The Resurrection Revealed, Book 5 · Chapter 3

The Resurrection Revealed · Book 5 · Chapter 3

p. 472CHAP. III.

MR. Bayly his Arguments come next (for I put the beſt diſputant firſt, who being anſwered, wee ſhall have leſſe reaſon to ſpend time upon the weaker.)

SECT. I. Mr. Baylies firſt Argument.

HE that remaines in the Heaven unto the laſt judgement, comes not downe to the earth a thouſand yeers before the laſt judgement. But Chriſt remaines in the Heavens unto the laſt judgement. Therefore Chriſt comes not downe to the earth for a thouſand yeers before the laſt judgement. The major (ſaith hee) is unqueſtionable. The minor is proved. Firſt, from the Article of the Creed, from that; he ſitteth at the right hand of God, from thence hee ſhall come to judge the quick and the dead. Secondly, from Act. 3.21. Thirdly, from John 14.2.3.

We anſwer firſt to the major. Firſt, we have not yet aſſerted, that Chriſt ſhall come downe on the earth. But we have ſhewed out of ſeveral texts a very great probability, that Chriſt will at leaſt appear in the clouds, that men, and eſpecially the Jews may look upon him, &c. as Zac. 12.10. 2 At the beginning of the 1000. yeers is the beginning of the laſt judgement, as we ſhewed afore. 2. To the minor where Mr. B. affirms that Chriſt ſhall remaine in the Heavens unto the laſt day of judgement; We anſwer, it is falſe. For after hee was aſcended up to the right hand of God; he is ſo neer to Paul, that he calls to him, ſaying, Paul, Paul, &c. And Paul replies, Who art thou Lord? And Chriſt replies, I am Jeſus whom thou perſecuteſt. And Paul replies, Lo what wilt thou have me to do? And the Lord replies, Ariſe, go into the City, and it ſhall be told thee, Act. 9.4, 5, 6. And verſe 10. Chriſt in a viſion ſpeaks to Ananias to goe to Paul. Ananias objects, and Chriſt replies. At laſt hee goes, p. 473and verſe 17. ſpeaks to Saul thus, putting his hand upon him; Brother Saul, the Lord, even Jeſus that APPEARED unto thee in the way (Greek foreign ſ…en of thee.) And 1 Cor. 15.5, 6, 7, 8. As SEEN of C…phas, and the twelve, &c. after the Reſurrection, ſo after the Aſcenſion ſeen of Paul, v. 8. Now by the ſame reaſon he may appeare againe to convert the Jews (for that muſt be ſome ſudden buſineſſe, Iſa 66.8. as a Nation borne at once) &c. before the ultimate day of judgement. And Pauls converſion by Chriſts appearance in the clouds was the firſt-fruits how Chriſt would convert the Jews, as is Mr. Medes note on 1 Tim. 1.16. Read the place.

¶ 1 To the firſt proof of the minor from that Article of the Creed; Firſt, we ſay, that Article doth not prove Mr. Baylies intent, in that it doth not aſſert, that there Chriſt ſhall fixedly ſit for ever untill the laſt judgement, but onelyonly that thence he ſhall come to judge, which he may doe, if mean while he deſcends on weighty occaſions, which finiſhed, hee aſcends againe, and there hee abides till hee deſcends to the laſt judgement. Secondly, we have ſhewed afore that the day of judgement begins at this one thouſand yeers, and continues to the end. The beginning is the morning of the day of judgement; the end the evening of the day of judgement. And all the ſame day of judgement, as it is in Peter, 2 Epiſt. 3. Chap. And we have alſo ſhewed how in this time all the parts of a day of judgement are acted. The laſt day of which thouſand yeers wee all along have called it the ultimate day of judgement. And how long this ultimate day may be, this evening of the Millenary day, wee cannot tell. One of our oppoſites ſaid, that it muſt be a long while, that Chriſt judgeth as man, and judgeth men as men, and therefore the ultimate judgement muſt be a long time.

¶ 2 To the ſecond proof, viz. out of Act. 3.21. wee have already largely ſhewed, that that place is very full, and home for our opinion. See our ſecond Book, page 96. But becauſe Mr. Bayly will undertake to urge ſome ſpeciall particulars; we will anſwer particularly to them. Firſt, He urgeth, That the time here underſtood is that, when all things ſpoken by all the Prophets are performed. But all things ſpoken by all the Prophets, are not performed till the laſt day of judgement. Hee backs this with Rom. 8.21. compared with verſe 18. and 23. where (ſaith he) The reſtitution of the creatures to their deſired liberty, comes not before the redemption of our bodies, and the glory to be revealed on the whole Church at the laſt day. To which wee anſwer, Mr. B. in moſt of theſe Propoſitions refers which in our Engliſh peremptorily to all things. But the Greeks is plainly this, foreign &c. and is duely rendred thus, Whom the heavens muſt receive untill the TIMES of reſtitution of all things; WHICH TIMES God hath ſpoken, &c. And ſo the Arabecke; Chriſt muſt be received of heaven unto THE TIMES which ſhall confirm the perfecting of all the ſpeeches, which times God hath ſpoken of, &c. And plain reaſon is moſt fair for this reading, of referring which to times, not to all things, becauſe all the Prophets of the Old Teſtament generally for the moſt part have ſpoken of the p. 474TIMES of reſtitution; but have not ſpoken of all things that are to bee fulfilled; witneſſe many things in the New Teſtament which the Apoſtles tell us were hid in old time, and St. Johns ſix firſt Seales, Trumpets, and Vials ſhew as much. As alſo the binding of Satan. And therefore that ſpeech of Mr. B. That the time of the performing of all things which any of the Prophets have ſpoken, cannot poſsibly exiſt before he laſt judgement, is a falſe propoſition, becauſe ſome of the Prophets whole Propheſies in the Old Teſtament (for them Peter then muſt needs mean) have been fulfilled already. As the Propheſie of Jonah, the utmoſt of which was the reſurrection of Chriſt, which was a time of reſtitution of our Head, but not of all things by our Head. Adde that it is ſaid, Here the TIMES of reſtitution of ALL THINGS, which are diſtinguiſhed from the ultimate day of judgement, which is a time of diſſolution, and deſtruction of things: To which RESTITUTIO… is quite oppoſite. And TIMES are in the plurall, as well as THINGS. And therefore a preciſe ultima…e day of judgement in Mr. B. ſenſe is not particularly pointed out. But that ALL THINGS MUST HAVE their TIMES to be reſtored: As the Saints for a thouſand yeers. And reſtitution imports a ſtate once had, and loſt, not a ſtate altogether new, and different as that in heaven. And therefore, Pſal. 8. and Heb. 2. doe refer to ſuch a ſtate as Adam had. For Rom. 8.18. to 24. which Mr. B. quotes for proof, That the time of fulfilling all things, which any of the Prophets have ſpoken, cannot poſsibly exiſt before the laſt judgement; I ſay, his quoting this eighth of Rom. to confirme this Propoſition, Mr. Bayly taking the laſt judgement for the ultimate day of judgement, overthrows himſelfe. For in theſe thouſand yeers is revealed the glory IN US, Rom. 8.18. Marke the phraſe, in us. And in verſe 19. Then is the manifeſtation (viz. to all the world) of the Sonnes of God, which in heaven is hid from the world. And verſe 19.20, 31, 22. Then in thoſe thouſand yeers, the creature IT SELFE, and whole creation, according to their groans ſhall be delivered from the vanity, and travell, and paine it is now in, into the liberty of the Sons of God; which cannot be at the ultimate day of judgement, when comes the diſſolution. And then in that thouſand yeers moſt properly is it ſaid in verſe 25, And not onelyonly the CREATURES, but OUR SELVES ALSO ſhall have the redemption of our bodies; it being a condition proper in place and nature for bodies. The ſecond thing that Mr. Bayly urgeth out of this third of Act. 21. is, That the time here ſpoken of is, when the Jews, to whom Peter ſpake, were to be refreſhed by the Lords preſence. But that ſhall not be before the generall Reſurrection. To which we anſwer: This is a begging of the queſtion; wee have ſhewed that (foreign) from the face, or appearance of Chriſt, ſhall the Saints in this thouſand yeers have a great refreſhing, eſpecially here meant of the Jewes in generall, who then muſt be called, and ſo injoy this refreſhing. For at the ultimate judgement, and generall Reſurrection, will bee too late a time to call them. The third thing Mr. Bayly urgeth out of this Act. 3. is this; The time when God doth ſolemnly before men and Angels declare the abſolution p. 475and blotting out of the ſins of all his people, is not before the laſt day. But this is the time whereof the Apoſtle Peter ſpeaks in the preſent place as appears by verſe 19. That your ſins may be blotted out, when the time of refreſhing ſhall come from the preſence of the Lord. To which we anſwer as to the minor Propoſition; Firſt, that Peter here ſpeaks of the blotting out the Jews ſins; and thoſe ſins were refuſing and crucifying Chriſt, Act. 2. And theſe are blotted out when Chriſt appears, and they repent at ſight of him, and owne him; and this is before the laſt day of judgement, Zach. 12.10. Rev. 1.7. as we have before demonſtrated out of theſe places. As for all thoſe words Mr. Bayly heaps up, of ſolemnly before men and Angels, declare the abſolution, &c. they cannot be inferred from this text. As the word refreſhing is but a low word to ſignifie the abſoluteſt, higheſt happineſſe. And the laſt day is a late time to blot out the ſins of the Jews, when they are not yet converted, nor ſhall then bee, but by the appearance of Chriſt unto them, Zach. 11. Rev. 1.

