The Mystery of the Temple and City in Ezekiel Unfolded, Treatise · Part 1
Concerning the Frame of the City repreſented in this Viſion.
Conſid. 1. THis City is the ſame with that which was ſhewn to John, Rev. 21. even the Holy City New Jeruſalem, of which ſuch glorious things are ſpoken by the Prophets. This will appear by comparing Ezekiel and John, Ezek. 36.27. Then will I ſprinkle clean water upon you, and ye ſhall be clean. Chap. 37. There is a promiſe, that Judah and Iſrael ſhall be one Nation, and one King ſhall be to them all; even David, who is Chriſt. And obſerve how Ezek. 37. agrees with John; My Tabernacle alſo ſhall be with them. Rev. 21.3. The tabernacle of God is with men. The Gates of Ezekiels City, chap. 45.31. have the Names of the Twelve Tribes of Iſrael upon them; ſo alſo John's, Rev. 21.12. And the Viſion of the Waters is alike in both, as is to be ſeen by comparing chap. 47.12. with Rev. 22. In Ezekiel 'tis ſaid, Ʋpon the bank of the river grow all trees, the fruit being for meat, the leaves for medicine. Rev. 22.2. On either ſide of the river was the tree of life, which bare twelve manner of fruits, and that every monethmonth; and the leaves of the tree were for the healing of the nations. Obſerve, Ezekiel ſaith, all trees; John, the tree of life: the Tree of Life is indeed all Trees.
Conſid. 2. There is a City of God partly on Earth, and partly in Heaven: Partly on Earth, Heb. 12.22. Ye are come unto mount Sion, and unto the city of the living God. Mount Sion is the Church on Earth, ſaid to be the Joy of the whole Earth; the beſt part of it, the Saints therein, being the excellent ones of the Earth: and partly in Heaven, Ye are come to the Heavenly Jeruſalem. 'Tis ſaid, that Jeruſalem in the letter was diſtinguiſhed into the higher and lower City; this is Myſtical Jeruſalem: and as Eph. 3.15. we read of the whole Family in Heaven and Earth, a part of it being on Earth, and a part in Heaven, which make one whole Family; ſo the Church in Heaven, and the Church on Earth, make one whole City. And upon this account the Saints on Earth are ſaid to be come to the Heavenly City, becauſe the Church on Earth and in Heaven make one City. Gal. 4.26. Jeruſalem which is above, and the mother of us all. Heb. 11.16. He hath prepared for them a city; that is, for thoſe that died in Faith, verſe 13. Thoſe that die in Faith, who had here peace by Believing, enter into the City prepared for them, which is the Ieruſalem above; and there they have the Viſion of Peace. In the Ieruſalem above is Jeſus the Mediator, and an innumerable company of Angels, and the Spirits of Juſt Men made Perfect, with thoſe that have been raiſed and changed; all theſe being aſſociated make one body myſtically, and an heavenly City, and this is the Mother of us all.
1. Of particular Saints, in that they are born from above: for as this City is foreign, above; ſo are Saints foreign, from above; born of the Spirit, which is given forth from this City.
2. This is the Mother of Churches on Earth, the Metropolis or Mother City, and Churches on Earth are her Daughters. Rome would be the Mother Church, which is a Mother indeed, but of Harlots and Abominations of the Earth. Jeruſalem above is truly the Mother Church; out of it came Laws and Ordinances to be obſerved on Earth. The baptiſm of John, was it from heaven, or of men? Ordinances from Heaven coming out of this City from Jeſus the Mediator, who hath all power in Heaven and in Earth, are to be received and obſerved. Whatſoever ye bind on earth ſhall be bound in heaven. Hence is the Power of the Keys; and what is done in Churches on Earth, is examined in Heaven, and there ratified, when there is a due execution of that Power which is from above.
Conſid. 3. That Ieruſalem which is now above, ſhall come down out of Heaven, and ſo the whole City and Family of God ſhall be on Earth. Rev. 21.9, 10. 'tis twice affirmed to ſhew the certainty of it, I ſaw the holy city new Ieruſalem coming down from God out of heaven. Which we may underſtand thus:
1. Thoſe that are mentioned Heb. 12. as making up this City, ſhall come down, for Chriſt ſhall come down, Zech. 14.5. The Lord thy God ſhall come down; then the innumerable company of Angels ſhall come down with him. Matth. 24.31. He ſhall ſend his Angels, and they ſhall gather the elect. Dan. 7.10. Thouſand thouſands miniſtred to him, &c. And laſtly, all the Saints ſhall come with Chriſt. The Spirits of juſt men ſhall be united to their raiſed Bodies, for them that ſleep in Jeſus will God bring with him.
