The Resurrection Revealed, Book 3 · Chapter 4

The Resurrection Revealed · Book 3 · Chapter 4

p. 377CHAP. IV.

Of the places in the New Teſtament, proving our generall Theſis, viz. That there ſhall be yet afore the ultimate generall Judgement, a moſt glorious viſible ſtate of the Church on earth for many years, wherein the Saints ſhall reigne and triumph over all their enemies, and there ſhall be a Reſtitution of all things, like as a new Creation.

SECT. I.

Of our New-Teſtament proofes, we have occaſionally opened ſo many, and ſo much to explaine the Prophets, that we have greatly anticipated our ſelves, and happily made our worke ſo ſhort in this, that hence there is no feare of tediouſneſse to the reader.

§. 1 THe firſt place we ſhall touch upon in the New Teſtament for the glorious viſible ſtate of the Church on earth, before the ultimate generall Judgement is in Matth. 24.13, 14. But he that ſhall endure to the end ſhall be ſaved. And this Goſpel of the Kingdome ſhall be preached in all the world for a witneſſe unto all Nations, and then ſhall the end come. That antitheticall BUT, points at a time immediatly following the univerſall tranſcendent impieties of the wicked world, mentioned verſ. 10, 11, 12. which by the Apoſtles in their Epiſtles * is oft prognoſticated to be as the night,2 Theſ. 2.3. 2 Tim. 4.1. 1 Tim. 3.1. Compare 2 Tim. 4.1. 2 Pet. 2.1. Compare 2 Pet. 3. ver. 3 & ver. 12.2 Thess 2:32 Tim 4:11 Tim 3:12 Pet 2:12 Pet 3:3 preceding the Sun-riſing of that glory of which we ſpeake. The end here mentioned muſt needs be the end of the world, not of Jeruſalem, as we have before analitically demonſtrated on this twenty fourth of Matthew, p. 102. Sect. 9. And this end muſt be of the wicked world; that is, of the world as wicked, not of the world as a world, or materiall ſubſtance: elſe why doth our Saviour mention enduring; and of preaching the Goſpel for a witneſſe to all Nations? For when the time of the aforeſaid glorious ſtate of the Church throughout the whole earth is come (called the reſtitution of all things, Acts 3.21.) there will be no putting of men to be ſaved, upon enduring, or ſuffering, they now are ſaved, and glory hath diſpelled ſuffering. And conſequently there will be no need of making the Goſpel a teſtimony againſt all Nations, to which at this time all that ſurvive ſhal altogether ſubmit, as to all appearance. The end therefore here intended is the end of the world as a ſinfull world, then to be turned into a glorious Kingdome, as well as the world, formed by the Goſpel, preached in all the world, to all Nations; to which, at which p. 378time Chriſt ſhall gloriouſly appeare, and radiat upon it on earth, as we have largely demonſtrated on the thirtieth verſe, &c. of this twenty fourth of Matthew, p. 82. Sect. 3. &c. The ſigne immediately antecedent to this end (to be transformed into that glorious beginning) I ſay the ſigne, prognostick, or cauſal ſigne, is the preaching of the Goſpel in all the world to all Nations, which is a glorious prelude; This radiant Sun ſoftning all good generous plants to a flowing of ſap into the flowers of Gods Garden, or fruit-trees of his Fortward, though it hardens the dead earth into ſtones, to be trampled and broken by the prancings of victorious judgements upon them, as other Scriptures (before opened) abundantly enlarge.

§. 2 That theſe things, thus briefly hinted, may duly be illuſtrated according to the juſt extent of the words under conſideration, let us make three obſervations upon them.

¶ 1. That ſuch an end muſt be here meant as cannot be applied to the deſtruction of Jeruſalem, but to the time immediatly before the end of the world, becauſe there was little or no ſalvation, temporall or ſpirituall to them ſurviving at the deſtruction of Jeruſalem; and therefore our Saviour adviſeth the Jewes in the ſixteenth verſe, &c. at this time to flye, not to endure to the end of thoſe troubles, even as many yeares afore the Goſpel was fled from Jeruſalem, Acts 8.1, &c. and generally from the Jewes, Acts 13.46. Rom. 11.25. even as they witneſſed the ſaid departure, in their continuance in their Jewiſh ſacrificing, from Titus his deſtruction to Adrian, and from him to Conſtantine, and from thence to Iulian his time (as we have oft before recited.) Beſides, the evils here ſet as markes of the end, are the ſame the Apoſtles make of the approaching of the end of the world, for which compare the ninth, tenth, eleventh, and twelfth verſes of this twenty fourth of Matthew, with 2 Tim. 3.1, 2, 3, 4.

¶ 2. The Goſpel muſt be preached in all the World. ſo as to be a witneſse to all Nations; Gr. foreign The Goſpell ſhall be preached IN all the INHABITED world for a witneſſe to all the GENTILES. A thing may be ſaid to be proclaimed TO a whole towne, if declared but in the Market place; or to a whole Province or County, when it is done in the chiefe City. But this preaching muſt be in the whole inhabited world, whereever men inhabite; as Jonah preached in every ſtreet of Nineveh, labouring three dayes in that worke in that one City; and this preaching muſt be ſuch, and ſo much as will juſtly amount to a witneſſe to them, viz. a witneſſe to convince them beyond all excuſe, that the Goſpel was preached to them.

¶ 3. That it is here ſaid, THIS Goſpel of the Kingdom (foreign ſhal be preached in all the world; ſo that by this emphaticall expreſſion is given to us a cleare diſtinction betweene THIS Goſpel and the THE Kingdom; inſomuch that Chriſts meer Spiritual Kingdome cannot be here underſtood. The Goſpel is the Law of the Kingdome; the Saints are the Subjects, or matter of that Kingdom; p. 379the Goſpell comes from Heaven; the people of the Kingdome are, foreign in the inhabited world; converted by that Goſpell out of all Nations, as our Text holds forth. The preaching of the Goſpel is the antecedent ſign of the coming and approaching of that Kingdome. But the antecedent cannot be the conſequent, or the ſigne bee the thing ſignified; nor can the cauſe be the effect. Beſides Chriſt ſaying, he that indures to the end ſhal be ſaved, is antithetically put in oppoſition to both ſorts of evils immediately afore recounted viz. not only to falſe Doctrines, but to cruell perſecutions; and therefore a corporal as well as a ſpiritual ſalvation muſt be here meant: and theſe to be performed on earth, viz. in the inhabited world, juſt where the Goſpel preached, converted them, and where they endured to the end: And unto which, Chriſt doth gloriouſly appear FROM heaven, ver. 30, &c. to make up the ſplendor of that ſtate on earth we here ſpeak of.

