The Resurrection Revealed, Book 2 – Book 3

The Resurrection Revealed · Book 2 – Book 3

p. 77THE SECOND BOOK OF THE PERSONAL APPEARANCE OF CHRIST, At leaſt in the Clouds, TO THE CHURCH ON EARTH.

CHAP. I.

The generall Poſition divided into two parts.

§. 1 HAving cleered it in the former Book, that our Poſition is an ancient Scripture-truth, and that in the judgement of the flower of godly Antiquity, and later pious learned men: Next wee muſt punctually diſtinguiſh how much CHRIST ſhall be ſeen, and bee ſenſibly intereſted in this glorious ſtate of the Church, and reſtitution of all things, for her uſe, and how much the Saints.

For our Poſition doth couchantly, containe theſe two parts:

1. That Chriſt ſhall then, at leaſt, appeare viſibly in perſon, more §. 2 or leſſe.

2. That the Saints, under him, ſhall ſenſibly, and properly reigne over the whole earth moſt gloriouſly.

§. 3 The firſt of theſe it may bee will not appeare ſo cleerly as the ſecond. But whether not ſufficiently, let the next Chapter teſtifie.

p. 78CHAP. II.

Of ten ſeverall Scriptures out of the New Teſtament to prove the viſible appearance of Chriſt, Perſonally to the Church on earth, at the time of her Reſtauration.

SECT. I.

1. Place John points out Joh. 19.37. They ſhall looke on him whom they have pierced. Which Scripture is, cleerly, quoted out of Zech. 12.10. And I will poure out upon the houſe of DAVID, and upon the INHABITANTS of JERUSALEM the Spirit of grace and ſupplication, and THEY ſhall LOOKE on him whom they have PIERCED, and they ſhall mourne for him (or concerning him) as one mourneth for his onelyonly ſonne, and ſhall be in bitterneſſe for him, as one that is in bitterneſſe for his firſt-borne.

§. 1 IT is true, that there was an handfull of Firſt-fruits (ſo called Rom. 11.16.) that truly then mourned for him whom they had pierced, Joh. 19.37. Act. 2. And there was ſome effuſion of the Spirit, Act. 2. but was but Firſt-fruits Rom. 8.23. But as the Propheſies of the Old Teſtament concerning Chriſt and his Kingdome are exceeding comprehenſive and extenſive; ſo the fulfilling of them is (as it is Calvins note) progreſſive and ſucceſſive, in all ages to the laſt end of all. This ſmall number of thoſe mourners cannot, in my eye, compleat and make up an anſwerable fulfilling of that which was promiſed to the INHABITANTS of JERUSALEM in generall, and their ſeverall families of David, of Nathan, of Levi, of Shimei, and ALL THE FAMILIES THAT REMAINE, as they are expreſſely named in this twelfth of Zech. verſ. 12, 13, 14. Conſider it Reader wiſhly.

§. 2 Thoſe that would wave the power of this Text, and ſhun the dint of its argument for the point of Chriſts Perſonall appearing at the great future Reſtauration, muſt of neceſſity make this Text either relate to the time about Chriſts Paſsion, or to the time of Chriſts coming to his laſt, and ultimate and univer all judgement. But in my judgement they cannot referre it to either of them, there to find the juſt and compleat and main fulfilling thereof. Therefore it muſt relate to the time of the RESTITUTION of which we ſpeak. For from Babylon they were already returned, and Chriſt was not then pierced.

§. 3 Firſt they cannot juſtly devolve it wholly, or chiefly on the time of Chriſts PASSION for theſe reaſons: 1. This looking on Chriſt whom they pierced, is to be at THAT DAY, at ſome notable day, ſome moſt eminent famous great magnificent day, marked out in the Context with three eminent Characters; 1. is in v. 6, 7. In THAT DAY I will make the Governour of Judah like an hearth of fire among the wood, and like a torch of fire in a ſheafe, and they ſhall devour all the people round about, &c. and Jeruſalem ſhall bee inhabited againe, in her owne place, &c. The Lord alſo ſhall ſave the tents of Judah p. 79to a Glory, &c. But it was not ſo with Jeruſalem at the time of Chriſts Paſſion, when the ROMANS poſſeſſed it, and THEY, and the JEWES crucified Chriſt. The ſecond Character is verſ. 8. In THAT DAY ſhall the Lord defend the Inhabitants of Jeruſalem, and hee that is feeble among them, AT THAT DAY ſhall be as DAVID, and the Houſe of David ſhall bee as ELOHIM, Potentates, and as the ANGEL of God. Or (ſo as ſtill to keep the increment, and graduall riſing by ſtops, according to the true intent of the Prophet) The houſe of David ſhall bee as ELOHIM, that is, as Angels, and as that Angel or Meſſenger of God, Chriſt, as he is called, Malach. 3. v. 1. latter part of the verſe, and elſewhere ſeverall times. Now this was not the excellent ſtate of Jeruſalem at the time of Chriſts Paſſion as the Reader can eaſily underſtand by the foure Evangeliſts, without my amplifying of words. The third Character is verſ. 9. And it ſhall come to paſſe at THAT DAY, that I will ſeek to deſtroy ALL the Nations that come againſt Jeruſalem. But the Lord did not doe this at the time of Chriſts Paſſion, nor in many hundreds of yeers after, nor to this day. The ſtrugling of the Maccabees came to little; ſure enough not to ſo much as this Text imports; but notwithſtanding (as after wee ſhall heare more of the Maccabees) Jeruſalem was more and more deſtroyed by the Nations that came againſt her. THE ROMANS now at Chriſts Paſſion poſſeſſed it, as the foure Evangeliſts, and the Acts plainly tell us. About forty yeers after (as Chriſt propheſied) TITUS the Roman Emperour deſtroyed the Temple. Some yeers after that, ADRIAN the Roman Emperour deſtroyed the City. And ſince that, the TURKES have miſerably poſſeſſed it, and ſubdued and defiled it unto this very day. Therefore the day, or time of Chriſts Paſſion, or then about, cannot bee THE DAY here ſpoken of as the principall time wherein the Jewes ſhall looke on him whom they have pierced. St. John ſpeakes of the thing, not of the principall time wherein this was to be fulfilled. But when they doe looke on him, &c. according to the maine meaning of this Text, it muſt be AT THAT DAY ſo made glorious with thoſe Characters; for ſo it follows v. 10. with an AND, viz. AND I wil pour, &c. AND they ſhall look upon mee. This is the firſt reaſon why this Text cannot looke mainly at Chriſts Paſsion or then about. The ſecond reaſon is, becauſe we read not that then they had any ſuch humiliations, of families mourning apart, or joyntly, as they did at Hadadrimmon in the valley of Megiddon, for good King Joſiahs death, 2 Chron. 35. For thoſe are the platformes of their mourning, v. 11, 12, 13, 14. of this 12. of Zechary.

§. 4 Nor can our oppoſites caſt the meaning of this Text of looking on Chriſt whom they have pierced upon the time of the ultimate generall judgement, for theſe reaſons;

1. That were a late and unlikely time of repentance; Then is not a time of pouring out of grace, no time of gracious ſupplications.

2. Then is no time of mourning, but of joy to the Saints.

3. Then the mourning of the wicked is a graceleſſe, horrid, deſpairing mourning, full of ſlaviſh feare. But the mourning here mentioned is a mourning out of much love to Chriſt, p. 80as is intimated in the deſcribing it to bee like one mourning for his onelyonly ſonne, yea for his firſt-borne, yea as good people mourned for Joſiah ſlaine at Megiddo, or Megiddon, as it follows in v. 10. and v. 11. and 12.

And therefore the likelieſt maine time to make out the true meaning of this Text is the time of the generall Call, and converſion of the Jewes yet to come, at the beginning of the Reſtitution of all things (of which wee treat.) Then as ſenſibly to ſee him, as the other things in the Context ſhall bee ſenſibly performed. 5. This place of Zechary the 12. v. 10. &c. will appeare much more evident for the perſonal appearance of Chriſt, by the ſecond place in the next Section, being a parallel, yea a quotation of this.

SECT. II.

Of the ſecond place of Scripture for Chriſts Perſonall Appearance at the great Reſtauration, viz. Rev. 1.7. Behold hee cometh with clouds, and every eye ſhall ſee him, and they alſo which pierced him, and all kindreds of the earth ſhall wayle becauſe of him; even ſo Amen.

§. 1 THe Context adjoyning to this Text evinceth that this is ſpoken of Chriſt, and as adorned with ſuch Titles and exploits as are moſt congruous to our Poſition, v. 4, 5, 6. Grace be to the ſeven Churches from him which was, and is, &c. and from the ſeven Spirits, &c. and from Jeſus Chriſt, who is the faithful witneſſe, and the firſt begotten of THE DEAD, and the PRINCE of the KINGS of THE EARTH; unto him that LOVED US, &c. and hath made us KINGS and PRIESTS unto God, and his FATHER, to him be glory and DOMINION for ever and ever, Amen. Behold HEE cometh with Clouds, &c. Hee muſt yet come, ſo as to make good all theſe things to the Saints, and to manifeſt yet more his owne GLORY and DOMINION.

§. 2 What can bee plainer then that this v. 7. is a quotation of Zechary 12.10. in the very ſame maine phraſe and words, with addition of more for explanation, and illuſtration?

§. 3 Which cannot be meant of Chriſts firſt coming in the fleſh, becauſe it is propheſied now ſo many yeers ſince Chriſts aſcenſion; but muſt relate to that coming, Act. 1.11. (of which more largely after) This ſame Jeſus which is taken up from you into heaven, ſhall ſo come, in like manner as yee have ſeen him goe into heaven; ſpoken when the Cloud (v. 9.) received him, after that (v. 6.) they had asked of him whether at that time he would reſtore the Kingdome to Iſrael; Leaving his Angels to give them this anſwer, as he left them at his ſepulchre to informe the commers to ſeeke him concerning his Reſurrection Joh. 20.12. &c. Every word almoſt of this 1. Revel. v. 7. intimates that this coming is meant of a coming after his Aſcenſion, and yet before the ultimate day of doome. HEE COMETH implies a future thing now after his Aſcenſion; HE COMETH in the preſent p. 81tenſe or time, fairly intimates that it is not intended of his laſt Act that ever hee will doe, which is the ultimate judgement. BEHOLD implies ſome eminent coming, and none more eminent then this, for RESTITUTION OF ALL THINGS. A note above THE DISSOLUTION OF ALL THINGS. It is better ſaith Chriſt himſelf (in the Goſpel) to ſave life, then to deſtroy it. HEE cometh WITH CLOUDS, That is, IN the Clouds. As the Greeks in the ſame phraſe ſay, A man with Armor, meaning, A man in Armor. The meaning is out of doubt, that this coming of Chriſt ſhall not bee ſo obſcure, as his Incarnation, or as his coming among the Diſciples after his Reſurrection; but he ſhall come conſpicuous and glorious viſibly to all upon the earth, which phraſe muſt needs import a proper ocular ſight of him with proper ſenſe; For by faith wee ſee him, though not viſible in the Clouds, 1 Pet. 1.8. EVERY EYE ſhall ſee him, muſt needs ſignifie more then a ſight by faith. Faith and ſight are ſo diſtinct, as that the Apoſtle makes them oppoſite, 2 Cor. 5.7. Heb. 11. oft. Therefore every eye ſeeing him, cannot ſignifie a ſight of faith onelyonly. There needed not any expreſſion of EYE, or of his being in the Clouds to ſignifie a ſight by faith. Wee can now ſee him in Heaven by faith. It is a queſtion whether every eye that is ſaid here to ſee him, ſhall at firſt ſight ſee him by faith. For EVERY EYE muſt ſee him, and ALL KINDREDS of the EARTH ſhall mourne. Sure his Antichriſtian enemies generally ſhall not ſee him by faith, whom he deſtroyes at his coming, Rev. 19. laſt; 2 Theſſ. 2. to make way for the reigning of the Saints, Rev. 20. EVEN SO AMEN. John did believe, ſaw Chriſt by faith, but for that ſight of him in the Clouds, to be viſible to him, and all the Kindreds of the earth he prayes, and raiſeth up his faith with an hearty Amen, that ſo it ſhall bee. So that by all theſe things it is moſt evident, that of a time and ſtate following Chriſts Aſcention, John ſpeakes here. Nor on the other ſide can this Revel. 1.7. bee underſtood of the ultimate day of judgement:

1. Becauſe it is the ſame with Zech. 1.10. and ſo for the ſame reaſons cannot bee meant of that day of judgement.

2. Becauſe this is ſet here, as the maine and generall Propoſition to the Book of the Revelation, in which the Maſter-peece is, to ſet forth Chriſt to come, and ſet up his Church into a moſt glorious eſtate on earth, before the day of judgement (as wee ſhall ſee abundantly afterwards) and to make her reigne with him on earth.

3. It were very incongruous for John in the laſt clauſe of verſe 6. to applaud Chriſts DOMINION as to continue FOR EVER, that is, while times and ages laſt (as the Greek imports) and in the next breath in the firſt clauſe of the ſeventh verſe, to ſay he cometh to make an end of his Dominion.

For the ultimate day of judgement is the laſt act of Chriſts Dominion, which done, Chriſt layes downe all his Dominion, that God may bee all in all, 1 Cor. 15.24.28. Wee may not imagine ſuch incoherencies in Johns expreſsion, now moſt eminently filled with the Spirit. Therefore I muſt needs conclude that there is no ſuch likely time of ſuch an eminent coming of Chriſt, and appearing to his p. 82Church as this, at the time of Reſtitution of all things. Something of this place will be more plain by that in the next Section.

