The Glorious Kingdom of Christ, Chapter 2

The Glorious Kingdom of Christ · Chapter 2

p. 12Chap. II. An unwilling Anſwer to Mr. Tho. Beverleys Twelve Principles, and his Catechiſm of the Millennium; neceſſitated by his many provocations of many Miniſters, and me by name, and his Challenge of all the Doctors and Paſtors of the Church, and his Cenſure of the Denyers of that Millenary Reign, as SEMISADDUCES OF THE APOSTASIE.

§ 1. Reverend and truly beloved Brother,

I Take it for no wonder that great and many diſagreements in matters of Religion are among us, while in Profeſſions of leſs Myſtery (Law, Policy, Phyſicks, Medicine, &c.) there are ſo many; that [ſo many men, ſo many minds] hath ſo long been a Proverb: And in ſuch tolerable caſes as much endanger not Church and Souls, few men are more for mutual forbearance and charitable conſtruction than I am: Therefore the Millennial Opinion I have never been a cenſorious oppoſer of, while men kept up Peace and Charity with it.

But the caſe lately is altered, and is made a matter of neceſſary Zeal, as part of the Creed and the Lords Prayer, if not eſſential to the Goſpel and Chriſtianity: And very many of the Antinomian, and Separating Opinion, that leaſt underſtand it, lay much of their Religion on it: And the juſt honour of many Conformiſts, of the moſt peaceable Principles otherwiſe promoteth it; ſuch as Mr. Joſ. Mede. Dr. H. More, Dr. Creſſoner, your ſelf, Mr. M. Author of the Midnight Cry, Mr.R. M. the Publiſher (moſt pious men both) and many others. And we muſt not now be ſuffered to be ſilent, but muſt anſwer your provocations, or be groſly guilty of the evil that will follow your ſucceſs.

§ 2. The Millenary Opinion was indeed early received by ſome followers of Papias: But the univerſal oppoſition of the Chriſtian Church that hath exploded it ever ſince, tells us that it was a ſingular Opinion: And is he a humble man that now calleth the Chriſtian Church for ſixteen hundred years, and all thoſe Learned and Holy Divines of England, and other Reformed Churches, that differ from p. 13your conceit, by the name of [SEMI-SADDVCES OF THE APOSTASIE.] Bear with my freedom. Is it humility that ſo loudly challengeth all the Paſtors and Doctors of the Churches to anſwer you? Have you anſwered all them? or ſo much as one Cluverus alone, or James Calvert whom you promiſed me to anſwer? Was it humility that caſt a Glove for an Anſwer to two or three trifling Fallacies about the Pagan Babylon, when I had given you an Anſwer to them long before, and you modeſtly ſent it back without a Confutation?

I have had long by me, as a Learner, ſome humble Queries to you, and no Bookſeller will Print them, becauſe they ſay men look on you as diſeaſed with propheſying Self conceit, and will not read a Confutation.

Your Leader Dr. More ſaith, That the Papiſts not anſwering my Books againſt them, is, becauſe they deſpiſe them, as unworthy of an anſwer. May not your caſe be much the ſame? Men have greater matters to mind, than to trouble themſelves with you and me, or anſwering our Challenges.

§ 3. But I come to your Chain of Principles: And 1. It's a half and fallacious deſcription of Chriſts Kingdom, to ſay it is his As the Son of Man. There be millions of Sons of Men that have no ſuch Kingdom. It is his Kingdom as God-man, the Redeemer and Recovering Mediator.

This Kingdom is to him as the Eternal Word, and the Son of Man in one perſon of a Redeemer.

And becauſe you confeſſed to me, that if you err, the miſunderſtanding of The Delivering up the Kingdom to the Father, that God may be All in All] is your foreign, I will firſt prove that you groſly err in this your foundation.

§ 4. 2. You ſay oft, that Chriſts Kingdom begins at the Millennium, as if he had none before: And you diſtinguiſh not the ſeveral Gradations of his Kingdom, as from the Conception and Embryo to its maturity: As it began in the Promiſe to Adam, and renewed to Noah, and proceeded to the Covenant of Peculiarity, made to Abraham and his Seed, ſettled in a Common-wealth by Moſes, renewed to David: And as it came from Heaven p. 12duplicate page p. 13duplicate page p. 14in the Perſon of the Incarnate Meſſiah, ſhewing his Kingly Power by his Miracles and Doctrines, and in his Transfiguration, and acknowledged by Hoſanna's, and owned to the death before the Roman Judge. Nor his entrance on the more open exerciſe of it, by his Reſurrection, Aſcenſion, and ſending down his Paraclete the Holy Spirit, and by it in his commiſſioned Apoſtles and Witneſſes, convincing and converting the World. You take little notice of his going forth conquering on the White Horſe, as King of Kings, and Lord of Lords, and calling all the Fowls of the Air to eat the fleſh of Kings and Captains, and his utter ſubverſion of Pagan Babylon, taking to himſelf his great Power and Reigning, when Heaven and Earth triumphed, with joy, that the Kingdoms of the World were made the Kingdoms of the Lord, and of his Chriſt, and Chriſt ſet up Chriſtian Princes as his Officers repreſenting him to Rule as in his name (as his Miniſters do in Preaching in his name.)

If you ſay that theſe things were not done, your unthankful ſlander of Providence and the Revelation, is confuted by the whole ſtream of the Roman and Church Hiſtory: What more will be done hereafter is a further queſtion. The fulneſs of the Gentiles then came in. And is all this no Kingdom and Reign of Chriſt?

§ 5. Compare Chriſts words of his Kingdom and yours, Matth. 12. 28. The Kingdom of God is come unto you. Matth. 21. 43. The Kingdom of God ſhall be taken from you, and given to a Nation that will bring forth the fruit thereof. Luk. 11. 20. No doubt the Kingdom of God is come upon you. Luk. 9. 27. There are ſome here that ſhall not taſte of death, till they ſee the Kingdom of God come in power. Luk. 17. 21. The Kingdom of God is among you (or within you.) Matth. 13. Likeneth the Kingdom of Heaven to a Sower, to a grain of Muſtard-ſeed, to a Treaſure hid, to rich Pearls ſought, to a little Leaven, to a Fiſhers Net, to a field of Corn and Tares, Luk. 19. 12, 15. When Chriſt aſcended, he then received for himſelf a Kingdom, before he came to Judgment, Joh. 5. 22. The Father judgeth no man, but hath committed all Judgment to the Son. Matth. 28. 19. All power in Heaven and Earth is given me. Joh. 17. 2, 3. All things are delivered to him. Luk. 23. 42. p. 15He that prayed Chriſt to remember him when he came in his Kingdom, was told that he ſhould be in Paradiſe with him that day.

§ 6. Abraham, Iſaac and Jacob, are now in the Kingdom of God, and others ſhall ſit down there with them. God is not the God of the dead, but of the living. Lazarus was in Abraham's boſom: Moſes and Elias appeared with Chriſt on the Mount of Glory: And Enoch was tranſlated. Chriſt is not in Heaven alone without any company but Angels: And if Moſes and Elias be there, more are there, to make the ſuperiour part of his Kingdom. He hath there a nobler Reign now, than is exerciſed in this dark, diſtracted World, that is drowned in wickedneſs, and torn by mutual Enmity and Malice. It would not elſe have been better for Paul to be diſſolved and to be with Chriſt. Thoſe that follow him, ſhall be where he is, Joh. 12. 26. We live, becauſe he liveth, as branches in him the Vine.

§ 7. Either this World is Governed now by God, or not: If not, he is not a God to it; or Kings are more to it than God: If yea, it is by Chriſt that he governeth it. Are there any Divine Laws, or not? If there be, they are Chriſts Laws, and the Execution is Chriſts Execution of them. And ſure the exerciſe of Legiſlation, Judgment, Protection, Rewards and Puniſhments, are the exerciſe of Kingly Government.

You deny Chriſt, if you deny him to be King: Will you not obey him as King, till the Trumpet ſound, and he come to the final Judgment?

§ 8. But where is the preſent Kingdom of Chriſt, more gloriouſly deſcribed than in the Prophecies which you call your ſelf the Humble Reader of? and eſpecially in the Apocalypſe (if it be not you only that underſtand it?) It would ſwell this writing to name all the Texts that expreſly aſſert it. Iſa. 9. 6, 7. To us a Child is born, to us a Son is given, and the Government ſhall be upon his Shoulder, and his Name ſhall be called Wonderful, Counſellor, the mighty God, the everlaſting Father, the Prince of Peace; of the increaſe of his Government and Peace there ſhall be no End; upon the Throne of David, and upon his Kingdom, to order it, and to ſtabliſh it with Judgment and with Juſtice, from henceforth even for ever. Is this only at the Millennium.

p. 16He is a Prince and a Saviour to give repentance and remiſſion of ſin. God hath made him Lord and Chriſt, Acts 2. 16. To be Lord is to be King: To deny this is to ſay that we owe him no obedience, and is Apoſtacy indeed.

