The Resurrection Revealed, Book 3 · Chapter 2 · Section 10

The Resurrection Revealed · Book 3 · Chapter 2 · Section 10

p. 157SECT. X.

Wherein ſeverall places of the Pſalmes put together into a method, according to their aſpect towards our maine Poſition, are taken into conſideration for the confirmation thereof.

There are three maine Heads of our Poſition, moſt pathetically and emphatically propheſied, and promiſed in the Pſalmes.

1 The UNIVERSAL power of Chriſt, both converſive, and coercive over the whole WORLD, and correlatively, the UNIVERSAL ſubjection of all the WORLD to Chriſt, either by conſent, or conſtraint.

2 The JUST TIME of fulfilling this.

3 That when this is done, the Saints are to INJOY a Sabbatiſme on earth.

§. 1 TOuching the firſt, we have many paſſages of ſeverall Pſalmes, which, partly in their owne nature, and partly by the Apoſtles quotations, explications, and applications, are ſo curiouſly p. 158wreathed together, that in that poſture wee ſhall conſider them.

1 ¶ The ſecond Pſalm, with a touch of the eighth is the leader; which becauſe it is ſo familiar to moſt Readers, I ſhall not need to write it out, but onelyonly quote it according as occaſion requires. It is all along in matter and ſtile notably accommodated to our worke in hand. It is ſpoken to Jewes and Gentiles, v. 1, 2. and v. 8. and in thoſe lines it is carried by the Apoſtles, through their times, to thoſe in after-Generations, Act. 4.24. The occaſion whereof was, that the Jewiſh Commonwealth and Government then being mixt with the Roman power, ſo that both of them joyntly concurring, did put to death Chriſt, and perſecute the Apoſtles, the Apoſtles thereupon convert the ſecond Pſalme, with a part of the eighth Pſalme (for I ſuppoſe there is recorded but the ſumme) into a prayer, and doe turne the bent of that their prayer both upon Jews and Gentiles. They lift up their voyce to God with one accord, and ſaid, Lord, thou art God, which haſt made Heaven and Earth, and the Sea, and all that in them is &c. (as it is Pſ. 8.) who by the mouth of thy ſervant David haſt ſaid (Pſal. 2. v. 1. &c.) why did the HEATHEN rage, and the PEOPLE imagine vaine things? The Kings of the earth ſtood up, and the Rulers were gathered together, againſt the Lord, and againſt his Chriſt. For of a truth againſt thy holy childe Jeſus, both HEROD and PONTIUS PILATE, with the GENTILES, and people of ISRAEL were gathered together, for to do, &c. And now Lord behold their threatnings, &c. Both which Pſalmes are prophetical of our point. The eighth Pſalme we opened afore, and now we ſhall the ſecond, out of both which Pſalmes (though Luke records the ſtory but briefly, onelyonly giving a touch upon the beginning of both) the Apoſtles, no doubt, urged in their prayer, whatſoever was in them pertinent to their deſire of the advancing Chriſt, there being farre apter pertinences to that in the ſequel of thoſe Pſalmes, then in the beginnings. The ſumme of their deſire is, that God according to his promiſe in Pſal. 2. Pſal. 8. would ſet up the power and glory of Chriſt unto a predominancy over Jews and Gentiles, notwithſtanding all their fierce oppoſition at preſent. And for a teſtimony that God did allow their application of thoſe Pſalms as right, and did accept of their prayer grounded thereon, hee fils them with the Spirit, and ſhakes the place where they prayed.

Now this ſecond Pſalme is not yet fulfilled, not the Apoſtles prayer upon it fully anſwered. It is true, that about forty yeers after Chriſts death, came to paſſe that great deſtruction upon the Jewes, their Temple, City, and Country too, propheſied by Chriſt, Matth. 24.1. &c. And within fewer yeers, Herod came to a miſerable untimely end, Act. 12. as alſo did Pilate, and after him ſucceſſively two and thirty Roman Emperours, as the Eccleſiaſtical ſtory ſhews us**M. Fox in his Martyr. And about three hundred yeers after the incarnation of Chriſt, Conſtantine the Great, and many of his ſouldiers being converted unto Chriſtianiſme, overthrew in battel his Antichriſtian Colleagues, and their Armies that oppoſed it. But Propheſies and Prayers, as ſtreams, run on in a current, ſtill growing greater and p. 159greater in accompliſhment, till they reſt in the maine Ocean, the fulfilling of the full deſign of God, according to the entire Plat-form God drew forth in the expreſſe termes of his Promiſes. This Pſalm therefore according to that rule was not fully accompliſhed, when the Apoſtles turned it into a Prayer, notwithſtanding all the great things that Chriſt and his Apoſtles did, towards the convincing of Jewes and Romans, and converting many. For what needed the Apoſtles to pray for a further fulfilling of that ſecond Pſalme, if then it had been fulfilled? No, nor is that Pſalme in any full meaſure fulfilled to this day, the Heathen unregenerate Gentiles, and the obſtinate Jewiſh people are of the ſame temper ſtill, and tamper the ſame oppoſitions againſt Chriſt. And God hath not hitherto ſo ſpoken to them in his wrath, and vext them in his ſore diſpleaſure, as to make them know that he hath ſet HIS KING upon his holy hill of Sion; nor hath he given unto Chriſt the HEATHEN for his inheritance, and the UTMOST PARTS OF THE EARTH for his poſſeſsion, to breake them that are incorrigible with a rod of Iron, and to daſh them in peeces like a Potters veſſell, to the making of the Kings and Judges of the earth wiſe, to ſerve the Lord in feare, &c.

Moſt Kingdomes are yet meere Heathens, and the moſt of Kingdomes named Chriſtians are Hereticall, or diſobedient unto Chriſt: and Sion it ſelfe, where Chriſt will mainly manifeſt his Kinglineſſe, is under the Turkiſh Mahometan Blaſphemers, as it was under the bloudy Heathen Romans, all the time of Chriſt and his Apoſtles; and the Jewes, that are a maine part of his Kingdom, are to this day unconverted.

There muſt yet come a time, when Chriſts anger muſt be but kindled, and foreign but as a little, and yet then muſt ALL they be happy that truſt in Chriſt. Marke accurately; There muſt be a time when Chriſts anger muſt be but kindled, in compariſon of the laſt Judgement, and but as a little time **So the Hebr. foreign & foreign is oft applied to time, is for degree …is in kindle., in reſpect of the ſpeedy event of making All them that truſt in Chriſt to be happy. Now if you apply this to the time paſt, ſince the Apoſtles made their prayer upon this Pſalme, it is neare one thouſand ſix hundred and twenty years, which you cannot call a little time, much leſſe can you call it a little time from Davids penning of it to this time. And if you look forward to the ultimate Iudgement, then Chriſts anger is not only kindled, but it is totally on a flame, and for ever; the fire never goes out. So that the fulfilling of this Pſalme, muſt be in a time between our preſent Age and the laſt Iudgement. It muſt be at a time when Chriſts anger hath but a little time to be kindled, and anon the Truſters in Chriſt to be bleſſed, which muſt be when the generation, or ſucceſsion of the wicked oppoſers of Chriſt are periſhed, who periſhing are not ſaid to be at their journies end, at the ultimate end of the world; but in the way, in ſome notable way, or race they ran (in their Generation) in oppoſing Chriſt, as Revel. 19. the three laſt verſes. Theſe wicked ones muſt periſh, and the truſters in Chriſt be bleſsed, at ſome notable time of eminent manifeſtation of Chriſt, as he is Chriſt, and King of Sion (which muſt be before his laying downe of his Mediatorſhip, and power p. 160at the end of all) I ſay, at ſome notable time of eminent manifeſtation of Chriſt. For this phraſe in this Pſalme, THIS DAY HAVE I BEGOTTEN THEE, is alwayes applied to ſuch eminent manifeſtations of Chriſt, the latter ſtill being greater then the former. As firſt in this ſecond Pſalme, at the declaring the decree, and proclaiming Chriſt to be King, converſively of his Church, and coercively over all the world of enemies; Secondly, at Chriſts reſurrection, Acts 13.23. and 33. Thirdly, in relation to Chriſts appearance ere long, to all the world, to ſet up his viſible Kingdome on earth (of which we ſpeake.)

