THE LITTLE HORNES DOOM and DOVVNFALL.
And another, another shall rise after them which shall be divers from the first, and he shall subdue three Kings.
And he shall speak great words against the most high, and think to change Times and Laws, and they shall be given into his hand, untill a time, and times, and the dividing of time.
But the Judgement shall fit, and they shall take away his Dominion, to consume, and to destroy it unto the end.
And the Kingdom, and Dominion, and the greatnesse of the Kingdome under the whole heaven, shall be given unto the people of the Saints of the most High, whose Kingdome is an everlasting Kingdom, and all Dominions shall serve and obey him.
THe Coherence of these verses with the former part of this Chapter being observed, the meaning of them will the more clearely appeare, which is briefly thus.
The Prophet Daniel in the first yeare of [Page 2] Belshazzar had a Dream, and Visions, wherin the all-disposer of all things was pleased to reveale unto him (not for his sake only, but for ours also) many things which were to come to passe in a very long time after: some of which things are not yet, but shall be fulfilled in their season.
The sum of the Vision is this: The Prophet saw foure great beasts rise one after another, being divers one from another; and the first was like a Lion, the second like a Beare, the third like a Leopard, and the fourth beast was such a Monster, as he compares it to no beast, being unlike any beast that could be named; and its said to be exceeding dreadful, and terrible, having ten hornes, and among these hornes there came up another little horne, before whom three were pluckt up, and in this horne were eyes like the eyes of a man, and a mouth speaking great things, And at last the Prophet in his Vision saw a finall end of all these beasts, and all their Power, and Dominion taken from them, and saw the Lord Jesus Christ (there stiled, The Son of man) set up to be the only Monarch of all the World.
The Prophet having seen this Vision: and it being dark, and mysterious to him, he was [Page 3] troubled, and desired to know the truth of it, whereupon the interpretation of the Vision was given to him, as it is at the 16 verse, and so on. And it was declared to him, that the foure great beasts, were foure Kings that should arise out of the earth; and when the Prophet desired more particularly to know what the meaning of the fourth beast was, which was so different from the rest, and so exceeding dreadfull, and what was the meaning of the ten Hornes which were in his Head, and of the other Horne which came up, before whom three fell. It was revealed to him that the fourth beast should be the fourth Kingdome upon earth, which should be different from all Kingdomes, and should devour the whole Earth, and should tread it down, and break it in peeces; and that the ten Hornes should be ten Kings which should arise out of it, and that the other Horne which came up, before whom three fell, was another King, which should arise after the ten Kings, which should be divers from the first, and should subdue three Kings, &c.
Now that this Prophesie hath been accomplished, exactly, clearly and fully, in the former part of it, viz. in the rising of the [Page 4] foure Universall Monarchs, which have acted their parts in the world, since the time that the Prophet Daniel saw this Vision;
- The first being the Babylonian which was then in being.
- The second the Persian which succeeded the Babylonian.
- The third the Grecian which succeeded the Persian; And
- The fourth which was the worst, the most dreadfull, and terrible, and the last of the foure, was the Roman which succeeded the Grecian.
I say, that in these foure Monarchs, this Prophesie hath been in that part of it fulfilled, is very cleare, and acknowledged by all that acknowledge any thing.
And moreover, in that since the breaking of the great power of the Roman Monarchy, there hath risen ten Kings out of it, which have been the Hornes, which the beast hath made use of to push the Saints, those Kings being subject to the Roman Beast, which was first Emperiall, and afterward Papal, that Roman Beast, whether Emperiall, or Papall, having alwaies had when least the number of ten Kings subjected to it, Spain, France, England, Scotland, Ireland, and [Page 5] Denmark, being a part of that number. In this also is that part of this Prophesie fulfilled, which saies, that the fourth Monarch should have ten Hornes, or ten Kings: and this is very plaine and undeniable, and confest by all that have explained this Prophesie.
And thus having observed the Coherence, I shall by divine assistance, proceed to explaine the remaining part of this Prophesie, which is contained in these foure verses.
Having observed how the former part of of this Prophesie hath been already clearly fulfilled, and that the ten Hornes were ten Kings, belonging to the Roman Monarch; and this part of this verse telling us that another King should arise after the other ten Kings, which should be divers from the rest, and should subdue three Kings. And comparing this with the eighth verse, to which this verse hath reference, where Daniel saies that he considered the ten Hornes, and behold there came up among them another little Horne, before whom there were three of the first hornes pluckt up by the roots [...] before whom three fell, as in the [...] verse: [Page 6] The result of all will be this, that this King, mentioned in this verse, is the late King that reigned over England, Scotland and Ireland, and that appeares thus. The King mentioned in this verse, is said to be among the ten horns, or Kings, or to be of them, and have three hornes, or Kings pluckt up by the roots before him, ( ver. 8.) or to have three of the ten Kings fall before hee comes up; and this one to succeed three, ( verse 20.)
Now this directly was the condition of the late King; he came up in the roome of three of the hornes, and reigned over three of the Kingdoms That Kingdom may be said to bee, and is indeed subjected to the Roman Beast (the Pope,) when the King or those in authority in the Kingdom gives liberty to Prelates, or to any of the Clergymen (as they are called) to exercise any unwarrantable power over the consciences of Saints; and to binde Saints to worship God in that way and method which they presscribe, and no other way but so, (which God abhors, Esa. 29. 13. Matth. 15. 9.) Exercising Lordship over the consciences of Saints: and this is that for which Rome is called Babylon, because it proved in this respect a house of bondage to ehe Saints. And thus England Scotland and Ireland, were subjected to the Roman Beast, the Pope, untill the late Kings power was taken from him: and even so was England as well as the other Kingdomes subjected to the Beast, even in Queen Elizabeths daies; for though shee was in many respects [...] vertuous Queen; yet herein shee failed, in suffering Bishops to Lord it over the consciences of Saints, and therein was England one of the hornes, even then as it hath bin ever since, untill of late yeers. subjected to the Roman Beast: and before him three Hornes were pluckt up by the roots: For Elizabeth of England, and This was he that caused the combustions in Ireland in Queen Elizabeths time, and was wholly overcome at that time. Hugh Baron of Dungannon and Earle of Tir-Oen, whose predecessors claimed the Kingdome of Ireland; and James of Scotland, were all three fallen: and the late King was [Page 7] he that came in the roome of these three, and entirely possessed the Kingdomes of all three. So that this part of this Prophesie is exactly fulfilled in that King, and not in any other of the Kings; nor in any other person can these things be said to be so exactly fulfilled as in him. So that if the Spirit of God here had no further described this little horne, it would have been evident that this Prophesie had been fulfilled in this King; these three Kingdomes being thus subjected to one King or Prince, that formerly were governed by three; before whom three were plucked up, &c. But it is made more apparent, that [Page 8] this Prophesie was fulfilled in him, by that further description, which the Spirit of God in this Scripture gives, of the dispositions, actions and end, or death of this King; which we have as it followes.
And hee shall speak great words against the most High, and shall wear out the Saints of the most High, &c.]
Our Lord and Saviour Jesus Christ, John 15. tels his Disciples, that whosoever despised them, despised him, and whosoever despised him, despised him that sent him: Whereby its clear, that that person that speaks great words against the Saints of the most High, doth therein speak great words against the most High. That this King did speak great words against the Saints of the most High: threatning the ruine and destruction of all Puritans, and Round heads as hee termed the saints of God, is so well known, as there needs nothing to be further spoken to make it appear; nor need I mention the the persons which long before the wars, which meerely for their being servants of God, were persecuted, imprisoned, fined, [Page 9] banished, and otherwise threatned: and as he spake great words against the most High in his saints; so hee spake great words against the Lawes and Ordinances of God, prohibiting of them, requiring godly and faithfull Ministers to refrain from the worshipping of God, from publike praying, and preaching of the Word of God, upon the first day of the Week: Whereas many a poor soul might have been converted to, and confirmed in the waies of God in those ordinances; but hee constraind (as it were) the people of the Kingdom to a prophane & loose life, to dishonour God, by inviting and requiring of them to practice prophane and wicked sports upon that day, which was appointed for a holy worshipping of God: Whereas many poore soules needed rather to haue been encouraged, and call'd upon to have more frequently attended upon the Ordinances of God, for they perished for want of knowledge. And as he thus spake great words against the ordinances of the most High, so he nourished and supported many wicked and abominable Priests, (when many holy and faithfull Ministers of Christ were rejected) who did most profanely abuse the Scriptures, and despise [Page 10] the very spirit of God, and that publikely; of which sort there were many among those Centuries of scandalous Ministers, that were in the beginning of this Parliament sequestred for their delinquencies.
Thus in that this King spake great words against the saints, and ordinances, and spirit of God, and had pleasure in such as so did; he therein did as here is said of him, speake great words against the most high.
Was it not long before the sitting of this Parliament given out by this King, that hee would not leave untill hee had left no more Puritans in England, then there were Protestants in Rome? and is it not generally known what meanes and waies were used to wear them out, and to make them weary of living in the Kingdom? insomuch as many godly and faithfull people being weary of the impositions upon their consciences, of those things which were evill, and the prohibitions of them, from that which was good, (as their meetings to call upon the name of the Lord, and to confer one with another of the things of God, and the repetitions of Sermons,) did being thus wearied, [Page 11] leave their native Kingdom, though in all outward respects to their great disadvantage; and those that remained how did they groan under their burthens, and complain to heaven day and night, against the insufferable and wearying proceedings of that unworthy King? Thus did hee wear out the Saints of the most high.
Therein also, he is more exactly characterized and described: for it is well known, that hee did think, and intend to change times, and lawes, he thought to have made sad times for all circumspect and holy Christians, whom he called Puritans; and times of joy, and rejoycing for all popish and prophane persons. And hee thought to have changed those Lawes, which had been by preceeding Princes made for the priviledges of the people, in civil, and spirituall respects; and to have imposed lawes destructive to the peoples freedom and liberty, and to have ruled all by his own will, and made the people slaves thereunto.
As hee thought to change Lawes, and times, so he did; they were given into his hand for a while, he had times and lawes in his hand to change them at his pleasure, and he thought to have done so alwaies: And to this end, consulted with wicked Bishops, Popish Lords, and profane Judges; and to this end also he raised Armies, first against the Scots, and afterward against all well-affected people in Ireland, and also in England: Thus this Horn that came up in the room of three, did in all things answer this description of him, which is given in these 24 and 25 verses, and hee comes in no tittle short of it.
There is but one thing more spoken of him in this Chapter, whereby he is any further described then as in these three verses; and that is in the 21 verse, which I will here take in before I proceed to what followes: It is in these words.
And herein also did this Horne or King, most exactly act according to this which the Spirit of God by Daniel, so long since predeclared of him: For he did make War against [Page 13] the Saints, and that in such a manner, as no King, Prince, or Potentate ever yet did: For no History can declare, nor in any age, or time can it be said, that ever armies were raised more properly to fight against, and to make war with the Saints, as being Saints, then these late Armies raised by him, and by authority from him have been. Many combustions have been in the World, and many wars in this and severall other Kingdoms; but was ever the quarrell so exactly against Saints, and saintship in any War as in this? For it was against Saints in a more especiall manner that this horn made War, and they under the notions of Puritans, Roundheads, and Sectaries: So that where ever his Armies came, their greatest hatred and malice was against such as they so termed. And in Ireland, all such as had but the name of Protestants, were most cruelly and barbarously dealt withall, that they might be sure to cut off all Puritans, as the most reall Saints were then termed: Thus he made War with the Saints.
As it is true of him that he made war with [Page 14] the Saints; so it is true also that he prevailed against them for a time: so that many faithfull Saints, whose memories are still precious among those that remaine, lost their lives in that War, and he continued for a time, mightily prevailing against them, both in Ireland, and also in England, and had once got such strength, both in Garrisons, and in the Field, when Oxford, Bristol, Exeter, and almost all considerable places in this Kingdome, both West, and North were in his hand: I say, he had then got such strength, as it was neere to be, (if it were not) put to the vote in Parliament, whether all should be delivered to his mercy or not; (whereby it appeares that he had prevailed far.) Thus in all the particulars already mentioned, was this Prophesie fulfilled in him. But to proceed.
This expression of a time, and times, and the dividing of time, is in it selfe a riddle hard to be understood; but it is the more easie to unfold, because it is againe used in the New Testament, in another Prophesie of the same ten Horned Beast, that is here [Page 15] spoken of in this Chapter: for there this expression, which is here in Daniel so hard to be understood, is more plainely explained. It is in the twelfth Chapter of the Revelation, at the fourteenth verse, where it is said, That the woman fled into the Wilderness from the persecution of the Dragon, where she was nourished for a time, times, and halfe a time; and in the sixth verse of that Chapter where there is another mention of the womans flying into the Wilderness, where she was to be fed or nourished; it is said to be for a thousand two hundred, and sixty daies. Now what the meaning of these two expressions, which are used to express one and the same time, is, doth more clearely appeare in the 11 and 13 Chapters of that Prophesie. In the 11 Chapter at the 13 verse, it is said, That the holy City, (that is the Church and people of God,) should be trodden under foot of the Gentiles, forty and two months; and at the 3 verse, that the witnesses should prophecy in sackcloath, a thousand two hundred and and sixty daies; which is one and the same period of time with that in the 12 Chapter: for a thousand two hundred and sixty daies, accounting 30 dayes to a moneth, is just 42 Moneths, and forty two Moneths, accounting [Page 16] twelve months to the yeare, is three years and a halfe, [...]o that these three,
- 1 A time, times, and half a time.
- 2 Forty two Moneths.
- 3 A thousand two hundred and sixty daies;
These three are but various expressions of one and the same thing.
Now in the 13 Chapter, at the 5 verse, there is againe mention made of this one thousand two hundred and sixty daies, for there it is said, that the beast that had ten Hornes, that was to persecute the Saints, was to continue a thousand two hundred and sixty daies, that is, so long as in the 11, and 12 Chapters the Church was said to be given up to the Gentiles, and to be persecuted and trodden under foot. Now by this one thousand two hundred and sixty daies, is to be understood so many yeares, as it is usuall in the Prophets to put a day for a yeare. Ezek. 4. 56. Dan. 12. 11, 12. So that when the one thousand two hundred and sixty yeares, in which the Romish beast, (of whom that Prophesie speakes) was to continue prevailing against the Saints, did expire, then the
- One thousand two hundred and sixty yeares. Or,
- [Page 17]Fourty two moneths, or
- Time, times, and half a time:
(For so it is variously exprest) of the Saints suffering persecution, did expire also.
So that this then is the meaning of this expression in Daniel; And they shall be given into his hand, untill a time, and times, and the dividing of times.
That is, they shall be given into his hand, untill the end of the one thousand two hundred and sixty yeers, in which the Romish Beast was to be permitted to persecute the Church or Saints of God, and to overcome them, and tread them under foot.
So that, so long, this horne was to go on speaking great words against the most High, and wearying out the Saints; and indeavouring to change times and lawes, and to have them given into his hand, even untill that time was to be expired.
Now that this one thousand two hundred and sixty yeers, in which the Romish Beast was to be permitted to persecute the Church, and to tread it under foot, is very neer come to a period: As Brightman, and Cotton, and Archer, and others. Is the concurrent judgement of all the learned, and godly [Page 18] men that have written, and publisht any thing of it: and also the judgement of many private, faithfull, and precious Christians in these times.
But that it is not onely very near, but is already fully expired, I have already in another Treatise, upon another subject, See the Resurrection of the witnesses, published in 1648. cleerly declared: there laying down my grounds for it, to which I shall now only adde this ground, which this Scripture in hand presents, which is this.
The Holy Ghost here declares, that this horn should continue, untill a time, times, and the dividing of time; so that when this Kings power of wearing out the Saints, and changing times, and lawes, and making war against the Saints is taken away: then is the time, times, and half a time, or fourty two moneths, or one thousand two hundred and sixty daies come to a period. For he was to continue untill then.
But this Kings power to wear out the Saints, and to change lawes, and times, and to make war against the Saints is taken away, Therefore the time, times, and dividing of time, or one thousand two hundred and sixty yeeres is come to a period.
Object. But it may bee objected, that though this Kings power be taken away; yet the Pope, the Beast, remains, and the rest of the horns remain; how then is the one thousand two hundred and sixty yeeres of the continuance of the Beast expired?
I answer, that this period of time is expired, is clear from the former ground; For the Holy Ghost speaketh expstesly, that this horn should continue untill a time, times, and the dividing of time: which is to bee understood (as is evident in the Revelation) of that period of time, of one thousand two hundred and sixty yeeres there mentioned: and in as much as it is said thut the horne must continue untill then; The meaning must needs be untill that time is expired, otherwise there can bee no sense in it: For if the horn should continue but untill one thousand two hundred and twenty, or one thousand two hundred and thirty, or any other term of time, that comes short of this one thousand two hundred and sixty yeeres; then it could not be said to continue, and to have power given into his hand, to change lawes and make War, &c. Untill a time, times, and the dividing of time, or one thousand two hundred and sixty yeeres, for one [Page 20] thousand two hundred and twenty, or thirty, is not one thousand two hundred and sixty.
But since it is said that the horn should have power to change lawes, and make War, &c. untill one thousand two hundred and sixty yeeres, or a time, times, and the dividing of time; it must necessarily follow, that when that power was taken from the horn, that then the one thousand two hundred and sixty yeers, or time, times, and dividing of times, was come to an end.
But more particularly, to answer the objection: Whereas it was objected that the Beast, and some of his hornes do still remain undestroyed, and therefore it is questioned how the one thousand two hundred and sixty yeeres can be to bee said to come to a period?
I answer that it may very well bee, that the one thousand two hundred and sixty yeeres are expired, though the Beast and some of his hornes do yet remain; For the Holy Ghost saies not that the continuance of the Beast should bee but fourty two moneths, or one thousand two hundred and sixty yeeres; but saies this, that the Beast should no longer make War against the [Page 21] Saints, so as to overcome them, and should no longer tread the holy City under foot; for so the Text runs, Rev. 11. 2. And the holy City shall they tread under foot fourty and two moneths; and Rev. 13. 5. Where (speaking of the Beast) the Holy Ghost saies thus of him: And there was given to him a mouth speaking great things, and blasphemies, and power was given to him to make war fourty and two moneths, even to make war with the Saints, and to overcome them, ver. 7.
So that the fourty and two moneths are then expired, when the holy City can be no no longer said to be trodden under foot; and when the Beast doth no longer overcome, in his making War with the Saints; but they overcome him, as hee hath overcome them.
And now if it do appear that it is already so come to passe, that God hath lifted up the heads of his people, and that they are no longer And this no man can or durst deny, but the man that wilfully shuts his eyes against the truth of it. trodden under-foot, nor overcome by the Beast nor his adherents, but that they overcome the Beast, in all those that defend his quarrell. THEN CERTAINLY, these fourty and two moneths are already expired, although the [Page 22] Beast and some of the hornes are not yet fully overcome.
But now it doth appeare, and is evident to the eyes of all the Christians all the world over, who have had their eyes upon the late wonderfull and strange passages of providence in England, that God hath lifted up the heads of his Saints, and his Church, those whom the beast, and his adherents the Popish, and prophane party in England, Scotland, and Ireland most opposed, and hated, even such as were most faithfull, and most circumspect in their way, and who most desired to worship God in his Ordinances in their purity, such as they tearmed Roundheads, Puritans, Independents, Presbyterians, Anabaptists, Sectaries, Precisians, and what not? These the Pope made war against, and thought to have alwaies trodden under foot; But God hath owned them, and heard their prayers, and delivered them from the persecution of the Beast, and given to them power to overcome and bring down the Beast, so that for this sixe yeares time, they have never been overcome in any battle, but ever since, they have wonderfully overcome the beast, and his adherents, both in England, Scotland, and Ireland, [Page 23] to the admiration of all that heare of it: And this they have done, whither their outward strength were little or much, and ever since have they enjoyed freedome, and liberty to worship God, according to the rules of the Gospell without opposition, or molestation, whereby it is (I say) evident, that that limited time, even that forty two moneths of the Saints suffering persecution, and being trodden under foot is expired; although the beast and some of the other Hornes do yet remaine; so that henceforth the Saints shall be overcommers, untill great Babylon be ruined. So much for answer to that Objection, and for the Exposition of the 24 and 25 verses.
Only here remember, that the only Argument which we have in this place to prove that the 1260 yeares of the Saints suffering persecution under the beast (which is also exprest by a time, times, and dividing of time) is now expired, is this: Because the little Horne is destroyed, which the Spirit of God in this Prophesie said should continue untill then. And that now we see it made good that the Saints bow down their backs to the beast no longer, but are enlarged, and delivered, and begin to reward her as she [Page 24] hath done unto them. I proceed.
But the Judgement shall sit, and they shall take away his Dominion, to consume, and to destroy it unto the end.
There being in the preceding verses a declaration of the horrible things which this Horne should do against the Saints, as to change Times and Laws, and to weare out the Saints, and to make war against them: In this verse we have a comforting and refreshing word for those wearied, and persecuted ones, that were so greatly afflicted, and that is brought in with this word, BUT, a word usuall in all cases, as when any thing is bad, or sad, its usually declared to be so and so, BUT, we use to say, this or that mitigates it, or this or that is a comfort against it: So here, God having appointed a time for his people to suffer in, tels them, that so and so it shall be, that this little Horne shall make war against them, &c. But for their comfort against that affliction, he tels them that the judgement shall sit, and shall take away his Dominion, to consume and to destroy it unto the end.
That which is first to be done in the exposition of this verse, is to explaine what is meant by the sitting of the judgement, which both with plainenesse and brevity I shall endeavour to do.
To this end, I shall compare all the passages in this Chapter which have relation to it, together with this verse: lest being not compared with each other they be mistaken.
The first is in the 9. 10, 11. verses of this Chapter, where Daniel speaking briefly of this Vision, and the manner how he saw it; before the more cleare interpretation was given to him, he speakes of this Judgement thus: That the Ancient of daies came, whose garment was white as snow &c. and the judgment was set; And further he saies, that the Ancient of daies being come, and the Judgement being set, that then because of the voice of the great words which the Horne spake the beast was slaine, and his body destroyed, &c.
Againe, in the 21, 22. verses, where Daniel desires further to know the meaning of what he saw before, he speakes thus of it, I beheld, and the same Horne made war with the Saints, and prevailed against them untill the Ancient of daies came, and judgement [Page 26] was given unto the Saints of the most High, and the time came that the Saints possessed the Kingdome.
And in the 26 verse after it had been said that the Horne should do so and so, as in the two former verses, its here said, that the judgement should sit, and should take away his Dominion, to consume, and to destroy it unto the end.
Now these passages being compared together, the result of them all will be clearely thus.
First, That because this little Horne should speake great words against the most High, and think to change Times, and Laws, and weare out the Saints of the most High, and make war against them, that therefore the most high should appeare for to own and deliver his own people.
And secondly, that a certaine number of Saints should be convened together, and have a spirit of Judgement by the most High given unto them, and power and authority whereby they should take away the Dominion of this Horne, to consume, and to destroy it unto the end.
This in briefe is the sense of these verses, which I shall more fully illustrate thus.
I say first that because this little horne should speake great words, &c. That therefore the most high should appear for to own, and deliver his own people. Now by this appearing of the most high is meant,
- First his appearing in
- Secondly his appearing for
his people.
First I say that by the appearing, or comming of the most High, spoken of in this Chapter, is meant his appearing in, and among his people, and this shall by and by be made evident: for though at the first view of the 9, 10, 11. verses, it might seem to bee a description of that visible, and glorious appearance of the most high at the great day of Judgement: For thus it runs, I beheld till the Thrones were cast down, and the Ancient of daies did sit, whose garment was white as snow, and the hair of his head like the pure wool, his Throne like the fiery flame, and [...] wheels as burning fire, a fiery stream issued and came forth from before him, thousand thousands ministred unto him, and ten thousand times ten thousand stood before him: the Judgement was set, and the bookes were opened. [Page 28] I beheld then because of the voice of the great words which the horne spake; I beheld even till the Beast was slain, and his body destroyed, and given to the burning flame: as concerning the rest of the Beasts, they had their Dominion taken away, yet their lives were prolonged for a season, and time. I say though at the first view of these words, they seem to be a description of the last and great day of Judgement, mentioned Rev. 20. 11, 12, 13, 14, 15. Yet in observing the last of these verses, ( viz. ver. 12) it will cleerly appear, that this is not, nor cannot bee the meaning of the Spirit of God in this place, for there it is said, that though by this appearance of God, the Beast or little Horne was slain, and his body destroyed, because of the voice of the great words which the little Horne spake; that yet, the rest of the Beasts (or of the hornes) had their lives prolonged for a little season: Which could not have been, if that had been the generall day of Judgement; and this is undeniable.
But now that this glorious appearance of the most High, (in garments as white as snow, and hair of his head as pure That is in pure and unspotted righteousness. Wool, upon a Throne like the fiery flame, and wheeles [Page 29] as burning fire, with a That is impartiall and zealous justice. fiery stream issuing before him, and thousand thousands ministring unto him, &c.) is his appearing in and among his Saints, is very clear, by observing these passages; ver. 10. its said, the Judgement was set, and the Books were opened; and ver. 11. that the Beast because of the voice of his great words, was adjudged to be slain, and was slaine. Now the 22 verse explaines the meaning of the judgement here spoken of; and saies expresly, that Judgement was given to the Saints of the most high: So that this appearing of the most high, is his appearing in, and among his people; in giving a spirit of judgement, and righteousnesse unto them, whereby they shall act so purely, and righteously, and withall so justly, and impartially; as that those actions of theirs in themselves, shall bee as white as snow, as pure wooll; and withall to the enemies of Christ, as fiery flames, and burning fire. This is the appearance of God in his people; so that when the judgement was set, and the books were opened, that is, all the horrid cruelties, and cruell cursed practises of the Beast were declared; that then, not unjustly or without just cause, but [Page 30] (saies the Spirit of God) because of the voice of the great words which the horne spake, the Beast was slaine, and his body destroyed. Thus God appeares in his Saints, Judgement was given to the Saints of the most high, and the Judgement shall sit, and they (that is, a company of Saints) they shall take away his Dominion, to consume and destroy it unto the end. So that, God giving judgement to his saints, he brings to passe the great designes he hath in the world by them, as his instruments: so that he does it, and they do it; and they must doe it, and are alwaies ready, and shall be so: For he hath thousand thousands ministring unto him; and ten thousand times ten thousand standing before him, ready to execute his will, and do his pleasure.
But secondly, as by this appearance of God is to be understood his appearance in his people; so it is also to be understood of his appearing for his people, viz. in manifesting, evidently manifesting his power, and wisdome, and faithfulnesse, in delivering of them from the tyranny, fury, and cruelty of their oppressors, and owning of them for his own people: So that though the Beast seemed to be, and was very potent, and very great, and spake great words, and thought [Page 31] not onely to wear out, but utterly to root out the Saints, in his making War against them: Yet God so appears for their help, and their deliverance, as he gives them to overcome him, and his complices, that thought to overcome them: And in this worke hee hath thousand thousands ministring unto him, and ten thousand times ten thousand standing before him: hee hath all his Saints, all men else, and all his holy Angels at his beck, to execute his will, and doe his pleasure; And as once the stars in their courses fought against Sisera; so God in doing this great work for his Saints deliverance, and making way for the setting up of the Kingdom of his beloved Sonne, hath multitudes, multitudes, both of Celestiall, and terrestiall creatures to attend him. And certainly such great things could never have been done, if the Ancient of daies had not most gloriously, and wonderfully appeared, for the help and support of his people. How could they which are so few in number, and in the eies of the world despised, and despicable creatures, have carried on that work so effectually, as to have cut off the late King; though it was verily beleeved, and it is very probable, there was at that very time, twenty [Page 32] to one in this Nation of England, that were against it; had not the Lord assisted them with thousands of Angels, and evidently manifested himselfe to bee with them?
Thus it is evident, that by the appearing of the Ancient of daies, mentioned in this Chapter, is meant his appearing in his people, in that spirit of judgement, and justice that he gives unto them; and his appearing for his people, to own and defend, and deliver them; and to lay their enemies in the dust, while hee raises them up, and makes them sit in high places.
Secondly, whereas I said that this position was likewise the sense of this verse, together with those other verses which I compared with it; viz. That a certain number of Saints should be convened together, and have a spirit of judgement given unto them by the most High; together with power and authority, whereby they should take away the dominion of the little horn, to consume and to destroy it unto the end.
I shall illustrate that, thus:
In the 10 verse its said, that thousands thousands ministred unto the Ancient of daies, and ten thousand times ten thousand [Page 33] stood before him, the judgement was set, and the bookes were opened: and because of the voice of the great words which the Horn spake the Beast was slaine. Here it is evident that the beast or horne was slaine by some that did sit in judgement, before whom the books of his evill deeds were opened, because of which his evill deeds and sayings, he was adjudged to be slaine. And at the 22 verse it is plainely declared who they were that did sit in judgement: That they were not Angels, but Saints; the Saints of the most High: for there its said, that the horne made war with the Saints, and prevailed against them untill the Ancient of daies came, and judgement was given to the Saints of the most high, and then was his power taken off, for then the time came that the Saints possessed the Kingdome. And that those Saints that have judgement given to them, and that are said to sit in judgement; that they are the instruments by whom the beast was to be judged, and slaine, is further cleare in this 26 verse, where (it having been declared in the former verse, how evilly the horne should deale with the Saints) its said, But the judgement shall sit, and THEY shall take away his Dominion, to, consume, and to destroy it unto the end.
Thus it is also evidently the sense of these verses compared together, that by the judgment sitting is meant, a certaine number of Saints, that by the wisdome, providence, and power of the most High, were convened together, and invested with power and authority, and a Spirit of Judgement for this end, to judge this little Horne, and do justice upon him, and to take away his Dominion, to consume, and to destroy it unto the end.
And this need not seem strange, that the Saints should thus sit in judgement, and do such things as these, for do ye not know, saies the Apostle, 1 Cor. 6. 2. that the Saints shall judge the World? And (verse 3.) Know ye not (saies he) that we shall judge Angels? This being a known truth, it is no wonder among those that know truth, that God should put such power and authority, and such a spirit of judgement upon Saints, whereby they should be enabled to do these things.
And to this purpose that passage of the Psalmist is also very considerable, Psa. 149. 4, 5 6, 7, 8. The Lord taketh pleasure in his people, he will beautifie the meek with salvation. Let the Saints be joyfull in glory, let them sing aloud upon their beds: Let the high praises of God be in their mouths, and a twoedged [Page 35] sword in their hands, to execute vengeance upon the heathen, and punishment upon the people, to bind their Kings with chaines, and their Nobles with fetters of Iron, to execute upon them the judgement written, this honour have all his Saints; praise yee the Lord.
Now I say, since it is certaine that the Saints shall one day judge not only the world, but the wicked Angels, the Devils also, and it being most certaine that this Prophesie of the Psalmist, wherein he speaks of a time when God will beautifie the meek of the earth with salvation, and put his high praises in their mouths, and a two edged sword into their hands to execute vengeance upon the heathen, and punishment upon the people, to bind their Kings and Nobles in Chaines and Fetters of Iron, and to execute upon them the judgement written: Marke it, the judgement written; these things being so, it is no wonder that this written judgement should be thus executed upon this horne or King.
Thus it is cleare that a company of Saints convened together by the wise providence of the most high, and invested with power and authority, and a spirit of judgement, were [Page 36] to do this work upon the horne. And what particularly they are, is by providence now made very conspicuous, (the things that are here spoken of, being now in a great measure accomplished: for all prophesies are best understood in the fulfilling of them,) Namely, that they are those precious and gracious ones, that by the wise and gracious disposall of the most high have been called to sit in Parliament, and the high Court of Justice which they erected, who have had a spirit of wisdome, of judgement, and faithfulnesse put upon them, whereby they have acted faithfully and zealously for the glory of God, and the peace and welfare of all their brethren, I say, it is the Parliament, and those imployed by their Authority, who have hazarded all that was deare unto them, rather than to suffer the free people of this Kingdome, and amongst them the Saints and people of God, to be betrayed or given up to the power of those that would have ruled tyranically and cruelly over them.
But here let me not be understood, as though I hereby asserted, that every individuall person, that hath been, or is in Parliament, is a Saint, because I say, that by the judgement sitting, here spoken of, is meant a [Page 37] company of Saints, that by the wisdome and goodnesse of the most high were convened together, and have a spirit of judgement given to them: and that the Parliament are this company of Saints, who have had this spirit of Judgement, and have acted faithfully, &c. But this I affirme, that those Saints that have been, and are in Parliament, and have been, and are imployed in counsels, and otherwise by their Authority, are the judgement here spoken of. Now that there have been, and are among these a choice and precious company of Gods deare Saints, there is none that truly knowes what it is to be a Saint, will or can deny. And these are they that chiefly and principally have carried on these great and glorious designes that have been so acceptable to God and to his Saints, (though it may be they have been many times, if not alwaies, lesse in number than those others that have been among them, that have not been reall Saints) and it is they to whom God hath afforded his presence in their counsels and undertakings, and they whom God hath blessed, and whom none can curse, and the rest have fared the better for their sakes, they sitting in Parliament held all together from being broken [Page 38] in peeces, even from the beginning of their sitting: and admirable is that goodness and wisdome of God, that knew what his own determinations concerning them were, that so brought it to passe, as to cause the late King, (so contrary to his own intentions, and his own ends and purposes) to passe an act for the continuation of this Parliament; so as though he would, yet he had not that power which once he had to dissolve this Parliament as he had done all others at his own pleasure. But this Parliament must not, this Parliament could not possibly be dissolved by him: for God had reserved this Parliament for further worke.
Now it was not possible for the adverse party by all their struglings to dissolve it, for the judgement must sit.
In these words, (having seen what is meant by the Judgement) here is now to be declared what the work was which they had to do, and the manner in which it was to be done,
The worke which they had to do is exprest in these words: And they shall take [Page 39] away his Dominion. And the manner of doing it, in these words: To consume, and to destroy it unto the end.
Their work then was to take away the Dominion of that little Horne that spake great words against the most high, and made war against the Saints: that whereas he had had Dominion, and great power, and authority, whereby he persecuted, and grieved, and afflicted the Saints, and endeavoured to weare them out. This Judgement being set, this Parliament being assembled, they were to take away his Dominion, even his authority, and power of ruling, and governing according to his own will: yea all his strength of Armes, and Ammunition: of Forts, and Castles, and places of strength, his Crown, Throne, and seat of Honour; all and whatsoever appertaines to his Dominion: Thats the worke they were to do.
Now the manner in which they were to doe it, was to consume and to destroy it unto the end. I say to consume it, it was not to be done by them in a short time, not at an instant; but they were to bee long in doing of it, and to doe it by degrees; for so the word consume implyeth: for when a thing [Page 40] is said to consume, that thing is wasted away by degrees, and in continuance of time it comes to nothing: So this dominion, and greatnesse, and power, and authority, and strength, which this horn had, was to consume away by little and little, and in the end wholly to be destroyed. And thus exactly it came to passe.
When the Parliament first began to oppose the late King, he had great power, and strength, and authority, whereby hee made war, and prevailed for a while; but at last by degrees, and as it were insensibly, they prevail'd against him, and began to take away his strength, and power and greatnesse from him: so that by degrees, he lost City after City, and Towne after Towne, and County after County, untill he came to have dominion over none at all; but his dominion was wholly taken away, and consumed and destroyed unto the end. And as here his dominion was said to be consumed, and destroyed: so in the 11 verse the beast, or the horne, or King himselfe, was said to be slaine, and his body destroyed: so it came to passe that his blood was also justly required at his hands, having caused so much innocent blood to bee shed, both of old men, [Page 41] young men and babes in France, England, Scotland, and Ireland. God suffered not such a man to die in his bed, but as he was a man of blood, so gave hee him blood to drink. For as the Parliament, God having given him up into their hands, took away his dominion; so they also did justice upon his person; and executed upon him THE JUDGEMENT WRITTEN. For so it was written, verse 11; that he should be slain, and his body destroyed and given to the burning flame of justice.
And thus this part of this prophecie being thus opened and explained: It is made evident that the late King of these three Nations, that is by some called the None-such Charles, for his desperate impiety and hypocrisie, was long ago Prophesied of as well as (he that was by him stiled) his holy Father the Pope; to whom hee was as firm a son, as any King ever was; though he played the greatest hypocrite in professing the contrary, as ever any King did.
I say it is evident, that the late King was long ago prophesied of, as well as the Pope; and that as the Pope was fore-prophesied of, as being the beast that should be desperately wicked and maliciously cruell against [Page 42] the Saints. So is this King fore prophesied of, as being of the ten hornes of the beast, and more stout then his fellows: as exceeding them for wretched wicked dealing with the Saints and cruelty to them.
Whereby the proceedings of the Parliament with and against him, is cleared from having the lest stain or spot of injustice or unrighteousnesse in it, which some would fasten upon them.
For it is here evident, that as the afflicted condition of the Church for twelve hundred yeeres and more under the Pope, was long ago prophesied of; so this Parliament which were to be the instruments of the Churches deliverance in their measure, were also long ago prophesied of: In which prophesie, it was so long ago declared, that to them judgment should be given, and that they should do justice upon that wicked King; take away his Dominion, and destroy him unto the end: And what the issue of all this will be, is discovered in the following verse; but of that in its place.
But now it may bee some may slight this interpretation, saying that it is not to be regarded; seeing severall have given severall Interpretations of Scriptures, and most of [Page 43] them have been besides the truth; and so may this will they say,
But to those, I have but this to say; first, that upon this account they may continually sleight all that shall bee said in opening the Scriptures, though it be never so consonant unto the Truth and minde of the Spirit of God, the Author of the Scriptures: And so God (with such sleight spirits) will not have the glory of his pre-decreeing of the things he will have to come to passe many hundred yeeres after; and of his exact bringing things to passe according to the counsels of his own will so many hundred yeeres before resolved upon.
And secondly, they in so doing, doe give lesse honour to God then the heathens did to their Devilish Oracles; which would pretend to foreshew things to come: and lesse then they doe to Astronomers, who from the stars do pretend to foretell things: whereas God oftentimes frustrateth the tokens of those lyars, and maketh those diviners mad, ( Isa. 44. 25.) and they cannot foreshew any thing infallibly; (though possibly from the stars, they may give some uncertain hints of things) but it is that which is proper to God alone, infallibly to fore-tell [Page 44] things to come. (As appeares, Isa, 48. 3, 4, 5. and Isa, 46. 9, 10.) and which hee doth from time to time do by his servants the Prophets; and therefore what they have declared from God, hath been done for our observation; Rom. 15. 4 Psa. 107. 43. Deut. 29. 29. Wherein we may see that what God hath done from age to age; hath all along bin the fulfilling of his word, of which we are to give him the glory.