How could he make us Kings and Prieſts to God, if he were not King himſelf? even a Prieſt after the order of Melchizedeck, and a Prophet raiſed up like Moſes that was King in Jeſhurun. But enough of this to real Chriſtians.

§. 9. But what is all this to you? Do you deny it? 1. If you do not, it is not Chriſts Kingdom, but the Conſummation of his Kingdom, and his Glorious appearing in it that is to begin at Judgment after the Conflagration. 2. But it is your words and not your thoughts that are publiſhed in Print, and if you have written contrary to your Heart, recant it, and pity them that you deceived. In your Catechiſm of the Millennium you ſay, pag 5. Q. When doth Chriſts Kingdom begin? Anſ. It begins at the Coming and Appearance of Chriſt, and at the Reſurrection of his Saints at his Coming and Appearance.] And page 6. The Apoſtle without any other mention of his Kingdom ſaith, He muſt reign till he hath put all his Enemies under his feet. Now when did this reign begin but at his Coming? Or where did the Apoſtle give any intimation of his reigning but at his Coming? And when he comes and deſcends, and no longer ſits at the Right Hand of God, then God firſt maketh his Enemies his Footſtool: Not when he ſits, but when he comes: And then he begins to reign.—His Kingdom and the Reſurrection of his Saints begin together.]

§ 10. I confeſs this Doctrine well agreeth with Doctor More's Life of Tryal in the Air, and Mr. Mede's Concluſion that our Salvation is not aſcertained to us till the Reſurrection: Indeed it maketh all our Preaching, and Religion in this life of little moment, in compariſon of that which is after both Death and Reſurrection: For if Chriſt Reign not till then, he maketh no Laws till then; He bindeth us to no obedience to him till then; He puniſheth no ſin till then; He ſetteth up no Magiſtrates till then, to be Governing Officers in his Kingdom: He executeth no Diſcipline in the Churches as King▪ O how have Independents and Presbyterians been deceived then, who have lamented the neglect or ſuppreſſion of Chriſts Kingly Government in p. 17the Church! It is then under his Thouſand years Government that men muſt obey to ſecure their Salvation.

§ 11. But the contrary is fully evident by the Effects. 1. What new Laws he will make in the Air, you muſt prove: But we can prove that he made Laws for Government on Earth: 2. Elſe the World hath had no King or Government of God: 3. Nor no authorized Prince or Paſtor. 4. All Saints can ſay that he giveth Rewards on Earth to Believers. 5. And he is the Protector of his Church. 6. He here is known by the Judgments which he executeth, and maketh his Enemies his footſtool, though their final Fall be at the laſt. Did he not in that Kingly glory deſcribed by John, execute all thoſe Plagues on Pagan Rome, and its Beaſt, which are gradually deſcribed in the Seals, the Trumpets and the Vials till it fell? If you ſay that all this is meant of Papal Rome, ſure I am, it was done firſt on Pagan Rome: And you that tell us how ſhortly Turk and Pope ſhall fall, ſure take it to be before the Reſurrection! And doth not Chriſt then make his Enemies his footſtool by his Kingly Power?

12. What it is for Chriſt to ſubdue his Enemies, muſt be known by his Office and Undertaking, which is to overcome Satan, and to ſave his People from their ſins. And did he not conquer Satan as a Tempter, and triumph even on the Croſs? And doth he not conquer the Dominion of ſin in all his Members? Is he not mortifying them in us day by day? And is not this treading down his Enemies? And is he not taking off the Curſe, the fruit of ſin? Theſe are Chriſts Enemies, becauſe they are ours; even the diſeaſes which he came to cure?

§ 13. Is it not unreconcileable ſelf-contradiction, for you to extol the Doctrine of Dr. Criſp, who ſaith, That we are ſo fully ſaved by Chriſt, even before Converſion, that we have no ſin, it being none of ours, but his; nor can any ſin hurt us (much leſs other mens) nor any penalty befal us, nor any place left for any duty to do us the leaſt good; and yet that Chriſt our Saviour, ſubdueth not his Enemies before the Reſurrection?

Yea your ſelf aſſert, that we are Righteous by Gods Eſſential Righteouſneſs, and that as our only Juſtification and p. 18Holineſs: And yet doth not Chriſt tread down his Enemies? Hath he trod down in you, no Pride, no Luſt, no Errour, no Injuſtice? Doth he not tread down greater Enemies than Turkiſh Swords, or Papal Inquiſitions in every Soul that he converteth? When we fight not againſt fleſh and blood, but againſt Principalities and Powers, and ſpiritual wickedneſs in high places? And when we are but killed, and counted as Sheep to the ſlaughter, in all this we are more than Conquerours, and need not fear them that kill the body.

§ 14. Rev. 5. 12, 13. The numberleſs Hoſt of Heaven cry, Worthy is the Lamb that was ſlain, to receive power and riches, and wiſdom and ſtrength, and honour and glory, and bleſſing, (and is not that a Kingdom? and is it not till the Reſurrection?) And every creature which is in Heaven, and on the Earth, and under the Earth, and ſuch as are in the Sea, and all that are in them, heard I ſaying, Bleſſing, and honour, and glory, and power be to him that ſitteth on the Throne, and to the Lamb for ever and ever.] This is before the Reſurrection.

§ 15. Rev. 12. 7. If Michael be not Chriſt, he is Chriſts Servant. And there was War in Heaven, and Michael and his Angels fought againſt the Dragon, and the Dragon fought and his Angels, and prevailed not; neither was there place found any more in Heaven. And the great Dragon was caſt out, that old Serpent called, the Devil and Satan, who deceiveth the whole World: He was caſt out into the Earth, and his Angels were caſt out with him. And I heard a voice ſaying in Heaven, Now is come ſalvation and ſtrength, and the Kingdom of our God, and the Power of his Chriſt, for the accuſer of our Brethren is caſt down, who accuſed them before our God day and night: And they overcame him by the Blood of the Lamb, and by the Word of their Teſtimony, and they loved not their lives unto the Death: Therefore rejoice ye Heavens, and ye that dwell in them: Woe to the Inhabitants of the Earth and of the Sea; For the Devil is come down to you, having great wrath, becauſe he knoweth that he hath but a ſhort time.]

He may make his own Faith, that will affirm, that this deſcribeth no Kingdom of Chriſt, or no Conqueſt of his Enemies; or that all this is after the Reſurrection, or yet to come, and none of it yet fulfilled.

p. 19§ 16. Rev. 14. 7, 8. Fear God, and give Glory to him, for the hour of his Judgment is come.—Babylon is faln, is faln,] This is a Judgment and a treading down Enemies before the final Judgment: And ſo is the Reaping and the Wine-preſs mentioned, ver. 13. to the end.

§ 17. Were all the ſeven Vials poured out after the Reſurrection? c. 16. Or were there no treading down of the Enemies of King Jeſus?

Ch. 17. 12, 14. The Beaſt and his ten Kings make war with the Lamb, and the Lamb ſhall overcome them; for he is Lord of Lords, and King of Kings, and they that are with him are called, and choſen, and faithful.] This is a Conqueſt before the Reſurrection.

Ch. 18. Is yet more full herein, about all the Fall and Plagues of Babylon: Over whom Heaven and Earth are called to rejoyce.

And it was certainly before the Reſurrection, that the Kingdoms of the World are ſaid to become the Kingdoms of Chriſt.

And the three laſt Chapters deſcribing the Glory of the delivered Church on Earth, as repreſenting the heavenly Glory, is yet the fulleſt proof of all.

§ 18. By all this it is evident, that you call that Chriſts Kingdom as begun, which is but his Kingdom in triumph and maturity, as if a man were no man till he is at full Age. But it is your not diſtinguiſhing the Kingdom of Mediatorial Redemption, recovery and acquiſition, from the Kingdom of Mediatorial Glory and Fruition, that is, the Errour that corrupteth all your confident diſcourſes. The Office of our Redeemer is to Recover ſinful man to God, and reſtore him to purity, from ſin, and all the curſe or puniſhment for ſin; yea and to advance him to a more perfect and confirmed ſtate. And Chriſts Reward for this, is the everlaſting Joy that was ſet before him, in the fruition of the Divine Complacency, and in the perfect and glorious Headſhip to his perfected glorified Church for ever. Let us conſider, 1. Which of theſe is Given up to the Father; And 2. What Giving up to the Father is; And 3. When it is done.

§ 19. 1. The firſt all grant is to be Given up: The Kingdom of Recovery; but not the Kingdom of Fruition: That of Grace, not that of Glory.

p. 20As a Prince commiſſioned to be General for the reduction of Revolted Rebels, brings them down by degrees, and having ſlain ſome, and reduced the reſt, he giveth up his Commiſſion, and is General no more; for his work is done. But he hath after the promiſed Reward and Honour, and may under the King, rule them as recovered.