2 ¶. For (ſaith the Apoſtle, Hebr. 1.5, 6.) unto which of the Angels ſaid he at any time, Thou art my SONNE, THIS DAY HAVE I BEGOTTEN THEE? And againe, I will be to him a Father, and he ſhall be to me a SONNE? But when AGAINE (to give it you as afore, in termes and order of words, cloſe to the Originall**Thus Arias doth order them. When the Apoſtle would ſay, And againe, he ſaíd in verſe 5. foreign but in this ſixth verſe he ſaith, foreign which laſt word is in the ſecond A…riſt in the ſubj. mood, which ſounds future, and ſo the Syriack foreign But againe.) He SHALL bring his firſt begotten Sonne into the INHABITED world, he ſaith, let all the Angels worſhip him. The ſenſe is obvious, That God never owned any one of the Angels to be his only firſt begotten Sonne, but when againe he ſhall bring his firſt begotten Sonne into the world, he hath given command that all the Angels ſhall worſhip him, as his only begotten Sonne. That this text ſpeakes of Gods bringing his firſt begotten Sonne againe into the inhabited world, now after Chriſts aſcention (when the Apoſtles wrote that) we have afore largely diſcuſſed, Book 3. chap. 2. Sect. 4. & §. (id eſt, ſectiuncula) 4. I only adde, be heedfully mindfull of the Apoſtles expreſsion in the future, now after Chriſts coming in the fleſh; and that after the generall Iudgement Chriſt, as Chriſt, ſhall lay downe all his dominion over Angels and men, and therefore it muſt be of ſome middle time between our preſent generation that theſe foreign rendered here Angels, muſt give Chriſt, whiles he is Mediator, a more ample and apparent homage then ever they have done, according to the glorious ſtate of Chriſt, and of things at that time on earth.

3 ¶. For, this place of the Hebrewes, Let all the Angels of God worſhip him, is quoted by the Apoſtle out of Pſal. 97.7. which (word for word according to the Hebrew**foreign) is, Bow downe to him all yee Gods, which (as we ſaid afore) comprehends as all Angels, ſo all Kings, Potentates, and Magiſtrates, called by God himſelfe, Gods, Pſal. 82. ver. 1. ver. 6. and ſo applied by Chriſt, Joh. 10.34. Jeſus anſwered them, Is it not written in your Law, I ſaid YEE ARE GODS (foreign) if he called them gods to whom the Word of God came, &c. And indeed they can properly bow, or crouch downe (as the Hebr. foreign (and the Greek foreign preciſely ſignifie) as the Angels can doe it only vertually. And on the other ſide, foreign Angel is oft uſed in Scripture, to ſignifie eminent men in Office, Mal. 4.1. Rev. chap. 2.1. chap. 2. chap. 3. But granting, that the Apoſtles deſigne being to prove Chriſt to be above Angels, doth render the Hebrew Text according to the Septuagint Greek (then a common Tranſlation in frequent uſe throughout the world, ſince the late Greek Monarchy p. 161over all) foreign worſhip him all yee his Angels: yet this is as true, that as the Apoſtle cloſeth that his diſcourſe in that firſt of Hebrews with a touch of Chriſts future dominion over all Angels, and men on earth, ſaying, To which of the Angels ſaid he at any time (quoted out of Pſal. 110.) ſit thou on my right hand till I make thine enemies thy footſtoole; ſo that 97. Pſalm doth really include and intend our poſition in hand, viz. Chriſts viſible glorious Kingdome over all the world yet to come. For in the firſt verſe of that 97. Pſalm it is ſaid, The Lord reigneth, let the earth rejoyce, let the multitude of the Iſles be glad thereof. Or, the Lord reigning, the earth SHALL rejoyce, and the many Iſlands SHALL**foreign be glad ****foreign. This LORD is Chriſt, as the Apoſtle applyes it, Heb. 1.8, 9. Now Chriſt had reigned in his ordinary providence and power from the creation to the Pſalmiſts time, &c. as appeared in overthrowing his, and his peoples enemies, and preſerving his people, in the flood, in the fire on Sodome, in his miracles in Egypt, Wilderneſſe, and the Redſea, in his victories over the ſeveral Nations in Canaan &c. And after the laſt judgement it is improper to ſay Chriſt reignes in glory, 1 Cor. 15.28. And Chriſt never yet ſo reigned as is deſcribed in this firſt verſe of this 97 Pſalm, That ALL the EARTH (without limitation) ſhall rejoyce at that his reigning, and the multitude of Iſles ſhall be glad. By Iſles, according to an ancient uſuall Hebraiſme and Jewiſh phraſe is meant all the Nations of the GENTILES, Iſa. 41. v. 1. Keep ſilence before me, O ISLANDS, and let the PEOPLES or NATIONS renew their ſtrength**foreign. And v. 5. The Iſles ſaw it, and feared, and the ENDS OF THE EARTH were afraid, Chap. 42. v. 4. The ISLES ſhall wait for his Law, and ſo nine times in this Prophet, three times in Jer. 9. times in Ezek. in Zeph. once, viz. Chap. 2. v. 11. The Iſles of the Heathen, or Gentiles **foreign. In Gen. once, Gen. 10.5. The Iſles of the Gentiles. The reaſon of the phraſe is, becauſe the Jews dwelling in the continent of Aſia, they counted all the world Iſlanders, that were divided from them by the Mediterranean Sea. Whence is that phraſe of Iſles of the Sea, Eſter 10.1. Ahaſuerus laid a taxe or tribute upon the land, and upon the ISLES OF THE SEA. And Iſa. 24.15. Glorifie the name of the Lord God of Iſrael in the ISLES OF THE SEA. And Ezek. 26.18. Now ſhall the Iſles tremble in the day of thy fall, yea the ISLES THAT ARE IN THE SEA ſhall be troubled: yea to make all yet plainer, it is twice ſaid (viz. Jer. 2.10. Ezek. 27.6.) The Iſles of Chittim. By which Chittim is oft underſtood the Roman Monarchy, as Dan. 11.30. for one inſtance. So that according to this ſenſe of this 97 Pſame, verſ. 1, All the world of Jewes and Gentiles muſt be glad and rejoyce at the reigning of Chriſt; as it follows in the ſixth verſe, The Heavens declare his righteouſneſſe, and ALL the people ſee his glory; ALL, without exception, which two clauſes cannot be aptlier applyed and expounded then by that Rev. 1.7. Rev. 20.1. Rev. 21.1. Chriſt comes in the clouds, and every eye ſhall ſee him, Chriſt as the great Angel deſcending from heaven, binding Satan, and cauſing his Saints to reigne on earth; New Jeruſalem, a New Heaven, and a New Earth being brought downe from Heaven, wherein (as Pet. 2 Ep. 3. chap. enlargeth) dwelleth p. 162righteouſneſſe. But ALL PEOPLE yet never ſaw that his righteouſneſſe and glory. ALL the gods (as in v. 7.) all Kings and Princes, Potentates, Magiſtrates, and Powers never yet worſhipped him as Chriſt, but generally in all ages from the Creation to this day have oppoſed him as ſuch, both of Jewes and Gentiles.

4 ¶ But all muſt ere the laſt judgement, either ſincerely, or ſeemingly worſhip him, Pſal. 22.27, 28, 29. which Pſalme is concerning the whole of Chriſts paſsion, as it is plaine, Firſt, by the Title (which is of the Canonical Hebrew Text.) A Pſalme **foreignconcerning A jieleth Shahar, that is, the hind of the morning, Chriſt being ſhut in the grave, eſcaped away in the morning, riſing from death. Secondly, by the application of ſeverall paſſages to Chriſts paſſion, by the Evangeliſt Matth. 27. As that of the DESERTION, My God, My God, why haſt thou forſaken me, v. 1. That of DERISION'; He truſted in the Lord that he would deliver him, let him deliver him, v. 8. That of PIERCING; They pierced my hands and my feet, v. 16. That of diviſion of his garments, They parted my garments among them, and upon my veſture caſt lots, v. 18. Now this Pſalme touching Chriſt, though in the firſt Scene ſets forth Chriſts humiliation, yet in the ſecond holds forth his exaltation, verſ. 22. I will declare thy name unto my brethren, (which the Apoſtle applies, Heb. 2.9, 10, 11, 12.) to Chriſts manifeſtation of his ſameneſſe of nature with the ſonnes of men, even as in that nature he taſted death for every man, and at laſt would declare that ſalvation to all the world (which clearly tends to our point.) And v. 27, 28, 29. we have the effect of his declaring Gods name to the world, viz. ALL THE ENDS OF THE WORLD ſhall remember, and turne unto the Lord, and ALL THE KINDREDS OF THE Nations, or GENTILES**foreign ſhall worſhip before him: For the Kingdome is the Lords, and he is the Governour among the Nations, or GENTILES. All they that be fat upon the earth ſhall eat and worſhip. In all which we ſee the effect, effectuall converſion. The Generality and Univerſality, in many ALLS. The time in generall; viz. It is to be after Chriſts ſuffering upon the croſſe: The characters, eat, and worſhip, which cannot be underſtood of the higheſt heavens. And it hath not been fulfilled on earth according to that effect, univerſality, and character, from Chriſts paſſion to this day. Therefore it is yet to be fulfilled on earth.

