The Resurrection Revealed, Book 6 · Chapter 4

The Resurrection Revealed · Book 6 · Chapter 4

p. 507CHAP. IV. Concerning the Qualifications, or Qualities of this Kingdome of Chriſt. Viz.

Negatively, it is a State that is,

Sinleſs,

Sorrowleſs,

Deathleſs,

Superiorleſs &c.

Temptationleſs.

Timeleſs.

Poſitively it is the

Reſtauration of the Creation,

Perfection of all Qualities,

Confluence of all Comforts,

Preface to Eternity.

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

SECT. I. It is Sinleſſe.

§. 1 ANd no wonder. For it is not imaginable that the deceaſed Saints ſhould be raiſed, and the living changed, to injoy this glorious ſtate on earth in Chriſts Kingdome, with the leaſt tincture of ſinne, either of their owne, or others. This were to bring the deceaſed Saints to their loſſe. And the changed ſtate of the living would not p. 508be freed from ſinne, which would bee their greateſt ſorrow; which (as the next Section demonſtrateth) cannot conſiſt with this glorious ſtate. It would be a miſery (not a felicity) for the ſoules of the deceaſed to come out of ſupernal glory into a body of ſinne; or for them, or the changed, to be mixed with the ſociety of graceleſſe men. A meer regenerate eſtate, not yet perfect, lamented that condition, ſo long ſince as Lot, and David, 2 Pet. 2.7. Pſal. 120.5. yea the latter complained of ſociety with men of faire outſides, flattering with their lips, and eating bread at his Table, but were not right at heart. And our Saviour warns his Diſciples, as of a danger, that they ſhould bee among men that outwardly ſeem to be ſheep, but inwardly were Wolves: which this glorious ſtate will not admit. So then, the huge augmentation of this Kingdome, or fifth Monarchy, ſhall not (as in worldly Monarchies) cauſe pollution and corruption. This ſhall bee Status optimus maximus, the biggeſt and beſt ſtate that ever was or ſhall be on earth, all ſuitable to a reſurrection. The places of Scripture aſſerting the ſinleſſeneſs of this time are very many and very cleer; ſo that I need but repeat them, to convince the ingenuous Reader.

¶ 1 Adam we know was created ſinleſſe, according to the Image and likeneſſe of God, to have Dominion over all, and to reſt on the Sabbath; now this ſtate of Adam is applied by David Pſ. 8. to a future ſtate of man, which the Apoſtle Paul accommodates to our eſtate and reſt in the inhabited world to come, Heb. 2.5. and Chap. 4. verſe 9. as wee have afore demonſtratively expounded thoſe places. If there be any difference, it is in this (as the Apoſtle ſets it forth 1 Cor. 15.) that our eſtate ſhall be better then his. ¶ 2 Num. 30.5, 6, 8. The Lord thy God wil bring thee into thine owne land, and the Lord thy God will circumciſe thine heart, and the heart of thy ſeed, to love the Lord thy God with all thy heart, and all thy ſoul, and thou ſhalt returne and obey the voyce of the Lord; and do AL HIS COMMANDEMENTS. Which was ſpoken of, and to the Jews, long ſince deceaſed, being never yet ſo fulfilled to them, or any of that Nation ſucceeding them, and therefore according to the truth of God, muſt be fulfilled to all the elect of them, and of their poſterity. ¶ 3 Iſa. 11.6. The Wolfe ſhall dwell with the Lamb, &c. and they ſhall not hurt, &c. For the earth ſhall bee FULL OF THE KNOWLEDGE OF THE LORD, AS THE WATERS COVER THE SEA: which, whether we underſtand of men, or beaſts, it argues a reſtauration to an eſtate like that of innocent Adam. And the reaſon adds the glory of the cauſe, as the thing is a moſt glorious effect, That this innocent time ſhall follow upon an ocean of divine knowledge. ¶ 4. Iſa. 59.21. This is my Covenant, my WORD AND MY SPIRIT SHALL NEVER DEPART from thee for ever. ¶ 5. Iſa. 35.8. There ſhall be an high-way, and it ſhall be called the way of holineſſe, THE UNCLEAN SHAL NOT PASSE OVER IT. ¶ 6. Iſa. 60.21. Thy people ſhall be ALL RIGHTEOUS. ¶ 7. Jer. 32.40, 41. I will make an everlaſting Covenant with them, that I will not turne away from them to doe them good. But I will put my feare into their heart, that they ſhall not depart from me. Yea I will rejoyce over them to doe them good, and will plant them p. 509in this Land aſſuredly, WITH MY WHOLE HEART and WHOLE SOUL: See this great promiſe muſt be fulfilled, when the Jewes are ſettled in their owne land. ¶ 8. Ezech. 36.23. to verſe 30. I will gather you from all Countries, and bring you into your owne land, and I will ſprinkle cleane water upon you, and you ſhall be cleane from ALL YOUR FILTHINESSE, &c. and I will ſave you from ALL YOUR UNCLEANNES. 9. Ezekiel Chap. 44.9. ſpeaking of the glorious ſtate of the Church in the laſt dayes, addes, Thus ſaith the Lord, no ſtranger uncircumciſed in HEART ſhall enter into my Sanctuary. ¶ 10 Dan. 12.3. At the time that Michael ſhall ſtand up, and deliver his people, they that be wiſe ſhall ſhine as the BRIGHTNES OF THE FIRMAMENT, and they that turne many to righteouſneſs, AS THE STARS FOR EVER AND EVER. Which is to come to paſſe before the laſt univerſal reſurrection, and ultimate judgement, as we have before demonſtrated. ¶ 11. Zeph. 3.13. The remnant of Iſrael SHAL. NOT DO INIQUITY, nor SPEAK LYES, neither ſhall a DECEITFUL TONGUE be found in their mouthes; which words relate as the context afore ſhews, to a ſtate of the Church in the laſt dayes on earth, as the thing demonſtrates that it was never yet fulfilled. ¶ 12. Zach. 14.20.21. Upon all ſhall be holineſſe to the Lord. ¶ 13 Malach. 4.1. &c. The day commeth that ſhall burne as an oven. And all that are proud, and doe wickedly ſhall be as ſtubble, and the day commeth that ſhall burne them up, ſaith the Lord, that it ſhal leave them neither root nor branch. All theſe places, and others, have been demonſtratively cleared to relate to the time following, upon the Call of the Jewes, and their ſettlement. All which laid together, make up a ſinleſſe condition.

§. 2 Which will be more cleare, and more clearly ſettled on our ſpirits, by adding ſome places of the New Teſtament. ¶ 1 In 1 Cor. 15.52, 54, 55, 56. it is ſaid, When this corruption ſhall put on incorruption at the ſound of the laſt Trumpet; then, O death where is thy ſting? The ſting of death is ſinne. But thanks be to God that gives us victory, through our Lord Jeſus Chriſt. Now as wee have before proved, there is a vaſt ſpace, viz. of a thouſand yeers of the whole terme of the laſt Trumpet, afore the univerſal ultimate Reſurrection. ¶ 2 In 2 Cor. 3.18. it is ſaid, When the Jewes ſhall have both vayles taken away (as wee have before opened) viz. that on Moſes, namely his forme of worſhip, and that on their hearts, viz. their unbeleef, inſtead of the remainders of ſinne, they ſhall with open face behold the glory of the Lord, being tranſformed into the ſame image from glory to glory. ¶ 3 St. Peter likewiſe aſſerts, 2 Pet. 3.13. That after the diſſolution of this preſent vaine ſinfull world, there ſhall not onelyonly be New Heavens, but alſo a NEW EARTH, wherein dwels RIGHTEOUSNESSE. Proving it out of Iſa. 65.17. (for thoſe words be repeats.) This is ſpoken to the Jewes, and concerning their ſhare in the future happineſſe on earth. And that dwelling of righteouſneſſe there, muſt ſignifie an eminent and abſolute degree or elſe it will not ſurmount the preſent ſtate of the Chuch, in which, as ſuch, dwels much righteouſneſſe. But I need not ſtruggle about this with moſt knowing men, who incline to underſtand p. 510this place of a perfection, as abſolute as that in the ſupreameſt Empyrean heaven. ¶ 4 Let us adde but one place more, viz. That in Rev. 21. v. 1. &c. and verſe laſt of that Chapter, in a continued deſcription of the glorious ſtate of the Saints on earth yet to come; And (ſaith St. John) I ſaw a new heaven, and a new EARTH, and I ſaw the holy City, New Jeruſalem, comming down FROM GOD OUT OF HEAVEN. Behold the Tabernacle of God is WITH MEN &c. and there ſhall in no wiſe enter into it any thing that DEFILETH &c. but they that are written in the Lambs Book. Every verſe of this Chapter, as before we gave a particular account, hath ſomething in it incompatible, and incompetible with the ſupreameſt heavenly eſtate.

§. 3 But then the queſtion will bee, where ſhall abide all thoſe thouſand yeers, all thoſe hypocrites, called Gog and Magog, that ſhall at laſt break out, and go about to oppoſe the Church, though in vain, their oppoſition and ſubverſion concluding in the ſame moment, Rev. 20.8? Wee anſwer according to that light wee have attained, that moſt probably they ſhall not be in, but without the Church. Rev. 22.15. Without ſhall be dogs, evill men, and ſuch as make, and love a lye. The Heathens (as appears by Homer **Iliad. 8.) did uſe to call the place of out-caſt men foreign Tartaros, alluding likely to ſome diſmal remote place of the earth, as Tartary is from us, and from Jeruſalem. The Apoſtle takes up that word in 2 Pet. 2.4. and makes a verb out of it foreign Tartaro… to ſignifie the putting of men into an Helliſh ſolitary place. So that moſt likely the unregenerate ſhall be as remote from the Church, as Tartary is from Jeruſalem, and the Chriſtian Church; as far, as it were, from Hell to Heaven. The Church now being as in an Heaven on earth, the falſe-hearted ſpawn of future Gog and Magog ſhall bee remote on earth, neer their future Hell. To which that place of Gog and Magog, Rev. 20.8. doth contribute ſome proof, in that it ſaith, that Gog and Magog ſhall bee fetched up againſt the Church by the Devil, from the FOURE QUARTERS OF THE EARTH.

§. 4 But if theſe Hypocrites were permitted neerer the Church, they might perhaps be converted. VVee anſwer no. For it is (if we may uſe that word) the Fate of this Millenary period, I meane, Gods righteous peremptory ſentence, that as all that time there ſhall be no degenerating of any beleevers, ſo no more regenerating of any unbeleevers. There is a judiciary ſentence peremptorily paſſed to this purpoſe, Rev. 22.11. He that is unjuſt, let him be unjuſt ſtill, and be which is filthy, let him be filthy ſtill; and he that is righteous, let him be righteous ſtill, and he that is holy, let him be holy ſtill; That is, They ſhall be ſo ſtill. In order to which it follows, WITHOUT are Dogs, &c. that love, and make a lye: And I come quickly, and my reward is with mee. The appearance of Chriſt at the preface to thi… thouſand yeers will be, as it is repreſented in the Preface to the Revelation, Chap. 1. among the Churches, viz. that then are, or have been Chu…ches: Therefore it behooves Churches, and all Profeſſors to beware they bee not ſound as the Fooliſh Virgins, that never had p. 511the oyle of regenerating grace in the veſſels of their hearts; and the oyle of ſound principles in their heads, by which they made the blaze of Profeſſion, is ſpent, i. e. they have loſt their principles, and ſo being unready at Chriſts comming, they come when (as Ierome ſaith well) the doors are ſhut.

SECT. II. It is Sorrowleſſe.

