONE now? And how doth Christ reign over the HOUSE of JACOB in any part, or in any manner, in inward and outward glory? To his second proof, 1 Cor. 15.25. He must reign till he have put all things under him. We answer first by a question, doth this place prove all the clauses of his minor? Is here one word, to say that in Christ's Kingdom there is but one way of ruling, that there is but one Kingdom, merely spiritual, and in no wise worldly? Yea doth not this Text speak the contrary, wh • n it faith, all his things (as Mr. B. allegeth it) must be put under his feet. Surely this intimates a great alteration of the world, that the world shall submit to Christ for the good and service of the Church, as many places in the Old Testament, do gloriously enlarge. Mr. B. quips us with a Socino-remonstration. But sure it is plain Familism to turn plain places into Allegories. To the third proof in Luke 17.20. [The Kingdom of God cometh not with observation; Neither shall they say, Lo here, or lo there, for behold the Kingdom of God is within you.] We answer first, That these words were spoken to the Pharisees, ibid. verse. 20, to them it should not come with observation. 2 To them enquiring after another state of Christ's Kingdom, mean while over-looking, and neglecting its present state, whiles Christ was personally with them, and opposing him. No wonder, therefore that to such hypocrites so acting, Christ would not discover the glorious visible state of his Church to come. 3. The word ( 〈 in non-Latin alphabet 〉 ) observation, it signifies Divination, or Augury. Bud. And the Apostle applies the Theam, 〈 in non-Latin alphabet 〉 to reprove the Galatians for observing days, and months, and years, and times; therefore Chemnitz says truly, it signifies a scrupulous, superstitious observation. And oft in the New Testament it is put to signify (in the Theam ) a captious, insidiatory, malicious observation, to carp, and catch, Luke 6.7. Chap. 14. verse. 1 Chap. 20. verse. 20. The great learned Philosopher, a Natural Greek (and therefore knew his own tongue) in his Rhet. l. 2. useth it for observing a fit time to revenge. Now the Pharisees were exquisite at both sorts of observation, viz. superstitions, of washing, &c. and insidiatory. See Luke 20.20. They watched him (it is the same Greek word) and sent forth spies, &c. This being the efficacy of the Greek word, and this being the spirit and temper of the Pharisees; no wonder that Christ says to them, the Kingdom of God, doth not come with such observation, or to such observers. But fourthly, we answer, that Christ doth not deny, but that his Kingdom may be perceived, and beheld by a serious and sincere observaton. As first his Kingdom of the ministration of the Gospel. So that there shall be no need to say, Lo here, or lo there (is the Kingdom) while the Kingdom of God is AMONG YOU, verse 21. q. d. you might see it as well as others, if you were sincerely willing to see it. Our Translators render it, The Kingdom of God is within you. But most improperly; for sure the Kingdom of God was not within these Pharisees, who (most likely) put this question to Christ insidiatorily. Beside, the Greek 〈 in non-Latin alphabet 〉 commonly signifies among, or on this side, or on that side, or in the middle, or amidst, and so Beza, and the Hebrew, & our Syriac copy have it. And Beza saith, it answers 〈 in non-Latin alphabet 〉 apud vos among you. And his words on this place and phrase is very considerable to our purpose.

who had rather render it WITHIN you, as if it were, signified there, that the Kingdom of Christ were spiritual, not earthly, &c. which opinion however it is true, yet perhaps it is not sufficiently accommodated to this place. Secondly, For Christ's more glorious, and more conspicuous Kingdom, at his next appearing, he saith, verse 22, 23, 24. and 25. to his Disciples, Go not after men that say here, or there it is, in this, or that corner; for as the lightning that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so also shall the Son of man be in his day. But first he must suffer many things, and be REJECTED OF THIS GENERATION: which plainly signifies his next coming after his Ascension. Lay all together, and you will see how little Mr. B. gets out of this place for his minor.

To his fourth proof thereof, Job. 18.36. [My Kingdom is not of this world, we have answered largely afore.]

To his fifth and last proof of his minor, [Rom. 14.16. The Kingdom of God consists not &c.] we gave a full answer, when we answered the closing up of this his Argument.

SECT. V. Mr. Bailey's fifth Argument.

[§. 1] THe Scripture makes the Church of God, so long as it is upon earth, first a mixed multitude, of elect and reprobate, good and bad. Secondly, A company of people under the cross, and subject to various temptations. Thirdly, A company that hath need of the Word and Sacraments, of Prayer and Ordinances. Fourthly, That hath Christ a high Priest within the veil of heaven interceding for them. But the Doctrine in hand changes the nature of the Church, and makes it for a 1000 years together to consist only of good, & gracious persons, without all trouble, without all Ordinances, without any need of Christ's Intercession. For the first, of mixedness, see Mat. 13.40.24.11. Luk. 18.8. These places declare the mixture of the wicked with the godly in the Church to the worlds end, and most about the end. For the second, of Crosses, See Psal. 34.20. Many are the afflictions of the righteous, Matth. 5.4. Blessed are they that mourn, and are persecuted, Act. 14.23. By many tribulations we must enter into the Kingdom of God, Rom. 8.17. If we suffer with him, we shall reign with him. 2 Tim. 3.12. All that will be godly, must suffer persecution. For the third, of Ordinances, see Eph. 4.11. 1 Cor. 11.26. For the fourth, of need of Christ's Intercession, see 1 John 1.8. and Chapter 2.1. Heb. 9.24.

[§. 2] Answer, first to the major: Mr. B. himself cannot but confess, that it is not simply, and absolutely true: For if Christ will judge the whole world, upon the earth; on earth shall be the place of Judicature, and bodies must be in a place; for at heaven the wicked shall not be, to receive sentence, and only the Saints at last are caught up into the clouds, 1 Thess. 4.17. And Christ as man, must judge men, as men, and so have time to make his judgment apparently just to all men's reason; and so (as some of the Presbyterians confess) must take up some considerable time: And at this time the Church shall be separated, crosses shall cease, the wicked shall not persecute, &c. Then it follows that the major is not absolutely true, That all the time the Church is on earth, it shall be subject to the four aforesaid particulars. Now we have often and justly said, The day of judgment begins at the thousand years.

[§. 3] To the minor we say, that it is false to say, This Doctrine of the thousand years doth alter the nature of the Church. Nature imports substance, kind, essence. But Mr. Bailey knows the rule, Magis & minus non variant speciem, i. e. More and less do not all • er the kind. And sure Mr. B. hath preached that common true Divinity, that heaven doth perfect our condition, our knowledge, graces, souls, bodies, and communion with God, not alter them in kind, nature, or essence. And so the Church, which consists of particular Saints, is thus perfected.

[§. 4] To the proof of his major. There is not one place that concludes his major, that That must be the continued condition of the Church whiles it is on earth. We will give a touch upon each place.