2. Theſe ſhall deſcend as a City: I ſaw the City deſcending. They ſhall come as a Body Politick. The whole Heavenly City ſhall come together; Christ, the holy Angels, and all the Saints with him; and ſo ſhall be on Earth: For the Kings of the Earth do bring their Glory and Honour into it; and the Nations of them which ſhall be ſaved, ſhall walk in the Light of it: and Gog and Magog ſhall gather againſt it, to their own utter ruine, and not to the leaſt hurt of the Saints. Like the Men of Sodom, who compaſſed the Houſe round where the Lord was, who firſt ſmote them with blindneſs, and after rained Fire and Brimſtone upon them from the Lord out of Heaven: Even ſo will theſe compaſs the Camp of the Saints, and the beloved City, and then ſhall be deſtroyed by Fire from Heaven; which evidently ſhews, that the New Jeruſalem ſhall be then on Earth. And Saints coming down from Heaven loſe no Glory thereby, becauſe Christ will be with them; and they with him to behold his Glory. Yea, there will be rather an addition to, than a diminution of their Glory. For,
1. They ſhall have opportunity of doing ſome Works on Earth, which they have not in Heaven: They ſhall be as the Angels, miniſtring Spirits, for the good of Saints: And as Christ after his Reſurrection ſpake of the things pertaining to the Kingdom of God, ſo may the raiſed Saints.
2. They ſhall reign upon the Earth, & exerciſe ſuch a kind of Dominion, which they do not in Heaven.
3. The Saints of the New Jeruſalem ſhall know, and acknowledge the Saints in their Portions in the Land, and thoſe of the ſaved Nations: which cannot be ſaid of the Saints in Heaven. Iſa. 63.16. Thou art our Father, though Abraham be ignorant of us, &c. But when Abraham ſhall be in the New Jeruſalem, then he ſhall not be ignorant of the People of the Land; but as the holy Angels know the Saints on Earth, ſo ſhall the New Jeruſalem glorified Saints know thoſe not glorified. Rev. 4.1, &c. We have a Repreſentation of this City as now in Heaven, but chiefly as it ſhall be on Earth: for 'tis ſaid, I will ſhew thee things which ſhall be hereafter. And what was ſhewn him? A Throne ſet in Heaven, and one that ſat upon it like Jasper, with a Rain-bow about his head. To aſſure the Saints that there ſhall be no more any Deluge of trouble and adverſity. There are Four and twenty Seats, and Four and twenty Elders, which are glorified Saints in the Manſions prepared for them: they have Crowns of Gold; they Reign with Christ in the New Jeruſalem: And as Christ will have Work for them, ſo they ſhall be fitted for it. The four Beasts have the Face of a Man; that is, Wiſdom and Underſtanding: Of an Ox, Strength for Work: Of a Lion; that is, Courage: And of a flying Eagle; they ſhall make haſte and not delay to do the Will and Work of God. Then the Kingdom ſo long prayed for will come, and the Will of God ſhall be done on Earth, as it is in Heaven.
Conſid. 4. This City is to be taken two ways, more ſtrictly, and more largely:
1. More ſtrictly, as diſtinct from Suburbs, and the portions of land without it; having twelve Gates, &c.
2. More largely, as comprehending all that belong to it, and ſhall be under the Government of it, and ſhall walk in the Light of it, and partake in its Liberties and Priviledges. Thus the Tribes, and Strangers with them, in their Lots and Portions, ſhall belong to the New Jeruſalem, and be reckoned to be of it. As the Great City Babylon more ſtrictly taken, is Rome, which is ſaid to Reign over the Kings of the Earth: But as more largely taken, it comprehends all the Nations that walk in the Darkneſs of it, which wonder after, and worſhip the Beaſt, and are under his Power. So the New Jeruſalem, more properly is that which cometh down from Heaven, but comprehends alſo all that walk in the Light of it. And as Babylon hath ten parts, ſo New Jeruſalem twelve parts, even a Portion for each Tribe.