And thirdly, though some Interpreters have failed of truth, which it may bee hath been the hardening of the hearts of some: yet this will not be a sufficient discharge for any from their duty of observing these things; that when the truth appeares, God may have the glory.
But fourthly, it is true things have often been ancertainely hit at by some men, before they came to passe: but these things are come to passe, and all prophecies are best understood, when they are fulfilled, or neer to be fulfilled: not but that oftentimes prophecies have been cleerely understood, long beforehand by many precious Saints.
But fifthly, this is certaine, that when the very minde of God in Prophecies is unerringly laid open, being cleerly and convincingly [Page 45] discovered to his Saints and servants, that desire to pry into, and observe these things according to their dutie; that even then some will not receive them: neither the wise of the world, nor the wicked of the world; as appeares, Mat. 11 25. and Dan. 12. 10. But though the worldly-wise do not, yet they that have wisdome from above, shall have these things revealed to them, and shall understand them, as appeares in the same Scriptures; for when truth is revealed, the children of truth, having one and the same spirit, shall see it with the same eye, and rejoyce with the same joy, in seeing of it; My Sheepe know my voice. John 10. 27. They know that it is my voice, and not anothers voice: and indeed it is chiefly for their sakes, who know his voice, who have his spirit, that all truths are revealed.
But all these are generall answers, but for this particular Interpretation, I have onely this to say.
That I do not pretend to be any more exempted from uncertainty, then any other of the deare servants of God have been, to whom God hath very often revealed his secrets; though sometimes, some things of their [Page 46] owne suppositions have slipt from them: and therefore I shall not presse any to believe these things, because I have said them, unlesse they do therein hear the voice of Christ and his spirit setting them home upon them. For this I know, that truth is powerfull enough to to prevaile with Saints; and for the truth of these things of which I have spoken, or of whatever is laid down in the following discourse, I leave them to the great God, who hath put me upon the publishing of them, to make them prevalent with as many as hee intends good unto by them.
And further, this I must professe, that it hath not been a few daies only, or since the last Kings death onely, that I have thus been made to understand this Scripture; But I thus understood it, for above nine yeeres ago; and to this the Lord is witnesse, and severall godly people, whom I have made acquainted with it, at severall times: so that when the late King was in his height, I declared my confidence, that the Parliament should prevaile over him, and at last destroy him. But seeing as I have said, that all Prophesies are best understood in the fulfilling of them; the truth of these things will therefore [Page 47] doubtlesse now be the more prevailing with Saints.
But one word more, and that is this; That though it is true, that usually Saints know the voice of Christ, and are able to say certainly, this is (or this is not) the voice of Christ. I say, though it be thus usually with them, yet there are some cases, in which they are uncertaine; and some truths about which they can neither say, that it is truth, or that it is not truth. And now if this be the case of any, about these things I have spoken of; I have onely this to say to them, that though they cannot receive them presently, yet let them beware how they sleight them: and this I must tell them, that if the Lord had not all along hitherto, in the workes of his providence (which in many particulars were very observable) evidenced the truth hereof; and if hee doe not demonstrate it more and more, it might bee the more tollerable for them thus to sleight it: but considering how wonderfully from day to day, this is cleared, and will be cleared. Oh let them beware, how they wilfully shut their eyes against the light of it, for any private interest whatsoever; lest in shutting their eyes against light, they be shut up [Page 48] in Babylonian darknesse, and consequently, partake with Babylon, both in her sins and in her plagues.
And now I should here proceed to the 27 verse, but because it treateth of the glorious Kingdom which Jesus Christ shall have in the world; and that being a subject, which my spirit is drawn out to treat more largely and amply of it, then any yet have done, I shall therefore handle it in an intire book by it selfe, closing up this discourse, with those expressions of the Psalmist, Psal. 92. 5, 6, 7. O Lord how great are thy workes! thy thoughts are very deep. A bruitish man knoweth not, neither doth a foole understand this; when the wicked spring as the grasse, and when all the workers of iniquity doe flourish: It is that they may be destroyed for ever; but thou Lord art most high for evermore.
A new AND MORE EXACT MAPPE OR, DESCRIPTION OF New Ierusalems GLORY when Jesus Christ and his Saints with him shall reign on earth a Thousand years, and possess all Kingdoms. WHEREIN Is discovered the glorious estate into which the Church shall be then put both in respect of externall and internall glory, and the time when. And also, What hath been done these eight yeares last past, and what is now a doing, and what shall be done within a few years now following in order to this great work. Wherein also That great Question, whether it be lawfull for Saints to make use of the materiall Sword in the ruining of the enemies of Christ, and whether it be the mind of Christ to have it so, is at large debated and resolved in the Affirmative from clear Scriptures, and all others answered.
By M. Cary a servant of Jesus Christ.
And he said unto me, These sayings are faithfull and true, and the Lord God of the holy Prophets sent his Angell to shew unto his Servants the thing which must shortly be done. Behold, I come quickly.
LONDON, Printed by W. H. and are to be sold at the sign of the Black spread-Eagle at the West end of Pauls. 1651.
A description of new Jerusalems GLORY, when Jesus Christ and his Saints with him shall reign on earth a thousand yeares and possesse all Kingdoms.
And the Kingdom, and Dominion, and the greatness of the Kingdom under the whole heaven, shall be given unto the people of the Saints of the most high; whose Kingdom is an everlasting Kingdom, and all Dominions shall serve and obey him.
THe Spirit of God in the former verses, having declared the rise, actions, and end of the little Horne that was to afflict the Saints: and shewing how that at last the Saints should overcome him, Saies expresly, [Page 52] They shall take away his Dominion, to consume, and to destroy it unto the end; and then saies in this verse, that the Kingdome, and Dominion, and the greatness of the Kingdom under the whole heaven shall be given to the people of the Saints of the most high, &c.
The assertion which is laid down in these words is plaine and cleare, and needs no explanation at all, which is this.
This same truth likewise is positively asserted in the 13, 14, 18, 21, and 22 verses of this Chapter; in the 13 and 14 verses, where the Vision it self, of which these verses are an interpretation, is declared; there it is thus exprest, I saw in the night vision, and behold one like the Son of man came with the clouds of heaven, and came to the Ancient of daies: and they brought him neere before him, and there was given him Dominion, and glory, and a Kingdom, that all People, Nations, and Languages should serve him; his Dominion is an [Page 53] everlasting Dominion, which shall not pass away, and his Kingdome that which shall not be destroyed.
So that this is clearly asserted here also, that the Dominion, not only of some, but of all people, Nations, and Languages should be given to the Lord Jesus Christ, who is here exprest by this appellation, The Son of man, by which he is often exprest in the New Testament: and this is to be done after the Beast is destroyed, as is here exprest.
And what is in these verses said to be given to the Lord Jesus Christ is in the 18, 20, 21, and 27, verses, said to be given to his Saints: for in the 18 verse it is said, that the Saints of the most high should take the Kingdome, and possesse the Kingdome for ever, even for ever and ever, and in the 21, 22, verses, that the Horne prevailed against the Saints, untill the Ancient of daies came, and Judgement was giuen to the Saints of the most high, and (the severall beasts having had the Kingdomes of the world for their appointed times) the time (then) came, that the Saints possessed the Kingdome, and in this 27 ver. that the Kingdom, and Dominion, and the greatnesse of the Kingdome under the whole [Page 54] heauen should be given unto the people of the Saints of the most High.
Thus what was in the 18 verse said to be given to the Lord Jesus, there called the Son of man, is in these severall verses said to be given to his Saints. The truth is, that which is given to the head, is given to the members, that which is given to the Husband, the wife must partake of: for there is nothing that he possesses, which she hath not a right unto. And the Saints of Christ are the members of Christ, they are the Lambs wife: and having given himselfe unto them, he will not with-hold any thing that is his from them; but when all the Kingdomes, and Dominions under the whole heaven are given to him, they shall possesse them with him.
Thus is this assertion, that is laid downe in this verse, confirmed in severall other passages in this very Chapter, namely,
And as it is cleare here, so there are very many other Scriptures wherein it is as clearly asserted, severall of which Scriptures I shall here produce, that out of the mouth of many witnesses it may be confirmed against all contradictions, which I shall the rather do, because this Doctrine is so much despised by profane men, who jeering at Saints, say, these are the meek that must inherit the earth.
But first let me premise;
That though it be unquestionably true, that the riches of this world, which hath been hitherto equally dispensed alike to all, shall in a very short time be abundantly given to the Saints of the most High: as Canaans Land was to Israel of old, which was but a shadow of what shall come to passe in the latter daies: that yet,
First, they that are indeed the Saints of the most High, and that walke most with God will be the least seekers of this worlds wealth; and
Secondly, They that seeke it least, and least desire it, shall have more than they that seek it eagerly, and also shall injoy it most comfortably, and with greatest joy in God.
Thirdly, that those saints that God will most honour (though they shall have abundance of the world, yet they) shall not set their hearts upon it; but shall prefer the least degree of the flowings of the spirit of God (which they shall in these daies abundantly have) above all the treasures of the whole world. No: their hearts shall not Zach. bee set upon the world: but their 10. 7. hearts shall rejoyce in the Lord.
Fourthly, that the advanced saints of God, shall not in these daies seeke the wealth of the Nations, but the Nations themselves, (as Paul expresses himselfe, 2 Cor. 11. 14. we seek not yours, but you;) that is, not their wealth, but their weale; not their treasure, but their safety; not their riches but their happinesse; not their outward things, but the salvation of their souls: and they that seek not these things, to wit, the publike weale, and safety, and happinesse, and salvation of all; but that doe covet to treasure up most riches for themselves, and to poll, and rob, and cheat the people, to inhance their owne estates, and make themselves great in the world, and their children gay and splendid amongst men; as doe Kings, Princes, and evill Governours, (not [Page 57] to mention some sorts of Committee-men) these shall become the basest, and the vilest among men; and their children be despised, and contemned for their sakes: especially if they walk in their steps.
Fiftly and lastly, it is heaven and not the earth; It is the kingdom of God, and Math. his righteousnesse that Saints will 6. 33. seek after: and these things shall bee added unto them.
And now having thus premised, I shall come to mention those Scriptures which do so cleerly demonstrate that which is here asserted; and the truth is, the Scripture is so pregnant, and so full of such passages, as it would be very tedious to mention them all; and doubtlesse many saints are very well acquainted with them; but for satisfaction to others, I shall mention some of them, and the first shall be that known place in the second Psalme; where it is cleerly asserted, that all the kingdomes of the world, shall in a most eminent manner be subjected to the Lord Jesus Christ, and that hee should rule over Kings, Princes, and Judges, (which would not obey him,) with a rod of Iron, and break them in pieces like a potters vessell; if they cast not their Crownes at his [Page 58] feet, and kisse him with the kisse of faith and obedience.
In the three first verses of that Psalme, the Prophet seemes to have in his eye the rage of the heathen, and the fury, and the madnesse of the Kings of the earth, at that time when God shall set up the kingdom of Jesus Christ over the whole world; as if that as soon as they see preparation unto such a thing, that their spirits should be presently inraged; and they, their Kings, and rulers especially, should set their whole strength, consultations, and counsels against the effecting hereof, as being being resolved not to suffer it; and therefore when they see that God is setting up of his Christ or anointed; they say among themselves: Come let us break their bonds, and cast away their cords from us. But alas poore wormes what doe they? He that sit in the heavens shall laugh, (saies the Psalmist) vers. 4, 5, 6. The Lord shall have them in derision: Yea he shall speake unto them in his wrath, and vex them in his sore displeasure, when they shall so doe, and notwithstanding hee will set his King upon his holy hill of Sion, and shall give him the heathen for his inheritance, and the uttermost parts of the earth for his [Page 59] possession; some of which being pertinacious, and obstinate opposers, he shall breake with a rod of iron, and dash them in pieces like a potters vessell. And therefore the spirit exhorts all those Kings, Rulers, and Judges of the earth to bee wise, and receive this instruction even to kisse the Sonne, and and to serve the Lord with fear, and rejoyce with trembling; lest the Sonne bee angry, and they perish in the way, when his wrath is kindled but a little. But for the comfort of others who long to see that day, of the King, the Lord Christ his exaltation; hee addes, Blessed are all they that wait for him. Thus this Scripture fully concurres with the present Text, in asserting this thing; That all the Kingdomes of the world, shall bee subjected to the Lord Jesus Christ; and as its said here, that all dominions (or as the word may be more rightly rendred, all Rulers) must serve and obey him: so the same is cleerly declared, in this Prophesie of the Psalmist also.
The next Scripture, which I shall quote for the clearing of this point, shall be that in the 110 Psalme, which is also very full to this purpose: for there the Psalmist speakes of a time when the Lord Jesus Christ, (there [Page 60] stiled a Priest for ever after the order of Melchizedeck) should be set up and exalted above all the Kings and Potentates of the world; and when he should rule in the midst of his enemies; and should have his enemies made his footstoole, and should judge among the heathen, and wound the heathen, and wound the heads over many Countries, and fill them with the dead bodies; and his people should be willing in that day of his power, so that hence it is cleare also, that there is a time coming when Jesus Christ shall have the Kingdomes of the world subjected to him. And because it is, and will be so, that when he comes thus to rule and raigne, that many people, but especially the great ones, Kings, Princes, Rulers, and Heads of Kingdomes, shall endeavour to oppose the Lord Jesus in so doing: therefore it is said here, that he shall strike through Kings in the day of his wrath, and wound the heads over many Countries. The third Scripture which I shall cite for the confirming of this truth, shall be that in the 149 Psalme, (a place already mentioned upon another occasion) where it is said; That the Lord taketh pleasure in his people, and he will beautifie the meek with [Page 61] salvation, and that the high praises of God shall be in their mouths and a two-edged sword in their hands; to execute vengeance upon the heathen, and punishments upon the people, to bind their Kings in Chaines, and their Nobles in Fetters of Iron: to execute upon them the Judgement written. This honour have all his Saints.
Now true it is, that (almost) hitherto since the Primitive times: the Saints have been as it were trodden under feet of the Gentiles (that is of heathen or profane men) and they have trampled upon them, and sorely afflicted them. For they have both imprisoned them, and chain'd, fetter'd, and whipt, and cropt, and mangled, and rackt, and burnt them & what not? For all the cruelties that wit sharpened with malice, could either invent or inflict, have the meek, the precious ones of God undergone at the hands of their cruell raging enemies. BUT here they have a promise, that the Lord who taketh pleasure in his people, will at last beautifie the meek with salvation. And what shall the issue thereof be? It shall be this. That whereas, for thus long time, they have been in a mourning, and a sad condition, wearing sackcloath for a time, times, and halfe a time.
Now the high praises of God shall be in their mouths; and whereas the heathen, viz. profane men, have trampled upon them, and made them as the filth of the world, and as the off-scouring of all things, Now they shall have together with the high praises of God in their mouth, a two-edged sword in their hands, to execute vengeance upon the heathen, and punishments upon the people: to bind their Kings in Chaines, and their Nobles with Fetters of Iron: to execute upon them the judgement written, This honour have all his Saints.
Thus, Kings, and Nobles, and mighty men, are to be subjected to his Saints, This honour have all his Saints.
The fourth Scripture which I shall produce for the illustrating of this truth, shall be that in Isa. 51. 21. &c. which is a promise to this purpose also, in these words; Heare now this thou afflicted and drunken, but not with wine. Thus saith the Lord, the Lord and thy God, that pleadeth the cause of his people. Behold I have taken out of thy hand the cup of trembling, even the dregs of the cup of my fury, and thou shalt no more drink it again: But I will put it into the hand of them that afflict thee: which have said to thy soule bow down [Page 63] that we may go ever, and thou hast laid thy body as the ground, and as the street to them that went over.
Here it is expressy said, that the cup of trembling, and fury, should be so taken out of the hand of the Church, as they should never any more drink it againe; and not only so, but that it should be put into the hands of them that afflicted her. So that those great and wicked ones, that most ragefully, and most bitterly have afflicted and destroyed the Saints of God, must now drinke off the dregs of that cup, both that scarlet Beast the Pope, and all those Kings, Princes, Prelates, and inferiour persons, that continue implacable enemies of his Saints.
Another cleare passage to this purpose is in Isa. 51. 8, &c. in these words, Thy watchmen shall lift up the voice, with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring againe Sion, break forth into joy, sing together ye wast places of Jerusalem; for the Lord hath comforted his people; he hath redeemed Jerusalem: The Lord hath made bare his holy arme, in the eyes of all the Nations: and all the ends of the earth shall see the salvation of our God.
Here then its cleare, that not only some, but all the Nations shall see the glory; and all the ends of the earth the Salvation of our God. He will make bare his holy arme in the eyes of every Nation, and People under heaven, and they must all stoope to the Scepter of his Son.
Another clear confirmation of this truth we have Isa. 60. 1, 2, 3, &c. in these words, Arise, shine for thy light is come: for the glory of the Lord is risen upon thee, for behold the darknesse shall cover the earth, and grosse darkness the people: but the Lord shall rise upon thee, and his glory shall be seen upon thee: and the Gentiles shall come to thy light, and Kings to the brightnesle of thy rising. Then thou shalt see and flow together, and thine heart shall feare and be inlarged: because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee. They shall bring Gold and Incense, and they shall shew forth the praises of the Lord. Surely the Isles shall wait for me, and the ships of Tarshish first, to bring thy Sons from far: their silver and their gold with them, unto the name of the Lord thy God, and to the holy one of Israel, because he hath glorified thee: and the Sons of strangers shall [Page 65] build up thy walls, and their Kings shall minister unto thee: and the Nation and Kingdome that will not serve thee shall perish; yea those Nations shall bee utterly wasted. The sonnes also of them that afflicted thee, shall come bending unto thee; and all they that despised thee, shall bow themselves down at the soles of thy feet; and they shall call thee the City of the Lord, the Sion of the holy one of Israel: whereas thou hast been forsaken, and hated, I will make thee an externall excellency, the joy of many generations. Thy people also shallbe all righteous, they shall inherit the Land for ever, the branch of my planting, that I may bee glorified: a little one shall become a thousand, and a small one a strong Nation. I the Lord will hasten it, in his time.
These words are a Prophesie of the glorious estate which the Church must in these latter daies, (after all her sufferings) be advanced unto.
And first it is said of the Church, that is, the saints of the most high: that the Light of the Lord shall rise upon them, and his glory shall bee seen upon them; and that so evidently and cleerly, as that the Gentiles, i. e. the prophane men of the world shall come [Page 66] to that light: And not onely the poore, and the mean among the Gentiles; but some of their Kings, and great ones shall be converted, and imbrace the light, and come to the brightnesse of the saints rising.
And secondly, as abundance of the heathen shall bee converted; so those of them, that have formerly afflicted the saints of the most High, shall come bending unto them; and those that despised them, shall bow themselves downe at the soles of their feet, and that out of pure love to them: because they shall see, that they are the people of the Lord, and the Sion of the holy one of Israel.
And thirdly, those converted Gentiles, shall further manifest their love to the saints of the most High: by bringing in their wealth, their riches, their treasures, their silver and their gold to them; and by building their wals for them, in this also their Kings ministring unto them.
And fourthly, the Church (the saints of God) seeing these things, and being thus favoured, and blessed of the Lord, shall be in in a sweet frame of spirit, being filled with joy, and therewith inlarged and heightned; and this joy mixed with a holy feare, and [Page 67] trembling, walking altogether in the paths of righteousnesse.
And fifthly, the Church or saints, at this their rising, shall grow so potent, as that a little or despised one, shall become a thousand, and a small one a strong nation.
And sixthly, The Nation and Kingdome that will not serve Sion, i. e. the saints, shall perish: yea those nations shall bee utterly wasted.
And seventhly, whereas the saints have been (during the time of the prevalency of the Beast) a despised and a contemned people, they shall now be an eternall excellency; and the joy of many generations.
Thus in this Scripture is this truth most evidently demonstrated; That there must be such a time, when the saints must bee so lifted up out of the dust, as they must be the top and the head of all Nations: and whatsoever Kingdome and Nation will not serve them must perish (which yet hath not been accomplished) the Kings, and Princes of the Nations bringing in their treasures to Sion, the redeemed of the Lord.
And as full to this purpose also is that passage, Esa. 65. 8, 9, &c. Thus saith the [Page 68] Lord, As the new wine is found in the cluster, and one saies destroy it not, for a blessing is in it: so will I doe for my servants sake, that I may not destroy them all; and I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountaines; and mine elect shall inherit it, and my servants shall dwel there: and Sharon shall bee a fold of flockes, and the valley of Achor a place for the herds to lie downe in, for my people that have sought me. But ye are they that forsake the Lord, that forget my holy mountaine. — Therefore thus saith the Lord, behold my servants shall eate, but ye shall be hungry, my servants shall drink, but yee shall be thirsty: Behold, my servants shall rejoyce, but yee shall bee ashamed, behold my servants shall sing for joy of heart, but yee shall cry for sorrow of heart, and shall howle for vexation of spirit; and yee shall leave your name for a curse unto my chosen: For the Lord God shall slay thee, and shall call his servants by another name: that he who blesseth himselfe in the earth, shall blesse himselfe in the God of truth: and hee that sweareth in the earth, shall sweare by the God of truth; because the former troubles are forgotten, and because they are hid from mine eyes: For behold I create new heavens, [Page 69] and a new earth, and the former shall not be remembred, nor come into minde: but be you glad and rejoyce for ever, in that which I create; for behold I create Jerusalem a rejoycing, and her people a joy: and I will rejoyce in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying. There shall bee no more thence an infant of daies, nor an old man that hath not filled his daies; for the child shall die an hundred yeeres old, but the sinner being an hundred yeeres old shall be accursed; and they shall build houses and inhabite them, and plant vineyards and eat the fruit of them. They shall not build and another inhabit; they shall not plant, and another eate: for as the daies of a tree, are the daies of my people; and mine elect shall long enjoy the work of their hands; They shall not labour in vaine, nor bring forth for trouble: for they are the seed of the blessed of the Lord, and their off-spring with them: and it shall come to passe, that before they call I will answer; and whiles they are yet speaking, I wil heare. The Woolfe and the Lambe shall feed together, and the Lion shall eate straw like the Bullock, and dust shall bee the Serpents meate; they shall not hurt nor destroie, in [Page 70] all my holy Mountaine saith the Lord.
This Scripture also fully concurres with the former in clearing this truth; most sweetly holding forth, that Christ (who was to come of the seed of Jacob and of the tribe of Judah) and his Saints (here stil'd Gods elect) shall inherit the Mountaines, or Kingdomes of this world, which are the Lords: ( verse 12.) And that when that time comes, the saints former afflictions and sorrow, shall be so done away, as they shall be as forgotten, and hid from their eyes. ( verses 16. 19.) And to make them joyfull, yea full of joy; they shall have all the good things that their hearts can wish for.
For, first they shall be filled with the spirit, and blesse themselves, or see themselves blessed in the God of truth: and the Lord will rejoyce in them, and joy in his people, verses 16, 19.
And secondly, all their prayers shall bee speedily heard, and answered, ver. 24.
And thirdly, as they shall bee the blessed of the Lord, so shall their of-spring be also: that so their joyes may be without mixtures of sorrow, ver. 23.
And fourthly, they shall inhabit the houses which they build, and eate the fruite of [Page 71] the vineyards which they shall plant, & none shall take them from them; but they shall long enjoy the work of their hands; and they shall have abundance of flockes, and herds; and eate and drink, and rejoyce in the Lord, and sing for joy of heart, verses 10, 13, 14, 21, 22.
And fifthly, they shall live till they come to a good old age, and be blessed, verses 20, 22.
And sixthly, no ravenous, or hurtfull, or devouring creature shall then do any hurt to man or beast, verse 25.
And because the condition of the Saints shall be so happy, and the Kingdomes of the world shall be put into such a new posture, and be so changed from what they were; therefore the spirit of God here calls them, new heavens, and a new earth: ( ver. 17.) and the holy Mountaines of the Lord ( verses 9, 25.) for so they will bee when these things are accomplished: and the confusions, and combustions, and oppressions, and troubles that were in the old frame of the world shall be forgotten, verses 16, 17.
Againe, This is also cleared, Jer. 30. 16, &c. and 31. 1, 2, &c. in these words, They that devoure thee shall be devoured, and all thine adversaries every one of them shall go into Captivity: and they that spoile thee shall [Page 72] be spoiled— And ye shall be my people, and I will be your God; behold the whilewind of the Lord goeth forth with fury, a continuing whirlewind: it shall fall with paine upon the head of the wicked; and the fierce anger of the Lord shall not returne untill he have done it; and untill he have performed the intents of his heart, in the latter daies ye shall consider it; at the same time saith the Lord, will I be the God of all the Families of Israel, and they shall be my people— Againe, I will build thee, and thou shalt be built a virgin of of Israel: thou shalt againe be adorned with thy tabrets, and go forth in the dances of them that make merry— For thus saith the Lord, sing with gladnesse for Jacob, and shout among the chiefe of the Nations: publish ye, praise ye, and say, O Lord save thy people the remnant of Israel— Heare the word of the Lord, O ye Nations: and declare it in the Isles afar off; and say, he that scattered Israel will gather him, and keep him as a shepheard doth his flock; therefore they shall come, and sing in the height of Sion: and shall flow together to the goodnesse of the Lord for wheat, and for wine, and for oyle, and for the young of the flocke: and their soule shall be as a watered garden, and they shall not sorrow any [Page 73] more at all; then shall the virgin rejoyce in the dance, both young men and old together: for I will turne their mourning into joy, and will comfort them, and make them rejoyce from their sorrow.
Though these words do more particularly, and peculiarly concerne the seed of Abraham after the flesh, or the naturall Israelites, (who shall againe be received into the love and favour of God: which shall be to them, and others, as life from the dead, Ezek. 37. 5. Rev. 11. 15. and be pardoned, and cleansed from all their sins, Ezek. 36. and become very glorious;) yet in generall do they also concerne all the Saints, and people of God, and must be applied to them; and whereas they have for many hundred of yeares been oppressed, and devoured, and spoyled, and as captives, imprisoned, and afflicted: the Lord here assures them, that they that thus dealt with them shall be devoured, and spoyled, and captivated, and destroyed themselves, and that his fury and fierce anger, (that hath been so provoked by the unjust, malicious, and cruell dealings of those wicked ones, with his own deare, precious, and beloved people,) shall go forth like a whirlewind, and fall with paine, with [Page 74] a witnesse upon the head of those wicked ones: and not returne untill he have performed the intents of his heart, and this must be in the latter daies; And is this all God will then do for his people, to avenge them upon their enemies, and to bring down their power and pride? No, this is not all, but at the same time will he lift up his people, and build them, and gather them, and make them glorious, and fill them with joy, and rejoycing, and turn their mourning into joy, so that they shall not sorrow any more at all.
Thus this Scripture also speakes the same truth with the rest foregoing; and by all these is this truth sufficiently confirmed: And though I am sure that multitudes of faithfull and judicious ones are fully acquainted with these truths; yet knowing that some yet are not, and that those that are, will be rather delighted than wearied, by taking a review of these Scriptures compared together, and considering the wilfulnesse of some, in shuting their eyes against the light, breaking forth both from the word and works of God in clearing these things. I shall therefore add some other Scriptures, in which this is further manifested: and the next shall be tha [...] Dan. 2. 37, 38. and so on, where Daniel interpreting [Page 75] Nebuchadnezzars dreame, declares, that after the foure Monarchs, the Golden, the Silver, the Brasse, and the Iron Monarchs, have been set up in the world, and continued their appointed times: that then the God of heaven shall set up another Kingdom, which shall as a stone cut out of the Mountaines without hands, break in peeces this last Monarch of Iron, and clay, and stone; and shall it selfe become a great mountaine, and fill the whole earth, and this Kingdom shall never be destroyed, nor be left to other people, but it shall stand for ever.
This is that Kingdome that Christ and his Saints must possesse, whose rise and beginning may seem small, but as a little stone cut out of the mountain, and that without hands, without the help of the strength and power of the Kings and great ones of the earth: and yet this seeming small rising of Christ and his Saints shall be hard enough, and potent enough to break in peeces the Roman Iron legs, that last and worst Beast, and to make the Iron, and the Clay, and the Brass, and the Silver, & the Gold, to be as the chaffe that is carried away of the wind, and this is undoubtedly that which is now a doing.
Another confirmation of this we have [Page 76] Joel 3. 1, 3, &c. For behold in those daies, and at that time, when I shall bring again the Captivity of Judah and Jerusalem; I will gather all Nations, and wil bring them down into the valley of Jehoshaphat, and I will plead with them there— Proclaime yee this among the Gentiles: prepare war, wake up the mighty men, let all the men of war draw neer, let them come up: beat your plowshares into swords, and your pruning hookes into speares: Let the weak say I am strong; assemble your selves, and come all yee Heathen, and gather your selves together round about; put yee in the sickle, for the harvest is ripe: get ye downe for the presse is full, for the wickednesse is great; multitudes, multitudes, in the valley of decision: for the day of the Lord is neer, in the valley of decision. The Lord also shall roar out of Sion, and utter his voice from Jerusalem, and the Heavens and the Earth shall shake; but the Lord wil bee the hope of his people, and the strength of the Children of Israel: So shall yee know that I am the Lord your God dwelling in Sion. And it shall come to passe in that day, that the Mountaines shall drop downe new Wine, and the Hils shall flow with milke, and all the Rivers of Judah shall flow with waters, and a [Page 77] Fountaine shall come forth of the house of the Lord, and shall water the Valley of Shittim.
In these words here is a very great war proclaimed; for what end? To bring againe the Captivity of Gods people, ( ver. 1.) or to inlarge and set them at liberty, and bring them out of all their troubles; and to this end the Lord saies that hee will plead with all Nations, that have afflicted his people, ( ver. 2.) And being determined to shew forth his great power, and glory, and his tender love to his people, he proclaims a War, and summons all the Nations to gather themselves together, and to prepare for War, and to awaken all their mighty men, all their most puissant, and valiant men of War: and to make the greatest provision of men, and ammunition, that 'tis possible for them to make. To that end to beat their instruments of Husbandry into instruments of War; and to gather together the greatest strength imaginable: and when they have done this, then will he sit to judge the heathen, and thither cause his mighty ones to come, to bee as a sickle to cut downe this ripe harvest of wicked men; whose wickednesse is great, and then by destroying [Page 78] their multitudes, to decide the controversie between them and his owne people; which shall be an occasion of calling the place where it is done, the valley of decision: for there the Lord will marvellously shew himselfe, to the causing of the whole earth to shake; but to the joy and consolation of his people: for he will then be their hope, and their strength, and then it shall be knowne that the Lord dwelleth in Sion, and they shall abundantly enjoy the blessings of the Lord; and bee delivered from all their troubles for evermore.
Another Scripture which speakes of these same times, (though it doe not so fully declare particulars) is that in Act. 3. 19, 20. &c. Where Peter speaking unto the Jews, charges this upon them, that they had denied the holy one and the Just, and kil'd the Prince of Life, whom God had raised from the dead; by faith in whose Name the lame man was healed: hee addes, Now brethren, I wot that through ignorance yee did it, as did also your Rulers; but these things which God before had shewed by the mouth of all his Prophets that Christ should suffer, he hath so fulfilled: repent you therefore and be converted, that your sins may bee [Page 79] blotted out when the times of refreshing shall come from the presence of the Lord: and he shall send Jesus Christ which was before preached unto you, whom the heavens must receive untill the time of restitution of all things, which God hath spoken of by the mouth of all his holy Prophets since the world began.
Peter here preaching to those that had been the actors of that most unjust, and most unrighteous act that ever was acted by the most wretched, and most sinfull of the sons of men: he charges it home upon them, ver. 12, 13, 14, and 15. and having done so, he is guided by the wisdome of the Spirit, (lest they should in the sense hereof be driven to despaire,) to mitigate the terrour of of it; (though the sin was so hainous) by these two considerations.
First, their ignorance, verse 17. sutable to which is that passage of Paul, 1 Cor. 2. 8.
Secondly, by the determinate counsell of God, which he then fulfilled in that act of theirs, which was in it selfe so hainously sinfull as it came from them.
And having thus done, he presses them to repentance, and to an embracing of the Lord Jesus Christ: from whom he preaches peace, notwithstanding their great sin against [Page 80] him; telling them that upon their being converted unto him, their sins should be blotted out; and tels them withall, that though they had crucified him, and he according to the counsell of God had suffered death; of which all the Prophets had spoken: that yet there was a time comming, when that Jesus Christ which had been crucified, who was gone to heaven, and must there remaine untill that appointed time, even that Jesus Christ should come again and ( v. 21.) restore Restore all things, that is, to restore to his Saints a comfortable and free enjoyment of all the comforts of the Spirit of grace, and of all the comforts of the whole Creation; and when the Apostle here saies, he shall restore all these things, he meanes, he shall restore them to those that are converted; to his Saints only; and not to all men, as some would have it, for that is directly contradictory to other Scriptures that speake of this same time, as Isa. 65. 13, 14. 15, 20. Isa. 51. 22, 23. Jer. 30. 23, 24. Rev. 21. 8. Chap. 22. 15. besides many others to this purpose that are as cleare; for if this were true, then may it be said in this case as Paul in another said, if so, &c. Saints are of all men most miserable, in that they suffer sharpe afflictious, and drinke many a bitter cup from the hands of wicked men, because they will not do as they do, and say as they say; because they are more righteous, and for righteousnesse sake: but they it suffer because they know that the righteous Judge of all the earth will quickly come, and reward every one as his work shall be, Rev. 22. 12. even to them who patiently continue in well doing eternall life, but unto the ungodly workers of iniquity, indignation, and wrath, tribulation, and anguish upon every soule of man that doth evill, of the Jew first, and also of the Gentile, Rom. 2. 6, 7, 8, 9. all things, and pardon their sins, and refresh ( v. 19.) & comfort them; and this is that time, saies Peter, which God hath spoken of by the mouth of all his holy Prophets, which have been since the world began; and this doubtless is that which is spoken of by the Prophet Daniel, in this passage we are treating of.
And this is that [Page 81] which Paul also speakes of, Rom. 8. 18, 19, &c. in these words, The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us; for the earnest expectation of the Creature waiteth for the manifestation of the sons of God, for the Creature was made subject to vanity: not willingly, but by reason of him who hath subjected the same in hope; because the Creature its selfe also shall be delivered from the bondage of corruption into the glorious liberty of the children of God; for we know that the whole Creation groaneth and travelleth together in paine untill now; and not only they, but [Page 82] our selves also, which have the first fruits of the spirit: even we our selves groane within our selves; waiting for the adoption, to wit, the redemption of our bodies.
Here the Apostle speaking of this exalted condition of the Saints, in these latter daies, doth illustrate it in these 5 particulars; by which he sets out what the condition of saints shall be, and by six particulars, in which he speaks to the condition of the whole Creation. The particulars wherein he speakes to the condition of the Saints are these.
First, That the condition of the Saints, untill that time come, whatever their enjoyments are, and how comfortable soever it shall be, yet (in comparison of that) it shall be a sighing, a groaning, a sorrowing condition; for so he saies: even we our selves, we that are Saints, and have the first fruits of the spirit; which are exceeding precious to us, and in which we have so much joy, and peace, as Rom. 5. 1, 2, 3, 4, 5, 11. we groan within our selves, are in a sighing, sorrowing condition, waiting for the Adoption, or Redemption of our bodies, untill when we shall sigh; and indeed so it must needs be: for besides outward troubles we meet with from wicked men, we the best, Pauls, Cephas's [Page 83] and Primitive Saints, which are indued with the most eminent gifts, are also troubled with sin that dwels in us; so that when we would do good evill is present with us. But
Secondly, He tels us that at that time the condition of Saints shall be such, as that their bodies shall be redeemed from the servitude, and slavery in which they have been subjected to men, in that (over their bodies) other Lords have had dominion, for that must needs be his meaning in those words,
Waiting for the redemption of our bodies. What shall our bodies have redemption from else but that? And that is also the meaning of those words, The glorious liberty of the children of God. They have not been in their bodies free, nor in liberty, but in bondage, and subjection; but then comes the redemption of their bodies; and they shall be at liberty. And
Thirdly, They shall also be freed from the power of corruption within: as well as from the outward slavery and subjection of wicked men; and this is exprest in these words, The glory which shall be revealed in us; present sufferings are not worthy to be compared with the glory which shall be revealed in us; the inward glory of Saints consisteth [Page 84] only in such things as these, in the presence and power of the spirit within them, in subduing all corruption, and in leading them into the paths of righteousnesse, when they do no Psal. 119. 2. iniquitie, but walk in his law and light, &c. Then are they all-glorious within: and this is the glory which shall be revealed in them: and in this most eminently shall they bee freed from the bondage of corruption.
Fourthly, that condition wherein the saints shall then be, shall bee such as wherein they shall be cleerly and visibly manifested to be the sonnes of God, which is exprest in these words: Waiting for the manifestation of the Sonnes of God. The saints having all this while been as it were in obscurity, and laine among the pots (to use the Psalmists expression) they shall then arise, and bee as the wings of a Dove, covered with silver, and her feathers with yellow gold; for then shall be the manifestation of the sonnes of God. For then, shall God so fully and so evidently owne them, and appear in them, and for them, as that the heathen shall see it, and acknowledge it to them; and then to all shall they be manifested to be [Page 85] the sonnes of God: This is exprest in these words also; waiting for the adoption, to wit, the redemption of our bodies: he cals this time the adoption, because then the sonship of the saints of God, as before he had said, should be made manifest: but that in the word the adoption, hee might be understood, hee addes this, to wit, the redemption of our bodies; implying that the time of the redemption of our bodies, will be the time of the manifestation of our sonship or adoption.
Fifthly, this condition of the saints shall be a most glorious condition; that's exprest in these words, the glory that shall be revealed in us, and the glorious liberty of the children of God.
Thus in these five particulars doth the Apostle set out, what the condition of the saints shall be at that time: which is also further cleered in those six particulars, in which hee speakes to the condition of the whole creation: which are these,
First, that the bondage of corruption is now universally spread over the whole creation: as all mankind, so all other creatures since man sin'd, and corruption broke forth in him; (whereby hee violated the Law of a righteous Creator) are exposed to misery [Page 86] and paine; so grievous was the fall of man, and so hainous is the sin, as that there is none of the sons of men, nor yet of the creatures, which were appointed for the use of man; but the weight and bondage of sin it lies upon.
Secondly, that this bondage lies so heavy upon the whole Creation, as it makes it groan under the burthen of it, as being very irksome and painfull to it. The whole Creation groaneth, and travelleth together in pain.