1 For mixedness, Mat. 13 40.24.11. Luk. 18.8. First, to that Mat. 13 40. the words are plain for us, viz. [ As therefore the tares are gathered, and burnt in the fire, so shall it be at the end of this world. Its not said, the end of the world, but of this world. And not only so, but in Greek 〈 in non-Latin alphabet 〉 , This series of ages. And more yet, it is 〈 in non-Latin alphabet 〉 the perfecting. (3 As in Acts ) The restitution. no word to properly signify an end; But it implies an end, the end of consummation, not of consumption, of perfection, not of destruction. And in opposition to this, the Apostle Heb. 2 calls the state of the thousand years 〈 in non-Latin alphabet 〉 , which must signify a state on earth; so that this of Matthew is fulfilled at the beginning of the thousand years, when the wicked are so destroyed at the beginning of them, Rev. 19. last. Secondly, To that Matth. 24.11. Many false Prophets shall arise, and shall deceive many. Iniquity shall abound, &c. We say it is most express there, that these things are to be before the propagating of the Gospel to all the world. So verse 13. and comes between that verse 11, 12. and the end of the world, verse 14. So that the thousand years is the fruit of the Gospel spread to all the world; and so brings a cessation of seducement, Rev. 20. Thirdly, To that Luke 18.8. Nevertheless shall he find faith? We say, here is no touch of the ultimate end of the world. The coming of Christ, is that his appearance in the thousand years, which Mr. Ba • lie and others being ignorant of, they beg the contrary, and lay it for a principle on which to build their argument; and so they beg that [That the Saints shall not have a time of all peace on earth:] The meaning of the place is for us, viz. Christ will avenge his elect, as in shorter captivities, in Egypt and Babylon, so in this longer. But before that, the times shall be so full of troubles, that it shall be as Dan. 12. compared with Rev. 19. latter end As always was before all deliverances by Christ; As at Egypt; At Babylon; At Christ's coming in flesh. So that good men's faith shall be very low.

2 For Troubles and Crosses, Psal. 34.20. Matth. 5, 4. Act. 14.23 Rom 8.17.2 Tim. 3.12. To this we answer, first, That there is no mention here at all, of all the times of the world to the ultimate end thereof. Secondly, All particular Saints do fulfill this in their lives. Thirdly, That this is that we say, and mainly assert, that because the Saints have been abused on earth, therefore shall they be righted, and honored on earth, according to Psal. 37. to 11. and 29. and 34. and Matth. 5.5. And the state called Heaven in that Act. 14.23. is expounded of this thousand years, Rev. 21. there is the beginning. And our reigning with him in that Rom. 8.17. is expounded to begin in this thousand years, Rev. 20.4.

3 For continuance of Ordinances, Eph. 4.11. 1 Cor. 11.26. It is easily fully answered, That if that state in the thousand years prove a sinless condition, the Saints being perfected as it is in that Eph. 4 verse 12. It can be no grief to Mr. Bailey, or any else, that Ministries of Repentance, praying for wants, Discipline for Delinquents shall cease. And if then Christ COMES and appears, as 1 Cor. 11. what matter is it, if the Lord's Supper shall cease. But we do not hereby intimate all Ordinances shall cease: Adam had some in Paradise, and shall have some in glory, viz. To sing Hallelujahs, praises to Jehovah.

4 To the need of Intercession, First, I say, Mr. B. should have done well to have proved that any did deny the continuing of Christ's Intercession till he lays down all, 1 Cor. 15.24. Secondly, His places, 1 Joh. 1.8. c. 2. v. 1. Heb. 9.24, is true while we have sin. But 't would not be a self-deceiving (as S. John calls it) for a soul to say in heaven above, he is without sin. So nor upon earth in the thousand years, if so Christ makes our condition. And when we are without sin, we need not Christ's active Intercession for conversion, or confirmation, in regard of weakness of grace; yet I know not but that Christ's presential Intercession shall continue till all the Churches enemies be utterly cast into hell, and the Saints attain their highest happiness in heaven. But that it may cease as in regard of the sins of Saints, at the thousand years I doubt not, if that prove a sinless condition, as that place quoted by Mr. Bailey Heb. 9.24. to the end of the Chapter, doth seem to me clearly to affirm. For verse 24.25, &c. Christ entering heaven, having died once, in the last verse tis said, he shall appear the second time without sin unto salvation; that is, as not making atonement for sin. And this second coming is next after his Ascension, and that is at the calling of the Jews, at the beginning of the thousand years, as we have before proved: And this salvation must be a thing beyond the state of grace we are now in; therefore most likely it shall be our sin-less condition. We shall be as Adam for inward perfection, for or 〈◊〉 I know: and the Apostle hints at it, Heb. 2. verse 7. &c. As we ••• e shown afore.

SECT. VI. Mr. Bailey's sixth Argument.

[§. 1] THe Scripture makes the time of Christ's second coming to be secret, and hidden, not only to men, but to the very Angels, and to Christ himself as man, Mark 13.32. But of that day, and that hour knoweth no man, no not the Angels, neither the Son. But this Doctrine makes that day openly known, and tells the time of it punctually. For they make the thousand years to begin with the one thousand six hundred and fiftyeth year, or else with one thousand six hundred ninety five, and the day of judgment to be at the end of the thousand years.

[§. 2] Ans. First, There is a difference between a day to an hour, and between about such a year. Secondly, M. Bailey cannot but know a difference between Christ on earth, and Christ in heaven. Christ had not Commission to send so much of the Spirit whiles he was on earth, as when he was in heaven. So Eph. 4.8. compare Joh. 7.39. and Act. 2.1. &c. In like manner, if the Deity did not communicate to Christ's man-hood, whiles on earth, the time (for nescience is not a sin) yet its plain the Deity did communicate it after Christ was in heaven, Rev. 1.1. The Revelation of Jesus Christ, which GOD GAVE UNTO HIM to show unto his servants. And accordingly John shows it us, Chapt. 11. Chapt. 12, Chapt. 13, Chap. 19. Chap. 20. Lastly, Mr. Bailey confutes himself as he propounds his argument: For he saith our Doctrine makes the day open • when we say, The day shall be either one thousand six hundred and fifty, or one thousand six hundred ninety five. Surely this is not to make the day so certain, or the year. For (saith the Philosopher) qui indefinite, &c. He that answers indefinitely, answers nothing. Beside we cannot for our lives count so exactly, but we may miss at least one year, if we did absolutely pitch on any one account that were never so right in the footing. For my part, I shall affirm what is most probable about the account, when I come to the seventh and last Book.

SECT. VII. Mr. Bailey's seventh Argument.