§. 4 But before wee come to that, let us collate, and lay together the two precedent places of Zech. 12.10. and Revel. 17. and out of both, containing the ſame ſenſe, and in the ſame words, let us draw this argument, as the ſumme of both. Zechary the Prophet, and John the Apoſtle both propheſie in the aforeſaid places of one and the ſame perſonall appearance of Chriſt viſibly to the eyes of men on earth after his Aſcention. But this cannot bee underſtood of his appearance at the ultimate generall judgement, becauſe they ſpeake of his pouring out of grace, and giving repentance to the families of the Jewes, and of his Dominion thence to continue for many ages to the ultimate end of the world. Therefore the ſaid viſible appearance of Chriſt is yet to bee before the ultimate day of judgement; Which, when ſhould it bee but at the converſion of the Jewes, and the throwing downe of his apparent obſtinate Antichriſtian enemies, as the circumſtances of the ſaid places before hinted, doe cleerly evince?

SECT. III.

OF THE third PLACE OF SCRIPTURE for Chriſts Perſonall Appearance at the great Reſtauration of the Church, viz. Matth. 24. v. 30. And then ſhall appeare the ſigne of the Sonne of man in Heaven; and then ſhall all the Tribes of the earth mourne, and they ſhall ſee the Sonne of man coming in the Clouds of Heaven with power, and great glory.

§. 1 OBſerve diſtinctly every clauſe and word;

1. Then ſhall appeare the ſigne of the Sonne of man, that is, the Sonne of man ſhall appeare for a ſigne that great things are at hand (as it followes in this verſe, they ſhall ſee the sonne of man and mourne.)

2. The ſigne of the Sonne of man in Heaven. He was before in the higheſt third Heaven, but now in the loweſt firſt Heaven, namely of the Clouds, as it follows alſo in this verſe.

3. And then ſhall all the TRIBES of the EARTH (intimating Jewes as well as Gentiles) mourne. Why? They ſhall ſee the Sonne of man, that is, as man. How mourne? Doubtleſſe Chriſt meanes, as Zechary meant, and John meant; namely the Jewes, with godly repentance; and his obſtinate open enemies with deſperation for the ruine that is coming upon them.

4. Coming IN the Clouds, or UPON the Clouds. See now what was Johns meaning, Rev. 1.7. when he ſaid Chriſt ſhould come WITH the Clouds. To this matter with and in is all one. And (which is conſiderable) our New Tranſlators concur with us, as by quotation in the Margin, to make this, and Rev. 1.7. to be parallel places tending to the ſame thing.

§. 2 Now Chriſt ſpake this, before his Aſcention and going away above the clouds. Therefore it muſt needs be that this muſt bee fulfilled p. 83after he hath attended above the Clouds. Then, and not till then, will it be rightly ſaid and properly fulfilled, that he comes in the Clouds. So the Angels at Chriſts Aſcention, Act. 1. After that in v. 9.10. He was taken up and a Cloud received him out of their ſight, the Diſciples looking ſtedfaſtly towards heaven as he went up, they ſay unto them, This ſame Jeſus which is TAKEN up from you into heaven ſhall SO COME. It muſt needs be improper to ſay he ſhall COME IN the Clouds before hee be gone above the Clouds; Before hee came at incarnation in the Virgins wombe, and in a Manger. But now after his Aſcention above the Clouds hee ſhall come in the Clouds.

§. 3 Nor can this his coming and appearance in the Clouds be here underſtood of his coming at the ultimate day of judgement, becauſe of that, but foure verſes after, namely, v. 34. which Chriſt affirmeth, with grand aſſeveration, namely, Verily, I ſay unto you, THIS GENERATION ſhall not paſſe till ALL THESE things bee fulfilled. And then hee ſeales it, and binds it up in the next verſe, viz. v. 35. Heaven and earth ſhall paſſe away but my words (and particularly thoſe words aforegoing) ſhall not paſſe away. A ſeale doth ſometimes repreſent the Writer, as well as the words of the writing. This doth ſomething alſo explaine the former paſſages of this Chapter; That heaven and earth ſhall paſſe at Chriſts coming, that is in quality, not in ſubſtance, ſaith Oecumenius on the 21 of Revel. there ſhall bee a new heaven, and a new earth, the old paſſing away (as Iſa. 65.2 Pet. 3. Rev. 21.) but Chriſts word for his Perſonal appearance to his people before the ultimate day of judgement ſhall not paſſe. For this appearance of Chriſt in the Clouds cannot, I ſay, be referted to the ultimate day of judgement, becauſe Chriſt ſaith, This generation ſhall not paſſe (the Greek is paſſe away, it being the ſame word, as is rendred paſſe away, as referred to the paſſing away of the Heavens, and the Not paſſing away of his word.) But the maine ſtick is in the words, THIS GENERATION, and ALL FULFILLED; That is, the Nation of the Jewes, as a people moſt diſtinguiſhable from all Nations, ſhall not be extinguiſhed, in Notion and Nation till ALL THOSE things afore ſpoken, by Chriſt, be fulfilled. But if Chriſt ſhould not appeare to them perſonally before the ultimate day of judgement, for they muſt (as the Prophet intimates Iſa. 66.8.) be converted ſuddainly, at once in a miraculous manner, ordinary meanes having not prevailed with them theſe ſixteen hundred yeers in the general, and then ſo by converſion congregate them together againe, according to the tenour of all the Prophets (of which after) in all likelyhood, as man may conceive, the whole Nation of them will bee extinguiſhed. They will loſe the memory of their Genealogy (as thoſe at their returne from Babylon in leſſe while, Ezra 2.62.) their language will be loſt, their blood and perſons ſwallowed up by mixture with other Nations; and ſo appeare in the common crowd at the laſt judgement, no more diſtinguiſhed then other Peoples and Nations.

p. 84§. 4 Some would faine referre this 34. verſe [This generation ſhall not paſſe till all theſe things bee fulfilled] to the time of the deſtruction of the Temple of Hieruſalem of which Chriſt gave a touch, v. 2. of this 24. of Matth. fulfilled, about forty yeers after Chriſts Paſſion. But though that of verſ. 2. might in part be then fulfilled, yet little reaſon is there, from thence to inferre, that therefore then ALL things ſpoken by Chriſt, from verſ. 3. to verſe 34. were fulfilled, Chriſt in verſ. 3. is put upon ſpeaking to three diſtinct things, viz. 1. Of the Time, when THOSE THINGS, viz. the deſtruction of the Temple and City of Hieruſalem ſhall be. 2. Of the ſign of his COMING marke it) AND 3. Of the END of the world (of which largely after in its proper place) ſo that the ALL Chriſt ſpeakes of from verſ. 3. to 34. cannot bee imagined to bee fulfilled in the SOME things that were fulfilled at the deſtruction of the Temple. Chriſt here aſſures us that at the fulfilling of all thoſe things aforeſaid hee himſelfe will appeare in the Clouds. v. 30. But at the deſtruction of the Temple Chriſt did not viſibly appeare in the Clouds. Nor did he then ſend his Angels with a great ſound of a Trumpet to gather his Elect from the foure winds, as hee promiſeth, verſ. 31. But at his appearing at the ſound of the ſeventh Trumpet at the beginning of the thouſand yeers, of which we treat, hee will ſo doe, which is a thouſand yeers before the laſt day of judgement, of which abundantly afterwards.

Therefore theſe words, This generation ſhall not paſſe, or paſſe away, &c. muſt ſignifie, that whereas many other Nations have paſſed away, and been extinguiſhed, as thoſe ſeven in Canaan, and many others ſince; leaving behinde neither name, not thing to keep up their remembrance; this Nation of the Jewes ſhall not bee ſo extinguiſhed, or annihilated, but ſhall continue a diſtinct Nation, at leaſt in note and name, till all theſe things be fulfilled aforementioned from verſ. 3. to verſ. 34.

§. 6 For the word here rendred Generation is not ſo proper to ſignifie an Age of people (to which they uſually allow an hundred yeer, as that word uſed for it Matth. 1.1. Our word here in Matth. 24.34. more properly by uſe and derivation ſignifies a Nation. And further, it is not ſaid THIS, as pointing to a preſent Generation, but THE Generation, indefinitely pointing at the perſons and times of many Generations. All which doe much ſpeake for this ſenſe: That the NATION of the Jewes ſhall not paſſe away, or ceaſe to be a noted diſtinct people, till all be fulfilled. As Chriſt ſaith after, My word ſhall not paſſe away, that is, change, as the Heavens, and the earth ſhall paſſe away, that is, bee changed, when that great Reformation ſhall come. So the NATION of the Jewes ſhall not paſſe away to be changed into another people, or mixedly drowned, as an ingredient among many others to extinguiſh their name and Genealogies. But as to this day, ſo from hence forward, till that GREAT TIME, their name, kindred, and habitations ſhall bee diſtinctly knowne, at leaſt of all them that are of their own blood. So that ſtill (as at this day) they ſhall live, be extant, expect, and profeſſe they p. 85expect Chriſts coming, and the ſight of all theſe things to be fulfilled before their eyes, not a peece, but all.

§. 7 Which cannot be deferred to the utmoſt laſt generall judgement becauſe of this reaſon alſo; that a little afore this mention of all things to bee fulfilled to the Nation of the Jewes before they paſſe away, Chriſt ſaith in verſ. 32. and 33. That as by the Figtrees tender branch putting forth leaves, wee may know that Summer is nigh; ſo when wee ſee all theſe things fulfilled, wee may diſcerne that the Summer of the great Reſtauration of the Elect (verſ. 31.) and of all things, for their uſe, like the world in Summer is at hand. For when Chriſt comes in the Cloudes (verſ. 30.) at the time here meant, it is Summer, that is, all things are in their prime and perfection; not Winter, when is the decay and diſſolution of all things. I meane Chriſts laſt coming at the ultimate judgement, is as a Winter, that deſtroyes all; but his SECOND coming now againe, afore that day of Doome, is a Summer. A fit ſimilitude to expreſſe the Reſtitution of all things. That Winter ends all. But by this ſigne of Chriſts coming in the Cloudes the SUMMER is diſcerned, and diſcerned to bee NEER.

§. 8 And further, that in verſe 46, 47. well intimates, that the time Chriſt here ſpeakes of is not the utmoſt laſt judgement, but of a glorious time afore on earth, viz. Bleſſed is that ſervant whom his Lord, when hee COMETH, ſhall finde ſo doing (that is well-doing … in in verſe 45.) Verily, I ſay unto you, hee ſhall make him Ruler over all his goods. (Greeke is, ſhall ſet him over all that hee hath.) Which phraſes, one or other, ſuit farre better to the Saints reigne on Earth, then to any thing of their condition at the laſt judgement. For then Chriſt layes downe all his owne rule and power, 1 Cor. 15.24.28. and therefore gives no power of rule to his people.

§. 9 Upon theſe words, This generation ſhall not paſſe, let mee tell you that thus far that Pareus, and others are of our minde. That though Others underſtand by Generation the whole World, yet it better pleaſeth them to underſtand the JEWISH NATION, as upon whom theſe things ſhall bee fulfilled, Matth. 23.2. Therefore the NATION ſhall not paſſe, but continue ſcattered, till the end of Ages, when they ſhall experimentally finde the truth of Chriſts predictions, though at preſent they doe not believe. Thus farre they; with which wee cloſe this third Section.

p. 86SECT. IV.

Of the fourth Scripture for Chriſts Perſonall appearance at the great Reſtauration of the Church, 2 Theſ. 2.1. to 9. Now I beſeech you brethren by the coming of our Lord Jeſus Chriſt, and by our gathering together unto him, that yee bee not ſoone ſhaken in minde, &c. as that the day of Chriſt is at hand; Let no man deceive you, &c. for that day ſhall not come, except there come a falling away firſt, and that MAN OF SINNE bee revealed, the SONNE OF PERDITION, who oppoſeth and exalteth himſelfe above all that is called God, &c. ſo that he, as God, ſitteth in the Temple of God, ſhewing himſelfe that hee is God, &c. And now yee know what with-holdeth, that hee might bee revealed in his time. For the myſtery of iniquity doth already wo… only he who now letteth, will let, till he be taken out of the way. And then ſhall that WICKED bee revealed, whom the Lord ſhall conſume with the Spirit of his mouth, and ſhall deſtroy with the brightneſſe of his coming.

§. 1 SHould ſeeme by this place that preſently upon the Aſcention of Chriſt, there went abroad an expectation of the coming again of Chriſt, afore the ultimate day of judgement (which began in the Apoſtles themſelves, upon Chriſts diſcourſe to them forty dayes from his Reſurrection to his Aſcention, touching the Kingdome of God, which moved them to aske him, Wilt thou at this time reſtore againe the KINGDOME TO ISRAEL? which Kingdome Chriſt did not deny, but onelyonly then put them off, touching their knowing at preſent the time, Act. chap. 1. v. 3. and 6. I ſay then, (when the Apoſtle wrote this Text) there was an opinion (though a miſtake in it, as touching the ſuddainneſſe then) that Chriſt would come againe afore the ultimate day of judgement. For this Text ſpeakes not of the generall deſtruction of the wicked world; but preciſely of the deſtruction of Antichriſt by the brightneſſe of Chriſts coming; and ſo a way, and room is made for the gathering of the Jewes and Gentiles into one univerſall viſible Church, which is to be afore the ultimate day of judgement, according to the tenour of the Texts of all the Prophets of the Old Teſtament, and the Commentary of the Apoſtles of the New.