¶ 3 The third and laſt proof of Mr. Baylies minor Propoſition of his firſt Argument, That Chriſt remaines in the heavens till the laſt judgement, is in John 14.2. and 3. To which we anſwer, Chriſt doth not in the leaſt there intimate that he would not come againe till the laſt judgement, as Mr. B. underſtands the laſt judgement. And it is very plaine, that Chriſt will firſt come againe, and receive them to himſelfe before he carry them into the manſion in the higheſt heavens; if Mr. Bayly wil needs underſtand thoſe manſions onelyonly. Howbeit there is no expreſſion of Heaven. And the Greek is, prepare a place, without any article of emphaſis. And the Fathers houſe is large, Epheſ. 3.14, 15. For this cauſe I bow my knees unto the Father of our Lord Jeſus Chriſt, of whom the whole family in heaven and earth is named. There is Bethel, even where God in ſpecial appears; which ſpecial appearance is in the perſon of Chriſt. And laſtly where ever Chriſt is with us, wee are with him, ſo as that for that time is heaven to us; therefore the Apoſtle Paul, deſiring a ſtate in the world to come, Phil. 1.23. calls it a being with Chriſt, not heaven. So that yet ſtill it remaines to bee proved, that Chriſt ſhall not appear to his people, before the ultimate day of judgement; or that Chriſt hath no place of refreſhing his people for a time before the ultimate day of judgement, but onelyonly the higheſt heavens, after the ultimate day of judgement.

SECT. II. Mr. Baylies ſecond Argument.

§. 1 AS to his accuſation of coyning new, and falſe ſenſes to many Scriptures: wee ſay it is a begging of the Queſtion. And we retort it. For Mr. B. opinion for many generations, hath ſo allegoriſed upon all the Prophets, ſpeaking of the ſtate of the Jewes, and of the univerſal Church to be on earth, afore the ultimate p. 476day of …udgement; that I confeſſe I was thereby for a long time kept in the darke, ſo that I could make no uſe of the Hiſtories and Propheſies of the Old and New Teſtament in relation to theſe things, but onelyonly here and there, by way of morall obſervations and alluſions.

§. 7 But let us heare his Argument; Chriſt ſits at the right hand of God till the laſt day, therefore he comes not to reign on earth a 1000 yeers before the laſt day. To which we ſay, that this argument thus far hath been argued and anſwered in effect in the firſt argument; yet becauſe there are ſome freſh proofs, we are contented againe to anſwer it, and to diſcuſſe them; And for anſwer, we deny the Antecedent, taking the laſt day in Mr. Bailyes ſenſe, for the ultimate day of judgement. But if we take the laſt day; for that day in 2 Pet. 3. which ſhall be a thouſand yeers, then Mr. Baily concludes nothing againſt us. But Mr. Baily will prove the Antecedent, that Chriſt doth ſit at the right hand of the Father, till the laſt day, meaning the ultimate day of judgement, viz. the evening of our laſt day. For ſo I ſuppoſe he means: his proof is his major Propoſition, in Pſ. 110.1. Chriſt ſits at the right hand of God, till ALL his enemies be made his footſtool. Whence he aſſumes this minor; But all his enemies are not made his footſtool till the laſt day. For till then, Satan, death, and all wicked men are not fully deſtroyed, therefore &c. To this major Propoſition out of Pſ. 110.1. Mr. B puts in a word of great conſequence to ſerve his own turne (which in divine arguing from a text is very foule play) viz. the word ALL. For as it is not in our Engliſh Tranſlation, ſo nor is it in the Hebrew text, where it is onelyonly, foreign thine enemies indefinitly. And the Apoſtle having an infallible ſpirit to know the mind of the Scriptures, quoting this place, Heb. 10.13. renders it, that Chriſt ſits there expecting, foreign &c. putting no ALL in; But ſuppoſe it be ſaid ALL, all his enemies, this is ſufficiently fulfilled, when Chriſt overcomes all; all his enemies are ſo ſubdued, yea viſibly in themſelves, or in their effects, that they ſhall never hurt the Church more, which ſhall come to paſſe when the Iewes are ſettled (at the beginning of the thouſand yeers) as many Scriptures afore ſhewed. And to ſpeake according to St. Iohn in the Revelation, then as in Chap. 19. Antichriſt, and all his adherents ſhall downe; then as in Chapter 20. Satan ſhall downe: then as in Chapter 21, Sinne ſhall downe. And for death this is deſtroyed, Chapter 20. For if all the Saints then live and reigne a thouſand yeers, then is this a ſtate of immortality of their bodies. And for the ultimate day of judgement, then is not a deſtroying of death, but a reviving of the worſt death, ſc. the ſecond death to the worſt of men, ſo that the wicked live onelyonly to dye that death, Rev. 20.12. to the end. It is ſaid that the laſt enemy of the Saints, that is deſtroyed is death, 1 Cor. 11. Becauſe ſo St. Iohn names the enemes in order; Firſt, all, the wicked, Rev. 19. Then the Devill, Rev. 20.1. And laſt of all, death, v. 4. and all theſe orderly at the beginning of the thouſand yeers, at the beginning of p. 477the ſeventh Angels ſounding his Trumpet, I ſay, at the beginning thereof. And to make all our anſwer plainer, When it is ſaid, All ſhall be under Chriſts feet, the meaning is not, that all ſhall be annihilated: For after the ultimate day of judgement, there ſhall be (viz. in hell) ſinne, and devils, and wicked men, and the greateſt death, viz. the ſecond death, i. e. eternall condemnation; therefore the meaning muſt bee, that all ſhall be ſo under Chriſts feet, that they ſhall no more miſchiefe the Church. Satan ſhall not ſeduce them; Sinne ſhall not touch them; Death ſhall not diſſolve them. But at the end of the thouſand yeers, Satan, and the hypocrites in the corners of the world ſhall begin to make an head, and this immediately draws downe Chriſt to the ultimate day of judgement, who raiſeth all the dead wicked, and takes them, and the wicked that are then alive, and paſſeth everlaſting condemnation upon them, Rev. 20.7. to the end of the Chapter.