5 ¶ According to Pſalme 86.9. ALL NATIONS whom thou haſt made, ſhall come and worſhip before thee, O Lord, and glorifie thy name. A place mightily conſiderable. So that ſo great a promiſe and propheſie as this, by ſo great a Prophet as this, with ſuch a ſhrill emphaſis in the ALL, and in the Act, worſhip, and in the degree of the effect, to glorifie his name, muſt not bee ended with flams of humane gloſſes, but muſt be really, and truly, and fully accompliſhed, though as yet it was never compleatly fulfilled, as it will be too late to think of thoſe things at the ultimate judgement, when Chriſt comes not for converſion, but deſtruction. Therefore yet before that finall Day of Doome, this ALL muſt bee brought p. 163to ALL THAT of Worſhipping, and Glorifying Gods Name.

6 ¶ Juſt as we have it in that little Pſalme the 117. but greatly Prophetical. Praiſe yee the Lord ALL NATIONS, praiſe him ALL YEE PEOPLES**foreign How ſhall all theſe do this, unleſſe Chriſt convert all them, but thoſe refractory ones whom he confounds? Surely therfore this is a Propheſie that God will in time before the ultimate day of judgement convert generally all Nations, as Paul extends it, Rom. 11.10, 11, &c. to the coming in of the fulneſſe of Jewes and Gentiles, rejoycing together as one Church. Therefore according to Paul, David had a moſt comprehenſive, and extenſive ſenſe when he ſpake theſe things; and therefore ſhall be fulfilled according to its true latitude and elevation, without the mincing diſtinctions of mens braine. For a ſeale of aſſurance whereof the cloſe of the Pſalme hath three weighty clauſes. Firſt, That the MERCIFULL KINDNESSE of Jehovah to the ſonnes of men is great. Secondly, The TRUTH of the ſame Jehovah is for ever. 3 That by faith and hope in that mercy and truth to ſee theſe things fulfilled, we ſhould PRAISE that JEHOVAH with Hallelujah: which is the word of praiſe all along the Revelation.

§. 2 Having done with the firſt head contained in the Pſalmes, touching the univerſal power Chriſt ſhall have over the whole world, afore the laſt judgement, though moſt yet rebell againſt him: Next wee come to the ſecond head, viz. The juſt time when Chriſt ſhall attaine this.

1 ¶ That place Pſal. 97.7. Worſhip him all yee gods, the Apoſtle tells us, Heb. 1.6. ſhall be fulfilled, When God ſhall bring again his Son Chriſt into the world, which place, though our Tranſlators render it [And again when he bringeth &c.] as if it were meerly a new proof of Chriſts ſuperiority above Angels, is moſt truly rendred according to our reading, afore ſet downe againe and againe with reaſons to juſtifie it: ſo that in words and ſenſe it is an Antitheſis, and Auxeſis to the fifth verſe thus, He ſaith not to any Angel, thou art my Sonne, this day I have begotten theee, but inſtead thereof, he ſpeakes a thing that doth much leſſen the dignity of Angels, and more dignifie Chriſt above them, Let all the Angels of God worſhip him; ſo that the firſt And muſt be turned into But (proper to the Greek foreign as there placed) and that ſame Againe is not to ſignifie another proofe of Chriſts ſuperiority above Angels, but to ſignifie the time when that [of ALL the Elohim, Angels and Potentates whether of the Spirits in Heaven, or men on earth (both Angels and Elohim ſignifying both) worſhipping of Chriſt] ſhall be fulfilled. For this hath not yet beene fulfilled as to the ALL of the Magnificents, and Great-ones of the earth, who contrariwiſe for the generall have deſpiſed, if not oppoſed Chriſt, even as it will bee too late and an unſeaſonable time for them to do it at the ultimate judgement, when no adoration, or worſhip is then received from Chriſts enemies, but ſentence is given by him upon, and againſt them. The time therefore when this ſhall bee fulfilled is, ſaith the Apoſtle in this firſt to Heb. (penned after Chriſts aſcenſion) p. 164When God ſhall bring his firſt-begotten Sonne AGAINE into the INHABITED WORLD. When he brought him into the world the firſt time by incarnation, ALL the Potentates, and Angels of men, The Scribes and Phariſees, Herod, and Pontius Pilate, the Roman Emperours, and Senate of Rome did not worſhip him, but refuſed him, and perſecuted him, and his members, moſt bloodily, for neer three hundred yeers, after whom the Arians, and next to them the Papacy, took their turnes to maintaine that ſtream of blood running downe to our times. But when he ſhall bring his firſt-begotten Sonne againe into the world in his viſible royal exaltation, then they all ſhall worſhip him; I ſay as the Text ſayes, ALL but they that are ruined for their refractorineſſe. The phraſe, When he bringeth againe (if the Greek word were not of a future ſenſe) imports a future thing; as the Hebrew imperative (Pſal. 97.7.) Worſhip ye him all ye gods, and the Greek imperative (Heb. 1.6.) Let all the Angels of God worſhip him, in ſenſe is future, that is, They all ſhal worſhip him, as the Epiſtle to the Hebrews, in the Hebrew copy expreſſely renders it in the future**foreign they ſhall adore, or worſhip him. As the Angels of heaven do, and ever have done, and ſhall more eminently, when they ſhall be more apparently his Miniſters and ſervants to diſpenſe his mercy and juſtice in that ſudden great work (ſudden in regard of the greatneſſe) of ſetting up New Jeruſalem, the great reſtitution of all things; ſo the Kings, Princes, Emperours, Potentates, Powers, and Angels of Churches SHALL WORSHIP HIM. They ſhall, they muſt doe it afore Chriſt layes downe his power at the ultimate day of judgement 1 Cor. 15.28.) and afore they be condemned men (when nothing wil be accepted from them.) They muſt do it, as a ſign, they are brought into Chriſt, as the intent of this Epiſtle is to win the Jews to him.