Thirdly, that it was not willingly, but with reluctancy and paine, that the creature became subject to vanity; to wit, to the bondage of corruption, that is the misery that sinne and corruption brought upon it: It is not willingly, that any of them suffer pinching cold, and pining hunger, and killing stormes, and many other judgements which sinne brought into the world: (though willingly, and with delight some creatures, doe and shall performe that service to man in which they were appointed to be usefull to man, as man is Lord over all creatures: as the horse rusheth into the battell, and swiftly carries man in journies, sometimes without whip or spur, and the Ox willingly takes the yoak, and other services severall [Page 87] creatures willingly performe, when they are not abused by men that are unreasonable. The good man is merciful to his beast.) But painefull sufferings, and all the bondage that sinne brought upon the creature, it was not willingly subjected to. The Creature was made subject to vanity, not willingly, &c.
Fourthly, that when it was subjected to vanity, it had hope given it of deliverance; not willingly, but by reason of him, who hath subjected the same in hope: So that it was subjected in hope; not that such hope can be in an unreasonable creature, as there may be and is in reasonable man; who hopes, and hath a reason of his hope: but it is with such a hope as its nature is capable of; of which to give an exact definition, I will not undertake: But certain it is that it hath a hope such as it is; and this hope it had when first it was made subject to vanity, and in this hope it was subjected: for though it was with reluctancy, not willingly, that it was subjected; yet, subjected it was, by reason of him, who subjected the same in hope: Who for ends best knowne to himselfe, both subjected it, and subjected it in hope.
Fifthly, as the whole creation was subjected in hope, so doth it waite for and expect accordingly, that liberty that it shall have at the time of the glorious manifestation of the sonnes of God. Yea it earnestly expects and waits for it, as it is exprest in these words. The earnest expectation of the creature, waiteth for the manifestation of the sonnes of God. But this expectation and waiting must be understood, of such an expectation and waiting, as the creature is capable of, and not of any such expectations or waitings as are in reasonable man, it being not capable of it.
But sixthly, and lastly, the creature that thus is as hath been said, under the bondage of corruption; under which it groanes and travels, being not willingly but with reluctancy under it; but yet hoping for, and waiting for and expecting deliverance, shall at that time, when the saints by being set at liberty from the pressures of inward corruptions, and outward enemies, be gloriously manifested to be the sons of God; bee also set at liberty from all its pressures, and griefes, under which it groanes: and set into a condition of gladsomnesse and freedom.
Thus in this place of Paul is this great [Page 89] truth, so much spoken of by the Prophets, and saints, confirmed by Paul: wherein because he in some things, speakes more particularly of the state of the creatures at that time. I could not passe it by without this briefe observation of it; wherein wee may see that the condition of the Saints must needs be exceeding glorious, since the creatures over which man is Lord, shall be then in such a state of freedome and liberty.
I shall not inlarge any further, in producing any other of those many passages in Scripture, which witnesse this truth, but onely those two, Rev. 5. 10. and Rev. 11. 15, 16, 17, 18. Both which, do also punctually speak in the language of the Prophet Daniel here in this Chapter; to wit, that the Kingdomes of this world, must more visibly and more fully then yet they have been, become the Kingdomes of the Lord Jesus, and obey him. So Dan. 7. 14, 27. and Revel. 11. 15. And that when that time is, the Saints must possesse the Kingdome, and reigne on earth: so Dan. 7. 22, 27. and Rev. 5. 10.
The first of these passages mentioned in the Revelation, is that, Chap. 5. 9, 10. which runs thus. Thou wast slaine, and hast [Page 90] redeemed us to God by thy blood; out of every kindred, and tongue, and people, and nation: and hast made us unto our God, Kings and Priests, and we shall reigne on the earth. These words are a part of a song, sung by Saints, wherein they praise the Lambe, and herein they have in their eye, as matter for which their hearts are ingaged to honour and glorifie Christ: both that which he had already done for them, and also that which he had not yet done, but would doe for them. That which hee had done for them, in these words; Thou wast slaine, and thou hast redeemed us— and thou hast made us unto our God Kings and Priests: and that which should bee done for them by Christ in these words, and wee shall reigne on the earth: this being that which they knew hee would doe; hee having declared it by the mouth of all his Prophets, therefore they sing it out, we shall reigne on the earth.
The other passage, which is, Rev. 11. 15, 16, 17, 18. runnes thus. And the seventh Angel sounded, and there were great voices in Heaven, saying, the Kingdomes of this world are become the Kingdomes of our Lord, and of his Christ, and he shall reigne for ever and ever: and the four and twenty Elders [Page 91] which sate before God on their seates, fell upon their faces and worshipped God, saying, We give thee thankes, O Lord God Almighty, which art, and wast, and art to come: because thou hast taken to thee thy great power, and hast reigned; and the Nations were angry, and thy wrath is come, and the time of the dead that they should be judged; and that thou shouldest give reward unto thy servants the Prophets, and to the Saints, and them that feare thy name, small and great, and shouldest destroy them which destroy the earth. And the Temple of God was opened in Heaven, and there was seen in his Temple the Ark of his Testament; and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.
This Scripture being so pertinent unto the present purpose; and having already in another Treatise opened the former part of this Chapter, from the first to the 15 verse; I shall therefore be the more copious in opening of this part, which is from the 15 verse (where I left) unto the end of the chapter.
And the seventh Angel sounded, and there were great voices in Heaven, saying, the kingdoms of this world are become, &c.]
The declaration of this truth, that the Kingdomes of this world are become the Kingdomes of the Lord Christ, is here held forth unto us to bee that great and glorious part, and portion of the providence and counsell of God, that is to be manifested under the sounding of the seventh Trumpet; which brings in the seventh, and last, and greatest judgement of God upon that wicked, (as the Apostle termes him,) or that man of sinne. That great Saint opposer the Roman Papall Beast, and his adherents: For by the seven Angels which were to sound the seven Trumpets, is to be understood 7 severall, remarkeable, and great judgements, that in so many severall periods of time, by so many severall passages of the providence and purpose of God, should be brought upon that beast, and his associates, whereby they should bee gradually ruined. The first of them being one degree of bringing them down; and the second [Page 93] bringing them lower then the first had done, and the third bringing them lower then the two former, and the fourth breaking down another part of their greatnesse, and glory, which was not broken by the three former: but the three latter are to bee more terrible, and dreadfull unto them then any of the former; and therefore they are said to be three great woes which were to come upon that crew, Chap. 8. 13. which are there stil'd the inhabitants of the earth: for all along in this Prophesie they are cal'd the earth, to distinguish them from the Saints, who are all along cal'd heaven, and as these are said to be woes, so they prove woes indeed, unto that miserable crew; but it is to them, and them onely, and not to any others. As for the Saints, all the seven Trumpets produce matter of joy to them, because therein Christs enemies, and their enemies are from time to time brought low: And indeed these seven Trumpets (or seven severall judgements of God upon the Beast and his adherents,) were obtained from God in a great measure by their prayers; being offered up by the Lord Jesus their blessed Mediator, who perfumed them with the incense of his own righteousnesse and worthinesse, [Page 94] in which they are acceptable: For upon the offering up of the prayers of Saints, with that incense, these Judgements were powred out upon the earth, that is, upon that crew: and these angels prepared to sound, as appeares, Chap. 8. 2, 3, 4, 5, 6, &c. So that, the Saints had cause to rejoyce, when these judgements came upon that faction; and they indeed did rejoyce, and their hearts have been made glad, in all these severall Judgements which have come upon them. As in that their Doctrines, and Doctors, Bishops, Jesuits, and Priests, and much of their power and authority which they had over the people, have been brought down and laid in the dust; in those six severall Trumpres sounding, or glorious dispensations already past, wherein that party have been troubled, perplexed and pained at the heart: and now this great and glorious dispensation we are treating of, is to bee the seventh and last; which is of greatest terror to them, and greatest joy to the saints: as it followes,
And the seventh Angel sounded, and there were great voices in Heaven, saying, the kingdoms, &c.]
There were great voices in heaven, that [Page 95] is, there were many in heaven, that is, in the Church, or among the Saints, (that in the Prophesies of this Book are stiled heaven) that did trumpet forth, sound forth, or clearely hold forth, and confidently speake out this truth: that the Kingdomes of this world are become the Kingdomes of our Lord and of his Christ, and he shall reign for ever and ever. They were voyces; it was not only the single voice of one, but they are voices; it is the voice of many in heaven, many among the Saints: And they are not the whimsicall notions of unsound and rotten men, but they are voices in heaven, voyces of reall Saints.
Great voyces in heaven:] Being great voices, argues first, that they are not some poore weak suppositions, or may be's: Nor secondly, are they some weake faint sayings; but they are great, that is, effectuall, convincing, and unquestionable speakings: such as shall be heard, and be received, and be beleeved among the Saints; they shall be spoken with such authority of Scripture, and such demonstration of the spirit, and power going along with them; and these great voyces shall have a double effect: first, they shall minister joy and gladnesse to the Saints; and [Page 96] secondly they shall minister terrour to the Popish party, for it speakes and works their ruine, and third woe that comes upon them.
The Kingdomes of this world are become the Kingdomes of our Lord, and of his Christ, and he shall reign for ever and ever.] The Kingdoms of this world are become so, why were they not so before this seventh Angell sounded, or this seventh dispensation? Is not the earth the Lords and the fulnesse thereof? whose were the Kingdomes of this world but our Lords, and his Christs? Answer, Though it is true they were his, yet they were not so visibly the Kingdoms of God, and of Christ as they shall then be. For they seemed rather to be the Kingdomes of the evill one, they were so universally inslaved to the Devill, among the Indians, and Heathens that professed not Christ, and they seemed rather to be inslaved to that man of sin, that wicked one, that sate in the Temple of God, and blasphemed among such as professed Christianity. But at this time they shall in a most visible and glorious manner become the Kingdomes of our Lord, and of his Christ: for he shall break down the power of other Kings, even of all that will not [Page 97] stoope to him, and cast their Crowns at his feet, yea, he will breake them in peeces as a Potters vessell, and that great Papall Beast shall be destroyed with the fire of his wrath, and his glory shall be manifested to all people, and nations, and languages: who casting off all other Lords shall willingly be subjected to him; and rejoyce in his glorious reign, according to that of the Psalmist, The Lord Psal. 97. 1. and 96. 10, 11, 12, 13. reigneth and let the earth rejoyce, and let the great England is one of the great Isles. Isles be glad thereof. Yea, the Kingdomes of this world shall be universally so subjected to our Lord Jesus Christ, as they shall all serve and obey him only: and other Lords shall not have Dominion over them, but they shall have one Lord, and his name one in all the earth. Thus in a most visible manner shall the Kingdomes of this world become the Kingdoms of our Lord, and of his Christ. Zach. 14. 9.
And he shall reign for ever and ever. He having once subjected the Kingdomes of this world unto the obedience of himselfe; it shall not be with him, as it hath been with all the great and potent Monarchs that have formerly ruled the world: that one of them [Page 98] have thrust out and destroyed another: and one hath taken the Dominion from another. No, none shall take the Dominion from him: But as Daniel saies, His Kingdome shall be an everlasting Kingdom, and all Rulers shall serve and obey him. So John here saies, He shall reigne for ever and ever.
And the foure and twenty Elders, which sate before God on their seats, fell upon their faces, and worshipped God, saying, we give thee thanks O Lord God Almighty, &c.]
What those foure and twenty Elders are will appeare in the fourth and fifth Chapters of this Prophesie. They are first mentioned Chap. 4. 4. where they are thus described, And round about the throne were foure and twenty seats, and upon the seats I saw foure and twenty Elders, sitting, cloathed in white rayment: and upon their heads were Crownes of Gold. Now that we may know what these be: we must observe what the Angell saies to John in the first verse of that Chapter, in these words, Come and I will shew thee things which must be hereafter; whence it appeares that these Elders, as well as the other things which John saw, were representatives of some things that were to be after that time. Now Chapter 5. we may see [Page 99] what they were that were to be hereafter; which these foure and twenty Elders did represent, and that is, that they were Saints that were redeemed to God by the bloud of the Lamb out of every kindred, and Nation, and people, as appeares in the 8, 9, 10. verses of that Chapter.
Now here in this 11 Chapter these foure and twenty Elders, that is, these Saints and redeemed ones of Christ, do upon the sounding of these voyces, (that the Kingdomes of this world are become the Kingdomes of our Lord, and of his Christ) fall upon their faces, that is, they lay themselves low before God, and worship him: being exceedingly affected with this great work of God, and with his great grace toward them, in bringing them out of their suffering condition to reign with Christ.
They fell upon their faces, and worshipped God, saying, we give thee thanks O Lord God Almighty, which art, and wast, and art to come, because thou hast taken to thee thy great power, and hast reigned]
The Saints, whatever others do herein, yet they, (if their eyes be open to see it) they cannot but give thanks, yea, solemnly lay themselves low before God in thanksgiving: [Page 100] for the great and signall manifestations of the Lord God Almighty, and eternall, his taking to him his great power in ruling, and raigning; and laying of such as are indeed his enemies in the dust, and yet withall at the same time their hearts may be very much affected with this, that any godly men should be so deeply engaged with Gods enemies: and consequently do partake of their punishments.
Because thou hast taken to thee thy great power, and hast reigned] Because thou hast not suffered thine enemies alwaies to boast, and to triumph, but hast begun to lay them low before thee, and now hast taken to thee thy great power, which thou seemedst to have laid aside, when thou sufferedst so long the rod of the wicked to rest upon the lot of thy righteous ones: but now dost thou take to thee, and shew forth thy great power, in punishing, and bringing down the power of thine enemies; for these things we give thee thanks, and because that now more generally, universally, and evidently thou appearest to reign over men in thy just and righteous deciding of Controversies, and in justifying them that in the integrity of their hearts give up themselves to glorifie [Page 101] thy great name, and to do that which may be for the good of all thy Saints, even of every one that feares thy name, small and great: laying aside all by and selfe respects; yea, we give thee thanks for that thou now so evidently appearest to reigne over men, in condemning and blasting those that pretending other things, force themselves against their judgements to contend for some things which are but a seeming ground of that quarrell against others which was primarily occasioned by their selfe ends which selfe-love hath so blinded them as they could not, or would not see, but shall see, and be made to acknowledge them to thee, and to thy Saints by thy righteous judgements.
This and much more is the Saints meaning in these words, when they say, Wee give thee thankes because thou hast taken to thee, &c. Wherein they expresse how they are affected with, and doe rejoyce in these things: Wee know how David expresses himselfe upon such an occasion, Psal. 98. 7, 8, 9. Let the Sea roar and the fulnesse thereof; the world and they that dwell therein: Let the floods clap their hands, and let the hils be joyful together, before the Lord, for he [Page 102] commeth to judge the earth with righteousnesse, and to judge the people with equity. David is so affected with this great and glorious dispensation, when God comes to reigne, and even for to judge the earth with righteousnesse, and to decide with justice and equity, the controversies of the people; as that he cannot be content, to onely rejoyce and be exceeding glad thereof himselfe, but he also excites the whole Creation to rejoyce in this most glorious dispensation. And if these that are still of the world, (so they be not the desperate, and implacable enemies of his Saints) shall have such cause to rejoyce when the Lord reigneth; because they shall not be at all oppressed, nor unjustly dealt with, as they had bin before, but shall have justice done them. I say, if these, and the whole Creation shall rejoyce when the Lord reigneth: much more shall Saints, when hee shall come to Judge their cause with righteousnesse, and destroy the man of sinne; and shall lay all his supporters, though Kings and Princes, (notwithstanding whosoever labours to prop or beare them up) in the dust.
And the Nations were angry.]
When God comes to take his great power, [Page 103] and to reigne himselfe, the Nations are angry; because their vaine customes which they have doated upon, must bee laid aside and this great man must be brought downe: and that King, and 'tother darling, and favourite of the Nations, (for opposing of the Lord Jesus Christ and his Saints) must bee destroyed, even the Psal. 110. heads over many Countries.
And thy wrath is come.]
When Jesus Christ comes to reigne, hee will breake forth in wrath against his, and his Saints implacable enemies: and this is that which he speakes of, when hee speakes of the yeere of recompences, for the controversies of Sion. And when he saies the day of vengeance is in his heart, Isa. 63. 3, 4. and the yeere of his redeemed is come; having suffered his adversaries a long time, to go on unpunished, in afflicting and martyring, and oppressing his Saints; hee will at last have a time to reckon with them, and hee will avenge his Saints quarrell, (for vengeance is his) recompencing all the blood, and cruelty of their enemies on their owne heads: And he will shew that hee hath not been regardlesse, of all the sufferings and sad pressures [Page 104] which his people have undergone, from the hands of wicked and cruel men; but when the yeere of his redeemed is come, then will he recompence his enemies for all their controversies with Sion: and as it is Jer. 30. 23. His fierce anger shall goe forth as a whirlewinde, and shall fall with pain upon the heads of the wicked.
For thy wrath is come, and the time of the dead that they should be judged.]
When Christ thus comes to avenge his people on their enemies, he doth therein give judgement for them, for in that those enemies have slain and martyred his Saints long before, he herein judges his people that they have slaine with righteous judgement, when he passes the sentence of condemnation, and executes it upon those that have thus destroyed, and had a hand in the destroying of so many innocent, and so many righteous soules: for all the bloud of all the innocent soules, from righteous Abel to the bloud of the many innocents lately shed in Ireland and elsewhere must be charged upon the Pope, and that Generation, And thus God judgeth the dead Saints cause. for so saies the Text, Rev. 18. 24. that in them will be found all the bloud of all the [Page 105] Prophets, and Saints, and of all that were slaine upon earth
And that thou shou dst give reward unto thy servants the Prophets, and to thy Saints, and to them that feare thy name, small and great.]
The time of Christs reigning will be the time of Saints rewarding, for all their love, and all the labour and sufferings of it. There is none that ever did any thing for God, or that suffered any thing for God, but shall be abundantly rewarded for all their doings, and sufferings; and for all their shame and sufferings shal have a reward of double joy, according to that passage, Isa 61. 7. For your shame you shal have double, and for confusion they shal rejoyce in their portion: therefore in their land they shall possesse the double, everlasting joy shall be unto them; And the reward which Christ will give, when he hath thus brought down his enemies, shall be universall to all his Saints; not only (as some have conceived) unto those Saints that have been Martyr'd for Christ; but to all his Saints, which are here exprest under various denominations, that so all Saints may see themselves here included; and therefore first it is thus exprest, That thou shouldst give reward unto [Page 106] thy servants the Prophets; by which in generall is meant all Saints: for all Saints have in a measure a spirit of Prophesie; For the testimony of Jesus is the spirit of Prophesie, saies the Angell, Rev. 19. 10. but more peculiarly by Prophets, is ordinarily understood, the great preachers and publishers of Gospelltruths: those that are gifted and inabled to hold forth publikely to edification, exhortation and comfort Gospell truths; for this is prophesying, as 1 Cor. 14. 3. and now if there had in this place been no other description given of the Saints which should have been rewarded by Christ: but only this his servants the Prophets, there might have been some question made whether this did include all Saints? and it might be taken only for publike officers; but it therefore follows, and to thy Saints; this is a more generall word, and herein all saints might be satisfied, though they be not so eminently gifted as others are: since this word is added, and to thy Saints: but if any should yet conceive that they are not here included, seeing some that are Saints are sometimes under some doubtings of their Saintship; therefore it follows: And to them that feare thy name: so that if they have but a true filiall sonlike [Page 107] feare of God, they may hereby be encouraged; but yet further, that there may not be any discouraged for their weakeness, because they are lookt upon as little ones, as babes: or because they are low in the world; it therefore followes, and to them that feare thy name, small and great; all Saints, from the most eminent Prophet, and Teacher, to the meanest and tenderest babe, that waites upon, and loves, and feares the Lord Jesus, shall all be rewarded at his comming; not that any thing they have done or suffered doth merit a reward, but he will freely give them a glorious reward, for all that they have suffered and done for him.
And shouldst destroy them which destroy the earth.]
This being the time in which he comes to do righteousness and justice in the earth: he will render a just reward to the enemies of his people, and cause his wrath to go forth against them to their destruction; but this is further spoken of in the 19. verse, as it follows.
And the temple of God was opened in heaven, and there was seen in his temple the Arke of his Testament, and there were lightnings, [Page 108] and voyces, and thunderings, and an earthquake, and great haile.]
This verse containes a declaration of two great effects, the first of which concernes Saints, and the latter concernes the enemies of Christ and his Saints. That which concernes Saints is in these words, And the Temple of God was opened in heaven, and there was seen in the Temple the Arke of his Testament; and that which concernes the enemies is in these words, And there were lightnings, and voyces, and thunderings, and an earthquake, and great haile: of this latter effect of the sounding of this Trumpet I shall speake by and by in its place; but first of the first effect mentioned in this verse, which concernes the Saints, which is contained in these words, And the Temple of God was opened in heaven, and there was seen in his Temple the Arke of his Testament.] The Temple, and the Arke of his Testament are both Old Testament-phrases: and for the opening of these things we must first enquire what is meant by these phrases here in the New Testament?
Now this may be made cleare by comparing Scripture with Scripture, for the spirit of God ordinarily cleares that in one [Page 109] Scripture, which he leaves more doubtfull in another.
Now generally in the New Testament, our Lord Jesus Christ, and his Disciples to whom he opened the Luk. 14. 22. Scriptures, of Moses and all the Prophets do make use of such phrases, as the Temple, and Jerusalem, and Sion, and the Priesthood, and the Sacrifices, and the like, to expresse those things by them which the outward things in use under the law did type out, and they never spake of these things as they are litterally understood; as to be so understood in the times of the Gospell: but as being now abolished: and those spirituall things which they typed out, are alwaies to be understood by such phrases in the New Testament, and so the spirit of Christ in the Apostles expresly declares: as for instance, the Churches of God are now said to be the Temple of God, as 2 Cor. 6. 16. for ye (saith Paul to the Church of the Corinthians) are the Temple of the living God; as God hath said, I will dwell in them, and walk in them: and I will be their God, and they shall be my people: and so also the Church of God is in the New Testament called the heavenly Jerusalem, and Sion, as Heb. 12. 22. and Gal. 4. [Page 110] 26. and Rev. 21. 2, 3. and in the New Testament the title of High-Priest is given to Christ, as Heb. 8. 1. and the title of Priest is given to Saints, as Rev. 1. 6. and the spirituall services of Saints are termed sacrifices for with such sacrifices, (saies the Apostle) God is well pleased.
So that these words in this verse, The Temple of God, and the Arke of his Testament, are to be mystically understood, and not literally, since such things are abolished. Now by the Temple of God, we are to understand here the Church of God, the Saints, the people of God, which in the New Testament are stiled the Temple of God. And as the Arke of the Testament was of old that wherein the Book of the Law was put in the Temple of old: so in this New Testament Temple, that is to say in the Church of God, there is the Arke of his Testament, there is the new and spirituall Laws, and Ordinances of God contained; Now then this follows upon the sounding of the seventh Trumpet, That the Temple of God is opened in heaven; that is, that the Church of God which before seemed to be shut up, and to lye in obscurity, now it shall be opened, that is, be more fully discovered, and manifested openly, [Page 111] it shall no longer remaine shut up, and in obscurity, but it shall be visible, and in it is seene the Arke of his Testament, among the Churches, the saints of God, is to be seen the Law, and Ordinances of God set up in Majesty, and purity; I say, it is to be seen, it no longer remaines in doubt what the Laws and Ordinances of God are; but in his Temple, in his Church they are to be seen under the sounding of this 7th Trumpet.
Thus much concernes and is peculiar only to saints, but that which followes concernes the enemies of Christ, which is in these words; and there were voices, and lightnings, and thunderings, and an earthquake, and great haile: these words are to expresse terrible things to come upon the opposers of Christ: the like words are used, Rev. 8. 5. To expresse the terrible Judgements of God, that were to come upon his enemies in the sounding of the trumpets, in answer to the prayers of Saints, which are there mentioned to be presented before God: and wee know that thundrings, and lightnings, and haile, is usually very sad and dreadfull weather: and earthquakes, and voices, are very sad and amazing things. Now such terrible, dreadfull, and amazing [Page 112] things doe come upon Antichrist, and his adherents, upon the sounding of the seventh Trumpet, which will prove exceeding dreadfull, distracting, and destructive to them: and this shall be when the saints shall be in greater freedome, and liberty, and glory, and splendor then ever they were; and when nothing shall disquiet them, for these tempests must come upon the wicked: To them there will be earthquakes, but there shall be none among the Saints, no earthquakes in heaven, (the Saints and their societies are heaven) but Antichrist and his crew, and conclave is earth, and upon these come these stormes, and these earthquakes, but the saints are above the reach of them.
And thus much for the opening of this latter part of the eleventh Chapter of the Revelation, which I have the more fully and distinctly opened, as it now came in my way, in the cleering of this truth in hand, because I have already opened all the former part from the first verse to the fifteenth where I now began; so that now I have opened the whole Chapter.
And now in all these thirteen severall Scriptures which I have produced (and opened as there was need) is this truth which [Page 113] in this twenty seven verse of this seventh of Daniel is asserted or made as cleare as the Sun.
And having thus cleared this truth in generall, (which I have done the more fully, to be a foundation to what I have in the following part of the discourse to discover.) There are now severall queries that may be made, about severall things which are such as these.
- How and by what meanes shall the kingdomes of this world come to bee possessed by Christ and his Saints?
- Whether at all the material sword shall be made use of in the cutting downe the power of men?
- When Christ shall begin to take the kingdoms of the world into his possession?
- Whether or no he shall take them into his possession all at once? or when shall the time be when the work shall bee compleatly finished?
- Whether multitudes of the Gentiles shall not bee first brought into the beliefe of the Gospel, and the obedience of Christ? and when the Jews shall be called?
- Whether at the time of Christs taking the whole world into his possession, hee shall [Page 114] not personally appeare on earth?
- Whether his saints that have been sufferers for his sake, shall not then be raised and reign on earth?
- Whether or no the world shall then bee burnt with fire?
- Whether temporary enjoyments shall bee enjoyed by saints when Christ shall take the world into his possession?
- Whether the Saints shall then practice any ordinances?
- How long this Kingdome of Christ is to continue? and what is to succeed it?
Now to all these questions I shall give full and cleere answers: which that I may do the more cleerely, and without confounding of one thing with another; I shall not observe that method of answering them particularly as they are laid downe, but (which will bee more cleare, and pleasant, and satisfactory when it is done) I shall give a generall description of the state of the Church, from the Yeere 1645, already past, unto the day of the last generall resurrection. In which description all these Queries, and many others which might be made, shall bee answered.
Now the description or map of this new [Page 115] world, from the first entrance into it, unto the utmost borders of it, as farre as I have yet discovered, (or rather hath been discovered to me from the Scripture,) in my weake travels, inquiries, searches into it; followes after this short preface.
The Preface.
When the Lord shall build up Sion (saith the Psalmist then) Psal. 102. 16. hee shall appeare in his glory: Implying, as if the Lord did never appeare so gloriously as then he doth, when he standeth forth to build up his Sion: And indeed it is very true, that when the Church of God is in a desolate afflicted condition; when the enemies of the Church triumph over them, and make them as vassals, and slaves to them, and tread them under their feet, as if they were the off-scouring of the world: then is the glory of God much obscured, and the world cannot at all see it, nor is it so visible to his Saints as it shall be.
But when God arises to shake terribly the earth, and to visit the inhabitants thereof for their iniquity; especially for the cruelty, and malice, and inhumanity, they have exercised [Page 116] against his own people, his peculiarly beloved ones, who bear his owne stampe, and image, and name and nature; of whose soules he is the beloved, and who are the beloved of his soule. Then when he commeth to visit wicked men for these things, and to owne his owne people, (as he did the Israelites of old when hee brought them out of Egypt,) and to manifest to all the world that they are indeed his people, and that hee will avenge their quarrell; and when hee comes to rebuke, destroy, and scatter the Kings, and the great ones of the earth for their sakes; and when he sets his people at perfect liberty, and crownes them with gracious blessings, and destroyes all the Nations that indeavour to injure them, or disturbe their peace. Then I say, when the Lord doth these things, doth hee appeare in his glory; and so hee did when he brought the Israelites out of Egypt; and so in a more glorious manner then ever will he do, when he buildeth his Sion now in these latter daies; wherein hee hath spoken of doing greater things for them, then ever hath been done from the beginning of the world, as wil appear in the following discourse.
The description of the new JERUSALEM.
THat I may set out the more cleerly what the condition of the Church shall be in these glorious times; it will bee requisite, that I briefly take notice of the condition the Church before this time hath been in, as the Holy Ghost hath declared it in Scripture: of which having already spoken in my discourse, on the former part of the eleventh Chapter of the Revelation, (and also hinted at it in the beginning of this Book;) I shall therefore here but nominate some particulars, to which I will referre the Reader, that so I may avoid unnecessary prolixity: Onely necessity compels me for the cleere and orderly proceeding in this present discourse, to recapitulate some particular heads of that, of which I have already more largely discourst: as thus,
I have shewed that the beloved people of God, (stiled by the Holy Ghost, The Holy City, The two witnesses, The Olive trees, and The two Candlesticks: who witnesse too and prophesie the truths of Christ,) have for above 1200 yeares by divine appointment [Page 118] and decree been kept in a low condition, in a despicable, sackcloath, mourning, wildernesse-condition: and that so long they have been warred against, and overcome by the Beast the Pope, and his crew, I have shewne; and that the ten Kings under the Popes Jurisdiction have been of one mind with him in this, trampling upon, and persecuting the Saints, and that for this end have the ten Kings given their power to the Beast.
I have also shewed that the King of England was one of those that was of one mind with the Beast: and that having one mind with the Beast he persecuted the saints, and made war against them, and overcame them for a season as the Beast did.
I have shewed also that the time of this prevalency of the Beast, and the Kings under him over the Saints, and making war against them, and overcomming them, was a limited, prefixed time: and that beyond it they could not go, nor have power to overcome the Saints after that time was expired.
I have also shewed how long time it was that the Scripture declares that the Beast and his Associates should have power to persecute [Page 119] the Saints, and prevaile over them, and that was 1260. years, after which terme was expired they were to prevaile no more.
I have also shewed when that time expired, and that was in the yeare 1645.
And now I proceed from this yeare to describe the state of the Church.
In this yeare, as I have said did the time of prevalency of the Beast and his Associates over the saints cease: and though those enemies of the Saints do not cease to be after this yeare; but they do and shall remaine yet longer, yet they cease to overcome the Saints, and instead of prevailing they shall be prevailed against; and instead of overcomming they shall be overcome by the saints. I say not that they shall never any more make war against the Saints in these three Nations, nor in France, nor Spaine, or Portugall, or Germany, or any of the other Kingdomes, or any part of the world; but this I say, they shal never any more overcome them in war. They shall no more tread them under feet; for it was but Rev. 13. 5, 7. 1260. years that the Beast was to make war against the Saints, so as to overcome them, and that time is expired, and in this ye are 1645. did it come to a period, at the [Page 120] expiration whereof the Lord appeared in his glory, and raised up his Saints out of their low condition, and gave them to overcome their enemies, and to go on by Jesus Christ their great Lord Generall, conquering, and to conquer: causing them to tread downe strength, to overcome the little Horne, giving him into their hands, causing them to do justice upon him and his Associates, and to overcome all that rise up against them: (This hath already been done, and now to describe what is to succeed as the Scripture declares it, thus) and now must they go on hence-forward to get victory over the Beast.
Of the overcomming of the ten Kings.
And as the Lord Jesus hath by his Saints already begun with that little Horne, who came up in the room of three of the ten Kings: so he will go on to overcome all the ten Kings, as appeares, Rev. 17. where at the 14. ver. it is said, that the ten kings while they were under the Beast should make war with the Lambe, and this we know they did; for as the Beast made war with the Lambe, and with his saints, so did the ten Kings also, they gave up their power and strength unto him; but what followes? They shall make [Page 121] war with the Lambe, and the Lambe shall overcome them.
But here it may be questioned, how the Lambe shall overcome them? And in what way? And by what meanes?
To which I answer, The meanes by which the Lambe will overcome the ten Kings. That as they are making war with the Lambe, (for in making war with his saints, they do make war with the Lambe,) the Lambe shall overcome them; we know how the late King made war with the Lambe, and how the Lambe overcame him; we see now how the King of Scots is making war with the Lamb, and how the Lambe is overcoming him; and so when the rest of the Kings shall make war with the Lambe, shall the Lamb overcome them; that is plainly thus, the Lamb shall overcome the ten Kings that make war with him in his Saints, by being in, and among, and with the Armies of his Saints, subduing their enemies before them; and as this is cleere by what he hath already done, so also is it cleare in this very Scripture that speakes of the Lambe his overcomming of them: thus, And they shall make war with the Lamb, and the Lamb shall overcome them: for he is [Page 122] King of Kings, and Lord of Lords; and they that are with him are called, and chosen, and faithfull; where it is clear, that when the ten Kings make war with the Lambe, and that he being Lord of Lords, and King of Kings overcomes them, that his servants that are called, and chosen, and faithfull, attend him, and are his instruments in this businesse; else why are they said to be with him when he doth that worke? But it cleerly implies, that by the Armies of his saints he doth it: as in the 19. of the Revelation it is said (that when he commeth to destroy the Beast, and) that in righteousnesse he doth judge and make war; that in that war also the armies in heaven (or of his saints) followed him, so that the Lord Jesus is the great Lord Generall that goeth forth to overcome the ten Kings, and his saints, his choice, called, and faithfull ones, are the Armies that follow him.
The lawfulness of fighting against the enemies of Christ with the materiall sword cleared.
But some may here object or say, is it lawfull or warrantable for saints under the Gospell to fight upon such an account? Doth not the Gospell require them to live peaceably? and [Page 123] not to avenge their own quarrell, but to suffer patiently the wrongs done unto them, and whosoever smites them on the one cheeke to turne to him the other also, and to blesse them that curse them, and to do good to them that dispitefully use them, and persecute them; and are not saints appointed to a suffering condition in this world, now under the Gospell especially? and saith not the Apostle that he who would live godly in Christ Jesus must suffer persecution? and seeing these things are so, how can it be lawfull for saints to fight to maintaine their own peace, and to preserve themselves from suffering at the hands of those that would persecute them, and do them wrong?
To which I answer, first that it is indeed true that saints should be meek, and peaceable, and suffer wrongs, and do good for evill in their own private cases, they are not to avenge themselves: and I beleeve they will not, but rather than render evill for evill, will do good for evill; but yet withall we are to consider, that this is as true, that those saints that are Magistrates are indispensibly bound to do justice upon evill doers, Rom. 13. 4, 5. and that those saints [Page 124] which are subjects are to be subject to those Magistrates in all just commands; and this being not denied (as it cannot be denied) then it follows, that if a Godly Magistrate hath some that are evill doers under him, as that are the eves, or robbers, or murtherers, or the like, it is his duty to do justice upon them: for he is appointed of God for that end, to be an encouragement to them that do well, and for the punishment of evill doers, that justice may take place, and that he suffer none of his people under him to be injured or wronged that would live peaceably and Godly; and if such a Magistrate should neglect to do his duty in this case it would be his sin: and he would not answer the end for which he is ordained of God. This being so, then if the case be so, as that an Army of injurious men should rise up, either within the territories of good Magistrates, or without, thus to rob, and spoile, and kill their subjects; they are to command such of their subjects as they think fit, to suppresse those evill doers, and if possibly they can to prevent them from injuring, and wronging, and spoyling those people whom they are to protect: and their subjects ought to obey them in these their just commands: for it is [Page 125] the duty of godly people to obey their superiours in all lawfull things; and now these things may be done by Magistrates, and people now under the Gospell; and yet they may inviolably observe those rules, in respect to their own private cases; of suffering patiently the wrongs that are done unto them, and loving their enemies, and doing good to them that hate them: These things may they do, and yet ought they not to leave the other undone.
But this may by the way bee considered, that there hath been times when there was never a good Magistrate in the world; and then was it the duty of Saints to bee wholy passive, and observe the forementioned rules of patient suffering.
But when providence so orders it, as to place in authority godly men; then wee see it cleer, that they should neglect their duty, if they should not protect those that do well, from the wicked cruelties of evill doers: and thus the objection is answered, and it is cleer, that it is lawfull in Gospel times for Saints to fight against such as would murther, and destroy them (as the Associates of the Beast would.) Nay, it is not onely lawfull to do it, but it would bee their sinne if [Page 126] they should not doe it. Godly Magistrates would sin if they did bear the sword in vain, and did not punish evill doers: and godly subjects would sinne, if they should not obey the Magistrate when hee requires them to do this lawfull thing; which is to bee assistant to him in punishing of evill doers: and thus have I answered this sufficiently, if I should not adde any thing else in answer.
But secondly, in answer to such as make this objection; that though it be true that the Apostle saies, that those that will live godly in Christ Jesus must suffer persecution; and it was a truth in the Apostles time, and hath been so for almost this sixteen hundred yeeres, since that the Saints have suffered persecution, either from the Roman Beasts the Emperours, or the Roman Beasts the Popes, or those that have acted by authority from them: yet it doth not follow, that this will alwaies hold a truth, that the saints shall be alwaies sufferers: but the contrary is cleer, and I know none that deny it; but that as the Saints have had a suffering time, so they shall have a time of deliverance, and freedome from suffering; and the rod of the wicked shall not alway rest upon the lot of [Page 127] the righteous; but God will (though he have borne Luke 18. 7. long) at last avenge the quarrell of his people upon their enemies: and though for this 1500 or 1600 yeers, God (having appointed his people thus long to a suffering condition,) he never called his people to do justice upon their enemies, as hee did his people of old oftentimes under the Law, (as in the time of Joshua, and of the Judges, and David, &c.) Yet it followes not out that hee may do it now: For it is no where said that now in the latter daies, when the time of the Saints deliverance commeth, that they shall not by the sword (as Israel of old did,) subdue the enemies of God, which are also their enemies.