SECT. III. Mr. Bailyes third Argument.

§. 1 ALL the godly at Chriſts comming from heaven, doe riſe immediately to a heavenly glory; ergo, none of them doe ariſe to a temporall glory for a thouſand yeers upon earth.

§. 2 Anſw. We might deny that wee call the Argument, you call it the conſequence, becauſe Mr. Baily doth not ſay to glory in heaven, much leſſe the higheſt heaven. For their ſtate on earth a thouſand yeers is not onelyonly an heavenly glory, but the ſtate is called Heaven, Rev. 21.1. &c. 2 Pet. 3. But that we ſhall fix our anſwer upon, will be the denying of the Antecedent, and expounding of the proof Mr. Baily brings for proof of the Antecedent, 1 Cor. Chap. 15. verſ. 22.1 Theſſ 4.14. Matth. 25.31. Joh. 6.39.40.44. Heb. 9.28.

¶ 1 To the two firſt, we anſwered afore. For the third place of Matthew, it concludes nothing to the ſaid Antecedent. For Chriſt ſeparates the ſheep from the goats notably at the beginning of the thouſand yeers, when the open wicked then alive generally periſh, Revelation 19. and all the Saints alive are ſet in a glorious condition, Chap. 20.

¶ 2 To the fourth place, viz. in Joh. 6.39.40.44. I will raiſe it up at the laſt day; We anſwer, this doth not infer any thing in behalf of the Antecedent. For lo, this thouſand yeers is truly the laſt day. For (as it is in 2 Pet. 3.) before it are the laſt dayes, in which men ſhall ſay, Where is the promiſe of his comming. And it is after ſaid, A thouſand yeers are as one day with the Lord; and then after that by way of expoſition, he ſaith, We expect new heavens, and a new earth. All this in 2 Pet. 3. The beginning of the thouſand yeers is the morning, and day-light of this laſt day. And the laſt end is the evening and night: So that in the morning of this laſt day, they that are Chriſts are p. 478raiſed; and as ſoon as raiſed, their everlaſting life begins; for they dye no more for ought I know.

¶ 3 To the fifth and laſt place, we anſwer, It doth not infer the Antecedent. The words in that Heb. 9.28. are, Unto them that looke for him ſhall he appeare the ſecond time without ſinne unto ſalvation. All that Mr. Baily ſaith upon this place, to ſtretch it to his end is, That Chriſt hath but two times of comming to the earth; Firſt, in weakneſſe to dye upon the Croſſe. Second time in glory, to give everlaſting ſalvation without diſtinction to all beleevers, who look for his comming. To which words of Mr. Baily wee ſay, That it doth not follow infallibly, that becauſe the Apoſtle there names two commings, by reaſon of the Antitheſis of a ſecond ſtate in oppoſition to the ſtate of humiliation, that therefore there is no third time of his comming. Mr. B. now confeſſeth a ſecond comming of Chriſt to the earth. And it were nothing contrary to Scripture if wee ſhould ſay, that after his ſecond comming at the beginning of the thouſand yeers he ſhall come againe the third time to univerſall and ultimate judgement. But we contend not in this, as in relation to our particular point here in hand, but ſhall conclude our anſwer with this, that all that can be inferred from this place is onelyonly this, That whereas Chriſt appeared with ſinne upon the Croſſe, i. e. Hee was reputed a ſinner by men, and our ſin imputed to him by God, and was ſo was made a ſacrifice for ſin (Iſa. 53.2 Cor. 5. v. ult.) At his next appearing, his ſecond appearing after this, as the Apoſtle reckons, hee ſhall appear in no ſuch garb, under no ſuch opinion, or notion, but moſt glorious, which is truly performed at the beginning of the thouſand yeers, at which time begins the ſalvation of them that look for him.

SECT. IV. Mr. Bailyes fourth Argument.

THe conceit of the thouſand yeers makes Chriſts Kingdome to be earthly, and moſt obſervable for all worldly glory: But the Scripture makes it to be ſpirituall, without all worldly pompe. Neither doth the word of God make the Kingdome of the Mediator of two kinds, and of a different nature, but one, uniform, from the beginning to the end. Luke 1.32. The Lord ſhall give unto him the Throne of his Father David, and he ſhall reigne over the houſe of Jacob for ever. And 1 Cor. 15.25. He muſt reigne till hee hath put all things under his feet. Here this is but one Kingdome, and one way of ruling; a Kingdome meerly ſpiritual, and no wiſe worldly, Luke 17.20. The Kingdome of God commeth not with obſervation, neither ſhall they ſay, Lo here, or lo there, but the Kingdome of God is within you. And John 18.36. My Kingdome is not of this world: If my Kingdome were of this world, then would my ſervants fight; but now is my Kingdome not from hence, Rom. 14.17. The Kingdome of God is p. 479not meat and drinke, but righteouſneſſe, peace, and joy of the Holy Ghoſt Eph. 1.20. Hee raiſed him up from the dead, and ſet him at his right-hand in heavenly places, and hath put all things under his feet, and gave him to be head over all to the Church. Then Mr. Baily concludes with this untrue ſpeech. The Millenaries make his Kingdome to appeare in Armies and Battels, in feaſts and pleaſures, in worldly pomp and power, and will not have his Kingdome to ſtand in ANY of that ſpiritual power, which ſince his aſcenſion he hath executed on Principalities and Powers: which is a falſe ſpeech, if intended (as it appears) of all Millenaries, and ſo of Proteſtant Millenaries. And it is an anſwer ſufficient meerly to deny what he doth ſimply affirme without proof. If any ſhall ſay (that we may give a word of anſwer to this aſperſion, and rid our hands of it) that Battels and Armies at firſt ſhall be remotio impedimenti, to beat downe Turk and Pope, and all their obſtinate adherents, as it is in Dan. 12. Rev. 17.16. Rev. 19.19. to the end, that ſo theſe enemies being beaten downe, the Kingdome (we ſpeak of) might be ſet up; it doth not therefore follow, that it is aſſerted, that this Kingdome doth conſiſt in theſe; or if it ſhould be ſaid, that to all the ſpiritual glory and power, and pleaſures, they ſhall have added all outward comforts in a ſanctified manner, as Adam had, as the Apoſtle, Heb. 2.6. in a quotation out of the eighth Pſalme, as the eighth Pſalme is quoted out of Gen. 1.26. ſets forth this Kingdome in its peace and comfort to bee like that of Adam in innocency; doth it therefore follow that its ave red that this Kingdome conſiſts in theſe, as in its eſſentials? They marbee additionals and circumſtantials Iſa. 65.16. to the end; and Matthy 19.29. yet not be the fundamentals, and eſſentials, much leſſe can it bee truly imagined, that any Proteſtant, ſo indeed, would ſay as Mr. B. affirmes, that this Kingdome, of which we ſpeake, doth not ſtand in any of that ſpiritual power, which ſince Chriſts Aſcenſion hee hath executed on Principalities and Powers. Sure the ſpiritual power ſhall continue there, though it doth not exerciſe it ſelfe on Principalities, &c. when they have ſubmitted; onelyonly I make this exception, If Mr. Baily means a Claſsical Presbyterian power, I think there ſhall be none at all.