§. 2 Wee need not I conceive prove that which is granted of all, and demonſtrated here by all Characters, that Antichriſt is meant in this Text. Nor is it materiall to diſpute whether the Pope or Turke be The Antichriſt! For Antichriſt is the body, viz. the race of them that effectually oppoſe Chriſt, as Chriſt; and the Pope and Turke are the two maine limbs. So that in generall they are one in many reſpects; Firſt in the riſe of their hereſie. For Mahumetiſme was hatched by the counſell and adviſe of Sergius **Sergius, Monachus Conſtantinopolitanus, hereſeos Neſtorianae ſectator Mahumetum impoſtorem, & ſpeudo-Prophetam, in Alcorano conficiendo, & compilando juvit, eumque omnis ſummam impietatis docuit. Zona. Tom. 3. & Car. Steph.a Popiſh Monck which he gave to Mahomet. Secondly, in Dominion. For Dan. 7.7, 8. There came up a little Horne among the ten Hornes of the fourth Beaſt (which fourth, was the Roman Monarchy) before which p. 87little Horne (viz. the Turke) having eyes like the eyes of a man, and a mouth that ſpake great things, three of the ten Hornes were plucked up by the roots, which after is explained, v. 24. viz. The ten Hornes, are ten Kingdomes that ſhall ariſe, And another ſhall ariſe after them, and hee ſhall be diverſe from the reſt, and he ſhall ſubdue three Kings. So that the Turke poſſeſſeth three of the ten Kingdomes that formerly were under the Pope. Thirdly, In their ſeat mentioned in this Text, viz. ſitting IN or rather according to the Greeke (foreign) OVER the Temple of God, the Pope ceaſed to bee in the Church ſince the Councel of Trent, where he execrates all the main Goſpel-truths. And the Turke is ſaid Rev. 9.1. To be a ſtarre fallen from the Heaven of the Church. But I ſay they both agree in ſitting UPON or OVER the Temple of God. For as the Pope doth by his power ſit over a great part of the Spiritual Temple, namely of Chriſtendome (as they call it) in which are many believers, he there ſuppreſſing the propagation of the Goſpel; ſo the Turke by his power ſits over the Material Temple of God, viz. the place of it at Hieruſalem, there impeding men from imbracing the Meſsiah, preferring Mahomet as one greater then Chriſt. Fourthly, in the number of the name 666. (Rev. 13.18.) For as the numerall Letters either of the Greeke λατεινοσ or of the Hebrew רמענוש (both ſutable names of the Pope, who is a Latine and Roman) make up exactly 666.

So the numerall Letters of Maomet, which written in Greek (as R. M. in his A. C. writes it μαομετισ doth (as ſaith the ſaid R. M.) make up juſt. 666.

Which number (ſaith the ſame Author) agrees to the time of Maomets riſing in the Eaſt againſt Chriſt and the Roman Empire, which was (ſaith he) in the ſixth Century. Fifthly, In the nature of their name, and the name of their nature, mentioned alſo in this Text of the Theſſal. For if the Pope be the Sonne of perdition, that is, actively and paſſively, to wit, hee doth monſtrouſly deſtroy, and is at laſt deſtroyed. So alſo is the Turk ſtyled Rev. 9.11. both in Greek and Hebrew by the Holy Ghoſt. His name (ſaith John) in the Hebrew is Abaddon, and in Greeke Apollyon, that is A Deſtroyer, juſt as the word Turca (as the ſaid R. M. aſſerts to be the opinion of the Learned) is all one with Apollyon or Abaddon, a Deſtroyer, which I ſay is the ſtyle of the Turke, Rev. 9.11. (For that Chapter cannot bee underſtood but of the Turke, as every verſe doth ſhew to the obſerving eye.) I liſt not to ſtay the Reader with divers other agreements betweene the Turke (the Eaſterne Antichriſt oppreſſing the Jewes) and the Pope (the Weſterne Antichriſt oppreſſing the Chriſtians.) They are both effectually Antichriſt, evacuating Chriſt, as Chriſt; though the Turke doth it more openly, and ſo doth more apparently merit the entire name of Antichriſt, as it ſignifies Againſt Chriſt. For hee expreſſely advanceth Mahomet as a greater Prophet, above Chriſt, and hath p. 88made him a new Booke of Scriptures, which he calls his Alchoran. But the Pope acts it more covertly, as ſome how pretending in ſome things to be for Chriſt, and ſo may be called, upon an external conſideration, pro-Chriſt (as foreign anti, Joh. 1.16. ſignifies For) though indeed he is againſt Chriſt in the effect of his proceſſe, viz. in his Headſhip, oppoſite to Chriſt the onelyonly head of his Church, in his Doctrine of Juſtification by workes, enervating Chriſts merits, and his Trentine Anathemaes curſing the fundamentall truths of Chriſt in the New Teſtament. But theſe things wee leave, as not the maine of our preſent buſineſſe.

Now ſaith this Text in hand, of the 2 Theſſalon. 2. The Lord ſhall conſume Antichriſt with the Spirit of his mouth, and deſtroy him with the brightneſſe of his coming. And although theſe two Maſter-limbs of Antichriſt ſhould not fall together, but that the Pope be firſt bowed downe (as he that by his imagery, Idolatry, and impurity in his worſhip of Chriſt, is the great ſtumbling blocke to impede the Jewes imbracing Chriſt, whereby to contend with the Turke for freedome to owne our Meſsiah) and the Turk bee ruined after him, perhaps at the end of the five and forty yeers of the Jewes ſtruggle with him Dan. 12 two laſt verſes) yet this text (of the Theſſalonians) ſtands firme, that Antichriſt muſt fall by the Spirit of Chriſts mouth, and by the brightneſſe of his coming. The Spirit of his mouth is his Word (called Iſa. 11.4. The rod of his mouth, and the breath of his lips, with which he ſhall ſmite the Earth and ſlay, foreign the wicked one, for the ſettlement of his glorious Kingdom of peace on earth, as the context in that 11. of Eſa. gives it in) with this word Chriſt prefaceth and perfecteth the ruine of Antichriſt. That is, firſt Chriſt deſtroyes him morally, as he his foreign (as this Text in the Theſſalonians calls him) that is, exlex (as Zanchy renders it) the lawleſſe one. For he leaves Chriſts word, and ſubſtitutes his owne, viz. Alcoran, Legends, Traditions, &c. And by them ſets up Blaſphemy, Idolatry, Hereſie, Impiety, and Tyranny, and that over conſciences, as well as bodies. Now Chriſt diſcovering, and diſcarding, confuting, and confounding theſe by the breath of his mouth, viz. his word, he deſtroyes him morally. Secondly, Chriſt by animating men by the ſame Spirit in his Word, to a corporall War againſt Antichriſt, deſtroyes him Phyſically, that is with a corporall deſtruction. By that Spirit of his mouth he rouſeth up mens ſpirits to take up armes, and fight down Antichriſt with a corporal War. So it is emphatically ſet forth, Joel 3.9. to 17.) inſerted between two Propheſies, the firſt immediately preceding, v. 1. &c. to v. 9. the other immediately ſucceeding, touching the glorious Kingdom of Chriſt on Earth, v. 17. to the end of the Chapter; weigh the place, with which compare Rev. 17.16. Rev. 18. the whole Chapter, Rev. 19.17. to the end. In which places the Holy Ghoſt, with all endeavour (as we may ſay after the manner of men) by all circumſtances, fitted to humane capacity, ſets forth the corporal War, that muſt perſonally deſtroy Antichriſt. (The ſcruples of men about thoſe places of Scripture wee ſhall remove, when wee come after to the full diſcuſſe of the Quod ſit, viz. That there is ſuch a glorious ſtate p. 89to come.) I ſay Chriſt ſhall with a corporall Warre, excited by his word, deſtroy Antichriſt perſonally. For when, notwithſtanding that Chriſt hath rendred the wickedneſſes aforeſaid of Antichriſt odious to the generality of the world, and hath diſſected and cut them up by the roots with the ſword of his mouth, that they take not with the myriads of men enlightened, yet Antichriſt will act as Antichriſt, like himſelfe, oppoſing Chriſt in the power of his Goſpel, the purity of his Saints and worſhip, and the glory of his Kingdome; then I ſay ſhall Chriſts word, the ſword of his mouth, put the ſword of his hand into the hands of his people; the rod of his mouth ſhall proceed to the uſe of his rod of iron in his hand, Rev. 19.15. And then as the Prophet ſpeakes touching the corporall deſtruction of the bodily enemies of the Church, Jer. 48.9, 10. The Cities of Moab ſhall bee deſtroyed. Curſed is he that doth the worke of the Lord negligently, and curſed is he that keepeth backe his ſword from blood. So that Chriſt, with this breath of his mouth, prepares, or begins the ruine of Antichriſt. The Greek is foreign, that is, ſhall waſte him, as an eſtate is waſted; or conſume him, as a body by a conſumption pines away. But by the brightneſſe of his coming he ſhall make a full end of Antichriſt (as to the preparation for his glorious Kingdome on Earth) foreign, ſhall aboliſh (as Beza renders it) ſhall make him a nothing, as the Greeke word is often uſed. Which brightneſſe of Chriſt coming to doe this, is more cloſely to the Greek (foreign) rendred, by the manifeſt appearance of his coming. And ſo our laſt Tranſlators could finde the way to render foreign in relation to Chriſts Kingdome, by the word appearance, 2 Tim. 4.1. I charge thee therefore before God, and the Lord Jeſus Chriſt, who ſhall judge the quicke and the dead, foreign, at, or according to his APPEARING, and his Kingdome. So likewiſe 1 Tim. 6.14. Keep this Commandement, &c. foreign untill the APPEARANCE of our Lord Jeſus Chriſt. Sutably, it is our common phraſe to call the day of the appearance of the ſtarre at Chriſts birth, Epiphanie. By all that we have ſaid, it is manifeſt, that as the firſt Schene of the ruine of Antichriſt is acted by the Spirit of Chriſts mouth; ſo the ſecond is performed by the appearance of his perſon, or elſe what need that be added, [AND by the appearance of his COMING.] The breath or Spirit of his mouth doth not make an end of the worke, without the appearance of his coming. As in that of 2 Tim. 4.1. Firſt is his appearance, and then his Kingdome. For Antichriſt muſt bee downe, ere Chriſt ſhall have an apparent Kingdome. And Chriſt muſt have his Kingdome, before the ultimate day of judgement, or elſe he will have no Kingdome; For then it is the Fathers Kingdome, not his, 1 Cor. 15.28.

§. 4 And moſt likely the method will be this: The Pope ſhall bee deſtroyed by the breath of Chriſts mouth; that will prevaile with Chriſtendome (as they call it) that will be effectuall to all the Chriſtian world that owne Chriſt to bee come already in the fleſh; to excite them, ſeeing his myſtery of Abominations (afore-named) to be diſcovered, to pull him downe root and branch. But to the p. 90Jewes, that to this day doe not owne the coming of Chriſt in the fleſh, Chriſt muſt manifeſtly appeare at leaſt in the Clouds, as Zech. 12. Rev. 1.7. (of which afore) to convert them, as at once (and ſo are brought in as a Nation borne at once, Iſa. 66.8.) and thereby are ſtirred up as one man, to ſet againſt the Turke, from whence proceeds his ruine.

§. 5 Nor may any man phantaſie to himſelfe, that he can put off what hath been ſaid upon this Text of 2 Theſſ. 2. with obtruding a ſenſe upon it, and devolving it upon the ultimate day of judgement; as if then were the juſt time of Chriſts deſtroying Antichriſt by the brightneſſe, or appearance of his coming. For firſt, this were to overturne the whole tenor of Scripture, that tells us diſtinctly Rev. 17.16. of the means of the overthrow of Antichriſt, viz. That the ten Hornes, or ten powerfull Dominions, Regalities, or Imperialities, ſhall hate the whore, and ſhall make her deſolate, and naked, and ſhall eat her fleſh (that is devoure or deſtroy, by an Hebraiſme imitating the Hebrew foreign, and her fleſh, and not only her ſpirituall or moral eſtate) and burn her with fire: And the manner, and meaſure, and effect, Rev. 18. Rev. 19. 19, 20, 21. viz. A milſtone caſt into the ſea, the ceſſation of all muſicke, mils, and trades, the extinguiſhing of all candles, are there uſed as types and ſignes of his deſtruction, and the wailing of Kings and Merchants. for his deſolation are uſed to ſet forth the ſequel thereof. And then it is added expreſſely, that the Beaſts, and the Kings of the earth, and their Armies are gathered together to make war againſt him that ſate on the horſe, and againſt his Army, and the Beaſt was taken, and with him the falſe Prophet, and were caſt into a lake of fire, &c. and the remnant were ſlaine with the ſword, &c. and all the ſoules were filled with their fleſh. All which things ſhall finde neither time nor place to be acted at the ultimate day of judgement. 2 There is a weighty conſideration in this Text of 2 Theſſ. 2. to evince that it cannot relate to the ultimate day of judgement. For then is the deſtruction of all the wicked of the world (Rev. 22.10.) If any of Antichriſt, preciſely underſtood, as the brood of Turk and Pope be then extant, they are ſwallowed up, and drowned (as to the enumeration) among the crowd of Hypocrites, who ſhall then be judged, condemned, and executed as hypocrites (as oft the day of judgement is ſo deſcribed, Matth. 7.22. Mat. 25.41. Mat. 24.51.) But our Apoſtle in this 2 Theſſ. 2.8. ſpeaks preciſely of the diſtinct deſtruction of Antichriſt as Antichriſt. And therefore mentions him, and his brood, in a ſingular phraſe, as a ſingle man. In verſ. 3. he is called foreign The man of ſin. And in the ſame verſe foreign, The ſonne of perdition. verſ. 4. foreign &c. That oppoſer, verſ. 8. foreign, That ſame lawleſſe one. For if I may have leave to ſpeake my notion, then in preciſe conſideration wee may thus diſtinguiſh; That as lapſed Adam with all wicked men (conſired in him, Rom. 5.) is called the one and onelyonly firſt man, 1 Cor. 15. And Chriſt the ſecond Adam, with all true Chriſtians (reckoned in him, Rom. 6.) is called the one and onelyonly laſt man, 1 Cor. 15. So Antichriſt is one middle perſon, partly a Man, and partly a Beaſt (as it is oft in the Revelation) in whom all Antichriſtian men, that are p. 91neither openly wicked without all ſhew of Religion, nor yet ſincerely Chriſtians, are to be reckoned as one with him (as limbs and Trunck make but one body) one Antichriſt. So that as Antichriſt is a diſtinct thing in preciſe notion, from the dirty open wicked, ſo his deſtruction is diſtinct afore the ultimate day of judgement. For Rev. 11. 13, 15, 18. Antichriſt is deſtroyed, WHILES Chriſt hath a Kingdome diſtinct from the Fathers ultimate Kingdome. And WHEN the Nations were angry at Antichriſts beginning to fall. And Rev. ch. 18. and c. 19. he falls, afore New Jeruſalem is ſet up in Rev. 21. And in c. 20. it is ſet forth, as the cauſe of both, that Chriſt reignes (at leaſt) in and by his Saints, on earth, a thouſand yeers. So that the appearance of Chriſt, deſtroying Antichriſt is at the beginning of the thouſand yeers. For Chriſt appeares as well at the beginning, as the ending of the thouſand yeeres. At the beginning for two maine ends; the one for the converſion of the Jewes (Zech. 12. Rev. 1.7.) the other for the deſtruction of Antichriſt, as we have it in this 2 Theſſ. 2.8. which, though it doth not hold forth the laſt and ultimate generall judgement, yet it holds forth a day of judgement, yea the beginning and preparation to that day of judgement; ſetting his ſheep (as Matth. 25.) on his right hand firſt, ſpeaking comfortably to them, for a thouſand yeeres, to make them triumph on earth, where they have been trampled on, and after, at the end of that thouſand yeeres, ſets the goats on his left hand, condemning them at that time of the ultimate day of judgement.