Or as a Phyſician that hath an Hoſpital or infected City to cure, giveth up that work when it is perfectly finiſhed: So Chriſt giveth up the Kingdom of Redemption when he hath done that work. 2. But this Giving up is no depoſing of Chriſt, nor is he leſs, but more gloriouſly King than before. Nor is God the Father any more King than before. It's no diminution to Chriſts Royalty, nor any addition to the Fathers. I ſhall prove this before I go further.

§ 20. 1. By comparing this Text with Joh. 5. 22. The Father judgeth no man, but hath committed all Judgment to the Son:] And yet the Father Governeth no leſs than he did before, and is not depoſed by giving up all Government to the Son: Only the quality of the Subject, and the terms of his Government are altered. Creation is in Scripture eminently aſcribed to the Father, and Redemption to the Son. The Father as Creator Governed Man in his Integrity, to preſerve and perfect him: Man being faln into ſin and miſery, the Son as Redeemer Governeth Man as a Phyſician his Patients, in order to his cure. The Father now judgeth no Man as ſinleſs according to the Law of Innocency, but hath committed the Government of all to the Son as his Adminiſtrator and Phyſician, in order to their cure. This is but altering the way of Government. And it is the Subjects of the Kingdom that are called The Kingdom, who are now reſtored, and delivered up to the Father, without blemiſh, ſpot or wrinkle, that he may henceforth Govern them as a perfectly healed People, according to the Law of Perfection.

The Father now judgeth no leſs by the Son, than before in another way.

§ 21. 2. I prove the continuance of the Kingdom of the Son, in the way of Fruition and Glory, by the Promiſe hereof made to him by the Father. The Covenant of Mediation, hath Obligations laid on the Son, and Promiſes of a p. 21glorious Kingdom, as merited by his performance of his part. And doth his performance diſpoſſeſs him of his promiſed Reward, when it was the condition of his Title to it? It's tedious to cite all Texts that prove it.

§ 22. 3. The Promiſes are made to Chriſt, that his Kingdom ſhall be an everlaſting Kingdom, and have no end: And therefore ceaſeth not by the delivery mentioned. And though the Hebrew word commonly tranſlated [for ever] oft ſignifie but a long time, or many Generations; yet in the Texts intimated, there is no reaſon for ſuch a limitation. If God ſay, that of his Kingdom there ſhall be no end, let the deniers prove their denial.

§ 23. 4. Chriſt hath promiſed to make them that overcome, Pillars in his Temple, and they ſhall go out no more; which he could not perform if he go out himſelf, or loſe his Kingly Power.

And he ſaith, That the Children of God and the Reſurrection are equal to the Angels, and die no more: And ſure he can make their ſtate no more durable than his own. And it is called Life Eternal which we ſhall poſſeſs: And ſhall Chriſt have leſs than we?

§ 24. 5. Chriſts Humane Nature will be perpetuated, and therefore ſo will his glorious Kingdom. No Text ſpeaketh of his ceaſing to be Man; but many contrary. And who ſhould then preſume to aſſert it? I know Smeckfeldius held, that Chriſt ceaſed to be Man as ſoon as he entred Heaven: But the Church called it a Hereſie. As on Earth he was to be Man like us in fleſh, ſo in Heaven where fleſh and blood cannot enter; yet he will make our vile bodies like to his glorious body.

§ 25. 6. The ſtate of Reward is an Advancement, and not a Diminution, as to us, ſo to Chriſt, Phil. 2. 9, 10. Wherefore God alſo hath highly exalted him, and given him a name which is above every name, that at the name of Jeſus every knee ſhall bow, of things in Heaven, and things on Earth, and things under the Earth, and that every Tongue ſhould confeſs that Jeſus is Lord, to the glory of God the Father.

§ 26. 7. Chriſt hath promiſed us that we ſhall be with him where he is, and prayed that we may there behold his glory; which is plainly to ſay, that when he hath been the p. 22Mediator of Redemption, he will be the Mediator of Fruition; that is, that we ſhall ſee Gods Glory as ſhining to us in the glorified Humanity of Chriſt: For as we ſhall have Bodies in Heaven as well as Souls; ſo our Bodies will have a ſuitable Medium of Communion with God.

§ 27. 8. If Chriſts Humane Nature ſhould ceaſe its Glory, ours by the ſame reaſon would do ſo too. But that is contrary to the hopes of Faith.

§ 28. 9. Angels Glory and Being is perpetuated: And therefore Chriſts Humane Kingdom and Glory, who is above them, will not ceaſe.

§ 29. 10. There is Executive Government by Chriſt to be exerciſed after the ſuppoſed Thouſand years: Therefore he ſhall Reign after to perform it.

The Redeemed Believers muſt be Rewarded to Eternity, and he muſt ſave to the utmoſt all that come to God by him: He muſt continue and perpetuate their Reward and Happineſs: For they muſt live as his Members, becauſe he liveth: And I doubt not but if you are for ending Chriſts Kingdom after a Thouſand years, you will be for the ending of ours.

And he hath his Enemies to puniſh longer than a Thouſand years, Luk. 19. 27. And I believe that you are for ending their puniſhment then, if you would end Chriſts Kingdom then, Rev. 6. 16. It is the Wrath of the Lamb that is to be executed on the Enemies of the Lamb: It was againſt him and his Grace that they ſinned; and it is he that cometh in flaming fire to execute Judgment on all that know not God, and obey not the Goſpel. And doth puniſhment end with your Thouſand years? The very nature of the glory of the Glorified Body of Chriſt, is to live as Branches in him the Vine: Our Life is hid with Chriſt in God: And if his Kingdom be given up, all our life and ſecurity is alſo given up. The ſame cauſe muſt continue that began, the Reward of Believers (in whom Chriſt will be admired more than a Thouſand years) and the puniſhment of Unbelievers. The Kingdom of Glory therefore continueth when the Reſtoring Kingdom hath done its work.

§ 30. 11. The Devil hath reigned by Gods penal permiſſion, over this ſinful World as to the far greateſt part, p. 23about 6000 years within 314, And ſhall Chriſt reign but one thouſand? Prove it before you affirm it.

§ 31. 12. How frivolous is your reaſon from Gods being All in All? What do you think thoſe words do mean? It's neither any Addition to God, nor any Excluſion of Chriſt: But Gods Governing Mankind as fully recovered according to the Law of his perfect Nature, and without any more Medicinal recovering Grace; and his filling them with the Grace and Joy of his inhabiting Complacence.

1. It cannot mean that God in Eſſence is nearer the Creature than before. For in him we Live and Move, and Be. He is All in All now as the God of Nature.

2. It cannot mean that God will be more the Cauſe of Grace or Glory, for Chriſts ceaſing to be a Cauſe. For God is no leſs a Cauſe when he uſeth ſecond Cauſes, than if he uſed none.

3. It can no more be an Excluſion of Chriſt from being a Cauſe of our heavenly Communion with God, than an Excluſion of all ſecond Cauſes from their Office: And if all ſecond Cauſes be excluded, and there be no Cauſe but God, there will be no Being but God, and this is but to reduce the World into God or Nothing; which you muſt not feign unproved.

§ 32. foreign being plural cannot mean that God will End all things, and ſo be Nothing in any thing, but Himſelf: All things in All ſignifieth the Exiſtence of thoſe All things. And ſhall not Chriſt and his Kingdom then Exiſt? Not in its Paradiſe or Heavenly State?

§ 33. Can it poſſibly mean any more than Of Him, and Through Him, and To Him are All Things? And ſo they are now, Rom. 11. 36. Or that he is Above All, and through All, and in us All: And ſo he is now, Eph. 4. 6. And that he worketh All in All: And ſo he doth ſtill, 1 Cor. 12. 6. And that he filleth All in All: And ſo he doth ſtill, Eph. 1. 23. Even Chriſt is ſaid to Be All in All, Col. 3. 11. And ſhall he ceaſe to be ſo. He is appointed Heir of All things, he upholdeth All things by the Word of his Power. For whom are All things, and by whom are All things? Heb. 1. 1, 3. & 2. 10. And why muſt he be depoſed? By him are all things, 1 Cor. 8. 6. God gathereth All things in One in Chriſt, Eph. p. 241. 10. Who filleth All things, Eph. 4. 10. till we come to the Unity of the Faith, and of the Knowledge of the Son of God, unto a perfect Man, to the meaſure of the Stature of the fulneſs of Chriſt, ver. 13. We are growing toward this before the Reſurrection. And if then we attain it, muſt it endure but a Thouſand years? The perfection of the Church of Chriſt, is not like that of Fleſhly Bodies, that when they are at the top of Age, go downwards again; Nor Apples and Pears, that when they are mellow ſoon rot.