I ſay the leſſe to theſe foule aſperſions in this place, becauſe I have ſo abundantly anticipated my ſelfe afore, where I have ripped up the whole myſtery of all this iniquity. In the third Book, Chapter 3. Section 2. beginning at page 369. Jerome is brought in jerking at the Millenaries to the ſame tune, as doth Mr. Baily: But hee is (I thinke) as ſoundly, and juſtly jerked for his injuſtice (more ſcholaſtico) as ever any Libeller was by the Lictor, or Bedle of the Magiſtrate. There, for his fables, you have it retorted upon him, that by his owne allegation, he intimates that the opinion of the thouſand yeers was ancienter then his time. And his own words are brought againſt him, wherein he confeſſeth that many Eccleſiaſtical men and Martyrs, have ſaid the ſame things that he ſpake againſt. And therefore hee confeſſeth that he cannot condemne them, even when hee had reported them farre worſe then ever they ſpake. Yee have there p. 480likewiſe Juſtin Martyr brought, effectually diſproving Jerom. Adde to all yee have there, Mr. Medes taking Jerom to task. In the ſame third Book, third Chapter, and third Section; yee have the particulars of the aſperſions diſcuſſed, and their Authors diſproved. They are fathered upon Cerinthus by one Gaius, ſeconded by Dionyſius Alexandrinus, ſimply beleeved, and reported by Euſebius. But by the beſt Antiquity, Cerinthus is quitted, Gaius doubted of, and ſuſpected, Dionyſius blamed, and Euſebius reproved. And to make theſe things good againſt them we produce Irenaeus, Tertullian, and Epiphanius. And to conclude, wee give you there Mr. Medes anſwer to the ſaid Gaius, Dionyſius, and Euſebius. Thus we have repeated the more, leſt ſome ſhould not take the paines to read the fore-quoted places.

But let us leave the tayle of the Argument, and wound the head and heart of it, and then the heels will eaſily fall.

¶ 1 To the major Propoſition, and firſt to the firſt clauſe, that [The conceit of the thouſand yeers makes Chriſts Kingdome to be earthly] We anſwer, It no more it makes earthly, then to ſay, the Church of Chriſt on earth makes the Church of Chriſt earthly, becauſe all this while it hath been on earth; which notwithſtanding is called heavenly, Gal. 4.26. Heb. 12.22. Again the Angels buſineſſes are with the Church on earth, and about earthly things in relation to the Churches welfare (Heb. 1. Dan. 10.) yet it follows not that they are therefore earthly. To the ſecond clauſe of the major, It makes Chriſts Kingdome moſt obſervable for all worldly glory. Anſwer, Though this Kingdome ſhall have obſervable for outward glory, according to Rev. 21. Kings and Nations ſhall bring their honour to it, yet it doth not follow, that we ſay it ſhall be moſt obſervable for that. But for the ſpeciall manifeſtation of God, and the Lamb, and all the ſpirituall beams irradiating from them, Rev. 21. diſpelling all uncleanneſs and ſpiritualizing every thing; ſo that though they injoy the earth upon earth, yet not in an earthly manner. Sure then ſhal that be much more verified in 1 Cor. 10.31. and Phil. 3.20. Their converſation is in heaven and doe all to the glory of God.

¶ 2 To his minor Propoſition: Firſt, to the firſt clauſe [But the Scriptures makes it to be ſpiritual, without all Worldly pomp.] I Anſwer words are as they are intended. In Engliſh pomp, and vanity are much of the ſame ſenſe. But if by pomp, Mr. B. means outward glory, Chriſt hath promiſed it abundantly in many places of the old Teſtament (before alleadged.) And alſo in the new Teſtament, in many places, of which afore; and particularly in Rev. 21. throughout. To the ſecond clauſe of his minor [Neither doth the word of God make the Kingdome of the Mediator of two kinds, and of a different nature.] We anſwer, As all orthodox Divines do diſtinguiſh the Church of the Mediator, into viſible and inviſible, yet do ſay (and Mr. B. can ſee it as well as I, that they doe not diſtinguiſh the Church into ſeverall kinds) ſo it is in this. As notwithſtanding that in Heb. 1.1. The Church, and Word are ſtill of the ſame kinde and nature in Eſſence. To the third clauſe of his minor [The Word makes the Church one, uniform p. 481from the beginning to the end.] We anſwer. This word Uniform, is variouſly uſed by Prelates, and Presbyters, which variety doth ariſe from Dioceſs and Claſſes. But we thinke if we diſtinguiſh of an internal, and an external form, we ſhall ſatisfie the objection. The Church is one Uniforme Church in the internal form, which is union in, and with Chriſt, and through him with one another, Eph. 4. And yet this doth not hinder the Church, in ſeveral ages to have ſeveral external formes. In Adams ſtanding, it was outwardly moſt glorious, as well as inwardly perfect. In the ten Fathers time afore the Flood, it was in Families, with a mean outward glory. In the time of Tabernacle made by Moſes, and of the Temple built by Solomon, it had a world of glorious types, and abundance of pomp, i. e. outward glory. In the New Teſtament in the firſt 300 yeers it was mean; in Conſtantine M. &c. a great deal of outward glory. But again of late times in many places very mean; yet ſtill wee truly confeſſe one univerſal Church, in kinde, nature, eſſence, and internal forme; why therefore ſhould it make an objection, that when Chriſts time ſhall come that is greater then Conſtantine the Great, then Moſes, then Solomon, then Adam, that HEE ſhall make the Church as internally, and ſpiritually moſt exact, ſo externally glorious. If there be any outward glory on earth, it ſhall not be in the hands of the foure Monarchies, or any part thereof, but in the hands of the Saints, conſidered as the Church, not as the world: For then the world ſhall bee Churched. Chriſt, not Biſhops, Chriſts Spirit (not their Liturgy, or Letany, or Collects) ſhall Church her, and give her an Hallelujah for her ſafe delivery, and fulfill, that neither the Sunne of worldly power, nor the Moon of worldly things ſhall fright her any more. For that Pſalme is meant of the Church.