§. 1 HAving ſhewed that this future glorious ſtate of the Kingdome of Chriſt on earth yet to come, ſhall be ſinleſſe; next with good dependence we aſſert, it is a ſorrowleſſe condition. For ſorrow came into the world by ſinne, therefore ſorrow ſhall goe out of the world with ſinne. So the Apoſtle doth connect and couple them (1 Cor. 15.55.) O death where is thy ſting? O grave, where is thy victory? i. e. There is then no ſinne (which is that ſting) therefore no ſorrow, which formerly did tend to death, and end in the grave. But let us take the Scriptures in order, for the ſorrowfulneſſe of this ſtate and time we ſpeak of. ¶ 1 Adams ſtate was a ſorrowleſſe condition; therefore ſo ſhall the ſtate of the faithfull at this time be, as wee have often recited the parallel, Gen. 1.26. with Pſal. 8. Heb. 2. Pſal. 95. Heb. 4. out of which 95. Pſal. the Apoſtle proving a reſt, to remain yet on earth for the people of God; the word in the Hebrew is foreign which comes from the ſame root whence Noahs name is prophetically given him, to foretell the comfort that ſhould come to the Church by him, even the reſt in the Arke in the time of the Flood, Gen. 5.29. At which time the earth by water was purged of the Churches enemies. Anſwerably the Apoſtle in a way of parallel in 2 Pet. 3. mentioning that purgation by water, infers another purgation by fire, after which we are to expect another reſt, or reſtauration, and that on earth, where was, and ſhall be that purgation, which the Apoſtle, Heb. 4. deſcanting upon Pſal. 95. renders the ſenſe of that Hebrew word, verſ. 9. of that 4. to the Hebrews by foreign a Sabbatiſme, a Septenary reſt. As if hee ſhould ſay, It ſhall be a Sabbath of Sabbaths, or above all Sabbaths, or the period, and perfection of all Sabbaths. That as we reſt on a Sabbath, or ſeventh day from our weekly work (as God did from his) and the Jewiſh ſervants every ſeventh yeer reſted from their ſervice: And every ſeventh of ſeven times ſeven yeers all their land had reſt; ſo in the ſeventh Millenary of the world the whole univerſe ſhall have a reſt. The Church ſhall have full Dominion over the whole world. For in thoſe places of Pſal. 95. and Heb. 4. being mainly ſpoken to, and concerning the Iewes, cannot bee meant of the Sabbath of Gods reſting, once and for ever paſt; or of their weekly, or of their Septenary-anniverſary, or of their Jubilean, or of their Cananitiſh Sabbath, or of an internal ſpiritual Sabbath, or reſt of minde and conſcience; for all theſe the Church of the Jewes had enjoyed. Nor could the Apoſtle thinke it needfull to prove that an internal p. 512reſt, which all moral Heathens, that beleeve the immortality of the ſoule expect, doth yet remain. And therefore the Apoſtle muſt mean that reſt which was proper to cure the then preſent diſperſed, and diſtreſſed condition of the Jewes, continued to this day: That as God hath given them the weekly reſt, and the Septenary-anniverſary, and the Jubilean, and the Canaanitiſh, ſo he would give them at laſt, a Millenary reſt on earth, a reſt longer and better then ever they had. For much is couched in thoſe words, Heb. 4.9. foreign, &c. Therefore there is yet left, or there remaineth a Sabbatiſme, or a kinde of Septenary or Sabbatical reſt forthe people of God. Marke every word. Therefore] viz. becauſe God reſted on the ſeventh day in the beginning; after that, gave them a ſeventh weekly and yeerly reſt, and a ſeventh of ſeven times ſeven yeers reſt, and a reſt in Canaan, and after all, the Lord ſpake of another reſt to come; Therefore there remaineth a reſt. Remaineth] or is yet left, noteth and importeth ſomething not extant afore in ſpecie, in its prime, but onelyonly in types, but is next to come in order in its native kinde and verdure. And (foreign) a Sabbatiſme (a word never uſed but here on this occaſion) imports a limited time (not an everlaſting unlimited duration) even as Adam lived neer a thouſand yeers, and had reſted ſo long, if not longer, in Paradiſe, without ſin, or ſorrow, if hee had not hearkned unto the Diabolical temptation. And [to the people of God] which written to the Hebrews, muſt include them (ſo often called by God in the Old Teſtament my people) and ſo muſt neceſſarily ſignifie, that this reſt is for the Jewes joyntly with the Gentiles, when the Jews ſhall bee the people of God by faith, as now the beleeving Gentiles are, as the Apoſtle diſputes, Rom. 11. ¶ 2 The Prophet Iſaiah alſo ſets forth this ſorrowleſſe time, Chapter 2. verſ. 2, 3, 4. And it ſhall come to paſſe in the LAST DAYES, &c. Many people ſhall goe, and ſay, Come let us goe up to the Mountaine of the Lord; for he will teach us his wayes and we will walke in his pathes, and he will judge among the Nations, AND THEY SHALL BEAT THEIR SWORDS INTO PLOWSHARES, AND THEIR SPEARS INTO PRUNING HOOKS; NATION SHAL NOT LIFT UP SWORD AGAINST NATION, neither ſhall they LEARN WARRE ANY MORE. In which words obſerve, that as there is intimated internall ſpiritual peace, ſo externall corporall peace is openly expreſſed, to come to paſſe, not onelyonly to the Jewes, but to all Nations, which was never yet fulfilled ſince Iſaiahs time, as this deſcription cannot conſiſt with the ultimate judgement. ¶ 3 Another place is in Iſa. 9. verſe 6. Chriſt ſhall be called the PRINCE OF PEACE, of the increaſe of his Government, and PEACE, THERE SHALL BEE NO END, upon the Throne of David, and upon his Kingdome, to eſtabliſh it, &c. from henceforth, even for ever: Which place moſt plainly ſpeakes of external peace, as well as of internal, and for a long continuance, and doth belong to the time wee ſpeak of (as is before demonſtrated) which Chriſt hath not to this day fulfilled, but rather hath brought a ſword, then externall peace. Therefore the fulfilling of the ſenſe of this Propheſie is yet to come. ¶ 4 Iſa. 11. verſe 1. &c. A rod of the p. 513ſtem of Jeſſe, &c. with righteouſneſſe ſhall judge the poore, and reprove with equity for the meeke, &c. He ſhall ſlay the wicked &c. The Wolfe ſhall dwell with the Lamb, &c. They ſhall not hurt, nor deſtroy in all the holy Mountaine. For the earth ſhall be full of the knowledge of the Lord, &c. The envy of Ephraim ſhall depart, and the Adverſaries of Judah ſhall bee cut off. Ephraim ſhall not envy Judah, nor Judah Ephraim, &c. All which, taken together, doe moſt plainly relate to the time wee ſpeak of, (as is before proved.) But this was never yet fulfilled ſince Iſaiahs time: And therefore theſe high expreſſions are to bee fulfilled at the glorious time wee diſcourſe of. ¶ 5 Iſa. 14.1, 2, 3. We have theſe high promiſes, The Lord will have mercy on Jacob, and will yet chooſe Iſrael, and ſet them in their owne Land, and the ſtrangers ſhall be joyned unto them &c. And the people ſhall take them, and bring them to their place, &c. And the Lord ſhall give them REST FROM SORROW FEARE AND HARD BONDAGE. Obſerve both to what perſons, and what time theſe high expreſsions relate, before largely opened, and we ſhal eaſily conclude this Text was never yet fulfilled, and therefore according to the truth of God, muſt bee fulfilled before the ultimate day of judgement; for with that time this Propheſie cannot agree. ¶ 6 In Iſa. 25.8. we have it pleniſsimè & planiſsimè, moſt fully and plainly, That in that day (viz. of the great reſtauration of the Church, and ruine of their enemies, verſe 5, 6.) The Lord will WIPE AWAY ALL TEARS FROM ALL FACES. And the rebuke of his people ſhall hee take away FROM OFF ALL THE EARTH, for the Lord hath ſpoken it. Which was never yet fulfilled, and therefore is yet to come at the time we treat off, as hath been before demonſtrated. ¶ 7 Iſa. 54.13, 14. is alſo very high in expreſſions, Thy children ſhall be taught of the Lord, and great ſhall be the peace of thy children. In righteouſneſſe ſhalt thou be ESTABLISHED, thou ſhalt be far from oppreſsion, for thou SHALT NOT FEAR; and FROM TERROR, for it SHAL NOT COME NEER THEE. You ſee the expreſſions are exceeding high, and they are evidently ſpoken concerning external reſt, as well as internal: and wee ſee it by experience, that this place was never yet fulfilled, therefore it is yet to come, as we have cleered it afore. ¶ 8 In Iſa. 60.14. &c. it is thus written, The Sonnes of them that a…flicted thee ſhall come BENDING TO THEE, and all that deſpiſed thee, ſhall BOW THEMSELVES DOWN AT THE SOLES of thy feet. Whereas thou haſt been forſaken, I will make thee an ETERNAL EXCELLENCY, violence ſhall be NO MORE heard in thy land. The dayes of thy mourning ſhall be ENDED. Which place relates to our Theſis, as is before demonſtrated. The expreſſions are far too high for us, to acknowledge they have been fulfilled; therefore we muſt expect them yet to come before the ultimate day of judgement; for that will be no fit time for this Propheſie. ¶ 9. Iſa. 65.19. is likewiſe very full to the particular in hand, though in few words, viz. I will joy in my people, and the voyce of weeping or crying ſhall be NO MORE HEARD IN HER. Let the Reader judge whether this was ever yet fulfilled. ¶ 10. Iſa. tells us Chap. 66.12, Thus ſaith the Lord, I will extend peace to her (the p. 514Church, conſiſting of Jews and Gentiles) as a river, and the glory of the Gentiles like a flowing ſtream. I leave it likewiſe to the Reader to conſider, whether hee hath not reaſon to expect this as yet to come. ¶ 11 We come to the Propheſies of Jeremiah, Chap. 23.3, 4. I will gather the remnant of my flocke out of all Countries, &c. and they ſhall fear no more, nor be diſmayed; Which expreſſions are a great deal too high, for our knowledge of Scripture, of hiſtory, or of experience to acknowledge them to have been fulfilled to this day. And therefore our faith muſt be on God for the fulfilling of them, and that before the ultimate day of judgement, as the nature of the things require. ¶ 12 We have in the ſame Prophet Chap. 30. verſe 10. Jacob ſhall returne, and ſhall be in reſt and quiet, and none ſhall make him afraid. ¶ 13 Place is in Jer. 46.27, 28. to the ſame effect. ¶ 14 Place is in Ezek. 28.24. There ſhall be no more a pricking briar unto the houſe of Iſrael, nor any grieving thorne of all that are round about them. ¶ 15 Place Mich. 4.1, 2, 3. The ſame with Iſa. 2. v. 2, 3, 4. Its added here in verſe 4. They ſhall ſit every man under his owne vine, &c. and none ſhall make them afraid. ¶ 16 Place, Zeph. 3.13, 14, 15. They ſhall feed, and lye downe, and none ſhall make them afraid. Sing O daughter of Zion, rejoyce with all the heart, the Lord hath taken away thy judgements, he hath caſt out thine enemies. The Lord is in the midſt of thee, thou ſhalt not ſee evill any more. This, and all the reſt have been proved to mean the time intended in our Poſition.