2. ¶. To this of the time of Chriſts univerſall viſible power over the whole world, the one hundred and tenth Pſalme ſings excellent harmony, a Pſalme ſo eminent, that it is quoted no leſſe then ſeven times in the New Teſtament, and ſo apt for our purpoſe, that as the two and twentieth Pſalm is of the Paſsion of Chirſt (ſo expounded, Mat. 27.) The ſixteenth Pſalme of Chriſts Reſurrection (ſo expounded, Act. 2.) the ſixty eighth Pſalme of Chriſts Aſcention, (ſo expounded, Eph. 4.) So this 110 Pſalme is of Chriſts Aſſeſsion or ſitting at the right hand of God till all the world be made ſubject to him. Every verſe of it almoſt hath ſomething in it of this, as the Chalde, Syriack, Arab. & Rabb. well expound.**The Chalde on thoſe words, The Lord ſaid to my Lord ſaith the Lord ſaid to HIS WORD, which is the ſtile of Chriſt in S. Job. phraſe; but ſome Sy…iack thus: It is a Pſalme concerning Chriſt and his victory over the Devil (who rules in the children of diſobedience, and gathers the Nations together to oppoſe Chriſts Kingdome.) And upon thoſe words, v. 2. Rod of thy ſtrength] …oth ſay, An iron rod to break the enemies of the Goſpel: Moſes with the rod of God, being a type of the Meſria. Some Arab. thus, In the day of thy power, in the beuaties of holineſſe.] That is, Thou (Chriſt) art King of thy holy and beautifull Church, and of thy Princedome over the Saints ſhall be no end, (that is, as Daniels phraſe is oft, After Chriſt no Monarch on earth ſhall ſucceed. Chriſt in that reſpect alſo is Alpha and Omega, the firſt Monarch ſpirituall, and the laſt viſible) And upon thoſe words, Womb of the morning, thus, Thou waſt before the w…mb of thy mother, which can be ſaid of no Propher but Chriſt, of whom it is ſaid, …ſ. 72. Thy Name is before the Sun. R. Iſaak Arama in Gen. 47 apud Nebienſ. & dicit, Before the morning ſtar, that is, he was begotten before he ſhone in the world in the Goſpel. Suirably other Rabbins. Ex Ab. Ezra in Pſ. 110 Rabbo. expo…unt de Melchiſedech & Abraham, ſed dumum eſt Sion de Abraham explicare. And upon thoſe words, The Lord hath ſworn] Iuravit Deus cum Davide & ſemine ſuo. Ex. R. Oſ…ad. in Pſa. 110. De Chriſto. Sedeas, quia non adhue eſt tempus revelationis tuae. And upon the word Prieſt, Meſsias fililus Ioſeph qui erat occiſus. Now we know the Apoſtles quotes this Pſalme oft after Chriſts aſcention.Gen 47Ps 110 ver. 1. The Lord ſaid to my Lord, ſit thou at my hand till I make thine enemies thy footſtoole, &c. By the LORD is meant JEHOVAH, as it is expreſſe in the Hebrew. By my Lord (foreign) is meant Chriſt, who according to his humanity is Davids Sonne, but according to Deity is Davids Lord, as Chriſt himſelfe expounds it, Matth. 22.44. Mar. 12.36. Luke 20.41. Accordingly the Chalde calls. Chriſt by the ſame title, John doth, Chap. 1. v. 1. In the beginning, ſaith John, was the WORD: And ſaith the Chalde on this Pſalme, The Lord ſaid to his WORD. And becauſe Chriſt is Davids Lord, therefore tho Pſalmiſt (David himſelfe) infers, that he muſt rule over Davids poeſterity, p. 165though now for preſent, with many others, they be enemies. Sit thou at my right hand, till I make thine enemies thy footſtoole. Which phraſe cannot with any congruity be meerly ſpiritually underſtood: For how can we ſay Converts are enemies? or if by converſion his friends, how can it be ſaid they are his footſtool? Chriſt is upon other termes with men, when once made beleevers, as that they are one with him, Ioh. 15. Ioh. 17. Therefore the plain meaning is, that Chriſt muſt ſo rule over all, that his very enemies muſt corporally and viſibly be ſubject unto his power. And this is propheſied and promiſed for future after his aſcention, and after his firſt ſitting at the right hand of God. But to this day, now after 1600 yeers ſince that time, Chriſt hath not ruled over the generality of the Iews, either the ten Tribes, or two Tribes either corporally or ſpiritually, beſides Indians, Turks, &c. ſo as to bring them into any outward acknowledgement of him. And therefore as yet All his enemies are not made his footſtool, but it remaines to be done before the full and finall deſtruction at the ultimate day of judgement.

3 ¶ Sit thou on my right hand till I make thine enemies thy footſtool, is like that Act. 3.21. whom the Heavens muſt receive untill the times of the RESTITUTION (he ſaith not DESTITUTION) of all things. And that Rev. 19. laſt, Rev. 20.1. He ſhall ſlay his incurable Antichriſtian enemies, and ſhall deſcend from Heaven.

4 ¶ The Apoſtle doth yet much more give us light in this thing, Heb. 2.8, 9. In putting all things in ſubjection under him, (foreign) he left nothing that is not put under him. Now (ſaith the Apoſtle) We ſee not yet all things put under him; though the Apoſtle there confeſſeth that Chriſt was already aſcended. So that Chriſt muſt ſit in Heaven, till his enemies be put in ſubjection under him, which cannot be at the ultimate generall judgement. For before that Chriſt at his next coming muſt receive a Kingdome, Luke 19.11. &c. (which hath been largely cleared afore, 2 Book, Sect. 10.) hee muſt (in order of nature) at his next appearance firſt have a Kingdome, and then judge, 2 Tim. 4.1. (which alſo hath been abundantly opened afore, 2 Book Sect. 6.) For upon the ultimate day of judgement he layes downe all his authority, 1, Cor. 15.28.

5 ¶ The Apoſtle addes further light to this in his quotation of this of the 110. Pſal. in Act. 2.32, 33, 34, 35, 36. This Ieſus hath God (ſaith the Apoſtle Peter) raiſed up, &c therefore being by the right hand of God exalted, and having received of the Father the promiſe of the holy Ghoſt, he hath ſhed forth this as you ſee and heare. For David is not aſcenaſcended into the heavens; but he ſaith himſelf, THE LORD SAID p. 166TO MY LORD, SIT THOV ON MY RIGHT HAND, UNTIL I MAKE THINE ENEMIES THY FOOTSTOOL: therefore let the houſe of Iſrael know aſſuredly, that God hath made that ſame Jeſus whom yee have crucified, both LORD, and THE CHRIST; (foreign) For from hence we may boldly conclude the ſence of the Apoſtle, that by Chriſts aſcention not only was the Spirit to be poured out (as Epheſ. 4. Joh. 7.39.) but the houſe of Iſrael muſt know aſſuredly that he was there initiated, enſtalled, and entitled to be LORD, and THE CHRIST, That (as before we opened it, out of Luke 19.11.) Chriſt went away to heaven, to returne and receive a Kingdome. So that Chriſt muſt have, beſides his anointing with his Spirituall power, another Lordſhip to ſubdue all his enemies to be his footſtoole; and this the houſe of Iſrael muſt know aſſuredly now after Chriſts aſcention, as after his aſcention the Apoſtle there made that application of the one hundred and tenth Pſalme.

But ſure enough to this day neither doth the houſe of Iſrael know this aſsuredly, nor are his enemies his footſtoole; but contrariwiſe Chriſt in his repute, and in his Members, and his Goſpel is their footſtoole.

6 ¶ The Apoſtle carries on this yet further, in 1 Cor. 15. ver. 24 to ver. 29. Then cometh the end, when he ſhall have delivered up the Kingdome to God the Father, when he ſhall have put downe all rule, and all authority, and all power; For he muſt reigne till he hath put all enemies under his feet. The laſt enemy that ſhall be deſtroyed is death; For he HATH (marke, here he uſeth the paſt time) put all things under his feet; but when he ſaith all things are put under him, it is manifeſted, that he is excepted which did put all things under him. And WHEN all things SHALL BE SVBDVED UNTO HIM (obſerve now the Apoſtle ſpeakes in the future time) then alſo ſhall the Sonne himſelfe be ſubject unto him that put all things under him. You ſee evidently, that in the five and twentieth verſe are quoted the words of the one hundred and tenth Pſalme, and in the twenty ſeventh verſe is quoted part of the eighth Pſalme, which is the reaſon why the Apoſtle ſpeakes there in the paſt time. Not that the things were then fulfilled when the Apoſtle pend that, 1 Cor. 15. for preſently in the twenty eighth verſe he ſpeakes them in the future; but becauſe it is in the Hebrew, in Pſal. 8. in the paſt time, alluding to the type of it in Adam, Gen. 1.26, &c. Howbeit the ſence is a Propheſie of things to come, that they ſhall be all ſubject to Chriſt, as they were to Adam, as this our Apoſtle applyes it, Heb. 2. (of which afore.) Theſe things being premiſed, let us now ſee what the Apoſtle doth comment (in this 1 Cor. 15.) upon that one hundred and tenth Pſalme.

Firſt, the Apoſtle layes it downe for a ſure Poſition, in the twenty fourth verſe, that the END OF ALL is not, till Chriſt hath delivered up the Kingdome to God the Father.

2. He gives us a ſigne in the ſame verſe, when he will ſo give up the Kingdome, viz. When he hath put downe all authority, rule, and power.

3. The Apoſtle proves this out of this one hundred and tenth Pſalme, ver. 1.

FOR (ſaith p. 167the Apoſtle, ver. 25.) he muſt reigne till he hath put all enemies under his feet; which is all one with making his enemies his footſtoole; and plainly holds forth to us (by this connexion) that, part of Chriſts putting downe all authority and power, is to put all his enemies under his feet; which (ſaith the Apoſtle) muſt be ſo univerſall, that all enemies (to Chriſt or his Members) as well things, as perſons, muſt be comprehended, even Death it ſelfe, as the laſt of all the reſt. 4. That all things were not ſubdued unto Chriſt when the Apoſtle wrote that, 1 Cor. 15. for in the twenty eighth verſe he ſpeaketh of them as of things to come, viz. when all things SHALL BE SVBDVED VNTOUNTO HIM. Chriſt had before that about eighteene yeares bypaſt**Chriſt aſcended about Anno 34. Paul writ his firſt Epiſt. to the Corinthians about Anno 52. riſen and aſcended, yet notwithſtanding the Apoſtle ſpeakes of putting all his enemies under Chriſts feet, as of a thing yet to come; which doth excellently confirme that ſence we give of the Apoſtles words, Heb. 2. viz. that Paul, and thoſe of his time did not ſee all things put under Chriſt, or ſubject to him, though they ſaw him aſcend, and to be aſcended.