¶ 3 To his proofs of the minor, viz. That the Scripture makes the Kingdome of the Mediator to be ſpiritual, without all worldly pompe, and that neither, doth the word of God make that Kingdome to be of two kindes, and of two different natures, but one, and uniforme, from the beginning to the end; I ſay, that proof he brings for this, will be too ſhort by many rounds, to reach all this pompe of words, in which he dreſſeth forth his minor Propoſition. Let us examine his proofs by particulars, Firſt, that in Luke 1.32. The Lord ſhall give him the Throne of his Father David, and he ſhall reigne over the houſe of Jacob for ever. Now we aske the queſtion, Doth this make out all the ſtraines of Mr. B. minor? Nay we have largely ſhewed this place, mightily confirmes our opinion, and overthrows the contrary. See before Book. 3. Chap. 4. Sect. 2. page 383. &c. I am loath to ſpend time and paines in repetition, and ſo to ſwell this Treatiſe with unneceſſaries. I will onelyonly aske Mr. B. where, or when yet was fulfilled this ſame [SHALL]? And WHERE is DAVIDS THRONE now? And how doth Chriſt reigne over the HOUSE of JACOB in any part, or in any manner, in inward and outward glory? To his ſecond proof, 1 Cor. 15.25. He muſt reigne till he have put all things under him. We anſwer firſt by a queſtion, doth this place prove all the clauſes of his minor? Is here one word, to ſay that in Chriſts Kingdome there is p. 482but one way of ruling, that there is but one Kingdome, meerly ſpiritual, and in no wiſe worldly? Yea doth not this Text ſpeak the contrary, wh…n it faith, all his things (as Mr. B. alleadgeth it) muſt be put under his feet. Surely this intimates a great alteration of the world, that the world ſhall ſubmit to Chriſt for the good and ſervice of the Church, as many places in the Old Teſtament, doe gloriouſly inlarge. Mr. B. quips us with a Socino-remonſtration. But ſure it is plaine Familiſme to turne plaine places into Allegories. To the third proof in Luke 17.20. [The Kingdome of God commeth not with obſervation; Neither ſhall they ſay, Lo here, or lo there, for behold the Kingdome of God is within you.] We anſwer firſt, That theſe words were ſpoken to the Phariſees, ibid. verſ. 20, to them it ſhould not come with obſervation. 2 To them enquiring after another ſtate of Chriſts Kingdome, mean while over-looking, and neglecting its preſent ſtate, whiles Chriſt was perſonally with them, and oppoſing him. No wonder, therefore that to ſuch hypocrites ſo acting, Chriſt would not diſcover the glorious viſible ſtate of his Church to come. 3. The word (foreign) obſervation, it ſignifies Divination, or Augury. Bud. And the Apoſtle applies the Theam, foreign to reprove the Galatians for obſerving dayes, and months, and yeers, and times; therefore Chemnitius ſayes truly, it ſignifies a ſcrupulous, ſuperſtitious obſervation. And oft in the New Teſtament it is put to ſignifie (in the Theam) a captious, inſidiatory, malicious obſervation, to carp, and catch, Luke 6.7. Chap. 14. verſ. 1 Chap. 20. verſ. 20. The great learned Philoſopher, a Natural Greek (and therefore knew his owne tongue) in his Rhet. l. 2. uſeth it for obſerving a fit time to revenge. Now the Phariſees were exquiſite at both ſorts of obſervation, viz. ſuperſtitions, of waſhing, &c. and inſidiatory. See Luke 20.20. They watched him (it is the ſame Greek word) and ſent forth ſpies, &c. This being the efficacy of the Greek word, and this being the ſpirit and temper of the Phariſees; no wonder that Chriſt ſayes to them, the Kingdome of God, doth not come with ſuch obſervation, or to ſuch obſervers. But fourthly, we anſwer, that Chriſt doth not deny, but that his Kingdome may be perceived, and beheld by a ſerious and ſincere obſervaton. As firſt his Kingdome of the miniſtration of the Goſpel. So that there ſhall bee no need to ſay, Lo here, or lo there (is the Kingdome) while the Kingdome of God is AMONG YOU, verſe 21. q. d. you might ſee it as well as others, if you were ſincerely willing to ſee it. Our Tranſlators render it, The Kingdome of God is within you. But moſt improperly; for ſure the Kingdome of God was not within theſe Phariſees, who (moſt likely) put this queſtion to Chriſt inſidiatorily. Beſide, the Greek foreign commonly ſignifies among, or on this ſide, or on that ſide, or in the middle, or amidſt, and ſo Beza, and the Hebrew, & our Syriack copy have it. And Beza ſaith, it anſwers foreign apud vos among you. And his words on this place and phraſe is very conſiderable to our purpoſe. This particle foreign ſaith Beza ſignifies, that ſo the Kingdome of God was among them, that by no means could it lye hid, but was obvious to the beholding of all, as John ſpeaks, Chap. 1. v. 27. But perhaps it p. 483doth declare that they had it not onelyonly neer them, but alſo within, that is, they had the Meſsiah within their houſes; ſo that but for perverſe opinion, &c. they might acknowledge him. There are ſome ſaith Beza, who had rather render it WITHIN you, as if it were, ſignified there, that the Kingdome of Chriſt were ſpiritual, not earthly, &c. which opinion however it is true, yet perhaps it is not ſufficiently accommodated to this place. Secondly, For Chriſts more glorious, and more conſpicuous Kingdome, at his next appearing, he ſaith, verſe 22, 23, 24. and 25. to his Diſciples, Goe not after men that ſay here, or there it is, in this, or that corner; for as the lightning that lightneth out of the one part under heaven, ſhineth unto the other part under heaven; ſo alſo ſhall the Sonne of man be in his day. But firſt hee muſt ſuffer many things, and be REJECTED OF THIS GENERATION: which plainly ſignifies his next comming after his Aſcenſion. Lay all together, and you will ſee how little Mr. B. gets out of this place for his minor.

To his fourth proof thereof, Job. 18.36. [My Kingdome is not of this world, we have anſwered largely afore.]

To his fifth and laſt proofe of his minor, [Rom. 14.16. The Kingdome of God conſiſts not &c.] we gave a full anſwer, when we anſwered the cloſing up of this his Argument.

SECT. V. Mr. Bailyes fifth Argument.

§. 1 THe Scripture makes the Church of God, ſo long as it is upon earth, firſt a mixed multitude, of elect and reprobate, good and bad. Secondly, A company of people under the croſſe, and ſubject to various temptations. Thirdly, A company that hath need of the Word and Sacraments, of Prayer and Ordinances. Fourthly, That hath Chriſt a high Prieſt within the vayle of heaven interceding for them. But the Doctrine in hand changes the nature of the Church, and makes it for a 1000 yeers together to conſiſt only of good, & gracious perſons, without all trouble, without all Ordinances, without any need of Chriſts Interceſſion. For the firſt, of mixedneſs, ſee Mat. 13.40.24.11. Luk. 18.8. Theſe places declare the mixture of the wicked with the godly in the Church to the worlds end, and moſt about the end. For the ſecond, of Croſſes, See Pſal. 34.20. Many are the afflictions of the righteous, Matth. 5.4. Bleſſed are they that mourne, and are perſecuted, Act. 14.23. By many tribulations we muſt enter into the Kingdome of God, Rom. 8.17. If we ſuffer with him, we ſhall reigne with him. 2 Tim. 3.12. All that will be godly, muſt ſuffer perſecution. For the third, of Ordinances, ſee Eph. 4.11. 1 Cor. 11.26. For the fourth, of need of Chriſts Interceſsion, ſee 1 John 1.8. and Chapter 2.1. Heb. 9.24.

§. 2 Anſwer, firſt to the major: Mr. B. himſelfe cannot but confeſſe, that it is not ſimply, and abſolutely true: For if Chriſt will judge the p. 484whole world, upon the earth; on earth ſhall be the place of Judicature, and bodies muſt be in a place; for at heaven the wicked ſhall not be, to receive ſentence, and onelyonly the Saints at laſt are caught up into the clouds, 1 Theſſ. 4.17. And Chriſt as man, muſt judge men, as men, and ſo have time to make his judgement apparently juſt to all mens reaſon; and ſo (as ſome of the Presbyterians confeſſe) muſt take up ſome conſiderable time: And at this time the Church ſhall be ſeparated, croſſes ſhall ceaſe, the wicked ſhal not perſecute, &c. Then it follows that the major is not abſolutely true, That all the time the Church is on earth, it ſhal be ſubject to the four aforeſaid particulars. Now we have often and juſtly ſaid, The day of judgement begins at the thouſand yeers.

§. 3 To the minor wee ſay, that it is falſe to ſay, This Doctrine of the thouſand yeers doth alter the nature of the Church. Nature imports ſubſtance, kinde, eſſence. But Mr. Baily knows the rule, Magis & minus non variant ſpeciem, i. e. More and leſſe do not al…er the kinde. And ſure Mr. B. hath preached that common true Divinity, that heaven doth perfect our condition, our knowledge, graces, ſoules, bodies, and communion with God, not alter them in kind, nature, or eſſence. And ſo the Church, which conſiſts of particular Saints, is thus perfected.

§. 4 To the proof of his major. There is not one place that concludes his major, that That muſt be the continued condition of the Church whiles it is on earth. We will give a touch upon each place.

