Adams Condition in Paradise Discovered, Part 2
The manner of Sions Redemption diſcovered.
NOw I come to examine your Sion's Redemption; How Sion redeemed.in which you plead for the Jews return to their own Countrey. Brightman was of that Opinion, and that Euphrates therefore is to be miraculouſly dryed up, Rev. 16.In Rev. 16. that the Jews beyond Euphrates may not be hindred in their return: This Opinion Paraeus calls godly and probable, but not ſolid. Read my Expoſition of that Chapter, how Euphrates ſhall be dryed up: The Jews promiſe themſelves an happy enjoyment of their Countrey.Rab. Men. Ben. Spes Iſrael The learned Rabbi, in his Book dedicated to our longliv'd-Parliament, tells us,The Rabbi is his book, called, Iſraelis. that the Ten Tribes live together beyond the Cordiller Hills, and the River Maragnon, differing in Religion from the Indians, in whoſe Countrey they are. Sed parvas ſpes habet, Troja, ſi tales habet. For the Readers ſake,Chap. 9.15, 16, 17. I ſhall enlarge my ſelf a little on this pleaſant ſubject. The ten Tribes are threatned never to be a people more, in Iſaiah 7.8. Pray, what hope of their return? And Hoſea tells us of the Ten Tribes, God will love them no more (as to return them) God will caſt them away, and they ſhall be wanderers amongſt the Nations.The Jews return to Judae diſproved. Yet I believe there is hope of their Call, becauſe Rom. 11. and that paſſage of Tamars Children prove in Gen. 38.28. Sarah might repreſent the Jew, with the ſcarlet Thred, or Sacrifices, who firſt made proffer to ſerve God, as firſt-born, but drew back like a ſtiffnecked people; Pharez, in the mean time, ſteps forth, Behold the Gentiles call! but Zarah was born at laſt:Zach. 10.10. the Jew then ſhall be a people belonging to God. Nay, I believe the diſperſing the Ten Tribes will be a means to gain others to God upon their Call. Hence God is ſaid to ſow them among the people, (good ſeed ſhall not periſh) and they ſhall remember me in far Countries.
Now, though their return to Gilead, and to Lebanon be there, it muſt be ſpiritual: to wit, to the Church, or Spiritual Hieruſalem, and that Spiritual Land of Promiſe. Read Annotat of Aſſembly on the place.Book Ch: 35. pag. 5. Hence, Mr. Fuller ſayes of Iſrael converted; Any Mountain ſhall be their Oliver, River their Jordan, Field their Carmel, Foreſt their Lebanus, Fort their Sion, and City their Jeruſalem. I am the rather induced to believe this, becauſe Canaan was their peculier Land, whiles they, Gods peculiar people: now, the partion wall is broken down. And as for Judahs return to the Land of Canaan, the Scripture is flat againſt it; as in Zach. ….6. I will no more pitty the Inhabitants of the Land, and out of their enemies hands I will not deliver them. And Jeremy tells us, God wil break this people,Chap. 19.11. and this City, as a Potters veſſel, which cannot be made whole again. Ezekiel is yet plainer, Chap. 16.53, 55. When Sodom and Gomorrha ſhall be reſtored to their former eſtate, and Samaria to hers, then ſhall Judah's Captivity be reſtored. Roſsaus, p. 375.That will never be; Ieruſalem, ſayes Hierom, in aternos collapſa eſt Cineres. Indeed, the Scepter was to depart from Iudah when Shilo came. Their houſe is left deſolate now, their Fig-tree curſed, and (wonder it was) their Land by the Romans was ſold: Here was Digitus Dei, who ſold no other Land but that, ſayes Mede. But it may well be objected, That God promiſed them a return out of Captivity, (all his people, to wit) that he would have compaſſion on them, and remember them, Deut. 30.3. Lev. 26.44. Anſw. Out of ſeveral calamities he did, and out of the Babyloniſh Captivity: But hithetto they had onelyonly ſtoned the Prophets, and abuſed his ſervants; but when once they had murdered his ſon, his mercies (in returning them) were at an end for evermore. Hence forward any Text (good Reader) that promiſes the Jews a return, either underſtand it, out of the Babyloniſh Captivity, or conſtrue it in a Spiritual ſenſe, That the Jews ſhall return to God, or out of darkneſs, to light, and out