I say it is no where said they shall not so do, but in severall places it is said that they shall so doe, as in that knowne place in the 149 Psalme, (which never was yet so eminently fulfilled as it shall be in these latter daies,) Where the Psalmist in expresse termes saies, that the Saints shall execute vengeance upon the heathen, and punishment upon the people; and bind their Kings in chaines, and their Nobles in fetters of iron; and execute upon them the judgement written. And [Page 128] doubtlesse the time is comming, wherein the Saints in a most glorious manner shall have the honour to doe these things: And this is cleer likewise in the 110 Psalme, where the Psalmist speakes expressely of the time, when the enemies of Christ shall bee made his footstoole, as appeares in the first verse; The Lord said unto my Lord, sit at my right hand untill I make thine enemies thy footstoole. Now Jesus Christ when he ascended up to Heaven, is said there to sit at the right hand of God, Mark 16. 19. and there he sitteth, and there hee must sit, untill the time come that all his enemies be made his footstoole (saies the Psalmist.) And in the fifth verse, speaking of that time, when they shall be made his footstoole, he speakes thus, The Lord at thy right hand, (that is, the Lord Christ at the right hand of God▪ shall strike through Kings in the day of his wrath, and he shall judge among the heathen, and fill the places with dead bodies, and wound the heads over many Countries. This is a great work that he will doe, wound the heads over many Countries, strike through Kings in his wrath; but what instruments shall the Lord Iesus use in doing these things, he being at the right hand of God? that is answered in the second [Page 129] and third verses, The Lord shall send the rod of thy strength out of Sion, — and thy people shal be willing in the day of thy power. Here it is cleer that the sons of Sion, are & shal be the Lords instruments, the rod of his strength, and they shall be willing in this day of Christs power.
Another very cleer place to this purpose, wee have, Esa. 54. 15, 16, 17. The whole Chapter is a Prophesie of the happy estate of the Church in these latter daies: But that which is observable to this purpose, is in these words; In righteousnesse thou shalt bee established, thou shalt bee far from oppression, for thou shalt not feare, and from terror for it shall not come neer thee. But how shall this be? shall they have no enemies at all to oppresse them, nor terrifie them? yes, they shall have enemies, but they shall have no power to oppresse them: nay, they shall not so much as be any feare, or terror at all unto them; such confidence shall they have that they shall overcome them; for so it follows in the next verse. Behold they shall gather together, but not by me; whosoever shall gather together against thee, shall fall for thy sake— and no weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgement, thou shalt condemn. [Page 130] This is the heritage of the servants of the Lord, and their righteousnesse is of me, saith the Lord. Thus its cleer, that though the Church in these times have enemies, and though these enemies doe gather together, and rise up against them, yet Saints shall not feare them, nor at all bee terrified by them. Why? The Lord hath promised, that all their enemies shall fall before them, and though they make weapons and fight against the Saints, yet they shall not prosper; But the Saints shall overcome them in all the battels they fight.
Againe, that the Saints shall in these latter daies, be the instruments of Christ in subduing his enemies, is cleere, as in the fourteenth and sixteenth verses of the seventeenth of the Revelation, and in the nineteenth Chapter; so also in the sixth verse of the 18 Chapter, where the Lord gives an expresse commission and command to his people, to execute his just vengeance upon his and their enemies, in these words; Come out of her my people, — and reward her, even as she hath rewarded you, and double unto her double according to her workes: in the cup which shee hath filled, fill to her double; how much she hath glorified her selfe and lived [Page 131] deliciously, so much torment and sorrow give her: And thus much in answer to this objection.
Thus have I shewne that the Lambe having raised his Saints, hath in part overcome, and is going on to overcome the ten Kings; in which he will make use of his saints as his instruments.
And now I am to go on to declare, How the ten Kings shall so imbrace Christ, as they shall hate the whore. that as the ten Kings or Kingdomes, (for it is not the Kings alone but the Kingdomes also that hee will overcome) shall be subdued by the Lambe and his saints: So will he so poure out his spirit upon the people of those Kingdomes, as they shall not unwillingly, (I meane many of them, or at least such a part as shall rule the rest in those Kingdomes) but willingly yeeld obedience to him that hath subdued them: and that in love to him. And this appeares in the sixteenth verse; Rev. 17. And the ten hornes which thou sawest upon the Beast, these shall hate the whore, and make her desolate, and naked, and shall eat her flesh, and shall burne her with fire. Thus, those that were once one with the Beast, when they are overcome by the [Page 132] Lambe, shall have such cleer light given to them to discover truth; and shall be so freed from the smoake of the bottomlesse pit, which is in the Beasts Kingdome: and shall have such cleere light given to them, as they so cleerly see the delusions, and the abominable filthy practises of the Babylonish crew, as their hearts shall rise against them, and they shall loath and hate them; and then shall willingly, and freely yeeld obedience to the Lamb that overcame them, and ruine that cursed City Rome, which is stil'd the Whore, the Mother of Harlots and abominations of the Earth. Of this destruction of Rome I shall speake more fully in its place: But first I must declare what things must precede it; for about these daies, when the Kings (or Kingdomes) are thus overcome, and also converted and enlightned, and before the ruine of Rome, the Gospel shall be preached universally unto all Nations, and Kindreds, and Tongues, and People, which doubtlesse will bee effectuall to the bringing in of multitudes, both Jews and Gentiles, the manner of which I should here proceed, cleerly and particularly to describe; but before I proceed any further therein, I shall make a little necessary digression.
For first, I must make it to appear, Jesus Christ in the yeare 1645. began to take his Kingdome. that Jesus Christ in the yeare 1645. began to take his Kingdome, and this I shall cleare, to the end we may the more orderly proceed in describing what is to follow.
Now that it is so, appeares Rev. 11. where it is said, that when the witnesses are raised, that then the seventh Trumpet was sounded, and then it is expresly said, that the kingdomes of this world are become the Kingdoms of our Lord and of his Christ: and he shall reign for ever and ever. Thus expresly is it said to be done upon the resurrection of the witnesses, and before all his judgements are powred out upon his enemies, some of which are mentioned in the following verses, And so in this 27. verse of this seventh Chapter of Daniel it is said, that when the time, times, and halfe a time are come to an end, and the little Horn is overcome by the Saints, that immediately upon this, the Kingdome, and Dominion, and the greatness of the Kingdome under the whole heaven shall be given to the people of the Saints of the most High; whose Kingdome is an everlasting Kingdome: and all Rulers shall serve and obey him.
But it may be objected, how can this be said to be so, seeing that we see the great Monarchs of the world, or the toes of the 4 Monarchs (mentioned Dan. 2.) among whom the world is divided, do yet possesse most of the severall Dominions under the whole heaven: these only of England and Ireland excepted; and they do not any of them stoope to the Scepter of Christ, nor to his Government, but they do exclude it wholly, and rule according to their own tyranicall wils and pleasures?
To this I answer, That although we see not yet those many Kingdomes and Dominions of the world subjected unto Christ; yet this may be true notwithstanding, and will appeare, if we consider that the Kingdome of Christ in the beginning of it (in the second of Daniel) is said to be a stone cut out of the Mountaine without hands, that should smite the Image upon his feet, and breake them to peeces: which stone was to become a glorious Kingdome, and fill the whole earth; by which it appeares, that the beginning of this Kingdome should be so small as it should not appeare whence it came, it should be a stone cut out of the Mountaine, it should not appeare to be any Mountaine, [Page 135] but to be a stone at first, but afterwards to become a great Mountain, and fill the whole earth; Againe, at first it should appeare as a stone cut out of the Mountaine without hands, it should so miraculously appeare at first as it should seeme to be done without hands, without the power, or strength, or help of the Kings, Princes, or Monarchs of the world; and when the witnesses were first raised, what help of the strength, and power of the Kings and Monarchs of the world had they? What hands assisted them? Were they not a company of poore weake despised people in the eyes of the world, that were indeed but as a little stone cut out of the Mountaine of the whole world without hands? and yet this little stone cut out of the Mountaine without hands must, and undoubtedly shall smite the Image upon his feet, and break in peeces the Iron, and the Clay, and the Brass, and the silver, and the Gold together, and not cease untill its selfe become a Mountaine, filling the whole earth. Jesus Christ having begun to take to him his great power, and to reigne, will not cease untill he have subjected every Dominion to his Royall Scepter, and made them to serve and obey him: which he is going on apace [Page 136] to do; and will doubtlesse go on swifter yet; and the neerer he is to the end of his worke, the swifter is his motion like to be.
Thus have I digrest from what was in hand (being to describe the manner of bringing in of multitudes to the obedience of Christ) to this end, that notice might be taken of this along as I go, that what Christ doth herein, is in order to the becomming a great mountaine: according to the phrase of the Prophet; but now to return.
I was shewing, When the Gospell must be preached to all nations. how that when the Lambe had overcome the ten Kings, that then before the ruine of Rome, the Gospell should be universally Preached unto all Nations; and this is cleer Rev. 14. In the five first verses of that Chapter we have a declaration of Jesus Christ his standing upon mount Sion, his appearing for to own his people, and of his peoples being gathered unto him, which are described to be pure, and undefiled, and redeemed ones to God, and to the Lord Jesus: and they are said to be the first fruits, and to follow the Lambe wheresoever he goeth; implying, that they are the first of those that [Page 137] were called to waite upon the Lambe in the services that he hath to do for them in order to the setting up of his Kingdome. They were brought in to him before the everlasting Gospel was generally preached, and before the fall of Babylon. They were the first fruits. Now who are these first fruits that now stand upon mount Sion with the Lamb, and follow him whithersoever he goeth? Doubtlesse, those whom he hath now called forth to follow him, and those that he will call out of the rest of the ten Kingdomes. Well what follows? In the 6, 7, and 8. verses. And I saw an Angell flye in the midst of heaven, having the everlasting Gospell to preach unto them that dwell on the earth; and to every nation, and kindred, and tongue, and people: saying with a loud voice, feare God and give glory to him; for the houre of his judgement is come, and worship him that made heaven, and earth, and the sea, and the fountaines of waters: and there followed another Angell, saying, Babylon is fallen, is fallen, that great City, &c. Here we see that before the fall of Babylon, and yet after the first fruits are come in to the Lambe, the Gospell must be preached to all Nations: and doubtlesse, glorious and wonderfull will be the proceedings of [Page 138] Jesus Christ in the world, now that he hath begun to take the Kingdomes and Dominions thereof into his possession; he hath done great things in some Kingdomes already, and he will do the like in others shortly; and will powre out his spirit withall upon them, and so cause the light to appeare unto them, as shall effectually discover unto them the basenesse, the viciousnesse, the filthinesse, and the abominablenesse, of the cursed Doctrines of the Beast, and the whore: and cause them to loath them, and to publish and manifest their dislike and hatred of them to all the world: and with much zeale and fervency of spirit will all such as shall bee enlightened, and thereunto qualified, preach and publish the cleare truths of the Gospell, in opposition to the false Doctrines of Antichrist, in all parts of the world, and unto all nations: discovering also unto them the glad tidings of the Gospell, to the saving of their soules, and the turning of them from Idols and vanities to serve the true and living God.
Of the Jews Conversion.
ANd by this meanes way will be made for the bringing in of the Jewes, who are at this day earnestly expecting of, and waiting for the comming of the Messias; Christ the anointed to bee their King, their Saviour, and their Prophet: But before the ten Kings doe hate the Whore, and before they manifest to all the world a detestation of her, they cannot come in; but then shall the everlasting Gospell be preached to all Nations, Jewes and Gentiles; and a spirit of zeale, for Christ will bee then upon the Saints, so as they shall not bee able to withhold from preaching the Gospel more generally in all the world.
But if now any faithfull and able Minister of the new Covenant, which is the Ministration of life, and the Ministration of [Page 140] the Spirit; should goe and preach Jesus Christ unto the Jewes, and publish glad tidings to them, and tell them that the Messias is come, and that Jesus Christ is he who will bee their King, and Lord, and Prophet, and Saviour, and will save them from all their sinnes, if they beleeve in him; and that he will restore all things to them, and do glorious things for them; alas! they would scarce now say of such, Blessed is hee that commeth in the Name of the Lord: and why? because they cannot beleeve, that the Lord Jesus Christ in whom we beleeve, and rejoyce, and glory; and who is our light, and life, and peace, and joy, and strength, and all in all; is indeed the Messias, and the Saviour of all the ends of the earth, as we know, and beleeve he is: and why cannot they beleeve it? because that great Whore, the City of Rome, who pretends to have power over all that are called Christians, is such a filthy, abominable, hatefull strumpet; such a mother of harlots, and abominations. What is the present let of the Iewes cunversion. Whereas the Jewes keep close to the Old Testament, and to the Law contained therein, which is holy, just, and good: And [Page 141] they know, and are assured in the Old Testament, that when the Messias comes, hee will turne away ungodlinesse from Jacob; he will cleanse them from all their corruptions, and all their waies that are not good; and that they that are his shall be a holy people, a people taught of God: and therefore they cannot beleeve him to be the true Messias, whom such polluted, openly profane, and impudently filthy creatures, as the Romanists are, professe to bee their Saviour. For besides many others, there are five things especially, which the Jews take offence at, in the practises of that cursed crew: as
First, their worshipping of Images, and statues, and crosses, and crucifixes, and such like trumpery.
Secondly, their loathsome, hatefull, and excessive giving up of themselves unto uncleane lusts; tolerating and allowing themselves, and others in them; as in fornication, adultery, sodomie, and beastiality; practises which the very heathen abhor: and yet these abominable sins the Popes, Cardinals, Bishops, and Priests, and others of all ranks are frequent in the practice of: granting liberty to all that are under their jurisdictions, [Page 142] to live in the practice of them; if they do but purchase a pardon, with mony from the Pope for them.
Thirdly, frequent murthers, teaching it to be no sin to murther an Hereticke, and tolerating such as are murtherers.
Fourthly, Their tolerating of drunkenness, and oaths.
Fifthly, Their allowing of sorcery, and witchcraft: most of their Priests being sorcerers.
For these things especially, but for many others also are the Jewes offended, and cannot beleeve him to be the true Messias that shall be the Saviour of such prophane persons; for they are assured that such persons cannot be the people of God: They know that Adulterers, and Idolaters, and Sorcerers, and Murtherers, and Swearers, and Lyers shall not enter into the Kingdome of God. None shall come into his holy Ps. 15. 1, 2. and 24. 2, 3. Hill, saies David, but such as have cleane hands, and a pure heart; and this they know, and therefore do hate the Popish crew.
But when the Lamb shall have overcome the ten Kingdomes, and shall have put them into a new frame and posture: and [Page 143] when his glory shall be wonderfully seen among his people, and all the world shall heare how gloriously he shall manifest himselfe among them; in giving of his people miraculous victories over, and unheard of successe against the Beast and his Associates, and that in such a wonderfull manner as the like hath not been heard of; and when the Jews shall heare of this, and heare how the Kingdomes are fallen from the Beast; and how they loath those abominable practises with a perfect hatred; and how that they do all set themselves against that cursed company; and intend to make them desolate, and utterly to destroy them as the enemies of him who is the true Christ. At this time, I say, way will be made for the bringing of them in, and then the Gospel in the purity of it shall be preached unto them: being wholly freed from the imbasing mixtures of Romes inventions, and the pure Gospell of Jesus Christ shall in the preciousnesse, and sweetness, and glory of it, be cleerly heldforth unto them, and they then will begin to be convinced, seeing that our Lord Jesus Christ doth manifest his wrath and displeasure against that prophane sort of men, and ruines them, and destroyes them, and takes vengeance on them, for all [Page 144] their abominations that they have committed, and all the murthers, and cruelties that they have exercised upon his holy people, whom now he ownes, and gloriously goes on to save them with outward and externall salvation, as well as inward; and giving of them to tread upon the necks of their enemies, and to be exalted above the Nations: Then, I say, cleere way will be made for them to be brought in, and to beleev the Lord Jesus to be indeed their King, and Saviour, and Prophet, and to give up themselves to him, and to his protection; and when they shall thus do, they shall have the spirit abundantly poured out upon them; and they shall bemoane themselves for their folly, in that they have so long rejected Jesus Christ: and shall then look upon this Jesus whom they have pierced, and shall mourne for him as for an only son, as appeares, Zach. 10. and that Scripture seemes to import, that such shall be the spirit of grace, and supplication, and so strongly shall that spirit work in them, as they shall therein exceed us; for grace shall be so powerfull, and love shall worke so wonderfully in them, and so melt their hearts, as that they shall be so deeply afflicted for their having rejected Jesus Christ, [Page 145] as they shall be in bitternesse, as one that is in bitternesse for his first borne; and being so in good earnest, it is said that each soule shall mourne apart.
Of the admirable manner in which the Jews shall be converted. And for the manner of this their unfaigned conversion, the Holy Ghost speakes, as if this worke should be done very suddenly, and very admirably, as appeares, Isa. 66. 7, 8. Before Sion travelled shee brought forth; before her paine came she was delivered of a man child; who hath heard such a thing? Who hath seen such a thing? Shall the earth be made to bring forth in one day? shall a Nation be brought forth at once? For as soon as Sion travelved she brought forth her children; Here it is clearely implyed, that the work shall be very admirable, and be very suddenly, strangely, and unexpectedly done. It shall be done as it were before any work is visibly begun, and before those ordinary preparations to such a worke, that do use to precede the same work in others, at other times, when others have been begotten and borne to Christ, there hath been a long [Page 146] travelling in birth for them before they have been brought forth, and the paines, and the pangs of the new birth do ordinarily precede the bringing of it forth, in some more, in some lesse, in all some; but here it is said, Before she travelled she brought forth, before her paine came she was delivered. O what a wonderfull! what an admirable thing is this! and therfore in the next verse it followes by way of admiration, who hath heard such a thing! who hath seen such a thing! as if it had been said, this is a thing which hath not been heard of, these are things that never have been seen; and can ye beleeve such things? Shall the earth be made to bring forth in one day? Shall a Nation be borne at once? And shall these things be so indeed? Yea, they shall: for it follows, As soone as Sion travelled she brought forth her Children. The worke of the birth of a Nation shall be very sudden. The earth shall bring forth in one day.
Zion no sooner travelled but she brought forth her Children; it was so soon, and her travell so quickly over, as it may in comparison of others, be said to be no [Page 147] travell, but to be done before travell, and before paine came; a paralell place to this we have Isa. 49. Where the Lord saies, that though Sion said, my Lord hath forsaken me, and the Lord hath forgotten me: that yet he had not forgotten them, but they were graven upon the palmes of his hands: and that their wals were continually before him: and that the time should come when he would wonderfully enlarge them; and therefore saies in the 20. verse, The children which thou shalt have after thou hast lost the other, shall say againe in thine eares: the place is too straight for me, give place to me that I may dwell. And at the 21. verse, Then shalt thou say in mine eares, who hath begotten me those? I have lost my children, and am desolate, a captive, and removing to and fro, and who hath brought up these? behold I was left alone; these, where they? It is a broken expression (for thsre is no other word added in the Heb: to, where they?) shewing amazedness at the miraculousnes of the thing. It shal be of such a sudden, that those multitudes shall be brought in, after the Churches being desolate, a Captive, [Page 148] and being removed to and fro, up and down at the pleasure of tyrants: when her children seemed to be all lost, and none of the Sons of Sion could as it were visibly appeare: that she shall say in her heart, who hath begotten me these? Or how came I so suddenly to have so many Children? Who hath brought them up? Or what shall I say? Where they? What a miracle is it that I should have such a multitude of Children, on such a sudden, after my desolated, captivated, and wandering condition? Thus in these Scriptures it appeares that this worke shall be very sudden, in a very short time it shall be done: a Nation shall be borne at once: and the Earth shall bring forth in a day: which implies a very short time; but to consine it to a naturall day, consisting of 24 houres, I see no reason nor necessity of so understanding it; but it is usuall in the Scripture to account a day for a yeere, and of more then so, of necessity we may not understand it: because the holy Ghost hath here so many emphaticall expressions to set out the suddennesse of it: as that it shall be sudden beyond what [Page 149] hath been heard of; Who hath heard such a thing? And that it shall be done so suddenly, as that those usuall preparations that do precede the same worke in others, shall scarcely appeare in this; and so sudden that Sion her selfe is as it were astonished at the thoughts of it, and looks on it as that which she cannot imagine how it came to passe; so that we may rather take liberty to conclude, that it shall be indeed done in a naturall ordinary day: then to conceive that it shall be more than a yeare (which is a Propheticall day) a doing; for then it would not be so miraculous, if it should be yeares a doing; but miraculous, and unheard of, it shall be for the suddennesse of it; As soone as Sion travelled she brought forth, and a Nation is borne at once. By which Nation as we may no doubt understand the Nation of the Jews: so may we unquestionably also be perswaded, that the fulnesse of the Gentiles which is to come in with them, and upon their comming in, is herein also included, and not at all to be excluded; for the Scripture speakes as fully every where for the bringing in of the Gentiles [Page 150] by multitudes in these latter daies, as for the Conversion of the Jewes.
But here some may object and say, it is true indeed; the Gentiles may not bee here excluded: for, for any thing appeares to us, it is the Gentiles onely that are here spoken of; and wee know no ground you have to speake particularly of the bringing in of the Nation of the Jewes, any more then they have been brought in already at the first preaching of the Gospel, when the partition wall was broken downe between Jewes and Gentiles; and both were equally alike received into the favour of God, and made heires of life by Jesus Christ: Yea even some of those who had crucified and slain him; and they being then some of them converted, were all one with the Gentiles: and for the most part of them, being now mixed among the Gentiles, probably when the Gospell is preached to all Nations, they may bee converted among the Gentiles, without any distinction from the Gentiles.
To which I answer, that though it [Page 151] be true, that the partition wall is broken downe, The objections against the Iewes conversion removed. that was between Jewes and Gentiles, and both were equally alike received into the favour of God, and made heires of life by Jesus Christ: and wee are all one in Jesus Christ, the Gentiles in uncircumcision are saved, as well as the Jews in their circumcision: For Rom. 2. 28, 29. hee is not a Jew that is one outwardly, neither is that circumcision which is outward in the flesh; but hee is a Jew that is one inwardly, and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men, but of God. I say, though this bee an undoubted truth, and that many of the Jewes in the first preaching of the Gospel were converted, and not their externall priviledges in being Israelites, obtained that mercy of comming to the knowledge of Christ; but the election obtained it, as the Apostle expresses it, Rom. 11. 7. And as there were in Elijahs time, seven thousand that had not bowed the knee to Baal, [Page 152] (though few were visible to Elijah) so saies Paul, that in his time there were a remnant of the Jewes, according to the election of grace, that were saved, ver. 4, 5. of which number himselfe was one, being an Israelite of the seed of Abraham, of the Tribe of Benjamin, verse first: and he withall grants, that the small remnant, according to the election of Grace being saved; the rest were blinded, and had a spirit of slumber upon them, as verses 7, 8. I say though these things bee so, yet certaine it is, that the Jewes shall bee distinctly cal'd in these latter daies; and this appeares here in this eleventh of the Romans, for at the eleven and twelve verses, Paul thus expresses himselfe: I say then, have they stumbled that they should fall? God forbid. It is as if hee had said, have they so stumbled that they should fall so, as not to rise againe? God forbid. How then doe they fall? and how are they stumbled? May it bee said to Paul; Why saies hee, God forbid, that in stumbling they should have such a fall, as not to rise any more: No, it is not so; but through their fall, salvation is come to [Page 153] the Gentiles; and the Gentiles are thereby received into the favour of God, and made heires of the promises, and of the priviledges, and prerogatives, that are by Jesus Christ; and they are become the sonnes and daughters, and people of the living God. What then, is this done to exclude those Jewes, who are fallen through unbeliefe, from ever being received into favour againe? No, for saies the Apostle; through their fall, salvation is come to the Gentiles. For what end? To provoke the Jewes to jealousie; so that there is a time to come, in which by beholding the glorious estate, in which the Gentiles are by Jesus Christ, the Jewes shall bee provoked to jealousie. And now then saies the Apostle, if the fall of them, bee the riches of the world; and the diminishing of them, the riches of the Gentiles, how much more their fulnesse? It is as if the Apostle had said; by the fall of the Jewes salvation is come to the Gentiles: But this shall bee the fruit of the Gentiles conversion, the Jewes shall at last, bee thereby provoked to jealousie, when this spirit of slumber [Page 154] is removed from them, (which now is on them, verse 8.) And when they have received a seeing eye, and a hearing eare again; then they shall bee provoked to jealousie, and beholding the salvation, and glory of the Gentiles, they shall bee moved with emulation against the Gentiles; envying, as it were, that they should enjoy that happinesse, and glory, which they have lost, and which did belong to them; and which was in the first place offered to them: But ô what indignation will they have against themselves, for their great sin, in rejecting their Lord and Saviour! and then, saies the Apostle, when they shall come in; the glory of the Gentiles will bee much augmented: For saies he, If the fall of them be the riches of the World, and the diminishing of them the riches of the Gentiles; how much more their fulnesse?
And at the 15 verse, and so on, the Apostle doth again cleerly affirm, that those fallen Jews, shall be againe restored; and positively saies, that blindnesse in part, is hapned to Israel; until the fulnesse of the Gentiles be come in, and so all Israel (that [Page 155] is that people that were the natural Olive branches) shall be saved, and graffed in againe; as it is written, There shall come out of Sion a deliverer, and he shall turne away ungodlinesse from Jacob, for this is my Covenant unto them when I shall take away their sins; this promise they had, Isa 59. 20. which the Apostle applies particularly to them the naturall seed of Jacob, and therefore of them he saies, as concerning the Gospell they are now enemies for your sakes, but as touching the Election they are beloved for the Fathers sake, (what more cleere?) For the gifts and calling of God are without repentance, so that saies the Apostle, they are an Elect people, and they are beloved, and the time shall come when they shall be called into the bosome of love, for the gifts and calling of God are without repentance.
And in the 30. 31, 32. verses the Apostle doth againe argue it out of all doubt, that they shall againe obtaine mercy; for saies he, for as ye in times past have not beleeved, yet have now obtained mercy through their unbeliefe; even so have these also now not beleeved, that through [Page 156] your mercy they also may obtaine mercy: wherein the Apostle saies thus much; as your former unbeliefe excluded you not from mercy, but through their fall you which once did not beleeve have now obtained mercy; so they now being in unbeleefe are in no worse condition than you once were, and therefore they through your mercy shall also obtaine mercy; and so the Apostle layeth down this conclusion, That God hath concluded them all in unbeliefe that he might have mercy upon all, and thereupon he breaks out into the admiration of God in these words, O the depth of the riches both of the wisdome and knowledge of God, how unsearchable are his Judgements, and his waies past finding out! And thus I thinke is it sufficiently cleered by Paul, that the Jewes in particular are to be called, and that the fulness of the Gentiles must come in with them; but I shall adde of many only two witnesses more to confirme it, and the first shall be the Prophet Ezekiel, who ( Chap. 37.) under the figure of two stickes, united into one, clearely declares, that the two Tribes, and the ten Tribes which were divided in Rehoboams time, Judah and [Page 157] Benjamin, remaining under Rehoboam the Son of Solomon, and the other ten Tribes being rent from them departing unto Jeroboam the Son of Nebat. I say, Ezekiel declares, that the two Tribes, and the ten Tribes that were thus divided under two Kings, should be againe united under one King, even one that should come of the seed of David, and being united they should be one Nation in the Land upon the Mountaines of Israel, and one King should be King to them all, and they should never be divided into two Kingdomes any more at all, neither should they defile themselves any more with their Idols, and their detestable things, nor with any of their transgressions. But, saies the Lord, I will save them out of all their dwelling places where they have sinned, and will cleanse them, so shall they be my people, and I will be their God, and my servant David shall be a King unto them, and they shall have one shepheard; they shall also walke in my Judgements, and observe my statntes, and do them; and they shall dwell in the Land that I have given unto Jacob my servant, wherein your fathers have dwelt, and they shall dwell therein, even they, and their children, and their childrens children for ever; and my [Page 158] servant David shall be their Prince for ever.
Now the Prophet Ezekiel, we know, prophesied in the time when the two Tribes were carried Captives into Babylon, and began to prophesie in the fifth yeare of Jehotakims Captivity, (the ten Tribes being carried into Captivity above a hundred and ten yeares before by Shalmanezer the King of Assyria, even in the sixth yeare of the reign of Hezekiah over Judah) and at this time, when they were thus in Captivity, doth Ezekiel thus prophesie of their returning againe into their own Land; but if it shall be said, that so they did returne againe after they had been seventy yeares in Babylon, I answer, it is true, the two Tribes which were carried into Babylon did return againe in Ezra's and Nehemiah's time, but we never read of the returning againe of the ten Tribes which were carried into Captivity by the King of Assyria, and scattered into far Countries so long before the two Tribes were captivated; for there is nothing at all upon record that ever they returned into their own Land againe; but here is a promise that the Lord will take the Children of Israel from among the Heathen whither they be gone, and will gather them on every side, and bring them [Page 159] into their own Land; and not only so, but they shall never any more be defiled with their Idols and with their detestable things, nor with any of their transgressions, but I will save them, saith the Lord, out of all places wherein they have sinned, so shall they be my people, and I will be their God, &c. Now, though the two Tribes did then return, yet was not these promises made good unto them, being united with the ten Tribes under one King, and so to be for ever; nor were those promises that are in this, and in the 36 Chapter, of dwelling in all prosperity and peace in their own Land without ever being molested and troubled, and those promises of a plentifull enjoyment of all spirituall and temporall blessings without being ever any more interrupted therein, but we know, that though they that were carried Captives to Babylon did returne, yet they enjoyed not peace, nor had those promises made good unto them in that their returne, but were ever and anon interrupted in their peace by their enemies in Ezra and Nehemiah his time; and besides we find that they were not so cleansed from their detestable things, and their transgressions, but the sins of strange wives, of Sabbath-breaking, and of oppression were [Page 160] found amongst them in that time, and they were all the while they possest the land often exercised with much wars; and at last were utterly rooted out of their owne Land, and of Jerusalem by the Romans, in the time of Vespasian the Emperour.
Therefore certainly, these promises being never yet made good to them, the time will come (as surely as the word of God is true) in which these promises shall be made good unto them, to the uttermost jot of them.
Another cleer testimony to this truth is given by the Prophet Zachary, Chap. 10. 6, 7, 8, &c. In these words, I will strengthen the house of Judah, and will save the house of Joseph, (here the two Tribes and the ten Tribes are also particularly mentioned, the house of Judah and the house of Joseph) and I will bring them again to place them, for I have mercy on them, and they shall bee as though I had not cast them off; for I am the Lord their God, and will hear them; and they of Ephraim shall bee like a mighty man, and their heart shall rejoyce as through wine, yea their children shall see it and be glad, and their heart shall rejoyce in the Lord: I will hisse for them, and gather them, for I have redeemed [Page 161] them, and they shall increase as they have increased; and I will sow them among the people, and they shall remember mee in farre countries, and they shall live with their children, and turn again, and I will bring them again out of the Land of Egypt, and gather them out of Assyria, and I will bring them into the land of Gilead, and place shall not bee found for them— And I will strengthen them in the Lord, and they shall wal up and down in his name, saith the Lord. Here are cleer promises that they should be brought out of Egypt, and Assyria, and from the far Countries whither they had bin carried, and brought into their owne Land again; and there should be strengthned in the Lord, and walk up and down in his name: that is, his name, and feare, and Spirit should bee upon them; all which shall come to passe in his due time.
And now by these severall witnesses, it is evident, that the Jewes in particular shall be converted and bee distinct from the Gentiles, under that notion of the anciently beloved people of God, the seed of Abraham, Isaac and Jacob, and that they shall possesse their owne land, even the land given to their fathers to possesse, the which very many [Page 162] other Scriptures do affirme, which I forbear to multiply, as conceiving it needlesse.
And thus having made it cleer, how that the Jewes shall bee called, I should now come to speak more fully of the calling of the yet unconverted Nations of the Gentiles also: But there is one remarkable thing which concernes the Jewes, which when they are converted shall be done, of which a word or two in this place, and it is this: That when the Jewes shall be converted and returne to their owne Land, as the Lord of old, when hee wrought deliverances for them, caused them to passe through the red Sea, ( Exod. 14. 22.) and through that mighty river, the river Jordan, ( Josh 3. 17.) on dry ground, wherein hee gloriously appeared unto them: so will hee now also dry up the tongue of the Egyptian sea, to make way for them, as appears, Isa. 11. 11, 12 &c. And it shall come to passe in that day, that the Lord shall set his hand again the second time, to recover the remnant of his people which shall be left from Assyria, and from Egypt, and Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the Islands of the Sea; and hee shall set up an Ensigne for the Nations, and shall assemble [Page 163] the out-casts of Israel, and gather together the dispersed of Judah, from the foure corners of the earth— And the Lord shall utterly destroy the tongue of the Egyptian sea: and with his mighty winde shall shake his hand over the river, and shall smite it in the seven streames, and make men go over dry-shod; and there shall bee an highway for the remnant of his people, which shall bee left from Assyria, like as it was to Israel in the day that hee came up out of the Land of Egypt. Here it is plain, that thus the Lord will utterly destroy the tongue of the Egyptian Sea, and smite it in the seven streames, for this very end; that his people, the people of Israel and Judah, whom he intends to gather out of the four corners of the earth, where they have been scattered, may have way made for them, at least those of them, that must come that way, who are in Assyria, that they may come into their owne Land again. This is plainly asserted likewise in Isa. 27. 12, 13. And it shall come to passe in that day, that the Lord shall beat off from the chanell of the river unto the stream of Egypt, and yee shall bee gathered one by one, O yee children of Israel; and it shall come to passe in that day, that the great trumpet [Page 164] shall be blown, and they shall come which were ready to perish in the Land of Assyria, and the out-casts in the Land of Egypt, and shall worship the Lord in the holy mount at Jerusalem.
This is also a cleere Prophesie of the calling of the Children of Israel to the obedience of Christ, their Lord and ours; and of the bringing of them when they are thus converted into their owne land; for which end the river of Egypt is to be beaten off, that so clear way may be made, for them to go over dry shod; for when God will work, who shall let it? and when he will bring his people to any place, it is not vast and great rivers that lying in the way shall hinder it.
But wee finde that when the Nation of the Jews, and all the seed of Jacob shall again be converted unto the Lord; that that great worke shall not be too hard for God to do, but he will do therein that which shall be too hard for men to beleeve. As, that a Nation shall be born at once: That they shall come to the birth, & be brought forth in one day: And that before Sion travelleth, before the Church doth any thing considerable in order to the converting of a Nation to Christ, it [Page 165] shall be done: It may bee before any considerable numbers of Gospel Ministers are sent to preach the Gospel to them, many thousands may be converted by the preaching of one, or few, and the the spirit be richly poured out upon them. she travelled, she brought forth. These are things too hard for men to beleeve, but not too hard for God to doe: for when the Lord undertakes the worke, all obstructions shall bee removed; and the Lord will suddenly, and wonderfully convert these Nations; and being converted, they must be brought into their own land: and if he will have it done, who, or what shall let it? If the river of Egypt, even the tongue of the Egyptian sea be in the way, he wil beat off from the Chanel of the river, unto the stream of Egypt; yea he wil utterly destroy the tongue of the Egyptian sea, and with his mighty winde, shall shake his hand over the river, and shall smite it in the seven streames, and men shall go over dry-shod. So that as the red sea, and the river Iordan, could not hinder the passage of his people that were to passe that way, when he brought them out of Egypt; so neither shall the river of Egypt hinder his people now, from their passage into their own Land.
But it may bee queried, why should the river of Egypt bee dried up, to make way for the Israelites comming into their own Land, rather then any other river, that may lie in their way?
I answer, first, That though the Scripture mention not the drying up of any river, but the river of Egypt; yet it doth not follow, but that there may bee other rivers besides this dried up, to make way for them, if any other rivers shall be in their way; although the Scripture be silent in it, and mention not particularly any others.
But secondly, the river of Egypt is chiefly mentioned, as that it shall be dried up, because that lieth in the way in which they must come, when they come out of the land of Assyria, where its probable that greatest numbers of the Israelites are: for though the two Tribes may be scattered, and are scattered in all parts of the world; yet wee know that the ten Tribes that were first carried captives into the Land of Assyria, were never brought forth from thence: so that it is probable that there may bee, and is a greater number of the Israelites there, then in any part of the world besides, and that [Page 167] may bee the reason why the Scripture, when it mentions any particular places from whence the Children of Israel shall be gathered, when they shall bee converted: It doth chiefly speak of Assyria, as Isa. 11. 11. And it shall come to passe, that the Lord shall set his hand againe the second time to recover the remnant of his people, which shall be left from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, &c. Here Assyria is chiefely mentioned; and so again, in this place, Isa. 27. 12, 13. It is said, Ye shall be gathered one by one, O ye children of Israel; and they shall come which were ready to perish in the Land of Assyria, and the out cast in the Land of Egypt, and shall worship the Lord in the holy Mount at Jerusalem: and so againe, in Zach. 10. 10. I wil bring them again out of the Land of Egypt, and gather them out of Assyria, and will bring them into the Land of Gilead, &c. In all these places, Assyria is especially mentioned, from whence the Children of Israel must bee brought. And because of the great number which must bee brought out of the Land of Assyria, the river of Egypt is to bee dried up, to make way for them to come to their owne [Page 168] Land; that they may againe inhabite Jerusalem, and the Mountaines of Israel, according to the many promises which are made unto them to that purpose; as Ezek. 36 2, 3, &c. And Jer 32. 41, 42, &c. and Zach. 10. 10. And so much shall suffice to bee spoken of the conversion of the Jewes.
Of the Gentiles conversion.