¶ 1 For mixedneſs, Mat. 13 40.24.11. Luk. 18.8. Firſt, to that Mat. 13 40. the words are plain for us, viz. [As therefore the tares are gathered, and burnt in the fire, ſo ſhall it be at the end of this world. Its not ſaid, the end of the world, but of this world. And not onelyonly ſo, but in Greek foreign, This ſeries of ages. And more yet, it is foreign the perfecting. (3 As in Acts) The reſtitution. no word to properly ſignifie an end; But it implyes an end, the end of conſummation, not of conſumption, of perfection, not of deſtruction. And in oppoſition to this, the Apoſtle Heb. 2 calls the ſtate of the thouſand yeers foreign, which muſt ſignifie a ſtate on earth; ſo that this of Matthew is fulfilled at the beginning of the thouſand yeers, when the wicked are ſo deſtroyed at the beginning of them, Rev. 19. laſt. Secondly, To that Matth. 24.11. Many falſe Prophets ſhall ariſe, and ſhall deceive many. Iniquity ſhall abound, &c. We ſay it is moſt expreſſe there, that theſe things are to be before the propagating of the Goſpel to all the world. So verſe 13. and comes between that verſe 11, 12. and the end of the world, verſe 14. So that the thouſand yeers is the fruit of the Goſpel ſpread to all the world; and ſo brings a ceſſation of ſeducement, Rev. 20. Thirdly, To that Luke 18.8. Nevertheleſſe ſhall he find faith? We ſay, here is no touch of the ultimate end of the world. The coming of Chriſt, is that his appearance in the thouſand yeers, which Mr. Ba…ly and others being ignorant of, they beg the contrary, and lay it for a principle on which to build their argument; and ſo they beg that [That the Saints ſhall not have a time of all peace on earth:] The meaning of the place is for us, viz. Chriſt will p. 485avenge his elect, as in ſhorter captivities, in Egypt and Babylon, ſo in this longer. But before that, the times ſhall be ſo full of troubles, that it ſhall be as Dan. 12. compared with Rev. 19. latter end As alwayes was before all deliverances by Chriſt; As at Egypt; At Babylon; At Chriſts comming in fleſh. So that good mens faith ſhall be very low.

¶ 2 For Troubles and Croſſes, Pſal. 34.20. Matth. 5, 4. Act. 14.23 Rom 8.17.2 Tim. 3.12. To this we anſwer, firſt, That there is no mention here at all, of all the times of the world to the ultimate end thereof. Secondly, All particular Saints do fulfill this in their lives. Thirdly, That this is that we ſay, and mainly aſſert, that becauſe the Saints have been abuſed on earth, therefore ſhall they be righted, and honoured on earth, according to Pſal. 37. to 11. and 29. and 34. and Matth. 5.5. And the ſtate called Heaven in that Act. 14.23. is expounded of this thouſand yeers, Rev. 21. there is the beginning. And our reigning with him in that Rom. 8.17. is expounded to begin in this thouſand yeers, Rev. 20.4.

¶ 3 For continuance of Ordinances, Eph. 4.11. 1 Cor. 11.26. It is eaſily fully anſwered, That if that ſtate in the thouſand yeers prove a ſinleſſe condition, the Saints being perfected as it is in that Eph. 4 verſe 12. It can be no griefe to Mr. Baily, or any elſe, that Miniſtries of Repentance, praying for wants, Diſcipline for Delinquents ſhall ceaſe. And if then Chriſt COMES and appears, as 1 Cor. 11. what matter is it, if the Lords Supper ſhall ceaſe. But wee doe not hereby intimate all Ordinances ſhall ceaſe: Adam had ſome in Paradiſe, and ſhall have ſome in glory, viz. To ſing Hallelujahs, praiſes to Jehovah.

¶ 4 To the need of Interceſsion, Firſt, I ſay, Mr. B. ſhould have done well to have proved that any did deny the continuing of Chriſts Interceſſion till he layes downe all, 1 Cor. 15.24. Secondly, His places, 1 Joh. 1.8. c. 2. v. 1. Heb. 9.24, is true while we have ſin. But 't would not bee a ſelfe-deceiving (as S. John calls it) for a ſoule to ſay in heaven above, he is without ſinne. So nor upon earth in the thouſand yeers, if ſo Chriſt makes our condition. And when we are without ſin, we need not Chriſts active Interceſſion for converſion, or confirmation, in regard of weakneſſe of grace; yet I know not but that Chriſts preſential Interceſſion ſhal continue till all the Churches enemies be utterly caſt into hell, and the Saints attaine their higheſt happineſſe in heaven. But that it may ceaſe as in regard of the ſins of Saints, at the thouſand yeers I doubt not, if that prove a ſinleſſe condition, as that place quoted by Mr. Baily Heb. 9.24. to the end of the Chapter, doth ſeem to mee clearly to affirme. For verſe 24.25, &c. Chriſt entring heaven, having dyed once, in the laſt verſe tis ſaid, he ſhall appear the ſecond time without ſinne unto ſalvation; that is, as not making attonement for ſinne. And this ſecond comming is next after his Aſcenſion, and that is at the calling of the Jewes, at the beginning of the thouſand yeers, as wee have before proved: And this ſalvation muſt be a thing beyond the ſtate of grace we are now in; therefore moſt likely it ſhall bee our ſin-leſſe p. 486condition. We ſhall be as Adam for inward perfection, for or … I know: and the Apoſtle hints at it, Heb. 2. verſe 7. &c. As we …e ſhewed afore.

SECT. VI. Mr. Bailyes ſixth Argument.

§. 1 THe Scripture makes the time of Chriſts ſecond coming to be ſecret, and hidden, not onelyonly to men, but to the very Angels, and to Chriſt himſelfe as man, Mark 13.32. But of that day, and that houre knoweth no man, no not the Angels, neither the Sonne. But this Doctrine makes that day openly knowne, and tells the time of it punctually. For they make the thouſand yeers to begin with the one thouſand ſix hundred and fiftyeth yeer, or elſe with one thouſand ſix hundred ninety five, and the day of judgement to be at the end of the thouſand yeers.

§. 2 Anſ. Firſt, There is a difference between a day to an houre, and between about ſuch a yeer. Secondly, M. Baily cannot but know a difference between Chriſt on earth, and Chriſt in heaven. Chriſt had not Commiſſion to ſend ſo much of the Spirit whiles hee was on earth, as when he was in heaven. So Eph. 4.8. compare Joh. 7.39. and Act. 2.1. &c. In like manner, if the Deity did not communicate to Chriſts man-hood, whiles on earth, the time (for neſcience is not a ſin) yet its plaine the Deity did communicate it after Chriſt was in heaven, Rev. 1.1. The Revelation of Jeſus Chriſt, which GOD GAVE UNTO HIM to ſhew unto his ſervants. And accordingly John ſhews it us, Chapt. 11. Chapt. 12, Chapt. 13, Chap. 19. Chap. 20. Laſtly, Mr. Baily confutes himſelfe as hee propounds his argument: For hee ſaith our Doctrine makes the day open… when we ſay, The day ſhall be either one thouſand ſix hundred and fifty, or one thouſand ſix hundred ninety five. Surely this is not to make the day ſo certaine, or the yeer. For (ſaith the Philoſopher) qui indefinite, &c. He that anſwers indefinitely, anſwers nothing. Beſide we cannot for our lives count ſo exactly, but we may miſſe at leaſt one yeer, if we did abſolutely pitch on any one account that were never ſo right in the footing. For my part, I ſhall affirme what is moſt probable about the account, when I come to the ſeventh and laſt Book.

SECT. VII. Mr. Bailyes ſeventh Argument.