Now all theſe things cannot be fulfilled at the ultimate generall judgement; nor are they hitherto fulfilled, and therefore they remaine yet to be fulfilled: which Mr. Mede ſolidly amplifies on Jer. 10. ver. 11. thus. Hitherto (ſaith he) we have ſpoken of the accompliſhment of this prophecy, for ſo much as is already paſt, now let us ſee what that is, which we expect as yet to come; for though in regard of former times, when Ethniciſme was ſo large, and the worſhipers of the living God ſo ſmall a ſcantling, the extent of the Church be now at this day a goodly and large portion of the world; yet if we conſider the number of Nations yet Pagans, or not Chriſtians, it will ſeem too ſcant, as yet, to be the accompliſhment of this and other prophecies, concerning the largeneſſe of Chriſts Kingdome, before the end of the world. For one hath well obſerved, that Chriſtianity at this day is not above the ſixth part of the knowne world; whereas the Mahumetans have a fifth, and all the reſt are Ethnicks and Pagans. So that if we divide the world into thirty parts, Chriſtianity is but as five in thirty, Mahumetaniſm as ſix, and Ethniciſme as nineteen; and ſo is Chriſtianity the leaſt part of all, and plain Heatheniſm hath far above the one half of the known world; and the better part of the other is alſo Mahumetans. And though Chriſtianity hath been imbraced in former times, where now it is not, yet is it now ſpread in thoſe places where in thoſe times it was not. And therefore all laid together, we may account Chriſtianity at this day as large, I think, as ever it was ſince the Apoſtles time. But that this is not that univerſal Kingdome of Chriſt, that flouriſhing and glorious eſtate of the Church which yet we expect & hope for, my reaſons are theſe: Firſt, Theſe frequent places of Scripture, which intimate that the Lord ſhould ſubdue all People, all Kingdoms, all Nations, and all the ends of the earth unto himſelfe, and that all theſe ſhould one day worſhip and acknowledge him, Pſal. 22.27. All the ends of the world ſhall turn unto the Lord, and all the kindreds of the nations ſhall worſhip before him, for the Kingdome is the Lords, and he is governor among the Nations. And Pſal. 47. Clap your hands all yee people, for p. 380the Lord is a great King over all the earth, he ſhall ſubdue the people under us, and the nations under our feete. And againe, God is King of all the earth, and reigneth over the Heathen, Pſal. 66. Make a joyfull noiſe unto God, all yee-lands; through the greatneſs of thy power ſhall thine enemies ſubmit themſelves unto thee; a… the earth ſhall worſhip thee, and ſing of thee; they ſhall ſing unto thy Name. The whole Pſal. 67. which we read every day, is, as it were a prophecy and prayer for this great kingdome, That the way of God may be knowne upon earth, and his ſaving health among all the Nations, let the people praiſe thee, O God, let all the people praiſe thee: Then ſhall the earth yeeld her increaſe, &c. God ſhall bleſſe us, and all the ends of the earth ſhall fear him. And Pſal. 89. All nations whom thou haſt made, ſhall come and worſhip before thee, O Lord, and ſhall glorifie thy Name, for thou art great and doeſt wondrous things; thou art God alone. And Iſa. 2. which is a prophecy of Chriſts Kingdome, it is ſaid, That the Idols, the Lord ſhall utterly aboliſh; or as ſome read, the Idols ſhall utterly paſſe away: So Eſay 54.5. ſpeaking of the amplitude of the Church of the Gentiles, Thy Redeemer (ſaith the Prophet) the holy one of Iſrael, the God of the whole earth ſhall be called. Certainly, this conſtant ſtile of univerſality, implies more then this ſcantling, which yet is ſmall, being but one of the leaſt parts of the whole earth. Secondly, The ſame concluſion may be gathered from 1 Cor. 15.25, 26. compared with Heb. 2.8. Chriſt muſt reigne (ſaith St. Paul in the firſt place quoted) till he hath put all his enemies under his feet; the laſt enemy which ſhall be deſtroyed is death. Hence it followes, that Chriſt ſhall ſubdue all his enemies, whereof the Prince of this world is the cheife, before the laſt riſing of the dead; for the ſubduing of death, that is, the riſing of the dead, ſhal not be afore the reſt ſhall be done; the vanquiſhing of death being the laſt act of Chriſts reigning; which done, he ſhall yeeld up the Kingdome unto his Father. In the other place Heb. 2.8. the Apoſtle ſpeaking of the ſame thing, alleadgeth that of Pſal. 8. Thou haſt put all things in ſubjection under his feet, (and then adds) for in that he put all in ſubjection under him. But now (marke it) we ſee not all things put under him. If any ſay, that the Apoſtle ſpeakes here of the Kingdome of Glory in Heaven, and not of the Kingdom of Grace on Earth; I reply firſt out of the former place, that he ſpeaks of ſuch a ſubjection, whereof the riſing of the dead ſhall be the laſt act of all, and which ſhall be before he yeelds up the kingdome to his Father. But neither of theſe can be affirmed of the kingdome of glory, but the contrary, viz. The riſing of the dead is at the beginning, and not at the end of the Kingdome of glory; and ſo is alſo his yeelding up of his kingdom unto his Father. Secondly, I reply out of this place, that the Apoſtle ſpeaks of that kingdome and ſubjection of the earth, or ſtate of the earth, which was to come. For ſo he ſpeaks, v. 5. Unto the Angels he hath not put in ſubjection foreign, the earth, or ſtate of the earth which ſhal be, foreign, of which we ſpeak. Here he affirms, that foreign is that, of whoſe ſubjection he meaneth. If then foreign ſign…s p. 381onelyonly the earth', and the earths inhabitants, and is no where in the Scripture otherwiſe uſed, I cannot ſee how this place can well beare any other expoſition. Firſt then to confirme this, foreign is the ſame which the Hebrews call foreign, for ſo the Septuagint renders it, whoſe uſe of ſpeaking I doubt not but the Apoſtle followes. But foreign moſt conſtantly ſignifies the habitable earth, or the earth with the things that live and dwell therein; whence the Septuagint, though they commonly render it foreign yet ſometimes they render it foreign the earth; ſome-times foreign that which is under heaven. Therefore with the Septuagint foreign is foreign, the earth, and that which is under the heavens. If this ſuffice not, we may yet conſider, that foreign is a participle of the feminine gender, and therefore underſtands foreign quaſi foreign, the earth which is inhabited. Laſtly, whereſoever elſewhere this word is found in the New Teſtament, it is moſt expreſly uſed of the earth and inhabitants thereof. In the beginning of this Epiſtle we reade, Thou, Lord, in the beginning haſt laid the foundations of the earth, foreign, and the heavens are the workes of thine hands, Mat. 24.14. This Goſpel