THe reward of the Martyrs is everlasting life in the heavens, promised to them at Christ's coming to judge the just and unjust, therefore it is not temporal in an earthly Kingdom of a thousand years. The Antecedent is proved, Matth. 5.10. 2 Tim. 4.6. 2 Thess. 1.6, 7, 8, 9, 10. which without doubt is not before the last judgment; else the Martyrs would be in a worse case then the souls of other Saints continuing in heaven, enjoying the Trinity, yea a punishment to them, being brought down to the earth to return • to a body, not like to the glorious body of Christ, nor yet unto these incorruptible, immortal, spiritual bodies, which yet are promised to the least of the faithful at their resurrection, 1 Cor. 15. But unto such a body that eats, drinks, sleeps, fights, delights in fleshly pleasures, and converseth with beasts and earthly creatures, in such a Paradise, whereof the Turkish Alcoran, and the Jewish Talmud doth speak much: But to a godly soul is very tasteless, and to a soul that hath been in heaven exceeding burthensome. Answ. first, We deny the consequence of the Argument: For God's rewarding his people on earth, doth not anticipate heaven; nor the reward in heaven, cut off the rewards on earth. See Mat. 19.29. shall receive an hundred fold, and shall also inherit eternal life. And this in 〈 in non-Latin alphabet 〉 in the New Creation, as the word signifies. And when they sit on Thrones, according to Dan. 7.22. which is according to our Text of Rev. 20.4. Secondly, we say that those places Mr. B. brings for the proof of his Antecedent, do prove our assertion, viz. of an happiness of the Saints on earth, as well as in heaven. As that in 1 Tim. 4.6, 7, 8. For verse 8. it is said, At that day; and particularly at Christ's appearing. To understand which, see verse 1. And remember our arguing upon those words, Shall judge the quick and the dead at his appearing, and his Kingdom. Compare Rev. 19. latter end, with Rev. 20.3, 4. Likewise that which Mr. Bailey urgeth out of 2 Thess. 1.6, 7, 8, 9.10. plainly proves a reward on earth, as well as in heaven. It is a RIGHTEOUS thing, &c. It is mercy to the Saints: but righteousness chiefly appears upon the wicked that are punished: And this appears more to all the world being done on earth. To you that are troubled, REST WITH US: The Apostle aims at a Rest first on earth (compare Heb. 2.5. and Chapter 4. verse 9.) Rest, when the Lord Jesus shall be revealed from HEAVEN, Not in Heaven: And the flames of fire are express, Rev. 17, 16. and Chapter 18. verse 8, and 9. and Chapter 19, two last. Lastly, It is said in that 2 Thess. 1.9. They shall be punished from the presence of the Lord, and from the glory of his power. But Christ hath no power in heaven at the ultimate day of judgment, but then lays down all. 1 Cor. 15.24. As for Matth. 5.10. there is no mention of the place, but in the word Heaven, not expressing which of the three heavens (as Paul distinguisheth.) Now St. John calls the •• te of the thousand years Heaven, Rev. 21.1. And in this place of Matth. 5.10. The adjoining the word KINGDOME to Heaven, clearly imports a state on earth; For in heaven above, nor Saints, nor Christ have any Kingdom at the ultimate day of judgment. Ye see now how truly Mr. B. saith, without doubt, the reward in these places is not till the last day of judgment. As for M. B. words, The Martyrs would be in worse case, &c. They are grounded on a mistake: For all the Saints, both the deceased and living shall then share in the same glory on earth. For those words, It would be a punishment, &c. These all flow from ignorance of what the Scripture hath said in this point, viz. that their bodies shall in the thousand years be immortal, and glorious, and conformable to Christ's body, as we have shown afore. For that Mr. Bailey concludes of fighting in the thousand years, &c. let him affirm; it when he can without contradicting himself, he affirming it a time of all corporal pleasures; and when we affirm it. And for Turkish Alcoran, and Jewish Talmud, we have nothing to do with anything, but what we are convinced is according to Scripture. But it is the Scottish manner to dispute by branding with reproaches. But sure their contrary opinion tends to Familism.

SECT. VIII. Mr. Baylies eighth Argument.

[§. 1] THe opinion of the Millenaries supposeth the restauration of Jerusalem, and of the Jewish Kingdom after their destruction by the Romans. But the Scriptures deny this, Ezek. 16.53.55. When I shall bring again the captivity of Sodom, and of Samaria, and her daughters, then will I bring again the captivity of thy Captives, &c. The Jews (saith Mr. Bailey ) are never to be restored to their ancient outward estate; much less to a greater, and more glorious Kingdom. Jerusalem was to be re-built, and the spiritual glory of the second Temple was to be greater then the first: And in the end of the same Chapter, the restitution of the Jews after the Babylonish Captivity by virtue of the New Covenant is promised: But the outward estate of that people was never to be restored to its ancient luster more then Samaria or Sodom: As Amos speaks of Samaria, Chap. 5. 2. The Virgin of Israel is fallen, and shall no more rise: And Isa. saith of Jerusalem, The transgression thereof shall be heavy, and it shall fall, and not rise again; According to the prophesy of Jacob, Gen. 49.10. The Scepter shall not depart from Judah till Shiloh come: Importing (saith Mr. Bailey ) that the Tribe of Judah should ever have some outward visible rule, till the coming of Christ in the flesh: but thereafter, the Scepter, and Power of the Church shall be only spiritual, in the hand of Shiloh, the Messias: He was the substance and body of all these types, the restauration of Jerusalem, and the erecting of the Monarchy in Judah.

[§. 2] Answ. The Scripture doth not deny the restauration of Jerusalem; but affirm it, and that most strongly, as we have shown in many places, and particularly in Daniel in several places, and specially in Chapter 7. To his proof Ezek. 16.53.55. and his gloss upon it, "That the Jews are never to be restored to their ancient, outward estate, much less to a more glorious Kingdom; First, let us read this place of Ezekiel close to the Hebrew. The Hebrew, word for word, runs thus, verse 53. 〈 in non-Latin alphabet 〉 &c. AND I will bring back (not when I shall) the captivity of them, the captivity of Sodom, and her daughters, and the captivity of Samaria, and her daughters. AND the captivity of thy captivities in the midst of them. It is, not THEN, but AND. Again verse 55. 〈 in non-Latin alphabet 〉 AND thy Sisters, (Not WHEN, but AND) thy Sisters Sodom, and her Daughters shall return to their former estate or antiquity; And Samaria and her Daughters shall return to her antiquity, or former estate; YOU SHALL RETURNE to your antiquity, or former estate. No THEN, &c. but naked by the verb alone 〈 in non-Latin alphabet 〉 you shall return. And thus not only I read, but Calvin, the old Latin, Vatablus, Junius, Jerome, Arias; yea so the Greek Sep. Syr. Arab. and Chaldee read it. But then the question is, whether the intent of the speech be not Ironical, to signify they should never return; supposing that there shall never be any restitution of Sodom. Answ. First, Learned Vatablus doth not so understand it, but reads it, and conceives it a positive promise. And expounds Sodom, and her daughters, or villages, per Idumaeos & Moabitas qui originem duxerant a Lot qui habitabant in Sodomis, i. e. by the Idumaeans, and Moabites, who originally came from Lot, and dwelt in Sodom. And bringing back their captivity, he expounds to be the asserting of their liberty by Christ; and therefore not only the Jews, which are parties, understand this as a Prophesy: And by Sodom and her daughters, they understand the Moabites, and Ammonites, which were the offspring of Lot, which dwelt at Sodom; But Christians so understand it. And of Christians, not only Vatablus, but Alapide, with many others, as Alapide shows with much variety of reading. Secondly, There appears nothing in the words or points of an Irony. Thirdly, The mention of Sodom doth not intimate it, because Samaria is joined with it. Now we have heard the Prophets abundantly asserting that the ten Tribes shall be restored. And also that All whole Canaan (the Country of the twelve Tribes) shall be again the possession of the Jews, whereof Sodom was a part, and near the heart of the Country, as you may see in your ordinary Maps. Note further that Sodom signifies 〈 in non-Latin alphabet 〉 ) as Alapide shows, i. e. the five Cities, of which see Gen. 14.2. with their villages, of which five Cities Zoar is one, escaping the fire upon the prayer of Lot, Gen. 19. therefore no wonder if this of the Country of Sodom be restored. And further, that the Moabites and Ammonites were near neighbors, and they were carried away captive by Shalmaneser, as Alapide and others observe, therefore their return in their posterity may well be expected. Fourthly, Observe that verse 54. between these two places, is put, That thou mayest be ashamed, &c. Mercy after correction makes a soul most ashamed; but if quite given up to utter ruin, how is it said verse 61. That thou mayest be ashamed; yea and that thou mayest remember thy ways, and be ashamed? Fifthly, That verse. 61. plainly sounds of a positive promise. Thou shalt receive thy elder and younger sister Sodom and Samaria, and I will give them unto thee for daughters, not by thy Covenant (of law, of ceremonies ) but by my New Covenant. ) So that according to the new Evangelical Covenant, the posterity of that of Sodom that remained, and Samaria, shall be incorporated into one Church with the Jews at their restauration. Upon these last considerations well might Alapide say, To read the said 53. and 55. verses Ironically, Non convenire cum sequentibus, i. e. doth not agree with that which follows. Now what will Mr. Bailey say to this? most likely he will fly to his distinction in the close, viz. That their spiritual glory should be restored after their Babylonish Captivity, but not their outward National glory; Answ. But we have heard abundant of plain texts to the contrary, namely that they shall be restored to their outward National glory, of which more in the sixth Book, in the Quid sit, i. e. What this state of the universal Church (of which we speak) shall be. Thus of Mr. Bailies first proof out of Ezek. 16.53.55.