Conſid. 5. the Dominion of Christ the King in this Great City, ſhall be extended over the whole World. For as he ſhall Reign in the New Jeruſalem, and there have his Throne; ſo he ſhall in that Day be King over all the Earth, Zachar. 14.9. And all, even Saints, and not Saints, ſhall be ſubject to him, although in a different manner. Chap. 46.16. The Prince is ſaid to have Servants, and Sons, which two Names will take in all. The Sons are ſuch as ſhall be born of God, and made after God; and all beſides will be comprehended under the Name of Servants, who ſhall be under the Dominion of Christ, and be made to ſubmit to ſuch Laws which Christ ſhall give, for the Government of the unconverted Nations; who from ſlaviſh fear at leaſt, and haply from ſome taſte they will have of the benefit of his Government, ſhall become Servants to him as King of Nations. Jer. 7.10. he is ſo called. There ſhall be a time in which all ſhall fear him, either filially or ſlaviſhly: The Sons out of an awful reſpect, ſhall with Love and Delight ſerve Christ as King of Saints; the Servants, becauſe they muſt, ſhall ſubmit to his Government. See Pſa. 18.44. Pſa. 66.3. See the Hebrew. For the farther Illuſtration of this, let Zach. 14.16. be conſidered. Every one left of the Nations, who ſhall eſcape the deſtruction of that Day (for all found in actual oppoſition against Christ in that Day, will be cut off) ſhall come up from year to year to worſhip the King, the Lord of Hosts, and ſhall keep the Feast of Tabernacles. Here are large Expreſſions, taking in all: For all ſhall worſhip Christ, either as Sons, or as Servants; and keep the Feaſt of Tabernacles. And to know what is meant hereby, we muſt conſider on what ground the Jews kept this Feaſt. Now we find, firſt,
1. That in this Feaſt the Iſraelites were to dwell in Booths, and to rejoyce before the Lord, who had brought them out of Aegypt, Lev. 23.43. Now in anſwer to this, the Nations ſhall acknowledge a great benefit, in Christ's taking off the Antichristian, and all other Tyrannical Yokes from them; and by his reigning in Righteouſneſs, whereby every Man ſhall ſit under his Vine, and Fig-tree: The Servants under their Vines, and Fig-trees of outward Peace, Plenty, and Proſperity; and the Sons under their better Vines, which ſhall yield them abundance of Spiritual Bleſſings; they ſhall abide in Christ the true Vine, under whoſe ſhadow they ſhall ſit with great delight.
2. The Feaſt of Tabernacles was kept to acknowledge the Goodneſs of God, in bleſſing them in all the Works of their Hands, and in all their Increaſe, Deut. 16.15. Thus the Lord ſhall wonderfully bleſs the Nations in the works of their Hands, and give them great Increaſe, which they ſhall acknowledge to be a benefit of his Government; and thus they ſhall keep this Feaſt.
3. In the Feast of Tabernacles, the Law was to be read, that they might obſerve to do all the works of it, Deut. 31.11. Thus the Nations ſhall own all the Laws of Christ, for their Government in Righteouſneſs, and ſhall ſubmit to them. All therefore ſhall keep this Feaſt, but in different manner. The Servants ſhall worſhip the King, the Lord of Hoſts; but the Sons ſhall worſhip the Lord their God, and David their King, Hoſ. 3.5. The Servants ſhall fear the Lord, and his wrath, and juſtice: The Sons ſhall fear the Lord, and his Goodneſs: The Servants ſhall ſerve the Lord, and the King. The Sons their Lord, and their King.
And here it may be farther obſerved. That as all ſhall be ſubject to Chriſt, ſo he will give Rewards to all, though not in like manner, but ſuitably to their Service: The Servants ſhall have an outward, and temporal Reward, for external Subjection; the Sons a Spiritual, and Eternal Reward. The Servants like Abraham's Children by the Concubines, ſhall have Gifts for a time: The Sons an Inheritance for ever. The Servants ſhall have an Eſau's Portion, the Dew of Heaven, and the Fatneſs of the Earth: The Sons a Jacob's Portion, the Lord or their God, an exceeding great Reward. The Servant ſhall have ſuch a Reward of outward Peace, Plenty, and Proſperity, as to be able to ſay as Eſau, I have enough: The Son ſuch a Reward, as to be able to ſay as Jacob, I have all. This may be gathered from Chap. 46.16, 17. If the Prince give a Gift to any of his Sons, the Inheritance thereof ſhall be his Sons, they ſhall have it as joynt Heirs with Christ, and it ſhall not be taken from them. But if he give a Gift to one of his Servants of his Inheritance, then it ſhall be his to the year of Liberty, after it ſhall return to the Prince. But his Inheritance ſhall be his Sons for ever. Obſerve,