Nor doe we, or have we, now about one thouſand ſix hundred yeares ſince that, ſeen all things ſubject to Chriſt, whereof the Apoſtle gives us ſix ſignes of aſſurance; for, ſaith the Apoſtle,

1 If all things were ſubject to Chriſt, then the END cometh, ver. 24.

2. The full end is not till Chriſt reſigne up all, viz. the Kingdome, and Dominion, &c. to God, ver. 24.

3. That before that be done, Death muſt be deſtroyed, as one of the enemies to be put under Chriſts feet, ver. 26. By the deſtroying of death is not only meant a Morall, or Spiritual deſtruction of it, that it ſhall not prejudice our Salvation, for ſo it hath been deſtroyed to all Beleevers from the beginning of the Promiſe of Chriſt, revealed to Eve; but Phyſically, that there ſhall be no more death to the godly, Revel. 21.4.

4. That Death is the laſt enemy that ſhall be deſtroyed, ver. 26. which is fulfilled to the godly at the beginning of the thouſand yeares (of which we ſpeake) when all the Elect deceaſed, ſhall riſe from the dead, the wicked deceaſed not riſing till the end of the ſaid thouſand yeares, as before we have touched, and ſhall be after demonſtrated, at which time Death ſhall be removed from thoſe wicked, to the end that they with their companions, that a little afore made head againſt Chriſt in his Saints, may receive their finall Judgement. But becauſe the Apoſtle here mentions Death as an enemy to Chriſts Kingdome (for the death temporall, or eternall of the wicked is a friend to Chriſts Kingdome) he muſt of neceſſity meane the aboliſhing of corporall death from the Saints, which is performed at the beginning of the thouſand yeares, which placing of Death in the order and relation of the laſt of the enemies of Chriſt, and his Church, doe clearly intimate, that many enemies of Chriſt and his Saints muſt be deſtroyed afore that, which ſtood in oppoſition to this All-glorious, and All-peaceable viſible Kingdom of Chriſt on earth. And as death is deſtroyed Phyſically (as wee have ſhewed) ſo all that ſubmit not to Chriſt are deſtroyed Phyſically; that is, they ceaſe to be on earth.

5. That Death is not p. 168deſtroyed till the laſt Trumpet, ver. 51. & 52. in that, 1 Cor. 15.

Behold I ſhew you a myſtery, we ſhall not all ſleep, but we ſhal be changed in a moment, in the twinckling of an eye, at the lad Trumpet (for it ſhall ſound) both the dead ſhal be raiſed incorruptible, and we ſhal be changed **So according to the beſt Greek Copies, howbeit the common tranſlation holds forth effectually, what we intend.Saint John in the Revelation tels us, that the laſt Trumpet is the ſeventh Trumpet (according to the many inſtances wherein God delights in the number of ſeven) ſo that ſix (as it is expreſt in the Revelation) ſounded afore this, and ſaith, That the laſt end of all is not till the laſt Trumpet. But there is a great intervall and ſpace within the time of the laſt Trumpet, many things being to be done within that compaſſe; ſo that at the firſt beginning of the laſt Trumpet the enemy ſo falls, that the Kingdomes of THIS world become the Kingdomes of the Lord, and of his Chriſt, that is (foreign) of the Lord his Chriſt, in ſpight of all enemies and their anger, the dead Saints are raiſed, and a reward given to them, Revel. chap. 11. ver. 15, 16, 17, 18. (which is a ſummary preface, or a prefaciatory ſum, to the Cataſtrophe, or upſhot of the Revelation, to follow unto the end, as touching the Saints) And in Revel. 20. & firſt ſeven verſes is expreſſed, how long this viſible Kingdome of Chriſt on earth ſhall be, and conſequently ſo long is the ſpace of the laſt Trumpet, viz. a thouſand yeares. But the laſt end of all, the ultimate period ſhall not be till the laſt end of the laſt Trumpet, Revel. 20. verſ. 12, &c. Now let the Reader compare and conſider all that Paul hath ſpoken in this quotation, of, and upon the one hundred and tenth Pſalme, touching the ſubduing of all things to Chriſt, and the five notes of the time when it muſt be; together with Johns explication, and confirmation of Pauls laſt Trumpet, and then let him tell me:

1 Whether theſe things muſt not of neceſſity be fulfilled upon the earth?

2 Whether theſe things are not yet to come, yet to be fulfilled?

3 Whether they muſt not be fulfilled afore the ultimate end of all, when Chriſt reſignes up his Kingdome to the Father?

7 ¶ But there is yet one quotation more of this hundred and tenth Pſalme, inſiſted upon by the Apoſtle, which gives us further light, in Heb. 10. ver. 11, 12, 13. Every Prieſt (ſaith he) ſtandeth daily in miniſtring, and offering oftentimes the ſame ſacrifice, which can never take away ſin; but this man after he had offered one ſacrifice for ſinnes, SATE DOWNE ON THE RIGHT HAND OF GOD, FROM HENCE-FORTH EXPECTING TILL HIS ENEMIES BE MADE HIS FOOT-STOOL, &c.

Two things are here at firſt ſight evident before our eyes, viz.

1. That the Apoſtle quotes the words of the one hundred and tenth Pſalme:

And 2. That the Apoſtle applyes them to explaine the eminency of Chriſts Prieſthood above the Leviticall, in that the Leviticall Prieſts offered daily, Chriſt but once; they oftentimes the ſame Sacrifice, he only once; they tooke not away ſinnes, he did; they ſtood as Servants, he ſate downe as Lord, according to Pſal. 110. ver. 1.

p. 169Now obſerve how this ſuits to our purpoſe: For it is expreſſe here that Chriſt did effectually attaine to reigne ſpiritually, in overcoming Sinne, and Satan, witneſſed, in making perfect attonement for the ſinnes of all that are ſanctified, and his overcoming death (the wages of ſinne) And the Divel the Gaoler of death by his Reſurrection, Aſcenſion, and Aſſeſsion at the right hand of God; whereby in regard of the place, he got above all his enemies: And yet for all this, to that very houre that the Apoſtle wrote this, Chriſts enemies were not made his footſtoole. But, ſaith he, ſtill there he ſits from THENCEFORTH EXPECTING TIL his enemies be made his footſtool (as he doth to this day.) Plainly ſignifying that Chriſt muſt have anothergates Regiment, and Government, another manner or degree of ſubduing his enemies then that. Which can be no other, then a ſenſible viſible ſubduing of them. Which as we on earth expect, ſo he in heaven (ſaith the Apoſtle) ſits continually expecting the ſame. For his enemies on earth continuing his enemies (under that notion ſo to be ſubdued) are never ſubject to him ſpiritually. And further (as the Apoſtle minds us) Chriſt expects that further ſubduing of his enemies, upon his Fathers promiſe made to him, Pſa. 110. Now at the ultimate day of judgment there is no more ſubduing of any thing to Chriſt, ſeeing then Chriſt layes down all, and he the ſame, himſelf is ſubject 1 Cor. 15. Therfore this being yet unfulfilled, muſt be performed afore that day, and according to the ſenſe of the 110 Pſalm, of which all this while we have ſpoken but upon the firſt verſe. There are divers other paſſages more in this Pſalme, that much concurre to, and explaine our point.

8 ¶ Verſe 2. The Lord ſhall ſend the rod of thy STRENGTH out of Zion: Rule thou in the MIDST OF THINE ENEMIES. Mr. Ainſworth, and our New Annotationiſts parallel this with Pſal. 2. And withall aſſert that the Jewiſh Expoſitors generally, doe acknowledge the ſecond Pſalme to be concerning the Meſsias, and infer, if that, then there is as much reaſon for this. Now as in Pſal. 2. it is ſaid, Chriſt ſhall rule his enemies with a ROD OF IRON, and breake them (incorrigible) as a Potters veſſel, even ſo in this Pſalme it is ſaid the Rod of Chriſts STRENGTH**foreign not of authority or power, which I ſhould wonder if any dare to reſtraine to meer ſpirituall efficacy, eſpecially if we heedfully obſerve that which follows, Rule thou (as with that Rod**foreign) in the middeſt of thine enemies. Now tell me, how doth Chriſt rule ſpiritually in the middeſt of his enemies? And if you grant with us, that a ſenſible corporal rule muſt be here admitted, then caſt about, and conſider, that Chriſt hath no rule at the ultimate day of judgement (1. Cor. 15.) And before that to this day, Chriſt hath not ſo ruled amidſt his enemies in moſt Nations. Therefore it is yet to come, afore the ultimate day of judgement.