of the power of Satan to Chriſt, to enjoy the true Ieruſalem, and Celeſtial Land of Canaan. And thus, Friend Hammond, your Texts are anſwered; except that of Eſay 60. which ſpeaks chiefly of the glorious eſtate of the Church under Meſsias, deſcribed by the multitude of proſelytes, and thoſe of chief note and place that ſhould be joyned to it; ſo that the Heathens ſhould bring in their riches, and joyn in the ſervice of Chriſt. Hence you perceive, that Propheſie muſt not be taken literally, but ſpiritually: thus underſtand,The lews not to enjoy their Temple. her opened gates, v. 11. to admit proſelytes and members; and by the City Jeruſalem, the Church. Places which ſound literally in the Prophets, muſt be ſpiritually expounded, and applied in the Goſpel. Thus the Apoſtle expounds, Amos 9.11. in Act. 15.17. You proceed to prove, that Iſrael ſhall have their Temple re-built at their return, becauſe Ezekiel ſaw a Temple, Chap. 41. v. 1. But Ezekiels Propheſie is ſpiritually to be looked on,Read Mr. Th. Fuller, l. 5. c. 1. as appears by the miraculous Fruit which never fades, Chap. 47.12. And the ſtrange waters in the beginning of that Chapter. Now as was the Waters and Fruit, ſo the Temple, Spirituall. The Temple was a Type, which is ended in Chriſt. The Saints are now the Temple, 1 Cor. 3. and Ieruſalem the Church, Gal. 4.
I come to examine how the Jewes ſhall be converted: You ſay, Not by a Goſpel-Miniſtry; but you greatly erre, not knowing the Scriptures. For,
Firſt, Rom. 1.16. confutes you, where the Apoſtle tells us, That the Goſpel is the power of God to Salvation, to the Jew and Gentile.
Secondly, There is no other Name under Heaven,The Iews to be converted by the goſpel. by which men muſt be ſaved, then by the name of Jeſus, Act. 4. Now die Name of Chriſt is conveyed to men in a Goſpellway.
Thirdly, the Jews ſhall (through our mercies) obtain mercy, Rom. 11.31. that is, through Chriſt and his Goſpel, (for thoſe are our infinite mercies) therefore, without doubt, the Jews are to be called by the Goſpel, and not to wait in their Sacrifices, or Temple, for Chriſt.
Now, ſhould not theſe Jewes be tolerated amongſt Chriſtians?
1. Becauſe elected, Rom. 11.28. and beloved.
2. Becauſe Chriſtians owe all to them, as having both Law and Goſpel by their means, and we grow on their Root, Rom. 11.18.
3. Becauſe Chriſt left his glory (in part) for their ſakes and he and his Diſciples went after them.
4. Becauſe they begin to read Chriſtian Authors. (Rabbi Menaſſeh Ben Iſrael quotes Auguſt. de Doct. Chriſtiana, cap. 28. quòd omnes ſunt aequé diligendi, in his Book dedicated to our Lord Protector, pag. 23.
5. They will not ſacrifice but at Ieruſalem, as the ſame Rabbi teſtifies, p. 22.)
6. And are no great Uſurers of late,Tolleration …f Jews. taking but 4 or 5 per cent. as he affirms, p. 20. But enough! You proceed to tell us, that the Witneſses in Rev. 11. are to diſſwade the Jewes from believing in Antichriſt; and not ſo much to preach Chriſt to them: But you do but ſay it; they will never take the Pope for their Meſſiah; and the work of the Witneſſes is to draw people from Antichriſtianiſm, which had overrun all; but the Jews were not infected with Popery: therefore needed not the Witneſſes help to deliver them from him. I have general acquaintance with a dozen and half of Commentaries on Rev. 11. And all believe (as I remember) that the Witneſſes work, was to reform the Church (ſignified by the Temple, Rev. 11.1, 2.) then over-ſpread with Popery: The Rod, like a Reed, is the * Word. So here your ſecond proof for a Jewiſh Temple is void,†Read my Expoſition of Rev. Ch. 11. becauſe the Temple is not literally to be expounded, but ſpiritually. Other matters in your Argument, are anſwered above, where I proved, that by Ieruſalem, is meant the Church: So, by the Temple, may the Worſhip be underſtood; and by the Courts, the Prieſts who officiated there, (as Paraeus on the place affirms) Yet Piſcator thinks by the outward Court,…n Rev. 11. the ungodly multitude is meant; whoſe time of Reformation was ſcarce come.