§ 34. Obj. But Chriſt muſt then be ſubject to the Father. Anſ. And was he not always ſubject to him (in his Humanity?) He tells us oft that he doth not his own will, but the will of him that ſent him. The Father worketh, and he worketh. He were not the true Chriſt if, as Man, he were not ſubject to God: But Paul ſaith not that Then he begins to be ſubject to the Father: But that he ſhall ſtill be ſo. When his War is over, and he hath done his work as General, or Conquering Redeemer, he ſhall be ſtill as Man, a Subject to God, and Glorified as the Reward of his Redemption, and be the Glorified Head and King of his Glorified redeemed Kingdom.

§ 35. I ſuppoſe you will ſay that Chriſt and his Saints ſhall not die, nor be depoſed, but have ſuch a Glory in which God ſhall be All in All.

Anſ. Very good; who denyeth that God is or will be All in All? But the doubt is, whether Chriſt ſhall be ever the leſs Chriſt, or King? Or the Church ever the leſs his Kingdom at the End of a Thouſand years? I forget not your diſtinction of Chriſt as Man, and as the Son of Man. You confeſs that Chriſt ſhall be Man for ever, but not as the Son of Man: That is, as Dr. More, and you, and John Turner ſay, He is an Eternal Man, or Life, and hath ſay you, and Dr. M. an Eternal Body, Fleſh and Blood, from whence you plead for Tranſubſtantiation.

Anſ. You could ſcarce ſpeak to a Man that hath been more tempted to follow you in ſuch intimations, as embolden Reaſon to be too preſumptuous; and I confeſs that the inſinuated Opinions of Peter Sterry, Dr. More, and J. Turner, and you, do ſtrongly flatter emboldened Reaſon: But I take p. 25it but for a Temptation, while Scripture is againſt it, as well as the judgment of the Univerſal Church.

When Paul tells us that Fleſh and Blood cannot inherit the Kingdom of God, I muſt in Charity ſuppoſe that by Fleſh and Blood Eternal, Dr. More and others, mean (not properly but Catachriſtically) the Natura Mentalis, or the Intellectual Nature, which they ſuppoſe to be the ſame in Chriſt, Angels and Men.

It is not improbable that the higheſt of Creatures, is in order of Nature, a prior effect of the Divine production before the lower.

Whether this ſhall be called an Emanation or a Creation you are not agreed. Nor whether this prime Created Nature, be Vniverſal Life, and Vniverſal Matter, and ſo be the Soul and Body of the World, conſidered as before modal Mutations; or whether it be only ſome nobler ſort of Spirit and Matter that is made before the more ignoble, and perhaps maketh the reſt.

But it is concluded that Chriſt is the Life or Spirit and ſecond Perſon in the Trinity, and the Holy Ghoſt the Matter, and ſo the third Perſon: And that Chriſt, the Soul, and the Holy Ghoſt the Matter, are one; which ſome call A Creature, and ſome call God, and ſome both. Peter Sterry's is the plaineſt way, that the Divine Nature firſt produceth and uniteth it ſelf to the Univerſal Intellectual Nature, which is Chriſt the firſt Creature, including the Holy Ghoſt: And that this firſt Intellectual Nature, uniteth it ſelf at the Incarnation to the Humane Nature: And ſo that Chriſt hath three Natures. 1. Divine. 2. Superangelical Created. 3. Humane.

But ſtill it is unreſolved whether the prime Created Nature, be a Soul to the Incarnate Body, or Chriſt took both Soul and Body of Man, beſides the firſt Mental Nature. Apollinarius was for the Godhead being inſtead of a Soul.

Now you come and tell us that

[The Eternal Word in Humane Nature hath a Kingdom throughout Eternity, but not as the Son of Man, but as the Eternal Word: The Glory in which Chriſt is ſeen with his Saints, being the Glory which he had with the Father before the World began: Of the ſame Nature wherein he is now at the right Hand of God till he appears: p. 26And the Union in that Eternal State is by God to God, by the Word to the Father; ſo the Son as Man is ſubject, and God All in All. Catech. p. 21.

It ſeems by the high expreſſions of God, who is pureſt Spirit, being All in All, and by the Lake of the Second Death, and even the New Heaven and New Earth after the Thouſand years flying away, there is no bodily or material nature continued, no not of the Sons glorious body, who is then ſubject, nor of the Saints. Anſ. Scripture having declared no ſuch thing, no ſuch thing can be ſuppoſed, but that Chriſt and his Saints ſhall be in bodies.

So high expreſſions can fit no ſtate but of God All in All; even as he was before the foundation of the World All in All, and to which ſtate our Lords words ſo much refer, Joh. 17. When all the Saints are thus One with God in Chriſt, then he is thus All in All, as before the World began.

Though this Kingdom of Chriſt be ſo holy, ſo heavenly, ſo pure, ſo much of God in it—yet becauſe it is the Kingdom of the Man Chriſt Jeſus, and of his Saints in a Viſible Created Glory, and not the higheſt Union to God All in All, Chriſt gives this laſt declaration of the Name, that is, of the Nature and Glory of God; He freely delivereth up this his Kingdom, and the Son as in Humane Nature ſuffers moſt willingly that Glory of himſelf, and of his Saints, to be ſwallowed up by God All in All, and unites them with himſelf to the Father, as he is the Eternal Word, and ſo they are with him for ever, beholding the Glory which he had with the Father before the World was, which is the higheſt inſtance of Self-denial of all Created Glory, and giving up all to God All in All that could be given, Joh. 17. 5.

§ 36. Here you do but confound mens minds with many things at the beſt unproved. 1. That Chriſt was an Eternal Man; (of which your Tranſubſtantiation-Book hath more.) 2. That his Eternal Manhood is ſo diſtinct from his being the Son of Man, that he hath a twofold Manhood; one from Eternity, and one at his Incarnation. 3. That Chriſts Kingdom as the Son of Man, that is, in his Manhood which he had by Incarnation, endureth but a Thouſand years.

4. That the Manhood of his Saints which they had by Generation, alſo ceaſeth after the Thouſand years. 5. Yet Chriſt p. 27and they ſhall have material Bodies after, even in Chriſts eternal Body. 6. That this giving up of the Kingdom after a Thouſand years, is the greateſt Self-denial in the World, as if it were a loſs or diminution of the Glory of Chriſt and Saints. 7. That when all the Saints are thus One in Chriſt with God, then God is All in All, as before the foundation of the World. 8. That this is the Unity meant in Joh. 17. 24. 9. That this is glorifying Chriſt with the Glory he had before the World began, Joh. 17. 5. And not that God would glorifie him as the Son of Man, by advancing his Humane Nature, to its participation in the Glory which the Divine Nature had from Eternity. 10. Yet you tell me by word of mouth, that you believe the Individuation of the Saints in this united ſtate. The Metaphor of [ſwallowing up in God] you may make true or falſe as you ſhall expound it, which till then ſignifieth nothing.

§ 37. Short-ſighted men may reverence this the more, by how much the leſs they underſtand it: But they that will make ſenſe of it muſt ſee, that it is to lead us to Heathen Philoſophy as a higher Light than Chriſt and Scripture, and to introduce the Pythagorean Opinion of the Tranſmigration of Souls, and the Platoniſts and Stoicks Revolution, and Averrhois his Univerſal Soul, and to make God or Chriſt Diviſible, and with Origen, to make the future Rewards and Puniſhments temporary.

§ 38. 1. If Chriſt as a Man, or Life, or Spirit, was Eternal, it was as God, or as a Creature. As God he was not Man, nor Body. If you ſay that he was the ſecond Hypoſtaſis as foreign, and the Holy Ghoſt the third as Matter, (as Dr. More and J. Turner) then either you mean Vniverſal, or Particular Life and Matter: If Univerſal, you make the World to be God, and make him Diviſible: If Particular, you make God a part of the World: And ſo you do if you make him but the Soul of the World.

§ 39. 2. If the Saints were in God before the World began, accordingly all things were eternally in God; and that will bring in Ariſtotles Eternity of the World, which indeed meer Reaſon might take for probable.

§ 40. Either you mean that we were in God only as in Potentia Creatoris, and that is not to be in him, but only to ſay p. 28that he was able to make us: For exiſtere est eſſe extra Cauſas Efficientes. Or elſe that we did actually exist: (which thoſe hold that are for Souls Prae existence, or worſe.) And we did exiſt in God, either as being God himſelf, or Creatures, or Effects of God. If we were God from Eternity, we are God ſtill: If as Effects or Creatures, then either as Parts of one common Soul and body of the World (or of the Humane Species,) or as ſo many Individuals. If it be ſaid that we were but Parts of one Soul or Body, it will infer that we are ſo ſtill, and that theſe parts are as the Rivers and Springs from the Sea in continual Revolution: Or if we are fixed Individuals, God kept us not idle from Eternity (or prae-exiſtent.) None can think that God from all Eternity (or ſince) kept all the Souls that are to be embodied to the end of the World, in a ſleepy ſtate till Bodies were generated for them.