1. The Servant hath but a Gift of Chriſt's Inheritance, the Sons have his Inheritance.
2. The Sons ſhall have an eternal, the Servants a temporal Reward; even but till the year of Liberty. Two things are to be taken notice of, for the better underſtanding of this:
1. During the One thouſand Years Reign of Chriſt, and of the Saints with him, the Servants ſhall peaceably and quietly enjoy their Gifts. As they ſhall at this time ſubmit to Chriſt's Government, ſo ſhall they enjoy their Reward without diſturbance. Which we may conceive to be hinted, Chap. 46.18. The Prince ſhall not take of the Peoples Inheritance, by oppreſſion, to thrust them out of their poſſeſſion. By People the Servants are meant, becauſe they are ſet up in oppoſition to the Sons. Now neither the Prince, nor the Sons of the Prince, ſhall take away the Peoples Inheritance, that is, thoſe Gifts of Chriſt's Inheritance, which he ſhall give them. As the Servants in this time ſhall not riſe up againſt the Sons, or diſquiet them; ſo the Sons ſhall not diſquiet the Servants, nor thruſt them out of their poſſeſſions.
2. When the one thouſand years ſhall be expired, Satan ſhall be looſed out of his Priſon, and ſhall go out to deceive the Nations in the Four Quarters of the Earth, and gather them together in Battel, &c. So then the Servants will rebel againſt the Prince, and riſe up againſt the Sons; and hereby ſhall forfeit and loſe all before given them: And thoſe of them thus gathered, ſhall be deſtroyed by Fire from Heaven. And now will the Year of Liberty come, and the Nations out of which Gog and Magog ſhall ariſe, ceaſing at this time to keep the Feast of Tabernacles, ſhall be ſmitten with the Plagues which are mentioned, Zach. 14.17, 18.
Conſid. 6. The Saints ſhall reign with Chriſt; the Saints glorified, and not glorified.
1. The glorified Saints of the New Jeruſalem, Matth. 19.28. Ye ſhall ſit upon twelve Thrones, judging the twelve Tribes of Iſrael, ſaith Chriſt to his Apoſtles: This ſhall be in the Generation, when he that ſits upon the Throne ſhall make all things new.
Q. Shall ſome Saints rule over other Saints in the New Jeruſalem?
A. We do not find any ground to judge thus: But the glorified Saints ſhall have rule over not glorified Ones, and alſo over the unconverted Nations.
1. They ſhall judge the twelve Tribes of Iſrael. If any will ſay, that this is meant of Saints, ſitting with Chriſt in Judgment over the Dead raiſed to Life. Let it be conſidered: Firſt, it's ſaid, They ſhall judge the twelve Tribes of Iſrael: And if this be meant of their ſitting with Chriſt to judge them, then ſome Saints muſt be Judges of other Saints; againſt which may be urged that of Paul, Rom. 14.10. Why doſt thou judge thy Brother? we ſhall all ſtand before the Judgment-Seat of Chriſt. All the raiſed Saints and Brethren ſhall ſtand together to be judged. There ſeems little force in the Apoſtle's Argument, if ſome Saints ſhall then be Judges of other Saints; nay ſome ground would be from hence, for judging now, if they ſhall judge them then. So that ſomewhat elſe muſt be meant hereby. And for this; Secondly, conſider ſome other places of Scripture; as Luke 19.17. Have thou Authority over ten Cities. So the Apoſtles ſhall judge; that is, Have Authority over the Tribes of Iſrael in the Land. Luke 22.29, 30. I appoint to you a Kingdom. So by Judging, is meant, Reigning.
2. They ſhall Reign upon the Earth amongſt the Unconverted. 1 Cor. 6.1, 2. Know ye not, that the Saints ſhall judge the World? That is, ſuch as are not Saints: and this, not onelyonly by approving, and juſtifying the Sentence of Chriſt againſt them, Go ye curſed, &c. But the Saints ſhall order and regulate the great Affairs of the World, and therefore might well be judged fit to determine ſmall matters of difference then among Brethren. Rev. 2.26. To him that overcometh will I give power over the Nations, and he ſhall rule them. So by Saints judging, is meant, Ruling the Nations. The Saints in John's time had this Promiſe, which muſt be made good to them.
Q. But in what manner ſhall the raiſed Saints reign?
A. This is not ſo eaſie to determine; I ſhall onelyonly mention one place, and leave it to conſideration, whether it may not afford ſome hints as to this thing. Heb. 2.5. Ʋnto the Angels hath he not put into ſubjection the World to come: But what is man? &c. By the World to come, we are to underſtand, The New Earth, or the State of the Earth which is to come, wherein Righteouſneſs ſhall dwell: For foreign being a Participle of the Feminine Gender, underſtands foreign, quaſi foreign foreign, the inhabited Earth, Matth. 24.14. The Gospel ſhall be preached foreign, in the whole World. And the Septuagint hath the ſame word, for the habitable parts of the Earth, Prov. 8.31. This then is not meant of a ſtate of Glory in Heaven, but of a new ſtate of the Earth to come.