Verſe 3. Thy people ſhall be willing (or Voluntaries) in the day of thy power (or Armie, as Ainſworth aſſerts) Now Peter aſſures us that the great day of Chriſt is a thouſand yeers (2 Pet. 3.) And wee muſt of neceſſity yeeld that this day of power, muſt ſignifie a diſtinct determinated p. 170time, and then to be meaſured out, when Chriſts power ſhall moſt eminently appeare above any former appearance. Now whether we take this in a ſpiritual ſenſe of acting grace after converſion, or in an Eccleſiaſtical (as our Annotationiſts) that Chriſts people ſhall be aſſembled unto his Church, whoſe increaſe ſhall be (as it follows) ſo abundant and wonderful as the drops of the dew, falling from the womb of the morning; or in a corporal ſenſe, that men ſhall bee willing to pull downe Chriſts Antichriſtian enemies in the day of his Army, raiſed up to that end; and whether we underſtand it ſpecially of the Jewes, by ſpeciall emphaſis his people, firſt choſen to be a Church, and after of his blood & kindred, or generally of all ſorts of Nations; when ſaw we, or our forefathers, ſince the Incarnation, that day of power wherein the generality of either ſort, in either of the ſaid ſenſes, were a willing people? But on the contrary, in all ages, ten for one, are obſtinate againſt Chriſt, and more eſpecially the Jewes. And therefore that God may be true, this muſt bee fulfilled before that ultimate day of judgement, which doth not mend, but end the incurable enemies of Chriſt.

Verſe 4. The Lord hath ſworne, and will not repent, thou art a Prieſt for ever after the order of Melchiſedech. The Apoſtle hence infers (Heb. 7.) the exceeding eminency of Chriſts Prieſthood above that of Aaron. Firſt, In that Chriſt was made ſo by an oath (not ſo the order of Aaron) which obligation by the oath of God the Apoſtle (Heb. 6.) urgeth upon the Jewes, as a great ground of faith, and that they ſhould not doubt, as he will not repent. Secondly, In that as Melchiſedech, ſo Chriſt muſt be (above the order of Aaron) a Kingly Prieſt, a moſt righteous and peace-bringing King, and that at Salem. Now ſeeing Chriſt, by the oath of God, was made King of Salem (the contract of Jeruſalem) we muſt expect that infallibly to be fulfilled, according to Pſal. 2. and v. 2. of this 110 Pſal. Hee hath indeed been at Salem (alias Jeruſalem) and there acted, in his offering up himſelfe viſibly, as well as ſpiritually, the Prieſt-hood. But he hath not ſince the Apoſtles writing of that Epiſtle, acted any viſibility of his Royalty, or Kingly-hood there, which is cleer by that in

Verſe 5. The Lord at thy right hand ſhall ſtrike through Kings in the day of his wrath. So that when this Pſalme is fulfilled, to exalt Chriſt according to the tenor thereof, then the Kings of the earth, that ſubmit not to Chriſt, muſt be ſtricken through by the wrath of God. But ſince Chriſts Incarnation, generally, all the Kings of the earth, of all men, have been leaſt ſubdued to Chriſt (their Nobles ſiding with them) and have acted moſt oppoſition againſt him, drawing all their peoples into confederacy with them. But ſaith this Pſalme, there muſt be a day of Gods wrath, wherein he wil ſtrike through Kings that ſtand out againſt his Sonne. And this ſtroke muſt be a corporall ſtroke, as it follows.

Verſe 6. He ſhall judge among the Heathen, and fill the places with dead bodies. He ſhall wound the HEAD**foreign (for it is in the Heb. in the ſingular number, and therefore ill rendred in our Engliſh Bibles p. 171plurally Heads) over many Countries. The words are plaine for a bringing in of Jewes and Gentiles into a ſubmiſſion unto Chriſt, or they muſt be ſlaine on heaps. Now hitherto the generality of Jewes and Gentiles, both Kings and peoples, doe not yet ſubmit to Chriſt; nor are they ſtrucken through, or ſlain in heaps. And at the ultimate day of doome the judgement is by fire, not by ſword, and unto eternall death, not temporall: And therefore this yet to come before that day. In fulfilling whereof, the Lord ſhall wound that ſame HEAD over many Countries, that is (as Dr. Alſteds, and Mr. Ainſworths opinion pleaſeth me wel) he ſhal wound the head of Antichriſt, that pretends to be Head over many Countries (or if we ſay the wicked Rulers of the world, who unite under an Antichriſtian head, it comes to one effect) This head the Lord muſt wound, or (to render it nearer the Hebrew**foreign tranſfixit ſic, Arias & Pagn.) pierce through. So that the Lord will not onelyonly wound a part of the Head-ſhip, as if it ſhould bee healed againe (as Rev. 13.) But he will utterly deſtroy (as Jael did Siſera, when ſhee pierced his head through, Judg. 4.) the laſt and greateſt headſhip of that head, as in Rev. 19. three laſt verſes. And then,

Verſe 7. Chriſt ſhall lift up his head: That is, his power ſhall bee viſibly exalted above his Capital enemy, as viſibly as his enemies were exalted againſt him.

Thus of two of the Heads touching Chriſts Kingdome yet to come, deduced out of the Pſalmes; Viz.

1 The Univerſality of Chriſts power.

2 The time when to be fulfilled.

3 Now follows, viz. The Sabbatiſme the Saints ſhall then enjoy.

§. 3 For this third Head out of the Pſalmes, viz. the Sabbatiſme which the Saints ſhall enjoy in the time of Chriſts future viſible Kingdom on earth, we have in the 95. Pſal. from verſ. the ſeventh to the end. (v. 7.) To day if ye will hear his voice, (v. 8.) Harden not your hearts as in the provocation, and as in the day of temptation in the wilderneſſe. (v. 9.) When your fathers tempted me, proved me, and ſaw my works. (10.) Forty yeers long was I grieved with this generation, and ſaid, it is a people that doe erre in their heart, and they have not knowne my wales. (11.) Unto whom I ſware in my wrath, that they ſhould not enter into my reſt.

1 ¶ This Pſalme was penned more immediately for the Jews as it was penned by the Pſalmiſt a Jew: and is firſt urged upon them by Paul a Jew, Heb. 3.7. &c. to the end of the Chapter, by way of exhortation to heare Chriſts voice, whereby they may not miſcarry as their forefathers did in the wilderneſſe, and ſo miſſe of entring into Gods reſt. Secondly, propounded by the ſame Jewiſh Apoſtle, to the ſaid Jewes now ſcattered (Heb. 4. v. 1. &c. to v. 12.) by way of conſolation, that in theſe words is a cleer intimation, and conceſſion that ſome of the Jewes (though they in the wilderneſſe did not) ſhall enter into Chriſts reſt; which the Apoſtle collects by a ſtrong conſequence thus: The ſeverall premiſes of the argument from that 95 Pſalme he layes downe in the 5, 6, 7, and 8 verſes, viz. 1. For God ſaith, IF THEY ſhall enter into my reſt. Seeing therefore it remaineth p. 172that SOME muſt enter therein, and THEY to whom it was firſt preached, entered not in becauſe of unbeleef. He limiteth a CERTAINE day, ſaying, ſo LONG A TIME, as it is ſaid, to day if ye will heare his voyce harden not your hearts; that is, long after the Iſraelites were entered into Canaan under the conduct of Joſhua, the Pſalmiſt in his time ſaith, to day if ye will heare his voyce, &c. For if Jeſus, (that is Joſuah, being ſo written in Greek viz. Jeſus; and Jeſus and Joſuah are of the ſame ſignification) had given them reſt, he would not afterward have ſpoken of another day. Theſe two premiſes being laid downe, the Apoſtle inferres a generall concluſion ſerving to both, v. 9. viz. There remaineth therefore (even to the Apoſtles time, and by equall reaſon downe to this time) a reſt to the people of God. Obſerve the Apoſtle declines the word Jews, or Iſraelites, and uſeth a more generall word, including Jews and Gentiles that ſhall beleeve, calling them the people of God. Obſerve further, that the Apoſtle expreſſeth the REST that he aſſerts yet to remain by foreign, a Sabbatiſme, as we may ſay a Sabbathiſme, that is a reſt anſwering to the Sabbath that God appointed to man in the ſtate of innocency. For by the Apoſtles argument, God ſo ordered it from the beginning, that one REST ſhould aptly typifie another.