2 To the second proof, viz. that in Amos 5.2. The Virgin of Israel is fallen, and shall rise no more: It must be understood conditionally (as absolute for conditionalis oft used in Scripture; as of Nineveh, &c.) some conditional must be understood, or some limitation be supplied. The Chaldee saith, It shall not rise 〈 in non-Latin alphabet 〉 in one year, i. e. not quickly after: For they were long in captivity, or not suddenly at least, when their great restauration shall be which is yet to come; for they shall be striving five and forty years, Dan. 12. or else this condition, or limitation, Israel shall not rise a Virgin, viz. pure in repute as afore she fell into Idolatry; For it cannot be said now that she was never defiled, therefore mark, though verse. 1. this is spoken of 〈 in non-Latin alphabet 〉 the house Israel, which is of the masculine gender; yet verse 2. The verb 〈 in non-Latin alphabet 〉 is of the feminine gender, and agrees with 〈 in non-Latin alphabet 〉 Virgin: or this condition, or limitation, that she her self cannot rise, therefore in Hebrew it is Nipthla, lo tosaph Kum, she is fallen and cannot add to rise. And that which follows intimates the same, viz. she is forsaken in her own land, and there is none to raise her up, i. e. No human help shall do it: but God did do it in the return from Egypt and Babylon, so shall he at last. Some such condition or limitation must be found out; first, because of the context; for it follows verse 3. God will have respect, and show mercy to the Tenth of them. And verse 4. comes in with a [For] For thus saith the Lord to the house of Israel, seek ye me and ye shall live; repeated, verse 6. enlarged verses 9.10. Seek him that strengtheneth the spoiled against the strong. Secondly, Because of the Analogy with many places that are clear for the restitution of Israel.

To his third place out of Isaiah, of the fall of Jerusalem; It is a gross mistake; For all that is of it, is in Isa. 24.20. spoken of the Earth, not Jerusalem: but presently is mentioned the restitution of the Jews, verse 23. As for Mr. Bailies fourth place, in Gen. 49. it is of no validity to the thing he intends, but in his imagination.

SECT. IX. The ninth and last Argument of Mr. Baillie.

[§. 1] THe Millenaries lay it for a ground, that Antichrist shall be destroyed, and fully abolished before the thousand years begin: But (saith Mr. B. ) the Scripture makes Antichrist to continue to the day of judgment, 2 Thess. 2.8. Then shall the wicked one be revealed and destroyed by the brightness of Christ's coming, which is not before the last day, as before is proved. See also Rev. 19.20. The Beast was taken, &c. compare with it, verse 7. Let us be glad and rejoice, for the marriage of the Lamb is come; Antichrist is cast alive into the Lake at the Marriage of the Lamb. No living men are cast into Hell before the last day: And Christ's Marriage with his Church is not solemnized with a part of the Elect, but with the whole body, at the general Resurrection.

2 Ans. There is no such thing in 2 Thess. 2.8. as that Antichrist shall continue to the day of judgment, unless Mr. B. agree with us, that the day of judgment begins at the thousand years, whereat indeed is Christ's appearing. That Master Bailey saith, Christ shall not come till the last day of judgment, that Master Bailey hath not yet proved: that in 19 of the Rev. v. 20. and in v. 7. we grant; but Mr. B. gloss upon it, we have no reason to receive, which was this; That no living men are cast alive into hell before the last day of judgment. This Mr. B. hath not proved, we have a text to the contrary, even that of M. B. quoting Rev. 19.20. which is at the beginning of the thousand years: compare Chap. 20.1, 2, 3. But Mr. Bailey faith, this was done immediately before the Marriage of the Lamb. An. we grant it. And this is in the beginning of the thousand years. But Christ solemnizeth his Marriage (saith Mr. B. ) not with a part of his Elect, but with the whole body. Answ. We grant it. And this shall be at the beginning of the thousand years. At which time all the Elect shall rise.

THE INTRODUCTION, Laying forth the general Heads, of this Book, touching the WHAT of this Glorious Time.

[§. 1] H Aving demonstrated the Quod sit, THAT there is A Glorious state of all things yet to be on Earth afore the universal judgment (of all the quick and dead.) Next we are to declare the Quid sit, WHAT the said glorious state shall be.

[§. 2] For which we have already made some way and preparation, by a necessitated anticipation, by reason that the proofs being Divine, and interwoven, with several passages of both, viz. of the That, and What of this aforesaid state, we could not pick the one from the other, nor explain, and demonstrate the meaning of the former, without a scruteny into some passages of the later, where we found them so intermixt. Howbeit, we insisted upon them no further then to a proof of the literal meaning of the place, reserving the distinct and larger discuss for this Book.

In this WHAT, are to be considered these five Heads.

• [§. 3] I The Chaos, Of the glorious state aforesaid, yet to come, and to be on earth afore the ultimate judgment.
• II The Creation, Of the glorious state aforesaid, yet to come, and to be on earth afore the ultimate judgment.
• III The Dimensions, Of the glorious state aforesaid, yet to come, and to be on earth afore the ultimate judgment.
• IV The Qualifications, Of the glorious state aforesaid, yet to come, and to be on earth afore the ultimate judgment.
• V The Privileges. Of the glorious state aforesaid, yet to come, and to be on earth afore the ultimate judgment.

CHAP. I. Touching the Chaos.