§. 2 Adde in the New Teſtament, ¶ 1 Matth. 19.29. Shall receive an hundred fold, and inherit eternal life; of the large opening of this place ſee before in the third Book. ¶ 2 That in 2 Theſſ. 1.7.9, 10. To you REST (as Heb. 4.) when the Lord Jeſus ſhall be revealed FROM HEAVEN, his enemies being puniſhed from the preſence of the Lord (as Chap. 2.) and from the glory of his POWER. ¶ Rev. 7.16, 17 They that are ſealed, &c. ſerve him day and night (in HIS TEMPLE) he that ſitteth on the Throne ſhall dwell among them. They ſhall hunger no more; for the Lamb in the middeſt of the Throne ſhall feed them, and wipe away all tears from their eyes. ¶ 4 Rev. 21.4. St. John ſpeaking of the ſtate of the Church in the thouſand yeers, ſaith, God ſhall wipe away all tears from their eyes, and there ſhall be no more ſorrowing, nor crying, nor paine. Every verſe of this Chapter, ſhewes it cannot bee meant of everlaſting happineſſe in the higheſt heavens. Let the cloſe of this Section be to encourage us to patience: Patience in perſeverance, and patience in ſufferance. Now is Chriſts Kingdome of patience: But anon his Kingdome of peace. Twice it is ſaid of the preſent ſtate of ſufferings. Here is the patience of the Saints, Rev. 13.10. and 14.12. Once it is ſaid, Keep the word of patience, Rev. 3.10. But after a while comes the Kingdome of peace, therefore Chriſt ſeales up all the Bible, and all the Revelation almoſt with this Rev. 22.11, 12. He that is righteous, let him be righteous ſtill; He that is holy, let him be holy ſtill: and behold I come quickly, and my reward is with me. Then in the laſt verſe ſave one, ſc. 20. Surely I come quickly, Amen, Amen. Then to that end Iohns prayer cloſeth all, as I cloſe, in verſe 21. The grace of our Lord Jeſus Chriſt be with you all, Amen.

p. 515SECT. III.

§. 1 THus you have ſeen, it is a ſorrowleſſe condition. Next follows it ſhall be a deathleſſe condition. The Elect once raiſed at the beginning of the thouſand yeers ſhall dye no more, much leſſe thoſe alive and changed. For if thoſe alive ſhall not prevent them that are aſleep (given by the Apoſtle as an anſwer to an Objection againſt this Reſurrection) much leſſe ſhall they that are alive (being the patterne to whom the dead are promoted) bee ſent to death as to give place to the Elect dead that are raiſed. And if all the Elect are raiſed, to what end or uſe ſhall they dye that are alive? If it be the priviledge that the other Saints ſhall be alive at Chriſts comming, why ſhall they dye, when here, in ſoule and body they may behold him, which is a fuller injoyment? If this time of Chriſts appearance at the beginning of the thouſand yeers be the Kingdome of Saints, the prefacing beginning of their full happineſſe; then it muſt not be taken from them, by the old miſery of death. If all the Elect, dead and alive, muſt reigne on earth a thouſand yeers, as we have proved, then there muſt be no death to cut this time ſhorter. They doe not reigne, if ſubject in the thouſand yeers to that great enemy Death. Nor do any of them live a thouſand yeers, if by ſucceſſion they dye in that thouſand yeers. If there ſhall be no more ſorrow, nor cries, nor paines, as wee heard afore, how then can this Man-eater death continue? If ſinne be gone, why ſhould death remaine?

§. 2 But to leave diſcourſes, and come to plaine places of Scripture, which are divers. ¶ 1 Iſa. 25.8. He (i. e. the Lord, mentioned in the former verſes) will ſwallow up death in victory, and the Lord God will wipe away all tears from off all faces, and the rebuke of his people, &c. Wee before demonſtrated, that this place belongs to the glorious time we ſpeake of, ſc. when the Jewes are called. And you ſee how full it ſpeaks to the thing, of the removal of death. Calvin confeſſeth that this is under Chriſts Kingdome, and addes, under Chriſts univerſal Kingdom. And ſure Chriſt, as Chriſt, hath no Kingdom in heaven after the ultimate judgement, nor univerſal now. ¶ 2 Another place is in Hoſ. 13.14. I will ranſome them from the power of the grave; And I will redeem them from death. O death, I will be thy plagues, O grave, I wil be thy deſtruction. Repentance ſhall be hid from mine eyes. Which place is evidently ſpoken to Ephraim, the ten Tribes, verſe 12. therefore this cannot relate to the return of the two Tribes from Babylon. And it is as evident that more then a ſpiritual deliverance of a mans ſoul from death in ſin, is meant, in that here is joyned deliverance from the grave with deliverance from death: And twice a mention of grave. But much adoe there is with ſome, that would faine make this Text a continuation of the Prophets minatory ſpeech in the former Chapter. But the words are plaine words of mercy; and a Propheſie of mercy quoted by Paul, not onelyonly that God can doe ſuch a thing, as in the Text, but that he will do it. Again, how common is it for the Prophets in their preaching, mifericordias cum minis mifcere, to mingle p. 516mercies with minatories. So that they may as well ſay almoſt, that the 14. Chapter is a continuation of threatnings. It is frequent in this Propheſie to make threats and comforts ſo take their turnes, Chap. 1. Chap. 2. &c. And to me it is plaine and evident, that (as it is noted in our Engliſh Tranſlation) at verſe 9. begins a Sermon of mercy, and ſo is continued to the end of the 14. verſe. It is ſaid in verſe 9. O Iſrael, thou (not I) haſt deſtroyed thy ſelf. Thou haſt brought thy miſery on thy ſelfe. But I will be thy King, where is any other to ſave thee in all thy Cities? So plainly, according to Heb. And for experience the Lord tells Ephraim, that the King they deſired, and had, could not ſave them. And therefore God was their onelyonly ſaving King, and therefore was not pleaſed in giving them a King; and in anger did he take away Kings from them, becauſe of their confidence in them: but this taking them away would make way for their imbracing God for their King, according to that which follows in the enſuing promiſes. As for verſe 12. The iniquity of Ephraim is bound up, and hid; Hiding as well ſounds of juſtification, and pardon of ſin, Pſal. 32.1. Rom. 4.7. as of puniſhment. And for the 13. verſe, cloſe to the Hebrew thus, Sorrows of a woman in travel will come upon him (viz. Ephraim) He an unwiſe Sonne **foreign If vid. Schindl.if he ſhall ſtay long in the breaking forth of children, i. e. in the ſtraitneſſe of the womb, i. e. If by repentance he doe not help himſelfe out of his ſorrows. But however verſe 14. I, ſayes the Lord, (if Ephraim be unwiſe, and helps not himſelfe, yet I) the Lord will ranſome them, &c. as aforeſaid. Sure enough theſe words are plaine for the point in hand, even as both thoſe two places aforeſaid are ſeverall times quoted in the New Teſtament, and applied to a ſtate that is to be afore the ultimate day of judgement. ¶ 3 For 1. both places ſeem to mee, to be touched in 1 Cor. 15.54, 55. As our new notes on the Bible concur with mee: For in the 54. verſe ſeems to be quoted, Iſa. 25.8. For the Apoſtles words are plainly the ſame with Iſaiah, Death is ſwallowed up in victory. And in 55. verſe ſeems a quotation of Hoſ. 13.14. For the Apoſtles challenge is plainly according to Hoſea, O grave, where is thy victory? Secondly, The Apoſtle makes application of the fulfilling of theſe Propheſies to be, at the time we ſpeak of, ſc. of the viſible glory of the Church on earth. For which obſerve theſe particulars, Firſt, The Apoſtle mentions our reſtitution to our ſtate in the firſt Adam, by Chriſt the ſecond Adam, v. 49. compared with Pſal. 8. As Pſal. 8. with Gen. 1.26. to which end, the viſible glorious ſtate of the Church is ſet out by having a Fountain, and Tree of life, alluding to Paradiſe. Rev. 22. All which import a ſtate upon earth. Secondly, That the Apoſtle mentions the time to be, at the ſound of the laſt Trumpet, importing other Trumpets to ſound firſt; ſo that the laſt Trumpet is the ſeventh, as John numbers them, (not hid from Paul. Now from the beginning of the ſounding of the ſeventh Trumpet, ſo many things follow (as wee have ſeveral times demonſtrated) that there muſt of neceſſity be a ſtate of the Churches viſible glory before the ultimate day of judgement. For when Rev. 11.15. the ſeventh Angel ſounded, then Firſt, There was an Earthquake, v. ibid. p. 517Secondly, A proclaiming that the Kingdomes of the earth are the Kingdomes of Chriſt, v. 15. Chriſt ſhall reign for ages of ages till time be no more, ibid. Fourthly, Saints ſing praiſe for it, v. 16, 17. Fifthly, Chriſt takes to him his great power, and now reigns, v. 17. Sixthly, Nations are angry at it, v. 18. Seventhly, The Saints are raiſed and rewarded, v. 18. Eighthly, A deſtroying of them that deſtroyed the earth and care is taken of the earth, v. 18. Ninthly, The Temple of God is opened, and the Arke diſcovered, v. 19. Tenthly, Lightinings and thundrings, and earthquakes, and great haile, v. 19. All theſe here, beſide that in Rev. 20. Rev. 21. Rev. 22. From the beginning of the ſeventh Trumpet to the end of it. Now let any ingenuous man judge by theſe ten particulars, whether they are conſiſtent with heaven above; and whether they muſt not neceſſarily import a ſtate on earth? So that the Apoſtle here in this 1 Cor. 15. mentioning the raiſing of the Saints, the cloathing of them with incorruption, and the changing of them that are alive, & quoting thoſe two texts of Iſa. 25.8. and Hoſ. 13, 14. to be then fulfilled, doth clearly import a ſtate on earth, of a viſible glory of the Church when the Jewes ſhall be called. For the ſaid Propheſies mainly had an eye to the reſtitution of the Jews. As the Apoſtle extends them to Jews and Gentiles, attained by Chriſt. And ſpeaks in this Chapter all along of the reſurrection of Saints (which John, Rev. 20.5. calls the firſt Reſurrection) and doth not ſpeake of the generall Reſurrection of the wicked. ¶ 3 Adde to the three former places, to prove that this time we ſpeake of, ſhall be a deathleſſe condition; another moſt evident place, ſc. Rev. 21.4. I have diverſe times demonſtrated, that this Chapter cannot bee meant of everlaſting glory in the higheſt heavens. And once I runne over the whole Chapter to that end. And now you may caſt your eye upon 1, 2, 3. verſes, which lead to the fourth now quoted. New heavens, becauſe the old paſſe away. But the higheſt heavens, are never old, nor paſſe away. And a New earth, which cannot import Heaven. No more Sea. This in no wiſe can belong to a deſcription of glory in the higheſt heavens. I ſaw New Jeruſalem, the holy City comming downe from God: OUT of Heaven, not going up to Heaven: The Tabernacle of God is with men; and he will dwel with them. Then it follows v. 4. God ſhall wipe away all tears from their eyes, and there ſhall be no more death, nor ſorrow, nor crying, nor paine. So that the taking away of all tears, as is here expreſſed, is the ſame with Iſa. 25.8. And in both places the taking away of death, and of ſorrow, are conjoyned. ¶ 4 So that in Revel 7. the laſt verſe, relates to the ſame place of Iſa. 25.8. And intends fully the taking away of death, though not ſo fully mentioned. ¶ 5 The laſt place to prove this deathleſſe condition is Rev. 22.2, 3, It is evident that this 22 Chapter relates to the ſame ſtate, as Chapter 21. witneſſe, not only v. 14, 15. But v. 1, 2. of the Fountain of water, and Tree of life, which ſignifies a ſtate on earth. Now in relation to our Point, by reaſon of their partaking of the Tree of life, it is ſaid in v. 3. There ſhall be no curſe, i. e. No death. For that was the original curſe to Adam, if he did eat of the Tree of knowledge of good and evill. If he did not, he might have p. 518eaten of the Tree of life, and lived for ever: Hee ſhould never have dyed, but beene tranſlated. So now ſhall it bee in this State.