An eaſie Trope will give us leave to call the Court, the people, or to underſtand the people by the Court. Thus we ſay the Court of Chancery, and Sutton Church, though no people be there; though not the naked benches or ſtones, make Court or Church.
I come to your third Argument, to prove a Temple, becauſe Antichriſt ſhall ſit in it, 2 Theſ. 2.4. But none but the ignorant Paſtor (as he calls himſelf) of the Church at Biddenden, took that for a Jewiſh Temple: But for the Church over which Antiechriſt raigned as Lord and King, too too long: of which anon. But ſuppoſe this a Jewiſh Temple, how doth the Apoſtle ſet forth Antichriſts tyranny, by laying, he ſate or ſet up his throne there: A poor honour! But he as God ſits, in Templum Del, foreign(as Auguſtine learnedly ſpeaks) for a Temple, or, inſtead of Temple, Qracle, Prieſt and all. But Chriſt has deſtroyed him, partly, by the Word and Spirit, (that breath of his mouth) and ſhall after confound him, by the brightneſs of his coming to judgment: Till when, Antichriſt will, in ſome meaſure, raign, and hinder your Saints 1000. years glory.The Pope is Antichriſt. But you deny the Pope to be Antichriſt: in troth he is beholding to you: but I believe him Antichriſt, (and you a limb of him. But what makes you huddle up ſo many texts together, to prove the man of ſins ariſing? pag. 101. I perceive you underſtand not, what is meant by Gog or Magog, like enough fore-runners of Antichriſt, as the little horn was a type of him, in Dan. 7. meaning that Tyrant Antiochus Epiphanes, (that ſagacious or cunning, but blaſphemous wretch). You quote Eſay 14. 13. to be underſtood of Antichriſt, which was plainly ſpoken of the King of Babylon, v. 4. And, 2 Theſ. 2. you will have underſtood of Antichriſt, not the Pope: Have you not been tutor'd by a Jeſuit? But let us try your Reaſons, why the Pope no Antichriſt.
Firſt, becauſe the Pope, or rather Romiſh Babylon, is ſer forth by the name of a Woman: as Rev. 17. but Antichriſt is called the Man of ſinne, 2 Theſ. 2.3.
Anſw. Antichriſt is ſet forth with a double form, Rev. 13. 4, 11. As Tyrano, and falſe Prophet; yet but one Beaſt, v. 18. So Antichriſt, as Woman, or Whoriſh Church ſeducing; but as Man (viz the Series of Popes) tyrannizing.
Secondly, the Romiſh Babylon confeſſeth God;Qui ſcribit ſeſervum ſervorum provat ſ… tyrannum tyrannorum. but Antichriſt ſhall exalo himſelf above all Gods, 2 Theſ. 2.4.
Anſw. He ſhall confeſs him in words, but deny in deeds: ſo does Romiſh Babylon, or rather Pope, exalting himſelf above Augels and Kings, who are called Gods.
3. You ſay, That Romiſh Babylon ſhall be deſtroyed before the appearance of Chriſt, but Antichriſt ſhall not. Anſw. The Romiſh Church ſhall be diminiſhed before Chriſts appearance as Judge; but not quite deſtroyed. Partly, ſhe is deſtroyed by the breath of Chriſts mouth (his word and ſpirit) already, and the reſt by the brightneſs of his comming, 2 Theſ. 2.8. but you may finde that in Rev. 17.17. and chap. 18.18. the City of Rome is to be deſtroyed by fire; but the Pope ſhall ſurvive, and the Romiſh Church (though diminiſhed), till laſt day, 2 Theſ. 2.8. Rev. 19.20. plainly.