[§. 1] BY the Chaos we mean the preparation to this estate; or the manner of the beginning thereof: That as in the old and first Creation, the Chaos was the evening of the world, with which it began, (as the Rabbins before quoted, use to speak) so this second, or New Creation (as it is called, Isa. 65.17. 2 Pet. 3.13. Rev. 21.1) begins with an evening. And as after that, as an Antitypicall memorial of the finishing thereof (celebrated on the Sabbatical seventh day) the Church of the Jews in all ages to Christ's time, began their Sabbath in the evening; so this Sabbatism (of the glorious state of which we speak as it is called Heb. 4. afore largely explained) shall begin, and have its Ante-scene, or Prelude in a kind of evening. Now as the evening taken in that largeness, as Gen. 1. in the first part, hath some light, and sometimes a glare of the Sun at its last withdrawing (though the day hath been dusk and dim all afore) and receives for a farewell, a reflection of the beams darted backward upon the clouds, with a twy-light following it; but in the latter part it is dark: So in this evening, in the first part thereof, there shall be some manifestation of the Son of Righteousness, the Lord Jesus Christ, for the Call of the Jews ( Zach. 12.10. Rev. 1.7.) and the setting them on foot to contend for their liberty against the Turk, and all Antichristian enemies. But in the latter part of this evening, after that Christ hath roused them up to that contest, there shall be a darkness of great troubles, ( Da. 12.1.) And these troubles it seems by the two last ver. of that 12 of Dan. may last 45 years afore the Jews with the Gentiles, come to their glorious enjoyments at the resurrection of all the Elect deceased, and the change of the believers then alive. But when that evening and night is passed over, the Righteous shall have the DOMINION in the morning, Psal. 49. v. 14. which learned Junius interprets of the Saints happy estate in the morning of the resurrection, which S. John Rev. 20.4. calls the first Resurrection, as we have before demonstrated. For at the last ultimate end, when CHRIST lays down all his rule, and power, 1 Cor. 15.24.28. we cannot imagine that Christians may be said to have Dominion.

[§. 2] Now as in the evening shutting in, there is an end, a setting in a cloud, and a darkening of all the glory of the precedent day; all glorious things are wrapped up in obscurity, and all glorious persons, (their Masters ) Kings, Princes, and Potentates are couched and crouched down as beasts in their dens, and lie like dead men; and none of all these things, or persons survive, but whom, and what God will permit to escape fire, or death &c.) So this glorious state shall begin, as to the preface or preparation, with a setting, and dark eclipsing of all the worldly glory of former times, things, and persons, viz. of the four former Monarchies, root and branch, with all their impertinent appurtenances, that stand in the way to hinder Christ's glorious Kingdom on earth, Dan. 7. Rev. 11.18. and 19. Chapters, &c. of which abundantly afore. And we have seen it far more by experience, since this subject was divers years by-past preached and asserted. Wonder not therefore at the pullings down of human glories to this day, and the many scuffles about them, almost over the whole World. The sum of worldly pomp is declining towards Sun-set, the shadows grow long, it begins to be duske upon all Secular splendor. The night comes on, great storms will arise; but though they may be universal on the Jews for the said five and forty years, because universally they have for above five and forty scores of years refused the Messiah; yet, likely, the tempest on the Gentiles that have owned Christ, may but drive along by coasts, falling here and there, by succession, they having suffered much already for Christ's sake by Heathens, Turks, Papists, and falsely named Protestants.

[§. 3] But as after the shutting down of the evening, even in the dark night, there is still a continued tendency towards the succeeding day, and the glory thereof: The Sun is still hastening to rise again. So whiles the said dark troubles are extant, and incumbent upon the Church, even therein is a continued tendency towards the glory thereof; these refining the Church for that state, Malac. 3. verses 2, 3. and thereupon Christ is nearer, and readier for their full deliverance and acceptance, verses 4.5.17.

[§. 4] For after the night is over, the day dawns unto the appearance of the day-star, the Sun. So at the end of these dark troubles, yea for the ending of them, Christ the Son of Righteousness shall appear, Malachi. 4.2. (mark the method of that Prophet after that Chapter 3. v. 2, 3.) compared with 2 Pet. 1.19. (all which places are largely discussed afore.) So that when the said troubles are at the highest, then Christ will appear most gloriously for the destruction of the causers of all those troubles, even all the enemies of the Church: of which appearance of Christ, and destruction of the enemy, see Dan. 7.13, 14. &c. 2 Thess. 2.8. Rev. 19. verse 11. &c. to the end of the Chapter, where they are lively characterized, most worthy the Readers perusal. Upon which destruction on the enemies by the presence of Christ, the glorious time of the thousand years begins, and that with the resurrection of all the Elect, as most methodically it follows after that in Daniel, as a close of all the troubles mentioned in the whole Prophesy, Chap. 12. the two last verses; and doth methodically follow that in the Revelation, as the blessed Catastrophe of all the confusions in that whole Prophesy in Chapter 20. the first six verses. So that next in an immediate order of nature follows the New Creation, Chapter 21.1. of which in the next Section.

CHAP. II. Touching the New Creation.

THe Chaos being made, the Creation of all particulars follow; which New-creation is mentioned both in the Old and New Testament, Rev. 21.1. John sees a New Heaven, and a New Earth. How so, unless created new? For the alteration is such, that the old heaven, and earth seem as it were to pass away. So that this New Heaven and Earth is that which Peter and the rest that believed with him, (2 Pet. 3.11, 12, 13.) did expect, that all the former being dissolved, there should be New Heavens, and a New Earth according to God's PROMISE. Now where is that promise but in Isa. 65.17. Behold I create New Heavens, and a New Earth, so that the former shall not be remembered, or come into mind. In all which places the expression of earth demonstrates that it is a state on earth, besides many circumstances annexed in all the said places (before discussed in our third Book) the word Heaven being no opposition to it, which from Gen. 1. to the end of the Revelation is oft used to signify those Heavens of the Air, clouds, &c. which are appurtenances of the Earth, which Paul calls by intimation the first Heaven (2 Cor. 12.2.)