of the kingdome ſhall be preached, foreign over all the earth, and then ſhall the end come, Luke 2.3. Then went a decree from Auguſtus, that all the world ſhould be taxed, foreign The reſt behinde are farre more expreſſe; but I leave them to your owne leiſure, and will onelyonly adde this one thing, that our Engliſh rendring in this place of the Hebrewes, foreign, the world to come, makes it not only ambiguous, but ſeeming to meane the Kingdome of glory: But we ſhall finde that the world in that ſenſe is alwayes foreign, and foreign, but no where in all the Bible, foreign. And ſo I leave this, with ſubmiſſion to the judgement of others. My next reaſon ſhall be from that we read in the Revelation, where the Church, by the conqueſt of Michael, ſet free from the Dragons fury, is ſaid to eſcape into the wilderneſſe; that is, into a ſtate, though of ſafety, peace, and ſecurity, yet of hardſhip, miſery, and ſcarcity; for it ſeemes to bee an alluſion to the Iſraelites eſcaping the tyranny of Pharaoh, by going into the wilderneſſe. In this wilderneſſe, or place of hardſhip, ſcarcity, miſery, and much affliction, the Church muſt remaine (ſaith St. John) a time, times, and halfe a time; or, as he elſewhere ſpeaketh, 1260. daies; that is, a yeare, yeares, and halfe a yeare, and when this time ſhall be expired; that is, as learned Divines thinke, when ſo many years ſhall be ended as thoſe dayes are, taking the beginning of our reckoning from Michaels Trophee; then ſaith our Apoſtle… ſhall the kingdomes of the world become the kingdomes of our Lord, and of his Chriſt, and he ſhal reigne for ever and ever, Rev. 11.15. Whereby it ſhould ſeeme, that the Church is yet in the Wilderneſſe, and that the promiſed happineſſe of the ample and flouriſhing glory thereof before the end of the world, is yet to come. My laſt reaſon ſhall bee from Rom. 11. where St. Paul ſpeaking of the future reſtoring and calling of the Jewes, ſaith it ſhall be when the fulneſſe of the Gentiles is come in; I would not (ſaith he) that yee ſhould be ignorant of this Myſterie, p. 381&c. ver. 25. Now becauſe the Jewes are not yet called, it followeth, that the fulneſſe of the Gentiles is yet to come; and what ſhould then this fulneſſe be, but the fulneſſe of the Goſpels extent over all the nations of the world; which our Apoſtle, ver. 15. calls life from the dead? for if the caſting away of the Jewes, be the reconciling of the world, what ſhall the receiving of them be, but life from the dead? As if the Church of the Gentiles were as yet halfe dead, if it be compared with that glorious vigour and acceſſion which ſhall come unto it, when the Jewes ſhall be againe received into favour. In briefe, the fulneſſe here ſpoken of, is either a fulneſſe of grace, a fulneſſe of extent, or a fulneſſe of time. A fulneſſe of time onelyonly it cannot be, becauſe our Apoſtle ſaith, this fulneſſe ſhal enter in; namely, ſhall enter into the Church of Chriſt; but this I ſee not how it can be ſpoken of a period of time. As for a fulneſſe of grace and ſpirituall gifts, that was greater when St. Paul ſpake then ever it was ſince; and therefore if it be meant, it muſt be yet to come. And for the fulneſſe of extent, it was as large for the number of Nations in the Apoſtles times, as it is now in ours, (for as for the American Chriſtians, they are onelyonly ſo in name, being forced only to ſeeme ſo by the Spaniards;) whatſoever fulneſſe then the Apoſtle here meaneth, is yet to come. I will adde only one thing more, and ſo end this point; ſome thinke that St. Paul in this place hath reference unto that ſpeech of Chriſt, Luke 21.24. where he foretels; That the Jewes ſhould fall by the edge of the ſword, and be led captive into all nations, and Jeruſalem ſhould be trodden downe of the Gentiles, untill the times of the Gentiles ſhould be fulfilled, or accompliſhed. But it ſeemes to me, that the fulneſs of the Gentiles, and the fulfilling or accompliſhment of their times ſhould not be the ſame, howſoever they may be co-incident. It ſhould rather ſeeme that our Saviour hath reference as to a thing knowne unto the Prophecy of Daniel, where the times of the Gentiles, or the times wherein the Gentiles ſhould have dominion, with the miſery and ſubjection of the Jewiſh Nation, are ſet forth in the viſion of a four-fold image, and foure beaſts, which are the foure Monarchies, the Babylonian, Perſian, Greek, and Roman. The firſt began with the firſt captivity of the Jewiſh Nation, and through the times of all the reſt they ſhould be in ſubjection, or in a worſer eſtate under them. But when their times ſhould be accompliſhed, then ſaith Daniel, The Saints of the moſt high God ſhall take the kingdome, and poſſeſſe the kingdome for ever and ever; that is, there ſhall be no more kingdomes after it; but it ſhall continue as long as the world ſhall endure. Three of theſe Monarchies were paſt when our Saviour ſpake, and the fourth was well entred. If then by Saints there are meant the Jewes, which we know are called the holy people, in that ſenſe their country is called the holy Land, and their City in the Scripture, the holy City, viz. relatively; then is it plaine enough what Daniels and our Saviours words import; namely, a glorious revocation and kingdome of the Iewes, when the time of the fourth Monarchy which then remained, ſhould bee expired and accompliſhed. p. 383But if here by the Saints of the moſt High, are in generall meant the Church, yet by co-incident of time, the ſame will fall out on the Iewes behalfe; becauſe St. Paul ſaith, that at the time when the fulneſs of the Gentiles ſhal come in, the Iew ſhall be againe reſtored. For a concluſion; the laſt limbe of the fourth Monarchy is in Daniel, The horne with eyes, which ſpake proud things againſt the moſt High, which ſhould continue a time, times, and halfe a time; that is, a yeare, yeares, and halfe a yeare. In the Revelation it is, the beaſt with ſo many heads and horns, full of names of blaſphemy, which was to continue forty two moneths; the ſame period with the former, which was expreſſed by times and yeares; and the ſame time with 1260. dayes of the Churches remaining in the Wilderneſſe. When theſe times, whatſoever they be, ſhall be ended, then is the period of the times of the Gentiles, and of the Jewes miſery, whereto our Saviour ſeemes to referre in the Goſpel. Then by St. Paul, ſhall the fulneſſe of the Gentiles enter in: Then, ſaith St. John, ſhall the kingdomes of the earth be the Lords, and his Chriſts: Then ſaith Daniel in the former place, chap. 7. ſhall the kingdome, and dominion, and the greatneſſe of the kingdome under the whole heaven, be given to the people of the Saints of the moſt High, whoſe kingdome is an everlaſting kingdome, and all dominions ſhall ſerve and obey him.