Sancta Maria Regena caliſalva nos.I could ſhew you many Arguments to prove the Pope Antichriſt, as 1. Who is againſt the honour, Church, and truth of Chriſt, is Antichriſt; ſuch is the Pope, praying to Saints (which derogates from Chriſt) counting himſelf as head of the Church, remitting ſins, bidding the Virgin Command her Son, &c.
2. Who exalts himſelf above all that is called God,Though he 0204 0725 V call himſelf Servus ſerverum Dei. is Antichriſt; but ſo doth the Pope, as above Emperours, Kings, nay Angels, who are called Gods. The Lateran Councel applauded the Pope, ſaying, Thou art all things, and above all things. And again, the ſame Councel ſaid to him, thou art another God on earth. Read Jewels Apology, page 447. or Aug. Civit. Dei. l. 20. c. 19. expounding in Templum; or, Annot. of Aſſemb. on 2 Theſ. 2.4.
But 3 dly. Who ſits in the Seat of Antichriſt, is Antichriſt; but ſo doth the Pope on ſeven hills of Rome, Rev. 17.9. where were ſeven Governments, and the Pope the eighth, trading for ſouls of men, Rev. 18. And in Johns time ruling over Nations, (Rome to wit, was the now feat, of Antichriſt,) what need further proof?—From your page 112. to 128. you almoſt trifle away Pen, Ink, and Paper: for my part I ſhall not fight with your ſhadow. Yet a word to what you ſay. You would prove, that upon the laſt return of the Jews to their Country, Antichriſt, which you call Gog, out of Ezek. 38. ſhall deſtroy or ſpoil Iſrael, till Chriſt ſuccour them. But.
1. The Jews finall return to their Country, is diſproved already.
2. Gog is not litterally Antichriſt (though an enemy to Chriſts Church.)
By Gog, underſtand the people of Aſia, ſo called from Giges the King; by Magog, the Scythians; and by both underſtand the Turk who came of them, and raigns over them. Nov,Who Gay and Magog. though the Gogims did much ſpoyl Iſrael under Antiochus, and were overthrown by the Macchabees (God wonderfully aſſiſting) upon the Mountains of Iſrael, in the latter dayes (not the laſt) Ezek. 38.16.21: Yet we expect a further deſtruction of the enemies of Gods Church, comprehended under Gog and Magog, Turk, &c. (Read Rev. 20.) which will hardly come to paſſe, till Chriſt come to judgement, Rev. 20.9. when Chriſt ſhall come with flames of fire to deſtroy his enemies. But Gog cannot be Antichriſt, becauſe of Unbelieving; for Antichriſt muſt ſit in the Temple, as owning God, &c. Now you would prove, that this Gog Antichriſt, ſhall be deſtroyed by Chriſt, before the end; and quote Rev. 19.11.No wart with Gog on Iſraels Mount. to prove it; but that Text is meant of Chriſts comming to judgement, as appears by verſ. 15. the ſword comming out of Chriſts mouth, being his ſentence to the wicked at the laſt day, when he ſhall ſlay them with, Go ye curſed, &c. Thus all warres (in the letter) on the Mountains of Iſrael are ended.P. 128. And I come to examine Chriſts perſonall raign in earth 1000. years, when Gog and all enemies ſhall be ſubdued to him, where a thouſand to one, but I ſhall finde you tardy. Your grand proof is, becauſe Chriſt was to enjoy the Throne of David, Luke 1. which was not ſpirituall but temporall. But conſider, Chriſt tells Pilate, that his Kingdom was not of the world, John 18.36.Chriſts perſonall Raign diſproved as in Earth. in the ſence that Caeſars was: ſo Chriſt muſt ſucceed David ſpiritually, becauſe alſo, Of his Kingdom there muſt be no end, Luke 1.33. Now by Jacob and Iſrael there, the Saints are meant, the true Iſrael of God: thus he is called King of Saints, Rev. 15,—And to this purpoſe, other Texts of Scripture muſt be underſtood, where Chriſt, is called a King: that learned Sermon of Dr. Goodwin on Rev. 5.10. (we ſhall raign on earth) ſpeaks louder, and more to purpoſe then all other Books on that ſubject: yet becauſe Chriſts Kingdom was ſpiritual before his aſcenſion, I believe it will be ſo ſtill, becauſe the Angels told the Diſciples ſo, Acts 1.11. This ſame Jeſus ſhall ſo come in like manner, as you have ſeen him go into Heaven. So that Paraeus expounds the Saints