§. 3 Thus you ſee the grounds that make it moſt probable that this time ſhall be a Deathleſſe time: A kinde of beginning of immortality. If men ſay the contrary, it is by preſumptuous interpretation, and with a bold [THAT IS:] But theſe places ſpeake ſo plaine downe right, that I muſt leave them, as I finde them, and not dare to alter them. If any one intimation in other Scriptures may be found, they muſt, for ought I ſee, be accommodated to theſe. The plainer muſt make the darker comply.

To deal faithfully with you, There is onelyonly one conſiderable place that I know of, relating to the time I ſpeake, that hath ſomething of an intimation of mortality to be in theſe times, and that is Iſa. 65.20. It cleerly relates to the time we ſpeak of, v. 17. Behold I create New Heavens, and a New earth, &c. which Peter refers to this time, 2 Pet. 3.13. in relation to the promiſe in that Iſa. 65. Now the 20. verſe our Tranſlators have rendred thus. There ſhall be no more an Infant of dayes, nor an old man that hath not filled his dayes [For the childe ſhall dye an hundred yeers old] but the ſinner being an hundred yeers old ſhall be accurſed. Now as far as I can ſee into Languages, and the context, theſe words [For the childe ſhall dye an hundred yeers old] may be more fitly tranſlated [That the childe ſhould dye an hundred yeers old.] For the word foreign in the Hebrew is exceeding often uſed (yea and ſo rendred by Tranſlators) to ſignifie [THAT] as wee have here rendred it. As for turning ſhall into ſhould, it is not worth the mentioning before a Grammarian, that knowes that foreign ſo rendred, will infer that the verb ſpeak ſubjunctively. Now read the words, ſo eaſily altered in the Engliſh, and without the leaſt violence to the native acception of the Hebrew, and the meaning will be quite contrary to any intimation of the mortality of the Saints in this glorious time of the thouſand yeers. For according as we have tranſlated, the ſenſe will runne cleerly thus, There ſhall be no more thence (or from that time, viz. of the beginning of the thouſand yeers of the New Creation) an infant of dayes, or an old man that hath not filled his dayes, that the child, or young man ſhould dye at an hundred yeers old. So that here is no mention of the mortality of the Saints, but of their immortality. Which (for further clearing of the Text) may bee made out two wayes.

¶ 1. Thus, Hee that is an hundred yeers old in thoſe dayes, is but foreign (as it is in the Text) but a youth, or young man (as our old Tranſlation renders it.) For as a youth hath but the tenth part of that age which many men live in theſe dayes: So an hundred yeers are but the tenth of this Millenary time of life to the inheritors thereof. Againe, as in the firſt age of the world, wherein Adam lived, one of an hundred yeers old was but a young man to one at his full age in thoſe dayes, as Gen. 5.4. Adam lived an hundred and thirty yeers, and begat a ſonne. But Adam after that lived eight hundred yeers, ſo all his dayes were nine hundred and thirty (neer a thouſand) Even ſo in this Millenary p. 519age of the New creation, one of an hundred yeers old, is but a young man, to the thouſand yeers that hee ſhall reigne with Chriſt on earth. So that the ſenſe of the Prophet may fairly be taken to be this, That in the time of this New creation (the thing, a type, at leaſt, of the higheſt glory, and the time a preface of eternity) as the young man muſt not have his dayes cut off; ſo the old man muſt fulfill his dayes. And how are both theſe accompliſhed in this New creation, but by both their living on earth a thouſand yeers, old and young, all Saints reigning on earth a thouſand yeers. When I ſpeake of old and young, you muſt underſtand thoſe Saints that are found alive at Chriſts comming, which anon after are changed; for all the deceaſed Saints are raiſed to an equall perfection, and abſolute maturity of age and nature; even as the other are changed into the ſame exactneſſe, though at Chriſts firſt appearance different in age, &c. So that we may well underſtand the Prophet to allude to the age of the firſt Adam, that if in a ſinfull ſtate his age at a hundred yeers was but as it were youth, his whole age amounting to near a thouſand yeers, how much more ſhall the Saints, by means of the ſecond Adam, live a thouſand in a ſinleſſe condition?

¶ 2 It may bee congruouſly made out, that the Prophet in this Text intends rather the immortality of the Saints, then their mortality thus: There ſhall be no more THENCE an infant of dayes, nor an old man that hath not filled his dayes; that the childe, youth, or young man ſhould dye an hundred yeers old, OR the ſinner an hundred yeers old ſhould be curſed. Thus we read the whole verſe to the tune or ſound of foreign THAT, as before we rendred it, turning our Engliſh but in the latter clauſe into Or, the Hebrew being the conjunction [foreign] which (as Mr. Mede ſaith, being like materia prima, capable of innumerable forms of ſignifications) may well be ſo rendred here. And then the ſenſe will bee this; that at that time of the New creation (which St. John ſaith ſhall be a thouſand yeers) there ſhall be neither he that ſhall naturally dye in his infancy; nor he that ſhall naturally dye in his riper age, before he hath made up his full dayes; nor he that ſhall be a ſinner, whereby his dayes ſhould be violently cut off.

¶ 3 If it may better pleaſe ſome, they may read it to this ſenſe; That at that time, and that glorious eſtate, though the old ſinner ſhall be cut off, yet no Saint, either young or old ſhall dye at all. All theſe wayes of reading the text, in favour of the immortality of the Saints, the word [THENCE] doth much animate and juſtiſie. As if the Prophet ſhould ſay thus; out of this New Creation, for the duration thereof, there ſhall no ſuch perſon be found, that ſhall be mortal, though all the tranſgreſſors, the enemies thereof, that are without it, ſhall be cut off at its very beginning; even as we have largely amplified afore upon ſundry occaſions. But if wee lanch out into the context (as wee intimatedly promiſed afore) to wade into the depth of the precedent and ſubſequent coherence, or dependence of this text, our reading of the words, and rendring of the ſenſe of it, for the immortality of Saints will bee made much more perſpicuous. Firſt, it is ſaid in v. 17. Behold I creat new Heavens, and a new Earth, p. 520(alluding, no doubt, to the firſt Creation of the world in glorious perfection, and Adam in innocency, who ſhould never have dyed, if he had never ſinned.) And the former ſhall not be remembred, (viz. for their meanneſſe by reaſon of mans ſin) Nor (as it is in the Hebrew) aſcend upon you. That is, the imperfections of the former ſtate of things ſhould not touch them, when they ſhould attain this New; one of the main imperfections of the former ſtate being mortality, it being the ſad memoriall, and effect of dolefull-ſin. Therefore the removall of this the Prophet muſt mainly mind. 2. It is ſaid in verſe 18. Be you glad, and rejoyce, foreign age to age, or for ever, in that I create: which cannot conſiſt with death, or death with it, which quencheth natural joy, which every thing hath in its natural being, and morall joy, which it hath in the injoyment of its well-being. 3. It is ſaid in verſe 19. I will (ſaith the Lord) rejoyce in JERUSALEM, and joy in my people, and the voyce of weeping ſhall be NO MORE heard in HER, nor the voyce of crying. Now if ſorrow muſt be gone, that it ſhall be no more, then, I thinke, there ſhall be no more death. 4. In the 20. verſe it ſelf, It is ſtrange that according to our Engliſh, there ſhould be mentioned the death of Saints, and not the death of the wicked, of whom it is ſaid onelyonly, the ſinner an hundred yeers old, ſhall be accurſed. And what doth this Atheiſtical creature care for that, as long as he may live and enjoy his ſinfull pleaſure on earth, therefore according to our reading, in the third and loweſt ſenſe at [¶ 2] the ſenſe muſt be, that of the Saints, nor young, nor …old ſhall be incompleat in their yeers by death; but the ſinner at an hundred yeers old (which is much for him to live) ſhall be accurſed, that is, he ſhall dye, ſc. be mortal. So firſt, The Antitheſis. Secondly, The ſtory of Gen. 2. The curſe was, In the day thou eateſt thereof, thou ſhalt dye, i. e. be mortal, liable to death. And this thing death, is that which ſtrikes a dart through the liver of a wicked man. The fear of this to him is worſe then that of hell. For hee ſeldome fears hell, till he ſees death. If he were ſure he ſhould not dye, he ſaith in his heart, a pin for hell. Fifthly, It is ſaid in verſe 22. They ſhall not build, and another inhabit (which is, whiles mortality reignes) marke the reaſon: For as the dayes of a tree, are the dayes of my people. And many ſorts of trees live a thouſand yeers. (It is a promiſe, and therefore to be taken in a favourable ſenſe.) And ſurely trees in Paradiſe at leaſt ſo long lived, as Adam once eating of the tree of Life, continuing in obedience. But at this time is all obedience, and here is the tree of life, Rev. 21. And ſixthly, it followes in this 22. verſe of this 65. of Iſay. And mine elect ſhall LONG injoy the works of their own hands. How doe they injoy them long, if no longer then heretofore in the reign of mortality? It is a promiſe; and a promiſe is to be interpreted in favour of the Promiſee, as a Leaſe in favour of the Leſſee. All theſe plainly to mee juſtifie my reading of this Text, to caſt out mortality, from the Saints. And that I may the leſſe ſeem preſumptuous and ſingular in this; and withall adde ſomething for illuſtration, give me leave to ſhew you other famous Tranſlations to the ſame tune. Firſt, The Arabick renders this 65. of Iſa. p. 52120. thus; Neither ſhall there be any more a young man imperfect in age, nor an old man that ſhall not fulfill his time. For the young man ſhall fill up an hundred yeers: But the SINNER that after an hundred yeers dyes, ſhall be accurſed. Obſerve, This Tranſlation caſts out mortality from the Saints, and applies it to Sinners; onelyonly (as it were) by not regarding the common pointing of the Hebrew; by which points, oft-times, we ſuffer much; as Arcanum punctationis hath abundantly demonſtrated. 2 The ſeventy Greek Tranſlators, tranſlate much to the ſame effect, foreign, &c. Neither ſhall there be any more one that is not ripe (ſc. in age) nor an old man that hath not fulfilled his time. For the young man ſhall bee an hundred yeers old; but the ſinner that dyes a hundred yeers old, ſhall be alſo accurſed. Obſerve here, as on the Arabick. 3 The Chaldee Paraphraſe alſo favours our reading, though it doth a little differ from the Arabick and Greeke foreign &c. And there ſhall not be any more an infant of dayes, and an old man that fils not his dayes, becauſe the youth that offends at the age of an hundred yeers, ſhall dye; and he that tranſgreſſeth in the age of an hundred yeers ſhall be baniſhed: which reacheth thus far to our purpoſe, to ſignifie that the ſinners, not the Saints, ſhall dye at this time of the glorious viſible ſtate of the Church But do not I ſtretch the ſenſe of the Chaldee Paraphraſe? To anſwer this, and to give you a further account of the ſenſe of that place according to the opinion of the Church at Geneva, and of the Rabbins; hear the great Critick Ludovick De Dieu his Animadverſions on the place, bringing in his report of their opinions, thoſe things I have before aſſerted, with an addition of his own thoughts upon the place. Video Genevenſes, &c. I ſee (ſaith he) they of Geneva doe refer this ſame foreign THENCE to time, tranſlating, De la en avant, that is, From henceforward. But Rabbi D. Kimchi refers it to Jeruſalem, ſaying, foreign THENCE, that is, foreign from Jeruſalem, whom Vatablus and Junius follow, and I thinke ought to be followed.**I for more ſafety, according to the Heb. foreign with foreign referred it to both, in that both time and place concur to the thing. Moreover the Genevenſes, or they of Geneva tranſlate the reſt, as if the ſenſe of the Hebrew were this, At that time ſo great ſhall be the length of mens lives, that he that is now an old man, ſhall then be counted as an infant. And I ſee the Hebrews, as R.D. Kimchi, and Sol. Jarchi in their Commentaries, yea and Jonathan in his Chalde Paraphraſe to take the ſenſe of this place to be, That no man at that time ſhall be carried out of Jeruſalem to burial, who is but a boy, no nor an old man, unleſſe he hath filled up his dayes; that is, hath lived to that length of life WHICH MEN HAD BEFORE THE FLOOD, &c. Thus far De Dieu his report of others, viz. The Genevenſes, the Hebrews, and the Chalde Paraphraſe; which how cloſely they concurre with us afore, I need not multiply words to open the intelligent eye. Next for De Dieu his own opinion upon the place; it is true, that he looks upon thoſe hopes of the Jewes (to uſe his owne words) to be but dreams, wherein they do imagine ſuch a marveilous Kingdome of the Meſsiah, and ſuch a moſt happy life of the Jews AT THAT TIME ON EARTH. But whiles he turnes us quite about, we are but AS WEE WERE; for he ſpeaks but tantamount, the ſame in effect which hath been already affirmed. His words are theſe; Nos p. 522haec ſpiritualia eſſe novimus, &c. That is, wee know that theſe things are ſpiritual, and ſo we interpret, There ſhall not exiſt from thence any more an infant of dayes, and an old man that filleth not up his dayes; that is, At that time, there ſhal be another manner of the ſtate of the world, then there is at preſent. For in this world many dye Infants; others as it were old men, of ſixty or ſeventy yeers of age, few finiſh their juſt ſpace of life, to attaine to an hundred yeers old: But THEN there ſhall be the ſame condition of all, whether of young or old, for all ſhall fully make up their dayes. The Prophet proves it, For the child ſhall dye an hundred yeers old; that is, A childe ſhall not die a childe, but ſhall fulfill the due ſpace of his life. But the ſinner an hundred yeers old ſhall be accurſed; that is, A childe will be happier in the Kingdome of Chriſt, then an old man in the Kingdome of the world. For a childe in the Kingdome of Chriſt SHAL ATTAINE A BLESSED, OR BEATIFIED PERFECTION OF LIFE. But the ſinner in the Kingdome of the world ſhall be accurſed, even whiles hee SEEMS to have attained to a perfection of life. Thus De Dieu for his own opinion. By which (ſuppoſing our conſent to all he ſaies) how far hath he carried us from where we were? He ſaith he knowes theſe things of the Meſsiahs Kingdome ſhall bee ſpiritual. We ſay ſo too. The efficient, the form, or manner, the end ſhall be ſpiritual, and the injoyment ſhall be ſpiritualized. But mens ſoules and bodies ſhall not be altered in kind, then they were not men. And the earth ſhall be earth; or elſe how is it called a new Earth? An earth, though renovated. And upon this muſt Chriſts Kingdome exiſt, for he ſhall have none in the ſupreameſt heavens after this on earth, 1 Cor. 15.24.28. And he confeſſeth that in the Kingdome of Chriſt ſhall be happineſſe. I ſay no more, let the Reader judge of the reſt.