SECT. II.

The ſecond place in the New Teſtament is, Luke 1. ver. 31, 32. And behold thou ſhalt conceive in thy wombe, and bring forth a ſonne, and ſhalt call his name Ieſus. And he ſhall be GREAT, and ſhall be called the ſonne of the Higheſt, and the Lord God ſhall give unto him the THRONE of his FATHER DAVID; and he ſhall reigne over the houſe of Iacob for ever, and of his Kingdome there ſhall be no end.

§. 1 ON which words, obſerve firſt, that this place is taken out of Iſa. 9.7. (before diſcuſſed *) of giving to Chriſt the throne of his father David, which is not yet fulfilled. For,Pag. 182. l. 3. chap. 2. Sect. 12 S. 5. &c.

§. 2 Obſerve ſecondly, That Chriſts coming in his Incarnation was a ſtate of the greateſt humility that could be, Phil. 2.7, 8. and that from his birth to his aſcenſion, ſaving but to a few, radiating for a minute in his transfiguration to three of the Apoſtles (Matth. 17.1.) and his appearing to the reſt of his Diſciples after his Reſurrection, and aſcending up in their ſight, Acts 1. And therefore though theſe words are ſpoken by the Angel, upon occaſion of his Incarnation, yet are they not applied by the Angel adequatly to ſet forth his ſtate of Incarnation, but rather antithetically extended to carry the minde of Mary, &c. farre further, as thus; That though this Jeſus ſhall be conceived in thy wombe, a meane woman (in compariſon of the viſible glory of the royall p. 384races of Princes) yet this Ieſus ſhall be no meane perſon, but ſhall be GREAT, and ſhall bee called the SON OF THE HIGHEST, and ſhall have the THRONE of his father David, and ſhall REIGNE over the houſe of JACOB for ever, &c. which things were never fulfilled all the time of his Incarnation, to the day of his Aſcenſion. Nor was that the time ſo much as of the full revelation of them; but when the Apoſtles taking hint from theſe words of the Angel, and the like places of Scripture, asked our Saviour, (Acts 1.6.) a little before he aſcended, Wilt thou at this time reſtore the Kingdome to ISRAEL (comprehending all the twelve Tribes, as doth the houſe of Iacob in the text) our Saviour denied not the thing, but the revelation of it that time, ſaying (verſ. 7.) It is not for you (viz. now, the words foreign &c. are in the preſent tence) to know the times, or the ſeaſons, which the Father hath put in his owne power. But about ſeventy yeares after that his aſcenſion, God gave the full revelation of it to Chriſt, to ſhew it by an Angell unto John, who might write it to the Churches, Revel. 1.1. ſo that

§. 3 Obſerve in the third place, that at Chriſts firſt coming, viz. in all the time of his Incarnation, from his Birth to his Aſcenſion, he was not in the throne of his father David, he was in the Manger, in the Mountaines, more deſtitute then the Birds and Foxes, in a Crowne of Thornes, in garments of ſcorne, on the Croſſe, in the Grave, and at laſt in Heaven, but never all that time in the Throne of David. The Romans all that time, and divers hundreds of yeares after, reigned over the Jewes, Chriſt not having any thing of Davids viſible corporall government (which was the notion of Davids government, the High-Prieſt bearing that which outwardly might be called Spirituall) yea when it was offered unto Chriſt, to be made a King, and to divide the portions between the Brethren, he refuſed it. Therefore,

§. 4 Obſerve fourthly, That the beginning of that Kingdome of Chriſt which ſhal be for ever, that is, after which no Kingdom on earth ſucceeds (as often hath been expounded) was not yet begun. For after Chriſts aſcenſion, from that day to this, other Kingdomes on earth over the Jewes did ſucceed, viz. the Romans, Sarazens, and Turkes. Why the meere ſpirituall Kingdome of Chriſt cannot be here underſtood, we have already given unanſwerable reaſons (as we conceive) afore, when wee parallel'd this place with Iſa. 9.7.**Pag. 184. l. 1. and why this Kingdome cannot be in Heaven at the ultimate end of the world, the reaſon is at hand; becauſe then Chriſt ſhall deliver up the Kingdome to God the Father, when he ſhall have put downe ALL rule, &c. and the ſonne himſelfe ſhall be ſubject to him, &c.

p. 385SECT. III.