ANd thus having discoursed of the conversion of the Jews, I now come to describe also the conversion of the Gentiles; which about this time, are also abundantly to be brought in. For so I made it evident before, out of the fourteenth of the Revelations, that after the Lamb hath overcome the ten Kings, or part of them, before the fall of Babylon, that the everlasting Gospel is to be preached to all Nations, and Kinreds, and Tongues, and People. Now as the preaching of the Gospel at that time, will be the more effectual upon the Jews, because then the wickednesses of Babylon shall be declared against, and detested, and Jesus Christ shall manifest himself against that wicked crew; so also will the preaching of the Gospel be the more effectual upon the Gentiles, because then the judgements of God will be so terribly manifested against the Idolatrous, sinful, and [Page 162] prophane practices of wicked men. For mark, in that fourteenth of the Revelation, where it is said, that the everlasting Gospel is to be preached to all Nations, which shall teach men to fear God, and to give him glory, and to turn from Idols, and to worship him that made the earth, and the sea, and the fountains of waters; the motive that is given to prevail with men to receive the Gospel; is this: ( ver. 7.) Because the houre of his judgement is come. And if we would know what is meant by the hour of his judgement, it follows in the eighth verse, Babylon is fallen is fallen. Herein the judgement of God will be evidently manifested against prophane ungodly men, when he comes to ruine that great whore who corrupted all Nations: So that the light of the glorious Gospel now shining forth, and the judgements of God being evidently manifested against wicked men, doubtless the Nations that are yet unconverted, shall then also be abundantly brought in to the obedience of Christ. And the Scripture everywhere plentifully speaks of this abundant bringing in of all Nations; As Isa. 2. 2. 3. And it shall come to pass in the last days, that the mountain of the Lords house shall be established in the top of the mountains: and what then? (not [Page 163] onely the Jews, nor onely some of the Nations, but) all nations shall flow unto it: and they shall not come in by drops, scatteringly, one now, and another then; but they shall come in by multitudes; they shall flow unto it. That which comes flowing in, comes in abundantly. Again, Isa. 60. 1. It is said to the Church, Arise, shine: for thy light is come, and the glory of the Lord is risen upon thee. This Chapter all along describes the rising and shining glory of the Church: I have already quoted it; I shall here onely mention those passages in it that speak to this present purpose. And vers. 3. It is said, And the Gentiles shall come to thy light, and kings to the brightness of thy rising. And vers. 5. The abundance of the sea shall be converted unto thee, and the forces of the Gentiles shall come unto thee. And vers. 9, 10 11. 14. 15, 16. It's said that the Isles shall wait upon the Lord. And again 'tis said that the Kings of the Gentiles and the forces of the Gentiles shall come in to the Church, and be ready to serve and minister to it. Again, Isa. 62. 2, 3. where the glory of the Church is also described, it is said thus to Sion; The Gentiles shall see thy righteousness, and all kings thy glory; and thou shalt be called by a new name, which the mouth of the Lord [Page 164] shall name; and shalt be a crown of glory in the hand of the Lord &c. And, Isa. 49. 23. Kings shall be thy nursing fathers, and their Queens thy nursing mothers: and they shall bow down to thee with their face toward the earth. And Isa. 66. 12. It's said that the glory of the Gentiles like a flowing stream, shall come into the Church. And vers. 18, 19, 20. I will gather all nations and tongues, and they shall come and see my glory; and I will set a signe among them, and I will send those that escape unto the nations, to Tarshish Pul, and Lud; to those that draw the bow, to Tubal, and Javan; to the Isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And Zech. 9. 9, 10. Rejoyce, O daughter of Sion, behold thy King cometh unto thee: he is just and having salvation, and he shall speak peace unto the heathen, and his dominion shall be even from sea to sea, and from the river even to the ends of the earth. And Zech. 8. 21, 22, 23. The inhabitants of one city shall go to another, saying, Let us go speedily to pray before the Lord, and to seek the Lord of hosts: I will go also. Yea many people, and strong nations shall come to seek the Lord of [Page 165] hosts in Jerusalem, and pray before the Lord. And in those days men shall take hold out of all languages in the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you, for we have heard that God is with you. Thus the Spirit of God in Scripture hath cleerly set forth the conversion of the Gentiles, together with the Jews, in these several Scriptures that I have mentioned.
And as it is cleer in these Scriptures; so there are several other Scriptures, wherein it is as cleer; but I shall adde onely one more, and it's a Scripture that speaks of the conversion and turning to God of two particular Nations, which at this day are yet Idolaters, as well as many others, and in the state of gross darkness and unbelief; and they are the Egyptians and Assyrians, Isa. 19. the Prophecy hereof begins at vers. 18. In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to the Lord of hosts: one shall be called the city of Heres, (or of the Sun, or of shining glory.) In that day there shall be an altar to the Lord in the midst of the land of Egypt, and a pillar at the border thereof to the Lord; and it shall be for a signe, and for a witness unto the Lord of [Page 166] hosts in the land of Egypt: for they shall cry unto the Lord, because of the oppressors, and he shall send them a Saviour, and a great one, and he shall deliver them: and the Lord shall be known to Egypt, and the Egyptians shall know the Lord at that day. Yea they shall vow a vow unto the Lord and shall perform it: and the Lord shall smite Egypt, he shall smite and heal it: and they shall return unto the Lord, and he shall be entreated of them and shall heal them. In that day there shall be a high-way out of Egypt to Assyria: and the Assyrians shall come into Egypt, and the Egyptians into Assyria: and the Egyptians shall serve with the Assyrians. In that day shall Israel be the third with Egypt, and with Assyria, even a blessing in the midst of the land, whom the Lord of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of mine hands, and Israel mine inheritance.
In this Prophecy it is very cleer, that there is a time to come, wherein the Jews shall again be the beloved people of God; for never yet was there a time, when Israel, Egypt, and Assyria: were all together at one time acknowledged to be the people of God: but the time [Page 167] is coming when it shall be so, when not onely the Gentiles alone, but the Jews also; and not onely the Jews alone, but the Gentiles also, shall be the people of God; and when in particular, the Egyptians, and the Assyrians, which are now so deeply involved in darkness, and blindness, and have no knowledge of God, shall be a people blessed of the Lord. For there are in these verses such expressions as do very plainly and cleerly speak the conversion of these Nations. As, that the Lord shall be known to the Egyptians, and the Egyptians shall know the Lord, and that they shall engage themselves to the Lord; which is expressed under the terms of swearing to the Lord, and vowing to the Lord; which do cleerly hold forth the engaging of their hearts to the Lord. And again, it is said that the Egyptians being oppressed shall cry unto the Lord: but they shall not cry in vain; for in answer unto their crying, he shall send them a Saviour, and a great one; and he shall deliver them. And besides, it is said that the Egyptians being smitten of the Lord, shall return, even to the Lord; and he shall be intreated of them, and heal them; and that the Egyptians being thus converted, they shall then, and therein be in fellowship with the Assyrians, [Page 168] and the Assyrians with them, and they both with Israel.
And thus now is it cleer in these several Scriptures, (as well as in many others, which I forbear to mention, to avoid prolixity) that the Gentiles shall be plentifully and abundantly brought in to the obedience of Christ (whose dominion must be from sea to sea, from the rivers unto the ends of the earth) and that not onely some Nations, but all Nations shall seek after the Lord; And that not onely the mean, and inferiour sort of the people of the Nations, but some of their Kings, and Queens, and the greatest among them, shall come and see the glory of the Lord, and become his servants, and be supports under him to his people: Kings shall be their nursing fathers, and Queens their nursing mothers, and bring their forces to their support: and they not weak ones, but many people, and strong Nations (saith Zechariah in the place forementioned) shall come to seek the Lord of Hosts.
And now having shown, that the preaching of the Gospel to all Nations is to follow upon the Lamb his overcoming the ten Kings, and that this will probably be the time of the bringing in of Jews and Gentiles, because, that by the Lord Jesus his so gloriously appearing [Page 169] (for his own people, and against that scarlet whore, Rome, and the beast, and all that crew) way will be made for the coming in of Jews and Gentiles. But this by the way I desire may be taken notice of, That as many of the Nations as the preaching of the Gospel shall not prevail with, to bring them in to the obedience of Christ, (for multitudes, as I have made it evident, must come in that way) them shall the sword of Justice subdue, both before, and at, and after the ruine of Rome. Those whom the grace of the Gospel, the tenders of love, and the offers of peace win not; them vengeance and wrath shall overtake. If they will not listen to that voice of the Spirit, (that says to the Kings of the earth, Be wise now therefore, O ye Kings, and be instructed, ye Judges of the earth: kiss the Son, lest he be angry, and ye perish, &c.) then shall he speak unto them in wrath, and vex them in his sore displeasure; and he shall break them with a rod of Iron, and dash them in pieces like a potters vessel. Thus he will do with the ten kings, and thus he will afterwards do with the other Nations. But if any of these ten kings that yet stand out, shall be overcome by his love, and by receiving the cleer light of the Gospel, (for there is no question but those his called, [Page 170] and chosen, and faithful ones, those firstfruits whom he hath now called forth, and engaged in his works, shall, having the Spirit of their Lord upon them do according to his ensample, first What course the Armies of the Saints under J [...]sus Christ, first will take with the Nations or ten Kingdoms. offer peace, and publish the cleer light of Gospel to them, that if possible they might be that way won:) I say if any of the ten Kings shall this way be brought in they wil doubtless be very acceptable to Christ. (And who knows whether or no the Lamb may overcome some of them this way? Whether Spain and other kingdoms may not be so gained to Christ, and made to hate the whore?) But if not so, then will he deal with those that are implacable of them, in the way of his justice, and overcome them (I mean those of them that are implacable: for some of them shall hate the whore, when they are overcome) in his wrath, and sore displeasure, as he hath already done with those that in maintenance of the beast, stood it out against him; making his people to execute upon them the judgement written: for overcome them he will.
Of Romes ruine.
And thus having shewn how that the Lamb will overcome the ten Kings; and that about that time, when some, or all the ten Kings or kingdoms are overcome, and made to hate the whore, the Gospel shall be universally preached all the world over:
I now come to shew, that when the Lord Christ hath thus in larged his kingdom, and diminished the kingdom of the beast: he shall then go on to cause his people (those especially of the ten kingdoms) to go on in their work of breaking down the strength of the beast, and bringing it to nothing, that the Lord Christ may be all. And in order thereunto, they shall be the instruments of the utter ruining of Rome: which is that whore mentioned, Rev. 17. 1. As appears, vers. 18. The woman (or the whore) which thou sawest, is that great city which raigneth over the kings of the earth (which Rome then did) I say the Saints of the ten kingdoms, about this time when these things are done, shall then be instruments of ruining this whore. And this appears, Rev. 17. 10. And the ten horns which thou sawest upon the beast, these shall [Page 173] hate the whore, and shall make her desolate, and naked, and shall eat her flesh and burn her with fire. Where it is very cleer, that the ten Kings being overcome by the Lamb, they shall have such a cleer sight of the light of the Gospel, as shall not onely cause them to forsake the principles of darkness that are imbraced by Rome but they shall hate those principles, and hate Rome, for her filthiness, and cursed lewdness; and shall manifest their hatred, in disrobing her of her strength, and glory, and pomp, with which the text says she is decked, Rev. 17. 4. All which they shall take from her, and make her naked: And shall that be all they will do? No: for they will not onely make her naked, but will eat her flesh; will make her destitute, not onely of her outward robes of pomp, and glory, but will eat her very flesh; that is, they will devour and consume that, without which she can as little consist, as a man can whose flesh is consumed. So that they shall so far manifest their hatred to Rome, as they shall reduce her to the greatest straights that can be imagined: And shall they leave there? No: but they shall burn her with fire. And that the Saints shall deal thus with her, is again expressed in chap. 18. vers. 6, 7, 8. Where the people of God are bid to reward [Page 172] Babylon, (that is, Rome) even as she hath rewarded them; and double unto her double according to her works: in the cup which she hath filled fill to her double: how much she hath glorified her self, and lived deliciously so much torment, and sorrow give her. For she saith in her heart, I sit a Queen, and am no widow, and shall see no sorrow: therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burnt with fire: for strong is the Lord God who judgeth her. Thus it's cleer, that the Saints in the ten kingdoms shall so hate Rome, as they shall plague her, make her desolate, expose her to great misery, and utterly burn her with fire. And when this City is thus burnt with fire, Rev. 18. 6. because she hath made her self drunk with the blood of the Saints, and the blood of the Martyrs of Jesus; and because she hath made all Nations drunk with the wine of the wrath of her fornication, vers. 2. and the Kings of the earth have committed fornication with her; and because that when she comes to be destroyed, vers. 24. in her will be found the blood of Prophets, and of Saints, and of all that were slain upon the earth; therefore, when she comes to be destroyed, she [Page 174] shall be made a monument of vengeance, (as being the most cursed City in the world,) and therefore it is said that when Babylon is fallen, she is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird, Rev. 18. 2. And the voice of harpers, and musicians, and trumpeters, shall be heard no more at all in thee; & no crafts men of whatsoever craft he be, shall be found any more in thee. And the sound of a milstone shall be heard no more at all in thee; and the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride, shall be heard no more at all in thee: for thy merchants were all the great men of the earth; for by thy sorceries were all Nations deceived.
Thus Rome, when it is destroyed, shall be no more inhabited by the sons of men, it is such a cursed City; but on the contrary, it shall become the hold of every foul spirit, and a cage of every unclean and hateful bird, and the wild beasts of the desart shall lie therein, and it shall be full of doleful creatures Owles, and Satyrs▪ and Dragons; as it is at large exprest, Isa. 34. 9, 10, 11, &c. And Isa. 13. 19, 20, &c.
Thus Rome shall be ruined; and over it's ruines shall the Saints rejoyce, as Rev. 18. 20. Rejoyce over her, thou heaven, and ye holy Apostles and Prophets: for God hath avenged you on her. But her confederates will greatly lament and bewail her; As vers. 9, 10, &c. Thus much for Romes ruine.
Of what is to follow Romes ruine.
But the enemies of Jesus Christ and his Saints, are not wholly ruined, when Rome is thus destroyed; but many will be left to bewail it: and amongst the rest, it appears that the Beast, viz. the Pope still remains undestroyed; for he is one of the last that shall be destroyed: and the manner how it shall be is this: When these things we have spoken of shall be thus done, viz. When the ten Kings are overcome and do yield obedience to the Lamb, and the Gospel is universally preached, and Jews and Gentiles are abundantly converted to Christ, and Rome is ruined; the Pope being then turned out of Rome, and he with his Cardinals, Bishops, and Jesuits, being lurking in some other places, up and down in the world, shall still act like himself, and shew himself to be the Beast; still retaining [Page 176] his cursed nature, continuing in enmity against Christ and his Saints, and being so, shall resolve not to give all for lost yet, though he be thus far prevailed against, but shall resolve to make one desperate attempt more against the Saints; and to this end, shall send abroad his Emissaries unto all the unconverted Kings, and great men of the earth, whom neither the Gospel of peace, nor sword of war hath overcome, and shall gather them all together; which shall make a very great Army with which they shall think to destroy all the Saints, who at this time will be increased to a very great number, the Jews, and multitudes of the Gentiles, being brought in before this last battel; but when they are brought in, they will meet with opposition from this man of sin, and from the rest of the wicked of the world, who will not have Christ to raign over them. And this Beast, I say, will gather together all the unconverted Kings of the earth, and all their Armies, thinking to destroy the Saints, Jews and Gentiles; but they shall not, neither first nor last, prevail upon them: but they shall be overcome and foiled still; so that now at last they shall grow desperate, and say (as some now do) they will now fight for it, and they will either win [Page 177] all, or lose all; for the Beast and the Kings of the earth are gathered together, with their Armies of prophane wicked men (for none else are with them) to make war against Jesus Christ, and his Armies of Saints. In which last battel, (wherein the utmost strength of all the enemies of Christ and his Saints shall be united together) shall the controversie between the one and the other be decided; and the flesh of these Kings, and Captains and mighty men of the earth, and of all their Armies, shall be given to the fowles of the aire; and all this more largely appears, Rev. 19. 11. 12, &c. And I saw heaven opened, and behold, a white horse, and he that sat upon him, was called faithful and true; and in righteousness he doth judge and make war; his eys were as a flame of fire, and on his head were many Crowns, and he had a name written that no man knew but he himself. And he was clothed with a vesture dipt in blood, and his name is called the word of God; and the Armies which were in heaven followed him upon white horses, clothed in fine linen white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the Nations: and he shall rule them with a rod of Iron and he treadeth the winepress [Page 178] of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. And I saw an Angel standing in the Sun, and he cryed with a lowd voice, saying to all the fowls that flie in the midst of heaven, Come, and gather your selves together unto the supper of the great God: that ye may eat the flesh of Kings, and the flesh of Captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both of free and bond, both small and great. And I saw the Beast, and the Kings of the earth, and their armies gathered together to make war against him that sat on the horse, and against his army. And the beast was taken, and with him the false Prophet that wrought miracles before him, with which he deceived them that had received the mark of the Beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of him that sate upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh.
In these words we see is a plain description of two Generals, and their Armies; and of a battel fought between them, and of the success of the battel.
The description of the great Lord General of the Army of Saints.
The first General is described; by his Name, by his Frame, and by his Aym.
First, by his Nanme. And he is called, faithful and true, and his name is called the Word of God, and he hath a Name written, KING OF KINGS, AND LORD OF LORDS. And this is the Name, and Title, of the Lord Jesus Christ alone.
But secondly, He is described also by his Frame, and posture in which he is: thus, He sat upon a white horse. Which manifests his purity. And his eys were as a flame of fire: Which shews the piercing, discerning nature of them, being the searcher of hearts, and trier of the reins. And on his head are many Crowns: Which shews that all the Crowns of all Kingdomes must be put upon his head, who is KING OF KINGS, AND LORD OF LORDS. [Page 180] And this is the Frame and posture in which he is.
But thirdly, He is described also by his Aym; thus, that in righteousness he doth judge and make war. He ayms at doing justice, making war against the Beast, and judging that other Army according to righteousness: and that he may so do, his Aym is to give them blood to drink, and that in righteousness; for they are worthy: and therefore he is said to be clothed in a vesture dipt in blood, and that out of his mouth goeth a sharp sword, that with it he should smite the Nations. Out of his mouth it goeth, that is, he commandeth with the word of his mouth, a sharp sword to smite the Nations: and this justly. And his Aym is to rule the nations with a rod of Iron: And this in righteousness; and to tread the winepress of the fierceness of the wrath of Almighty God. And in all this may it be said unto him, Righteous art thou, O Lord, who hast judged thus.
The Description of his Army.
But in the next place we have his Army described, thus: And the armies which were [Page 181] in heaven followed him upon white horses, clothed in fine linen, white and clean. Where first we may observe, the place where they were; and that is, heaven; which shews that they are armies of the Church, that they are Saints; for the Church of God is all along the Prophecy of the Book of the Revelation, called Heaven. Now these Armies that follow this General, are the Armies in Heaven, the Armies in the Churches of Christ, and out of heaven also is their General said to come, ver. 11. But it is no wonder, for he always walks in the midst of his golden Candlesticks, his Witnesses, his Saints, his Churches. Rev. 1. 13. But again, these Armies in Heaven are said to follow their General upon white horses: As he is upon a white horse, which shews his purity; so also are they upon white horses, which shews their purity: For he hath put his own Frame and Spirit upon them; which further appears in that they are also said to be clothed in fine linen, white and clean; which also imports purity, and undefiledness.
And thus we have the Description of the Lord General, and his Army on the one side.
On the other side, The chief among them is called the Beast: which shews his unworthy, [Page 182] filthy, beastly nature: and with him are the Kings of the earth; they are not of heaven, but of the earth: and of the earth they may be said to be, in opposition to the heavenly nature of those whom they oppose. And for the Armies that are under them, they are said to be Their Armies, implying that they were earthly, corrupt Armies; because they did belong to those that were of the earth. And this is all the description that we have in this place of the other General and his Army.
Now these being thus described. It is said that the Beast, and the Kings of the earth, and their Armies, were gathered together, to make war against him that sat upon the horse, and against his Army. It seems they have hopes to overcome him, and his Army; because they gather together against them.
The event of the Battel.
But what is the event of the battel? The Beast and his Army are overcome, and the Beast, and the false Prophet is that with him, are taken. What this false Prophet is, is doutful; for there is no mention made of him before [Page 103] this at least not under this Title The false Prophet., not in all the book of the Revelation: but it may be it is some new sort of deceiver, which he will make use of to deceive the Nations by false miracles, when he draws them to ingage in this battel. But whether so or no, whatever he be, when this battel is sought the Beast, and the false Prophet, that wrought miracles before him, are both taken; and of them is it said, That they particularly were cast alive into a lake of fire burning with brimston, and the remnant are slain with the sword, and their flesh is given to the fowls of the aire; even the flesh of Kings, and Captains, and mighty men, &c.
And this is the success of this battel, or the event of it, as far forth as it is in this place spoken of.
But because the day of the battel is to be such a great and terrible day to wicked men, being that great and terrible day of the Lord, so much spoken of by all the holy Prophets, and Apostles, and Saints of God; which day is represented unto us in such a dreadful, terrible, and glorious manner, as if it were the General day of judgement, (but that it is cleered not to be that day, by the declarations of the [Page 184] things that must follow it; which are laid down in the several Scriptures which speak of this day.) I say, seeing it is represented unto us in a dreadful, and wonderful manner; and since so many wonders shall be shewn at that that time, and so much of the glory and majesty of God shall then be seen; and such strange changes shall then be made in the world: I say, these things being so wonderful, and so glorious, I shall be the larger in giving the description of this day from several other Scriptures. Thus:
Of the great day of the Lord.
This day is that great day, which is called the day of the Lords vengeance, and the year of recompences for the controversies of Sion; Mentioned, Isa. 34. 8. That day of which he speaks, when he says, The day of vengeance is in my heart, and the yeer of my redeemed is come, Isa. 63. 4. For though it be true, that he hath already begun to take vengeance upon his, and his peoples enemies; and to plead the cause of his people: and though he hath begun to recompence his wrath upon these enemies, for the controversies his Sion hath against them; yet the compleatment [Page 185] hereof is reserved unto that day, which of all days shall be the most terrible to wicked men, because it shall utterly overthrow them, and they shall not escape, nor avoid it; for then he will tread them in his anger, and trample them in his fury; yea they shall be troden in the wine-press of the fierceness of the wrath of Almighty God. And their blood shall be sprinkled upon his Garments, and he will stain all his rayment, As Isa. 63. 3. But who shall live when God doth this? (was Balaams expression, when he spake of the ruine of several Nations Numb. 24. 23.) for let all wicked men look to it, when this day comes; for to them it will be very terrible. For this is the day which is spoken of Isa. 66. 15. For behold the Lord will come with fire, and with Chariots like a whirl-wind, to render his anger with fury, and his rebukes with flames of fire: for by fire, and by his sword, will the Lord plead with all flesh and the slain of the Lord shall be many. How terrible will this day be, when the Lord shall thus plead with all flesh by fire and sword, and render his anger with fury, and his rebukes with flames of fire! Who shall live when God doth this? It is answered by the Prophet in the same Chapter, that at the same [Page 186] time, The hand of the Lord shall be known toward his servants, and his indignation toward his enemies; and their hearts shall rejoyce, and their bones, shall flourish like an herb: They shall be so far from being quailed, or discouraged, or amated, or terrified, when this terrible day comes, as they shall then flourish most, and be most joyful at heart.
Again, this day is spoken of, Joel 3. 9, 10. where the Lord summons all the Gentiles to gather together and make themselves as strong as they can for war: and says, that when they are gathered together round about, in ver. 11. that thither he will cause his mighty ones to come down: & at v. 12. That there he will sit to judge all the heathen round about; & then declares that the Sickle shal be put in to cut down this harvest of wicked men, for the wickedness is great, and that multitudes shall be cut down, when the Lord shall thus judge these men, and decide the controversies of his people: for which cause it shall be called, The valley of decision. And then, vers. 16. The Lord shall roar out of Sion, and utter his voice from Jerusalem: and the heavens and the earth shall shake. This is that once more, wherein he will shake not the earth onely, but the heavens also: of which Paul speaks, Heb. 12. [Page 187] 26. And therefore this is called, Joel 2. 31. The great and terrible day of the Lord. But who shall live when God doth this? When the Heavens and Earth shall shake? &c. Why it's answered in the same 16. vers. But the Lord shall be the hope of his people, and the strength of the children of Israel.
Of this day also Paul speaks, 2 Thes. 1. 7, 8, 9. Where he says, that the day is coming when the Lord Jesus shall be revealed from heaven, with his mighty Angels, in flaming fire, taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction, from the presence of the Lord, and from the glory of his power. Thus doth Paul render this as a most terrible day: and as the Prophet Isaiah in the forementioned place, says the Lord will then render his anger, and his rebukes with flames of fire: So Paul here says, that the Lord Jesus shall in flaming fire take vengeance, on them that know not God, &c. punishing them with everlasting destruction from his presence. But who shall live when God doth this? The Apostle tells us, that then the Lord Jesus shall come to be glorified in his, Saints & to be admired in all them that believe in that day, v. 10 [Page 188] The Saints shall then live, and glorifie him, and admire him.
Of this day also speaks th Prophet Malachi, Chap. 4. 1. For behold, the day cometh that shall burn as an oven: and all the proud, yea all that do wickedly shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. But who shall live when God doth this? It follows in vers. 2. 3. But unto you that fear my Name, shall the Sun of righteousness arise, with healing in his wings: and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet, in the day that I shall do this saith the Lord of hosts.
Thus in a terrible manner is this day here also represented: being a day that shall burn as an Oven.
Of this day also speaks the Apostle Peter, and represents it in the same terrible manner, 2 Pet. 3. 7. But the Heavens and the Earth which are now, (saith he) by the same word are kept in store, reserved unto fire against the day of judgement, and perdition of ungodly men: or as, Isaiah says, the day in [Page 189] which the Lord will plead with all flesh, rendering his rebukes with flames of fire. But says Peter, vers. 10. This day will come suddenly upon men, as a thief in the night. And indeed, this numerous Army that shall be gathered together against the Saints, shall little dream of such an overflowing scourge, as shall overtake them: but rather, promise themselves a victorious overcoming of the Saints; but alas! Miserable creatures, this day of their destruction and perdition, says Peter, shall come, as a thief in the night: in which the Heavens shall pass away with a noise, and the Elements shall melt with fervent heat. (The whole world shall be on fire about their ears on a sudden, and there shall be an utter destruction of them; and their corrupt and filthy courses shall perish with them.) The earth also, and the works that are therein, shall be burnt up. And vers. 12. The Heavens being on fire, shall be dissolved. But what might some say, shall the Elements melt with fervent heat, and the Heavens being on fire be dissolved, and the Earth with the works that are therein be burnt up? Who shall live when God doth this? Peter, in the very next words, seems to prevent this question, and says, Nevertheless we according to his [Page 190] promise, look for new Heavens, and a new Earth wherein dwelleth righteousness. As if he had said, it is the perdition and destruction of ungodly men onely that I speak of: take notice of that. And this day that shall burn as an Oven, shall burn up onely such as do wickedly: but it shall not in the least manner touch nor trouble the Saints. But we, when these wicked men are burnt up, shall have new Heavens, and a new Earth, wherein dwelleth righteousness: It shall be a new time to us, when these corrupt men shall be burnt up. And this we have a promise for. And this promise they had in Isa. 65. 17. where this day is spoken of: the promise runs thus. For behold I create new Heavens, and a new Earth, and the former shall not be remembred, nor come into minde: but be you glad and rejoyce for ever, in that which I create; for I create Jerusalem a rejoycing, and her people a joy, &c. And so he goeth on to declare the happy estate that Saints shall live in, in these new Heavens, and new a rth.
But this terrible day to wicked men is again mentioned, Isa. 33. 14. Who among us shall dwell with the devouring fire? Who amongst us shall dwell with everlasting burnings? Here [Page 191] are the same expressions, or expressions to the same purpose with those we have already mentioned; where Malachi says, The day that cometh shall burn as an oven; and Paul and Peter speak of the Lords taking vengeance in flaming fire, on wicked and ungodly men. The Prophet having this in his eye, cries out, Who shall dwell with devouring fire! who shal dwell with everlasting burnings! When the Lord comes to render his rebukes with flames of fire, who shall dwell in those flames? But lest the Saints should be discouraged, he presently addes, That though the sinners in Zion are afraid, and fearfulness hath surprised the hypocrites; yet (verses 15, 16, &c.) he that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of bloods, and shutteth his eyes from seeing evil: he shall dwell on high, his place of defence shall be the munitions of rocks; bread shall be given him, his waters shall be sure. Thine eyes shall see the King in his beauty; they shall behold the land afar off, &c. Thus the righteous upright man, that is free from dissimulations, is no hypocrite, that will not oppress though he may gain much thereby, is so far [Page 192] from so doing, as he disdains, he despises such gain: and he that not onely refuses a bribe when it is offered to him, but when it's put into his hand will not keep it, shakes his hand from holding of it: and he to whom the cruel and corrupt courses of men are irksome, even to hear of it, or see it, and therefore he stops his ears, and shuts his eyes from it: This man shall hold proof in these times, and he shall dwell on high; he shall have as sure a defence in these times, as the munitions of rocks: for he is fixed in the Rock Christ Jesus, that cannot be moved; and sure provision shall be made for him. And he shall see the King in his beauty. The Lord Jesus, who shall then appear in his glory, and his excellent beauty (as I shall shew by and by) shall this mans eyes behold: and these new heavens and new earth that shall then come, which in the Prophets days was very far off, shall this mans eyes see: which land is described, vers. 20, &c. Thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken: and the inhabitant shall not say, I am sick; and the people that dwell therein shall be forgiven their iniquity. But to proceed.
Of this terrible day that shall come upon wicked men, there is a large description, in the whole 24 Chapter of Isaiah: but I shall mention but some of the passages of it, as vers. 1. Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof. Here the Prophet shews how the Lord will depopulate the earth, making it as it were empty; so great will be the slaughter of wicked men: and then he shews what changes and mutations he will make in the earth; in that he will turn it upside down, make it appear no more as it was before; but make it a new, make new heavens and a new earth. But how shall this be done? That the world shall be made new, and emptied of wicked men? Doth the Prophet declare, as Peter doth, that it shall be done by fire? Yes: At vers. 6. The earth is defiled, therefore hath the curse devoured the earth, and they that dwell therein are desolate: therefore the inhabitants of the earth are burned, and few men left. Thus the Prophet speaks of the destruction of the wicked of the earth by fire. There are several other expressions in this Chapter, that shew the dreadfulness of this day; as vers. 19. The [Page 194] earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. As Peter expresses himself, (Seeing that all these things shall be dissolved, what manner of persons, &c.) so doth the Prophet here say, The earth is clean dissolved, &c.
But if any should ask the Prophet, Why, what is the meaning of all these expressions, in the declaration of what shall come upon the earth? What is to be done? Wherefore will the Lord do all these things? The Prophet, at the first verse, tells ye, and says, That in that day the Lord shall punish the host of the high ones, that are on high; and the kings of the earth upon the earth. So that this is the time when he shall wound the Heads over many Countries, when he shall strike thorow kings in the day of his wrath, when he shall rule them with a rod of iron, that will not stoop to the golden scepter of his grace. Thus terrible and dreadful will this day be to wicked men. And if it should be said to the Prophet, Who shall live when God doth this? He tells ye in the midst of this declaration of the desolations that are to come upon the inhabitants of the earth, vers. 16. We have heard songs, even glory to the righteous; implying, that this great day, which is the day of wicked mens [Page 195] greatest distress, shall be the time of the Saints greatest glory, joy, and exaltation. Now is the time of their singing for joy of heart come.
But again, there is another description of the terribleness of this day, in the 50 Psalm, which Psalm is a clear Prophesie of this day, (wherein God will call that wicked crue that have nothing to do to take his Word into their mouthes to an account) where the Prophet speaks in the same language with the Prophets and Apostles already mentioned; and says (vers. 4.) Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestous round about. Here also is this day represented to the terrour of wicked men: But at the same time the Psalmist says, that to him that ordereth his conversation aright, he (that is, the Lord) will shew the salvation of God. Such a man shall be saved, when the wicked shall be devoured.
Again, the terribleness of this day is set out in several other Scriptures: But having produced so many already, I shall onely mention one more, (and proceed to what I have further to say) and that is Isai. 30. 30. The Lord shall cause his glorious voice to be heard, and shall shew the lighting down of his arm, with [Page 196] the indignation of his anger, and with the flame of a devouring fire; with scattering, and tempest and hail-stones. Thus the Prophet here sets out the terrour of that day when the Lord shall at last be fully avenged on his enemies: he shall then shew the lighting down of his arm; it shall then appear to be his arm indeed, by which his enemies shall be overcome. And he shall cause his glorious voice to be heard, and manifest his indignation and anger against the enemies of his people, with a flame of a devouring fire, with scattering, and tempest, and hail-stones. But who shall live when God doth this? The Prophet (vers. 26, 27.) tells us, that this day shall be the day when the Lord bindeth up the breach of his people, and healeth the stroke of their wound; and that in it unto them the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days. So that though it shall be terrible to their enemies, yet it shall be the most glorious and happie day to his people that ever was since the beginning of the world: and because it shall be so, it's said, ( Isai. 24. forementioned) that they shall lift up their voice, they shall sing for the majesty of the Lord; they shall glorifie the Lord in the fires, even [Page 197] the Name of the Lord God of Israel, in the Isles of the Sea.
And thus I have laid down that description which is given in several Scriptures, of this great day of the Lord; wherein he will by fire, and by his sword, and by tempest, and hail-stones, manifest his indignation and wrath against the enemies of his people, so as multitudes, multitudes shall be slain: So as the earth shall be emptied of them. So many shall be slain, as there shall be few men left. And that when it's thus, the earth shal be turned upside down, and there shall be new Heavens, and a new Earth, wherein dwelleth righteousness. For the wicked, and the wickedness of the Earth, shall be so burnt up, as in that respect i [...] shall become a new earth and new heavens, wherein righteousness shal remain and flourish.
And now having thus done, I should now proceed to shew, that immediately upon this day, when all the enemies of Christ are made his footstool, that at this very time, shall Jesus Christ appear with his Saints, to raign on earth
Of the time when the full deliverance of the Jews and Gentiles shall be compleated.
But first a word or two about the time when [Page 198] it shall be, that Jesus Christ will work this full deliverance for his Saints, from their enemies, when this great day of his appearing shall be.
Now in general, the time (when this last great overthrow of wicked men, and this wonderful glorious and compleat deliverance of the Saints) shall be after the Lamb hath overcome the ten Kings. And after the Gospel hath been preached to all Nations, for the bringing in of Jews and Gentiles, and after Rome is burnt, as we have already said.
But some may say, But how many yeers may it be, before these things shall be done? If it might be, we would know the direct time; for it may be long before all these things may be done, before the ten Kings are overcome and before the Jews may be converted, and the Gentiles fulness come in and before Rome is destroyed; and long before that great day come: and according to reason it will be a very long time, if we should judge according to sense, but that we know that beyond sense and reason, the Lord can make a short work of it, and cut it short in righteousness. But if the Scripture do give any hint of the time, we desire to know it.
To this I answer, first, that I believe this is enough to satisfie a Saint, and to make his heart joyful, to know that the time of the prevailing [Page 199] power of the Saints enemies over them is come to an end, and that they shall never overcome them any more; but the Lamb is already seen to be come upon mount Sion, where he hath called out his called, chosen, and faithful ones, with which he will go on conquering and to conquer, and by whom he will ruine Rome and execute upon his enemies the judgement written. I say, this is matter of joy to a Saint, to know that Christ is a doing these things, though they do not know when he will finish this or that particuler work.
But secondly, and more particularly. For the yeer in which, or neer to which this great day shall be, wherein the enemies of the Saints both Jews and Gentiles that shall be converted shall be. I shall here propose my apprehensions, and leave them to the judicious wise and intelligent Christian to judge of them. Dan. 12. 10.
And for this, I must have recourse to Dan 12. a chapter which speaks plainly and particularly of this great day of the final deliverance of the Saints in general (though particularly it mention but the Jews; for the one cannot be without the other) as in v. 1. At that time shall Michael stand up, the great Prince, which standeth for the children of thy people: and there [Page 200] shall be a time of trouble, such as never was since there was a Nation. This is that great day we have spoken of, wherein there shall be such a dismal, terrible time to wicked men in general, as never was since the world began. But it shall be, as I said, to wicked men, but not to the converted Jews, nor Gentiles; not to the Saints. And therefore it follows in this verse, And at that time thy people shall be delivered, every one that shall be found written in the book. When Michael the Prince, i. e. Jesus Christ the great Prince of Israel; even of all the Israel of God, shall stand up for them in this great day, then will he vex their enemies, put them to such trouble as there never was the like. But all his own people who have given up their names to him, who are listed in his book, shall be delivered. This shall be the work of that great day, and that which shall follow immediately upon it, follows in v. 2, 3. of the chap. whereby it is evident that this chapter speaks of this great day of the deliverance both of Jews and Gentiles. (Though to Daniel being a Jew there is no mention made of the Gentiles, but of his people onely.) Well, this being a prophecy of this great day, let us now see what in this chapter is spoken of the time.
Now I finde that this Chapter speaks of three distinct periods of time, in which three distinct remarkable things shall come to pass, in order to the deliverance of the Saints.
And the first time mentioned, the 6 and 7 verses speak to: and in the 6 verse this question is made, How long shall it be to the end of these wonders? To which in the 7 verse a double answer is given (which is confirmed with a very solemn Oath) first, that it should be for a time, times, and a half: and secondly, that when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.
Now for the first of these answers, because I have had occasion already to open the meaning of it, In my book intituled, The Resurrection of the witnesses. and have shewed that the same expressions in the Revelation, and this here, agree in one, and point at one and the same thing; namely, the flourishing time of the Beast, the prevailing time of the Beast, wherein he shall have power to overcome the Saints, and to trample them under foot; even fourty two months, or a time, times, and half a time. And having cleared this, and shewed when that time did expire; and that after that time, neither the Beast, nor the little Horn, prevailed [Page 202] any more: I say, having spoken of these things already, I shall refer the Reader thereunto; where they shall finde, that in 1645 the Beast ceased to prevail against the Saints; and the time wherein he should tread the holy Citie under foot, then came to an end: and neither he, nor his associates, shall ever prevail more.
And then this is the effect of the first answer to the question, That there should be a time, times, and an half; and then an end should come; in which time, times, and half, the Saints should be kept under by enemies; but then an end should come, and deliverance come.
And the second branch of the answer makes this clearly to be the meaning of the former, which is in these words: And when he shall have accomplished to have scattered the power of the holy people, all these things shall be finished. In which, first, is clear, that there should be a time, when the power of the holy people should be scattered; the Saints should be destitute of power to oppose an enemy, and consequently should be kept under by an enemy. Secondly, This is clear in these words, that there should be a time, when this should be accomplished or compleated, (I mean, their power being scattered;) there should be a [Page 203] time when it should be fully done: for then a thing is accomplished, when it is fully done as much as can be done, or shall be done. And thirdly, this is clear, being plainly asserted, that when this scattering is accomplished, then these things should be finished; that is, then deliverance should come.
So then, this first period of time spoken of, points at the great thing that should be done, in order to the deliverance of the Saints: The taking away of the power of the enemy, which he hath so long had to tread them under feet: so that now he shall do so no more; which indeed is a great deliverance to the Saints: but yet there remains other things to be done; they must be delivered, and shall in due time, not onely from his prevailing power, but from his opposing power.
But now, for the time when that shall be, I must proceed to what follows in the Chapter; and in vers. 8. Daniel says, that for the former answer, he heard it, but understood it not; and therefore being very desirous to know, he again puts the question, O my Lord, says he, what shall be the end of these things? It having been told him, that Michael should stand up, and his people be delivered, he is desirous [Page 204] to know when it should be: but in the 9 verse it is said, Go thy way, Daniel; for the words are closed up, and sealed till the time of the end. Herein is implied, that though Daniel were told these things, yet they were as a sealed book to him; and they must be so, untill the time of the end. They are so darkly and mysteriously declared, because they must not be understood till the time of the end. The words are closed up, and sealed, till the time of the end: But then, the wise shall understand, but none of the wicked, as it is in the 10 vers. And then in the 11 and 12 verses, this answer is given to Daniel's question about the time when his people shall be delivered: And from the time that the daily sacrifices shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.