§. 5 Some make another argument out of a Text that ſpeaks no ſuch thing, viz. Heb. 9.27. It is appointed unto men once to dye; therefore men in the thouſand yeers muſt alſo die. To which wee anſwer, Firſt, It is not ſaid to all men, but onelyonly to men. Secondly, All men are not appointed to die. So the ſame Apoſtle expreſly in 1 Cor. 15.51. we ſhall not all dye (that is the meaning of ſleep) but wee ſhall be changed. Thirdly, Note the diſtinction of times. It is true in that 9. of Heb. 27. that before the judgement, men ordinarily die. But when the judgement comes (which begins at this thouſand as we proved afore, becauſe the living wicked are deſtroyed, and the dead Saints are raiſed, and rewarded) I ſay when the judgement comes, there is no more death, but changing, 1 Cor. 15.1 Theſſ. 4. There is yet behinde one objection, ſc. The laſt enemy that is deſtroyed is death, 1 Cor. 15.26. as if this Text did argue for death in the thouſand yeers; but it doth not. For we anſwer, Though that be the laſt enemy, yet that is not the laſt thing done in the ſeventh Trumpet, or thouſand yeers: but death is deſtroyed to the Saints at the beginning of the thouſand yeers; as we have largely ſhewed afore. For verſe 23,24. is ſaid every one ſhall riſe in his owne order. Chriſt firſt, AFTERWARD (viz. above one thouſand ſix hundred and fifty after) they p. 523that are Chriſts; AFTER that comes the ultimate end, ſc. after a thouſand yeers. As he deſtroyes the death of ſinne at the beginning of the ſounding of the laſt Trumpet, v. 52. ſc. the ſeventh Rev. 11. So after the ſound of it many things are to be done, afore the ultimate judgement, Ibid. ſc. as afore ſhewed. At the ultimate judgement death is not deſtroyed to the wicked, but re-inforced in a worſe kinde or degree, Rev. 20.14.

SECT. IV.

THe future glorious ſtate on earth, ſhall be ſuch, as wherein there ſhall be No humane ruling Majeſty; No Church-cenſures, No ſuperiority of perſons; No fears; No wants; No deſertions; No painfull labour; No decay; No procreation of children.

§. 1 From the three former qualifications, Sinleſſe, Sorrowleſſe, Deathleſſe, being comprehenſive, and as it were fundamental to the reſt, doe flow many other particulars, which I ſhall diſtinctly refer to each of theſe three ſeverall heads: But they flow from a three joyntly, as much as the three heads are conjoyned, and depend one upon another by a naturall connexion; Sin it ſelfe being almoſt formally internall ſorrow, as it is a departing from God, or an ecclipſe of communion with him, as well as it is the cauſe of externall ſorrows; on the other ſide ſorrow is as it were no ſorrow without ſin. For as the ſting of death (that great ſorrow to nature) is ſin; ſo ſin, either in the cauſe, or in the concomitance, is the ſting of every ſorrow; this either raiſing ſad applications that for ſuch or ſuch a ſin, theſe ſorrows befall us; or rouſing, and awakening ſelfe-vexing paſſions, that we beare our ſorrows with double ſorrow, and diſmal diſcontent. And ſo as in a Triangular correſpondence, in Death meet the lines both of ſin and ſorrow. For had we not ſinned, wee ſhould not dye, as without ſome ſorrow, we cannot dye. But I ſay for more diſtinctneſſe, and to hint the more immediate riſe of each particular qualification, I ſhall referre them ſeverally, to their ſeverall heads.

Firſt, If this be a ſinleſſe condition, then there will bee no need,

§. 2 ¶ Firſt, Of Majeſties, or Magiſtracies to puniſh Politick offences. In this ſtate dwell all righteouſneſſe, 2 Pet. 3. Here the Wolfe ſhall dwell with the Lamb; Men and beaſts ſhall be all at peace, with all peace one with another. The Locuſts (ſaith Solomon Prov. 30.27.) have no King, yet goe they forth all by bands, Grace then perfected, ſhall be more exact then Nature. Every ſubject of this Kingdome ſhall have the Law ſo perfectly written in his heart, as ſhall cauſe him exactly to walke in the ſame. Kings ſhall ſubmit, and doe homage to New Jeruſalem, but not rule over it, Rev. 21.24.

¶ Secondly, No need of Church-cenſures (though the forme of this New-created ſtate is moſtly ſet forth Church-like, Church-wiſe, in manner of a Church ſtate, Rev. 21.) For here ſhall be no p. 524defect in love, or want of order, or miſtakes in judgement, or any weakneſſe in grace, for theſe were ſin; and how unpoſſible it is for us to conceive ſin to be extant at this reſurrection, and glorious change of beleevers, we have before demonſtrated. Beſides all that, in the text it ſelfe, Rev. 21. even in that mention of this glorious ſtate under a Church forme, it is expreſſe in verſe 27. That there ſhall in no wiſe enter any thing that defileth, &c. that is, that ſhall deſerve cenſure.

¶ Thirdly, No Superiority of one Saint over another, as to precedency, ſubjection, or dependence under any notion. If Chriſt ſhall give to ſome any preeminencies of endowments, internall, or externall, or both, yet will it not thence follow, that they ſhall have a ſupremacy of power over the reſt. Chriſts ſpeciall manifeſtation of his preſence, ſhall be the one and onelyonly immediate ſuperiority, the Saints among themſelves being a joynt co-ordinate body, Dan. 7. v. 14. compared with v. 27. For this cauſe St. John (as the Learned conceive) hath a viſion of the Saints ſitting round the Throne, Rev. 4. even as they ſhall all ſit on Thrones, Rev. 20.4. Subjection even of Eve to Adam came in by ſin, Gen. 3.16. Therefore when ſin goes out, Liberty from that ſubjection comes in. Conſult Rom. 8.21. for there is much to this particular, if well extracted which I leave to the wiſe Reader, as alſo the inference of many other particulars which are deducible from this Sinleſſe head.

§. 2 If a Sorrowleſſe condition, then it will follow,

¶ 1 There ſhall be no fears (for feare, ſaith St. John, hath torment.) And how often afore have the Prophets Propheſied, that the Heirs of this eſtate once poſſeſſing it, ſhall fear no more.

¶ 2 No Wants, viz. No hunger, nor thirſt, ſaith St. John Rev. 7.16. No want of light, &c. Rev. 21. The ſtate is no leſſe then a new better Paradiſe, Rev. 21.1. &c.

¶ 3 No Deſertions (one of the greateſt ſorrows.) For God is extraordinarily preſent, and manifeſted in his preſence. Now the Tabernacle of God is with men, and he dwels with them (Rev. 21.4.) which muſt be with a ſpeciality above a meer ſtate of grace, or elſe nothing new is promiſed to New Jeruſalem. Therefore it is added, verſe 23. The Deity ſhall be ſo preſent, as that the glory of God ſhall lighten it, and the Lamb is the light thereof.

¶ 4 No painfull labour. This was Adams ſorrowfull puniſhment for ſin, therefore it muſt have no being here. In a word, whatſoever is, or cauſeth ſorrow, cannot be here admitted.

§. 3 If no death, then no ſickneſſe, no feebleneſſe, no waxing old, no need of procreation of children for the continuation of the ſpecies of mankind. For death ſhall not take away any of the individuals of theſe reigning Saints. Innocent Adam was happy in Paradiſe in his owne perſon, whiles he had no children. And now that the Fulneſſe of the Gentiles are come in, and the ALL of ISRAEL are ſaved (Rom. 11.) at the time when this glorious ſtate on earth ſhall be, to what end, or uſe, ſhould there be procreation of more children? Beſides if this were granted, then a great part of the ſeed of the Elect p. 525ſhould neither be raiſed, nor changed, nor reign on earth a juſt thouſand yeers; but would come too late to attaine to theſe three. Our Saviours words I thinke will rivet all faſt, That at the reſurrection, there ſhall be no Marriage (without which there can bee no lawfull and honourable procreation of children, and therefore Marriage was plighted between Adam and Eve in Paradiſe by God himſelfe) But all the Elect ſhall be in that reſpect foreign like, or equall to the Angels, who propagate not their kinde.

SECT. V. The future glorious ſtate on Earth ſhall bee Temptation-leſſe.