raiguing in earth ſpiritually, as they ſhall be Kings and Prieſts, to wit, ſacrifycing ſin, raigning over wicked, by the ſpirit in them; for the head Chriſt raigning, the members raign; but the Weapons of our warfare are not carnall. The Saints raign in earth may be theſe wayes, firſt by their prayers,Saints Raign ſpirituall. prevailing with God to bring judgements or bleſſings upon the earth: thus read Iſay 45.11. Concerning the works of my hands, command ye me: how did Moſes and Elias even govern the world by their prayers? to ſay nothing of the witneſſes. (Rev. 11-2.) By being admitted into high priviledges in Heaven, of which 2 Rev. 17. Dun. 4.17. holy ones with Chriſt, carrying on the Government of the world. What think you of Rev. 6.10. How long O Lord? But you'l ſay, Saints know not what's done below: (therefore can't govern, or raign on earth, whiles in Heaven;) for Iſay 63.16. ſayes, Jacob knowes us not, &c.
Anſw. Of themſelves, Saints above cannot tell whats don below,Saints knowledge of things below by Angles. becauſe of their remoteneſs, and becauſe without bodies;—but they have acquaintance of the affairs below, by means of Angels, who partly govern this world (under God) Heb. 2.5. Now Angels and Saints can make matters known to one another, r. Luke 15. of joy in Heaven over one penitent ſinner: therefore Heaven (or Saints there) muſt know it. And in Rev. 18.20. upon Babylons overthrow, Heaven, Prophets, and Apoſtles rejoyce, therefore knew of its overthrow; but enough. The grand objection againſt the ſpirituall raign of Chriſt onelyonly, lies in Dan. 7.27. a Kingdom under the whole Heavens ſhall be given to Saints, and v. 18. and v. 14. and this after the Beaſts body is given to be burned, ven. 11. But all this may be taken ſpiritually of Chriſts Kingdom upon earth, ruling and raigning in his Church; and thus the Saints building and planting (of Churches, to wit) and eating (i. e. feeding in Ordinances) may be ſpirituall: in Iſay 65.22. without wreſting the Text; but let us briefly examine Dan. 7. The foure Beaſts are the foure Kingdoms. The fourth, ſome take to be, not the Roman, but the Selucidan Kingdom of Syria, called a fourth,The ſame for ſubſtance with Alexander, but differing in ten horns, read Annor. becauſe not abſolutely Monarchicall at preſent (for Macedonia, Aſia, and Egypt, were Kingdoms alſo in the hands of Alexanders ſucceſtors) as the former were, and more terrible to the Land of Judea and Saints, which the Beaſt even conſumed, verſe 23. The ten Horns were ten Kings in that Kingdom,Read Junius, Eng. Annot. Diodati on Dan. 7. from Seleucus to Antiochus (the little Horn) who was the tenth (as Junius proves) and laſt, that raigned over Judaea, till Chriſts time. Well, in ſumm this Beaſt was ſlain by the Parthians, and King Tygranes of Armenia; and Syria made a Roman Province by Pompey: here is his ruine; meant by his bodies burning by conſuming Warr, verſ. 11, then the Saints time came according to promiſe, v. 18.14.27. quickly was Chriſt born the ſpirituall King; but where's the temporall Kingdom? Or ſuppoſe, by four Beaſts, the Roman Monarch were meant, and by ten Horns, the ten Kings (or many) in Rev. 17.12. (which aroſe out of the Roman Monatch) and ſuppoſe the Pope the little horn, typed by that in Dan 7. Well, the Beaſt (be it the remainder of the Roman Monarch in Turke, Pope,Read my Expoſition Chap. 19. Revel. &c.) and Kings of the earth (who adhered to him) are taken a live (as at laſt day) Rev. 19.19, 20. and caſt into Hell fire (I believe): now after this, ſure no Kingdom for Saints, but that above in glory. For though in Dan. 7. the apparition of Gods judgement might not ſignifie the day of judgement; but Gods judgement on his then Churches enemies: yet in Revel. 19.19 20. all things being well conſidered, the laſt day is meant (after which no temporall Kingdom) for Antichriſt and Beaſt ſhall (in ſome ſort) continue to the laſt, as 2 Theſ. 2.8. prove, and Rev. 19. 20. Now whiles theſe raign, where's Saints temporall Kingdom?