SECT. V.

Of the fifth Scripture for Chriſts perſonall appearance at the great Reſtauration of the Church.

Matth. 26.29.

But I ſay unto you, I will not drinke henceforth of this fruit of the vine, untill that day when I drinke it new with you in my Fathers Kingdome.

§. 1 THis Scripture is alleadged by Mr. Burroughs, for one place, to prove the appearance of Chriſt perſonally, at the thouſand yeeres. It is true, ſaith he, this place is uſually interpreted in a myſticall ſenſe. But there is no reaſon why wee may not take it in a literall. And a little afore, hee ſaid, It is a good rule, that all Scriptures are to be underſtood literally, unleſſe it make againſt the coherence of the Text, or againſt ſome other Scriptures.

§. 2 It may be ſome may thinke that commonly this place is underſtood of Chriſts converſing with the Diſciples, after his Reſurrection. But not ſo commonly, for the moſt renowned Calvin, Marlorat, Grotius, &c. are againſt that.

§. 3 Beſides, it is not ſaid, Luke 24.42, 43. that he did drinke with the Diſciples after his reſurrection; eate he did with them, to ſhew the verity of his Humanity, now riſen; but it is not ſaid he dranke, p. 92as if he needed it either for concoction, or to allay ſome corporall paſsion of heat.

§. 4 It is true that it is ſaid by Peter, Act. 10.41. touching himſelfe, and the reſt of the Apoſtles, We did eate and drinke with him after he roſe from the dead; which may ſignifie their more familiar ſociety with him (as Luk. 13.26. We have eaten, and dranke in thy preſence) but doth not aſſert Chriſts drinking. It is ſaid expreſly, We did eate and drinke, not that he did drinke. Paul tells us, 1 Cor. 15. the body is raiſed a ſpirituall body; And, Chriſt is the firſt fruites of them that ſleep; which ſignifies that after the reſurrection of the body there is no need of drinke, though Chriſt did then eate, to ſhew himſelfe to be true man, and therefore it is generally conceived that this cup, Matth. 26.29. was his**Sumpto poculo, renunciat Corporali potioni. Theophyl. En… rat. in Matth. 26.29.Matt 26:29 laſt parting cup that hee dranke in this preſent world; as never more to communicate with them in any ſort of drinking, till he dranke new with them in the Kingdome of his Father.††Quare non videtur loc intelligendum de vino, quod unâ cum diſcipulis biberit Dominus p…ſt reſurrectionem ſuum. Nam etſi per dies illos quadraginta, ſeſe illis ſubinde oſtendit, atque etiam cum iis e…it, nulla tamen potus ſit mentio. Nec moris erat apud Judaeos bibere vinum in prandiis ac caenis quotidianis, ſed tantum in ſolenniotibus conviv…is, Piſc. Schol. in Matth. 26.29.Matt 26:29 See Piſcator on Matth. 26.

§. 5 And if any will needs preſume, that he did drinke after his reſurrection ſome ſort of drinke or other: Let them ſtay their ſtomacks with this, that it is ſpoken in this twenty ſixth of Matthew, with a double emphaſis upon both Phraſes, that foreign I will by no meanes drinke from hence-forward foreign of this, this ſame fruit, or kinde of the vine, untill, &c. ſo that beyond all diſpute, its evident, that Chriſt will no more drinke of THIS KIND untill that day, when he ſhall drinke it new with them, in his Fathers kingdome; which Emphaſis at THAT day, with the diſtinction of his Fathers kingdome, cannot relate to three dayes after; Chriſt then ſtill being in execution of his maine Mediatorſhip riſing againe, (Rome. 4.25.) for our juſtification, as he was delivered to death for our offences.

§. 6 All which is pinned faſter, by the phraſe in the Adjective, not in the Adverb. For he ſaith not, I will drinke it newly, but I will drinke it new; which could not be within three dayes after, and in the winter time (when there was need in Judea of a fire in the High-Prieſts Hall, Luk. 24.55.) at which time, and in ſo ſhort a ſpace, there could not be made either new wine, or any meere naturall creature new. But at the thouſand yeares all things are made new, 2 Pet. chap. 3.13. Iſa. 65.17. Revel. 21.1.4, 5. The learned Grotius ſaith**foreign Simile eſt foreign in Apocalypſi Grot. in Annot. in Matth. 26.29.Matt 26:29 The fruit of the Vine is ſaid to be new, as it is ſaid, New Jeruſalem in the Apocalyps. Now we know that Jeruſalem is new (in St. Johns ſenſe) in the time of the thouſand yeares, as appeares by collating Revel. 21.1. with Revel. 20.1. &c.††Ev foreign Nempe in regno lo Caeleſti & glorioſo, ſeu in convivio illo Nuptiali ac regio, in quo accumbent Abraham, Iſaac, & Iacob, & unâ cum illit, omnes electi ut docet Dominus ſupra 8.11. Piſcat. in Mat. 26.29. Schol.Matt 26:29 And Piſcator ſaith, That the Kingdome of his Father ſignifieth that Royall p. 93Nuptiall, whereat Abraham, Iſaac, and Jacob, and all the Elect ſhall ſit downe together with Chriſt. And it is ſaid, Revel. 20.4. the Saints lived and reigned with Chriſt a thouſand yeares. And Mat. 19 28. That they that have followed Christ ſhall (ſo is the right pomting and ſenſe) I ſay ſhall in the regeneration, when the Sonne of Man ſhall ſit on his throne, ſit alſo upon twelve thrones, judging the twelve Tribes of Iſrael; **So Theophyl. points it, and ſaith, Per rege… nerationem aut…m reſurrectionem intellige, which reſurrection of all the Elect defunct, is at the beginning of the the mand yeares.where we have the fruit of the vine new, explained by foreign that is, Another Geneſis, or creation of the world (as Geneſis is the name of the Booke, containing the Story of the firſt Creation) which other Geneſis is, whiles Chriſt ſits on his throne (ſaith this text) afore he reſigne his kingdome to his Father, 1 Cor. 15. And (ſaith the Apoſtle, Rom. 8.21.) this ſecond Creation is ſuch as wherein the Creature it ſelfe, the whole Creation, as well as the election of Beleevers, ſhall be delivered from the bondage of corruption, into the glorious liberty of the Sons of God, &c. as it followes, verſ. 22. & 23. That is, the Creatures ſhall be delivered from the blaſting curſe by Adams fall; namely both from the vexation, wrong, and abuſe of them by mans ſinfull uſe of them; as alſo from the vanity, weakneſſe, and emptineſſe that is in them for fallen mans ſake. Now this Nuptiall royall Banquet muſt be at that Wedding, Revel. 21. ver. 2. ver. 9. which in order falls into the thouſand yeares mentioned afore, Revel. 20. even as it is expreſſe, Revel. 19.7.9. that it followes the ruine of Babilon, mentioned Revel. 18. throughout the whole Chapter. The great**Et foreign Inquit Theophylactus foreign id eſt non vulgari, neque communi, ſed novo & ſingulari modo. loach Cametar. Commentar. in Matth. Joach. Camerarius upon that twenty ſixth of Matthew, verſ. 29, approves of Theophylacts ſence upon this new, and thus recites it; "New, that is ſaith Theophylact after a new manner, that is "not in a vulgar or common, but in a new, and ſingular way. To which let me adde what further Theophylact there adds; ††Vel etiam (inquit Theophylactus) ſic intelligas, Novum poculum, revelatio, & ſacramentorum Dei, hoc eſt in ſecundo adventu revelabuntur quae verè ſunt nova, qualia non audivimus uſpiam, Theophyl. Enarrat. in Com.Or elſe (ſaith he) by New, underſtand a new Cup, and the revelations of the myſteries of God; that is in his ſecond comming ſhall be revealed what things are truly new; ſuch as we have not any when, or where heard.

§. 7 But it may be ſome will object, that it is ſaid in the foreſaid text, he would drinke it new in his Fathers Kingdome; and therefore that place is not ſo cleare for Chriſts Kingdome. To which we anſwer two wayes; 1. That this Kingdome of Chriſt, in this text, may be called alſo his Fathers Kingdome, becauſe the Father gave it him, Pſal. 2. v. 8. And therefore is Chriſt called there (in v. 6.) HIS King. And the Apoſtles pray to the Father, in the words of this Pſalme to maintaine his Sonne in his Kingdome, Act. 4.24. &c. whereof the glorious ſtate of the Church in Conſtantine the Great his time, and other ſhort ſhinings forth of the ſplendor of the Church in ſucceeding ages, were but types or prefaces. So Pſal. 8.4, 5. What is man that thou art mindfull of hem, or the SONNE of man (the common ſtile of Chriſt) that thou viſiteſt him, for THOU p. 94haſt made HIM a little (time**foreign is a little waile. For foreign ſignifies (ſay the Criticks) a little ſpace of time. And ſo is the Greek, Heb. 2.7. See the margine … here.Heb 2:7) lower then the Angels, AND (that is to ſay, after that) haſt CROWNED him with glory and honour. THOU haſt made him to have dominion over the workes of thy hands. THOU haſt put all things under his feet. All which the Apoſtle Heb. 2. v. 5, 6, 7. &c. expounds of Chriſt, and of the inhabited world to come (as the Greek is verſ. 5.) and ſaith, that when Chriſt was aſcended, yet then all things were not put under his feet. For all muſt be ſo, all (ſaith the Apoſtle there, v. 8.) that nothing muſt be excepted, except as 1 Cor. 15. God himſelfe. But of this of Heb. 2. abundantly after.

§. 2 Secondly, we anſwer: That it is the Kingdome of God his Father, becauſe Chriſt reignes over it as in unſpeakable union with the God-head: That though he be but one perſon, yet he hath two natures; So that the ſenſe is the Kingdome of my Father, that is, the Kingdom of God, as it is in the Syriac foreign that is, it i… the Kingdome of a God-Chriſt, or a God-man Chriſt. For Father is aſcribed in Scripture to the God-head uſually in relation to Chriſt incarnate. So that becauſe the two natures are joyned as Collegues in one perſon, over this Empire, therefore it is called the Kingdome of CHRIST, and of GOD. And ſuch a phraſe, and upon ſuch an occaſion, as cleerly relates to the Kingdome whereof we ſpeak doth the Apoſtle uſe, Eph. 5.5. The words are theſe; This know that no whoremonger, nor unclean perſon, nor covetous man, &c. hath any INHERITANCE in the Kingdome of CHRIST, and of GOD. The Heathens never imagined that vicious perſons ſhould enter into their heavenly Elyſian-fields, or the bliſsfull immortality of ſoules. And Inheritance more ſuits to Earth then Heaven. And laſtly, after the ultimate day of judgement Chriſt hath no Kingdome, 1 Cor. 15.28. Therefore this place of Epheſ. 5.5. relates to the Great Reſtitution, as plainlier appears by paralelling another place which fully anſwers to that of Epheſ. 5.5. viz. Rev. 22.11.15. The words are theſe; He that is filthy let him be filthy ſtill, WITHOUT are foreign &c. the dogs, the whoremongers, &c. when is this? viz. in the time when the Throne of GOD, and of the LAMB ſhall be and appeare glorious in the Holy City, the New Jeruſalem, verf. 1, 2, 3. twice expreſſed. There is alſo the like phraſe of calling it the Kingdome of God, and of Chriſt, in effect Rev. 12.9.10. And the great Dragon was caſt out, that old Serpent, called the Devill and Satan, &c. And I heard a loud voyce ſaying in Heaven, Now is ſalvation, and ſtrength, and the KINGDOME OF OUR GOD, and the POWER OF HIS CHRIST. So that Chriſt as MAN joyntly with GOD doth reigne in this Millenary Kingdome. And therefore Chriſt ſpeakes of new Wine. New in the Kingdome of his Father, before the ultimate …ay of judgement. For after that day Chriſt hath no KINGDOME, nor POWER, but layes downe all (as wee have oft …epeated it out of 1 Cor. 15.28.) God the Father is then to be all in all. And therefore that expreſſion ſo frequent in Rev. 20. The Saints hall reigne with Chriſt a thouſand yeers, cannot be meant of ſupernall eternall glory after the laſt judgement, becauſe that place but now p. 95quoted of 1 Cor. 15.28. affirmes, that then Chriſt himſelfe is ſaid NOT TO REIGNE, but to lay down all, and to be ſubject unto him that put all things under him, that God may be all in all; ſo that then Chriſt only injoys glory with his Saints, not reigne (as Chriſt) in glory.