The third place in the New Teſtament for the ſaid viſible glorious ſtate of the Church on earth yet to come, before the univerſall Reſurrection, is in Luke 21.24. And they (the Jews) ſhall fall by the edge of the ſword, and ſhall be led away captive into all Nations, and Jeruſalem ſhall bee trodden downe of the Gentiles, untill the times, (Gr. foreign opportunities) of the Gentiles be fulfilled (Gr. foreign filled up.

OBſerve firſt, that our Saviour ſpeaking of the two Tribes, that had been now returned from Babylon above five hundred years, that they ſhall be led away captive in all nations, muſt of neceſſity meane another, and a more diſperſing captivity, (following that) which was begun by Titus, Sonne of Veſpaſian (the Roman Emperour) burning both Temple and City, ſelling an hundred thouſand Jewes, beſides the ſlaughter of eleven hundred thouſand, about forty yeares after the aſcenſion of Chriſt, as Bucholcerus, and Joſephus affirme; proſecuted by Aelius Adrianus (the Roman Emperour) about an hundred yeares after Chriſts aſcenſion, at which time the ſaid Aelius Adrianus buried Jeruſalem in its own rubbiſh, and gave it to other Nations and Gentiles to inhabite, calling it after his own name Aelia; promoted yet further by the Saracens, making feareful deſolations in Judea about a thouſand and nine yeares**So Bucholcerus, Ind. chron. after the Incarnation of Chriſt, and at laſt this ſcattering of thoſe two Tribes into all Nations is perfected by the Turkes dominion over them, from about the yeare one thouſand three hundred after the Incarnation of Chriſt to this day, whereby they are diſperſed (as our Merchants and Travellours finde them) into all Countries and Nations; therefore the deliverance of the Jewes which is to follow this ſcattering, intimated in the word untill, is not yet fulfilled, and till then the glorious ſtate of the Church on earth to be made up of Jewes and Gentiles cannot exiſt, as we have often heard afore out of the Prophets.

Obſerve next, that the Jewes muſt continue thus ſcattered into all Nations, UNTILL the opportunities or ſeaſons of the Gentiles be filled up, or compleatly made up; which was not done in Pauls time, Rom. 11.25, 26. for as it is there added, when the fulneſſe of the Gentiles ſhall come in, ALL ISRAEL SHALL BE SAVED by a Deliverer that ſhall come out of Sion, turning away ungodlineſſe from Jacob, according to covenant; which as it is no opportune buſineſſe for the ultimate Judgement, ſo it hath not had its opportunity hitherto to be fulfilled upon earth; as it is apparent before our eyes in the Non-converſion of the Jewes, and the non-preaching of the Goſpell to all Nations of the Gentiles, before diſcuſſed.**See before in this third Book, chap: 4. Sect. 1.

Obſerve laſtly, that this trampling of Jeruſalem by the Gentiles is p. 386computed by the Holy Ghoſt, Rev. 11.2. to continue forty two Moneths, that is (verſ. 3.) one thouſand two hundred and ſixty dayes, that is, yeares, to commence from the time that Antichriſt ſhould have that ſame foreign (as ſome Copies read it) i. e. power or authority to doe, or act, as Antichriſt; as Antichriſt growne up to act. Or foreign (as other Copies read) that is, power or authority to make warre. Now if we take the eldeſt account, viz. from his power to act or doe; this cannot wel commence higher then from the removing of HIM THAT WITH-HELD and LETTED the revealing of Antichriſt, 2 Theſ. 2.6, 7, 8. That is, the laying low of the Roman Emperour, Anno Dom. 410. by Alaricus King of the Goths taking and ſpoyling Rome, and expoſing her by this weakening, to future depredations by the Vandals, &c. And therefore the moſt learned Elias Reuſnerus boldly takes the beginning of the compute of the 42. Moneths from that ſame time; which if granted, infers that theſe 42. moneths, or 1260. dayes of yeares, that is, 1260. yeares, then taking their beginning, are not expired till the yeare 1670. Reuſner gives us both the briefe of the Hiſtory, and the exact account, in his Iſagoge Hiſtorica, at the yeare 410. of the Infancy of Antichriſt. **Roma Victrix (inquit) & Domina orbis ab Alarico Gothorum Rege capta, & direpta (Sc…at. lib. 7.….10.) a quo tempore, auctoritate ejus plurimùm imminut…, ipſa expoſita eſt pari deinceps praedae at que di…eptioni Vand…lis, Herulis Longobardis, aliiſ que Germaniae Gentibus, quae in Italiâ, Galliâ, Hiſpani… & Britanniâ ex…tarun… diverſa regna. Ab hâc imperii Romani inclinatione ſublato è medio foreign, Paulus Apoſtolus, 2 Theſ, 2. Ordiendum eſſe innuit tempus Fil…i PERDITIONIS, qu…m Dominus confecturus fit ſpiritu oris ſui. Rectè ergè hic initium figitur XLII MENSIUM ANGELICORUM regni beſtiae (ſepticipitis (Apoc. 13.) & decicornis, poteſtatem magnam, ab infernali Dracone mutuantis, & horribiles contra Deum blaſphemias eructantis; hoc eſt, Papatus Romani, per ſeptem occidentis regna, Italiam, Hiſpaniam, Britanniam, Galliam, Germaniam, Hungariam, & Poloniam diffuſi: a quo tandem poſteriora capita quin que per Agnum Dei (Apocal. 17) divelluntur, quae in decem regna ſpecialia reſurgunt, nempe Germaniam, Bohemiam, Hungariam, Poloniam, Sueciam, …aniam, Norvegiam, Scotiam, Angliam, & Franciam; in quibus hodiè contabeſcit regnum Pontificis Romani. HORUM MENSIUM FINIS INCIDET in Anno Chriſti 1670. Sic Elias Reuſnerus, Iſag. Hiſt. De Infantia Antichriſti ad annum Chriſti 410.Rev 13Rev 17If we take the younger or latter account, viz. from the power of Antichriſt to make warre, and fix the beginning thereof (with the greateſt probability, as to that, among the learned) upon Pope Hildebrand, alias Gregory the ſeventh, who was the firſt (ſaith Helvicus) That excommunicated the Emperour, and arrogated to himſelfe the power of appointing and ſetting up the Emperour, enfolding (as Reuſner carries on the ſtory) the Roman Empire in all manner of ſeditions and civill Wars, excommunicating Henry the fourth, Caeſar; making him attend bare-foot at his Palace gate in ſharp winter, arming the Nobility of Germany againſt him, abſolving them from their allegeance; I ſay, if we fixe the beginning of Antichriſts power to make warre upon this. Hildebrand, then it will be far longer ere the 1260. yeares wil be run out; the ſaid Hildebrand ſo ruffling in his power not till about the yeare of Chriſt 1070. to which if we adde 1260. we make up a far larger reckoning then the former, and ſo much farther from fulfilling; whereas this our context affirmes, ver. 28. that when that time of trampling ſhall be fulfilled, the Jewes redemption draweth nigh. Which muſt be fulfilled afore the ultimate Judgement (the time of that Judgement being inconſiſtent with theſe things) or elſe it cannot be fulfilled at all. Therefore as ſure as God cannot lye, this is yet to bee fulfilled.