[§. 2] With the Creation of this New World, are created therein the appurtenances of it, viz. 1. New Jerusalem. Immediately after the Creation of a New Heaven, and a New Earth, St. John sees ( Rev. 21.2.) the holy City, NEW JERUSALEM, coming DOWN FROM GOD out of HEAVEN (and therefore signifies a state on earth. ) And the Prophet Isa. in that 65. Chapter, verse 18. having mentioned the creation of the New Heaven, and the New Earth, immediately adds that the Lord saith, Lo, I create Jerusalem, viz. into a happy condition (of which by and by.) 2. The Inhabitants of this New World, and New Jerusalem, are no less then created. First, If there were no more then the conversion of the Jews, as the preparation to this new state, especially they having been so long opposite to Christ, this were no less then a Creation. A Miracle is a kind of Creation. And the School-men say, That though Conversion be not a Miracle properly, yet it is more then a miracle. Let me give my vote in this reason, because Conversion is out of resistances, of man's stubborn mind and heart. Miracles are wrought on non-resistances. And in this is Conversion more then Creation, because Creation is out of matter that hath a disposition of submission to the will of the Creator. But man's unregenerate will, whiles such, is obstinately opposite. But no man will doubt, but that a Resurrection is a Creation. Now the Scripture compares the conversion of the Jews to a Resurrection. Ezek. 37.5. &c. Dan. 12.2. Rom. 11.15. In all which places, the Call of the Jews is metaphorically called a Resurrection. For it is a raising from spiritual death, to spiritual life, from sin to grace; and from Civil bondage, to Civil liberty, as the Scripture oft mentions. But secondly, The Inhabitants are further multiplied and perfected by a Physical Resurrection, of all the deceased Saints, Rev. 20.4. and a Physical mutation of the living Saints. 1 Cor. 15.51, 52. So that as the Apostle saith in that Chapter, verse 44. and Phil. 3.21. They shall have spiritual bodies (needing nor meat, nor drink, &c.) and made like to Christ's glorious body (as we have several times discussed afore.) Now a real, Physical Resurrection of bodies, and such a real physical change of them are no less then a Creation. Is it not fully a Creation to make men of dust? Is it not a creation to change flesh and blood into a likeness to the radiating Sun? Just so is it inthese things. 3 The Qualifications of places and persons are created: As first Righteousness, being one of the qualifications, is also created. In 2 Pet. 3.13. in that New Heaven, and New Earth, made New by creation (as the quotation of it out of Isa. 65.17. demonstrates) there dwells Righteousness by virtue of that Creation, (Grace being nothing else but divine created qualities) even as in that 65. of Isa. it is express, that God will create in Jerusalem other excellent qualifications, which we shall presently name. Sutably, Peter, in that 2 Epist. 3. Chap. v. 13. having mentioned the New Heaven, and Earth, adds, as an appurtenance to it, wherein dwells righteousness; and all by virtue of a Creation, as the Apostles referring to Isa. 65.18. plainly speaks. And from both places, John hath this in his vision, Rev. 21. verse 1, 2, and 27. That into this New Heaven and Earth, and holy Jerusalem, all new (as we sh • wed) by Creation, there shall in no wise enter anything that defileth; as in the first creation, all that God made was good, yea exceeding good. Gen. 1.31. Secondly, There shall be created in this New state, the qualification of peace, Isa. 57.19. I CREATE the fruit of the lips, PEACE, • EA • E to him that is afar off (by captivity, or otherwise) and to him that is near, saith the Lord, and I will heal him. Peace, peace, doubled, signifies very great, absolute, perfect peace, as that time shall be a time of an universal perfection. Thirdly, Of this New state there shall be another qualification, viz. joy, or rejoicing, and that by the means of the New creation (for it is creation, we now look at, not the qualifications themselves, which is the business of the third Head, in the next Section) Isa. 65.18, 19. Be you glad, and rejoice forever, in that which I CREATE, for behold I CREATE Jerusalem a REJOYCING, and I will rejoice in Jerusalem, and joy in my people; and the voice of weeping, or crying shall be no more heard in her. All which are spoken as a parcel of the glorious state of the New Heaven, and Earth, and New Jerusalem. Consonant to St. Johns description of the New Heavens, and New Earth, and of holy New Jerusalem (Rev. 21.1, 2, 3, 4, 5.) That there is the voice of triumph from Heaven, saying, The Tabernacle of God is with men, and he will dwell with them &c. And God shall wipe away all tears, &c. and there shall be no more sorrow &c. because he that sat upon the Throne said, Behold I MAKE ALL THINGS NEW, write, for these things are true. 4 There shall be at that time created a desence upon, or over the Saints, over the Church, and over all their glory, so that their glorious enjoyment in that glorious estate on earth, shall not be subject as formerly to any invasions, subversions, interruptions, or diminutions from any power on earth, or in hell, Isa. 4. verse 4, 5. When the Lord shall have washed away the filth of the daughters of Zion, then the Lord will CREATE upon every dwelling place of Mount Zion, and upon her assemblies a cloud of smoke by day, and the shining of a flaming fire by night (alluding to the pillar of fire that lead Israel in the wilderness) for UPON ALL THE GLORY SHALL BE A DEFENCE. So that what ever shall be hereafter affirmed in this our sixth Book according to the Scriptures, touching the excellency of the RESTITUTION, or glorious state of all things yet to be on earth, shall be an established estate, that no enemy shall be able in the least to remove or molest.

But why do the Scriptures cal this RESTAURATION or RESTITUTION a Creation? Surely because of the great likeness (if not sameness in kind) with the first Creation, as to the Physical notion thereof, both in regard of matter, manner, parts, and end.

1 As for matter, as the immediate Creation, viz. of the Chaos, was of nothing; so mediate Creation, viz. of particulars out of that Chaos was of nothing such, nothing so, or no such thing, as into which it was created. So that as the first sort of creation was of absolute nothing; so the second comparatively, or equivalently of nothing. For what was the confused clouded Chaos towards the forming of light, life, and beauty, &c? Even so in this New creation, the world shall be asit were resolved into a Chaos again. All things shall be in a most confused and forlorn condition, men shall be stripped of humanity, the earth shall be an Aceldoma, and Golgotha, all things full of unparalleled troubles, as our Savior describes, Matth. 24. And lo then shall Christ appear most gloriously to new-create all things as tis in that same 24. of Matth. Just as we find it Prophesied throughout the Old Testament, in most of the Prophesies afore discussed, as Hos. 3 4, 5. Dan 12.1. &c. that Christ shall restore all things in the most desolate, and Miserable times. Most suitable matter, for that efficient, who is to work upon it. The best cause to work upon the worst matter. He that is All-things, yea more then All-things, the All-sufficient Almighty, to work upon those nothings; who can work better on that worst, then the best of creatures can upon the best and most prepared things. For materiam superabit opus, the workmanship shall exceed the matter. So that as God alone was able, and did educe out of those nothings, Gen. 1. this beautiful Fabric of the world; so Christ Jesus our Lord shall out of those worse-then-nothings create this glorious new world of which we treat.

2 For manner also, it is a Creation, in that like the creation of the first world, the main parts of this New shall be made in an instant. It is true that the Philosophers say, that generation is ex nihilo tali, & in instanti, of a nothing so, and in an instant: as plants of seeds, birds of eggs, beasts of their Semen; as are likewise the bodies of men. But this Philosophical Generation notwithstanding, in the first part, viz. that it is of that which is nothing so, is far below the lowest, namely, Mediate Creation: in that generation is by very many previous dispositions, and various successive preparations of the matter, gradually bringing those bodies to their kind; whereas Creation, even mediate creation in one act brings forth everything perfect at once. As for the second part of their description of generation, that it is done in an instant; that is, the form is introduced in an instant; I think (excepting men's souls) it is a mere tradition and fable, grounded upon another fiction of wit, that material forms are substances, which being believed in the Schools, hath brought in with it a many inextricable knots, as how the forms of the Elements remai • e in the mixed body, compounded of them; how the form is educed out of the power of the matter, as they affirm, and yet the form is a substance of a different nature from the matter, and is a distinct coordinate essential principle in specie: How a sword killing an horse, or the like, drives out one form, and brings in another, or else there were more then one form afore, or else matter may subsist without a form, &c. whereas creation, yea mediate creation introduceth all forms of things, yea and of men too, in an instant: As we see in the First Creation in every days work. It was but said, Let it be so, and presently it was so. And so, proportionably, will it be in the New Creation, that by parts Christ will do great things suddenly; First, The call of the Jews shall be on a sudden, Isa. 66.8. Who hath heard such a thing? who hath seen such things? shall the earth be made to bring forth in one day, or shall a Nation be borne at ONCE? For as soon as Zion travelled, she brought forth her children. Secondly, The appearance of Christ shall be on a sudden, Matth. 24.27. As the lightning cometh out of the East, and shineth even to the West; so also shall the coming of the Son of man be. Thirdly, The change of believers, surviving at Christ's coming shall be in a moment, in the twinkling of an eye, 1 Cor. 15.51. Behold I show unto you a MYSTERY, we shall not all sleep, but we shall all be CHANGED in a moment, in the twinkling of an eye. Fourthly, The resurrection of the deceased Saints at Christ's coming shall be in like manner, Ibid. 1 Cor. 15.52. We shall be changed in a moment, in the twinkling of an eye, at the last trump. For the Trumpet shall sound, and the dead shall be raised incorruptible ( viz. never to die anymore) and we shall be CHANGED, viz. all in the same moment.