THe reward of the Martyrs is everlaſting life in the heavens, promiſed to them at Chriſts comming to judge the juſt and unjuſt, therefore it is not temporall in an earthly Kingdome of a thouſand p. 487yeers. The Antecedent is proved, Matth. 5.10. 2 Tim. 4.6. 2 Theſſ. 1.6, 7, 8, 9, 10. which without doubt is not before the laſt judgement; elſe the Martyrs would be in a worſe caſe then the ſoules of other Saints continuing in heaven, injoying the Trinity, yea a puniſhment to them, being brought downe to the earth to return… to a body, not like to the glorious body of Chriſt, nor yet unto theſe incorruptible, immortall, ſpirituall bodies, which yet are promiſed to the leaſt of the faithfull at their reſurrection, 1 Cor. 15. But unto ſuch a body that eats, drinks, ſleeps, fights, delights in fleſhly pleaſures, and converſeth with beaſts and earthly creatures, in ſuch a Paradiſe, whereof the Turkiſh Alcoran, and the Jewiſh Talmud doth ſpeak much: But to a godly ſoule is very taſteleſſe, and to a ſoul that hath been in heaven exceeding burthenſome. Anſw. firſt, We deny the conſequence of the Argument: For Gods rewarding his people on earth, doth not anticipate heaven; nor the reward in heaven, cut off the rewards on earth. See Mat. 19.29. ſhall receive an hundred fold, and ſhall alſo inherit eternall life. And this in foreign in the New Creation, as the word ſignifies. And when they ſit on Thrones, according to Dan. 7.22. which is according to our Text of Rev. 20.4. Secondly, we ſay that thoſe places Mr. B. brings for the proof of his Antecedent, doe prove our aſſertion, viz. of an happineſſe of the Saints on earth, as well as in heaven. As that in 1 Tim. 4.6, 7, 8. For verſe 8. it is ſaid, At that day; and particularly at Chriſts appearing. To underſtand which, ſee verſe 1. And remember our arguing upon thoſe words, Shall judge the quicke and the dead at his appearing, and his Kingdome. Compare Rev. 19. latter end, with Rev. 20.3, 4. Likewiſe that which Mr. Baily urgeth out of 2 Theſſ. 1.6, 7, 8, 9.10. plainly proves a reward on earth, as well as in heaven. It is a RIGHTEOUS thing, &c. It is mercy to the Saints: but righteouſneſſe chiefly appears upon the wicked that are puniſhed: And this appears more to all the world being done on earth. To you that are troubled, REST WITH US: The Apoſtle aims at a Reſt firſt on earth (compare Heb. 2.5. and Chapter 4. verſe 9.) Reſt, when the Lord Jeſus ſhall be revealed from HEAVEN, Not in Heaven: And the flames of fire are expreſſe, Rev. 17, 16. and Chapter 18. verſe 8, and 9. and Chapter 19, two laſt. Laſtly, It is ſaid in that 2 Theſſ. 1.9. They ſhall be puniſhed from the preſence of the Lord, and from the glory of his power. But Chriſt hath no power in heaven at the ultimate day of judgement, but then layes downe all. 1 Cor. 15.24. As for Matth. 5.10. there is no mention of the place, but in the word Heaven, not expreſſing which of the three heavens (as Paul diſtinguiſheth.) Now St. John calls the …te of the thouſand yeers Heaven, Rev. 21.1. And in this place of Matth. 5.10. The adjoyning the word KINGDOME to Heaven, clearly imports a ſtate on earth; For in heaven above, nor Saints, nor Chriſt have any Kingdome at the ultimate day of judgement. Yee ſee now how truely Mr. B. ſaith, without doubt, the reward in theſe places is not till the laſt day of judgement. As for M. B. words, The Martyrs would be in worſe caſe, &c. They are grounded on a miſtake: For all the Saints, both the deceaſed and p. 488living ſhall then ſhare in the ſame glory on earth. For thoſe words, It would bee a puniſhment, &c. Theſe all flow from ignorance of what the Scripture hath ſaid in this point, viz. that their bodies ſhall in the thouſand yeers bee immortall, and glorious, and conformable to Chriſts body, as we have ſhewed afore. For that Mr. Baily concludes of fighting in the thouſand yeers, &c. let him affirm; it when he can without contradicting himſelf, he affirming it a time of all corporall pleaſures; and when we affirme it. And for Turkiſh Alcoran, and Jewiſh Talmud, we have nothing to do with any thing, but what we are convinced is according to Scripture. But it is the Scottiſh manner to diſpute by branding with reproaches. But ſure their contrary opinion tends to Familiſme.

SECT. VIII. Mr. Baylies eighth Argument.

§. 1 THe opinion of the Millenaries ſuppoſeth the reſtauration of Jeruſalem, and of the Jewiſh Kingdome after their deſtruction by the Romans. But the Scriptures deny this, Ezek. 16.53.55. When I ſhall bring againe the captivity of Sodome, and of Samaria, and her daughters, then will I bring again the captivity of thy Captives, &c. The Jews (ſaith Mr. Baily) are never to be reſtored to their ancient outward eſtate; much leſſe to a greater, and more glorious Kingdome. Jeruſalem was to be re-builded, and the ſpirituall glory of the ſecond Temple was to be greater then the firſt: And in the end of the ſame Chapter, the reſtitution of the Jews after the Babyloniſh Captivity by vertue of the New Covenant is promiſed: But the outward eſtate of that people was never to be reſtored to its ancient luſtre more then Samaria or Sodome: As Amos ſpeakes of Samaria, Chap. 5. 2. The Virgin of Iſrael is fallen, and ſhall no more riſe: And Iſa. ſaith of Jeruſalem, The tranſgreſsion thereof ſhall be heavy, and it ſhall fall, and not riſe againe; According to the propheſie of Jacob, Gen. 49.10. The Scepter ſhall not depart from Judah till Shiloh come: Importing (ſaith Mr. Baily) that the Tribe of Judah ſhould ever have ſome outward viſible rule, till the comming of Chriſt in the fleſh: but thereafter, the Scepter, and Power of the Church ſhall be onelyonly ſpirituall, in the hand of Shiloh, the Meſsias: He was the ſubſtance and body of all theſe types, the reſtauration of Jeruſalem, and the erecting of the Monarchy in Judah.