But it may be demanded, Why were the lives of the other Beaſts prolonged, after their dominion was taken away, Dan. 7.12. if not, becauſe Chriſt and Saints were temporally to raign over them? as ver. 13, 14.
Anſw. 'Tis already plain, that Chriſt took not on him a temporal Kingdom.
2. The next Monarch prolonged the lives of the peoples (who once belonged to theſe beaſts) to raign over them. Every Empire or Enemy, in their time, periſhed; but the people thereof continued in ſome low form or ſtate, till brought under by the Romans. But Chriſt is not to temporally raign in earth: read John 14.2. I go to prepare a place for ye, (in heaven) that where I am, ye may be (not in earth). And 1 Theſ. 4.16. We ſhall be caught up to Chriſt in the Air (when he comes to raiſe the Dead in Chriſt, who ſhall riſe before the neſt) and to we ſhall be ever with the Lord; to wit raigning in the heaven, not on earth. And Act. 3.21. Whom the heavens ſhall contain, till the time of the reſtitution of all things. Now, Heaven and Earth is to be reſtored (of which a word anon) but that will not be, till after Wickeds Reſurrection, Rev. 20.12, 13. and Chap. 21.1, 2. compared. For if the Earth be reſtored before wicked's reſurrection, ſhall it be digged up again, or he faced, to raiſe up wicked's bodies? Or muſt not their bodies be part of the glorified Earth? redime te captum.
So Chriſt ſhall not come from heaven to raign before wickeds reſurrection, which is againſt your tenet: but 1 Cor. 15. makes it plain, ver. 23, 24. That Chriſt comes to judgment at the end of all, then comes the end: therefore, no time of temporal raigning for Saints after his coming: onelyonly this Caveat I'le add, If Chriſt judge as man, then the day of the Lord may be as a 1000 years; all which time, the Saints ſhall judge the world with Chriſt: But what is this to a temporal raign? Beſides, why ſhould earth be preferred before heaven to raign in? And if thoſe alive muſt eat and drink (as ſome exound, Eſay 65. literally,) is not here E picuriſm? Sure the Kingdome of God conſiſts not in theſe things, Rom. 14.17. You may oppoſe, Rev. 20. where Saints are ſaid to raign a 1000. years: And 2 Pet. 3.13. we expect new Heavens, and new Earth, wherein dwells righteouſneſs. Anſw. †Paraeus in ev. 20. Read y Expoſition, ev. 20.Here is nothing will prove your deſign, * Paraeus has anſwered every Objection, and cleared any difficulty about the thouſand years, and firſt reſurrection: briefly, Satan was bound up a thouſand years, as not to hinder the propagation of the Goſpel (though he raiſed perſecution againſt the Profeſſors thereof). The thouſand years of Satans binding, in probability, began about the ruine of the Jewiſh Temple, Anno Dom. 73. (for while that Temple ſtood, the Jews much withſtood the preaching of thee Goſpl; in which thouſand years, multitudes of people believed, but were perſetuted to death:foreign. theſe John ſees living and raigning with Chriſt (in glory) thoſe thouſand years in which Satan was bound up; their converſion is called the firſt reſurrection, being to grace (many being bodily raiſed in Old and New Teſtamen before) anſwerable to Fall of Soul firſt into ſinne. Now this was the firſt reſurrection or converſion of ſoules to grace in the thouſand years. Remember, John ſaw (viſionally) the ſouls (not bodies) in heaven with Chriſt, (not in earth) raigning after Death: Read my Expoſition of that Chapter at large. To that of Peter I anſwer; the words may be read thus: We, in whom dwels righteouſneſs expect a new heaven, and a new earth. But a word of the renovation of the world; and of this new heaven, &c. and concerning the new Jeruſalem: Of which, George Hammond pag. 151. ſpeaks ſtrangely: For he would have it to be a material City; but not made by man but God. I cannot believe it for what City in the Letter can have twelve Foundations, as this has? v. 14. Or Angels Porters, to a material City? as v. 12.Of the new Jeruſalem. How can gates be made of pearl; or how one pearl big enough to make a whole gate? and ſuch like improbabilities. Neither do I think this new Jeruſalem to be that once poſſeſſed by the Jews, and now newly re-edified. Againſt which George Hammond uſes many Arguments. But as Mr. Roberts, and Mr. Forbes agree,On Rev. 22. it may be ſpiritually taken for the ſtate of the Church after the Jews converſion, and after the whore and beaſt, with falſe Prophet, and other enemies, are deſtroyed temporally, not damned. 