Q. And to whom is it to be put in ſubjection?
A. 1. Negatively; 'Tis not put in ſubjection to Angels. There is now an Inviſible Government which Angels have over this World: There are Principalities and Powers, to whom are made known by the Church, the manifold wiſdom of God. Epheſ. 3.10. And they are Ministring Spirits for the good of the Heirs of ſalvation. But it ſeems by this place, that when the New Heavens and New Earth ſhall be created, this their Miniſtration ſhall ceaſe: and being then Friends of the Bridegroom, and Attendants on him, they ſhall joyn in ſinging that Song, Rev. 5.12. Worthy is the Lamb, &c. And as when God was perfecting the Work of the Firſt Creation; ſo when he ſhall make all things new, theſe Morning Stars ſhall ſing together, and theſe Sons of God ſhall ſhout for joy, Job. 38.7. And we may not think the Angels will loſe glory by this; for their Miniſtry (to the Saints) being fulfilled, they ſhall have a full Reward: yea, their glory will be the greater; for their Miniſtry before was immediately to the Saints, but then it will be immediately to the Perſon of Chriſt himſelf. Even as ſome perſons who are Servants to a great King, are called home, from negotiating abroad, to wait on their Kings perſon in his Royal Court. So that what the Queen of Sheba ſaid of Solomon's Servants, may much more be ſaid of the Angels then, 2 Chron. 9.7. Happy are thy Men, and happy are theſe thy Servants, which ſtand continually before thee, &c. And Chriſt himſelf ſhall deliver the Kingdom to the Father, but ſhall loſe no glory thereby.
And we may conceive ſome reaſon of the ceaſing of this Diſpenſation of Angels Government; the evil Angels will be all bound, and caſt into Priſon, and not be ſuffered to walk to and fro in the New Earth. As in this World there are evil Angels, tempting to Sin, and hindring the doing of much good, cauſing trouble to the Saints: So there are holy Angels withſtanding them, which are fit and proper Inſtruments to be imployed againſt them. And as Saints have inviſible Enemies, ſo inviſible Friends. Dan 10.13. The Prince of the Kingdom of Perſia withſtood me 21 days. Which (ſaith one) muſt be underſtood, De daemone quodam Aulico, &c. Acting in Cambyſes, and his evil Counſellors, and inkindling hatred againſt the Jews. Now ſaith the holy Angel, This Prince withſtood me: Here's Angel againſt Angel. But in the World to come, 'twill not be ſo; becauſe evil Angels will be all ſhut up in the Bottomleſs Pit, and ſo no need of the Miniſtration of holy Angels to withſtand them. Thus then the World to come, is not put in ſubjection to Angels.
2. Affirmatively, 'Tis to man, What is man?
1. To the man Christ Jeſus, who took the Seed of Abraham, and was by the ſuffering of death, crown'd with glory and honour. He will be ſupream Lord of this World to come.
2. To the Saints, who as they now ſuffer, ſo then ſhall they reign with Chriſt. Rev. 5.10. We ſhall reign upon the earth. Firſt, The glorified Saints, we ſhall reign of; whom 'tis ſaid, Rev. 24.4. They lived and reigned with Christ: This ſhall be ſo, that God may have a time for honouring the Saints. Why ſhall the Saints execute the Judgment written? That it may be ſaid, This honour have all his Saints, Pſa. 149.9. So, why ſhall the Saints ſucceed the holy Angels in their Government? that it may be ſaid, This honour have all his Saints. And ſeeing God hath ſuch regard to their honour, how dear ſhould His honour be to them?
Q. But how ſhall the glorified Saints rule in the World to come?
A. For the How] take this hint: As the glorified Saints ſhall ſucceed the holy Angels in their government; ſo ſhall they reign after ſuch a manner, as the Angels did before: and ſo, as in the Reſurrection, they ſhall be like the Angels, in not eating and drinking, and not marrying: ſo alſo in matter of rule and government. And therefore as Angels have been ſent to make known the mind of God to his Servants, 2 Kin. 1.3. & 15. Dan. 10.14. Rev. 22.16. So may the glorified Saints be the Meſſengers of the Mind of God, to Saints not glorified. The Law was given by Angels; and 'tis ſaid, The Law ſhall go forth from Sion, and the Word of the Lord from Jeruſalem; In which may be the Miniſtry of glorified Saints: Angels aſcend and deſcend upon the Son of Man: They are at Chriſt's command, and come and go when he bids them. They aſcend to know, and deſcend to do. In like manner ſhall the glorified Saints go and come at Chriſt's command. And laſtly, when Saints die, Angels carry their Souls into Abraham's boſom, Luk. 16.22. So when the time ſhall be for the Tranſlation of any Saint into the New Jeruſalem; ſome glorified ones may be ſent to bring them in. For a concluſion of this particular, conſider 2 things:
1. As Angels loſe no glory by coming out of Heaven to do their work on Earth: ſo ſhall not glorified Saints, by going out of the New Ieruſalem to Saints not glorified.