p. 387SECT. IV.

The fourth place is in Luke 22.28, 29, 30. Ver. 28. Ye are they which have continued with me in my temptations. Ver. 29. And I appoint unto you a kingdome, as my father hath appointed unto me. Ver. 30. That yee may eate, and drink at my Table in MY Kingdom, and ſit on Thrones, judging the twelve Tribes of ISRAEL.

§. 1 IN the firſt place let us not forget that ancient true rule, Non eſt a literâ ſeu propria ſcripturae ſignificatione recedendum, niſi evidens aliqua neceſsitas cogat, & ſcripturae veritas in ipſâ literâ periclitari videatur. i.e. We are not to depart from the Letter, or proper ſence of the Scripture, unleſſe ſome evident neceſsity compel, and the truth of the Scripture ſeem to be endangered. Now there is no ſuch neceſſity lies upon this Text to recede from the litterall ſence thereof. For by a litterall and Proper interpretation of this Text, neither is the truth of this, nor of any other place of Scripture, nor of any of the Articles of our faith in the leaſt indangered, as wee ſhall ſee more abundantly when we come to anſwer objections againſt our Theſis. Mean while take notice, that there are many grave, godly, learned men, not onelyonly in our Nation, but in other Countries, who while they doe not yet take up this opinion as their own, do yet notwithſtanding ingeniouſly confeſſe, that it is a very harmeleſſe opinion.

§. 2 Note in the ſecond place, that there is a great importunity, if not neceſſity, incumbent on this Scripture, to underſtand it (at leaſt in the general) according to the letter. For

¶. 1. Therein is promiſed, as a peculiar reward to them that had indured temptations with and for Chriſt, that he hath appointed to them a kingdome, yea, HIS kingdom, ver. 29, 30, with which, let the ſtudious reader diligently compare Revel. 11.18. Rev. 20.4. which tribulations or temptations all Converts that live on earth to any maturity of age (to profeſſe their godlineſſe in life and converſation) doe more or leſſe undergoe on earth, Act. 14.22. And therefore it is here promiſed that they ſhall be rewarded on earth, as we have, and ſhall abundantly demonſtrate. But if there be no ſuch eſtate to be fulfilled upon earth, but only a ſtate of glory in the ſupreameſt Heaven, then all the Elect dying in their infancy (to whom alſo the Kingdom of Heaven belongs, Mark. 10.14.) who never indured any temptations, &c. ſhall have as much priviledge (viz. the fulneſſe of ultimate glory) as thoſe that have indured moſt and longeſt in temptations; which ſeems contrary to the Text, which holds forth a peculiar eminent prerogative, to them that indure temptation, with, and for Chriſt: compare Rev. 20.4.

¶. 2. Chriſt appoints unto them a kingdome, as his father appointed unto him a kingdome: But the father appointed unto Chriſt no kingdome in ultimate glory, in the ſupreameſt heavens (which as on all hands tis agreed, followes the ultimate judgement) for then and p. 388there Chriſt layes downe all his Kingdomſhip, Kingſhip, or reigning, 1 Cor. 15.24. & 28. And it is moſt improper to ſay, the Saints, the Members reigne, when and where the head Chriſt himſelfe (a… Chriſt) doth not reigne. Beſides, reigning in and over a Kingdome, implies by an inference from relations, that ſome are ſubjects to them in that Kingdome, being brought under ſubjection to them; but in the higheſt heaven there is nothing made ſubject to them. If the Angels miniſtration be not at an end when the Church is perfected in glory, yet they are ſaid only to be ſervants for the Church, but not ſubject under the Church, at their command, being ſubject under Chriſt alone, Heb. 1.6.13, 14. But if Chriſt, according to that fore-quoted place, 1 Cor. 15.24.28. doth then lay downe all his power and authority, we cannot underſtand how the ſervice of Angels ſhould be thence-forward continued; but in the glorious eſtate on earth the Saints have all the Creatures, and men that truly beleeve not, ſubject to them, according to the many Propheſies afore alleadged and opened. As for the Spirituall Kingdome of Chriſt, beleevers were in that in all ages by paſt, and therefore that could not be the meaning of this Promiſe, and Propheſie given forth by our Saviour in this text. Beſides, the Spirituall kingdome of Chriſt is the kingdome of patience (as Saint John often intimates) where the Saints indure thoſe temptations Chriſt mentions, and ſo cannot ſignifie the kingdome of reward which Chriſt promiſeth to that induring.

¶. 3. Eating and drinking are unſuitable expreſſions, to ſignifie ſupernall eternall ultimate glory, but very ſuitable to expreſſe Chriſts glorious Kingdome ou earth yet to come, as we have before opened**Book 2. ch. 2. ſect. 5. p. 91.