And here are two other Periods of times, wherein the great deliverances that are yet to be wrought for (the holy people) the Saints, are to come to pass.
But what these two Periods of time are, and how we may understand these two verses, is the great question.
Now, as I promised, I shall lay down what my apprehensions of them are, and leave it to the Wise to judge. And thus: I apprehend that by the time here mentioned, in which the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, is meant that time when the Emperour Julian the Apostata reigned: which Emperour, although he had been a great professor of Christianity during the reign of Constantius the preceding Emperour; yet when he came to be Emperour, he most wretchedly turned Pagan: and then the abominations of the Heathens were set up, and their Temples and Idol-groves were set wide open, in every City, which former Emperours had caused to be shut up: and Julian himself sacrificed to the Idols. And thus the abomination of desolation was set up. And then also Julian, to vex the Christians, and to shew how little regard he had to the truth of the Gospel, (which abolished Jewish Worship) he commanded the Jews to sacrifice again. And when they replied, that they ought not to sacrifice but in the Temple in Jerusalem; he then commanded that the Temple should be built again, (and allowed that it should be done at his own cost and charge, allowing it out of the Publike Treasury:) [Page 206] which the Jews (expecting a time to come wherein the Temple should be built) very readily went about, supposing that to be the time. And when they had begun the work, there was a great Earth-quake, which shook the old Foundation of the Temple, and turned all down to the ground, together with the houses adjoyning thereunto: and not onely so, but a fire came from heaven, which burnt all the Tools and the Instruments which had been brought thither to build the Temple. And then, and not till then, was that Prophecie of our Saviour fulfilled, that not a stone was left upon a stone. And the Jews being astonished hereat, never durst any more attempt to build the Temple to offer sacrifice: And then, from that time hitherto hath the daily sacrifice ceased: for then it was taken away with a witness, in a most remarkable and miraculous manner. And this I am perswaded is the time here spoken of in the Prophet Daniel; and this is the judgement of M. Archer, and others also. And this being granted, then we must begin the One thousand two hundred and ninety Prophetical days (which are yeers) that Daniel here speaks of, at the yeer when these things were done, which was about the second yeer of Julian, (for he reigned not full three [Page 207] yeers) which was the yeer three hundred sixty six.
| And then to this yeer | 0366 |
| if the yeers which the Prophet speaks of, be added which are | 1290 |
| it makes up just | 1656 |
So that in the yeer one thousand six hundred fifty and six, by this account will be the second period of time which the Prophet here speaks of, in which there will be some glorious thing done in order to the deliverance of the Jews: which we may hope will be their conversion; for what will so much tend to their deliverance as their conversion? But their conversion, or something that will tend to their conversion, and deliverance, it will certainly be. Which is cleer, because this is given as an answer to the question that Daniel made, When shall the end of these things (that had been to him before declared) be? Or when shall Michael stand up, and the children of my people be delivered? Now this time being pointed at in the answer, it is certain that some glorious thing shall then come to pass, in order to their deliverance: and though what it will be, be not certainly discovered, yet we may hope it will be no less then their conversion. But this again [Page 208] is cleer, that though much may be then done in order to their deliverance, that yet it will not be the compleat deliverance, which they and all the Churches of Christ shall have, at that great day of their deliverance, already mentioned; for that is reserved for that third period of time, mentioned in ver. 12. in these words, Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.
Much may be done, and much will be done, at the period of the one thousand two hundred and ninety days: but how happy will he be that shall live five and forty years beyond that! for that is the utmost period of time that is set for the compleat deliverance of the holy people, the Church, from all enemies whatsoever. And blessed is the man that cometh to, not onely the one thousand two hundred and ninety; but to the one thousand three hundred and five and thirty days. So then, the full and compleat deliverance of the Church, when this great day will come, when all the enemies of the Church will be subdued, will be at the period of the thousand three hundred and five and thirty days.
| Now if to the yeer | 0366 |
| there be added | 1335 |
| it makes up just | 1701 |
And in this year, or neer this yeer, one thousand seven hundred and one, I am perswaded that day will be: having my ground of this perswasion from this Scripture, as I have laid it down, which I leave to the consideration of prudent Christians. I shall now proceed.
And now I come to speak of those things which are to follow immediately upon this great day, of which first a word in general, and then I shall descend unto particulars.
But in general thus:
Immediately upon the ruining of the enemies of Christ and his Saints in the manner we have spoken of, and upon the passing away of the old Heavens and the old earth; shall be fulfilled that which is spoken in Rev. 21. 1, 2, 3. And I saw a new Heaven, and a new Earth, and the first heaven, and the first earth were passed away: and there was no [Page 210] more sea. And I John saw the holy city new Jerusalem, come down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice from heaven, saying, Behold, the tabernacle of God is with men, and he will dwell with them and they shall be his people, and God himself shall be with them, and be their God, &c.
That which I take notice of in these verses, of which to speak a word in general before I descend to particulars, is this:
That the new Jerusalem here is said to come dome down from God out of Heaven. This glorious state and condition in which the Saints shall be put after this great day, is to be here on Earth; and therefore it is said to come come down from God out of Heaven.
First, in that it is said to come down, it argues that it is not above, but below; for it is to come down from above.
And secondly, In that it is said to be from God out of Heaven, it speaks plainly that it is not to be taken for that Glory which the Saints shall have in [Page 211] the By the Heavens above, I mean that place which is far above all Heavens, to which the Apostle saies Jesus Christ ascended, Eph. 4. 10. Of which Heaven, the Lord says it is his Throne, and the earth his footstool, Isa. 66. 1. The height and glory of which place, the thoughts of men are (alas) too shallow to apprehend. But the Heaven above it is called, in respect of the height and transcendency of the glory of it above the earth that now is, or above the new Heaven and the new Earth that shall be in the time we are speaking of; which shall come down from God out of Heaven, from that inaccessible glory, and that unapproachable splendor, that none eye hath seen, or can see; in the beholding of which, the Angels do veil and cover their faces, 1 Tim. 6. 16. Isa. 6. 1. Heavens above to all eternity with God, but a glorious estate which comes down from God out of Heaven unto them, which they are to injoy for a thousand yeers here below; in which time the Tabernacle of God shal be with men, and they shall be visibly seen to be his people, and God himself shall be among them, and be their God, and the effects therof shal be glorious, as appears by what follows. But this onely is that in general which I here take notice of, that this new-Jerusalem-glory is to be on earth, when there shall be a new molding, and a new making of the Heaven and of the earth: and of the particular mutations and changes that there shall then be, I shall now speak.
Of the personal appearance of CHRIST, And Of the Resurrection of his Saints to Raign with him on Earth.
ANd in the first place I shall speak of the personal appearance of Jesus Christ and the Resurrection of his Saints to raign on earth with him. That Christ shall personally appear, is a point that is I know much controverted, and is very much doubted by many Saints, who are eminently godly, and whom I do very much honour and reverence: who yet are confident that he will very gloriously appear in the treading down his enemies, in the ruining of the Beast, and the setling of his people in peace, and filling of [Page 213] them with his Spirit; but they question whether our Lord Jesus shall any otherwise appear, then to be their spiritual eyes, and then as now: for now they spiritually discern him in his present footsteps in the world.
And it being thus dubious to many, I was inclining to be silent in it, but that the light shining so clearly to me, in the following Scriptures which I shall mention, hath such power and force with me▪ as I cannot but hold it forth, leaving it to the more serious consideration of intelligent Christians.
And the Position that I shall lay down, is this:
To prove this, we have several Scriptures; and I shall begin first with that known clear place, Revel. 20. The description of the total overthrow of the Beast, and all the Armies that were gathered together with him, to make war against Jesus Christ and his Saints, being laid down in the preceding Chapter; in [Page 214] this Chapter follows a declaration of what things will succeed it: and that which is to this purpose, is in the 4, 5, & 6 verses. And I saw thrones, and they sate upon them, and judgement was given unto them. And I saw the souls of them that were beheaded for the witness of Jesus, and for the Word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands: and they lived and reigned with Christ a thousand yeers. But the rest of the dead lived not again until the thousand yeers were finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection, [...] such the second death hath no power; but they shall be priests of God and of Christ, and shall reign with him a thousand yeers.
In these verses, this is laid down, That the Saints of God which had been Martyrs, and sufferers under the Beast, should be raised from the dead, and be advanced to sit upon thrones; and judgement should be given unto them: and they should live and reign with Christ a thousand yeers. But though the Saints should be thus raised, that yet this is not the General Resurrection, wherein all the [Page 215] just and unjust shall be raised: no; for the text expresly says, that the rest of the dead were not raised, until this thousand yeers were finished; and therefore this resurrection which shall be when Christ and his Saints must reign on earth, is called The first resurrection: and it's said, that no wicked one shall have part herein; but onely they that are holy and blessed, and who shall never die the second death, but shall be priests of God and of Christ, and shall reign with him a thousand yeers; and others are not to be raised till the end of the thousand yeers.
What can be more clearly asserted? or what is more clearly asserted in Scripture, then this truth is in these three verses? It is so clear, as I must profess, that, for my part, had I no other Scripture to back it, yet having no Scripture contradicting, I am perswaded that I should not dare to deny it. But we have, besides this, several other Scriptures to this same purpose.
The next I shall mention shall be that, Rev. 5. 9, 10. where we finde that the four Beasts, and the Elders, which were the representatives of the Churches of the Saints, and which were redeemed unto God by the blood of the Lamb, out of every kindred, and tongue, and nation, [Page 216] and people; that they singing to the Lamb, praise him, saying, For thou hast made us unto our God kings and priests, and we shall reign on the earth. This is spoken in the future tense, as being to come; We shall reign on the earth: which that they may do, they must be raised from the dead, as it is clearly said in the fore-mentioned place they shall.
And it is likewise as clear, Dan. 12. 2. where it is said, that when Jesus Christ shall stand up to save his people, and to perplex and destroy his enemies; it is said, that at that time, many of them that sleep in the dust of the earth shall awake. Observe; this is a time when many of them shall be raised, but not all. But whereas it follows, that some of them shall be raised to everlasting life, and some to shame, and everlasting contempt; whereas there is no such thing mentioned, Rev. 20. that any shall be raised to shame and contempt; but it's said, Blessed and holy is he that hath part in the first resurrection, for on such the second death hath no power: the truth in both these Scriptures may very well consist together. For though John there mention onely the resurrection of Saints, yet doth he not say that others are not raised to shame, to be sent into shame and confusion presently, as doubtless they shall: For [Page 217] some particular persons may be raised to be judged and condemned, for their wickednesses, and cruelties, and outrages against Saints, and sent presently into the place of torment, as the Beast and the False Prophet are said to be, though there be no mention of it, Rev. 20. but the Saints onely are said to live; They lived and reigned with Christ, &c. And whereas it is said, that blessed and holy is he that hath part in the first resurrection; that crosses not this in Daniel: for if some of the wicked be then raised to be judged, yet have they no part in the first resurrection; for, the dead in Christ shall be raised first; and it's they onely, being blessed and holy, that shall then live and reign with Christ: but none others shall, and so have not others any part in this resurrection.
And another clear place, that speaks both of the personal appearing of Christ to reign on earth, and to judge those that shall then be raised, is that in 2 Tim. 4. 1. I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead, at his appearing, and his kingdom. Here the Apostle speaks expresly of a time coming, wherein Jesus Christ must appear, and take his kingdom. Now he always hath his kingdom in the hearts [Page 218] of his people, and appears to them always in the Spirit: but this is another manner of appear and another manner of taking his kingdom, which Paul here speaks of: for at this appearing, and at this kingdom, he must judge the quick and the dead. Those his enemies that are then alive, he will judge; and some of those that were then dead, he shall judge, (but the rest shall not live again, until the thousand yeers are finished;) and his Saints that were dead, he shall raise, and give them everlasting life, and grant them to reign with him a thousand yeers.
Again, Zech. 14. 5. The Prophet in that Chapter speaking of that time when the Lord shall be King over all the earth, and there shall be one Lord, and his Name one; says he there, And the Lord my God shall come, and all the saints with thee. This is to be at that time, when all the Nations must yeeld obedience to Christ; and whosoever of all Nations refuses to worship him, shall be plagued with a fearful plague, as appears in that Chapter.
Thus is the Position that I have laid down, in these Scriptures clear, That Jesus Christ shall come with his Saints to reign on earth.
But again, we have Paul speaking of it, 1 Thess. 3. 13. where he prays that the Thessalonians [Page 219] may be established in holiness before God even our Father, at the coming of our Lord Jesus Christ with all his Saints. Here the Apostle expresly speaks of the coming of our Lord Jesus with all his Sains: which confirms what is said, That there is a time to come (for it is not yet come) wherein Jesus Christ will come on earth, and bring his Saints with him.
And this is that which is also hinted at, Isa. 26. 19. Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in the dust: for thy dew is the dew of herbs, and the earth shall cast out the dead. This is brought in as a comfortable promise to the Saints, who are complaining in the former part of the Chapter, that though they have laboured, yet have they not wrought any deliverance in the earth, neither have the inhabitants of the earth fallen: which seems to look like the times that were before the yeer 1645, when Jesus Christ began to set his people at liberty from their enemies: then they laboured, but all in vain, to free themselves from being under the power of the Beast: they laboured, but they had not wrought any deliverance in the earth, neither were the inhabitants of the world fallen; but [Page 220] now this is brought in as a comfortable promise to the Church, who are complaining of these things; Thy dead men shall live, together with my dead body shall they arise. Awake, and sing, ye that dwell in the dust, &c. implying that though these were their complaints for a time, that yet it should not be so always; there should a time come, when their dead men should live, and, together with the body of Christ, should be raised, (he being the firstfruits of the resurrection from the dead:) and they that slept in the dust should awake and sing, and the earth should cast out the dead: and this should be a joyful and comfortable time, which should make amends for all their sufferings. And about this time, he speaks of the Lords coming out of his place, to punish the inhabitants of the earth for their iniquity, and for all the blood of his Saints which they have spilt; as appears, vers. 21. And it's certain that the raising of the Saints to live and reign with Christ, will soon follow upon this.
Again, of this appearing of Christ it is that the Prophet speaks, Isai. 33. 17, 18. when he speaks of him that is fire-proof, that shall dwell with devouring fire, and everlasting burnings; and says he to such a one, Thine eye shall see [Page 221] the King in his beauty. This is the time when he shall appear in his glory and beauty indeed; and his Saints shall visibly see him; and then their eyes shall see Jerusalem a quiet habitation, &c. as it follows in that Chapter.
And further, of this visible and corporeal coming of our Lord Jesus, doth the Angels speak, Acts 1. 10, 11. when that our Lord being with his disciples upon the mount called Olivet; while they beheld, he was taken up, and a cloud received him out of their sight: and, saith the text, While the disciples looked stedfastly toward heaven, as Jesus went up, behold, two men stood by them in white apparel, and said unto them, Why stand ye looking up into heaven? this same Jesus which is taken from you into heaven, shall so come in like manner as you have seen him go into heaven. Now they visibly and corporeally saw him go into heaven; and in the same manner did they (and we are to) expect that he shall come again. And what but this doth our Saviour himself mean, when he says to Philip, (who wondered that he should know him when under the fig-tree) Thou shalt see greater things then these: for I say unto you, Hereafter you shall see heaven open, and the angels of God ascending and [Page 222] descending upon the Son of man. Certainly there is a truth in all these things, and we shall see greater, and more glorious and admirable things then yet we have seen. And though the time be not yet come, yet certainly it will come.
Again, in Act. 3. 19 20. 21. Peter tells us, that when the times of refreshing shall come from the presence of the Lord (which time Saints have long waited for) that he shall send Jesus Christ: whom the heavens must receive, until the time of the restitution of all things. That is, until he make new Heavens, and new Earth, restore all things. The Heavens, says he, must retain him until these times, which were spoken of by all the holy Prophets which have been since the world began. But then Jesus Christ shall appear in that presence which the heavens now do retain; which is his corporal presence, (for it cannot be said of his spiritual presence, which is alway with us) for which appearing his Saints wait.
And thus have I laid down the several Scriptures which do cleer this truth, wherein it is abundantly proved, by several testimonies; whereas two or three Scriptures might have [Page 223] been authority sufficient to prevail. But the Scripture is full in speaking of it: and indeed, it was much in the hearts of the Saints in the primitive times, as appears by their frequent expressions of it, upon all occasions; even of this coming of Christ. As 1 Thes. 5. 23. And the very God of peace sanctifie you wholly, and I pray God your whole spirit, and soul, and body, may be preserved blameless, unto the coming of our Lord Jesus Christ. And 1 Tim. 6. 14. I charge thee, to keep this commandment without spot, unto the appearing of the Lord Jesus Christ; which in his time will appear, who is the onely Potentate, the King of Kings, and Lord of Lords, &c. And 2 Cor. 1. 14. Ye also are our rejoycing, in the day of the Lord Jesus. And 1 Thes. 1. 9, 10. And how ye turned to God from Idols, to serve the living and true God, and to wait for his son from heaven; whom he raised from the dead, even Jesus which delivered us from the wrath to come. And 1 Thes. 2. 19. For what is our hope, or joy, or crown of rijoycing? Are not even ye in the presence of our Lord Jesus Christ, at his coming? And 2 Thes. 2. 1, 2. We beseech you by the coming of our Lord Jesus Christ, and by our gathering together unto him, that [Page 224] you be not soon shaken in minde, &c. And 2 Tim. 4. 8. Henceforth there is laid up for me a Crown of righteousness, which the Lord, the righteous judge, shall give me at that day; and not to me onely, but to them also that love his appearing. Thus these Saints had much in their eye the day of Christ, the coming of Christ, the appearing of Christ. And the Apostle makes it a principal piece of Religion: For speaking of the Thessalonians, when they were converted, he says, They turned from Idols; what to do? To serve the living and true God; and what? To wait for his Son from heaven. Though that day was far off, as the Apostle himself elsewhere informs them; yet they did so firmly believe this his coming from Heaven, and their being gathered unto him, as they might truly be said to be waiters for it.
Of the manner of the coming of Christ and his Saints, and with what bodies they shall come.
But now this Question may be propounded It being granted to be an undoubted truth, tha [...] Jesus Christ shall personally appear on earth▪ and that the Saints departed shall be raised [Page 125] from the dead, to raign with him in that day, With what bodies shall Christ and his Saints come? And how shall they be raised up? Doth the Scripture say any thing to that?
I answer, Yes: For hitherto I have quoted the Scriptures, that speak onely of his coming, and the Saints being raised; but there are other Scriptures, which speak of the manner how, as that Rev. 1. 7. Behold, he cometh with clouds, and every eye shall see him, &c. And Luke 21. 26, 27. For the powers of the heaven shall be shaken; and then shall they see the Son of man coming in a cloud, with power and great glory. And Mat. 24 30. 31. And they shall see the Son of man coming in the clouds of heaven, with power and great glory. And he shall send his Angels, with a great sound of a trumpet, and and they shall gather together his elect, &c. And v. 27. As the lightning cometh out of the east, and shineth even unto the West; so shall also the coming of the Son of man be. So that it is cleer, that as the Angels told his disciples, when they saw a cloud to receive him out of their sight, that he should so appear out of the clouds, in like manner as they had seen him go into Heaven; and as Angels then attended [Page 226] him: so will Angels much more at his appearing, attend him; and he shall come with power and great glory.
Now we know, that as the Apostle says of the Resurrection of the body, that it's, raised spiritual: it's sown a natural body, it's raised a spiritual body; it's sown in corruption, it's raised in incorruption; it's sown in dishonour, it's raised in glory; it's sown in weakness, it's raised in power. So we know was the body of Christ after his resurrection: it was not a natural body, but a spiritual; it was not corruptible, but an incorruptible; it was not mean nor weak, but glorious, and powerful: and being thus a spiritual body, and incorruptible, &c. it was quick in motion; upon a sudden appearing to his Disciples, and suddenly gone from them again. And it was passable to all places: it appears to the Disciples when the dores are shut, and asccnds up into the Heavens in their sight.
These things a natural body cannot do, but a spiritual and a glorious can. And therefore he is said to come as the lightning that quickly shineth from one end of the Heaven to the other; so can the body of Christ, when he appeareth, quickly pass from one end of the Heaven to another, to be visibly seen of all his [Page 227] Saints, to their joy, but to the terrour of their enemies: and so he will come in the clouds, and every eye shall see him, with power and great glory.
And as the Scriptures speak thus of Christ in his coming, so there are Scriptures which speak of the Saints, in their appearing with him; As Col. 3. 4. When Christ who is our life shall appear, then shall we appear with him in glory. Thus the Saints then, were fully perswaded of the appearing of Jesus Christ, and spake often of it: and knew that at his appearing▪ as he should appear in power, and great glory; so they should appear with him in glory. And so again, 1 Joh. 3. 2. Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know, that when he shall appear, we shall be like him; for we shall see him as he is. And so again, Phil. 3. 20, 21. For our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus Christ; who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all things unto himself. Thus in this manner, shall the Saints that come with him, appear with him in glory: and their bodies being [Page 128] raised, shall be fashioned like unto his glorious body.
And now I shall conclude all that I have said touching this glorious appearing of Christ on earth, and the Saints raigning with him on earth, with that precious Counsel of our blessed Saviour, worthy the dayly observation of all Saints, (as the use which is to be made of all that which is in Scripture spoken of this appearing and kingdom of Jesus Christ) which we have, Luke 21. 36. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and stand before the Son of man. Knowing what he hath said, Rev. 22. 20. He which testifieth these things, saith, Surely I come quickly. Amen. Even so, Come Lord Jesus.
Of the ceasing of wars, and the perfect peace and tranquility that shall be enjoyed for a thousand yeers.
I now proceed, in the further description of this new world, the new Heavens, and the new Earth, which is to follow upon that great day we have spoken of.
And in the next place, shall shew how that after this time, and during this thousand yeers of the Saints raigning with Christ on earth, all wars shall cease. All the enemies of the Church being thus gloriously overcome, as hath been shewed, there shall be no enemy left, that shall ever stir, so much as to prepare to make war against the Saints any more. And this is cleer, Micah 4. 3. and Isa. 2. 4. Where it is said, that in the last days, when the mountain of the Lords house shall be established in the top of the mountains, that then they shall beat their swords into plow-shares, and their spears into pruning-hooks: Nation shall not lift up sword against Nation, neither shall they learn war any more. There shall be such peace and tranquility, and this peace so firm, and they so certain of the abiding of it, as that they shall see, that they shall have no need of using swords and spears any more; And therefore they shall beat these instruments of war, which they shall no more use, into instruments of husbandry, which they, then living in peace, shall have occasion to use. For they shall sow seed, and reap it; and plant vineyards, and drink the fruit thereof. And therefore Micah thus expresses the peace they shall have (Mic. 4. 4.) They shal sit every man under his vine & under [Page 230] his fig-tree, and none shall make them afraid. They shall have no fear of war; none shall make them afraid: Such peace shall they have. And Isa. 33. 20. the Prophet speaking of these peaceful times, speaks thus: Thine eys shall see Jerusalem a quiet habitation, a tabernacle that shall not be broken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken. Which fully manifesteth what security, or rather what stability there shall be in these times of peace. Again, Isa. 32. 18. the peace of these times is thus exprest: And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places. And Isa. 60. 17, 18. it is further exprest thus: In that day (saith the Lord to his Sion) I will make thy officers peace, and thine exactors righteousness: violence shall no more be heard in thy land, wasting nor destruction within thy borders: thou shalt call thy walls salvation, and thy gates praise. Thus with full, and emphatical expressions, is the peace and tranquility of the Church in these times set forth. There are many other passages to this purpose; but these being sufficient, I shall adde no more in this place, but proceed.
Of the binding of Satan for a thousand yeers.
And the next thing I shall speak of, as that which is to be done immediately upon this great day of the overthrow of the Saints enemies, and the setling of them in peace, shall be this: That not onely the external and visible enemies of the Saints shall be subdued, and put under the Mal. 4. feet of Christ and his Saints; but that also their internal and invisible enemies shall be chained up: for now the Saints wrestle, not onely with flesh and blood, but with principalities, and powers, and spiritual wickednesses in high places; and now their adversary the devil goeth about as a roaring lion, seeking whom he may devour: but then, this adversary of theirs shall have no power to oppose them for this thousand yeers; but he shall be bound up: for so says the holy Spirit, Rev. 20. 1, 2, 3. And I saw an angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand; and he laid hold on the dragon, that old serpent, which is the devil and Satan, and bound him a thousand yeers, and cast him into the bottomless pit, and shut him up, [Page 132] and set a seal upon him, that he should deceive the nations no more, until the thousand yeers should be fulfilled: and after that, he must be loosed for a little season. Here we see, that for this thousand yeers, after the destruction of the Beast, and False Prophet, and the Kings of the earth, and all other enemies of the Saints; that grand enemy of the Saints is laid lowe also, even that roaring lion. And that ye may be sure 'tis he that is thus clapt under hatches, he is here set out under those several denominations that the Scripture in several places gives him. And first, he is stiled the Dragon: but lest it should be doubtful what the dragon is, it follows, that he is that old Serpent: and lest this be not plain enough, it is further said, Which is the devil, and Satan. Thus this enemy of the Saints is, we see, to be bound up also; and therefore it is said, that an angel, having a great chain in his hand, laid hold of him, and bound him for a thousand yeers: and he did not onely binde him, but cast him into the bottomless pit: nay, and not onely so, but he shut him up in the pit, and set a seal upon him; importing the doing of it to purpose, the doing of it securely; that so he might deceive the Nations no more, until the thousand yeers were finished. Thus is it clear, that, in [Page 133] this thousand yeers, this great enemy of the Saints shall have no power to molest them. And this is that which Paul also speaks of, Rom. 16. 20. The God of peace shall tread Satan under your feet shortly. In that the Apostle speaks of the doing of it in the future time, as that it shall be done shortly; it is clear, that he means not that treading down of Satan which was then already done, even that which Christ had done upon the Cross, when he conquered sin and Satan, and so, in a sence, trod Satan under the feet of his Saints; but of a further treading of him under feet, which was to be done in future times. But yet we have not seen Satan troden any more under feet then he was in the Apostles times: for greater was his prevalencie in the midnight of Popery, then in the Apostles time it was: Therefore this treading under foot of Satan, of which Paul speaks, is yet to come: and doubtless the Apostle speaks of this time when Satan shall be bound up, and shut up in the bottomless pit, and sealed: And when this time is come, will this prophecie of Paul be made good, The God of peace shall tread Satan under your feet shortly.
And now, having thus far described this new world, shewing how it shall be setled in peace by the God of peace, and that Satan shall be troden under the feet of his Saints; I shall now proceed to declare the great and glorious priviledges that shall then and in this kingdom, be conferred upon the Saints.
And they may be referred to two Heads:
- 1. Spiritual, and internal.
- 2. Outward, and external.
Of the spiritual priviledges and prerogatives that Saints shall then enjoy.
And first, I shall speak of the spiritual priviledges and blessings which the Saints shall then enjoy: for therein shall be their greatest joy and glory; and without which, the other sort of blessings would be rather hurtful then profitable to them. Now the fountain of all their spiritual advantages and priviledges, will consist in the abundant pouring out of the Spirit upon them: of which I shall first speak, and then of the particular effects and benefits of it. And of this abundant pouring out of the Spirit, the Scripture speaks plentifully in several places; as Isa. 44. 3. I will pour water [Page 235] upon him that is thirsty, and floods upon the dry ground: I will pour my Spirit upon thy seed, and my blessing upon thine off-spring. Thus abundantly will the Spirit be poured out, as he here promises that he will pour it out by floods: it shall not be by drops, or by small streams, but by floods shall it be poured out, upon those that are dry and thirsty. But how do some Saints now thirst after these waters of life; being as dry and parched ground, for want of it! But alas! they have but now and then some drops; or at most, some small streams of it, that doth a little refresh them, and quicken them. But where is the soul that hath those floods of the Spirit yet poured upon it? How do the best of Saints complain for want hereof? But the time is coming, when they shall have no cause to complain: for they shall have floods of the Spirit poured out upon them. And this is the time which is also spoken of, Isai. 32. 15. when the Spirit shall be poured out from on high; and the wilderness shall be a fruitful field, and the fruitful field be counted for a forest. Here the holy Ghost says, that at this time the Spirit shall be so abundantly poured out upon the Saints, as that those that were lookt upon as a wilderness for barrenness, shall now become a fruitful field; [Page 136] and those that were formerly a fruitful field, should be accounted as a forest, in comparison of the fruitful fields that shall then be.
Again, Joel 2. 28. And it shall come to pass, that I will pour out my Spirit upon all flesh; and your sons and your daughters shall prophesie: your old men shall dream dreams, and your young men shall see visions: and also upon the servants, and upon the handmaids, in those days, will I pour out my Spirit. This prophecie is clearly a prophecie of this time: for it is expresly said, that this shall come to pass in that time, when the Lord will plead with all Nations, for the controversies which his Sion hath against them; which now he will do, in these later days; and which never yet hath been so fully done, as he then will do. And he says, that when he doth this, his people shall never be ashamed any more: which time is yet to come, therefore this promise hath not yet been fulfilled. Besides, it's clear that this promise was never yet fulfilled: for when was ever this promise in the fulness, in the altitude and latitude, fulfilled? When was the Spirit poured upon all flesh? When was the Spirit generally poured out? Was it ever poured out upon all flesh? The greater number of people may, indeed, receive the denomination [Page 137] of All the people: but the least number of people, as one of an hundred, or one of a thousand, cannot be said to be All. But when was the Spirit poured out so much as upon one of a thousand? Again, when was the Spirit so abundantly upon all ages, degrees, and sexes, as that all might prophesie, that is, (in the lowest sence) be able to speak to edification, exhortation, and comfort? How few of those that are Saints, have the spirit of Prophecie in this sence, to any purpose, upon them, carrying of them forth to publish the Gospel, for the edifying, comforting, or conversion of others? The number of those is very small; witness the complaints of many Country-towns and Parishes, even within this Kingdom, which they make for the want of faithful able men to preach the Gospel among them. And if there be very few men that are thus furnished with this gift of the Spirit; how few are the women! Not but that there are many godly women, many who have indeed received the Spirit: but in how small a measure is it? how weak are they? and how unable to prophesie? for it is that that I am speaking of, which this text says they shall do; which yet we see not fulfilled. Indeed, they have tasted of the sweetness of the Spirit; and having tasted, are longing for [Page 238] more, and are ready to receive from those few that are in any measure furnished with the gifts of the Spirit for prophesying; but they are generally very unable to communicate to others, though they would do it many times in their families, among their children and servants: and when they would be communicating to others into whose company they come, though sometimes some sprinklings come from them, yet at other times they finde themselves dry and barren. But the time is coming, when this promise shall be fulfilled, and the That all ages, sexes & degrees shall have the spirit of Prophecie in these later days. Saints shall be abundantly filled with the Spirit; and not onely men, but women shall prophesie; not onely aged men, but young men; not onely superious, but inferiours; not onely those that have Universitylearning but those that have it not; even servants and handmaids.
For this by the way let me say, There is nothing absolutely necessary to the making of a convert, and of a convert, a publisher of the Gospel, which a soul that is but furnished onely with Understanding and Reason is not capable of, if the Spirit be poured out upon it; whether it be a Heathen (so called for distinction sake) or one brought up in the profession of [Page 239] Christianity; or whether it be learned, or unlearned; or whether it be male, or female: I say, a soul indued with Understanding and Reason, is capable of Religion, and all religious performances, if it be indued with the Spirit; and there is no other thing absolutely necessary thereunto. And when the Spirit shall be more abundantly poured out upon Saints, this shall be made evident; so that, according to this gracious promise, sons and daughters, servants and handmaids, old men and young men shall prophesie.
But some may say, This promise was fulfilled in the Apostles times; and the Apostle Peter expresly cites it, Acts 2. 18. when the Spirit was theu poured out upon them.
But to that I answer, It is true, the Apostle Peter cites it there; but it doth not therefore follow, that this promise was then fulfilled; neither was it; but the Apostle cites it upon this occasion: The twelve Apostles having then received the promise of the pouring out of the Spirit, it carried them forth powerfully, and wonderfully, and in an extraordinary manner, to speak forth the things of God; which when those that were in Jerusalem, both strangers and others, saw and heard, they began to marvel at it, and to say, that they [Page 140] were full of new wine. But the Apostle Peter understanding this, stands up, and tells them, that they were not drunken, as they supposed; but cites to them this Scripture, whereby he would have them to understand, that this need not be so strange to them, which they then saw and heard in them, if they considered what was promised long ago in the Prophet Joel, That the Spirit should be abundantly poured out upon all flesh: and considering this, they need not wonder thus to see the Spirit now poured out upon a few men. But though the Apostle thus, to this end, there cites this Scripture, yet was it not then in the largeness of it fulfilled: For in those times, though some men, young and old, and some women, some of their sons and daughters did prophesie; yet were it very few, in comparison of those that did not: and therefore it could not be said, that the Spirit was then poured upon All flesh; but that time is to come, and is to be in that day we are speaking of, wherein indeed the Spirit shall be poured out upon all flesh in an abundant manner, and come no whit short of what this Scripture imports. So that, though for the time which hath been ever since the Apostles days, to this present time, it may be said of the Church, of the Saints of God, that they have [Page 241] lien among the pots, (that I may allude to that of the Psalmist, Psal. 78. 13.) in respect of that obscurity, and deformity, in which they have been, for want of that spiritual glory, which the abundant pourings out of the Spirit will put upon them: yet at this time (to use the Psalmists expression) they shall be as the wings of a dove, covered with silver, and her feathers with yellow gold: that soil, filthiness, corruption, and deformity that hath appeared in them, wherein, in many respects, they have seemed to be as worldlings are, covered over with earth, and sullyed with the blackness of corruption, as having lien among the pots, all this shall be done away, and as innocent doves, they shall mount up, and and shine in splendor, and purity; when more abundantly the Spirit shall be poured out upon them.
And this time it is that is spoken of, Isa. 52. 1, 2. Where the Lord is speaking thus to the Church. Awake, awake, put on thy strength, O Sion; put on thy beautiful garments, O Jerusalem the holy city: for henceforth there shall no more come into thee the uncircucised and the unclean: Shake thy self from the dust, arise, and sit down, O Jerusalem, and loose thy self from [Page 242] the bands of thy neck, O captive daughter of Sion. It's the presence of the Spirit in the fulness of it, that beautifies the Saints, and cloaths them with beautiful garments, and is their strength: and by it they arise, and mount up above the world, and shake themselves from the dust; and are losed from all their bonds, and are made free.
This time is also spoken of, Isa. 60. 1, 2. Where the Lord speaks thus to his Church: Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee: for behold, darkness shall cover the earth, and gross darkness the people; but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. And v. 19, 20. The sun shall be no more thy light by day, neither for brightness shall the moon give light to thee: but the Lord shall be unto thee an everlasting light, and thy God, thy glory. Thy sun shall no more go down, neither shall thy moon withdraw it self; for the Lord shall be thine everlasting light, and the days of thy mourning shall be ended. How glorious shall the Church be, when thus, the glory of the Lord shall be seen [Page 243] upon them in such fulness! It is true, there is in every true Saint, and hath been, in the darkest times of Popery, in the times of their greatest weakness, and darkness, some true glory: But how hath it been besmeared and eclipsed with their weaknesses, and corruptions that have appeared in them? But now the Spirit shall be poured so abundantly upon them, as they shall arise and shine. Now the Sun and Moon shall be no more their light; those means, and appointments wherein formerly they received light, and saw some brightness; they shall now be no lights comparatively: for being compared with those full pourings out of the Spirit, that they shall then have, and those immediate inlightnings they shall then receive from God, they shall be no lights, and be of no use unto them; because the Lord will be their everlasting light, and their God their glory. And it being so, their Sun shall no more go down, nor their Moon withdraw its self; and the days of their mourning shall be ended. They shall no more have a midnight of Popery overspreading them, nor no more be burthened and bowed down by corruptions, nor no more be afflicted by their enemies. Their mourning dark days are past away, and they shall live in joy, light, and glory for ever.
But thus having spoken in the general of the happy condition in which the Saints shall be, in regard of the fulness of the Spirit which shall be poured out upon them; I shall now proceed to the particular effects which the Spirit shall then work in them; as the Scripture declares, that the Saints in these days shall be filled with the Spirit.
- 1 By which they shall be filled with knowledge.
- 2 By which they shall be in an humble frame.
- 3 By which they shall be filled with love.
- 4 By which they shall be filled with a holy filial fear.
- 5 By which they shall be enabled to worship the Lord acceptably.
- 6 By which they shall be all united.
- 7 By which they shall be enabled to act justly and righteously.
- 8 By which they shall be put into a meek and sweet frame.
- 9 By which the weak shall be made strong.
- 10 By which they shall be enabled to speak a pure language.
- 11 By which their minds and affections shall be raised and made heavenly.
- 12 By which their wills shall be swallowed up in the will of God.
- [Page 245]13 By which they shall walk in the integrity and singleness of their hearts.
- 14 By which they shall be enabled to mortifie all corruptions.
- 15 By which they shall appear very glorious in the eyes of all.
- 16 By which they shall be enabled to make a holy use of all the creatures. And,
- 17 By which they shall abundantly be filled with divine joy.
I shall begin with the first; That the Saints having an abundant measure of the Spirit, shall then be filled with knowledg How Saints shall be fil'd with knowledge.. And this appears cleerly in that known place, Isa. 11. 9 For the earth shall be filled with the knowledge of the Lord, as the waters cover the sea. This whole chapter is a cleer Prophecie of this time, when there shall be new Heavens, and a new earth; and an universal rectitude shall appear in all the world: as appears in that chapter. Then shall knowledge abound in the world: the earth shall be filled with the knowledge of the Lord. It is not said, With humane knowledge; but that knowledge which is infinitely transcendent unto all humane knowledge, the knowledge of the Lord; yea, so full of divine light and knowledge shall they then be, as they [Page 246] shall have no cause to complain, that they have but little, and they want more; for if the Sea may be said to want waters, then may they complain; but they shall have no cause: for they shall be filled with the knowledge of the Lord, as the waters cover the Sea, in this day when Jesus Christ and his Saints shall gloriously reign on earth. And then in a most eminent manner shall that part of the new Covenant be made good, which saith they shall no more teach every man his neighbour, saying, Know the Lord; for they shall all know me, from the least of them, to the greatest of them, saith the Lord, Jer. 31. 34. Though it is true that in a sence this is now made good to the Saints; for the least of Saints hath a true knowledge of God, though but in a weak degree; but then most eminently shall this promise be made good.