2. If the Angels of Heaven and Saints on Earth might have any converſe together, ſo as that the Saints could bear the Acceſs of Angels as Abraham did, then much more may the not-glorified Saints of the World to come, be able to bear the Acceſs of the glorified ones to them; and that becauſe Saints glorified and not-glorified will be of the ſame nature; and alſo the Saints not-glorified will then be better capacitated, in reſpect of Purity and Spirituality, to bear the Acceſs of the glorified Saints, than any were heretofore, to bear the Acceſs of Angels to them. And laſtly, glorified Saints may appear in ſuch a form, which the not-glorified ones may be able to bear. This ſeems hinted Ezek. 44.19. When they go to the people, they ſhall lay aſide their garments in which they miniſtred, and put on other garments. Thus much of the Reign of the raiſed Saints.
Secondly, the Saints not-glorified; that is, thoſe of the twelve Tribes in their portions in the Land, and alſo thoſe of the ſaved Nations, ſhall reign. Dan. 7.27. The greatneſs of the Kingdom under the whole heaven ſhall be given to the people of the Saints of the moſt high, and all Dominions ſhall ſerve him. Not that all Saints ſhall be Rulers, but all Rulers ſhall be Saints: Magiſtracy and Government will be then in the hands of Saints. Rulers ſhall as Men live ſoberly, as Magiſtrates righteouſly, as Members of Churches godlily. They will be as David, men after Gods own heart, doing all his wills; as Solomon, having wiſdom to go in and out before the people; and Nehemiah, ſeeking the welfare of the people of Iſrael, Ier. 30.21. Their Nobles ſhall be of themſelves, and their Governors ſhall proceed from the midſt of them. Ezek. 45.8. My Princes ſhall no more oppreſs my People. Thus ſhall it be in that glorious Commonwealth of the Jews, which is to come: Princes in it ſhall be the Lords Princes, and the People the Lords People; and none but the Lords Princes ſhall rule over the Lords People, and none of them ſhall be oppreſſing Princes to them. Verſe 9. Let it ſuffice you, O Princes of Iſrael; remove violence, execute judgment, &c. Iſa. 60.18. Violence ſhall be no more heard in thy land, and waſting and deſtruction within thy borders. And as verſe 17. I will make thine officers peace, and thine exactors righteouſneſs. Ezek. 43.9. Let them put away the carcaſes of their Kings, &c. What were Ahaz, and Ahab, and Jeroboam, (and Manaſſeh alſo before he repented) but as abominable to God, as Carcaſes are to Men? But when the Jews ſhall be called, their Rulers ſhall not be ſuch, but Davids, Hezekiahs, &c. doing that which is good in the ſight of the Lord.
Q. What need will there be of Rulers then, ſeeing God hath promiſed he will put his Law into the mind, and write it in the heart of all his People, and cauſe them to walk in his ſtatutes, and they ſhall keep his judgments; which promiſes ſhall be eminently fulfilled then?
A. Rule and Government may well conſiſt with that pure and glorious ſtate; for,
1. If Adam had continued in innocency, there would have been Rule and Government, as we may well ſuppoſe; for he ſhould have begotten Children, and ſo have had rule over them as a Father. The Law of Nature would have taught Children to honour a Father.
2. Chriſt in his childhood and growing eſtate was under the rule of Joſeph and his Mother, Luke 2.51. He went down with them, and was ſubject to them.
Conſid. 7. There will be during the one thouſand years a Tranſlation of many out of the Nations into the Church, who ſhall have Inheritances among the Tribes of Iſrael, and alſo of many from among the Tribes in the Land, into the New Jeruſalem; as alſo from among the ſaved Nations.