SECT. VI.

Of the ſixth Scripture for Chriſts Perſonall appearance at the great reſtauration of the Church.

2 Tim. 4.1.

I charge thee before God, and the Lord Jeſus Chriſt, who ſhall judge the quicke and the dead at his appearing, and his Kingdome.

§. 1 THe Kingdome of Chriſt here mentioned, cannot be referred to his paſt Government of the Church; for it is expreſſe in the future tenſe, now ſo long ſince his Aſcention, that he ſhall judge the quick and dead at his appearance, and his Kingdom.

§. 2 Nor can this Kingdome of Chriſt here ſpoken of, ſignifie any Kingdome of Chriſt after the ultimate judgement, for then Chriſt hath no Kingdome; as but now, and oft before, was touched from 1 Cor. 15.28.

§. 3 But when Chriſt appeares next, to judge the quicke and dead Saints, to reward them, and to deſtroy the then living incurable, and incorrigible wicked, by a particular day of Judgement, at the beginning of the thouſand yeares, which is the Preface to the ultimate Judgement, Chriſt all that while being buſied in executing that firſt Sentence of Judicature, (Matth. 25.) Come ye bleſſed of my Father, inherite a kingdome provided for you; according to Revel. 11.15, 17, 18. (of which much after, compare Revel. 19. three laſt verſes) I ſay, when Chriſt ſhall then appeare, hee ſhall have a Kingdome.

§. 4 The word appearance is the ſame in the Greeke, as that 2 Theſ. 2.8. ſo that Chriſt muſt appeare to the inhabitants of the earth, where this his Kingdome is. For the preſent, (as it is ſaid, Luk. 19.11, 12. by Chriſt himſelfe) Chriſt is gone into a farre Country, viz. into Heaven, to take to him a Kingdom; that is, in the Metropolis Heaven he is to be crowned King of this his Kingdome he is to have on earth, but he is to returne, and then to take account of his ſervants in this his Kingdome, and to dignifie the well-doers. Chriſt muſt be the fifth Monarch, Dan. 2.45. Dan. 7.13, 14. I ſay, Chriſt is to be the fifth Monarch. The Jewes now have no King, but in the laſt dayes they ſhall have David, (that is, Chriſt the Sonne of David) to be their King, Hoſ. 3. ver. 4, 5. And Chriſt in Acts 1. ver. 3. having for forty dayes ſpoken of the things pertaining to the Kingdome of God, and thereupon being asked by the Diſciples, ver. 6 of his reſtoring the Kingdome to Iſrael, he doth not deny the thing, but only refuſeth then to tell them the Time when it ſhould be done. p. 96But after he tells us by John in the Revelation, as we ſhall ſee abundantly after.

SECT. VII.

Of the ſeventh Scripture for the Perſonall appearance of Chriſt at the great reſtauration of the Church.

Acts 3.19, 20, 21.

Repent yee therefore, and be converted, that your ſins may be blotted out, when the times of refreſhing ſhall come, from the preſence of the Lord. And he ſhall ſend Jeſus Chriſt, which was before preached unto you, whom the Heaven muſt receive, untill the times of reſtitution of all things, which God hath ſpoken by the mouth of all his holy Prophets, ſince the world began.

§. 1 THis place of Scripture is the more conſiderable, in that it is urged by ſome (that looke upon things only with a curſory eye) againſt Chriſts glorious Kingdome yet to come on earth; which if well weighed, ſpeakes moſt ſtrongly for it.

§. 2 For 1. Time, and eſpecially times twice mentioned in the Plurall, cannot ſo well relate to a ſtate after the laſt Judgement, when time ſhal be no more, Rev. 10.6, 7. And the Angels ſware by him that liveth for ever, that there ſhould be TIME NO LONGER, but in the dayes of the voyce of the ſeventh Angel, the Myſtery of God ſhould bee FINISHED.

2 This time or times are ſaid to be ſpoken of by all the Prophets §. 3 ſince the world began; they therefore that pretend to be skilled in the Prophets ſhame themſelves, in denying that maine thing which is in all the Prophets. Now all the Prophets ſince the world began, have not ſpoken of the laſt Day of Judgement; but of the Kingdome of the Meſsiah they all have ſpoken, and ſo much, and ſo plainly, that the Apoſtles mindes did much run out upon it, even at the firſt appearance of Chriſt in the fleſh, beſides their Doctrines afterwards in their Epiſtles, &c. concerning it. So it ſeemes by Matth. 20. ver. 20. in the requeſt of the Mother of Zebedees Children, (that is, two of the twelve Diſciples, ver. 24. intreating Chriſt, that her two ſons might ſit the one on his right hand, the other on his left hand in HIS KINGDOME; and by the ſtrife among the twelve, Luk. 9.46. who of them after Chriſts Paſſion ſhould be the greateſt. The ſame wee have, Luk. 22.24. when Chriſt was ready to ſuffer. And by the queſtion of the Apoſtles, Act. 1.6. touching Chriſts reſtoring the Kingdome to Iſrael; (in all which places Chriſt doth not in the leaſt hint any negative to the thing it ſelfe.) And the Jewes yet much expect the coming of the Meſſiah to reſtore them, now not long after one thouſand ſix hundred and fifty. Inſomuch that one ancient learned Rabbin on his Death-bed exhorted the Jewes, that if the Meſſiah did not come about that time,they ſhould imbrace the Chriſtian Meſsiah, as the true Meſsiah. And you heard afore in the p. 97firſt Book the hope of the learned Jewiſh Rabbins concerning that thing, with their quotations of the Prophets, upon which they grounded that their hope. And to this day that is a ſtumbling block to the whole diſperſed of the Jewes, that Chriſt is not yet come, becauſe he yet takes no care (as they thinke) to reſtore and ſettle them according to the many Propheſies and Promiſes of the Old Teſtament. For this cauſe therefore Chriſt will appeare (at leſt for a time in the clouds) perſonally, to convince, and convert, and ſettle them.

4. One would wonder to ſee how many of the Propheſies, and Prophets of the Old Teſtament, godly and learned Dr. Alſted and §. 4 others doe cleerly alleadge for this Kingdome of which we ſpeake. And therefore it muſt needs be our ignorance if we make a wonder at this point, queſtioning whether there be any ſuch thing in the Prophets.

5 Peter alſo ſpeaking to the Jewes in his 2 Epiſtle doth ſeverall §. 5 times quote the Prophets and their Propheſies for this ſtate of the Church which we ſpeake, chap. 1.19. We have a more ſure word of PROPHESIE whereunto ye do well that ye take heed, as to a light that ſhineth in a darke place untill the day ſtar ariſe in your hearts. Now that the Lord Chriſt had come in the fleſh, finiſhed our redemption, the effuſion of the Spirit had been abundantly fulfilled, the Goſpel openly promulgated to the world, and in part they to whom Peter writes converted, v. 1. and Chriſt aſcended, the Apoſtle calls it a darke time, in compariſon of the riſing of the Day-ſtar (that is the Sonne of righteouſneſſe Mal. 4.) in their hearts (which cannot be meant of eternall glory after the laſt judgement) to which the Propheſie of Old Teſtament doth lead them, to wait for it, till it be fulfilled. And chap. 3.13. Wee according to his PROMISE looke for new Heavens and a new Earth, &c. which promiſe is Iſa. 65.17. And by the context there of inhabiting the earth, cannot be underſtood of ſupernall glory after the laſt judgement.

§. 6 But what is particularly here mentioned in this third of Acts that theſe Prophets ſpeake of? There are foure notable things:

1 That there is now ſo long ſince Chriſts aſcenſion, a time of refreſhing to come for the Jewes (to whom theſe words were ſpoken) as well as for others: At which time their ſins ſhould be totally blotted out. For the ſtate of the Church we ſpeake of, by all we can gather from Scripture, ſhall bee a ſinleſſe time as to the Church.

2 That this time of refreſhing ſhall be as proceeding from the PRESENCE, or (foreign) from the FACE of the Lord, which evidently ſignifies a ſight of Chriſt.

3 That God ſhall ſend Jeſus which was before preached to them. He had ſent him already by Incarnation. But yet notwithſtanding, God will againe ſend him. The Jewes had yet many ſorrows, therefore he ſhall be ſent againe for their refreſhing. And they had their ſpirituall condition in part reſtored, but God will ſend againe for the reſtitution of all things.

4 It is ſaid Chriſt comes for the reſtitution of all things. Therefore this cannot ſignifie Chriſts coming for the deſtitution, or diſſolution of all p. 98things.

And therefore it altogether ſounds of an happy time before the all-deſtroying laſt judgement. Reſtitution ſignifies reſtoring; Reſtoring ſignifies an attainment of that perfection that was loſt, viz. in lapſed Adam, either in men, or things, Rom. 8.21. &c. The CREATURE it ſelfe ALSO ſhall be delivered from the bondage of corruption into the glorious liberty of the ſonnes of God. For the whole CREATION GROANETH &c. untill now, and not onelyonly they, but we our ſelves alſo, &c. that have the FIRST FRUITS of the SPIRIT waiting for the Redemption of our BODIES. Lay all together, that both men and things groan after this eſtate; And that the Creatures ſhall ſhare in it, as it relates diſtinctly with an emphaſis to the bodies of the Saints, and then meditate whether it be likely that a ſupernall ſtate of glory in the higheſt Heavens is here meant! No, the New ſtate of things below, the New heavens, and the New earth which Peter ſpeaks of 2 Ep. Chap. 3. v. 13. quoting it out of the Prophet Iſa. 64.17. is the meaning of this, Rom. 8. The Heavens above need no making New; Nor have they earth in them. The New Hieruſalem, to which the Kings ſhall bring their honour, comes downe from heaven, Rev. 21. So that it is a new ſtate of glory below.

§. 7 This alſo would be well weighed in this place of Act. 3. that in as much as it is ſaid, Until the reſtitution of all things, the ſtate of things here meant, muſt of neceſſity be before the ultimate end of the world, as our opponents conceive of the end of the world: Becauſe at the end of the world according to their opinion ſhall be the diſſolution of the earth, and no need of the Heavens. If then ſhall be the reſtitution of ſome men (namely the Elect) to ſupernall glory, yet that will not amount to the phraſe in the Text, viz. the reſtitution of ALL THINGS. But the Apoſtle tells us (as wee touched but now) in Rom. 8. That all the Elect, and all the Creation expect a reſtitution of all things before the finall and totall end of all things.

§. 8 Moreover it is ſaid, That the Heaven muſt containe Chriſt untill the reſtitution of all things, which cleerly infers, that Chriſt muſt come out of Heaven when hee ſhall reſtore all things. At the ultimate day of judgement is the deſtruction of Gog and Magog, and ten thouſands of the wicked, Revel. 20. Again after the ultimate day of judgement he is not the Magnus Reſtaurator, the Great Reſtorer, but is Subditus, he is himſelfe ſubject, 1 Cor. 15.28. Therefore before that, he muſt come out of Heaven to reſtore all things. And how? even as it is expreſſe in Act. 1.11. ſpoken by Angels, and atteſted by Saint Luke there: This ſame Jeſus which is taken up from you into Heaven, ſhall SO COME in I LIKE MANNER as yee have ſeen him GOE IN TO HEAVEN.

p. 99SECT. VIII.

Of the eighth Scripture for the Perſonall appearance of Chriſt, at the great reſtauration of the Church.

Matth. 23.38, 39.

Your houſe is left unto you deſolate, for I ſay unto you, yee ſhall not ſee me henceforth till yee ſhall ſay, Bleſſed is he that cometh in the name of the Lord.

THis cannot be meant of Chriſt coming after his reſurrection, for it is plaine, that between the time of Chriſts ſpeaking this, and his coming with that acclamation, Bleſſed is he that cometh, &c. there muſt be a deſolation, their houſe, or habitation, to whom he ſpeaks, muſt be left deſolate.

§. 2 This ſpeech is directed point blanke to the Jewes, and more keenly to them inhabiting Jeruſalem. So the connexion, O Jeruſalem, Jeruſalem, thou that killeſt the Prophets, and ſtoneſt them that are ſent unto thee, how often would I have gathered thy children together, even as an Hen gathereth her Chickens under her wings, and yee would not; behold, (marke the connexion, or inference) YOVR houſe is left unto YOV deſolate; For, I ſay unto YOV, YEE ſhall not ſee me, &c. Luke inſerts, (Chap. 13.35.) Chriſts great aſſeveration, VERILY I ſay unto you, yee ſhall not ſee me. And expreſſeth it more fully, that this well-coming of Chriſt was not hard at hand, as at his reſurrection, in that Luke ſaith, Yee ſhall not ſee me UNTILL THE TIME COME when yee ſhall ſay, Bleſſed, &c. And Luke as well as Matthew gives us, the Jewes not ſeeing of Chriſt till that time, with the emphaſis of a double negative foreign that is, yee ſhall by no meanes (or manner) ſee me till that time; which was verified in that only the Diſciples or Brethren ſaw him at his reſurrection.