2 ¶ Theſe things being premiſed, the maine queſtion hence is, what REST is here meant? we grant that ſubordinata non ſunt contraria, things ſubordinate will well enough ſubmit unto an agreement, in their deſcending line of order. And ſo no doubt but that the Apoſtle includes herein as the internall ſpirituall reſt of grace; ſo alſo the eternall reſt in ultimate glory. ALL the reſts mentioned in Scripture, harmoniouſly typifying one another. The reſt of the Sabbath ſhould ſeem by the Apoſtles method typified the reſt in Canaan, and that in Canaan another reſt yet to come, &c. But the preciſe queſtion is, what REST moſt diſtinctly, and more immediately the Apoſtle here drives at, and argues for.

Firſt, For the reſt on the Sabbath, the Jewes had both paſt and preſent; therefore that cannot be the minde of the Apoſtle.

Secondly, For the reſt in Canaan, that their fore-fathers had long ſince, and in the Apoſtles time, ſome remnant of Jewes was there, as appeares by the Hiſtory of the Acts, Chap. 2. Chap. 15. &c.

Thirdly, For the ſpirituall reſt by grace in the ſtate of regeneration, and actings of faith, hope, joy, &c. the Jewes, to whom Paul writes, knew ſo well, that the Apoſtle needed not to uſe ſo many arguments to prove it unto them: For they knew it, partly by the book of the Old Teſtament, partly by their ſacrifices of Propitiation and Peace, partly by the examples of many Saints, mentioned with fame in their Bible, partly by experience in many of them I meane, they being converts, they felt what was the inward ſpirituall reſt, peace, and comfort by grace, Heb. 6.9. BELOVED wee are perſwaded better things of you, and ſuch as ACCOMPANY SALVATION.

3 ¶ Fourthly, therefore at firſt ſight one would be apt to think p. 173that the Apoſtle in this Chapter, muſt mainly minde the eternall reſt in ultimate ſupernall glory. But pardon me, that I cannot bring my ſpirit to beleeve that to be the Apoſtles maine and immediate meaning, for theſe reaſons.

Firſt, the Apoſtle needed not ſo much to labour (as in this Text he doth by ſeverall arguments) to prove to the Jewes, THAT there is a ſtate of ultimate glory, and an eternall reſt therein, being a thing in the quod ſit, viz. that there is ſuch a thing, in a good meaſure knowne to the heathen in their doctrine of foreign **Homer brings in the friends of the widows whoſe husbands were ſlaine in the Trojan war comforting them with this, That their deceaſed husbands ſouls were gone, foreign to the inviſible world of eternal bliſſe. For foreign.(mentioned ſo much by Homer, to ſignifie an happy, and eternall reſt) and of the Elyſian fields, ſo oft repeated by their Poets, whom they called their Prophets, and their Philoſophers Treatiſes of the Immortality of the Soule.

Secondly, none dares ſay, that all the ſoules of all them whoſe bodies fell in the wilderneſſe (of which the Apoſtle ſpeakes) went to the Hell of the damned, and that none of them went to the eternall reſt in Heaven; but ought rather to thinke, that at leaſt many of them entred into that eternall reſt: becauſe the Apoſtle ſaith preciſely (Heb. 3.17.) foreign their carcaſes (he ſaith not their ſouls) fell in the wilderneſſe, as the Scripture notes it as a marke of Gods favour, that though Nadab and Abihu were puniſhed with death by fire, yet nor their bodies, nor cloaths were conſumed, Levit. 10.5. And though the good old Prophet were ſlaine by the Lion for his ſinne, yet he was not devoured or torne by the Lion, 1 King. 13.18.

Thirdly, the great want the Jewes were in, at preſent, when Paul wrote to them was, that they, the twelve Tribes, for the moſt were ſcattered (as Peter expreſſely ſhews 2 Pet. 1.1. and James, chap. 1. v. 1. more fully) into many Countries. And hereby they were perplexed from the quiet injoyment in their ſpirits, either ſpe or re, of any ſort of reſt. For an outward reſt is the faire opportunity both in hope, and hold, to enjoy all ſorts of reſts. And therefore the Apoſtle ſtriveth ſo much, with ſo many arguments, to prove to the Jewes, that now after their diſperſion ſo many hundred yeers, tenne Tribes continuedly for the ſpace of three Monarchies, and the fourth begun; and two Tribes, by turnes as long, there yet remained to them, according to all the Propheſies of the Prophets, an externall reſt yet to come. And therefore as moſt parallel, and pat to that, hee takes up the comparation, collation, and parity of the Reſt of God after the Creation, and their reſt on the Sabbath, and the reſt that many of their progenitors, had in Canaan, as moſt apt arguments to hold forth to them, being Jewes, an external reſt which yet did remaine for them according to the ſaid Prophets, as a thing yet not fulfilled: But when it ſhall be fulfilled, then in it they ſhall have a fuller enjoyment of their ſpirituall and eccleſiaſticall, or Church-peace. Juſt as Peter ſpake to them (ſcattered as aforeſaid) not onelyonly touching their ſpiritual reſt, and ſtate of grace, which he allowes them then to have in actuall poſſeſſion, when he wrote to them, by acknowledging their precious faith 2 Pet. 1.1; but alſo of the externall reſt they p. 174ſhould have for a thouſand yeares, in a new earth, 2 Pet. 3. and bids them ſtick to the Prophets, till Chriſt the Day-ſtar ſhould ariſe upon them, being now aſcended. Even ſo Paul likewiſe in this fourth to the Hebrewes doth mainly ſpeake to their outward condition, in which their Spirituall was involved. And this is more fairly probable, becauſe the Diſciples themſelves having ſeene Chriſts Incarnation, Paſſion, and Reſurrection, with all his ſingular Doctrines, and tranſcending Miracles, did yet notwithſtanding enquire, and looke for a viſible ſtate of reſt, Acts 1.6.

4 ¶. Upon theſe conſiderations there is a ſtrong impreſſion on my ſpirit, that though a relative intimation of internall and eternall reſt needs not to be excluded, yet the Apoſtles maine deſigne is, preciſely to hold forth the eminent externall reſt that the Jewes ſhal yet injoy on earth, being gathered into one Church with the Gentiles, injoying thereby ſpirituall peace, ſo as becomes an exact preface to ultimate glory; and for that end the Apoſtle calls it, (as we ſaid afore) not glory, not a ſtate in the higheſt heavens, but a Sabbatiſme, and (Heb. 2.) in the inhabitable world; and this he ſaith in this fourth Chapter doth yet remaine, and to the people of God. A Sabbatiſme ſignifies a reſt upon a ſeventh, moſt likely (as Jude alſo hints, ver. 14.) in the ſeventh and laſt Age of the world, and its remaining ſignifieth, it is yet to be fulfilled, and to all the people of God; that is, both Jewes and Gentiles. And further to explaine this Sabbatiſme, the Apoſtle mindes them that they had injoyed a Sabbatiſme every ſeventh day, which was a reſt principally upon account of immediatneſſe, to their bodies, though with it a ſpirituall reſt (out of which weekly ſeventh was formed their Pette-Jubile, of the ſeventh yeares reſt, and their Great Jubile of the ſeven times ſeven yeares, viz. beginning at the end of the forty ninth yeare) and their yet longer reſt in Canaan, which alſo was a kinde of Sabbatiſme, for they divided the Land of Canaan in the**So Bucholcerus in his Ind. Chronolog. fiftieth Jubile from the Creation (Anno mundi, 2500.) which was a Jubile of Jubiles; and when they returned out of Babylon, where they had been ſeventy yeares, it was about the ſeventieth Jubile from the Creation.