If you ſay that they lived in God as pure Spirits without Bodies, what then did the Prime Matter, which ſome of you call the third Hypoſtaſis in the Trinity? We ſee that God put Souls into Bodies in this World: And can you prove that he never did ſo before from all Eternity?

And when you have ſaid, that Chriſt and Saints ſhall be ſwallowed up in God, and have no more Kingdom as Sons of men, but be in God as before the World began, do you mean that they ſhall continue ſo to all Eternity, and never revolve into Bodies more? When God hath ſhewed us that he hath delighted in embodied Souls theſe five thouſand ſix hundred ninety years, will you feign that he never did ſo before, nor ever will do ſo again?

§ 41. I conclude, 1. That there is no rational iſſue of your Doctrine to be expected, but a Pythagorean, or Platonick Revolution or Tranſmigration of Souls, from one Univerſal Soul into many particulars, as the Sea floweth into Springs, and they into Rivers, and they into the Sea again, and ſo round: Or as one Sun illuminating the Air, lighteth many Candles, (by a burning-glaſs or by flames,) being individuated only by the oily matter, but not divided from the common Element of Fire.

2. And that all this is but to confound men partly with falſhoods, and partly with uncertainties; when the plain Doctrine of Chriſt is a more quieting way. God hath kept p. 29us ſo dark about the Beginning or Prae-exiſtence, and the manner of his producing Souls, yea and of the manner of their operation in their ſeparated ſtate, that to be confident beyond his Scripture-Revelation, is but to be ignorant of our Ignorance, and to venture to take Gods name in vain.

But we know that God breathed into Man that breath of Life, and ſo made him a Living Soul, and ſaid, Increaſe and multiply; and that the Spirit goeth to God that gave it, and we ſhall be with Chriſt in Paradiſe, and that he will receive our departing Spirits, and that it's beſt to be with him.

§ 42. And now I ſee not what you can make of Gods being All-in-All, more that at this day he is, and more than that he ſhall Govern Man again as ſinleſs and fully reſtored, without any further Redemption or Recovering Government; but that you pervert the Text to countenance your pretended abbreviation of Chriſts Reign to a Thouſand years.

All things are now in him, and of him, and to him. Nothing can be added to All. But I am not able to diſcern why you ſpeak ſo much in Equivocals and Generals, that cannot poſſibly afford the Reader a determined ſenſe. If you are unwilling to be understood, your Opinions are not of the Light. If you underſtand not your own words, how ſhould others underſtand them?

No man can tell whether you infer from Gods being All in All, the Deification of All things, or their Annihilation, or the diſſolving of all Bodies compound, and the Deifying only of the ſpiritual part.

You ſay Catech. p. 14. [It is the ultimate end, and laſt reſult of All things. And (Creatures below being capable of this Vnion, as All which have no underſtanding are annihilated. And Creatures of underſtanding, Angels and Men, can be no other than miſerable in the loſs of this Vnion.] But are Chriſt the Son of Man and his Saints miſerable till the end of the Thouſand years?

So p. 15. [In order to the Vnion of All Created Beings of Vnderſtanding, to God all in all.] (What, Devils and all Damned Men!) The Eternal Word far above Angels became lower than Angels by becoming Man, and ſo comprehended the whole Created Intellectual nature, that he might be the Head p. 30of the whole in their Vnion to God: And that in Him they might All be reconciled to God with the whole inferiour Creation: Which having ſerved the Glory of the Creator by Jeſus Chriſt, they fly back into their former State of NOTHING in themſelves, but indeed are returned into the Divine Immenſity, and Angels and Men be Vnited to God for ever. Eph. 1. 10. Col. 1. 20.

Here we have Anihilation and Nothingneſs in themſelves, and yet [indeed are returned into the Divine Immenſity. And ſo that which is Nothing in it ſelf hath a Being in God! What can this mean but that the Creatures were once all God himſelf, till he gave them a Self-being, which he taketh away, and then they are God again, not only their Individuation, but their Creature-Being ceaſing. All things are ſtill in God, and his Immenſity: But if they have no Being in themſelves there will be Nothing but God: But will they ſo continue? And will God from Eternity to Eternity have no Created Being ſave for Seven Thouſand years (or days?)

And indeed is the whole underſtanding (and inferiour) Nature, Devils and Men, thus reconciled?

And is God foreign when there is no foreign nothing but Himſelf in Unity: Is he In that which is not?

I have been ſo long on your firſt Propoſition as being your Foundation: There is a Kingdom of Recovering Grace of Chriſt Incarnate, and Glorified, delivered up when he hath done that work, which the Kingdom of Glory ſucceedeth, where God as All in All ſhall be Glorified in the perfection of Chriſt God-Man and his Glorified Saints. This is agreed and granted you.

Principle II. Anſwered.

§ 1. No Text of Scripture ſaith that the Kingdom of Grace or Redemption begins at Chriſts Coming to Judgment: But that then it Endeth in the Triumph of the Redeemer, and his Entering upon his Kingdom of Fruition in the full Glorified Church, 2 Tim. 4. 1. ſaith no more: His Appearing there is for Judgment, which preſuppoſeth Mans final keeping or breaking of Chriſts precedent Ruling Laws. It p. 31is his Triumphant ending of the Kingdom which he had, and the Entrance of that of Glory.

Principle III. Anſwered.

§ 1. No doubt but Chriſt will reign with and in his Saints.

§ 2. But that the full number ſhall be made up then is your own word. At his Coming you hold the number will not be full: For you ſay Catech. pag. 4. They ſhall propagate a holy Seed in ſuch abundance, as to recompence with a much more to the Glory of the ſecond Adam, Rom. 5. for the few that are ſaved within the World of the firſt Adam.] And all theſe were not in Being at Chriſts Coming.

Nor can you prove that the New Earth, and all Generation ſhall end with a Thouſand years.

Principle IV. Anſwered.

§ 1. Your ſuppoſition that they are not preſently caught up (yea till the end of a Thouſand years) is your Forgery.

2. The Equality of Chriſts Love and Grace to All his Saints] is alſo your own Doctrine, not Chriſts. For tho ex parte Dei who operateth per eſſentiam, there is no inequality or difference, yet in the Effects and the Relative extrinſick Denominations of God from thoſe Effects, there is great difference. All have not equal Grace, nor equally improve their Talents, nor are Rulers of ten Cities, nor as the Apoſtles ſit on Twelve Thrones judging the Twelve Tribes of Iſrael. Though you ſay Catech. p. 3. [None of the Saints can be perfected, the one without the other.] If that be true, either thoſe on Earth that you liken to Adam in Paradiſe are as perfect as thoſe in the New Heaven, or thoſe in Heaven as imperfect as thoſe on Earth. (And no wonder, when you place them but in the Air where evil Spirits dwell now, Catech. p. 12.) But Chriſt ſaith the Children of the Reſurrection neither Marry nor are given in Marriage, but are like the Angels; And you ſay on Earth they ſhall be getting Children abundantly p. 32a Thouſand years; if you take that for no note of imperfection, it ſeems Chriſt did.

Principle V. Anſwered.

§ 1. What could you have ſaid more ſtrongly againſt your ſelf? Death is ſubdued or ſwallowed up in Victory when the Redeemed die no more. None of them die after Chriſts firſt day of Judgment at his appearing? Are they dying all the Thouſand years? I cannot imagine what reaſonable anſwer you can give to this Text and Argument!

If you ſay that there are Devils and wicked Men to be put to death all the Thouſand years, can you prove that they were the Redeemed that Chriſt came to deliver from death? or yet that ſome of them are damned in the beginning, and ſome not till the end of the Thouſand years? Or if their death ſhall endure no longer than the Thouſand years?

If you ſay that the Saints on Earth, have Natures Mortal, though they ſhall not die; I anſwer, you have written that they are in the Kingdom of Glory, and equal in Love and Grace, and perfect, as thoſe above. And if death be not ſubdued when Men are ſecured from it by Chriſt and the poſſeſſion of promiſed Immortality, its a doubt whether it be overcome at all: For none are above a poſſe mori but God, becauſe the Being of all Creatures dependeth meerly on his will: The ſuſpenſion of his ſupport would end all Created Being: In which ſenſe it is that Arnobius cont. Gentes aſſerteth the Souls Mortality. If Chriſt muſt be the Conqueror of Death, when will he Conquer, if not when Men die no more? Is it after he hath given up his Power and Kingdom?

Principle VI. Anſwered.

§ 1. This is but your further owning your own full Confutation.

p. 33Principle VII. Anſwered.