¶ 4. By the order of the words the Saints muſt firſt be in the Kingdome, and then ſit on Thrones and judge the Tribes of Iſrael. But in the Spirituall kingdome of Chriſt they had not ſo done, nor doth Chriſts ſpeech relate to paſt, but future; and in the ſupreameſt ultimate glory there is nothing to be judged, neither perſons nor things.

¶ 5. Chriſt promiſing emphatically that the Saints ſhould ſit on Thrones in HIS Kingdome, cannot be applied to the ſupreameſt ultimate glory, in which Chriſt hath no Kingdome, but layes downe all, 1 Cor. 15.24, 25.

Therefore this Kingdome here meant, is yet to come before the ultimate Judgement, and the ſtate of glory is to ſucceed that.

p. 389SECT. V.

The fifth place in the New Teſtament is, Acts 1.6. & 7. When they were come together they asked of him, ſaying, Lord, wilt thou at this time reſtore againe the Kingdome to Iſrael? And he ſaid unto them, it is not for you to know (or as it is in the Greek, it is not of you to know) the times, or the ſeaſons which the Father hath put in his owne power.

§. 1 WHat formerly hath been ſpoken on this text by others; ſee before in Page 33. §. 3. where they aſſert, that the Kingdome here enquired after, ſignifies a Kingdome to be on earth after Chriſts reſurrection, afore the ultimate Judgement.

§. 2 And ſee it plainly in the text, that though Chriſts Spirituall kingdome in the height of it by John, and Chriſts miniſtry, in a New Teſtament exaltation had been now in being theſe four yeares paſt before the putting of the queſtion in the text; and the Apoſtles were fully informed of the ſtate of ultimate glory, by the tenor of all the Scriptures, yet they expect another kingdome, viz. one to be reſtored to ISRAEL, yea to the TWELVE Tribes of Iſrael, for as much as at preſent only the two Tribes were at, and about Jeruſalem, and they under the power of the Romans, the other ten being in captivity in forreigne Nations.

§. 3 Note further, that Chriſt doth not deny the thing, but only the manifeſting of it, and at this time; even as he ſpeakes in the preſent tence, IS not, not it SHALL not:

§. 4 And therefore the Apoſtles then preſent were not by this beaten off from expecting it, but rather went on preaching it, Acts 3.21. largely opened afore, pag. 96. Sect. 7. pag. 165. ¶. 3. and 2 Pet. 3. (diſcuſſed Book 3. chap. 2. ſect. 51. §. 2.)

§. 5 Yea in proceſſe of time, after Chriſts aſcenſion, Chriſt did fully reveale to John the Apoſtle in ſeverall Viſions, the thing and the time thereof, Revel. 1.1. the particulars whereof wee have abundantly diſcuſſed upon ſeveral Chapters of that revelation**See before on Revel. 20. in 1 Booke, 3 chap. Sect. 1, 2, 3. & 4th. on Rev. 1. p. 80, &c. on Rev. 5. p. 73, &c on Rev. 7. p. 204. on Rev. 9. p. 49. & 87. on Rev. 10. p. 67. & 96. on chap. 11. p. 58. 72 91. on chap. 12. p. 94. on chap. 13. p. 87. on chap. 14. p. 67, 73, 74. on chap. 16. p. 309. on chap. 17. p. 88, &c. on chap. 18. See Book 3. c. 2. S. 45. S. 3. P. 4. on chap. 19. See p. 62. & 74. & 89. & 56. & 58. on chap. 20. See again, p. 116, &c. & p. 55, 56. & 66, &c. & 226. on chap. 21. See p. 116. on chap. 22. ſee p. 94. and ſee after in this third Book, Chap. 4. Sect. 12.Rev 20Rev 1Rev 5Rev 7Rev 9Rev 10, and ſhal more hereafter,**.

Laſtly, if Chriſt had here meant either his Spirituall kingdome, or the kingdome of ultimate glory, he would not have been ſhye to declare thoſe unto them, having been alwayes free to preach and manifeſt them from time to time to all his Diſciples. See John 14. &c. to the end of the ſeventeenth Chapter, and often elſewhere.

p. 390SECT. VI.

The ſixth place in the New Teſtament is, Rom. 11.25, 26, 27. verſ. 25. For I would not brethren that yee ſhould be ignorant of this myſtery (leaſt ye ſhould be wiſe in your owne conceit) that blindneſſe in part is happened to Iſrael, untill the fulneſſe of the Gentiles come in, verſ. 26. And ſo all Iſrael ſhall be ſaved, as it is written, there ſhall come out of Zion the Deliverer, and ſhall turne away ungodlineſſe from Jacob, verſ. 27. For this is my Covenant unto them, when I ſhall take away their ſinne.

§. 1 THe Apoſtle would not have the Roman, or any Gentile Chriſtians ignorant that blindneſſe is happened to the Jewes but in part, and for a time, leaſt they ſhould be wiſe in their owne conceits; that is, applaud themſelves, and deſpiſe the poore Jewes, for their blindneſſe touching the Meſſiah, as moſt doe, moſt ſinfully to this day.

§. 2 The Myſtery is, that after the time that this partiall blindneſſe is over, which is to period when the fulneſſe of the Gentiles ſhall be converted and brought in, ALL ISRAEL ſhall be ſaved, according as it is written, viz. Iſa. 59.20. which place we have afore opened, with ſome ſhort collation of this, Rom. 11.25, 26, 27. See pag. 219. Sect. 22.

§. 3 Doctor A…ſted (a learned Profeſſor, or publike Reader beyond the Seas) hath upon this text of Rom. 11. theſe words, Apoſtolus hoc loco docet, &c. That is, The Apoſtle teacheth us in this place, that the Jewes ſhould ſo long remaine in their blindneſſe and calamities, as till the fulneſſe of the Gentiles ſhould come in; that is, till the reſt of the Nations ſhould flow in unto the Goſpel; for then it ſhall come to paſſe that all Iſrael ſhall be ſaved; and this the Apoſtle calls a Myſtery, and that not unfitly. For this is that Propheticall ſecret ſo often preſſed by the Prophets, of which Paul would not have the Gentiles ignorant, leaſt they ſhould deſpiſe the Jewes, as caſt off for ever. Thus Alſted.