3 What this leaving of their houſe deſolate is, our Saviour expounds §. 3 preſently; for having ſpoken in the laſt two verſes of Mat. 23. Your houſe is left deſolate, for I ſay unto you, yee ſhall not ſee me henceforth, &c. preſently in the next ſentence he is recorded to ſpeake in the twenty fourth Chapter, verſ. 1.2. (Chapters being of late invention, nonein the ancient bookes either in Greek or other Languages) is that of the buildings even of all they behold, that is, of the City, and expreſſe of the Temple, there ſhal not be left there one ſtone upon another that ſhal not be throwne downe; ſo that (as Chriſt purſues the diſcourſe, verſ. 15.) They ſhould ſee the abomination of deſolation, ſet up in the HOLY PLACE, (expounded Luke 21.20. to be the compaſſing about Jeruſalem, with Heatheniſh Roman Armies. And Luke 19.43. Thine enemies ſhal caſt a trench about thee, and compaſſe thee round, and keep thee in on every ſide, and ſhal lay thee even with the ground) And in the ſixteenth verſe of that twenty third Chapter of Matthew, They in Judea ſhould fly to the mountaines, and he that is in the field ſhal not turne backe to take his cloathes. So that the leaving their houſe deſolate is the deſtroying of the place, and face of worſhip in the p. 100Temple, and the grace and place of the City, for to that at laſt it amounted in two ſteps, whereof this was the firſt by Titus (the Roman Emperour) about ſeventy yeares after the birth of Chriſt, deſtroying the Temple; the ſecond by Adrian the Roman Emperour, about the one hundred thirty fourth yeare after Chriſts birth, deſtroying the City; ſo that the Jewes never ſacrificed there any more.**Buchole. Ind. Chron. Ad anuum 134 ut (inquit Bucholce…us) intelligeretur, Romanae poteſtati Indaeo… ſubj…cere, & politiam Moſaicam cum Metropolis ſuae ruina redactam eſſe in ni…ilum, effuſâ jam ſuper eam finali perpetuâ que vaſtitate, ar que ita ſciretur ſpem omnem Judaeo…um, DE MESSIAE ADVEN TV (quam Barcochebas id eſt ſtellae filius, juxta ut ſimulare…ur prophetiam Balaami iſte, Pſeudo-Chriſtus, & cauſa rebellionis hujus in Romanos, inducentis cladem, p…i…s indiderat) extinctam, Hieroſolymae que ruderibus obrutam ac ſepultam eſle; Adrianus, Chriſtianis, & aliis Gentibus urbem Jeruſalem inhabitandam dedit & mutatâ veteri appellatione, de ſuo nomine, Aeliam nominavit.

4 The word in Greek (foreign) uſed here in this twenty third of Matthew, ver. 38. to ſignifie left, is in it ſelfe of a mild ſignification, as in Latine miſſum facere, and in Engliſh, to lay aſide a thing; ſo that it doth not in its owne nature ſignifie an utter forſaking, but only a leaving for a time, as the couched Antitheſis ſhew us, viz. left deſolate UNTILL, and therefore the ſame Chriſt that is now going ſhall be foreign coming, and whiles hereafter he is coming, theſe Jewes of Jeruſalem, and of Iudea, that before had been angry with them that had cryed Hoſanna to him (Mat. 21.9. to 16.) and anon cry, Crucifie him, ſhould in time to come welcome him with this acclamation, Bleſſed is he coming (ſo the Greek) in the name of the Lord.

§. 5 Now this place of Scripture, and this performance cannot be reſerred either to the time between Chriſts Reſurrection and Aſcention, or to the ultimate day of Judgement, and therefore muſt of neceſſity relate to a time ſince his Aſcention, yet to come before the generall Judgement.

§. 6 Not to the time between his Reſurrection and Aſcention, becauſe this is ſpoken (as we have demonſtrated) to the generality of the Iewes, **Mat. 23. ult. Chriſtus Judaeos ingratos ita alloquitur, Dico enim vobis, nequaquam me videbitis ab hee tempore uſque dum dicatis, benedictus qui venit in nomine Domini. Quibus verbis Chriſtus indicat Judaeos upſum …andem aliquando viſuros, non equidem in ultimo judicio, ſed ante illud, quia non in ultimo judicio acclamabunt ipſi Benedictus, &c. (tum enim trepidabunt qui non fuerint converſi ad ipſum) ſed illo tempore quo ſe ipſis oſtendet ut convertat ipſos ad veramfidem. Alſted in locum, in Diatr. De Mil…an.Matt 23who had killed the Prophets, and ſtoned them that were ſent unto them (ver. 37.) whoſe houſe therefore is to be left deſolate. They ſuffer in that deſtruction of the Temple, and City of Hieruſalem (aforeſaid) who, as to this time of Chriſts ſpeech, would not be gathered under the wings of Chriſt; ſo after his Reſurrection did not welcome him with this, Bleſſed is he that cometh, &c. but belyed his Reſurrection, Matth. 28. refuſed his Doctrine, A…. 13.45. and perſecuted his Apoſtles, Act. 4.

Nor can this welcomming of Chriſt with, Bleſſed is he that cometh, &c. be referred to the ultimate generall Judgement, becauſe then is a time for the generality, of lamentation, not of acclamation; then no time of converſion of the Iewes to cauſe this acclamation; but of judging men according to the condition they are found in.

Upon this text of Matth. 23.39. learned and pious Doctor Alſted hath theſe words; By theſe expreſſions (ſaith he,) Chriſt ſheweth, p. 101that the Iewes a long time after ſhould ſee him, not at the ulmate judgement, but before that, for at the ultimate judgement, they ſhall not ſay with acclamation, Bleſſed is he, &c.) for then ſhall they tremble that are not converted unto him) but at that time wherein he ſhall ſhew himſelfe to them, to convert them unto the true faith. Thus Alſted. I adde, Nor can this be meant of the Jewes ſeeing him onelyonly by faith. For it is oppoſed to their not ſeeing hence forward with bodily eyes between this ſpeech, and that ſame untill. So that the reſult of the ſenſe is the ſame with, Act. 1.11. This ſame Jeſus which is taken up from you into heaven, ſhall ſo come in like manner, as yee have SEEN him goe up into heaven. Or with that Rev. 1.7. every EYE ſhall ſee him in the CLOUDS, which now promiſed after Chriſts aſcenſion is taken out of Zech. 12.10. &c. deſcribed to be a time (at firſt glimps) of repentance, and pouring out of Spirit, unſutable circumſtances for the ultimate judgement, as hath been moſt largely afore declared.

§. 9 Clearly therefore the meaning muſt bee, that as Chriſt thought it requiſite to appeare viſibly in the Clouds to convert ſo reſolute an enemy to him as was Saul, ſo ſhall he thinke it meet to appeare yet before the ultimate judgement to convert the Jewes ſo long blinded, ſeeing unto this day nothing but deſolation, rather then reſtauration.

§. 10 Juſt as it is ſaid in Daniel 12.1. Michael ſhall STAND UP, that is (ſay ſome learned) viſibly appear, which ſtandeth FOR the children of thy people foreign rendred For, may be tranſlated Over, as to ſay, hee ſhould appear over them in the clouds, which is to be fulfilled ſaith the twelfth verſe, one thouſand three hundred thirty and five dayes, that is yeers, after the ceaſing of the daily ſacrifice, at which time Daniel ſhall ſtand in his lot upon earth, verſ. 13. So that upon the reſult of the whole, the meaning of this 23. of Matth. is, that Chriſt ſhall ſo viſibly and comfortably come to the Jewes, that they ſhall joyfully and familiarly, as it were, ſpeake to him, ſaying, Bleſſed is hee that cometh in the name of the Lord.

§. 11 So that**Matth. 23.39. Verba quibus caput hoc concluditur haec ſun… foreign &c. de quo, ut aliis quibuſdam, verè di…i poteſt, quot Theologi tot ſententiae. Alii enim de viſione, non per fidem, quà hîc videtur Dominus, ſed de eâ qûa cùm ad judicium venerit, denuo videbitur (quod non paucis placet.) Alii de de eâ intelligunt, quâ a Judaeis, qui in primâ agnoſcere eum noluerunt, tum videbitur. Quae opiniones cum ab aliis reſutentur ſingulae minori opera hic defungemur. Cer…è quam praecipuè hìc amplectuntur, quo nitatur fundamento, nondum video; Cùm praeſettim ea de quibus hic agitur, non minori cum gaudio pronuncianda videantur, quàm cùm Domino adveneniente Oſanna exclamavit populus. In Iudi…o autem tribui tetroſem impils, Iudaeis vel in primis, de quibus fuſè ad hunc Evangeliſtam alibi Chryſoſtom…s, quis neſcit?Matt 23:39 Dan. Heinſius the great Greek Critick, I think, wel hits the nayl on the head touching theſe words of Mat. 23.39. in his Annotations upon them. Surely, ſaith he, Theſe things here handled, may ſeem that they are to be pronounced with no leſſe joy, then when at the coming of Chriſt towards Jeruſalem, the people cryed Hoſanna. But at the day of judgement, terror is inflicted upon the wicked, upon the Jewes eſpecially, of which, how largely Chryſoſtome upon this Evangeliſt is, who knows not? By which Heinſius doth plainly hint, that he underſtands this place of a time afore the laſt judgment, as he that can compare the margin, may more plainly ſee.

p. 102SECT. IX.

Of the ninth Scripture for the appearance of Chriſt at the great Reſtauration of the Church.

Matth. 24.3.

And as he ſate upon the mount of Olives, the Diſciples came to him privately ſaying, When ſhall THESE THINGS BEE, and what ſhall be the ſigne of THY COMING, and of the END OF THE WORLD?

THree things are here inquired into:

1 The ſignes of the deſtruction of the Temple, and City of Hieruſalem (which deſtruction had been hinted, chap. 23.38, &c. expreſſed verſ. 2. of this Chapter)

2 The ſignes of Chriſts coming again, which he had intimated chap. 23.39.

3 The ſignes of the end of the world, which they knew muſt in its time follow the other two (the firſt being the type, the ſecond the preparation to the third and laſt.)

§. 1 Of the ſignes of the firſt, viz. of ſignes of the deſtruction of the Temple and City of Jeruſalem, Chriſt ſpeaks in the laſt place (being of a particular and leſſe concernment) in the 15, 16. &c. in theſe words, When ye ſhall ſee the abomination of deſolation ſpoken of by Daniel the Prophet ſtand in the holy place (let him that readeth underſtand) then let them which be in Judea flye into the mountaines. Of which words we ſpake upon the occaſion of thoſe words in Matth. 23.38. in the former, viz. the eighth Section of this ſecond Book.

§. 2 Next, as in the ſecond place Chriſt ſpeaks of the ſecond, viz. the ſignes of his ſecond coming (viſibly to appear to them) from the fifth verſe to the thirteenth, viz. there ſhall come,

1 Falſe Chriſts deceiving many.

2 Wars, and rumors of warres, Nations ariſing againſt Nations.

3 Perſecutions, delivering the true Chriſtians to be afflicted, and to be killed.

4 Scandals, Chriſtians ſhall be hated of all Nations for Chriſts ſake, and many ſhall be offended, betraying and hating one another.

5 The ariſing of many falſe Prophets deceiving many.

6 The abounding of iniquity, and the decaying of love.

All theſe in a great meaſure are already fulfilled, and much in theſe our dayes, and in theſe Nations to which we relate.

§. 3 In the third place Chriſt ſpeakes of the third, viz. of the ſignes of the end of the world, v. 13.14. But he that ſhall endure to the END, the ſame ſhall be ſaved. Of the other ſignes he ſaid they did not ſignifie that the END was immediately at hand, verſ. 6. Theſe ſigns ſhall be, ſaith Chriſt, BUT the END is not YET. But now hee comes to ſpeake of the ſigne of the End of the world, viz. that this Goſpel of the KINGDOME ſhall be preached in all the world. foreign publiſhed as by an Herauld. And THIS Goſpel of THE KINGDOME, as pointing at this particular of the good newes of the Goſpel that Chriſt ſhould after all theſe darke clouds of the reigne of wickedneſſe, have a Kingdome on earth. And then (ſaith Chriſt) ſhall the END come, which muſt of neceſſity import one of theſe ENDS, p. 103and one of theſe wayes muſt be ſignified by the publiſhing of the Goſpel in all the world: That either the Goſpel ſhould be publiſhed in all the world (to Jews and Gentiles) as a ſigne, immediately before the End of THIS preſent world, that is, before the thouſand yeers of the great Reſtauration. Or that the full and effectuall manifeſtation of the Goſpel ſhould be in the time of that Reſtauration in thoſe thouſand yeers (which Paul calls Heb. 2.5. foreign That inhabited world that is to come, of which place, much after) as a forerunning ſigne of the ultimate generall end of the whole world. Let the Reader take which he pleaſeth; For either of them concludes for us, that after this ſigne (according as we interpret the ſequel) ſhall be the beginning or ending of Chriſts viſible appearance to us on earth. As it follows verſ. 29. Then ſhall appear the (ſigne of the Sonne of man (not for a meer ſhort ſentence of judgement, but) to gather his elect from the foure quarters of the earth. Of which place much in Sect. 3. of this 2 Book.

§. 4 To gather all into an apparent argument, the ſumme and ſignes of all is this. If Chriſt in ſhewing the ſignes of his coming (the ſecond time) doth clearly diſtinguiſh between his next coming, and viſible appearing, and the end of the world, and for that end gives diſtinct ſignes of both; then Chriſt muſt come before the end of the world, and viſibly appeare. But ſo doth Chriſt clearly diſtinguiſh, and diſtinctly ſignifie thoſe two as we have ſhewed; Therefore there is yet a time wherein Chriſt will come, and viſibly appeare before the end of the world. At firſt we know by the Goſpels he came in a ſtate of humility for ſalvation to ſinners that ſhould believe. The next time he comes in glory to reigne viſibly to the comfort of them that doe beleeve, Rev. 20. firſt ſix verſes. Third and laſt time for terrour to the wicked, verſ. 12. Of that ſecond coming (the thing now under conſideration) Chriſt having given ſignes (as hath been ſhewed) he concludes in verſe 30. They ſhall ſee the Sonne of man in the Clouds of heaven with great power and glory; which cannot be meant of the finall ſentence of the ultimate judgement, becauſe of that in the 34 verſe, bound with an aſſeveration and atteſtation before and behinde, Verily I ſay unto you, this generation ſhall not paſſe, till all theſe things be fulfilled. Heaven and earth ſhall paſſe away, but my words ſhall not paſſe away. Of which 34. verſ. much afterward.

p. 104SECT. X.

Of the tenth Scripture for Chriſts viſible appearance at the great reſtauration of the Church.