§ 1. This poor ſhift is anſwered above: Do you not ſay, Thoſe alive are in the ſame Glorious Kingdom? and that none are perfect till all are perfect? And have thoſe in the Air any more aſſurance that they ſhall not die, than Gods Love, and Will, and Promiſe, and their Union in Chriſt?

2. But why is not at leaſt the Heavenly, or Airy Kingdom given up at firſt?

3. Was not death Conquered to the Perſon of Chriſt, after his Reſurrection, though he was at his Aſcenſion to be taken up? And is not death Conquered to thoſe on Earth that have the foreſaid ſecurity to aſcend and never to die?

This ſhifting is meer violence to the Text.

4. But I will prove that the Apoſtle tells us that the Catching up will be preſently; And your words of [Chriſt firſt, and then thoſe that ſleep in him] have no more ſtrength than this Inference [If Paul telling us of the difference in Order of time between Chriſts Reſurrection and the End of the World, be ſignified by that word foreign, after, then we may ſuppoſe that foreign ſignifieth no ſudden change of the living at the Coming of Chriſt.] Anſ. I deny the Conſequence: The matter of fact tells us of a ſixteen hundred years diſtance in one, and the Text proveth a ſuddenneſs in the other. The diſtance between Chriſts Riſing and his Coming to Judgment are ſo notoriouſly revealed, that Paul need not ſay, It will not be the ſame moment. But here (if you believe not your ſelf inſtead of Gods Word) the contrary is ſo plain as confuteth all your deviſed frame.

§ 2. I. (Suppoſing that I need not confute to you the two falſe readings reproved by Jerom, Auguſtine, &c.) 1 Cor. 15. 51. ſaith, [We ſhall all be changed [foreign] what could be ſpoken plainer? At the Change joyned with the Reſurrection, it will be in a moment, in the twinkling of an Eye, and (which is unanſwerable) at the laſt Trumpet. That the ſaid Trumpets ſound is at Chriſts Coming is evident, Matth. 24. 30, 31. They ſhall p. 34ſee 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 they ſhall gather together his Elect, from the four winds, from one end of Heaven to the other.

And 1 Theſ. 4. 16. The Lord himſelf ſhall deſcend from Heaven with a ſhout, with the voice of the Archangel, and with the Trump of God, &c.]

If you will feign two Trumps, one at the beginning and the other at the end of the Thouſand years, you will do it by ſo groſs an addition and contradiction of Gods Word, as that I hope few will believe you: Nor yet if you feign that the Trumpet will not ſound till the end of the Thouſand years: For the Trumpet ſoundeth at the ſame time that Chriſt Cometh with his Angels, and that the dead are raiſed, and the Elect gathered. At this ſound will be the change in a moment.

§ 3. II. The Text ſaith expreſly that we ſhall be caught up together with them.] And that none may feign it to ſpeak but of a ſimultas of Company and not of Time, the words are placed ſo as to confute it. [foreign] we ſhall with them be caught up: Not a Thouſand years after them.

§ 4. III. The Verb foreign] rapiemur, ſuddenly caught up as by force, ſeemeth purpoſely put to ſignifie the ſimultaneous ſpeed.

§ 5. IV. The end of this Rapture is, not at a Thouſand years end to go dwell in the Air, or with the Lord, but to meet the Lord in the Air, which is ſuppoſed to be at his Coming, foreign. The whole context, 1 Theſ. 4. and 1 Cor. 15. implyeth this meeting him to be at his Coming.

§ 6. V. It is ſaid to be to meet him in the Air. But no Bible but yours doth ſay that Chriſt ſhall dwell a Thouſand years in the Air. And you your ſelf ſay that at the end of the Thouſand years he ſhall give up his Airy Humane Kingdom: And when he hath removed his dwelling the Inhabitants of the Earthly Paradiſe will come too late.

§ 7. VI. It is ſaid that when we meet him we ſhall for ever be with the Lord: That is, The ſame Lord, that we meet, which is Chriſt God and Man, and in the State and Kingdom p. 35where we meet him; and not only come to him at a Thouſand years end, when he hath changed his Humanity, Kingdom and Place.

§ 8. VII. Ver. 15. The foreign we are left as reſerved to the Coming of the Lord] plainly imply that we are kept for that time to meet him at his Coming, and not only a Thouſand years after.

§ 9. VIII. 1 Cor. 15. 52. Again expreſly joineth the ſound of the Trumpet, the Reſurrection, and our Change together, [For the Trumpet ſhall ſound, and the dead ſhall be raiſed incorruptible, and we ſhall be changed, that is, when the Trumpet ſoundeth, and the dead are raiſed.

§ 10. IX. Matth 24. Chriſt tells us that He will gather his Elect from the four Winds, when he cometh with his Angels, and the Trumpet ſoundeth: But thoſe found alive on Earth, cannot be excluded from the number of the Elect that are at or under the four Winds: Therefore they ſhall then be gathered to him.

§ 11. X. The living ſhall be caught up when Death the laſt Enemy is ſubdued: But that will be at Chriſts Triumphant Coming, and the Reſurrection: For after that there will be no more death as an Enemy. If you would deny this (as aforeſaid) becauſe in the New Earth the Bleſſed are Mortal in poſſibility of Nature, I anſwer, that Paradiſe poſſibility (were it true) is none of the Curſe for Sin, and therefore not the Enemy to be ſubdued.

§ 12. XI. The Saints ſhall be caught up when the day and work of Judgment Cometh: But that will be at Chriſts Coming, and the Reſurrection: As he himſelf and many a plain Text of Scripture tell us, (too much to cite.) And whereas you feign a Judgment day of a Thouſand years, taking Judgment for Government, Chriſt otherwiſe expoundeth himſelf, and tells how the Judgment will proceed by Exploration and Sentence, Mat. 25. &c.

And Government in general containeth Legiſlation, Judgment and Execution: You tell us not a word what Legiſlation will be in the Air the Thouſand years. And for Judgment in ſpecial, will Chriſt be a Thouſand years in Exploration and Sentence? Will the wicked ſo long be untryed and uncondemned, or the Faithful ſo long unjuſtified, or by Sentence p. 36judged to Salvation? Doth not Chriſt Mat. 25. contradict this? VViil their caſe be ſo long undecided?

If you mean that Execution will be that Thouſand years, can you prove that the Damned ſhall ſuffer no longer? Nor the Bleſſed any longer reign with Chriſt? O make not a New Goſpel, Heaven and Hell!

§ 13. XII. The Saints will be taken up when the Kingdom is delivered up to the Father, and God is All In All: But that will be at Chriſt Triumphant Coming and Judgment at the Reſurrection. For it ſignifieth no more but that Sin and Curſe ſhall all be caſt out, and all that rebelled againſt God be Conquered, and all Chriſts Recovering work performed, and God again Rule Man as Innocent according to the Law of his perfect Nature: This will be then finiſhed.

You ſay that thoſe on Earth ſhall be in a Paradiſe State, and thoſe in the Air will not be worſe: And then Chriſts Coming in Triumph delivereth up the Kingdom to the Father, that his and Chriſts Kingdom of Glory and Fruition may ſucceed.

§ 14. XIII. When Paul was opening to them the Myſtery of Chriſts Kingdom, if he had talkt thus of being caught up in a moment of time, at the laſt Trump to meet the Lord, and never told them a word of a Thouſand years between the Trumpet and being caught up, it muſt be becauſe he knew it not, or was not willing that we ſhould know it: But neither of theſe could be true in a matter of ſo great moment, when it was that Coming of Chriſt that he was ſatisfying them about. And I will learn from you, nothing that Paul knew not.

§ 15. XIV. I have proved before how copiouſly Chriſt openeth the nature of his own Kingdom in many Parables; and how he maketh his Enemies his Footſtool, Conquering Satan, Sin and Enemies, and how the Revelation openeth his Conqueſt of the Roman Empire: And he ſhall deſtroy the Man of Sin with the Breath of his Mouth, and the Brightneſs of his Coming. Therefore he hath not left this to be done the Thouſand years after his Coming.

§ 16. XV. Peter tells us that [the day of the Lord will come as a Thief in the night: in which the Heavens ſhall paſs away p. 37with a great noiſe, and the Elements melt with fervent heat.] But a Thouſand years is not ſuch a ſudden ſurprize: Nor will Heaven and Earth be a Thouſand years burning.

§ 17. XVI. The Earth and the Works therein ſhall be burnt up; and all theſe things be diſſolved. 2 Pet. 3. 10, 11, 12. Therefore the Bodies of thoſe then alive would be burnt and diſſolved were they not firſt taken up. To ſay as you do, that God would keep them in the Fire unburnt as he did the three, Dan. 3. is to make and obtrude on us a Goſpel of your own.

§ 18. XVII. You think Gog and Magog ſhall live after the Conflagration, who ſhall cover the Earth: And ſhall all their Bodies too be unburnt in the Fire, that diſſolveth all theſe things on Earth? Is this any Word of God?