1. Out of the Nations into the Church; for this ſee Ezek. 47.22. The ſtrangers that ſojourn among you, which ſhall beget children, ſhall be as born in the countrey, and they ſhall have inheritance among the Tribes of Iſrael. So that in the Land there will be Propagation; and the mention of Children may be to hint, that the ſtrangers, and their children with them, ſhall have Inheritance in Iſrael, and be of the Church. Which ſhews, that there will be Converſion-work at that time; which alſo (as before was hinted) appears from the Fiſhers ſtanding by the River, and by the healing of the Waters, the mirey places not being healed, by which may be meant the Nations not converted, out of which Gog and Magog ſhall at laſt ariſe.
2. From amongſt the Tribes of Iſrael in the Land into the New Jeruſalem; for this ſee chap. 48.19. The increaſe of that over againſt the holy portion is to be for food for thoſe that ſerve the city; and they that ſerve the city, ſhall ſerve it out of all the Tribes of Iſrael. For the underſtanding of this place let it be conſidered, what this City wants, and hath need to be ſerved with.
1. It doth not want Food and Raiment; for all in it will be as the Angels, they need no Candle, neither light of the Sun, much leſs then Corn, Wine, and Oyl.
2. This City wants nothing but more Citizens, nothing but more Saints; and theſe it will want, till all the Elect ſhall be called, and come up to the meaſure of the ſtature of the fulneſs of Chriſt. Thus doth Heaven now want the Saints upon Earth, and ſo will the New Ieruſalem, till all the Manſions there ſhall have thoſe in them for whom they are prepared. Compare this of ſerving the City with Luke 14.17. there is an Invitation to a Supper, Come, for all things are ready; the Servants are ſent to invite more, verſe 22. Yet there is room; and the Lord ſaid, Compel them to come in, that my houſe may be full. Whence may be gathered, that there is no want in this City, but of more Gueſts and Citizens. This City then is ſerved more remotely, by thoſe that ſhall be Inſtruments in bringing in ſtrangers among the Tribes of Iſrael; and more nearly, by fitting Saints for the New Ieruſalem. And here by the way let it be obſerved, what a glorious Work that of the Miniſtery is, it being now to ſerve Heaven with the Saints it needs, and at laſt the New Ieruſalem with the Citizens it will want. The Miniſters of Chriſt are like thoſe Officers which provided Victual for King Solomon, and for all that came to his Table, 1 Kings 4.27. The Saints brought in ſhall be as Victual for Chriſt, and all that come to his Table; and with theſe the City is ſerved. Hence may be gathered thus much:
1. When the New Ieruſalem ſhall come down, there will be Saints in two different ſtates; ſome in the City, where Chriſts Throne ſhall be, ſome without in the Land; for they ſerve the City out of all the Tribes of Iſrael, that is, with Saints taken thence.
2. Amongſt the Tribes in the Land there will be a Miniſtery ſerving the City.
Q. Whether any Saints of the Tribes in the Land or ſaved Nations ſhall die in that time, or whether they ſhall be changed and tranſlated into the City?
A. Againſt the death of any Saint in that ſtate, and for their change, it may be thus argued:
1. It's ſaid Rev. 21.4. God ſhall wipe away all tears, and there ſhall be no more death. This is ſpoken of the People of God, verſe 3. No death to ſuch as ſhall have the Lord for their God.
2. Paul ſaith 1 Cor. 15.51, 52. Behold, I ſhew you a myſtery, we ſhall not all ſleep, but we ſhall all be changed. There will be at laſt a change inſtead of death, and when the time of changing comes, no Saints ſhall after that, die; and this change will begin at the Reſurrection of the dead Saints; The dead ſhall be raiſed, and we ſhall be changed; that is, at and after this each Saint ſhall, in the time appointed for it, be changed: Of this change Enoch and Elias were Types. And 'tis ſaid further verſe 54. Then ſhall be brought to paſs the ſaying that is written, Death is ſwallowed up in victory. O Death, I will be thy plagues; O Grave, I will be thy deſtruction. If after this deſtruction of the Grave Death ſhall happen to any Saints, how ſhall it be ſwallowed up in victory? God will then be the death of Death, and the deſtruction of the Grave; and therefore Death and the Grave ſhall not be the deſtruction of any of the Saints Bodies. 1 Theſ. 4.16, 17. The dead in Chriſt ſhall riſe firſt, then we which are alive ſhall be caught up. foreign, afterwards; that is, all in their order, ſome at, ſome after the coming of Chriſt, in the time of the one thouſand years; ſome at his coming, even all then alive, which before were called. And at this time a new Generation of Saints will be brought forth, and converted by means of the appearing of Chriſt: For now will be a through converſion of all the Iews, many of them not being effectually called till this time, as after will appear. And now alſo will the fulneſs of the Gentiles come in, which will be the Nations of them which ſhall be ſaved.