3 This glorious state of all things on earth yet to come, is as a creation in regard of parts. That as the whole creation is in Gen. 1. distinguished into six days work; so this New creation shall be perfected (though not in that successive order of time, but rather, as I conceive at once ) in all those things that are enumerated to be the workmanship of the six days works. You had the opinion of the Rabbins in this, afore. Mine is this, First, For light; answerable to the extraordinary LIGHT created on the first day (for the Sun and Stars were not extant till the fourth day.) The light of the Church at this time shall be a supernatural light, above any created light, according to Isa. 60.19. The Sun and Moon shall be no more light, but THE LORD shall be unto thee an EVERLASTING LIGHT. Suitable to St. Johns Vision, and Prophesy, Rev. 21.23. The City had no need of the Sun, or of the Moon, for the GLORY of GOD did lighten it, and the LAMB is the light thereof. For it God shall be the Churches Sun, Psal. 84.11. as he is likewise light it self, 1 John 1.5. yea dwells in unspeakable light, 1 Tim. 6.16. And Christ is prophesied to be the Sun arising on the Church, Malachi. 4.2. That he comes (as the Apostle saith) 2 Thess. 2.8. with a brightness; yea (as Christ himself promiseth) his coming shall be as lightning shining from the East to the West; yea with GREAT GLORY, Matth. 24. verse 27. and verse 30. then will their special presence or manfestation be a transcendent light to the Church, which must be supernatural, far above any created, either that which was made the first day, or after contracted upon the fourth day, into the body of the Sun; as the waters, extant the first day, were couched into the Channels of the seas on the third day. For both these were created. But the light of the Church now shall be elucidations and emanations from the Deity, overcoming, and as it were drowning the glory of the Sun, &c. And therefore though the Sun and the Moon, and Stars that now receive their light from the Sun, shall in that New creation be extant, existing in their Orbs, yet they shall not be there to give light to the Church. Both these are distinctly mentioned in both the fore-quoted places; Isa. 60.19. The Sun shall be no more thy LIGHT by day, neither for brightness shall the Moon give LIGHT unto thee. Observe, it is not said, they shall not exist, they shall not be; but they shall not be for the light of the Church. Just so Rev. 21.23. it is not said, the being of the Sun and Moon shall be nulled, or annihilated, but there shall be no NEED of the Sun, nor of the Moon to SHINE in New Jerusalem. And the reason is, because God and the Lamb shall lighten it, and be the light and glory thereof. So that though according to the creation of the Sun, and Moon, and Stars, in the fourth day, those lights, with the rest of the universe shall be perfected in this New creation, Isa. 30.26. The light of the Moon shall be as the light of the Sun, and the light of the Sun sevenfold, as the light of seven days, in the day the Lord bindeth up the breach of his people; yet not used for a light to the Church at that glorious time. For then there shall be no nights, and days, as is intimated in that 60. of Isa. verse 19. afore quoted (mark it well) The Sun shall be no more thy light by DAY, &c. but the Lord shall be unto thee an EVERLASTING light, i. e. perpetual, without interruptions by vicissitudes of nights succeeding the days, and forever. But it is express in Rev. 21.25. St. John having said as afore quoted in the 23. verse, There shall be no need of the Sun, neither of the Moon; he adds in this 25. verse, The gates of the New Jerusalem shall not be shut at all by day; for there shall be NO NIGHT THERE. And if we should suppose that the motion of the heavenly orbs, and all the planets, and fixed Stars, which is the only cause of night should cease at this glorious time of REST, seeing that all motion (as saith the Philosopher truly) is for rest, which these heavenly bodies never had since their creation, whiles the Plants have had theirs in the Winter; the Sons of men in the night, on the seventh day, and in the grave, the Wilde-beasts in the day, &c. And it is recorded as the most glorious time, when the Sunn and Moon stood still, (Josh. 10.12, 13, 14. There was no day like that before it, or since that; ) And if we should conceive that it is not contrary to that text of Isa. 30.26. The light of the Moon shall be as the light of the Sun, and the light of the Sun sevefold greater, &c. to understand it as well, if not rather of the extension of those bodies of light, then of the intension of their beams of light (their very bodies being called lights, Gen. 1. And the sevenfold intensivenesse and strength of the beams might be an affliction) and so the little globe of the earth would not be of bulk to interpose, and eclipse the sight and prospect of any Star from view, and looking upon the rest, especially on the magnified dimension of the body of the Sun; so that there should be a continued natural light round the world; yet all these should be but for a comely ornament, not a natural concernment to the Church, because the paramount presence and elucidation of God and the Lamb should be their light; suitable to their paramount condition, swallowing up, as it were, all other glories, as the said text of Isa. 60.19. Rev. 21.23. hold forth. So that as the world began in the first Creation with an extraordinary light; so at the end of this world, in the New creation there shall be a supernatural light. And thus of the state of it in regard of light, in parallel with the first and fourth days work in the first Creation. Secondly, As on the second day was created the Firmament (as our Translators render it, following the Greek) alias the Expanse (according to the Hebrew ) that is, at least, the whole element of the air; so in this New creation, it shall be re-created anew, that is perfected; that there shall be no noisome fumes, or vapors, or any other noxious exhalations, fiery, or watery, &c. to cause sickness, death it self being now swallowed, up in victory, 1 Cor. 15. And all sorrows removed, Rev. 21.4. And the air shall not be an habitation for devils over the Church, as formerly (for which he was called the Prince of the air, Eph. 2.2.) But the devil shall be chained up, Rev. 20.2. and every unclean spirit shall be removed far away from the Church. Zach. 13 2. Thirdly, For the rest of the days works of Creation, as in them were created the dry-land, the Plants, the Fishes, and Fowls, and Animals, &c. So in this New creation there shall be a perfection of all those then in being; (for of a resurrection of irrationals I know nothing) and they shall be freed, and set at liberty from all danger, and hardship. Isa. 11.6, 7, 8, 9. Rom. 8.19, 20, 21, 22. I speak now short to these things, because I am not yet come to the qualifications of this future glorious estate, into which this Head would sometimes fain draw me; but I will not be anticipated.

4 This future glorious estate on earth is a creation, in regard of the end, viz. that as man was created last of all, most perfect in soul and body, as the subordinate end next under God, for which God made it, viz. that man might have the possession and use of all, and dominion over all, Gen. 1.26. So in this New creation, Christ restores all things to their perfection, and every believer to his; to that end, that all believers, being raised, or changed (as afore described) may jointly and co-ordinately rule over the whole world, and all things therein, next under Christ their Head. I say, All, and not apart only (as some unwarily publish.) And I say jointly, not one part of the Saints to usurp authority over the rest (as many dream.) And co-ordinately, All upon equal terms; not some Saints to rule by Deputies, made of the rest of the Saints, as the practice of men seem to interpret. And all to be true Saints, not seeming. Thus we read in Dan. 7. verse 14. and 27. And Rev. 20.4. And Chap. 21. verse 24.26. Study the places well, and you will easily pick it out.