§. 2 Anſw. The Scripture doth not deny the reſtauration of Jeruſalem; but affirme it, and that moſt ſtrongly, as we have ſhewed in many places, and particularly in Daniel in ſeverall places, and ſpecially in Chapter 7. To his proof Ezek. 16.53.55. and his gloſſe upon it, "That the Jewes are never to be reſtored to their ancient, outward eſtate, much leſſe to a more glorious Kingdome; Firſt, let us read this place of Ezekiel cloſe to the Hebrew. The Hebrew, word for word, runs thus, verſe 53. foreign &c. AND I will bring backe p. 489(not when I ſhall) the captivity of them, the captivity of Sodome, and her daughters, and the captivity of Samaria, and her daughters. AND the captivity of thy captivities in the midſt of them. It is, not THEN, but AND. Againe verſe 55. foreign AND thy Siſters, (Not WHEN, but AND) thy Siſters Sodome, and her Daughters ſhall returne to their former eſtate or antiquity; And Samaria and her Daughters ſhall returne to her antiquity, or former eſtate; YOU SHALL RETURNE to your antiquity, or former eſtate. No THEN, &c. but naked by the verb alone foreign you ſhall returne. And thus not onelyonly I read, but Calvin, the old Latine, Vatablus, Junius, Jerom, Arias; yea ſo the Greek Sep. Syr. Arab. and Chalde read it. But then the queſtion is, whether the intent of the ſpeech bee not Ironical, to ſignifie they ſhould never returne; ſuppoſing that there ſhall never be any reſtitution of Sodome. Anſw. Firſt, Learned Vatablus doth not ſo underſtand it, but reads it, and conceives it a poſitive promiſe. And expounds Sodome, and her daughters, or villages, per Idumaeos & Moabitas qui originem duxerant a Lot qui habitabant in Sodomis, i. e. by the Idumaeans, and Moabites, who originally came from Lot, and dwelt in Sodome. And bringing back their captivity, he expounds to be the aſſerting of their liberty by Chriſt; and therefore not onelyonly the Jews, which are parties, underſtand this as a Propheſie: And by Sodome and her daughters, they underſtand the Moabites, and Ammonites, which were the off-ſpring of Lot, which dwelt at Sodome; But Chriſtians ſo underſtand it. And of Chriſtians, not onelyonly Vatablus, but Alapide, with many others, as Alapide ſhews with much variety of reading. Secondly, There appears nothing in the words or points of an Irony. Thirdly, The mention of Sodome doth not intimate it, becauſe Samaria is joyned with it. Now we have heard the Prophets abundantly aſſerting that the ten Tribes ſhall be reſtored. And alſo that All whole Canaan (the Country of the twelve Tribes) ſhall be againe the poſſeſſion of the Jews, whereof Sodome was a part, and neer the heart of the Country, as you may ſee in your ordinary Maps. Note further that Sodome ſignifies foreign) as Alapide ſhewes, i. e. the five Cities, of which ſee Gen. 14.2. with their villages, of which five Cities Zoar is one, eſcaping the fire upon the prayer of Lot, Gen. 19. therefore no wonder if this of the Country of Sodome be reſtored. And further, that the Moabites and Ammonites were neer neighbours, and they were carried away captive by Salmanaſar, as Alapide and others obſerve, therefore their returne in their poſterity may well be expected. Fourthly, Obſerve that verſe 54. between theſe two places, is put, That thou mayeſt be aſhamed, &c. Mercy after correction makes a ſoul moſt aſhamed; but if quite given up to utter ruine, how is it ſaid verſe 61. That thou mayeſt be aſhamed; yea and that thou mayeſt remember thy wayes, and be aſhamed? Fifthly, That verſ. 61. plainly ſounds of a poſitive promiſe. Thou ſhalt receive thy elder and younger ſiſter Sodome and Samaria, and I will give them unto thee for daughters, not by thy Covenant (of law, of ceremonies) but by my New Covenant.) So that according to the new Evangelical Covenant, the poſterity of that of Sodome that remained, and Samaria, ſhall be incorporated p. 490into one Church with the Jewes at their reſtauration. Upon theſe laſt conſiderations well might Alapide ſay, To read the ſaid 53. and 55. verſes Ironically, Non convenire cum ſequentibus, i. e. doth not agree with that which followes. Now what will Mr. Baily ſay to this? moſt likely hee will flye to his diſtinction in the cloſe, viz. That their ſpiritual glory ſhould bee reſtored after their Babyloniſh Captivity, but not their outward National glory; Anſw. But we have heard abundant of plaine texts to the contrary, namely that they ſhall be reſtored to their outward National glory, of which more in the ſixth Book, in the Quid ſit, i. e. What this ſtate of the univerſal Church (of which we ſpeak) ſhall be. Thus of Mr. Bailies firſt proof out of Ezek. 16.53.55.

¶ 2 To the ſecond proof, viz. that in Amos 5.2. The Virgin of Iſrael is fallen, and ſhall riſe no more: It muſt be underſtood conditionally (as abſolute for conditionalis oft uſed in Scripture; as of Nineveh, &c.) ſome conditional muſt be underſtood, or ſome limitation be ſupplied. The Chalde ſaith, It ſhall not riſe foreign in one yeer, i. e. not quickly after: For they were long in captivity, or not ſuddenly at leaſt, when their great reſtauration ſhal be which is yet to come; for they ſhall be ſtriving five and forty yeers, Dan. 12. or elſe this condition, or limitation, Iſrael ſhall not riſe a Virgin, viz. pure in repute as afore ſhe fell into Idolatry; For it cannot be ſaid now that ſhe was never defiled, therefore mark, though verſ. 1. this is ſpoken of foreign the houſe Iſrael, which is of the maſculine gender; yet verſe 2. The verb foreign is of the feminine gender, and agrees with foreign Virgin: or this condition, or limitation, that ſhe her ſelfe cannot riſe, therefore in Hebrew it is Nipthla, lo toſaph Kum, ſhee is fallen and cannot adde to riſe. And that which follows intimates the ſame, viz. ſhe is forſaken in her owne land, and there is none to raiſe her up, i. e. No humane helpe ſhall doe it: but God did doe it in the returne from Egypt and Babylon, ſo ſhall he at laſt. Some ſuch condition or limitation muſt be found out; firſt, becauſe of the context; for it follows verſe 3. God will have reſpect, and ſhew mercy to the Tenth of them. And verſe 4. comes in with a [For] For thus ſaith the Lord to the houſe of Iſrael, ſeek yee me and ye ſhall live; repeated, verſe 6. enlarged verſes 9.10. Seek him that ſtrengthneth the ſpoyled againſt the ſtrong. Secondly, Becauſe of the Analogy with many places that are cleer for the reſtitution of Iſrael.

To his third place out of Iſaiah, of the fall of Jeruſalem; It is a groſſe miſtake; For all that is of it, is in Iſa. 24.20. ſpoken of the Earth, not Jeruſalem: but preſently is mentioned the reſtitution of the Jews, verſe 23. As for Mr. Bailies fourth place, in Gen. 49. it is of no validity to the thing he intends, but in his imagination.

p. 491SECT. IX. The ninth and laſt Argument of Mr. Baylie.

§. 1 THe Millenaries lay it for a ground, that Antichriſt ſhall be deſtroyed, and fully aboliſhed before the thouſand yeers begin: But (ſaith Mr. B.) the Scripture makes Antichriſt to continue to the day of judgement, 2 Theſſ. 2.8. Then ſhall the wicked one be revealed and deſtroyed by the brightneſſe of Chriſts comming, which is not before the laſt day, as before is proved. See alſo Rev. 19.20. The Beaſt was taken, &c. compare with it, verſe 7. Let us be glad and rejoyce, for the marriage of the Lamb is come; Antichriſt is caſt alive into the Lake at the Marriage of the Lamb. No living men are caſt into Hell before the laſt day: And Chriſts Marriage with his Church is not ſolemnized with a part of the Elect, but with the whole body, at the general Reſurrection.

¶ 2 Anſ. There is no ſuch thing in 2 Theſſ. 2.8. as that Antichriſt ſhall continue to the day of judgement, unleſſe Mr. B. agree with us, that the day of judgement begins at the thouſand yeers, whereat indeed is Chriſts appearing. That Maſter Baily ſaith, Chriſt ſhall not come till the laſt day of judgement, that Maſter Baily hath not yet proved: that in 19 of the Rev. v. 20. and in v. 7. wee grant; but Mr. B. gloſſe upon it, we have no reaſon to receive, which was this; That no living men are caſt alive into hell before the laſt day of judgement. This Mr. B. hath not proved, we have a text to the contrary, even that of M. B. quoting Rev. 19.20. which is at the beginning of the thouſand yeers: compare Chap. 20.1, 2, 3. But Mr. Baily faith, this was done immediately before the Marriage of the Lamb. An. we grant it. And this is in the beginning of the thouſand yeers. But Chriſt ſolemnizeth his Marriage (ſaith Mr. B.) not with a part of his Elect, but with the whole body. Anſw. We grant it. And this ſhall be at the beginning of the thouſand yeers. At which time all the Elect ſhall riſe.