Q How doth this agree with Iſa. 65.20. The child ſhall die an hundred years old, but the ſinner being an hundred years old ſhall be accurſed; the child being ſet in oppoſition to the ſinner, is one born of God, and that is in the time of the new Heavens and the new Earth, verſe 17?
A. Death is ſometimes put for a Change in Scripture, and why then may it not be ſo taken here? Heb. 9.27. It's appointed to men once to die. But 1 Cor. 15.51. We ſhall not all die. How ſhall theſe two places be reconciled? Beza thus reconciles them, In iis qui immutabuntur, illa immutatio ſpecies mortis erit: Change will be a kind of Death. Heb. 11.13. Theſe all died in faith: but Enoch being one of them, verſe 5. did not die, but was tranſlated, that he did not ſee death: How ſhall this ſeeming contradiction be reconciled, but as Ribera doth? Nomine mortis tranſlatio comprehenditur, &c. Under the name of Death a Tranſlation is comprehended, in that Enoch's Tranſlation was a Death in relation to thoſe that remained alive in the world, becauſe by it he ceaſed to be amongſt them. It's ſaid of him, He was not; which elſewhere ſignifies death; as when Jacob ſaid, One is not, that is, dead, in his thoughts.
Conſid. 8. The Name of this City ſhall be Iehovah Shammah, The Lord is there; and this ſhall be its Name from that day. Which doth intimate ſuch a Preſence of Chriſt with the Saints, which was not before. He hath been preſent in Spirit from the beginning of the Goſpel-Church; but at this time the Church ſhall have another kind of Preſence, even his Perſonal Preſence. Here's a new Name for a new Preſence, the Name of it from that day ſhall be, The Lord is there. Chap. 43.2. The glory of the God of Iſrael came from the Eaſt, his voice was as the noiſe of many waters, and the earth was lightned with his glory. Haec Dei gloria eſt Christus, ſaith one; Surely this Glory of the Lord is no other than the Lord of Glory, who is the brightneſs of the Fathers Glory. Solomon's houſe was filled with the glory of the Lord; that was a typical Houſe, and had a typical Glory, that is, ſome glorious ſign of Gods Preſence, and his owning that Houſe. Here will be the true Temple, into which the King of Glory ſhall come. The Ark was a ſign of Gods preſence with the Iews, which is therefore called the Lord, Joſh. 3.11. Behold the Ark of the Covenant, even the Lord of all the earth, &c. As the Jews had the typical preſence, ſo when they ſhall be called, they ſhall have the true preſence of the Lord in the New Ieruſalem, Rev. 11.19. In the Temple was ſeen the Ark, that is, the Lord of all the earth typed by the Ark. This Temple ſhall be the place of Gods Throne, and of the Soles of his Feet, chap. 43.7. Now he is upon a Throne in Heaven; but when Ieruſalem ſhall come down, in it ſhall be his Throne. Ier. 3.17. At that time they ſhall call Ieruſalem the throne of the Lord. At what time? When all the Nations ſhall be gathered to the Name of the Lord to Ieruſalem, and when the Houſe of Iudah ſhall walk with the Houſe of Iſrael, verſe 18. Obſerve alſo what is ſaid verſe 16. They ſhall no more ſay, The Ark of the Covenant of the Lord, neither ſhall it come to mind. The preſence of the Lord with the Iſraelites, is no way to be compared with that his preſence which is to be in the New Ieruſalem; for the Ark ſhall not then come into mind. 'Tis well obſerved by Cornelius à Lapide, Hoc nomen valde congruit cum illo quod Chriſto imponitur, Iſa. 7.14. Immanuel. This Name hath very near affinity with the Name Immanuel, God with us: now as Chriſt was Immanuel, by a perſonal preſence on earth, ſo the City will be called Iehovah Shammah from his Perſonal preſence. Now for the better clearing of this great truth of Chriſts perſonal Preſence and Reign, and of the Saints reigning with him, two things are to be done:
1. Scripture-Arguments for it ſhall be produced.
2. Objections againſt it ſhall be anſwered. For the firſt;
As Chriſt took our Nature, and therein did execute his Prophetical Office, by teaching and ſpeaking of the things pertaining to the Kingdom of God; and alſo his Prieſtly Office, by offering himſelf without ſpot to God: ſo he hath a Kingly Office alſo, which as he hath been executing providentially, and ſpiritually, he ſhall ſo do it perſonally; and where he preached and ſuffered, there will he reign, and execute juſtice and judgment even in the earth.