§. 1 HErein we ſhall be happier then Adam and Eve, who though they were in a Sinleſſe condition, yet that while were lyable to temptation. Our condition at this time is ſet out by a parallel to anſwer to Adams condition, Heb. 2. Heb. 4. Rom. 5.1 Cor. 15. But in a more eminent way and degree. If in ſomethings, now a believers condition is better in Chriſt then that of Adam, ſc. in our neerer union with God in Chriſt, Heb. 2. And in a non-poſſibility of falling totally, Gal. 3.19. Our Covenant is in the hand of a Mediator, then much more ſhall our condition be better at this firſt reſurrection; Adam could be tempted, and fall in Paradiſe; we ſhall neither fall, nor be tempted to fall. We muſt be conformable to Chriſts glorious body after his reſurrection, Phil. 3.21. Chriſt was tempted afore his reſurrection, and he overcame. But after hee was not tempted, ſo we ſhall not. If we might be tempted, this were not a ſorrowleſſe condition. It was a part of Chriſts great humiliation that he was tempted, though he could not be prevailed againſt. If wicked men, the inſtruments, ſhall not be neer to tempt them, then nor Satan the Author. So the Text Rev. 19. The wicked are removed, Chap. 20. Satan is removed, bound up that he ſhould not ſeduce the Nations any more; which phraſe would be weighed more then it is. I have before ſhewed in our anſwer to Doctor Prideaux, That the word foreign ſignifies any the leaſt temptation. And now I adde that for ought I know foreign may fitly be rendred, Satan ſhall not to that end wander up and downe among the Nations. The Greek may beare it. And the context ſpeaks for it. For were all thoſe expreſſions and acts, ſc. laid hold on, and bound him, caſt him into the pit, and ſets a ſeale, onelyonly to that end, that he might not ſeduce? If God had onelyonly laid his command, it had been enough to reſtrain his acting, as when Chriſt commanded him out of the poſſeſſed. Rather therefore the meaning is, that hee might not have ſo much as the liberty to peragrare Gentes, to wander up and downe over the Nations. It muſt not be with him as in the dayes of the Churches afflictions, Job. 1.7. and 1 Pet. 5.8. Now he is held chained, caſt down, ſealed, that he may not wander. foreign the active is to wander as planets, that compaſſe the p. 526Earth. And foreign the middle voice ſignifies to wander from place to place, viz. foreign (as the Greek Criticks give inſtance) obire multa loca, to travel over much ground. And Chriſt ſaith, Now is the houre of temptation, and the Kingdome of patience. Then the Kingdome of perfect peace, purity, and exultation, Rev. 11. Rev. 20. Rev. 21. The Serpent then ſhal only eat his duſt, Iſa. 65.25. in oppoſition to Gen. 3.14. And the devill that abuſed his body ſhall be ſhut up. Now ſhall be fulfilled that promiſe, Rom. 20.16. The God of PEACE (mark Gods title) ſhall tread Satan under your feet, &c. Now that Satan is in the pit, he muſt be under their feet, while the Saints ſtand on their feet on earth; Satan muſt be under them; As all things under Chriſts feet, Heb. 2. As for Satans utter prevailing, that was ſubdued when the Apoſtle ſpake thoſe words, For this purpoſe the Sonne of God was manifeſted, that he might deſtroy the works of the Devill, 1 Joh. 3.8. Obſerve it is ſaid works, &c. therefore now Satan himſelfe muſt be under their feet, as that text ſpeaks, Rom. 16.20. now is to bee fulfilled perfectly that Heb. 2.8. &c. All muſt be ſubject to Chriſt: And he muſt deſtroy death, AND HIM THAT HAD THE POWER OF DEATH, WHICH IS the Devil, verſe 14. So that that time that is a Deathleſſe condition, is a Devil-leſſe, a Satanleſſe time. And as in Rev. 20.7. the letting looſe of Satan, and Satans tempting go together; ſo by an Antitheſis, Satans binding, and his Non-tempting, goe together, verſe 3. Indeed it is ſaid ſo frequently in the Revelation, that at the ſeventh Trumpet at this firſt Reſurrection, when Chriſt reigns, and the Saints with him on Earth, that their buſineſſe ſhall be to joy, praiſe, triumph, and ſing Hallelujahs, Rev. 5. Rev. 7. Rev. 14. and Rev. 19.5. or ſix times in the beginning of that Chapter, that it cannot enter into the thoughts of the pureſt reaſon, that there ſhould be any ſad ſongs of Satan ſung to the ears of a Saint; Sin and temptation are more ſad then death to a Saint, and therefore if the leſſer ſorrow, and death ſhall be gone at this time, then much more temptation. If nothing that defileth ſhall enter into this ſtate, then not the unclean ſpirit, as Chriſt calls him. O glorious time! when there ſhall be no diſpoſition within, nor temptation without to ſinne; but ſo full of God and happineſſe in manifeſtation of Chriſt, that there ſhall be no thoughts, but in relation to him. The ſouls of the Elect ſhall not returne to their bodies to be tempted; that were their loſſe. And the living Saints are changed, therefore to a ſtate of grace, beyond that now which at preſent is liable to Temptation.

SECT. VI. The next Quality is the RESTAURATION OF ALL THE CREATURES.

AS Iſa. 65.17. it is ſaid, there muſt be New Heavens, ſc. a New Church-ſtate, ſo a New Earth, a New naturall politick ſtate of perſons and things. For there is mention of plantings, and injoying p. 527of them. And verſe 25. of the Wolfe dwelling with the Lamb, &c. and that duſt ſhall be the Serpents meat, no devouring or hurting. So the cloſe, They ſhall not deſtroy, nor hurt in all the holy Mountaine. Of this of the Wolfe, &c. we ſpake once afore largely on Iſa. 11.6, 7, 8, 9. which Lactantius takes litterally. See before, and after the Text, it is intended for the time we ſpeake of. And the reaſon of all is, For the earth ſhall be full of the knowledge of the Lord, as the waters cover the Sea. Knowledge ſignifies oft all ſpirituals, and here imports that there ſhal be ſuch an abundant manifeſtation of Gods preſence, that all whether taken litterally, or metaphorically, ſhall be as in Paradiſe, before Adams fall. So Pſal. 8. makes Gen. 1.26. A Propheſie, or Type, or both, of what man ſhall injoy in after times. And Heb. 2. applies Pſal: 8. to the time we ſpeak of. And Heb. 4. applies Gods reſting the ſeventh day to a Sabbatiſme on earth yet to come. So the 2 Pet. 3. and Rev. 21.1. apply the New Heavens, and New Earth to the ſaid time; and call it the New Jeruſalem comming downe from God out of Heaven. And the addition to the glory of this New Jeruſalem ſhall be a luſtre of all creatures, materials of building ſhall be like all manner of precious ſtones, and men ſhall be like Angels, Kings honouring the Church. No ſea, ſc. to devoure, but adorn, and comfort man; if it be not in a great part cruſted into a chryſtal body like heaven above, conſolidated for men to travel upon and come together, and to ſhine, to adde an inlightning to the earth for more glory.

Adde to all this that of Rom. 8.18. As vox naturae, THE VOYCE OF NATURE, for our point full to our purpoſe, though (it may be) not heeded for this purpoſe. For Peter gives us a good item, when, being about to ſpeak of the New Heavens, and New Earth, 2 Pet. 3. He tels us in v. 3. That before that, ſhall be ſcoffers and ſlighters of this opinion of Chriſts comming; they will be as heedleſſe as men were before the renovation of the world by Noahs flood, Chap. 2. And then having ſpoken of the New Heavens, &c. according to Gods promiſe, verſe 13. then in the 14. verſe, he exhorts men to be diligent, to bee found blameleſſe, &c. As, ſaith he, Our beloved brother Paul ſpeaks of theſe things in all his Epiſtles, which unlearned, and unſtable men wreſt. So that in Peters judgement many things of this New Heavens, and New Earth, and of this glorious time are in Pauls Epiſtles, but being (as Peter hints,) profoundly delivered, are not underſtood by many, but perverted (as we ſee at this time.) Well, let us underſtand Paul better then ſo; In that Rom. 8. verſe 18. &c. The ſufferings of this preſent time are not worthy to bee compared with the glory which ſhall bee revealed in us; mark, REVEALED, and IN US. It is a bringing downe glory to us, into us. Then it follows (verſe 19.) The earneſt expectation of the creature waiteth for the manifeſtation of the Sonnes of God. Mark, It is here plaine, that the natural creature is meant, not the ſpiritual new creature, viz. the regenerated ſouls. They are the Sons of God. And theſe two are contradiſtinct. And mark further, that it is ſaid, It waits for the manifeſtation of the Sonnes of God; whereas glory in the higheſt heavens is an hiding of them from the Creation, and would diſappoint it of its expectation; which muſt not bee, becauſe p. 528that expectation and waiting is the inſtinct of the creature: And that is ſo much, as that it may not be in vaine. By that a tree grows to his period of age, be it in never ſo many hundred yeers, &c. Accidentals of wens and warts, winds and weathers, doe not eradicate his inſtinct. The curſe is accidental to the creature, not of the eſſence; the creation ſtill by inſtinct looks for his former ſtate in Adam; and therefore as notwithſtanding nipping winter, the creature every ſpring hath its petty reſurrections, as types and pledges of the great, as the little Jubilee of the great: So its expectation (by inſtinct) ſhall not faile of the great Reſtauration. And this accidentall, the Apoſtle argues in the next verſe, ſc. 20. The creature was made ſubject to vanity, not willingly ſc. not eſſentially, of its eſſential frame, but by reaſon of him who ſubdued it under hope; i. e. The creature was made ſubſtantially glorious, eſſentially exceeding good; and then after Adams fall (which that it was the ſame day, or ſuddenly after his creation, I cannot yet believe; Divines beſt reaſons are not to mee convincing. I cannot thinke that God would make ſuch an excellent piece to be like a bubble, or ſparke. Though in the third Chapter of Geneſis is preſently mention of Adams fall; and Chapter 4. of Adams two ſonnes, yet Adam was an hundred and thirty yeers old when he had his third ſon, ſc. Seth.) I ſay then after Adams fall it was ſubject to vanity, i. e. fading, and unconſtant with changes, by Winter and Summer, by him who ſubjected it, ſc. by Gods curſe on the creature, not in anger to it, but as a puniſhment to man, whom as a Lord, they ſhould have ſerved. But God ſubjected it not for ever to that condition, but under hope. As he curſed man not forever, but gave him a promiſe of ſalvation by the ſeed of the woman Chriſt, that the Serpents head ſhall be bruiſed ſcrooched. And ſo as man by diſtinct hope waites, and God is mindfull of that promiſe above foure thouſand yeers after, Rom. 16.10. So the creatures have an inſtinct of hope impreſſed on their eſſence, that they ſhall be reſtored. And here is a promiſe for it in this 8. of Rom. verſe 21. That in perfection they ſhall ſerve their Lord, viz. Man being reſtored to his perfection by the man Chriſt Jeſus. There is a ſhadow of this inſtinct in all plants, ſleeping birds, &c. in that they live in Winter in ſecret, and every Spring put forth in hope, as the Apoſtle ſpeaks, that the time is come. And if that be not the time, then at next Winter they retire againe, and wait another Winter. Juſt as men did rationally, Luke 24.21. wee hoped that this had been he, &c. And Act. 1. Mr. Wilt thou then at this time reſtore the Kingdome to Iſrael. If not, they muſt wait longer. And as men diſtinctly, ſo the creation inſtinctly: For the promiſe is ſure to both. Verſe 21. The creature it ſelfe alſo ſhall be delivered from the bondage of corruption into the glorious liberty of the Sonnes of God. (See againe, the creature and the ſonnes of God are two diſtinct things.) To underſtand the minde of the words, note firſt, that Bondage imports, the creature came into this condition, not from its original eſſence, and firſt conſtitution, but accidentally, and violently, by mans corruption, ſc. the Fall in Adam. Secondly, Note that corruption is of three ſorts.

p. 529¶ 1 In a phyſical or natural reſpect as now the natures of all the creation are corruptible, diſſolvable, fading, as in Autumn, Winter, or other periods, or to be corruptible with malignant qualities, as the elements of aire, water, &c. and plants grow unwholeſome, &c. The Stars to be ecclipſed, clouded, and ſtained with malevolent conſtellations, blaſting, and hurting things below, and all to the defacing of their glory, and diſ-ſervice to the Saints.