Again, Isai. 54. 13. in which Chapter, the Lord makes many glorious promises of what he will do for his people, in this time wherein he will put more glory upon them, then ever he hath yet done. At the thirteenth verse it's said, And all thy children shall be taught of the Lord, and great shall be the peace of thy children. Thus with an abundant measure of divine knowledge, shall [Page 247] Saints be filled in that time.
But secondly, being thus filled with the Spirit, they shall be thereby made fully sensible of their own unworthiness, and so walk humbly That Saints shall be in an humble frame in those times. before the Lord. For when they shall consider in that time, what great and glorious things God hath done for them; how he hath magnified his grace to them, in giving of them full deliverance; and times of peace and joy, for all their times of sorrow; and doubling their joys for their sorrow, (as Isai. 61. 7.) so as they never underwent so many sorrows, but they shall partake of double joys; and that everlastingly: and when they shall consider that all this is from free love, and tender mercy to an unworthy people, it will put them into a very humble posture. And this is clear, Ezek. 16. 60, 61, &c. where the Lord having promised, that notwithstanding all the unworthinesses of his people which are there enumerated, yet he will do glorious things for them; but he tells them, that when he doth so for them, that then they shall be ashamed of their ways, and remember them, and be confounded, and never open their mouth any more, because of their shame, when he is pacified toward them. The consideration [Page 248] of the grace of God to such as were unworthy, shall so melt and humble their hearts before him, the Spirit being abundantly in them, as they shall never be lifted up in the pride of their hearts any more. The like we have, Ezek. 36. which is a Prophecie of this time; where, at vers. 27. God promises to pour out his Spirit upon them: and when he hath so done, at the 31 verse he says, That then they shall remember their evil ways, and doings that were not good, and loath themselves in their own sight, for their iniquities and their abominations. Though these be times in which Saints shall be advanced The higher the Saints are, the more humble. higher then ever they were; yet, being filled with the Spirit, they shall walk more humbly then ever, and be more little in their own eyes then ever. The truth is, none but such as are humble, shall be the Citizens of this New Jerusalem: and therefore, Mal. 4. 1. it is said, that when that day cometh, it shall burn as an oven; and all the proud shall be burnt up: no proud men must be left; it shall be onely such as walk humbly before the Lord, that shall live in this Kingdom.
But thirdly, The Spirit being thus abundantly poured out upon the Saints, they will be [Page 249] thereby filled How Saints shall then be filled with Love. with love, and that in a most eminent manner; so that, as David, being filled with the Spirit, says, I will love thee, O Lord my strength; so shall they also most truely and cordially say it, with wonderfullyraised and inflamed affections. For where much of the Spirit is, there must needs be much Love; for the Spirit of God is the spirit of Love it self. And because of the great love that Saints shall have to God, it's said, Psal. 149. 3. that the children of Sion shall be joyful in their King: he alone indeed shall be the joy of their hearts; in him and in nothing else, will they be satisfied: It is not their corn, and wine, and oyl; it is not all the outward enjoyments which they shall then abundantly have; but it is the Lord alone, that will be their greatest joy and pleasure: and therefore, Mal. 3. 1. it's said, The Lord, whom ye seek, shall suddenly come to his temple; even the Messenger of the covenant, in whom ye delight. There Jesus Christ is set forth as the object of the Saints love and delight. It's true, he is so now; but in that day, will most eminently be so. And it's evident it will be so: for, if we compare Rev. 19. 7, 8. with Rev. 21. 2, 3. we shall finde, that then [Page 250] the Saints are solemnly taken, to become the Bride, the Lamb's wife; which argues that ardent and entire affection shall then be in the Saints to Christ. But then, O what mutual exchanges of love will there be between Christ and his Saints! And therefore the Lord thus highly and wonderfully expresses himself, Zeph. 3. 16, 17. (which I can never read but with great admiration) In that day shall it be said, Fear thou not, Sion: for the Lord thy God in the midst of thee is mighty: he will save thee, he will rejoyce over thee with joy; he will rest in his love; he will joy over thee with singing. What high and marvellous expressions are these, that the most high and holy One should thus express his love to poor, empty, unworthy, nothing creatures! What, that he will rejoyce over them! Shall they be a joy to him! Nay more, that he will not onely love them, but rest in his love; as being that wherein he can acquiesce, rest, be satisfied: And what? be so well satisfied therein, as to joy over his Sion with singing. O wonderful! what can be more said! Who can sufficiently admire at the height, and depth, and breadth, and length of this love of God, which passeth knowledge! And how great must the love of Saints be, when they come [Page 251] more fully to apprehend this! For this love begets their love: His love to them, is the spring of their love to him.
But fourthly, Being filled with the Spirit, they shall be thereby What holy, sweet, & filial fear shall be in the Saints then. filled with a holy fear of the Lord: Not that any distracting disquieting fear shall be upon them, or any slavish fear; but a holy filial fear shall abide upon them; such a fear as will well become the sons and daughters of the Almighty; whereby they shall be the better fitted to serve and honour their God and Father. And of this the holy Ghost speaks, Isa. 60. 5. where speaking of these times, wherein God will do such glorious things for his people, he saith, Their heart shall fear, and be enlarged. It shall not be a fear that shall disturb the Saints, or make them walk heavily, or straiten them in their services; but an enlarging fear: Their heart shall fear, and be enlarged. Such a holy fear the Spirit always puts into the hearts of the Saints, to make them fit for the service of God. And therefore the Psalmist hath this expression, Psal. 2. Serve the Lord with fear, and rejoyce with trembling: implying, that such service, and such joy, is most acceptable, is sweetest, is best. And so again the Prophet [Page 252] Hosea speaking of this glorious time, Hos. 3. 5. says he, They shall fear the Lord, and his goodness, in the later days. It is not, that they shall fear the Lord and his wrath; that they shall fear the indignation of the Lord: no; they shall have no cause so to fear, his love shall be so visibly and gloriously manifested to them; but they shall fear the Lord, and his goodness: a holy reverential fear, under the sence of goodness, shall be in their hearts. And that such services as have most of this holy fear in them, are most spiritual, and most sweet, is well known to the experience of Saints. And that such a fear shall be in the hearts of Saints in that time we are speaking of, is also exprest, Jer. 33. 9. And they shall fear and tremble, for all the goodness and for all the prosperity that I procure unto them. The manifestation of goodness and love shall beget in them in whose heart the Spirit is, a holy fear and trembling before the Lord.
But fifthly, Being thus filled with the Spirit, they shall be enabled to worship the Lord acceptably How Saints shall then purely worship God. and purely. The worship of God shall then be totally freed from mens inventions; and they shall then worship God according to his own will: For, what his will [Page 253] about his Worship and service shall then be, shall be clearly known among his people, and be visible to all that truely desire to worship him; as appears, Isa. 2. 2, 3. and Mic. 4. 1, 2. It shall come to pass in the last days, that the mountain of the Lords house shall be established in the top of the mountains; and all nations shall flow unto it: And many people shall go, and say, Come ye, and let us go up unto the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths. For out of Sion shall go forth the law, and the word of the Lord from Jerusalem. Here it is evident, that he will then clearly discover his will about his Worship to his people; and that his people shall purely worship him. A parallel place to this, we have, Zech. 8. 20, 21, 22. And there shall come people, and the inhabitants of many cities: and the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the Lord, and to seek the Lord of hosts: I will go also. Yea, many people, and strong nations, shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord. What is meant by Jerusalem here spoken of? Whether it may be mystically or literally taken, [Page 254] I will not here dispute: but whether it be taken mystically, or literally; this is cleer, that in this time, the multitudes of the Saints of God in all Nations, shall cleerly know the minde of God about his worship, and by the Spirit shall be enabled purely to perform it.
But here some may question, what Ordinances shall be used at that time? And how shall Saints then worship God?
To which in answer, I say, That what Ordinances there shall then be used, is hard to be determined; in regard the Scripture speaks not directly, and particularly, what the Ordinances are, that shall then be used: but as the practice of some of them is to be referred for those times onely, so likewise is the cleer knowledge of them; not to be had till those times.
And for my part, I shall not dare, not presume to speak any thing about the Ordinances, or manner in Worship, that shall be in these times, but what the Scripture cleerly holdeth forth; which is doubtless sufficient for us to know.
And first, to speak of what shall not then be practised. I finde it implyed by Paul, 1 Cor. [Page 255] 11. 26. That the Ordinance of the Supper shall then cease. that the Ordinance of breaking bread shall not be then practised: for he says there, that in that Ordinance, they do shew forth the Lords death till he come; implying, that when he cometh, and is present with his people, it shall not be then practised; they shall not need to do that in remembrance of him, as now they are commanded to do.
But whether any other Ordinance shall cease, or not, the Scripture is silent. And the Scripture being silent, who dares say that any other shall cease? Though on the other hand, there be no ground to say, that such or such an Ordinance shall continue; if the Scripture say it not.
But secondly, This the Scripture cleerly speaks, that that part of the worship of God which consisteth in How God shall then be worshipped in prayer and praises. Prayer and Praise, shall continue. So that it concerns all to beware how they say that it shall cease: for that these shall continue, is cleer, in the forementioned place, Zech. 8. 20, 21. Where it is said, that many people shall go to seek the Lord of hosts, and to pray before the Lord. And Isa. 12. 1. 45. In that day thou shalt say, O Lord, I will praise thee: and ye shall say, Praise the Lord, call upon his name, declare [Page 256] his doings among the people; make mention that his Name is exalted. Sing unto the Lord; for he hath done excellent things; this is known in all the earth. Cry out, and shout, thou inhabitant of Sion; for great is the holy One of Israel in the midst of thee. And Isa. 65. 24. In that day it shall be, that before they call, I will answer; and while they are yet speaking I will hear. And Jer. 33. 11. In that day there shall be heard the voyce of them that rejoyce, and say, Praise the Lord of hosts; for the Lord is good, for his mercy endureth for ever: and of them that shall bring the Sacrifice of praise into the house of the Lord. Thus is it cleer, in these Scriptures, that this part of the worship of God, which consisteth in Prayer, and praise, shall then continue.
But thirdly, There are some things about the worship of God that shall be in these times, which the Scripture speaks of, but not cleerly; as that there shall be an observation of That there shall then be an observation of new Moons and Sabbaths, and a keeping a feast of tabernacles, wherein God shall be worshipped. new Moons, and of Sabbaths, wherein God shall be worshipped; and a keeping of a feast of tabernacles; As Isa. 66. 23. And it shall come to pass, that from one [Page 257] new moon to another, and from one Sabbathto another. shall all flesh come to worship before me, saith the Lord. And Zech. 14. 16. And it shall come to pass, that every one that is left, of all the nations which came against Jerusalem, shall even go up, from yeer to yeer, to worship the King, the Lord of hosts; and to keep the feast of tabernacles. Here it is expresly said, that from one new Moon to another, and from one Sabbath to another, all flesh shall come to worship before the Lord. But what Sabbaths these shall be, and what worship shall be performed on these Sabbaths, the Scripture speaks not cleerly of. And here it's said, that there shall be an yeerly keeping of the Feast of Tabernacles, wherein they shall worship the King, the Lord of hosts; but what feast of Tabernacles this shal be, and for what particular end it shall be observed, is doubtful. We know that under the Law, the Feast of Tabernacles was kept at the ingathering of all the fruits of the fields; wherein they were all to rejoyce before the Lord. But this rejoycing Feast, that shall then be kept, may be for higher things then these: but positively to say this, or that, we may not; for the Scripture is therein silent.
But fourthly, The Scripture cleerly declares, That in that time, they shall have the Lord himself to be to them That Saints shall then have no need of a Temple, no need to be taught by others; the Lord shall be in stead of a Temple to them. in stead of a Temple: As Revel. 21. 22. And I saw no Temple in the new Jerusalem; for the Lord God Almighty, and the Lamb, are the Temple of it. The Temple in this place, is to be understood as the place where they were wont to resort for knowledge: for in the Temple was the Ark of the Testament; there the Will of God, and the Laws of God, were to be understood. And therefore David, Psal. 73. 16, 17. professes his ignorance, until he went into the Sanctuary, and there received knowledge. But in this time, there shall be no need of a Temple for this: For the Lord God Almighty, and the Lamb, are the Temple of it. And it follows, vers. 23. And the city had no need of the sun, neither of the moon to shine in it; for the glory of God did lighten it, and the Lamb is the light thereof. They shall then have no need of those men, that shine as the Sun and Moon to the Church, to inlighten others: no, but then, as I have said, They shall be all immediately taught of God; and they [Page 259] shall not need to teach one another, saying, Know the Lord; but the glory of the Lord, and the Lamb, shall lighten them.
And thus, as far as I have been enabled, and the Scripture giving clear testimony, have I answered that Question, What Ordinances shall be used at that time, and how shall Saints then worship God? I proceed.
Sixthly, The Saints being filled with the Spirit, they shall then be enabled to worship the Lord with one The Saints shall then all worship the Lord in one way. minde, and one heart, and in one way. It shall not be then, as now in these dark times it is, wherein one is of this minde, and another of that minde, and a third of a third minde, about several parts of the Ordinances of God: and these divisions in Opinion rest not there onely, but make divisions in Affection also. But then it shall not be so; and therefore we finde mention made but of one street in the New Jerusalem, Rev. 22. 2. implying, that they shall all walk in one way. And Zeph. 3. 9. the Lord says, that he will turn unto the people a pure language, that they may all call upon the Name of the Lord, and serve him with one shoulder. And this [Page 260] appears also in that fore-mentioned place, Zech. 8. 20, 21. where it is said, that the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the Lord, and to seek the Lord of hosts: I will go also. Yea, many people, and strong nations, shall come to seek the Lord of hosts. Where it is clear, that all people in all Cities and Nations, shall be of one minde in the Worship of God. And Jer. 32. 39. the Lord there says, that in that time he will give his people one heart and one way.
And seventhly, The Saints being thus in that time abundantly filled with the Spirit, all Justice and righteousness shall flourish in those days. just and righteous things shall be done by them. And this is clear, Isai. 60. 18. Violence shall no more be heard within thy land, nor wasting nor destruction within thy borders. Though there hath been violence in the Land formerly yet then there shall be no more; but (vers. 21.) Thy people shall be all righteous, they shall inherit the land for ever; the branch of my planting, that I may be glorified. And so full of the spirit of judgement and righteousness shall the Saints then be, as it is said, Isai. 32. 16. that judgement shall dwell in the wilderness, and righteousness [Page 261] remain in the fruitful field. In the verse before, it is said, that the Spirit shall be so poured out, as that those that had been as a barren wilderness, should now become as a fruitful field: and in this verse it is said, that in all (whether they were such as had been a wilderness, or such as had been a fruitful field) judgement and righteousness should dwell.
And to this same purpose is that, Isai. 1. 26, 27. Afterward thou shalt be called the citie of righteousness, the faithful citie. The like is said of it. Jer. 31. 23. They shall use this speech of thee, The Lord bless thee, O habitation of justice, and mountain of holiness. How full are these expressions, shewing how glorious for holiness this new world shall be! And for this cause it is, that when these new heavens and new earth are promised, they are distinguished from the old, or former heavens and earth, by this character: WHEREIN DWELLETH RIGHTEOƲSNESS. Thus the Saints in these times shall be so full of righteousness and judgement, as they shall receive their very denomination from it. And as it is said of the Lord God Almighty, that his Name is holy; so is it said of them, They shall be called The city of righteousness, the faithful [Page 262] city, the habitation of justice, the mountain of holiness: so gloriously shall they then shine in righteousness and justice.
Eighthly, By this abundant pouring out of the Spirit upon the Saints in that time, they shall be put into a very The meekness of the Saints in those days. meek and sweet frame of spirit. In Psal. 149. (which is a place I have already cited, shewing that it is a Prophesie of these times) at vers. 4. it is said, that the Lord will beautifie the meek with salvation: whereby it is clear, that they shall be meek spirits that shall then be beautified with salvation, that shall be members of that kingdom. And indeed, it must needs be so, for their Saviour is so: they do learn, and shall learn of him, to be meek and sweet, and lowly in in their hearts and carriages: but not so, but as that this meekness shall be consistent with courage, stoutness, and valour also, when God calls them to exercise it: And therefore as our Saviour is a Lamb, and a Lion; so they shall be as meek as How a Lamblike and a Lionlike nature may be consistent. Lambs, and yet as bold as Lions; and not fear to do the work about which they are set, as appears, vers. 6. 7. where it is said, They shall have the high praises of God in their mouthes, and a two-edged sword [Page 263] in their hands, to execute vengeance upon the heathen, and punishments upon the people; to binde their kings with chains, and their nobles with fetters of iron. Thus meek and sweet in spirit shall the Saints be; and withal, full of life and courage. Again, that the Saints shall be full of meekness at that time; appears by that speech of our blessed Saviour, Matth. 5. 5. Blessed are the meek; for they shall inherit the earth. Now the Saints could never be said so fully to have this promise made good to them, as they shall in that time: for many of the Saints, in a sence, never inherited the earth: And as their Saviour spake of himself, in the days of his humiliation; so may it be said of them, in these days of their humiliation, That they have not (many of them) where to lay their heads: And, for the most part, wicked men have possest the earth; but many of them never had any inheritance in it. And I am perswaded that our Saviour had this time in his eye, when he said, Blessed are the meek; for they shall inherit the earth. So that though yet this promise was never fully made good, yet there is a time coming, wherein it shall be clearly and fully made good. And of this time also speaks David, when he says, Psal. 37. 11. But the meek shall inherit the [Page 264] earth, & shal delight themselvs in the abundance of peace. He had said, in the two former verses, that evil doers should be cut off; and that, though the wicked did flourish for a while, yet it was but for their time; and after that, they should be no more: And in vers. 13. that though the wicked plot against the just, yet the Lord shall laugh at him: for he seeth that his day is coming. In all which, he speaks of a time, and a day, when the wicked shall be wholly cut off; but, saith he, the meek shall inherit the earth, and shall delight themselves in the abundance of peace. And vers. 18. The Lord knoweth the days of the upright, and their inheritance shall be for ever. So that it's clear, that those that shall inherit the earth at that time, and be delighted in the abundance of peace, shall be of meek and sweet spirits.
And again, ninthly, When the Spirit shall be thus abundantly poured out upon the Saints in these times, there shall be then no such complaining among Saints, as there hath been formerly; and yet is, That Oh▪ they are weak Saints shall then have no cause to complain of weaknesses., and they are ignorant, and they are foolish, and they are dull, and slowe, and lame in duties; and many times they are [Page 265] dumb, or at least stammerers, when they come to pray, or prophesie: but the Spirit then shall be so abundantly poured out upon them, as it shall remove all these impediments from them; as appears, Isai. 35. 1. The wilderness and the solitary place shall be glad, and the desart shall rejoyce, and blossom as a rose. This is spoken of the pouring out of the Spirit upon those that were as a barren wilderness, which shall make them thus to blossom as a rose. Well: but what follows? Vers. 5. Then the eyes of the blinde shall be opened, and the ears of the deaf shall be unstopped: then shall the lame man leap as an hart, and the tongue of the dumb shall sing. Here then we see that all these complaints shall be removed. They that complained of ignorance, their complaint shall be removed: the eyes of the blinde shall see. They that complained of deadness and dulness, their complaint shall be removed: the ears of the deaf shall be unstopped. They that complained of weakness and lameness in duties, their complaint shall be removed: then shall the lame man leap as an hart. A hart is a swift creature: they shall have more then ordinary abilities, and strength, and activity, which before were lame and weak: The lame man shall leap as an hart. And [Page 266] answerable to this, is that passage Isa. 32. 3, 4. And the eys of them that see, shal not be dim; and the ears of them that hear, shall hearken. The heart also of the rash, shall understand knowledge; and the tongue of the stammerers shall be ready to speak plainly. Thus all these weaknesses and infirmities shall be removed, and Saints shall be compleatly furnished with abilities, whereby they shall be enabled to serve and worship the Lord; and they shall no more do it stammeringly, and brokenly, as formerly they did. And this is to be done, as appears, vers. 1. at that time, when a King shall reign in righteousness, and Princes shall rule in judgement: When the Lord Jesus Christ, shall be King, and of his Saints, he shall make Ps. 45. 16. Princes in all the earth. Then, then it is, that all these infirmities shall be removed from all his people. This likewise is that which is spoken of, Zech. 12. 8. In that day he that is feeble among the Saints; shall be as David; and the house of David, as God; as the Angel of the Lord before them. Such strength and power will he put upon all his people.
Tenthly, When the Spirit shall be thus abundantly poured out upon his people, they [Page 267] shall all speak They shall speak a pure language. a pure language a spiritual language; having a holy, heavenly stile. For as in their actions, and doings, there will be a glorious reformation; so also in their words: and therefore, Zeph. 3. 9. the Lord saith, That in that great day, when all the earth shall be devoured with the fire of his jealousie; that then, He will turn to the people a pure language, or a pure lip (as the word is) which implyeth pure speech. There shall be no foolish, defiled speech coming from them. No, they shall have a pure lip, and call upon the Lord; and this pure language, or this pure lip, is that which is called, The language of Canaan, Isa. 19. 18. Where it is said, That the Egyptians being converted unto the Lord, they that are in the Land of Egypt, shall also speak the language of Canaan, or the lip of Canaan: or with this pure lip, or this pure speech, which the Lord shall give to his people.
And that by a pure lip, is meant a pure speech, is cleer, Prov. 22. 11. Where Solomon hath this expression: He that loveth pureness of heart, for the grace of his lips the king shall be his friend. Implying, that from a pure heart proceedeth gracious language; such a man hath grace in his lips, a pure lip. Thus [Page 268] in an eminent manner, shall Saints then have grace in their lip, have a pure language, when the Spirit shall be so gloriously poured out upon them.
Eleventhly, When the Spirit shall be thus abundantly poured out upon the Saints, their mindes, and affections shall be raised, and put into a The Saints shall be in a rais'd, high and heavenly frame. heavenly posture. It will be much below them, to have their mindes set upon vanitie: and though it be certain, that they shall injoy all outward injoyments to the full, yet they shall not manifest that vanity in the use of them, as now appears in most people; as to observe the fickle, nice phantastical, and foolish customs, or fashions of the time; in their cloathing, househould furniture, and deportments towards each other; wherein much vanity and foolery ofttimes appears. No, these things will be far below them It will be fabelow the Saints to minde vain fashions and fooleries., to have such unsetledness, and such vanity, in these respects appearing in them. But they being filled with the Spirit, will manifest more gravity, sobriety, and composedness of Spirit; and will not minde such vanity.
Not that the wearing rich apparel, or having rich furniture, and utensiis in the house, is a sin, or unbecoming a Christian; for riches they shall then plentifully injoy: But deforming apparel, and the fickleness of the minde and fancie about these things, is I fear the sin of (I am sure it is very unbecoming to) Saints. For Saints to be thus light, and vain, and every day to be minding the new fashion, and altering their apparel several times before it is worn out; How uncomely is it! And how unsuitable to their high calling! as if they had not things of a higher nature to minde!
Not that in speaking thus, I do commend those that keep themselves in such fashions as wherein they appear ridiculous to all others, being altogether out of use; nor do I say, that it is an evil to come into a fashion after it hath been some time used, if it be sober. No, I say not so; for I know no Scripture that so says.
But I say, that it becometh Saints to be more composed then others, and not to be so forward as others, in minding such vanities; and not to put themselves into immodest habits; but to do what in them lies, to restrain the exorbitances of the times in such things. And this I say, That they do discover that they [Page 270] have very little of the Spirit, that are not able to deny themselves, not sometimes, in very fooleries in this kinde. Not but that rich apparel may be worn, and comely ornaments may be used. Holy women Gen. 24. 22, 30, 47. have been and may be adorned with Bracelets, and Rings, and Jewels: But fooleries, and immodest apparel, &c. must be avoided; and when the Spirit is more abundantly poured out, it will be so; And they will be very regardless of these vanities; and be more grave, composed, and discreet in their carriages. For then, in all their clothing, furniture, and necessary utensils, shall appear, not vanity, but Holiness to the Lord. They shall be so clothed, and have such furniture, as shall manifest, that they are not a vain people, but a holy people: As appears, Zech. 14. 20, 21. For they shall make an holy use of all the blessings which God shall multiply upon them: They shall no more abuse them, but they shall be sanctified to their uses, so as all shall have this inscription upon them, (in respect of their holy use of them) HOLINESS UNTO THE LORD. Thus Saints shall not minde vanity in these times; But shall have their Spirits raised, and lifted up, into an heavenly and holy frame.
Again, twelfthly, Another effect of this more abundant pouring out of the Spirit upon the Saints, will be this, that they shall be more fully centred in the will of God; and it shall be their resting place: his How Saints shall will the will of God. Will will be their Will, and be the satisfaction of their spirits. This the Spirit always works in the hearts of the Saints, where he comes: and the more of the Spirit a Saint hath, the more of this appears in him. But in those times we are speaking of, when the Spirit shall be thus gloriously seen upon the Saints; then, in a most eminent and full manner, shall this appear in them: all the will of God shall be sweet unto them. And this is intimated, in that excellent pattern of Prayer which our Lord and Saviour hath communicated unto his people, in these words, Thy kingdom come, thy will be done on earth as it is in heaven: Where our Lord would have us to pray for the coming of this his Kingdom, and for the doing of his will on earth, as it is done in heaven: which will be, when that his Kingdom cometh. For though now many know their Lords will, and do it not; yet it shall not be so then; but, knowing his will, they shall do it, and delight in the doing of it: for his will is their will; and theirs it is, because it his: so that they shall [Page 273] all pray, and say, Thy will be done; and shall have strength to do it. His will shall be done in earth, as it is in heaven, in that day.
Again, in the thirteenth place, The Saints, in this time, being filled with the Spirit, shall Saints shall then walk in the integri [...]y and singleness of heart. all walk in the uprightness of their hearts. Integrity and singleness of heart shall appear in them; and hypocrisie, and doublemindedness, shall be loathsome to them, and be utterly contrary to their natures. They are children that will not lye: and none but such, shall be inheritors of this kingdom; as appears, Psal. 24. 4. where the Psalmist says, that none shall enter into this holy hill, but he that hath clean hands, and a pure heart; who hath not lift up his soul unto vanity, nor sworn deceitfully. And so also Psal. 15. 2. the Psalmist again saith, that he that walketh uprightly, and worketh righteousnesses, and speaketh the truth in his heart, shall dwell in it. So that such, and none but such, shall possess this Kingdom. And Psal. 37. 18. this is again confirmed: The Lord knoweth (saith the Psalmist) the days of the upright, and their inheritance shall be for ever: they shall possess this inheritance. And of the upright ones is it said, Isai. 33. 15. that they [Page 273] shall dwell on high, and shall see the King in his beauty. This is their Character: They that walk in righteousnesses and speak uprightnesses, v. 15.
And in the fourteenth place, The Spirit being thus abundantly poured out upon the Saints, they shall thereby be enabled to mortifie all corruption, so that it shall not at Corruption shall not at all break out in the Saints then all break out in them: for though it be true, that all that is born of the flesh, is flesh; and those that are in the state of mortality, shall carry flesh about them: yet they being all new born, shall be then so filled with the Spirit, as that they shall mortifie all the deeds of the body; and the Spirit alone shall live, and act, and sway, and bear rule in them; and they being born of God, shall not sin, but shall hate every false way, and not suffer the least evil motion to take place: for indeed, it is not possible it should, they being so full of the Spirit: for Saints do experiment this now, that when the Spirit, in the power, and life, and glory of it, doth abide in them, (as some tastes of it some Saints sometimes have) O then, not the least evil motion will take place in their hearts; there is an utter antipathy in their spirits, at that time, to every thing that is not pure: But when this [Page 274] is withdrawn, then they are often foiled with temptations, and vanity hath too much place with them, until a fresh supply of the Spirit come and mortifie it. But when the Spirit shall be so abundantly poured out upon the Saints as the Scripture declares, What a wide difference will there be, between their condition now, and their estates then! Then shall they always walk up and down in the strength and power of the Spirit, and never want its presence; and then it shall be their continual delight, to walk in the paths of holiness; and nothing will be more irksome and more loathsome to them, then any sin, or sinful thought. And though by the first Adam sin came into the world, so that all are born sinners; yet being new born, the second Adam shall save them from all sin; and that not onely from the guilt of sin, but sprinkle clean water upon them, (pour out the waters of the holy Spirit upon them) and they shall be clean from all the filth of sin, in a more eminent and glorious manner then ever they have been: so that corruption shall not then break out, and uncleanness shall not then appear in them; and this appears, Isa. 62. 12. And they shall say to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with [Page 275] him, and his reward before him: and they shall call them, THE HOLY PEOPLE, the redeemed of the Lord: and thou shalt be called, Sought out, a citie not forsaken. And Joel 3. 21. For I will [...]eanse their blood that I have not cleansed: for the Lord dwelleth in Zion. And Isai. 1. 25. And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin. And in Isa. 60. 21. and Jer. 21. 23. places already mentioned.
Again, in the fifteenth place, the Spirit being thus abundantly poured out upon them, it shall make them appear very Great spiritual glory will then appear in Saints. glorious in the eyes of all: for herein will their greatest glory then consist; this is that which will make Sion the praise of the whole earth, That she shall be thus gloriously adorned with the Spirit, which is that glorious apparel which maketh the Kings daughter all glorious within, as well as without; Psal. 45. 13. The Kings daughter is all glorious within; her clothing is of wrought gold. And therefore it is, that, Rev. 21. this New Jerusalem is thus described: The building of the wall of this beloved City, (which, vers. 2. is said to be prepared as a Bride adorned for her husband:) I say, the [Page 276] building of the wall of this City is said to be of Jasper, and the City is said to be of pure gold; like unto clear Glass; and the foundation of the wall of the City, to be garnished with all manner of precious stones: the first Jasper, the second Saphir, the third a Chalcedony, the fourth an Emerauld, the fifth Sardonix, the sixth Sardius, the seventh Chrysolite, the eighth Beryl, the ninth a Topaz, the tenth a Chrysoprasus the eleventh a Jacinct, the twelfth an Amethyst. And the twelve gates are said to be twelve Pearls; every several gate of one Pearl: and the street of the City to be of pure Gold, as it were transparent Glass. All which serves to set out that lustre and glory which shall appear in the Saints, the beloved City of God, by reason of that abundant measure of the Spirit which they shall enjoy in that day. And expressions to the same purpose we have, Isa. 54. 11, 12. O thou afflicted, and tossed with tempest, and not comforted; behold, I will lay thy stones with fair colours, and lay thy foundations with Saphirs; and I will make thy windows of Agates and thy gates of Carbuncles, and all thy borders of pleasant stones. The Saints of God, which for a long time have been afflicted, and tossed with tempest, and not comforted, both by reason of [Page 277] enemies from without, and corruptions from within, so that no beauty nor comeliness hath appeared in them, shall then be so freed both from outward afflictions, and (by the plentiful enjoyment of the Spirit) from inward corruptions, as they shall appear very glorious, all fair, and richly garnished, and adorned with the choicest spiritual jewels. And therefore, not without cause doth David say ( Psal. 87. 3.) Glorious things are spoken of thee, O city of God.
Again, in the sixteenth place, The Spirit being thus abundantly enjoyed by the Saints in these times, they shall thereby be enabled to make a holy use of all the creatures which Saints shall not sin at all in the use of the creatures. they shall then enjoy. And that which was said of those holy men of old, shall be then truly said of them; they shall visit their Job. tabernacles, and not sin; and they shall walk within Psal. 101. 2. their house with a perfect heart. They shall indeed build houses, and inhabit them; and plant vineyards, and eat the fruit of them; but they shall not defile their houses by sinning in them, nor shall they sin in using the creatures which they shall enjoy: their corn, and wine, and oyl, and flocks, and herds, and fruits of [Page 278] the trees, and of the field, which they shall enjoy, shall in no sort be abused by them: for the Spirit shall guide them to use all the creatures in a holy manner, enabling of them to receive them with prayer and thanksgiving; as Joel 2. 26. And ye shall eat in plenty, and be satisfied, and praise the Name of the Lord your God. And Isa. 62. 8, 9. Surely I will no more give thy corn to be meat for thine enemies, and the sons of the stranger shall not drink thy wine for the which thou hast laboured: but they that have gathered, shall eat it, and praise the Lord; and they that have brought it together, shall drink it in the courts of my holiness. And as they shall thus praise the Lord for all his mercies; so doubtless shall they pray unto him for a holy use of them, though the Scripture do not particularly speak of it: for at this time though they shall be assured of all mercies, of all sorts; yet shall it be no A full assurance of having mercies, is no hinderance to a real Saints praying for mercy. hinderance to their praying for them, as to make them argue thus: Why I am sure I shall have these and these mercies, whether I pray for them or not; and therefore what need have I to pray for them? No; but as now those that have most true and real assurance [Page 279] of mercies, are most in prayer, as the Lord Jesus himself was, and as Paul was; so shall it be in these times, when the spirit of grace and supplication shall be most a bundantly poured out, so that all creatures shall be sanctified to them, being received with prayer and thanksgiving. They shall eat and be satisfied, and praise the Lord.
And in the seventeenth place, The Spirit being then thus abundantly showred down upon the Saints, it shall fill them with holy Saints shall be filled with joy, joy without any mixtures of sorrow at all. joy and gladness of heart: for it is the very nature of the Spirit, to be a Comforter; and therefore where much of the Spirit is, there must needs be much joy; and so indeed there shall be: and therefore it is said, Isai. 65. 18, 19. Be ye glad and rejoyce for ever in that which I create: for behold I create Jerusalem a rejoycing, and her people a joy. And I will rejoyce in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying. It's true, that to compleat this joy, they shall have many external or outward mercies: but the pouring out of the Spirit is the main ingredient of their joy; and without it, their joy in all [Page 280] other enjoyments, could be no joy, no true joy. The voice of weeping, nor the voice of crying, shall be no more heard among them: and it is true, that in respect of outwards also, there shall be no cause for weeping or crying: they shall not then lose their dear relations, and other outward enjoyments, to their grief, (as I shall shew by and by) but shall comfortably enjoy them. But the top-flower, the crown of all their joys, shall be spiritual, even those spiritual enjoyments which they shall then be made partakers of. And in that respect chiefly it is said, Isai. 35. 10. That the ransomed of the Lord shall return, and come to Zion with songs, and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away. And therefore also is it said, that God shall wipe away all tears from their eyes, Rev. 7. 17. They shall be no more afflicted, and tossed with tempest, and not comforted, as they have been, for want of spiritual enjoyments: no; but they shall have such full supplies of the Spirit, in all cases, and upon all occasions, as they shall not have cause to bewail, and mourn, and sigh, for the want of it: No; but the Spirit shall be as bread to strengthen them; and they shall walk in the strength thereof: and as new wine, to [Page 281] refresh, and make them cheerful. Zech. 9. 17 For how great is his goodness and how great his beauty? Corn shall make the young men cheerful, and new wine the maids. Thus with holy joy and gladness, shall the hearts of Saints be then filled. And everlasting joy shall be upon their heads.
And thus have I as briefly as I could, declared what the spiritual and internal priviledges are, which the Saints shall be made partakers of, in this new Jerusalem.
But now here by the way, let me adde this word. That though I have all along spoken of those spiritual priviledges, and perfections, as prerogatives that shall be gloriously conferred upon Saints, in those thousand yeers that I have spoken of: yet let Saints know this also, That though the heights of these spiritual glories are reserved for that time; yet as the time is already come, wherein Jesus Christ is beginning to take his kingdom; and in a sense it may be already said, That the kingdoms of this world are become the kingdoms of our Lord, and of his Christ: so the time is already come, wherein these spiritual promises are to be made good: at least these are the beginnings of that time.
And we see Those that are spiritual do see it, and their souls rejoyce in it: They see it in Saints of all ages, and Sexes, and degrees. it very evidently; for upon the Saints in general, the Spirit is already more abundantly poured out then it hath been.
And this we may expect and duely look for, That as Jesus Christ rises higher and higher, in his other dispensations, in subduing his enemies in this Nation, and the Kingdoms abroad;
So he will rise higher and higher, in his spiritual dispensations; he will more and more pour out his Spirit upon his people.
And as the Spirit of Prayer upon some, and the Spirit both of Prayer and Prophecy upon others, and all the effects of the Spirit, as knowledge, humility, love, &c. is already poured out upon Saints, learned and unlearned, male and female, old and young, very richly, in comparison of what it was twenty yeers since:
So before twenty, or ten, or five yeers more pass, we shall undoubtedly They shall see it especially that look for it, that long and wait for it. see much more of this spiritual glory upon the Saints then now there is.
We shall see I more knowledge [Page 283] among the Saints, and will be generally 2 in a more humble frame of Spirit, laying themselves low before We have now great cause to rejoyce, [...]o see so much of this frame as we do already see among the Saints. God. And 3 they shall have more inflam'd affections to God, because of all his goodness to them. And 4 they shall have upon their hearts a more holy son-like fear of God. And 5 they shall worship him more purely, more according to his will. And 6 there shall be among all Saints a more firm union. And 7 they shall be enabled to act more justly and righteously. And 8 they shall be more meek. And 9 those that are weak among them shall be more strong. And 10 their language shall be more pure. And 11 their minde shall be more high and noble; I mean more heavenly, less minding earthly vanities. And 12 they shall be more fully swallowed up in the will of God. And 13 singleness of heart more evidently appear in them. And 14 corruptions of any kinde shall less appear. And 15 their spiritual glory shall shine forth more fully. And 16 they shall more purely use all outward injoyments, all creature-comforts. And finally, they shall be filled with greater joy in God and more fully be joyful in their King; his high [Page 284] praises being in their mouths, and a twoedged sword in their hand, to take vengeance upon the heathen, &c.
I say, these things we shall see more perspicuously and more emmently in Saints five yeers hence then now; but ten yeers hence much more then then; and twenty yeers hence far exceeding that.
For these are not ordinary times, not such times as have been during the forty two months, wherein the Church was appointed to be in a low condition; but these are the Saints rising times, wherein they shall rise higher and higher.
Therefore all ye that are Saints, look for these things; *Let all Saints both men and women, and sons and daughters, servants and handmaids expect these things. expect them, and labour after them: for this is the time wherein ye shall (indeed) Hos. 6. 3. know if ye follow on to know the Lord.
And therefore now let nothing satisfie you, but this. For it is not those of ye (you well know) that have most outwards, but those that have most of this spiritual glory, that shall be most happy, and most in esteem with Jesus Christ and his Saints; and such shall [Page 285] not want outwards, as appears in what follows.
Of the Outward and external priviledges that Saints shall then injoy.
I come now to declare also what the external priviledges of the Saints shall then be. But first I shall premise these three things.