Luke 19. ver. 11. to 28.

He added, and ſpake a Parable, becauſe he was nigh to Jeruſalem, and becauſe they thought that the KINGDOME OF GOD ſhould immediately APPEARE. A certaine noble-man went into a farre Country to RECEIVE FOR HIMSELFE A KINGDOME, and TO RETURNE, and he called his ten Servants, and delivered to them ten pounds, and ſaid unto them, occupy till I come. But his Citizens hated him, and ſent a Meſſage after him, ſaying, we will not have this man to reigne over us. And it came to paſſe when he was returned, HAVING RECEIVED THE KINGDOME, then he commanded theſe ſervants to be called unto him, to whom he gave the mony, &c. Then came the firſt, ſaying, Lord, thy pound hath gained ten pounds. And he ſaid unto him, well, thou good ſervant, becauſe thou haſt been faithfull in a little, have thou authority over ten Cities, and ſo proportionable to the reſt. But thoſe mine enemies that would not have me reigne over them, bring them hither and ſlay them before me.

§. 1 THis Parable was ſpoken a little before Chriſts ſuffering, as appeares by the order of the Story here, and in Mat. 25.

It is pend by Luke, who wrote the Acts, where he carefully reports Chriſts coming againe, juſt as they ſaw him aſcend, in relation to the reſtoring of the Kingdome, of which Chriſt ſpake, and the Diſciples enquired after, Act. 1.3, 4, 5, 6, &c. to 12. only ſaith Luke, Acts 3.21. The heavens muſt receive him for a time, and then he ſhall come from heaven, and cauſe the reſtitution of all things, as hath been opened.

§. 2 The Preface to this Parable is a golden key, to open the curious Cabinet of the meaning of this Parable, that we may not relye upon a meere Allegory; Chriſt ſpake this Parable, becauſe he was night to Jeruſalem, and becauſe they thought that the Kingdome of God ſhould IMMEDIATELY APPEARE. It doth not deny the appearing of the Kingdom, Chriſt is for it, only he is againſt the immediate (foreign) the ſuddaine appearance of it; he muſt afore that (as is the maine ſence of the Parable) goe away into a farre country, viz. to Heaven, and leave talents in truſt with his ſervants, giving them time to imploy them; and to be ſo long abſent; that his enemies grow ſo bold as to ſend after him with this high affront, they would not have him to reigne over them; that is (according to the direct ſence) Some ſeemingly profeſſours by his long abſence, ſhould grow quite careleſſe of improving the talents, or gifts of endowments to his honour; and others by his delay (as they counted it) ſhould become profeſſed enemies againſt him.

§. 3 But whatever theſe miſtakers dreamed, the truth was, that as p. 105the diligent Talenters expected, and accordingly acted, Chriſt went away to Heaven, not to returne no more, but went thither to take to himſelfe a Kingdome, which phraſe, viz. foreign muſt ſignifie a Kingdome peculiar to himſelfe, as he is Chriſt: elſe how doth he take it or receive it to himſelfe? And being inſtalled into it, he is to returne. He had his Kingdome of grace before he went away, as he oft mentioneth it in his Parables and Sermons; adding that that his Kingdome was not of this world. And he had the Kingdome of glory as his triumph over his Kingdome of grace, having finiſhed his conqueſt on the Croſſe. So hee needed not to returne to receive either of theſe Kingdomes. It remains therefore that it is the Kingdome we ſpeak of that he returnes to receive. He went to Heaven (by aſcention) to poſſeſſe the Kingdome of glory, there to be inſtalled into this on earth: That being the originall of this; or that being the Emperiality, to which this the Tributary, or Province: Or Heaven being the Metropolis, this below the Territories. Sure enough expreſſe it is, that he went away into a far Country (which can be no other but heaven, Chriſt having never travelled bodily out of his owne Country.) Secondly, that though hee were before his going a Noble-man, and had the Regiment, or Government over a Royalty, he had ſervants, he had the command of imploying them as he liſted; And had the power of rewarding or puniſhing as he pleaſed; ſo that the unprofitable ſervant that improved not his Talent, he caſt into utter darkneſſe, where was weeping and gnaſhing of teeth (Matth. 25.30.) All which in that Matth. 25.14. &c. is called the Kingdome of Heaven, that is, the Kingdome of Grace, as appears in the former Parable of the Virgins, the ſame in ſence v. 1. &c. Yet thirdly, it is ſaid, this Noble-man went into a far Country to receive for himſelfe another Kingdome, and to returne, verſ. 12. where, as his receiving the Kingdome is put before his returning: So on the other ſide, it is ſaid, He returned receiving a Kingdome, verſ. 15.**Gr. foreign which Arias renders in redire ipſum accipientem reg…um. (where his returning is put before his receiving the Kingdome;) ſo that both Kingdomes muſt be here meant, viz. Chriſt receiving the Kingdome of glory afore his returne; and his Kingdome of viſible power of reigning on earth after his returne. For meerly his Kingdome of glory in Heaven cannot be here underſtood, becauſe touching his reigning there, it was in vaine, unpoſſible, and altogether unlikely for his enemies to ſend an ambaſſage after him, ſaying, They would not have him to reigne over them. And meerly his Kingdome of grace cannot bee here underſtood, becauſe that is otherwiſe expreſſed under the compariſon of Talents (compare Matth 25.) And moreover it is here diſtinctly ſet downe that he is to goe into a far Country, and then actually to receive another Kingdome, partly before he returned, and partly after he returned, even as there is a diverſity of actions; In that Kingdome of Grace, there is mentioned onelyonly the neglect of improving the Talents; but in this Kingdome of viſible power received after his returne, there is an high affront offered, they ſend a meſſage that they would not have him to reigne. Again, there is diverſity of names. The former are called Servants; The latter are called Enemies. p. 106Adde, that there is a different diſpenſation of juſtice. The unprofitable ſervant is put into a darke priſon, but the enemies muſt bee ſlaine AFORE HIM. Therefore of neceſſity here muſt be hinted the Kingdome of Chriſts viſible power. That was it the Jewes expected, yea and the beſt of them, viz. the Diſciples, as we have heard afore, and therefore to that Chriſt here ſpeaks. And for that Chriſt did not ſet up this at his coming in the fleſh, delivering them from the Romans, therefore his Citizens his enemies hated him, and ſent a meſſage after him. They hated him as in relation of having him to be their viſible King, or King of viſible Dominion, when they cryed at his arraignment, They had no King but Caeſar. And they ſent an embaſſage after him, when after his death in oppoſition to that kingly-hood they were angry with Pilate for writing in the Title ſet over him, in Hebrew, Greek, and Latine, THIS IS THE KING OF THE JEWES.

§. 5 There are alſo ſeverall other paſſages in this Parable for Chriſts viſible appearance, and ſetting up his viſible Kingdome of power on earth, yet before the ultimate day of judgement; As firſt, His giving to the improvers of their Talents, to one the rule over ten Cities, to another the rule over five Cities. And the Talent of him that had improved nothing, to him that had improved much, all which, compared with the preface of the Parable, touching the appearing of the Kingdome, cannot in any thing well relate to the ſtate of meer ſupernall eternall glory in the higheſt Heavens. 2 His cauſing his enemies to bee ſlaine afore his face, ſuits not to Chriſts meer Kingdome of grace, whoſe Dominion preciſely conſidered, is in the power of the Goſpel. Nor doth it comport and comply with the ultimate day of judgement, when inſtead of ſlaying enemies, there is a making them alive. And inſtead of puniſhing them before Chriſts face, there is a ſending them away from the preſence of the Lord into eternal judgement. But theſe extremely well agree with Chriſts appearing to ſet up his viſible Kingdome of power. For then Chriſt ſhall deſtroy his Antichriſtian, Jewiſh, and Gentiliſh, and mixt Turkiſh enemies with the brightneſſe of his appearance, as hath been opened upon 2 Theſſ. 2. in Sect 4. of this ſecond Book. And ſhall ſlay them, corporally, Revelat. 19. latter end.

§. 6 Indeed the whole Parable appears to them that can leave the commonr ode of Tradition, and wiſhly minde, and ingeniouſly weigh the paſſages and preface thereof, to aime at Chriſts next coming to ſet up ſuch a Kingdome, as ſhall not onelyonly perfect the ſpirituall deliverance of the Gentiles, but alſo to performe the temporall deliverance of the Jewes from their diſperſion, and corporall miſeries. For the naturall current of the Parable runnes thus: Chriſt being neer Hieruſalem, the Jewes thought the Kingdome of God would immediately appeare. Doubtleſſe it was far from their thoughts in the captive condition they were now in, to expect the appearance of the Kingdome of glory in Heaven. For the hundreds of promiſes of their deliverance from the corporall captivity were not fulfilled. And for the Kingdome of grace, theſe men little minded. And the better ſort, viz. the Diſciples and Beleevers had ſeen it appeare already, p. 107therefore it is the other Kingdome of Chriſt, viz. that of his viſible power and rule, to deliver them from their corporall enemies, that they ſuppoſed would immediately appeare. Now to this, ſaith Chriſt, It will not immediatly appeare, but, I muſt, ſaith he, firſt goe into a farre Country (viz. into Heaven) and there be inſtated, and Crowned King, and after that come againe, and actually and viſibly reigne; the meane while, you to whom I have given Talents, that is, have endowed with gifts, muſt imploy them, and at my return, as a ſigne of my viſible actuall power, I will take account of you, and cauſe mine enemies that oppoſe my viſible reigning, to bee ſlaine afore me.

§. 7 Now at the ultimate day of Judgement Chriſt receives no Kingdome, but reſignes all his Kingdome, Power, and Dominion, 1. Cor. 15.28.

CHAP. III.

Of five places out of the Old Teſtament, to prove the viſible appearance of Chriſt to the Church on earth, at the time of her reſtauration.

SECT. I.

The firſt place is out of Dan. 7.11. to end of the Chapter.

§. 1 THis place we put firſt, becauſe it doth give much light to the laſt place afore handled out of the New Teſtament; this viſion much enlightening that Parable in ver. 26, 27. the cloſe expounding that Parable, as the Preface, ver. 11, 12. explaines, that it concernes the time following upon the ruine of the foure Monarchies.

§. 2 In the eleventh and twelfth verſes the foure Beaſts, that is, the foure Monarchies are ſlaine (as it is expounded after verſe 17. The foure great Beaſts are foure Kings) inſtead of them, Daniel ſees in a viſion (ver. 13, 14.) One like the Sonne of Man, come WITH THE CLOVDES of Heaven, and came to the Ancient of dayes, and they brought him neere before him; which notably agrees with that place laſt ſpoken of (Luke 19.11, &c.) where it is ſaid, Chriſt went into a farre Country, to receive to himſelfe a Kingdome, and returne. And that viſibly (ſaith this of Daniel) with the Clouds, or in the Clouds, as Rev. 1.7. in way of Preface to this his Kingdome, Rev. 11. Rev. 20. And (ſaith Daniel, ver. 14.) There was given to him that was like the Son of Man, DOMINION, and glory, and a KINGDOME, that all People, Nations, and Languages ſhould ſerve him. Juſt as Luke 19.15. (according to the Greek) he returned receiving the kingdom. When he viſibly returned, he received a Kingdome here below, elſe why did he returne? Adde, that here below he exerciſed viſible deſtruction upon his enemies; for it is not ſaid, as of the unworthy Talenter, he caſt them into utter darkneſſe, but he cauſed them to be ſlaine afore his face.

p. 108SECT. II.

Of the ſecond place of Scripture out of the Old Teſtament, for Chriſts viſible appearance at the great reſtauration of the Church.

Jer. 25.5.6.

Behold the dayes come, ſaith the Lord, that I will raiſe unto David a righteous branch, and a King ſhall reigne and PROSPER, and ſhall execute JUDGEMENT AND JUSTICE in THE EARTH. In his dayes Judah ſhal be ſaved, and ISRAEL SHALL DWELL ſafely, and this is his name whereby hee ſhal bee called, THE LORD OVR RIGHTEOVSNESSE.

§. 1 FIrſt, it is evident by the laſt clauſe, that the Lord Chriſt is the perſon here meant, it being his incommunicable name, Act. 4.12. 2 Cor: 5. laſt.

§. 2 Nextly, It is as apparent by the whole Series of Jeremiahs Propheſie, that this relateth to the times after Judahs Captivity in Babilon, Iſrael having been carried away captive long afore.

§. 3 Laſtly, It is beyond all objection, that Chriſt did yet never ſo reigne upon earth as this Text holds forth, as may be made appeare with few words in theſe particulars.

1. Chriſt muſt reigne and proſper; That is, muſt be every way glorious and ſucceſſefull, ſo that Judah and Iſrael ſhall owne him for their King, and call him, the Lord their righteouſneſſe.

2 He ſhall execute juſtice and judgement in the earth; it is not ſaid, he ſhall preach juſtice or judgement, or execute it in heavenly places, but he ſhall execute it upon, or in the earth.

3. In his dayes JUDAH ſhal be ſaved, and ISRAEL ſhal dwell ſafely, viz. being gathered out of all Countries, ver. 3.

But the Lord Chriſt did yet never thus reigne. Inſtead of reigning, and proſpering in the eyes of Iſrael and Iudah, he was as a branch blaſted, a thing accurſed, Iſa. 53. ver. 3, 4, &c. ſo that the Iewes for the generall diſ-owned him, proceeding againſt him as a Malefactor, guilty of many of the higheſt Crimes; and for matters of Iuſtice and Iudgement in the earth, he refuſed to meddle with the ſmalleſt matters, as to give his opinion touching the Adultereſſe, or to divide the inheritance. Nor then, nor yet ever did Iſrael returne from Captivity, and dwell ſafely: if wee might ſay Iudah did, at Chriſts firſt coming in the fleſh, as we may not, becauſe they were then under the Heathen Roman power as conquered, and tributaries, Luke 3.1.