¶ 2 In Civil reſpects or uſes; They are worne and waſted, and wearied, and bruiſed, for the uſe of man; As Land, Cattel, Plants, &c.

¶ 3 In a ſpiritual reſpect; ſo by the ſinne and corruption yet remaining in the beſt of men they are made to ſerve for ſinfull uſes, not onelyonly by the wicked, but ſometimes by the Saints; as when they are uſed to ſuperfluous ſuperabounding banqueting, or to pleaſe our pride, or the vanity of our minds, &c.

§. 3 Now to be delivered from this corruption into the glorious liberty of the Sonnes of God, imports, That as the Saints ſhall now be advanced to the full liberty of the Sons of God, ſc. they ſhall be no more under the bondage of infirmities of nature, or Satans temptations, or the imperiouſneſſe of ſin, or the violence of unjuſt men, but ſhall bee naturally, civilly, and ſpiritually, free from having, receiving, or doing any hurt, their ſtate ſhall be a full liberty, and a glorious one; ſo all the creatures of the whole creation ſhall partake of the ſame liberty thus far.

¶ 1 They ſhall be delivered from the corruption and fading that adheres to their nature.

¶ 2 They ſhall be delivered from the violence done to them by men.

¶ 3 From their ſinful uſe.

¶ 4 Shall be delivered to their right owner, viz. to the ſecond Adam, and his poſterity who ſhall onelyonly uſe them well. As man ſhall not ſweat and toyle in labour which was the curſe on Adam after his fall, and therefore now to be taken off; ſo man ſhall not oppreſſe and grieve, and diſcourage the creature. How plaine then is this Text, of the Reſtauration of the Creation, to them that will underſtand; And this was never yet fulfilled, but ſpoken to Saints, as yet expecting it, verſe 22.23. The creature groans, and travelleth in pain till now, ſc. under the corruption before explained, and not only they, but we our ſelves, who alſo have the firſt fruits of the Spirit, groan within our ſelves, waiting for the adoption, to wit, the redemption of our body. See, creature, and the Saints are ſtill diſtinguiſhed. The Text is ſpoken to them that have the ſpirit, yet ſtill they groan with the whole Creation for a reſtauration of all, as for a thing not yet come to paſſe. And this cannot be in the ſupreameſt Heaven. The Creation cannot groan for that. Nor can it groan for a diſſolution at the laſt day of judgement, therefore let the wiſe underſtand theſe things.

§. 4 Lactantius ſaith, of this Reſtauration, When the thouſand yeers come, the world ſhall bring forth fruit alone; and the Rock ſhall diſtil dew, and no creature ſhall live upon prey. The dog ſhall not hunt, and the childe ſhall not p. 530be affraid of the Serpent. I adde; If in theſe corrupt times the Beaſt knowes his Maſter, ſure then all creatures ſhall bee moſt kinde to Saints, and Saints ſhall know more perfectly all the creatures, and be more kinde to them. The loweſt of this ſtate, as I have oft told you, and proved, ſhall be according to that of Adams innocency; and therefore as all creatures came tamely before Adam, and Adam gave them all names, Gen. 2.19. ſo all now ſhall be tame toward man. And if after that in that corrupt time of the old world. Noah and the creatures were ſaved together in one Arke, then now alſo ſhall all the creatures in their kinde injoy the liberty of the Sonnes of God, as we heard afore in Rom. 8.

§. 5 And if this knowledge ſhall be between man, and the creatures, how much more between man and man. I know no reaſon but that all the Saints ſhall know one another by former relations, of Huſband, Wife, Father, and Childe, brother, and Siſter. It being joy to them to ſee them in the ſame happineſſe (yet ſhall not miſſe or moan for any wanting, becauſe God is glorified by them other wayes.) Adam in innocency ſaw Eve, and knew ſhee was his wife; and yet without ſin. In the Transfiguration Moſes and Elijah are known. The Diſciples know Chriſt riſen. And Lazarus after hee was raiſed. Then in the intent and meaning, Dives ſhall ſee Lazarus in Abrahams boſome. And ſome Jewes ſhall ſee Abraham, and Iſaac in the Kingdome, and they themſelves caſt out; therefore Saints much more ſhall know one another. Wee ſhall know Chriſt, and ſo all the members of Chriſt.

§. 6 But this of knowing falls in but by the by. The thing is the Reſtauration of the Creation. And to what end? That the Saints may enjoy all in their perfection; that all things in their perfection may be reſtored to their right Owners. Jure in equity, all now, is ours that believe, 1 Cor. 3. the three laſt verſes. But then de facto in act, Rev. 21.7. They ſhall inherit all things. Till then the great ones of the earth take almoſt all from the Saints. As in Dan. 7. firſt eight verſes, the fourth Beaſt took all. But at the time wee ſpeak of it, ſhall be that Dan. 7.27. And the Kingdome, and Dominion and the greatneſſe of the Kingdome under the whole heaven, ſhall be given to the people of the Saints of the moſt High. Which relates to the time we ſpeak of, as hath been proved.

SECT. VII. A Timeleſſe ſtate.

THe next Quality is, That when this viſible glorious ſtate of Church ſhall come, TIME ſhall be no more, Rev. 10.6. Time is a Quantity; But no more time refers alſo to Qualities. Note two circumſtances of this aſſertion. Firſt, It was ſpoken after the ſixth Trumpet had ſounded, Rev. 9.13. therefore this looks toward the ſeventh Trumpet, viz. to the time of the Churches viſible glory. Secondly, It is p. 531ſpoken (Rev. 10.1.) by a mighty Angel comming downe from Heaven, cloathed with a cloud, and a Rain-bow about his head. His face as the Sun, His feet as a Pillar of fire, and had in his hand a little booke; therefore this was ſpoke in relation to the time of Chriſts appearing; for Hee comes down from Heaven, and cloathed with a cloud, at his appearance, Chap. 1.7. And the Rain-bow ſignifies that he comes as the Angel of the Covenant, Mal. 3.1. Rev. 4.3. Sun is alſo the deſcription of Chriſts comming, Rev. 1. verſe 16. and Malach. 4.2. ſo his feet, as Pillars of fire, Rev. 1. And the little Booke, Chapter 5. And a mighty Angel ſc. Michael, Dan. 12. i.e. Who is as God, called Gods-fellow, Zach. 13.7. Phil. 2.8. All theſe ſignifie the manner of Chriſts appearing; Which appearance is at the ſeventh Trumpet, Rev. 11.15. And here, after he had cryed, and cauſed the ſeven thunders, hee ſwears Time ſhall be no more; therefore this of Non-time, refers to this time of the Churches viſible glory. Now Chriſts ſwearing it, and with ſuch ſolemnity ſtanding on the Sea, and Earth, and lifting up his hand to Heaven, ſwearing by himſelfe, who liveth for ever, and made all things, doth import ſome great matter. I may import theſe five things.

¶ 1 Moſt likely there ſhal be no more motion of the heavens, which is the cauſe of time. The ſtars ſhall reſt. Iſa. 60.20. Rev. 21.25.

¶ 2 There ſhall be no more changes, Tempus edax rerum, Time makes old, and at laſt diſſolves. Time cauſeth Summer and Winter; and ſo cauſeth much alteration in all bodies; and the alteration of mens bodies, much reflects on their ſpirits. Now there being no more cauſe of changes, there ſhall be no more changes. However the Elect, once for all, at Chriſts appearing at the beginning of the thouſand yeers, are raiſed, or changed to an eſſential perfection; therefore no change from better to worſe.

¶ 3 For if no more time, then Eternity is begun, and therefore all muſt ſtand fixed in their perfection, like Eternity; not well to day, weak to morrow; cheerfull to day, and melancholly to morrow; but the Saints ſhall be ſtable, and all things ſtable about them; Friends, creatures, &c. ſhining in beams of love, and ſtanding in a ſtreight line of conſtant ſervice. All things that can paſſe away, all old things, and all that can waxe old are gone, and all become new, Rev. 21.1-4, 5. As New Jeruſalem, comes out of Heaven; ſo it ſhall be like Heaven; No change: No other Alpha and Omega, firſt and laſt, but Chriſt himſelfe, ſo is the cloſe, of former things gone, Rev, 21.6. Now he is the everlaſting God, afore all, and after all, and ſtill the ſame, Heb. 13. The man that changes changeth firſt, and chiefly in his head, Eccleſ. 12. His haire white. His eyes dim. His cheeks wrinkled. But our head cannot change. There ſhall bee no ſad remembrance, that we were ſo happy, but now we are worſe, but our Motto is ſemper idem; i.e. Alwayes the ſame.

¶ 4 No more time, ſignifies, There ſhall be no more time for abuſers of time. No time for the things that have cauſed ſorrowful times to the Saints. There ſhall be no more time, for any kinde of evill to the Church. Which is added to this All-New condition Rev. 21.4. p. 532As there ſhal be no place, ſo no more time for any ſorrowful, or ſorrow-making things, or perſons, or mutable matters, Chriſt will not allow them an houre, nor a minute in the Church. Dives had his time: Their glaſſe is run. Chriſts houre is come: The Sonne of righteouſneſſe ariſeth, the dark muſt be gone.

¶ 5 This imports, that the happineſſe of Saints ſhall not be given them by meaſure of time. Tempus eſt numerus motus, Time is meaſured motion. Saints ſhall not be happy ſo long, and no longer. This thouſand yeers is the prelude to everlaſting infinite glory. Saints ſhall not need to wiſh, ſaying, This is a happy condition if it would hold. So that as miſeries ſhall not have the leaſt time allowed them on earth; ſo the Saints mercies ſhall not be meaſured out to continue onelyonly ſo long, and no longer. The thouſand yeers are the preface, and then Magog ſtirring at laſt, gives Chriſt occaſion to give them the Saints everlaſting infinit injoyment. So that in the glorious ſtate of the Church ſhall be no meaſuring it out by time, as ſo long to continue, and no longer. It ſhall be a thouſand yeers happy on earth. But then it is not ſaid ſhall be an end. But this is ſwallowed up of a greater. Of this ſtability of things at this time, ſee further in Iſa. 33.6. (ſpoken in relation to the call of Jewes, &c.) wiſdome and knowledge ſhall be the ſtability of times, and ſtrength of ſalvation, and the feare of the Lord thy treaſure. As grace ſhall not period with time: And God cannot period with time; ſo, nor the Churches condition. Iſa. 60.19. The Sunne ſhall be no more thy light, by day, nor the Moon thy brightneſſe by night, but the Lord ſhall be thy EVERLASTING LIGHT, and thy God thy glory, (which applied to Church ſtate in the ſeventh Trumpet, Rev. 21.23) It followes, Iſa. 60.20. Thy Sunne ſhall no more goe downe, neither ſhall thy Moon withdraw it ſelfe; for the Lord ſhall be thy everlaſting light, and the dayes of thy mourning ſhall be at an end. Rather then the Sun and Moon ſhall play faſt and looſe with the Church, they ſhall not Move. There ſhall bee no more Sun ſet, or change of the Moon; No meaſuring out Saints happineſſe by times.

SECT. VIII. The next Quality is, That at this time there ſhall be a perfection of all qualities, both natural, and ſpiritual in the Saints.