§ 19. XVIII. You that think Men live each one the whole Thouſand years, and generate ſo abundantly as to recompenſe with a much more for the few that were ſaved under the firſt Adam, can by no reaſonable imagination find room on Earth, for the numberleſs Off-ſpring of a Thouſand years, to dwell all at once here: And the numberleſs followers of Gog and Magog alſo to dwell with them. They muſt not be ſo unrighteous as to diſpoſſeſs the wicked of their dwellings; And for one year after all is burnt up, they may be in want.

§ 20. XIX. It is incredible that your deſcription of Earth for the Thouſand years can leave Gog and Magog in their Hoſtility unconvinced: For to ſee Men live a Thouſand years in the ſight of Chriſt and all the Saints in the Air, one would think ſhould convince them: Or if Men are changed before at the common Age of Men, to ſee ſo many Millions caught up to Heaven without Death or Burial, ſure would make them afraid of fighting againſt ſuch.

§ 21. XX. There is not one word of God that confineth Chriſts Kingdom to a Thouſand years; and what are you that you ſhould preſume to do it?

It hath continued much above a Thouſand years already. If you alledge 2 Pet. 3. One day with the Lord is as a Thouſand years, and a Thouſand as one day, which ſpeaketh only againſt doubting, becauſe of the delay of Chriſts Coming, as if this told us how long he ſhould reign when he is Come, p. 38this would but confirm us that your Doctrine is meerly of your ſelf. The Thouſand years in Rev. 20. is the ſame with that of the Womans being in the Wilderneſs, and the Dragons being bound, which is plainly on this ſide the Conflagration. And indeed is preſently after the fall of Pagan Rome. For that Pagan Rome was not Babylon, or that it is not faln, I will not believe though you ſhould ſwear it, or caſt the Glove in Challenge to diſpute it.

§ 22. XXI. Gog and Magog, and all their Hoſts are to be in the end of the Thouſand years: But they are to be before the Conflagration and Coming of Chriſt: Therefore the Conflagration and Coming of Chriſt is to be after the Thouſand years. In the New Earth will dwell Righteouſneſs, that is, only Righteouſneſs, and in a Paradiſe ſtate: But that is inconſiſtent with a numberleſs power of malignant Enemies that ſhall compaſs the Holy City.

§ 23. XXII. You make a ſtrange Expoſition of John, as if he wrote to five of the Aſian Churches as in one World, and to Laodicea the ſeventh in another when this is burnt up and Chriſt come.

§ 24. XXIII. When you have almoſt equalled the New Earth with Heaven, you debaſe it by making it a Laodicean Church, which for Lukewarmneſs God threatneth to ſpew out, and to take away their Candleſtick? Is this the Paradiſe World of Righteouſneſs?

§ 25. XXIV. You make two New Jeruſalem's when Scripture ſpeaketh but of one after Chriſts Coming: One you take to be in the Air, and the other on Earth: Though one Society may be in both, one Vrbs or material City cannot; ſuch as is deſcribed Rev. 21. and 22.

§ 26. XXV. You feign two Conflagrations: One to Burn the World, and another after to Burn Gog and Magog and their Followers over the Earth.

§ 27. XXVI. You groundleſly diſhonour the Kingdom of Chriſt by confining it to a Thouſand years, which God hath promiſed ſhall have no End.

§ 28. XXVII. You diſhonour Chriſt and his Kingdom by bringing him from his Fathers Right Hand in Heaven, and placing him and his Saints a Thouſand years in the Air, where you ſay wicked Spirits now dwell, and where Dr. H. p. 39More ſaith, Good and Bad dwell in an Aerial Vehicle till they are advanced to an Etherial: Yea where you ſay Devils and Damned Men now dwell with Chriſt; And where Chriſt muſt exerciſe the greateſt ſelf-denial in leaving that lower Station.

§ 29. XXVIII. You make Chriſts Kingdom to be a humbling loſs to the Saints above, while you take them down into the Air for a Thousand years, from the Heavenly ſtate where you ſay they were in God, where Chriſt is at his Right Hand, as they ſhall be at laſt; or elſe you will make that Everlaſting Union their loſs.

§ 30. XXIX. Either you alſo bring down the Angels from their Glory to dwell in the Air, or elſe you ſeparate them from Chriſt and the Saints in the Air with him.

§ 31. XXX. When God hath already continued the old ſinful World under the Curſe almoſt ſix Thouſand years, you by Fiction confine the New purified World wherein dwelleth Righteouſneſs to a Thouſand years, and call this the Sabbatiſm. As if our Reſt muſt be ſo much ſhorter than Sin and Labour? When yet there will be no Sin to provoke God to deſtroy the New World.

Principle VIII. Anſwered.

§ 1. How frivolous is your arguing from the name of a Monarchy: God is ever the abſolute Monarch: But if you mean a Humane Viſible Monarchy, and ſuppoſe he muſt ſo viſibly Rule the Earth, you do but beg the queſtion. A Monarch of all the World, none ever was, and therefore four ſuch never were. But if by a Monarchy you meant, the greateſt Viſible Empire on Earth, ſo the Fifth Monarchy was ſet up by Conſtantinople, which differs far more from the Pagan Roman Monarchy, than that did from the Grecian or Aſſyrian: And it was Chriſts Viſible Monarchy Reigning by his Vice-Roys, the Kingdoms being now ſaid to be his Kingdoms. This was the true Viſible Fifth Monarchy: And the Turks are the Sixth Monarchy, the renewed Reign of the captivated Dragon, let looſe after a Thouſand years.

p. 40§ 2. But your fiction that the Scripture aſſigns a Thouſand years to Chriſts Reign after the Reſurrection is worſe than frivolous; a meer forgery; I anſwered it before. If Peter quiet mens over-haſty expectation of Chriſts coming, by telling them that a Thouſand years time is as nothing to the Eternal Infinite God; ſhall a man pretend skill in Prophecy, and tell us, that he meaneth that Chriſts Reign after the Reſurrection is meaſured and meant by this Thouſand years, and is as nothing to the Eternal God.

And I have proved to you that the Thouſand years in the Revelation, ſpeaketh of no ſuch thing, but of what is done before the Reſurrection.

For 1. Thoſe Thouſand years are moſt likely to ſignifie an undetermined time, and mean no more than a Long time; as Mr. Durham and Cluverus moſt incline to think (and many others.)

But 2. Granting the contrary, it plainly ſpeaketh of a time preſently following the feaſting of the Fowls of Heaven with the fleſh of Kings and Captains, and the Fall of the Pagan Babylon. And not only Grotius, but John Fox and many others tell us, that it is the juſt time between the Fall of Pagan Rome, and the beginning of the Ottoman Empire; which was about 1300 years.

3. And this Thouſand years is before the ſuppreſſion of wickedneſs in the World, while Gog and Magog are in the four quarters of the Earth, in number as the Sand of the Sea; that ſhall go upon the breadth of the Earth, and compaſs the Camp of the Saints, the beloved City: And before the fire that cometh down to devour them. And moſt certainly all this is not in the New Earth, wherein dwelleth Righteouſneſs: So that this Thouſand years ſeemeth to ſignifie but 1. That Apoſtles and Martyrs go to Heaven, 2. And leave their Names and Doctrine honourable on Earth; 3. And that the ſurviving Confeſſors ſhall riſe from their perſecuted ſtate, to triumph with Chriſt in their deliverance and ſuperiority on Earth; 4. And that this ſudden Exaltation is a fit repreſentation of the Glory that they ſhall have perpetually in Heaven.

Let any ſober man judge whether this one only mention of a Thouſand years in a hard Prophecy, Rev. 20. under the p. 41expoſitory circumſtances now named, will warrant a man to Preach a new Goſpel and Kingdom of Chriſt to the World, without any proof from all the plain words of Chriſt himſelf and his Apoſtles, and directly againſt them.

He that well conſidereth Prophetical Language, will think that Articles of Faith ſhould be founded on plainer words. When we read in Ezekiel, that Egypt ſhall have no Inhabitant for forty years, that Tyrus ſhall be no more inhabited, that Babylon, and the Land of Babylon ſhall be no more inhabited, and abundance the like, we ſhall the better underſtand the Apocalypſe, whoſe very words are much taken out of the Prophets.

5. The Devil and the falſe Prophet are caſt into the Lake of fire after the deſtruction of Gog and Magog, and after the Thouſand years: But ſure they are caſt into the Lake at the Reſurrection: For if they ſtay uncondemned a Thouſand years after that, I know not what Chriſts coming to Judgment ſignifieth: Sure it is not the date of their Execution; for they are to be tormented for ever and ever: And muſt they be unſentenced a Thouſand years?

6. And the Reſurrection is deſcribed as coming after all this: The Earth and Sea giving up their dead, and the dead judged out of the Books, &c.