§. 4 Nor may any put this off, with Chriſts Spirituall reigning, for ſo he did alwayes from the Creation, but this is in the future tenſe, hee ſhal reigne, to ſignifie his reigning ſo as never before.

p. 109SECT. III.

Of the third Scripture …t of the Old Teſtament, for Chriſts viſible appearance at the great reſtauration of the Church.

Zach. 2.10, 11, 12.

compared with Zach. 14. ver. 4, 5, 6, 7, 8, 9. Sing and rejoyce, O daughter of Jeruſalem, for loe I come, and will DWELL in the midſt of thee, ſaith the Lord. And many NATIONS ſhall be joyned to the Lord in that day, and ſhall be my people, and I will DWELL in the midſt of thee; and the Lord ſhall INHERIT Judah his portion in the holy Land, and ſhall CHOOSE JERVSALEM AGAINE. And his feet ſhall ſtand in that day upon the Mount of Olives, and the Lord ſhall bee King over ALL THE EARTH. In that day there ſhall be one LORD, and his name one.

ZEchary Propheſied after their returne out of Captivity in Babilon, ſee Zech. 1.1. compared with 2 Chron. 36.22. & Ezra, chap. 1. ver. 1. &c. to the end. Therefore this was not fulfilled in their return, for it is ſpoken of a future time to come.

And Spiritually, God did alwayes dwell among his people, and therefore nor can that be the full meaning of this place.

And when Chriſt came, and was incarnated, this Text was not fulfilled, for then many Nations were not joyned to the Lord, to be his people; nor ſo much as the generality of any one Nation; the Heathen Romans then inherited the portion of Judah, and filled all Countries with their perſons, or powers; and inſtead of Chriſt then chooſing Jeruſalem againe, he pronounced woe againſt it, and gave it up to deſolation, which accordingly about forty yeares after Chriſts Paſſion was fulfilled, Mat. 23. three laſt, and Matth. 24.1, 2, &c. Nor was the Lord King over all the earth, more then he had been before Chriſts Incarnation. Inſtead of one Lord over all, there were many.

SECT. IIII.

The fourth place in the Old Teſtament for Chriſts perſonall appearance.

Micha 4. verſ. 1, &c. to 8.

In the laſt dayes it ſhall come to paſſe, that the Mountaine of the Houſe of the Lord ſhall be eſtabliſhed in the top of the Mountaine, and MANY NATIONS SHALL COME, AND SAY, Come, let us goe up to the Mountaine of the LORD, and HEE ſhall JUDGE AMONG MANY PEOPLE, and rebuke the NATIONS afarre off, and they ſhall BEAT THEIR SWORDS INTO PLOW-SHARES, NATION SHALL NOT LIFT UP A SWORD AGAINST NATION, neither ſhall they learne warre any more, but they ſhall ſit every man under his Vine, and under his Fig-tree, p. 110and NONE SHALL MAKE THEM AFRAID. In that day I will aſſemble her that halteth, and will gather her that was driven out, and her that I have afflicted, and I will make her that was caſt off a STRONG NATION, and the Lord ſhal REIGN OVER THEM IN MOVNT ZION, FROM HENCE-FORTH and FOR EVER.

NOw, when was ever this ſince the Creation? much leſſe was it performed at Chriſts Incarnation, when the Jewes were under the Roman power, obſtinate againſt Chriſt, and ſcattered to this day.

SECT. V.

The fifth place for Chriſts Perſonall appearance.

Zephan. 3.14. to end of the Chapter.

Sing O Daughter of Zion, ſhout O JSRAEL, the Lord hath taken away thy judgement, he hath caſt out thine enemy, the KING OF ISRAEL, even the LORD is in the MIDST OF THEE. In that day it ſhal be ſaid to Jeruſalem, feare thou not, the LORD THY GOD IN THE MIDST OF THEE IS MIGHTY, he will ſave, he will rejoyce over thee with joy; I will gather them that are ſorrowfull. Behold, at that time I will undoe all that afflict thee, I will gather her that was driven out, and I will get them praiſe and fame in every Land, where they have been put to ſhame, &c.

NOw, when was Chriſt ever ſo in the midſt of Judah and Iſrael, as to doe thus? therefore this is yet to be fulfilled.

CHAP. VI.

The cloſe of the ſecond Booke in a generall briefe Diſcourſe of Chriſts viſible appearance to the Saints on earth, afore the ultimate Day of Judgement.

§. 1 I Have ſpoken but briefly to the laſt Scriptures, and ſhall no longer inſiſt diſtinctly upon this Head, of proving by peculiar places of Scripture the Perſonall viſible appearance of Chriſt, at the ſetting up of his Kingdome before the end of the World, becauſe we ſhall have many ſprinklings of this, in the proſecution of the whole of the point, yet remaining about the Kingdome it ſelfe.

§. 2 Only, meane while I would have the Reader obſerve from the Scriptures that have been alleadged, That Chriſt muſt be a King viſibly, it muſt viſibly appeare he is a King, or elſe men that are only ſenſible will never be convinced; which is the maine intent of Chriſts viſible appearance, ſo that the Kings of the earth, that of all p. 111men are drowned in ſenſuality, ſhall come and ſubmit to his Kingdome, Rev. 21. and elſewhere, as we have heard afore.

§. 2 And is there not all reaſon that the King of Kings, the Sonne of Man, ſhould be as compleatly and apparently King, as the Kings that are under him? They have not onelyonly Authority by Writs, Warrants, Proclamations, &c. to puniſh or encourage by their Officers, but they viſibly are crowned, ſit in the Throne, beare the Scepter, and attended upon all juſt occaſions with a viſible power. Then it is all equity that Chriſt alſo ſhould not onelyonly have ſovereigne Authority, but alſo a viſible power, ſo as he may viſibly appeare to his very enemies, to be King over all the earth.

§. 3 Yea earthly Kings have, as a providentiall care over all their ſubjects, even to the puniſhing of the rebellious; ſo alſo have they their ſecret way of inſinuation and ingratiating towards their favourites, and their manifeſt glorious preſence at Court in the Metropolitan and moſt magnificent place of the Kingdome. Therefore at leaſt no leſſe muſt be allowed to Chriſt, viz. a providentiall power over all the world: A ſpirituall efficacie over his Kingdome of grace, or viſible Church, and a viſible glorious reigning over all his true Saints.

§. 4 Now Chriſt is not King in glory in the higheſt heavens with, and over all his Saints; for all ſhall not be there (according to the common Tenet) till the Lord Chriſt hath reſigned all his power according to 1 Cor. 15.28.) or at leaſt when he hath brought all the elect ſoules to their bodies by a reſurrection, and changed them whom he findes alive at his coming, and ſo brought them all to ultimate glory, juſt then he layes downe all his authority. So that he doth not reign with, and over all his Saints in ultimate glory at all.

§. 5 But he muſt be a viſible King of viſible glory over the Church, made very glorious upon earth at his next appearance afore the ultimate judgement, according to the Scriptures aforegoing. A great comfort to the bodies in the grave; that they ſhall not there lye ſo long as to the ultimate judgement, when all the wicked ſhall bee raiſed (as is evident by comparing verſ. 2. &c. of Rev. 20. with verſ. 8. &c.) And a great comfort to them alive at his coming, that have waited for him faithfully to the laſt and worſt of the Tragedie of evill times.

§. 6 I need not ſpeake to the firſt two Kinglineſſes of Chriſt, viz. Providential of power, and ſpirituall of grace. But a word will do well here, to the laſt, viz. his viſible glorious appearance before the ultimate day of judgement making all the world ſincere, or altogether ſeeming Saints, and reigning over them as the alone Monarch. He muſt as viſibly ſucceed in government, he foure mettals (Dan. 2.) and the foure Beaſts (Dan. 7.) both ſignifying the foure Monarchies (viz. the Chalde-Babylonian the Medo-perſian, the Grecian, and the Roman) as theſe foure did viſibly precede him in government, Dan. 2.44.45. The God of Heaven ſhall ſet up a Kingdome, which ſhall never be deſtroyed, and the Kingdome ſhall not be left to other people, but it ſhall breake in peeces, and conſume all theſe Kingdomes, and it ſhall ſtand p. 112for ever. And all this comes to paſſe in that the ſtone (Chriſt Jeſus) cut out of the mountaine without hands brake in peeces the iron, the braſſe, the clay, the ſilver, and the gold, Dan. 7.13, 14. The reſt of the Beaſts had their Dominion taken away. The Sonne of Man comes with the Clouds, and the Ancient of dayes gave him dominion, and glory, and a Kingdome, that all people, and Nations, and languages ſhould ſerve him. So that Chriſt at his next appearance is the fifth Monarchy.

§. 7 When the Lord ſpake but little to Eve of his dominion over the ſeed of the Serpent, and conſequently his ſuccour of the ſeed of the woman, how did he anon, and after, and all along the New Teſtament begin to act in Types this viſible Monarchy? He appears to Moſes in a burning buſh, to give a viſible ſigne of his preſence to deliver Iſrael out of Egypt. And appeares to Iſrael in a pillar of a Cloud, and of fire, ſenſibly to ſignifie he was their convoy. They are a Royalty (as Peter calls them) but God onelyonly their Monarch. Moſes, and after Samuel, were onelyonly Interpreters between them and their Monarch. And therefore when they rebelled againſt Moſes, it is reckoned as a rebellion againſt God. And when they refuſed Samuel, it is charged upon them that they refuſed God to be their Governour. The Arke is placed amidſt the Camp, Numb. 2. as the pledge of God to be their Generall. Accordingly they carried the Arke in battell with them (1 Sam. 4.) as having that opinion of it. So verſe 4. The people ſent for the Arke of the Covenant of the Lord of HOSTS, which DWELLETH between the Cherubims. And ſo the Philiſtims conceived. For when the Iſraelites ſhouted at the coming of the Arke into the Camp of Iſrael, the Philiſtims (verſ. 7.) are afraid, and they ſaid God is come into the Camp. This Arke led them through Jordan, as it did (as it is conceived by the moſt learned) through the Red Sea. So when Iſrael was to re-edifie the Temple, and to ſettle in their owne land after the captivity, Chriſt appears as a Commander of an Army on horſe back with troops behinde him, Zech. 1. And as the Sonne of man ſitting in judgement, as a King. Dan. 7. Some will perhaps ſay theſe were types of his incarnation. If that ſo, in ſome generall ſemblance; yet theſe did more diſtinctly ſet forth his viſible Monarchy to come. And therefore his incarnation is made a type or platforme of his coming as a Monarch, Act. 1.11. And therefore as the Prologue to his viſible appearance againe as a Monarch to reigne as Revel. 20. he appeares as a glorious King, Rev. 1. with all circumſtances to ſet forth the glory of his Royalty: much more therefore in conſideration of all that Chriſt hath ſaid and done in relation to that in the New Teſtament, may we expect him to come, and viſibly appeare at the ſetting up of his Monarchy. He tells Pilate he was borne to be a King, and therefore muſt be a King: But he would not ſet it up yet, afore his aſcention, Act. 1. Hee muſt firſt goe into a far Country, and after that receive his Kingdome, as wee heard afore out of Luke 19. Chap. 1. Sect. 7. of this ſecond Booke; Hee muſt firſt aſcend up on high, and then hee leads Captivity captive, ſpiritually, as a Preface to his viſible appearance to p. 113make the Church ſpiritually and Corporally glorious, which the Apoſtle immediately hints in that fourth of Epheſ. Untill wee come to a perfect MAN unto the meaſure of the ſtature of the fulneſſe of Chriſt, which by and by after that, in the ſame Chapter hee calls THE NEW MAN WHICH AFTER GOD IS CREATED IN RIGHTEOUSNESSE and HOLINESSE: As alluding to the ſtate of innocent Adam. And therefore as the firſt Adam did viſibly appeare as a glorious Monarch over the viſible world, ſo ſhall the ſecond Adam, according to the Prophets and Apoſtles Doctrine in Pſal. 8. Hebr. 2. being divine Commentaries on Adams Monarchy, Gen. 1. verſ. 26, 27, 28. Of which place, God aſſiſting, you ſhall heare abundantly in the next BOOK.

FINIS LIBRI SECVNDI.

p. 115THE THIRD BOOK

PROVING That there ſhall be a moſt glorious ſtate of the Church; and of all things in relation to the Church, and that on earth, yet, before the ultimate day of Judgement.

CHAP. I. The partition of the enſuing Diſcourſe.

HAving cleared the viſible appearing of Chriſt perſonally; In the ſecond place we proceed to the proof of his reigning in this viſible Kingdome on earth by his myſticall body, his members, the Saints.

Wherein we have two things to doe:

1 To prove, That there is ſuch a Kingdom yet to be on earth, as aforeſaid, in the generall Propoſition.

2 What that Kingdome will be in the particulars.

We ſhall manage the firſt by foure meanes.

1 By Texts of Scripture.

2 By Arguments, drawne from Scripture.

3 By the common conſent of all ſorts of men, as if a law of nature.

4 By ſolution of all the maine objections againſt it.

CHAP. II.

Containing the Scriptures to prove, That there ſhall be yet on earth before the laſt Judgement ſuch a Reigning, ſuch a viſible Kingdome of Chriſt, ſuch a glorious ſtate of the Saints, and of all things as is before propounded.

THE drift, ſcope, and ſinues of ſtrength, of all which places, fall into this demonſtrative Syllogiſme. Thoſe things which are propheſied in the word of God, and are not yet come to p. 116paſſe, muſt bee fulfilled. But the great ſenſible and viſible happineſſe of the Church on earth before the ultimate day of judgement is propheſied in the word of God, both in the Old and New Teſtament; Therefore it muſt be fulfilled that ſuch a ſtate be extant upon earth before the ultimate day of judgement. The major is granted by all that beleeve the word of God. The minor is proved by the enſuing Scriptures.