§. 1 AS before we ſaid, No meaſuring by fading time; ſo now we affirm no ſtinting to an infirme degree. Now there ſhall bee no lower degree then a freedome from all imperfection, Zach. 12.8. Its ſpoken of this time, ſee verſe 12. viz. When the Jews ſhall ſee Chriſt, and mourne, and repent, and bee filled with grace. Then verſe 8. Hee, that is feeble ſhall be as David. And the houſe of David as God (better rendred as Angels. The Hebrew is Kelohim. Elohim oft ſignifying Angels, and here is an Incrementum, ſo that the laſt muſt be higheſt;) then it follows as the Angel of God. Hebrew is emphatical Hamaleak the name of Chriſt, Malach.. 3. The ſenſe then is, They ſhall be as p. 533Chriſts, how ſtrong the feeble ſhall be, viz. as ſtrong, firm and ſublime, in perfection as David. And how ſhall David be? As an Angel. Yea as Chriſt. Sutable to 1 Cor. 15. We ſhall be conformable to Chriſt. And Phil. 3.21. Our bodies like his glorious body. And 1 Cor. 13.12. Know as we are knowne, our graces ſhall be as Rivers in the Ocean, Iſa. 11.9. So that as our perfection cannot period, ſo nor laſt by viciſſitudes, as now, ſometimes up, ſometimes ſinke; but ſhall be ſtill at full height.

SECT. IX. A Confluence of all Comforts, in the injoyers, and injoyed.

§. 1 AS it is ſaid, 1 Pet. 1. (who in 2 Epiſt. 3. Chapter ſpeaks of this glorious time) I ſay as it is ſaid, 1 Pet. 1. verſe 3, 4, 5. He hath begotten us againe to a lively hope, by the Reſurrection of Jeſus Chriſt to an inheritance incorruptible, RESERVED IN HEAVEN, for you, who are kept by the power of God ready to be REVEALED in the LAST TIME; ſo now in this Heaven (as it is called, Rev. 21.) the inheritance is kept perfect to us, and us in it. Of this ſee all the 35. Chapter of Iſa. Wee did before demonſtrate that, that Iſa. 34. relates to this time we ſpeake of. And this 35. Chapter is but a part of the ſame diſcourſe. As the forme, viz. the 34. Chapter is of the ruine of the Churches enemies, and the delivery of the Church; ſo this 35. Chapter is a deſcription what the Church ſhall injoy, Viz. (verſe 1.) The ſolitary places ſhall be glad for them, and the Deſart ſhall rejoyce, and bloſſome like a roſe. (Verſe 2.) The glory of Lebanon ſhall be given to it. The excellency of Carmel, and Sharon ſhall ſee the glory of the Lord. (Verſe 3.) Strengthen ye the weake hands, and confirme the feeble knees. (Verſe 4.) Say unto them that are of a fearful heart; be ſtrong, feare not, behold your God will come with vengeance, he will come and ſave you. (Verſe 5.) The eyes of the blinde ſhall be opened, and the deafe eares unſtopped. (Verſe 6.) Then ſhall the lame man leap as an Hart, and the tongue of the dumb ſing, for in the wilderneſſe ſhall waters break out, and ſtreams in the deſart. (Verſe 7.) The parched ground ſhall become a poole, and the thirſty land, ſprings of waters. In the habitation of Dragons ſhall bee graſſe and ruſhes. (Verſe 8.) An high-way there ſhall be, and it ſhall bee called the way of holineſſe, the unclean ſhall not paſſe over it. Fools ſhall not erre therein. (Verſe 9.) No Lion ſhall be there, nor ravenous beaſt ſhall goe up thereon, but the redeemed ſhall walk there. (Verſe 10.) And the ranſomed of the Lord ſhall returne and come to Zion with ſongs, and everlaſting joy upon their heads; they ſhall obtaine joy and gladneſſe, and ſorrow, and ſighing ſhall flye away. Yee ſee how all happineſſe is upon the poſſeſſion, and the Poſſeſſor. The poſſeſſion ſhall not bee defective and unſerviceable, and the Poſſeſſour ſhall not by any impediment bee hindered of his injoyment. All the Injoyers and Injoyments ſhall be varniſhed with beauty, environed with peace, enlarged with liberty, perpetuated with ſtable equability.

¶ 1 Varniſhed with beauty. As Homer ſaith of the Golden Sea, becauſe p. 534of the beams of the Sun raditing upon it; ſo the Church, and all the Churches injoyments ſhall be guilded with beams, guilded with beams of Chriſts glorious preſence. At this time Chriſt ſhall ariſe as the Sunne, Malach. 4. (as wee have ſhewed) compared with 2 Pet. 1.19. And becauſe he ariſeth, and ſhines on the Church, therefore the Church ſhall ariſe and ſhine, as the Sunne riſing in the Eaſt, looks on the Moon, and makes it at the full in the Weſt, Iſa. 60.1, 2. Ariſe, ſhine, for thy light is come, and the glory of the Lord is riſen upon thee. Darkneſſe on the earth, and people thereof, but the Lord ſhall riſe upon thee, and his glory ſhall be ſeen upon thee. This ſhining is inward and outward. For as the Church ſhall ſhine in her ſelfe, with Gods beams. So verſe 3. The Gentiles ſhall come to thy light, and Kings to the brightneſſe of thy riſing. And verſe 6. They from Sheba, &c. ſhall bring gold, and incenſe, and ſhall ſhew forth the praiſes of the Lord. Accordingly, Rev. 21, as the Church is glorious in her ſelfe, ſo from without, verſe 24. The Nations of them that are ſaved ſhal walke in the light of the Church, which God ſhines on it, and Kings ſhall bring their honor unto it. As is the glory of the Sun in its aſcending over every Horizon; is the glory of the world. In the inſide in the life of all things. In the outſide in the light and luſtre on all. So ſhall it bee with the Church. If in this time (as Iſa. 30.26.) At the day the Lord bindeth up the breach of his people, the light of the Moon ſhall be as the light of the Sun, &c. So gloriouſly ſhall God manifeſt himſelfe to the Church, that all glory ſhall her condition be. As New Jeruſalem is new decked, &c. Rev. 21. So all her buildings, walls, ſtreets, gates, &c. (according to Iſa. 54. verſe 11.) are compared to gold, and all precious ſtones, which compariſon of glorious gold, and precious ſtones, &c. import all manner of glory of the Church. If our bodies ſhall bee conformed to Chriſts glorious body; ſo every bodily thing ſhall have the higheſt perfection that it was created in. And the beſt jewels and treaſures ſhall not be appropriated to Heathens, Atheiſts, Popiſh, Hypocrites, or graceleſſe Kings, and Princes, and Potentates. But if it may adde to the Churches glory, they ſhall be brought to the Church as right owner.

¶ 2 Environed with peace and ſafety. Chriſt the King and Prince of peace. Heb. 7. Iſa. 9. Createth peace for all his ſubjects far and neer, Iſa. 57.19. ſc. As inward peace: So outward too: Iſa. 65. laſt, No preying on one another, no deſtroying, no hurting. So Pſal. 72.3.7. See the Title, ſc. A Pſalme for Solomon, ſc. Solomon the Great, ſc. Chriſt. The Mountaines ſhall bring peace to the people, and little hils by righteouſneſſe. In his dayes ſhall the righteous flouriſh, and abundance of peace, as long AS THE MOON INDURES. See by this, what Solomon is meant. Mountains and Hils ſignifie that Emperours, Princes, Dukes Lords, &c. ſhall no longer, as Mountaines ſhadow the Church, by oppreſsion, or that men ſhall not make mountaines, and hills holds, and garriſons to ſubdue the Church. Iſa. 11.6. There ſhall be peace between Man and all creatures between Children and Aſpes, the Wolfe and Lamb, Cow and Bear; of which (ſay two learned Authors) there is both a ſpiritual and litteral ſenſe. All men with p. 535their great power, glory, wits, policies, and potency, ſhall be ſo tame as a childe may rule them, and all creatures ſhall be reſtored as in the day of Creation. Calvin upon this 11. of Iſa. 6. ſaith, That the Prophet aimes at a further thing then we are aware of. For it intimates (ſaith he) a reſtauration of all things as at the firſt creation; and ſo goes on in many words. See, learned men conſul…ò handling this queſtion, are loſt in Allegories: but when they are off of that queſtion, ſincerely weighing the places of Scripture tending to it, then it drops from them ere they are aware. So Calvin here. So Pareus on Rom. 8. is againſt Pareus on Rev. 20.

¶ 3 Enlarged with liberty. It is the great yeer of Jubilee, even in the opinion of the Jews. As it is freedome from all evill, as we have ſhewed, ſo a freedome to injoy all good. They ſhall have the waters of life, the comforts of the Goſpel free for their uſe, Rev. 22.17. and enough for all. And the Tree of life, Chriſt free for all to injoy him fully. Verſe 2. And the Gates of the Church are alwayes open, freely for all Saints to enter, Rev. 21. They ſhall bee as free in all injoyments as in heaven; for this is an Heaven.

¶ 4 Perpetuated with ſtable equability. Now they fully injoy him that is the firſt and laſt (with an even continuance) the heavens and earth muſt be as one as he pleaſeth, Iſa. 48.12, 13. And this his Title of Alpha and Omega, Chriſt makes his preface, Rev. 1.17, to the glorious Cataſtrophe, Rev. 20.4. &c. to the end of the Bible. Now the ſubſtance of all eternity is entred upon. Chriſt, the everlaſting Father, the eternall God, the everlaſting Spirit, and Covenant, &c. muſt now appeare in a perpetuated ſtability of all perfect Church glory to all the Elect. Magog ſhall not interrupt, but occaſionally promote the Churches eternall bliſſe. Therefore now let not our hearts be unſtable in hope, nor our affections unſtable in love, nor our judgements unſtable in principles, nor our practice unſtable in duties, and ordinances. Remember the evill of the fooliſh Virgins. Remember the good precepts and promiſes of Chriſt, as a warning us afore his comming (now at hand) Rev. 22.7.11, 12, 13, 14, 15, 16, 17. v. 7. I come quickly, bleſſed is he that keepeth theſe ſayings of this Propheſie. Verſe. 11. Let him that is righteous, be righteous ſtill. 12. Behold I come quickly, and my reward is with me. I am Alpha and Omega; ſc. I make no other end, or beginning, but happineſſe in, and with me. 14. Bleſſed are they that keep his commandements, that they may eat of the Tree of life, and enter the Gates of the City of the Church. Without ſhall be Dogs. They that are found out of it, ſhall goe for Dogs. 16. I Jeſus have ſent my Angel to teſtifie theſe things to the CHURCHES. 17. Hee that teſtifies theſe things ſaith, Surely I come quickly; then John concludes as I, Come Lord Jeſus, come quickly.

p. 536SECT. X. This ſtate will have the face and character of Eternity.

IN the three laſt Qualities of this ſtate of the Church; ſc. Firſt, No more time. Secondly, A perfection of Qualities, natural and ſpirituall in the Saints. Thirdly, A confluence of all comforts in the injoyer, and the injoyment: I ſay in regard of theſe three, This ſtate of the Church will have the face, a ſemblance of Eternity, the property and character of Eternity. For the idiom, and peculiar of Eternity is to give a man all parts and degrees of his comfort at once, throughout every moment of Eternity. In Time is ſucceſſion, where is the beginning, middle, and the end; The embrion, augment, and the higheſt perfection that that comfort will amount to; but in Eternity, a man is as happy the firſt moment as ten thouſand yeers after, if there were any time in Eternity. So here proportionably, the Saints bliſſe after Chriſt hath begun the compleatneſſe of this eſtate ſhall be as full at firſt, as at laſt. The difference from a ſtate in Time, is as in theſe compariſons. As the Summer Sunne riſing, aſcending, and ſetting, differs from the heavens continued into one whole Sunne, whereby it would be alwayes day, and alwayes glorious Summer; And as a River differs from a Sea of ſweet waters, the River exiſts by ſucceſſion, the Sea is ſtill the ſame fixed; So in this ſtate we ſpeake of, Every injoyment, and injoyer, ſhall bee as full at firſt in perfection and joy as at laſt.