1. Becauſe the moſt precious things in Nature are too abject (rather then too high) to expreſs the diſpenſation of grace (now at the higheſt.) 2. God is ſaid to have his Tabernacle with men ch. 21.3. (not men with God) and Jeruſalem is ſaid to come down out of heaven, intimating it here below. 3. That here is nothing here ſo magnifiquely ſpoken, which the Prophets have not almoſt in the ſame terms uttered of the eſtate of the Church here in grace. Of which, read the Authors themſelves on that place. Indeed, I believe a choice time, when the Jews ſhall be converted, called (Rom. 11) Life from the Dead: yet ſince the day of judgment ſeems paſt before this City be ſeen;foreign. as Chap. 20.12. and 21.2. and Whore and Antichriſt damned, Ch. 19. who were to laſt till Chriſts coming,foreign. 2 Theſ. 2.8.1 may believe with Paraeus, That this City repreſents the ſtate of the Church in glory, becauſe actualled adorned, and ſitted for Chriſt the husband, too high for a ſtare of grace: eſpecially conſidering all tears (and therefore enemies, nay and ſin the cauſe of tears) ſhall be wiped away: yet when the Son of man comes, ſhall he find faith in earth?Adorned for Husband, and not for Spouſe. Jeruſalem, in the Viſion, might ſeem to John to come down, not locally, but in reſpect of her Originall, which is from heaven. But enough: If we take Ieruſalem ſpiritually, as in earth, then by new Heaven, and new Earth, a new face of the Univerſe may be meant; (for Scripture, by new Heaven, and new Earth, is wont, ſayes Mr. Roberts, to expreſs great changes in the world.Eſay 65.17.66, 22.) Now when Whore, falſe Prophet, and Dragon are deſtroyed, here is a new world or new dweling, for the new Church. The bringing in the Eaſtern Kingdoms to the Faith, and deſtruction of all enemies of the Church, may wel be called, A new Heaven, & new Earth. But,Read Engl. Annot. Diodat. Key of the Bible, on Rev. 21 if by New Jeruſalem, we underſtand the ſtate of glory; then by New Heaven &c. we underſtand Heaven and Earth, literally by fire to be renewed, according to Peter, and according to Rom. 8.21, 22. (the hardeſt text in Pauls Epiſtles ſays D. Hackwel in Ap.) the whole Creature groans; &c. not foreign, but foreign. I expect Sun and Moons reſtoring to more light, Eſay 30.26. for reward of their unwearied labor, (though you will have Earth dark hereafter, page 22.) And I believe Sea may be reſtored, (though not with raging waves, &c.) to ſtand as a Monument of Gods wiſdome, mercy, and power: And I believe the Sons of God, in glory, may viſit theſe. But to expect reſtoring of each Tree, Leaf and Graſſe; nay, or beaſts (in what ſence you pleaſe) for which you argue p. 154. is too carnal and beaſtly, if well examined; they are not capable of glory: but, in their time, ſhall be freed from bondage; the Heaven and Earth, Sun and Moon, ſhall have that glory they are capable of; but I muſt be brief. Read my Expol. of Rev. Chap. 21. for further ſatisfaction. Thus I have done, Friend Hammond, as to the ſubſtance of your Book: I intended not to anſwer every trivial Objection, or to open each Text, impertinently quoted by whole Centuries; nay, forced together like Sampſons Foxes: I have civilly given them quarter (being violently forced to take up arms againſt the Truth) to return to their proper place in the book of