Now ſaith the Apoſtle to the Hebrewes in effect thus; You muſt have a Sabbatiſme, a Sabatticall reſt, that muſt meetly correſpond with thoſe former reſts of the ſeventh day, and of that in Canaan, and of the Sevenths therein enjoyed, and ſo to be a corporall reſt, and on earth, as the others were. You have had the ſeventh dayes reſt ever ſince the Creation, as God on the firſt ſeventh having finiſhed his Workes, reſted; and you have had your ſevenths of reſt in Canaan; Firſt, your ſeventh yeare; then ſecondly, your Jubilean ſeven-ſeventh: Thirdly, your ſeventieth Jubilean of ſeven ſevens, and yet there is another Sabbatiſme, or Septenary reſt ſtill remaining. Now what Sabbatiſme, Septenary, or ſeventh of reſt can we finde out, beſide thoſe aforeſaid, but the ſeventh thouſand of yeares that is the laſt thouſand yeares of the world, before the ultimate generall Judgement? This the Rabbins (R. Ketina, R. p. 175David Kimchi, R. Schelomo, &c.) aſſert with one conſent, grounding themſelves upon the Scriptures; their words in ſumme are theſe: As every ſeventh yeare is a yeare of releaſe, ſo the ſeventh thouſand of yeares of the world is the time of the releaſe of the world, according to the ninety ſecond Pſalme, ver. 1. or Title, &c. A Pſalme for the Sabbath Day, &c. And Pſalme 90. ver. 4. A thouſand yeares in thy ſight are but as yeſterday. And ver. 15. Make us glad, according to the dayes wherein thou haſt afflicted us, and the yeares wherein we have ſeene evil. And indeed ſince their deſolation, deſtroying their Temple, then the City, and at laſt making their daily Sacrifice to ceaſe, unto the time of Rabbi David Kimchi, Rabbi Moſche Kimchi, Rabbi Schimſchon, Rabbenu Moſche, Rabbi Moſche Ben-Tafon, R. Meir, R. Menahem, R. Schem-Toff, R. Izhac. R. Mordechai, Rabbenu Aſcher (that wrote upon the Talmud) Rabbi Aharon, Rabbenu Jaaiof, and ſeverall others) is about a thouſand yeares. What theſe Rabbies ſay of this Sabbatiſme ſee after upon Iſa. 2. And to ſettle the Jewes more fully in their expectation of this Sabbatiſme, the Apoſtle calls them off from their former Sabbatiſmes, both the leſſer of weekes, and of the greater in Canaan, according to the Prophet Micha, chap. 2. ver. 10. (which was in Hezekiahs time, being a time of great proſperity in Canaan, Micha 1.1.) Ariſe yee, and depart, for this is not your reſt, becauſe (marke the reaſon) it is polluted, &c. which intimates, that Micha as well as Paul in their Propheſies looked at the reſt that ſhall be unpolluted, as it is ſaid, Revel. 21. in the new earth ſhall be no uncleane thing. For ſutable to the Prophet Micha, our Apoſtle in this fourth to the Hebrewes, ver. 10. ſaith, That in the great Sabbatiſme on earth, we ſhall ceaſe from our worke, as God did from his. In words it is in the paſt time, but in the intent and meaning it is in future; as if he ſhould ſay, When any man hath entred into his reſt, or ſhall have entred into his reſt, Pareus ſaith, the Greeke foreign is in the Aoriſt, put for (at leaſt) the preſent; but the connexion of the context both before & behind is clearly for the future. For in ver. 9. it is, there remaineth yet a reſt, and in the eleventh verſe, Let us labour therefore to enter into that reſt; 1. Leſt any man fail of it. Now for our owne workes, ſinnes are moſt properly our owne workes, becauſe, ſaith Pareus, they are done by us, and not approved of God; ſo that then we Sabbatiſmum eum agere incipimus, quando apeccatis ceſſamus, that is, then we doe act this Sabbatiſme, when we ceaſe from ſin; which the Prophet well confirmes, Iſa. 58.13. and chap. 65.2. where he calls ſins and ſinning, a doing, or finding our OWNE pleaſure, a doing our OWNE wayes, a ſpeaking our OWNE words, a watching after our OWNE thoughts. For ſins are not (as bodily labours, or afflictions) either commanded of God, or commended of God, or intended for the ſervice and glory of God. Now when we ſhall enter into the reſt (we ſpeake of) in the new earth, we ceaſe from theſe our owne workes of ſinning, for into that ſtate no uncleane thing ſhall enter, Revel. 21. therefore we (though Beleevers) are not yet entred into Pauls Sabbatiſme, becauſe we doe not yet totally ceaſe from thoſe our workes.

p. 1765 ¶. Object. But it ſeemes by the third verſe of this fourth Chapter to the Hebrewes, that a Spirituall reſt is underſtood in this Chapter, and ſuch as into which every Beleever at his firſt beleeving doth preſently enter; for ſaith the Apoſtle there, We which have beleeved, doe enter into his reſt.

To this Pareus ſaith well, Anſw. Nondum ingreſsi ſumus, ſed ingredimur, ut ſuit verſu tertio. (Par. in 4. ad Heb. ver. 10.) we have not yet entred into his reſt, but we doe, as ver. 3. meaning the future, we ſhall; for ſo immediatly followes the proofe of a reſt yet remaining, into which all Beleevers ſhall enter, and therefore Theophylact renders it in the future; ſo alſo the old Latine (from whence Learned men conceive that ſo it was in the ancient Greek Copy, according to which that Latine Tranſlation was made, and the Arabian Tranſlation is in the future, and ſo is Hutters Hebrew Tranſlation.

It is true, that by faith we preſently enter into the reſt of Juſtification of our perſons (Rom. 5.1.) and into the reſt of expectation, or hope of poſſeſſion of glory (Rom. 5. ver. 2.) But all this will not ſerve to take in all the ſence of the Apoſtle in this of Heb. 4.3. becauſe immediatly in that very third verſe the Apoſtle falls upon a proofe of a reſt (touching which the Hebrewes were not yet ſatified, and ſetled in their mindes, though of ultimate glory they doubted not) I ſay, of a reſt yet remaining, and to them that doe beleeve.

Nor can this be meant of ultimate glory for this reaſon, becauſe we cannot be ſaid there in any tolerable ſence to injoy a Sabbatiſm, that is (as the Apoſtles proofe clearly drives at) a reſt upon, or in a Seventh, viz. in the ſeventh Trumpet, in the ſeventh Viol, in the ſeventh thouſand yeares of the world; for if this Sabbatiſme, or Seventh, be eternity, then it is there ſwallowed up in an infinite, that cannot be numbred. But if this Sabbatiſme be a diſtinct determinate time, bounded with two Reſurrections, the one at the beginning, the other at the end, then it will clearly ſtand numerable for a ſeventh, but not otherwiſe. We uſually number 1, 2, 3, 4, 5, 6, 7. over things of ſome ſemblance in quantity, and quality, to make a Septenarie. If a ſtreame flowes into ſix Rivers, and then falls into the maineſt Ocean, it is not proper to ſay, the Ocean is the ſeventh River, but the continent, or conteiner ſwallowing up all. We muſt have ſeven Ages compleat and ended, as we ſay in Leaſes of Lands, made according to Law; or elſe we cannot number 1, 2, 3, 4, 5, 6, 7. Free-hold, or Fee-ſimple hath no number, and therefore as the former great Ages of the world were diſtinct on earth by ſome eminent notes, as they ſhall eaſily finde that conſult Chronologers; ſo ſhall this be as diſtinct likewiſe. The reſt of the Sabbath began with Gods reſt after the finiſhing of his workes; the reſt in Canaan began with the conduct and Wonders done under Joſhua, &c. ſo this Sabbatiſme of the laſt thouſand yeares is begun, and bounded with notable Land-markes; it begins with the binding of Satan, the fall of the Beaſt, and with the firſt Reſurrection; and terminated with the looſing of Satan, the riſing of Gog and Magog in armes, and the ſecond p. 177Reſurrection, ſo that great things are acted between the end of the Sabbatiſme, and the beginning of ultimate glory. All this is plain in Rev. 20. to them that will read and underſtand.

Yea further; unleſſe this be underſtood of a pure reſt on earth, how ſhall we be ſaid to Sabbatiſe, as is intimated in a Sabbatiſme? It is true, in a Sabbath is ſignified, and enjoyed a reſt: But ſo we may reſt on another day. And every day a beleever hath ſeveral reſts. But we muſt have according to the Apoſtle a Sabbatiſmaticall reſt (a rare word is uſed by the Apoſtle, to ſignifie a rare reſt) we muſt Sabbatiſe, that is, imitate, or in ſome proportion anſwer to other typical Sabbaths. Imitation and correſpondency, relate to known things foregone, not to after-things never ſeen. And we reſt voluntarily as in the day of Chriſts power, whiles he is in power, from our own workes, as God did from his, not neceſsitatedly when all other occaſions are removed, and an immutable eternity ſtamped upon our condition, ſwallowing up all, and transforming it into ultimate glory. We muſt ſabbatiſe our reſtfull injoyment in time and place according to former Sabbatical Reſts. Therefore it muſt be on earth, and a timeing, not an eternizing. And thus for the Book of Pſalmes, with parallels out of the New Teſtament.