CHAP. III. Measuring out the DIMENSIONS of this glorious estate to be on Earth, afore the ultimate universal Judgment.

[§. 1] HAving done with the Creation of it; we come next to the Dimensions, Quantity, or Extent of the glorious Kingdom of Christ on Earth, yet expected, viz. That as the other four Monarchies did over spread all the inhabited world (as it is said of Nebuchadnezzar's Assyrto-Chaldean Monarchy, Dan. 2.37. that he was King of Kings, and that WHERESOEVER THE CHILDREN OF MEN DWE • T, the Beasts of the field, and fowls of the Heaven, GOD HAD GIVEN INTO HIS HAND, and had made him RULER OVER ALL; and of Caesar's Roman Monarchy, Luke 2.1. That there went out a decree from him, that ALL THE WORLD should be taxed: ) So this fifth Monarchy of the Saints reigning on earth under Christ, must be as large as those Monarchies, as large as the whole world for ample Dominion, though not for sincere conversion; That is, the generality of men in the time of this Kingdom being converted into true Saints, they shall rule over all the whole world of men, swallowing up the other former Monarchies. So that if there be remaining a secret seed of hypocrisy in • ome, which shall at last, (God so foretelling, Rev. 20.8.) break out in the Gogican War at the end of our THOUSAND years, shall yet mean while all men, all the time of the thousand years, shall be demurely subject to the Dominion of the Saints. Touching the latitude and largeness of this Holy-Kingdom, read Dan. 2.34, 35. The stone cut out without hands smote the Image on his feet that were of iron, and of clay, and brake them to pieces. Then was the iron, the clay the brass, the silver, and the gold broken in pieces together, and became like the chasse of the Summerthershing floor, and the wind carried them away, so that NO PLACE WAS FOUND FOR THEM; and the stone that smote the Image became a great Mountain, and FILLED THE WHOLE EARTH. Dan. 7.26, 27; And the judgment shall sit, and they shall take away his (the preceding Monarchies) Dominion, &c. And the Kingdom and Dominion, and the greatness of the Kingdom, UNDER THE WHOLE HEAVEN, shall be given to the people of the Saints, &c. And Rev. 10.7. St. John having said, In the days of the voice of the seventh Angel, when he shall BEGIN to sound, the mystery of God shall be finished, he goes on in the 11. Chapter, verse 15. saying, The seventh Angel sounded; and there were great voices in Heaven saying, The KINGDOMES of this WORLD are become the Kingdoms of our Lord, and of his Christ, and he shall reign forever. That is, no Monarchy shall ever be on earth after his. Add Isa. 2. (In the second verse, &c. whereof, ye have the propagation of the Gospel of Christ's Kingdom, and men's obedience to it) In the 11 verse, repeated again verse 17. ye have the Lord Christ exalted, and his overthrowing all worldly powers prostrate before him, in these words, The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the LORD ALONE shall be exalted. Which words (though covertly, for fear of provoking worldly Monarchs) are alleged by the Jews to the same end, as you have heard afore at large. To the same effect of the largeness of Christ's Kingdom is that notable place in Isa. 24. verse 21, 22, 23. In that day it shall come to pass, that the Lord shall punish the Host of the high ones, that are on high, and the Kings of the earth, UPON EARTH, and they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days they shall be visited. Then the Moon shall be confounded, and the Sun ashamed, when the Lord of Hosts shall REIGNE IN MOUNT SION, and in Jerusalem, before his Ancients gloriously. His Ancients are, his ancient people the Jews. And as the material Sun and Moon shall be then nothing in comparison of the light of God's presence, as afore-shown; so the metaphorical Sun and Moon (for the same Scripture may have two subordinate senses, Rev. 17.9, 10.) I say the metaphorical Sun and Moon of higher and lower human Majesty's shall be confounded with shame. So Jacob (a Prince in those times) and his wife are called by the name, and interpreted to be the meaning of that name of the Sun and Moon in Josephs dream, ( Gen. 37.9.) even as we had but now in that 24 of Isa. both name and thing, metaphor & meaning expressed. And by the same rule, and proportion we may admit of others annexing a metaphorical sense to that Revelation, 21. verse 23, 24. that in Christ's Kingdom to come upon earth, there shall be no need of the Sun or Moon, i. e. of Emperial, Royal, or Princely Potentates, to keep the peace; as we have expounded it also in a literal sense of the obscuring of the glory of all the Stars by the paramount glory of God's presence For God and the Lambs presence shall be instead of, and more then the Sun and Moon in both senses. One, both learned and godly, doth likewise to the same purpose, apply Hag. 2.21, 22. By shaking heaven, and earth once more (saith he) the Prophet seems to mean (in part) that there shall be a change, not only of the customs of the people, which are the Earth; but also of Kingly powers, and human Majesty's, which are the Heavens. Which place of Haggai, the Apostle applies to the Kingdom of Christ, Heb. 12.26, 27.28, 29. of which application, though part may comport with the Kingdom of Christ as spiritual (which hath ever been) yet the rest seems to • ooke as far as Christ's Kingdom to come on Earth. For since Haggais, or Paul's time, God never so shook the material heavens of Orbs and Stars, or the metaphorical of Royalties and Majesty's, that the Kingdom succeeding (as the Text plainly intends) could not be moved. Even as the close, exhorting to serve God acceptably, because he is a consuming fire, is most like to Peters exhortation, 2 Pet. 3. to be holy in conversation, because after the destruction of the world by fire, we shall have new heavens and a new Earth. The place seems to allude to, and to Prophesy from God's shaking of Mount Sinai, that as at that time God shook his people out of Egypt, and separated them by divine Laws from all the Nations of the earth to be a Royal Church by themselves; so he will shake all the world of high and low ones, when he sets up his last kingdom, viz. Christ's visible kingdom on earth, and therewith makes all new. For (saith my Author) that same [Once more] signifies the removing of all former old things in Earth, and Heaven, viz. of Customs of People, and Crowns of Kinglyhoods, and makes all new with sanctity, and spirituality, in the quality, though men and creatures shall be in substance extant upon the earth, according to their species or kind, and his Sovereignty in paramount glory ruling all. Just as Zacharias hath it, Chap. 14. verse 9. And the LORD shall be KING over ALL the EARTH: In that day shall there be ONE LORD, and his name one. That is (as some learned expound) There shall be no more Lord's, but the Lord Christ, and his Dominion shall be greater then ever any was. Which the Prophet Malachi doth notably surveigh Chap. 1. verse 11. in these words; From the rising of the Sun, even to the going down of the same, my name shall be great among the Gentiles, &c.

CHAP. IV. Concerning the Qualifications, or Qualities of this Kingdom of Christ. Viz.

Negatively, it is a State that is,

• Sinless,
• Sorrowless,
• Deathless,
• Superiorless &c.
• Temptationless.
• Timeless.

Positively it is the

• Restauration of the Creation,
• Perfection of all Qualities,
• Confluence of all Comforts,
• Preface to Eternity.

With several other Qualifications, by a natural, and necessary consequence flowing from these.