God, to aſſert that cauſe God at firſt commanded them. I will not inſtance in any, to ſhew your ignorance, or diſcredit your knowledge; onelyonly that laſt text of Eſay 11. The Lyon ſhall eat with the Oxe, you produce unadviſedly to prove, the reſtoration of Beaſts (if I underſtand you) which is underſtood of the moſt peaceable government of the Lord Jeſus, in changing our ſavage natures, and making us ſubmit freely to his yoak.Several paſſages in ſeverall pages of Geo: Hammond's Book; briefly, anſwered. To all the reſt of your Book I ſhall ſpeak but in few words: And firſt, to that place in p. 149. That as Adam had his Earthly Paradiſe; ſo ſhall Chriſt have his heavenly upon Earth, which is the new Jeruſalem: To which I ſhall agree, if you underſtand the (even) glorious condition of the Church here below upon the Call of the Jews, by the new Jeruſalem: or that glorified condition of the Church above, (for Adams Paradiſe was to repreſent the Celeſtiall, in which the Apoſtle was, 2 Cor. 12.4.) but a temporal Paradiſe I deny, as well as Chriſts temporal raign. And when, p. 154. you talk of the whole Creations re-enjoying the condition that it was in once in Adams Innocency, you ſpeak without book; for, Rom. 8.21, 22. cannot hold it. I ask you, ſhall every Beaſt be ſo reſtored? The world is not able to contain them, no more then the Trees can hold every branch or leafe, or the fields every former graſs. But ſhall onelyonly thoſe Beaſts have this priviledge, who are alive at the laſt day? Pray, why ſhould theſe have ſuch a priviledge above their fellow-Creatures and Partners in bondage? The World (Heaven and Earth) ſhall be reſtored to their primitive glory, and better: But doth God take care of Oxen? 1 Cor. 9.9. but in page 159. you affirm, that Man and Beaſt muſt have a more quiet and peaceable time: for this is a time of perſecution.
Anſw. Man ſhall hereafter; hardly, here below: For Chriſt, Mark 10.30. tells us, Saints have all here (or Grace Faith &c.foreign which is, † inſtar omnium) with Perſecution but hereafter Eternal Life, here's little peace; though towards the end, the Sea, figuratively, ſhall be no more; that is, troubles, as formerly, according to them, who (by Jeruſalems coming down from Heaven) hold the Ghurches even glorious and peaceable condition, after her enemies deſtruction.
To what you ſay in page 141. about the Saints poſſeſſing the riches of their Enemies (as true heirs to the riches of the world) I ſay this is a pleaſant,foreign but falſe doctrine.
For though Chriſt reſtored onelyonly the Elect to Celeſtiall priviledges, yet he reſtored all to Temporal. Hence he gave Mount Seir to Eſau, as really as Canaan to Iſrael. And Luk: 16.25. the Glutton is ſaid to receive his good things. And indeed why ſhould they be barred from Temporals, who have no ſhare in Eternals? p. 168. You ſay that Nationall Congregations are not called the Church of Chriſt; nor her Miniſters, Chriſts Miniſters; and therefore you expect another kind of Preaching, to convert the Nations towards the end of the world.
National Miniſters, are called the Angels of the waters, as thoſe waters are expounded,Read my Expoſ. of Rev. 16. Rev. 16.5. and and 17.15. O profound Doctor!
But did not Chriſt bid his Diſciples,†5. & 17.15. about Angels of waters. diſcipulize all Nations, Matth, laſt. May there then not be a National Church, and National Miniſters in a good ſenſe? Pray, how came ſo many Nations converted, and by whom, if not by Nationall Miniſters; Such Teachers as you, were not then in being; and 'tis well, if ye are not now born too ſoon. And thus, Friend Hammond, I take my leave of you, and your Book; which, like the Apples neer the Aſphaltite-Lake, Solnius ca. 48.ſeem choice and pleaſant: but being handled, moulder to duſt, or nothing.
Febr. 6.1655.
FINIS.
End of the text · Hezekiah Holland, Adams Condition in Paradise Discovered (1656)