First, That though the external priviledges of the Saints shall then be very many, and very great; that yet these outward priviledges are no way to be compared with those spiritual priviledges I have already spoken of: Neither can the heart of a true Saint suffer any comparison to be made between them.
And secondly, That though these outward enjoyments are favours and blessings, which may be lawfully desired; yet are they not desired by Saints, in comparison of that desire they have to injoy those spiritual priviledges already spoken of; which they would think themselves happy if they might but now injoy, though they had not those outward things any more then they have had in their lowest condition.
And thirdly, That to the people who are in this frame, (and to none but such) whose hearts are thus spiritual, and who so little regard these things in comparison of spiritual; even to such, will God in these times we are speaking of; abundantly give, not onely these spiritual injoyments and priviledges; but all other things shall be added unto them: that so their joy may be compleat, and nothing may interrupt it.
And now I come to declare how comfortably, and (if I may so say) how happily the Saints shall live in this new world, in respect of outwards. Concerning which, hear how the Lord expresses himself, Isa. 60. 15. For I will make thee an eternal excellency, the joy of many generations. It is a short, but a full word: for speaking of the external glory that he will confer upon his Church, he says, that his Sion shall have as much outward glory, as ever any people had: nay, he says not onely so; but that they that excel others: he will make them an external excellency. The outward glory that was conferred upon Solomon, the type of our King of peace, was very great; but this shall excel it, and excel all kingdoms that ever were before it; for outward things, [Page 287] as well as spiritual. It shall be an ex [...]rnal excellency, and it shall be the joy of many generations: such outward glory, and such excellency above all others, shall be conferred upon it, as shall be the joy, as shall glad the hearts of all that live in those generations, or that shall be brought forth in those times, while these thousand yeers shall last. And what the outward glories of it shall be, is in part exprest in the following words: For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron. These are the things wherein the external glory of a land consists: and he says withal, that they shall suck the milk of the Gentiles, and suck the breasts of Kings. Which imports that the treasures, and outward glory of the Nations, and of the Kings, and great men of the world, shall be all drain'd together, and brought in to them; they shall suck the sweetness of them, and shall injoy them all. And thus will the Lord make his Sion an eternal excellency in outward respects, as well as in inward or spiritual respects.
But now more fully to declare what this external glory of this new world shall be; thus:-
There shall be no outward thing wanting to the Saints, that may make their life outwardly comfortable: for what is it that can be desired, or that heart can think of, that ever at any time maketh the lives of people comfortable, but the Lord hath promised that his people shall enjoy it, in these times?
And first, Saints shall then have that outward blessing of long life, and a comfortable enjoyment of all their relations, until they come to a good old age. Doth the enjoyment of neer relations, without losing of them, make the life comfortable? Are children outward blessings, in which men take much outward content and delight? And is it a very desirable thing to have our children the Lords children, to be the blessed of the Lord? And is it a bitter thing to lose an onely son, a sad thing to lose children and neer relations, and is the contrary a desirable mercy? And is long life a blessing, and an outward favour lawful to be desired? According to that, Psa. 91. 16. With long life will I satisfie him, and shew him my salvation.
Why, all these things hath the Lord promised to his people in these days, when these new Heavens and new Earth shall be, as we finde in these Scriptures. Isai. 65. 17, 18, &c. [Page 289] Behold, I create new heavens & a new earth: and then what follows? I will rejoyce in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying. But if they should lose their children, & lose their relations, before they come to a ful age, there would be mourning and weeping: for these things usually prove sad afflictions to the best Saints; even to Jacobs and Davids. But they shall not lose these then: for, vers. 20. it is said, There shall be no more thence an infant of days nor an old man that hath not filled his days: for the childe shall die an hundred yeers old. So that this is clear, No infant of days shall die; none shall die while they are young; all shall come to a good old age. They shall not be afflicted for the loss of their children; for they shall live till they be an hundred yeers old; and not an old man shall die that hath not filled his days. Again Zech. 8. 3, 4, &c. Thus saith the Lord, I am returned to Sion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called, A city of truth, and the mountain of the Lord of hosts, the holy mountain, wherein the Lord will dwell. And what follows? Thus saith the Lord of hosts, There shall yet old men and old women dwell in the [Page 290] streets of Jerusalem, and every man with his staff in his hand for multitude of days: and the streets of the city shall be full of boys and girls playing in the streets thereof. Thus shall the Saints in those days enjoy those desirable blessings of children, and of long life: they shall have a numerous issue; The streets shall be full of boys and girls; and old men and old women shall live till they come to a good old age, till they walk with a staff in their hand for age.
But me thinks as I am speaking of these outward blessings, I cannot too often insert this as a caution by the way: That, to a holy heart, these things are but secondary comforts, under-comforts: their chief comfort consists in spirituals.
But I proceed.
In Jer. 33. the Lord speaks of the great things he will do for his people in that day; and vers. 9. he says, They shall be for a name of joy, and praise, and honour before the nations; which shall hear of the good that he will do unto them. And vers. 11. There shall be heard among them the voice of joy, and the voice of gladness, and the voice of the bridegroom, and the voice of the bride, and the voice of them that shall say, Praise the [Page 291] Lord of hosts, &c. Thus shall they comfortably enjoy children, and all relations, and praise the Lord. Nay, and to make their children which they shall enjoy a complete blessing and mercy to them indeed, it is said that they shall be all holy unto God, Isa. 65. 23. They shall not labour in vain, nor bring forth for trouble: for they are the seed of the blessed of the Lord, and their off-spring with them. Their children being thus blessed with them shall be a joy unto them; whereas otherwise they might be a grief and trouble to them. Again, to the same purpose is that, Isa. 54. 13. and Isa. 61. 9. And all thy children shall be taught of the Lord; and great shall be the peace of thy children. — And their seed shall be known among the Gentiles, and their off-spring among the people. All that see them, shall acknowledge them, that they are the seed which the Lord hath blessed.
Again, secondly, The noysomness and hurtfulness of wilde beasts, and hurtful creatures, shall be then taken away. Is deliverance from the noysomness of destroying and hurtful wilde creatures, a desirable mercy? Is it a thing which may tend to the outward comfort of the people of God, to have the offensiveness of offensive creatures taken away? This [Page 292] also hath God promised, and shall be granted in this time to his people. And this is the meaning of Paul, Rom. 8. 21. where speaking of this glorious time, of the glorious liberty of the children of God, he says, that the creature shall also be delivered from the bondage of corruption. And this is that which is clearly also laid down, Isa. 11. 6, 7, 8, 9. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf, and the young lion, and the fatling together, and a little childe shall lead them: and the cow and the bear shall feed, their young ones shall lie down to gether: and the lion shall eat straw like the ox; and the sucking childe shall play on the hole of the asp, and the weaned childe shall put his hand on the cockatrice den. They shall not hurt nor destroy in all my holy mountain. And Isa. 65. 25. The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock, and dust shall be the serpents meat. They shall not hurt nor destroy in all my holy mountain, saith the Lord. Thus do these Scriptures declare, how the creatures shall be delivered from the bondage of corruption. For what put an enmity between some of these creatures and Man, but Mans corruption? Before [Page 293] man fell, he was Lord of them all, and they were all in subjection to him, and offered him no violence: But now are these creatures in enmity against Mankinde, and many times they prove hurtful and destructive to men, women, and children, by reason of that corruption that is upon Mankinde: but when men shall be cleansed from corruption, then this bondage shall be taken away, and the creatures shall appear in their primitive beauty and goodness wherein they were created, being all in subjection, and useful to man, and they shall be in no case hurtful, neither one to another, or to mankinde: the wolf shall not destroy the lamb, nor the leopard the kid, nor the lion the calf, nor the fatling; but they shall all feed together: and all these shall be so far subjected to Mankinde, as that a little childe shall lead them. And though the sucking childe do play upon the hole of the asp, and the weaned childe put his hand upon the adders den, which are wont to sting and hurt them; yet they shall then do them no hurt at all.
But if it be objected, What, shall not the lion destroy nor hurt any? How can that be, since the lion uses to feed upon the prey that he gets, and not upon the grass, as other beasts do? [Page 294] This is answered in these words, The lion shal eat straw like the oxe. Thus none of the creatures shall be offensive any more to mankinde. And for this cause is it said, Ezek. 34. 25. That evil beasts shall cease out of the land; because there shall be then no evil or destroying beast. So that it follows in that place, They shall then dwell safely in the wilderness, and sleep in the woods.
But again, thirdly, *Saints shall then have a plentiful injoyment of all the fruits of the earth. Is it an outward mercy which conduces to our comfortable living, to have seasonable weather, for the bringing forth of the fruits of the earth? And doth it conduce to our outward comfort, to have a plentiful injoyment of all the fruits of the earth? All these things also will God grant unto his people in that day: as appears in these Scriptures; Isa. 30. 23. Then shall he give the rain of thy seed, that thou shalt sow thy ground withal, and the bread of the increase of the earth; and it shall be fat, and plenteous. And Joel 2. 23, 24. Be glad, ye children of Sion, and rejoyce in the Lord your God; for he hath given the former rain moderately, and he will cause to come down for you the rain, the former [Page 295] rain, and the latter rain in the first month. And the floors shall be full of wheat, and the fats shall overflow with wine and oyl. And Isa. 62. 8, 9. I will no more give thy corn to be meat for thine enemies, and the sons of the stranger shall not drink thy wine, for which thou hast laboured: but they that have gathered it, shall eat it, and praise the Lord; and they that have brought it together, shall drink it in the courts of my holiness. And Amos 9. 13, 14. Behold, the days come, saith the Lord, that the plow-men shall overtake the reapers, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. — And they shall plant vineyards, and drink the wine thereof; and they shall make gardens, and eat the fruit of them. And Mic. 4. 4. They shall sit every man under his vine, and under his fig-tree, and none shall make them afraid. And Jer. 31. 12. They shall come and sing in the height of Sion, and shall flow together to the goodness of the Lord, for wheat, and for wine, and for oyl, and for the young of the flock, and of the herd, &c. And Ezek. 36. 30. And I will multiply the fruit of the tree, and the increase of the [Page 296] field, &c. And Isa. 41. 18, 19. I will open rivers in the high places, and fountains in the midst of the valleys; I will make the wilderness a pool of water, and the dry land springs of water. I will plant in the wilderness, the Cedar, the Shittah-tree, and the Oyl-tree. I will set in the desart, the Firtree, and the Pine, and the Box-tree together. And Zech. 8. 12. For the seed shall be prosperous; the vine shall give her fruit, and the ground shall give her increase, and the heavens shall give their dew: and I will cause the remnant of this people to possess all these things.
Thus plentifully do the Scriptures declare, how that in that time the Saints shall comfortably enjoy all the fruit of their labours, in the fields, and in their gardens, and their vineyards. And that to that end, they shall have always seasonable showers of rain, and profitable springs of water, in all places, to water and refresh the ground, and make it fertile, in bringing forth of corn, and trees of all sorts, and all desirable fruit. They shall have no more dry and barren yeers, yeers of famine, which have proved very uncomfortable; but so abundantly, and so plentifully shall they have all these things, as that the floors shall be full [Page 297] of Wheat, and the fats shall overflow with Wine and Oyl, and the mountains shall drop down sweet Wine, and the hills abound with all desirable fruits, and trees; and in stead of the thorn, shall come up the fir-tree; and in stead of the bryer, shall come up the Mirtletree, Isa. 55. 13. What can be more desired, as to these things? Well, but
Fourthly, They shall then have also flocks & herds in abundance. Is it a comfortable mercy, to have a plentiful increase of flocks, and of herds, and to enjoy them in abundance it being the blessing wherewith God blessed Abraham, Isaac, and Jacob of old? Why these outward enjoyments will God graciously give to his people in these times also; as appears, Jer. 33. where the Lord speaking of this time, when the Jews shall enjoy these glorious times, v. 12, 13. the Lord says, that In all the places which were desolate, without man, and without beast; there shall be an habitation of shepherds, causing their flocks to lie down; and the flocks shall again pass under the hand of him that telleth them. And Isa. 60. 6, 7. The forces of the Gentiles shall come unto thee, the multitudes of camels shall cover thee; the dromedaries [Page 298] of Midian and Epha; — all the flocks of Kedar shall be gathered together unto thee. And Isa. 30. 23, 24. In that day shall the cattel feed in large pastures; the oxen likewise, and the young asses that ear the ground, shall eat clean provender, which hath been winnowed with the shovel, and with the fan. And Isa. 43. 20. The beasts of the field shall honour me, the dragons and the ostriches, because I give waters in the wilderness, &c. And Ezek. 36. 11. I will multiply upon you man and beast. And Isa. 61. 5. The strangers shall stand and feed your flocks, and the sons of the alien shall be your plow-men, and vinedressers. And Isa. 66. 20. They shall bring your brethren out of all nations, upon horses and chariots, and litters, and upon swift beasts, unto my holy mountain Jerusalem. And Jer. 31. 12. it is said, They shall come and sing in the height of Sion, and shall flow together to the goodness of the Lord, for wheat, and for wine, and for oyl, and for the young of the flock, and of the herd.
Thus shall they plentifully enjoy these outward comforts of flocks and herds; and those flocks and herds shall have large pastures, and be fed with clean provender: and [Page 299] there shall be such plentiful showers, and springs, for the bringing forth of pasture, and for the refreshing of beasts and cattle, as that the Dragons and the Ostriches shall finde enough in the wilderness to satisfie them; for which they shall honour God, according to their capacity: and such plenty of these creatures shall there then be had, as they shall be satisfied with the young of the flock, and of the herd.
Again, fifthly, They shall then have convement accommodations of houses and gardens. Is it a comfortable outward mercy, to have houses to inhabit, and to have comfortable and conveent dwelling places, it being an uncomfortable thing to be destitute of a habitation? This also the Lord will grant unto his people at that time; As appears, Isa. 65. 21, 22. And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them. They shall not build, and another inhabit; they shall not plant, and another eat the fruit: but mine elect shall enjoy the work of their hands, And Mic. 4. 4. They shall every man sit under his own vine, and under his own figtree, and none shall make them afraid.
Thus shall the Saints then enjoy their Houses and Gardens which they shall build and plant for themselves; living comfortably, and peaceably in them. And again, Isa. 61. 4. They shall build the old wastes, and raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And Isa. 60. 10. And the sons of strangers shall build thy walls. And Amos 9. 14. And my people shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; and they shall make gardens, and eat the fruit of them. And Ezek. 36. 10. And men shall be multiplyed upon the mountains of Israel, and the cities shall be inhabited, and the wastes shall be builded.
Thus in these glorious times, shall Saints enjoy this outward mercy mercy also. They shall have commodious Houses and Gardens which they shall build and make for themselves; which they shall peaceably and comfortably enjoy; building up those Cities and places that have been laid waste and desolate, and making of them convenient and comfortable habitations to be inhabited.
But sixthly, They shall also have abundance of gold, and silver, and brass, and iron, and wood, in those times. Is there any outward thing which may be useful and necessary for man and which may conduce to his outward comfortable being, besides those things which we have already mentioned? It may be replied, Yes, there are other outward things which are useful and necessary, & which conduce to the outward comfortable being of man; as apparel, and silver, and gold, and other sorts of metals, which are for covering and outward ornament for the body, and for necessary furniture and utensils for houshold-affairs; and these being wanting, they cannot be so outwardly comfortable as with them, but the enjoyment of them tends to a comfortable outward subsistence. Well, it being so God hath promised to give his people plentifully to enjoy all these also: (for they shall want nothing that tends either to their inward or outward comfort:) and that appears, Isai. 60. 9. They shall bring thy sons from far, (it is spoken of the time when these glorious times shall be) and their silver and their gold with them. And vers. 19. For brass, I will bring gold; and for iron, I will bring silver; and for wood, brass; and for stones, iron. And Zech. 14. 14. [Page 302] And the wealth of all the heathen round about, shall be gathered together; gold, and silver, and apparel in great abundance. Those that shall be converted to the Church, shall be many; and they shall have great wealth which shall adde to the outward glory of this New Jerusalem. And therefore is it said of the New Jerusalem, Rev. 21. 24. That the nations of them which are saved shall walk in the light of it, and the kings of the earth do bring their glory and honour into it. Which must needs be spoken of this external glory, their outward riches: for the Gentiles cannot be said to bring other glory into the New Jerusalem.
Thus we see, that they shall then also have a plentiful enjoyment of silver, and gold, and brass, and iron, and apparel in great abundance; and of all the other outward mercies which we have spoken of. So that there is no creature-comfort, no outward blessing, which Saints shall then want: but as the earth, which is Psal. 24. 1. the Lords, shall be then given to them; so also all the fulness thereof; all that which may conduce to the making of them fully outwardly comfortable, as well as those inward comforts already spoken [Page 303] of. So that in all respects, the Psal. 118. 15 voice of rejoycing and salvation shall be heard in the tabernacles of the righteous.
I should now proceed to speak of other things: but before I do, there will be one Objection, and three Queries, to be answered.
An Objection. And first, some may say, It is true, they do expect that God will do great things for his people; but they expected not these outward things that have been spoken of: For how can it be a mercy to the Saints to enjoy these, seeing the world, and worldly enjoyments, usually prove a snare unco them? And therefore the Apostle says, 1 Tim. 6. 9. That they that will be rich, fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. And it is too evident, how the world hath choaked the growing of grace in those hearts where eminently it shined before they did possess so much of the world: and since they have had much of the world, they seem to be more proud, and are not in that humble posture as before; and they appear to be more cold and formal, and can swallow those things [Page 304] which before they condemned in others. And it being so, though the Lord will do great things for his people, yet it is doubtful (say some) whether it shall be in outward respects, which do thus usually prove snares to Saints, and did prove so in Constantine the Great his time, and afterward, when the godly Emperours bestowed great outward possessions upon the godly Bishops; then they began to decay, and grow cold, and corrupt and loose in their lives; which made S. Augustine utter this expression: Religio peperit divitias, & filia devoravit matrem: that is, Religion brought forth riches, and the daughter hath devoured the mother: whereby he imports, that riches had proved a great snare to religious people, and eaten out the power of godliness: And how then shall we expect these outward enjoyments, (which have proved and do prove such snares) in these glorious times we are looking for?
The Answer to the Objection. To which I answer, first, That God will do great things for his people in outwards, as well as in spirituals, is very clear, the Scripture being so plentiful and full in the declaring of it.
And since it is his pleasure, in these later days, to deliver the creature from the bondage of corruption, and to restore all these outward things to their primitive goodness and glory, that his people may see how good these lefthand-mercies (if I may so term them) are, which for their use were appointed, that so they may be fully sensible of his goodness therein: I say, since he hath thus appointed, and the Scripture fully declares he will do it; why should it be doubted?
But secondly, Whereas it is said that these outward enjoyments do prove, and have proved snares; let that be considered which I have already said, how that it shall not be with the Saints in these times, as it hath been formerly; but that the Spirit shall be more abundantly poured out upon Saints then it hath been: and if thou that so objectest considerest that, then thou wilt see, that the Spirit, being so gloriously enjoyed, will preserve Saints from being so snared & overtaken with the temptations of the world, as too many formerly have been.
And thirdly, Whereas thou sayst that many now are snared with the world; I desire thee to consider, first, Whether such as are so snared, and carried away with the world from their first love, had ever any love to the Lord Jesus [Page 306] in sincerity; whether they were not as the thorny ground, or the stony ground, that never had good rooting, never had indeed the Spirit of the Son in them; but seemed to receive the Word, but it was but with outward flashes of joy. Or secondly, If they truely had the Spirit of Jesus, whether it were not in a weak and a lowe degree: for thou shalt finde, that those that have a higher measure of the Spirit, they, though they are great in the world, are as full of life and vigour, and of fervent love to Christ, as those that are mean; and walk as humbly as any of them: nay, some of those that God hath given great outward preferment unto, and have much of the world in their possession, do far exceed many of those Saints that are of more inferiour rank in the world, and go beyond them in zeal and fervencie of spirit, and being exemplary in a holy humble, and unspotted conversation. Therefore, if some be corrupt; and cold; and carnal, that have much of these outward things, impute it not to those outward things, (which, simply considered in themselves, have no evil in them) but impute it to that corrupt heart that so abuses these enjoyments.
Again, fourthly, Consider what I have already said, viz. that the chiefest of the Saints [Page 307] comforts, in these times, will consist in their inward enjoyments: and those that are truely spiritual, and shall indeed be accounted worthy to stand before the Lord Jesus in that day, shall be such whose hearts are set upon desiring the spiritual enjoyments of this Kingdom, above all things else; and to such, these things shall be added. But let such who more desire outward comforts then spiritual enjoyments, (and manifest it by their present unjust scraping of these outward things together) know, that they shall in that day enjoy neither the one nor the other comfortably; as appears, Isai. 65. 13, 14, 20. And so much in answer to this Objection.
A Querie. But secondly, It may be queried, Whether, when the Saints shall enjoy all these things, they shall not follow their several employments and vocations as now they do?
An Answer to the Querie. To which I answer, Yes: it is clear they shall follow several employments as now they do; but doubtless in a more regular, and more excellent and comfortable way then many now do; i. e. some shall not labour and toyl day and night, (scarce allowing themselves [Page 308] any time to spend in the performance of holy duties, or for lawful and convenient recreations) to maintain others that live vitiously, in idleness, drunkenness, and other evil practices: I say, It shall not be thus then; such idle and profane creatures shall then have no allowance or sufferance to live such lives as now they do.
But to the Question. That men shall then follow their several employments and callings, is clear in these Scriptures: Amos 9. 13. Behold, in that day, saith the Lord, the plowman shall overtake the reaper, and the treader of grapes him that soweth seed &c. Here is mention of four several employments, for several men: 1. the Plow-man, 2. the Reapers, 3. the treader of grapes, 4. the Sower of seed. And Jer. 33. 12, 13. In that day, in the place where it had been desolate, there shall be habitations of shepherds, causing their flocks to lie down; and the flock shall again pass under the hand of him that telleth them. And Isa. 61. 5. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plow-men and vinedressers. Thus in these words is it clear, that men shall then follow several employments. Again, Isa. 62. 8, 9. I will no more give thy corn to be meat for thine enemies, and the [Page 309] sons of the stranger shall no more drink thy wine for which thou hast laboured; but they that have gathered it shall eat it, and praise the Lord; and they that have gathered it together, shall drink it in the courts of my holiness. Here it is clear, that labour they shall, and each man shall enjoy the fruit of his own labours: they shall not be unjustly deprived of it, as now many be. And so again, Isa. 65. 21, 22. They shall build houses, and plant vineyards; — and mine elect shall long enjoy the work of their hands. Mark this; They shall long enjoy the work of their hands. By the work of their hands, they shall purchase estates, and they shall be long enjoyed by them and their children: no strangers shall deprive them of them. But now by these several Scriptures it is clear, that several employments men shall follow; as plowing, sowing, and planting, and reaping, and treading the vines, keeping and feeding flocks and herds, and building houses, &c. But now, though the Scripture mention not expresly the following other employments; as Handy-craft-employments, working in gold, and silver, and brass, and iron, and silk, and linen, and woollen, &c. yet is it clearly implied, that they shall use such employments, in those Scriptures that speak of [Page 310] their building houses in those times, and of having gold, and silver, and apparel in great abundance, &c. So that it is clear, that Saints shall labour in several employments in those times. But whatever the lawful employments be in which they labour, whether in Husbandry, or Handy-craft-employments; strangers shall not drink the wine, nor eat the food, nor inhabit the houses, nor wear the apparel, for which they have laboured: but they and their children shall comfortably enjoy the work of their hands. So that all of them, by their labours and employments; not toylsom and burdensome employments, but by their employments which shall be as recreation to them, as some employments are to ingenious men now; for it is irksome to them to be always idle: I say, All of them, by their pleasant, easie, and well-regulated employments, shall get a plentiful If the diligent hand, by the blessing of the Lord, do now make rich, much more shall it then. store of all those outward things which shall tend to the comfortable subsistence of them and theirs, with which they shall have no grief nor vexation at all, but sorrow and sighing shall flee away, and everlasting joy shall be unto them. And so much for answer to this Querie.
A Querie. But thirdly, Another Querie may be, How the raised Saints, that shall come to reign with Christ on earth, shall walk and act here in the world?
An Answer to the Query. To which I have no other answer to make but this; (having already shown that they shall be raised spiritual bodies) that they shall not act with respect to their bodies, as those other Saints that shall live and shall be born in those times; who have not laid down their mortal bodies, and been raised again: for as our Saviour speaks expresly, that in the Resurrection They shall neither marry, nor be given in marriage, but they shall be as the Angels of God: so it shall be with them: So that the actings and walkings, of the raised Saints here on earth, may be much like the actings of the Angels of God. But to declare how they shall act more particularly, and how and in what manner they shall reign on earth with Christ; I dare not undertake to describe any further; the Scripture being silent as to particulars; and I think that enough for us to know in these matters, which the Spirit of God thinks enough to declare of them in Scripture. But so much as the Scripture declares, we may (not [Page 312] onely safely, but) as our Deut. 29. 29. duty, search into. Rom. 15. 4. Therefore, so much as I finde the Scriptures declaring, thereof, do I here exhibit, and shall no more.
A Query. But fourthly, Some may be apt to enquire, Whether all creatures shall be made use of by us then; the sensitive creatures, as well as the vegetive?
This Querie is occasioned by that saying of the Apostle, which we have, Rom. 8. 21. which hath been already mentioned, where the Apostle says, that in that day of the manifestation of the sons of God, that then the creature shall be delivered from the bondage of corruption. Now will some say, Is it not a bondage to the sensitive creatures to be killed for the use of man? And we do not finde that Adam in innocency made use of any of the sensitive creatures, but of herbs, and fruits of the trees and of the ground for food. And is it not therefore probable, that the Saints shall do so in the new Jerusalem-times?
An Answer to the Query. To all which I answer, first, It is cleer by what I have already said, that the Saints shall then be blessed, with the enjoyment of [Page 313] all sorts of creatures in abundance, as with corn, and Wine, and Oyl, and all the fruits of the earth; so also with flocks and herds, and Camels, and Asses: from whence also it is cleer, that they shall make use of these sensitive creatures, as well as the vegetive; for why else should they be promised as outward blessings to them, if they should not make use of them? And what should they keep flocks and herds for, if they did not use them for food? But it is not to be doubted, but their flocks and herds are to be for food unto them, and so likewise are their Camels and Asses, and other creatures of that kinde, to be for other uses to man kind; as for labouring in the ground, and carrying burthens, and journying, and all other things wherein men have occasion to make use of them; As appears, Isa. 30. 23. Thine oxen likewise, and the young asses that ear the ground, shall eat clean provender, &c. And Isa. 66. 20. And they shall bring your brethren out of all Nations, upon Horses, and in Chariots, and in Litters, and upon swift beasts, &c. And by this, in mans making use of all these creatures, it will be manifested that man is Lord of them all; in that they shall be all subject to him, and be useful for him.
But secondly, To answer the ground of the Objection, thus: I see no reason why any should conclude, that mans making use of the creatures in a reasonable and a moderate manner, is that bondage of corruption that Paul speaks of: For it is cleer, that [...]t is no burthen to the creatures to be in subjection to man, and to serve man, (when men are not unmerciful to them) as we may see by the readiness of some creatures, (as it were by a natural instinct) to serve man willingly. But if any thing (in or about mans using the creatures) may be said to be a part of the bondage of corruption, it is in regard of mens unmerciful dealing with many creatures, in laying more burthen upon them then they can well bear, and putting of them to do more then they can well do; but this bondage will then be removed from them.
But thirdly, What most properly may be said to be the bondage of corruption that now is upon the creatures, I have already spoken of; and that is that enmity which is in many creatures each to other, and to mankinde; or that hurtfulness that is in them: and this they shall be delivered from in that day. And that this [Page 315] is the genuine sense and meaning of the Apostle, when he says that the creatures shall be delivered from the bondage of corruption, in that glorious time of the manifestation of the sons of God, is cleer: my ground is this, Because I finde the Scripture declaring that in that day this enmity and hurtfulness shall be removed from them; as appears in those places I have already quoted, viz. Isa. 11. 6, 7, 8, 9. And Isa. 65. 25. And this is the main (if not the onely) thing in which (the Scripture declares that) the changed condition of the creatures in that day shall appear; and nowhere it is said, that the creature shall not then be for the use and service of man; but the contrary is cleer.
But fourthly, That some creatures are killed for the use of man, what bondage is it for them? For what other burthen is it for one creature to be killed, then for another creature to die a natural death? Is it not a silly thing to conceive, that a violent death should be worse to them then another death is, because it is so to man? seeing these creatures that are not reasonable, the thoughts of death are not terrible to them, as to man they be; for they fear it not, nor know not what it is, in regard they [Page 316] are not rational? Doubtless it were a weak thing to conceive, that this kinde of death should be more burdensome to them then a natural death, and consequently to think this to be the bondage of corruption spoken of by the Apostle.
But fifthly, As to that of Adam's eating fruit in Innocencie, Who can say that Adam in Innocencie did eat onely herbs and fruit? For though there be no mention of his eating flesh, yet might he not eat flesh, though the Scripture be silent in the mentioning of it? But if it should be granted, that Adam, continuing but a little while in innocencie, did not feed upon flesh, but upon herbs and fruits at that time; Doth it therefore follow, that if he had continued longer in innocencie, that he would not have eaten flesh at any time? Was he at all forbidden to eat flesh? Would it have been a sin to eat flesh? We know that all creatures were made for his use, and put in subjection to him: and we know, that of his two eldest sons, the one was a tiller of the ground, and the other was a keeper of sheep. And why was Abel a keeper of sheep, if they were not of use unto them for food, as well as the fruit of the ground? But doubtless the sheep which Abel kept, were of use for food unto them.
Thus is there nothing of force in that supposition that Adam did eat no flesh in Innocencie: Neither may it at all be argued, that these creatures shall not be made use of in this time of the restitution of all things. But it remains clear, as the Scripture declares it, that in that time the Saints shall have a comfortable use of all creatures, in a more pure mannder then ever. And thus much in answer to this Querie.
And thus having shewn, as briefly as I could, what the glorious condition of this New Jerusalem shall be▪ both with respect to its internal and external glory, which is to continue for a thousand yeers: A declaration of what is to follow after the thousand yeers are expired. I shall now come to shew (as far as it is revealed unto me from the Scriptures) what shall follow after this thousand yeers are finished. In which I shall be very brief: for the Scripture is but brief in speaking of these things; they being things that are very far off: But doubtless more may be revealed of them before that time come; but for the present thus the Scriptures declares:
That after these thousand yeers are expired, Satan (which, as we have shewed, during this [Page 318] thousand yeers, must be bound, and shut up in the bottomless pit) must be loosed again for a little season: and this appears; Rev. 20. 2, 3. where it is said, that he was shut up for a thousand yeers; and after that, he must be loosed for a little season: and being loosed, we shall see what work he does in the world, vers. 8, 9. And he shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battel; the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the Saints about, and the beloved citie; and fire came down from God out of heaven, and devoured them.
Thus it is here declared what work Satan is to do after he is loosed; viz. He will go up and down again in the world among the Nations that are in the four quarters of the earth, that is, those of the Nations that are unbelievers, (that are said to be without the holy City; being none of them, but being subjected to them, and put under them;) and of these there will be in the whole world at that time a very great number: for although all Nations shall be converted to Christ, yet all persons in all Nations shall not; but many of them shall [Page 319] be those that are said to be without the holy City, Rev. 22. 15. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lye. And these shall Satan, after he is loosed, go up and down among, and deceive them; gathering them together to battel, perswading them to joyn all their forces together, and once again to make a desperate attempt against the Saints: but in so doing, says the text, he will deceive them; (for they shall be drawn to their own destruction:) and such fools will the devil make of them in deceiving of them, (as he did Eve) that he will (it's likely) perswade them to believe that they shall by their power overcome the Saints: and as he perswaded Eve to believe that in eating the forbidden fruit they should be as gods, knowing good and evil; so he will perswade these, that in making war they shall overcome the Saints, though Jesus Christ be with them. Thus this old deceiver and lyer shall deceive the unconverted miserable people among the Nations of the world; who, during all the time of the thousand yeers, will be quiet, and never dare to attempt any such thing: and yet then, they shall gather togetner against the Saints, and think to overcome them: but when they shall [Page 320] attempt to do it, the Saints shall then have no need of swords nor spears to defend themselves against that brunt, that one assault: for the text says, Fire shall come down from God out of heaven, and devour all these wicked men.
Thus is declared what will be done after Satan is loosed: and what his reward for this work shall be, is declared, vers. 10. And the devil that deceived the nations, was cast alive into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever.
And now comes to be declared, what shall follow immediately upon this; and that follows in vers. 11, 12, 13, 14, 15. And I saw a great white throne, and him that sate upon it, from whose face the earth and the heaven fled away, and there was found no place for them. And I saw the dead, small and great, stand before God: and the books were opened, and another book was opened, which is the book of life; and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it, and death and hell delivered up the dead [Page 321] which were in them; and they were judged every man according to their works: and death and hell were cast into the lake of fire. This is the second death: and whosoever was not found written in the book of life, was cast into the lake of fire.
In these verses is declared, that immediately upon the ruining of all the wicked of the Nations, the last and general day of judgement is to follow: When comes the Resurrection of all, both just and unjust. I say, the last and general day of judgement, and resurrection of all; for in this twentieth chapter of the Revelation, it is cleer, that here is a mention made of two Resurrections, and the one to be a thousand yeers before the other: and the first is treated of in the 4, 5, and 6 verses; and is there called the FIRST RESURRECTION: and the second is laid down in these verses; where it is said, that the Heavens and the earth are then to be annihilated, to flie away at the presence of the Lord, who upon his white throne of righteousness, after these thousand yeers are finished, is to appear, and to judge all the dead, small and great; who are to stand before him, being all raised out of the Graves, and out of the Sea, and all places where the dead have been laid; and to be [Page 322] judged righteously, according to the Gospel, and according to their works: and they being so judged, it will follow, that whosoever is not found written in the book of life, shall be cast into a lake of fire. And this general day of judgement here treated of, is also treated of in several other Scriptures; as in Mat. 25. 31, 32, &c. Where our Saviour thus describes it, and says, that in that day he shall sit upon the throne of his glory, and before him shall be gathered all Nations, and he shall separate them one from another, as a shepherd divideth his Sheep from the Goats: and he shall set the Sheep on his right hand, but the Goats on the left. Then shall the King say unto them on his right hand, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; for I was, &c. And then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: for, &c. And these shall go away into everlasting punishment, but the righteous into life eternal.
Thus in this Scripture, is this general day of the final judging of all spoken of also; wherein to every one is to be rendred according [Page 323] to his works. Again, another Scripture to this purpose, is that in the first of the Corinthians, at the fifteenth chapter; where Paul more largely discourses of the doctrine of the Resurrection, in some particulars of it, then it is any where else in Scripture treated of; where in the first part of the chapter, he makes it his work to prove the certainty of the Resurrection of the body, against those Pharisaical spirits that denyed it: And having proved the Resurrection, by many undenyable and unanswerable Arguments, he comes to declare, at the twenty third verse, and so on, in what order the Resurrection shall be; he having before said that all shall be raised, But (says he, it shall be) every man in his own order; Christ the first fruits, and afterward they that are Christs, at his coming.
Here is the Order of the Resurrection. Christ the first fruits: Well, Christ was to be raised first in order of time, and that was done already: Christ was raised when the Apostle writ this Epistle: But who are to be raised next? The Apostle tells us, It must be they that are Christs. And when must they be raised? [Page 324] The Apostle answers, At his coming. Afterward they that are Christs, at his coming. This is the first Resurrection, wherein the Saints must at the coming of Christ be raised, to reign with him, (spoken of Revel. 20. 4.) But then the general Resurrection, and the last great day, he speaks of in vers. 24. 25. and 28. Where he says, Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule, and all authority, and power; for he must reign till he hath put all enemies under his feet: the last enemie that shall be destroyed is death. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him; that God may be all in all.
Here he declares, that Jesus Christ being come, and having received his kingdome, and his Saints being raised at his coming (to reign with him) that after his coming, and reigning, and ruling, and putting all enemies under his feet, and death it self: Then cometh the end, when he shall deliver up the kingdom to his father: [Page 325] and the Son also himself shall be subject unto him that put all things under him, that God may be all in all.
That is, there shall be a cessation of the administration wherein God commits all things to be done by the Son: And then, when the time of Christs kingdom on earth is expired, God shall be all in all, after this last general Resurrection, when death it self shall be destroyed. And the Apostle gives a further description of that general Resurrection, at vers. 51, 52, &c. Behold, I shew you a mystery: we shall not all die, but we shall all 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; and we shall be changed: for this corruption must put on incorruption, and this mortal must put on immortality: so when this corruptible shall have put on incorruption, and this mortal shall have put on immortality; Then shall be brought to pass the saying that is written, Death is swallowed up in victory: O death, where is thy sting? O grave, where is thy victory?
In these verses the Apostle cleerly speaks of the last general judgement: for he says, that the [Page 326] Saints shall not all Die, but shall all in a moment be changed, and the dead shall be raised incorruptible; and this he says shall be at the last trump; and that demonstrates it to be the last day that the Apostle is speaking of, because he says it shall be at the last trump; for there is a trump which must sound before this, of which the Apostle speaks, 1 Thes. 4. 16. where he speaks of the raising of the dead in Christ, who must rise first; even of the first Resurrection, when the Saints must rise to reign with Christ. Now the Apostle calling this the last trump, it is cleer he speaks here of the last Resurrection: and again its cleer by this also, because he says, that at this time, Death shall be swallowed up in victory; And that then shall be brought to pass that saying, O death, where is thy sting? O grave, where is thy victory? That is, then the victory shall be gotten over death; death shall be no more an overcomer; it shall destroy no more, but be destroyed it self. And this is the last enemy that shall be destroyed; As Rev. 20. 14. and 1 Cor. 15. 26. Thus is it cleer, that in these verses Paul speaks of the last general Resurrection. I have the rather mentioned and opened these Scriptures that speak of the last general Resurrection, that there might not [Page 327] be a confounding of the first Resurrection with the last; and that the one might not be taken for the other, as is very common. And thus have I briefly shewn, as far as from the Scripture appears to me, what is to be done upon earth, after the finishing of the thousand yeers of the reign of Jesus Christ and his Saints on earth.
And now having laid down this general description or discovery of the new Jerusalem, both in the internal and external glory of it, and of what things are to precede it, and to succeed it; I shall conclude all with that saying of the Psalmist, Psal. 111. 2, 3. The works of the Lord are great, sought out of all them that have pleasure therein. His work is honourable and glorious, and his righteousness endureth for ever.
And now might I come to a large Application of all; which is applicable several ways: but desiring to be brief therein, I have included all in these following Verses.