7. And Ch. 21. The New Heaven and New Earth cometh after this Thouſand years, and the deſtruction of the Enemies; and the New Jeruſalem coming down from God: And there are yet Kings of the Earth that are to bring their Glory into it: And there are Nations to be healed with the Leaves of the Tree of Life; which made Mr. Potter and many others conclude, that it is the glory of the Church on Earth, that the 21, and 22 Chapters deſcribe: Though it is moſt probable that it is but as a repreſentation of the heavenly Glory: But the Thouſand years is plainly ended before the Reſurrection.

8. The plain meaning that (Though the Old Serpent will ſtill be a Tempting Deceiver, both without the Church and within, yet) as a Dragon or Babyloniſh Conqueror and Captivater, he ſhall be bound up for a Thouſand years after the Churches delivery from the Pagan Captivity: And ſo he was. And yet the Text tells us, that all that while the p. 42Earth had Nations of Enemies that at laſt were by that Dragon drawn to aſſault the Church again. Here is not a word of a Thouſand years New Earth in which dwelleth Righteouſneſs, and that after the Conflagration and Reſurrection. The New Earth is mentioned with no ſuch limitation: That's all the device of preſuming imagination.

Principle IX. Anſwered.

§ 1. The Recovering Victorious Gracious Kingdom, is ended in the glorions triumph of his Appearing and Judgment, and his glorious Kingdom of Fruition then beginneth: That all his Kingdom then beginneth, is a falſhood largely confuted by Chriſts own mouth. And as falſe is it that the Kingdom of Recovery or Grace, is not given up till a Thouſand years after the Reſurrection. That this is before the Kingdom of Eternity, is falſe in any proper ſenſe. If you mean a Kingdom from Eternity without beginning, you ſhould prove that ever there was ſuch: Your bare naming it ſo is no proof. If there were no men from Eternity, then there was no Kingdom of men. If you mean that which ſhall endure to Eternity, ſo will Chriſts glorious Kingdom as Man over Men. For many and many Scriptures tell us, it hath no end, and is everlaſting: And he that accuſeth others of Semi-Sadduceiſm of the Apoſtaſie, ſhould conſider, whether denying the Kingdom of Chriſt and his Saints in glorified Humanity, as ſoon as a Thouſand years (as one day) are ended, be not liker Sadduceiſm and Apoſtaſie, than our believing the everlaſtingneſs of it.

§ 2. When your own preſumption hath defined it to be a Thouſand years, you may as boldly aſſign its time and place. But I have proved that the Scripture confuteth your time, and that a moment, and the twinkling of an eye, and the laſt Trump, ſounding, is not a Thouſand years: And therefore no ſuch ſpace as the whole Kingdoms duration, between the Reſurrection and the living caught up.

§ 3. Paul ſaith, Phil. 3. 19, 20. that the Saviour that we look for from Heaven, ſhall change our vile Bodies, and make them like to his Glorious Body: He ſpeaketh not as p. 43you of four Bodies and three Changes. 1. A Natural ſinful Body turned into a Paradiſe Body. 2. And that (called Vile) turned into a Glorious Body. 3. And that ceaſing left to a Divine Eternal Body.

3. I have oft told you that the Paradiſe Body or Mortality, is none of the Curſe or Enemy to be ſubdued.

Principle X. Anſwered.

§ 1. We have better thoughts of the New Heaven and Earth than you have; we expect both to be of longer continuance than a Thouſand years.

§ 2. That it is the Saints remaining that dwell on the New Earth a Thouſand years before they are caught up, is your word, and not Gods, that I can find. God can repleniſh that New Earth as he did this, or how elſe he pleaſe.

Principle XI. Anſwered.

§ 1. Whatever they are Called you confeſs that the wicked Riſe: And that they are not caſt into the Lake of Fire till the laſt of the Thouſand years, is only your word. If they have a Thouſand years Life of further tryal, why may they not repent and ſcape.

Principle XII. Anſwered.

§ 1. The Fifth Monarchy is Chriſts whole Kingdom, 1. As he preparatorily Governed by the Word, Miracles and Spirit. 2. As he viſibly Set up and Ruled by the Chriſtian Emperours and Kings. 3. As he at laſt entereth on the Kingdom of Glory and Fruition. Your Fiction of another is but your own word.

And now I have done what in the Enterance and Concluſion you provokingly Challenge all Perſons believing the Scriptures to do, and ſhew that while you ſay you Boaſt in the Word of God, and not in your ſelf, it is by giving us your p. 44own word, not only for Gods Word, but againſt it. The Lord heal and forgive our weakneſs, and the ignorance of our ignorance.

It greatly hindereth the Edification of your Readers, that you ſo much uſe terms General and Equivocal, that unexplained ſignifie nothing: And ſo every Book needeth another to Expound it, and that may as much need another. Some think this is becauſe you would not be underſtood, your Doctrine being not able to bear the Light. Others think it is becauſe you underſtand not your ſelf, and therefore cannot ſpeak intelligibly, confuſed Notions having but confuſed Expreſſions. The inſtances are more than I will recite. As e. g. You place Chriſts Kingdom ſo often in his and his Saints Appearance, as no Reader can diſcern, but you mean ſuch Appearance to Mans viſive Faculty in theſe Fleſhly Bodies, as if now in Heaven Chriſt and Angels, and the Spirits of the Juſt did not Appear to one another, becauſe they appear not to us: As if the Intuition of Spirits and Spiritual Bodies, were not a more eminent diſcerning than our Eye-ſight: Sure there is a more noble ſight, than that of Mortals.

So no Man can tell by your phraſe of [ſwallowing up in God] and that Chriſt was from Eternity, and ſhall be to Eternity, the Word and Man imbodied, whether you mean that he was an Individual Man diſtinct from any others, or the Univerſal Soul of the World imbodied in Matter: And by your talk of our being One in God, as we were before the World began, none can tell whether you mean that we were Exiſtent, or only in Potentia Creatoris? And if Exiſtent whether we were God or parts of God, or individual Souls made from Eternity for future Bodies, and kept till thoſe Bodies were made: And whether kept in Revolution from Body to Body? Or how? And whether we ſhall have a future Revolution.

So your Doctrine of the Hell of the Devils and the Damned, can tell no Man whether you think that after the Thouſand years they ſhall not be as dead, under meer privation, ſince you ſay, Catech. p. 5. and 22. It is a ſtate of deprivation of Glory, and caſting into the Lake of Fire, ſignifieth, final and utter p. 45ceſſation of all action; And that they ſhall not appear but be unſeen, &c. And if they have no Action, they have no ſinful Action, no Self-accuſation, no Intellection, no Malice nor Revenge, nor Hatred of God and Goodneſs.

So your Doctrine of the Kingdom of Chriſt; I cannot believe you ſo notorious an Infidel, as to deny Chriſts Kingdom in Heaven and Earth, till the Reſurrection: And yet your words expreſly ſay, that his Kingdom then beginneth: and that this Apoſtle mentioneth none till then.

And in your Late Great Revolution, Epiſt. in the end, you ſay, [His Monarchy ſhall then (1697) begin its Succeſſion, though the Glorious Inveſtiture ſhall not be till Seventy five years after.]

Can any but a Prophet that is inſpired to Expound you, tell what you mean by abundance ſuch paſſages? What is the difference between the Beginning of the Succeſſion and the Glorious Inveſtiture? What is the Succeſſion? Doth it begin the Thouſand years or not? Doth the Succeſſion begin Seventy five years before the Inveſtiture? Is not the Inveſtiture Chriſts Glorious Appearance?

Your Writings make it plain, that you are a good Man of deep thoughts, faln into a fond eſteem of your new unripe Conceptions, and rapt up thereby into a diſeaſed Conceitedneſs, and how you will be able to bear it when providence and experience have confuted you in 1697 I know not: But I am the more bold to foretel your failing, by my perſwaſion that your Expoſition of the Revelation which you take for granted, is a meer miſtake from the Beginning almoſt to the End.

And wonder not that no body writeth to confute you For Men love not to trouble themſelves with Convincing every ſingle Man of his Errours. And the Reaſons why I do attempt it is becauſe by the Seduction of ſome of my Friends, and the general Inclination of the Antinomian, Anabaptiſt and Separating Party, to this conceit of the Thouſand years Kingdom, and by the Midnight Cry publiſhed by Mr. R. M. and preached by Mr. J. M. Men of very great Piety, whom I highly value as any Conformiſts I know, I underſtand that your Opinion that formerly was tolerable as confined to a few conceited good Men, is now becoming a great Article of p. 46their Faith and Religion: Eſpecially ſince I ſee that in all your profeſſed extraordinary Humility, you brand all that diſſent from you as Semi-Sadducees of the Apoſtacy, and earneſtly Challenge and provoke all Paſtors and Doctors to anſwer you; and maintain (though you Conform) that Gods Word knoweth not a Clergy.