§. 4 Doctor Prideaux in his Oration of the calling of the Jewes (Sect. 6.7.) argues notably, No ſence or interpretation to become or fill up ſuch an Apoſtolicall Phraſe, as to name the ſaving of Iſrael a MYSTERIE, but univerſalem, ſive nationalem Judaeorum converſionem; that is, The univerſall or nationall converſion of the Jewes. And ſaith he, Accommodatiùs ad textum, qui talem urgent vocationem; that is, They ſpeake more accommodatedly and ſutable to the Text, who urge ſuch a converſion. And a little after reckoning ſeverall opinions about the fulneſs of the Gentiles, and the ſalvation of the All of Iſrael, he ſaith, Rectiùs igitur al…i poſt deletam Romanam Idolomaniam, &c. That is, therefore others rightly thinke that after the Roman Idol-madneſse is extinguiſhed, and the blaſphemies of Mahumetiſme removed out of the way, the Jewes ſhall lift up their eyes unto the Mountaines of the Scriptures, from Whence the Spirit inwardly illuminating them, they ſhall attaine light and ſalvation. And p. 391after, the Doctor argues ſeverall things about it, and brings in a great rowle of ancient and moderne Writers of the aforeſaid opinions.

§. 5 Mr. Maton gives another touch upon this Myſterie, viz. who comparing Iſa. 66.8. with this text of Romans, to explaine the ſaving of all Iſrael upon the coming in of the fulneſs of the Gentiles, ſaith thus; The ſaving of all Iſrael at that time muſt be a very famous and wonderfull thing, becauſe as it is in that ſixtieth of Iſa. ver. 8. it ſhall be done with ſuch a trice, as if a Nation were borne at once, and it is fitly called by the Apoſtle, a Myſterie.

§. 6 That which I have to ſay upon this text of Rom. 11. is only to apply the place to our preſent purpoſe, in theſe foure obſervations. ##

¶ 1. That the Salvation the Apoſtle ſpeakes of, muſt be of All Iſrael, of Iſrael the ten Tribes as well as of the two, and of the generality of all twelve that ſhall be ſurviving at the time of fulfilling this Prophecy; the ſalvation of a few hundreds of Iſrael, or of the all of Judah, will not adequatly anſwer to the comprehenſive phraſe of the text; but neither of theſe hath been yet fulfilled, as our eyes are witneſſes.

¶ 2. That this ſalvation of the all of Iſrael muſt be, when the fulneſs of the Gentiles ſhall be brought in. But we ſee not yet the manner, or the meanes in any forwardneſſe; the Goſpel is not yet promulgated to many and mighty Kingdomes of the Gentiles, in the Eaſt and Weſt Indies, or under the Turke, Perſian, and Tartar; much leſſe hath the matter, the coming in of the fulneſſe of the Gentiles been fulfilled. But on the contrary, Antichriſt both Eaſterne and Weſterne is yet ſtanding, and ſtanding in the way, and ſtanding ſtifly to oppoſe the ſalvation of the fulneſſe of Jewes and Gentiles, he being upheld by the Kings, and Potentates, and powers of the earth, who hereafter ſhall hate and ruine him, Revel. 17.16. and therefore this is not yet fulfilled.

¶ 3. The fulfilling of this Salvation of all Iſrael may not be made leſſe, or laid lower then the unfolding of a great Myſterie, both in regard of the time, manner, and meaſure; the ſaving of a few Jewes now and then, here and there, is as a nothing to fill the mouth of this text, I meane to fulfill the words thereof; but this is ſo farre from fulfilling (which if done, above all would convincingly unmaske the Myſterie) as that generally all the Jewes, and moſt of the univerſe of Gentiles are very ignorant of this Myſterie.

¶ 4. That the fulneſſe of the Gentiles, and the all of Iſrael muſt meet in effectuall converſion, and centre into a bleſſed union with the univerſall viſible Church; For this text, and the thing therein contained, muſt be fulfilled, As it is written, and thus written; That there ſhall come out of Zion a Deliverer, &c. and muſt be fulfilled according to Gods ancient Covenant. Now we have abundantly heard the Prophets made very plaine to us, touching the Deliverer, and the future integration, and incorporation of Jewes and Gentiles into one and the ſame univerſall viſible Church; and touching the Covenant of God p. 392with the Patriarchs touching the matter, manner, and meaſure of their deliverance; and therefore neither is this fulfilled to this day.

And therefore we conclude that this text is not yet fulfilled, but …uſt according to the truth of God be fulfilled, and that afore the ultimate generall Judgement; for that is not a time for converſion of any, but of deſtruction of all unbeleevers.

SECT. VII.

The ſeventh place in the New-Teſtament is, 1 Cor. 15.22, 23, 24 25, 26, 27, 28. verſ. 22. For as in Adam all dye, even ſo in Chriſt ſhall all be made alive. verſ. 23. but every man in his owne order; Chriſt the firſt fruits, afterwards they that are Chriſts, at his comming. verſ. 24. Then cometh the end, when he ſhall have delivered up the Kingdome to God, even the Father, when he ſhall have put downe all rule, and all authority, and power. verſ. 25. For he muſt reigne till hee hath put all enemies under his feet. verſ. 26. The laſt enemy that ſhal be deſtroyed is death. verſ. 27. For he hath put all things under his feet; but when he ſaith all things are put under his feet, it is manifeſt that he is excepted which did put all things under him. verſ. 28. And when all things ſhal be ſubdued unto him, then ſhal the Son alſo himſelfe be ſubject unto him that put all things under him, that God may be all in all.

§. 1 VVHat I have largely Commented on theſe words, for explication of the one hundred and tenth Pſalme, all in order to our point in hand; ſee before**Pag. 166. P. 6. and p. 167. & 168., as worth while for the reader to conſider: eſpecially ſeeing that is premiſed, we have the leſſe need to be large now, and ſo ſhall omit the repetition here of ſeverall conſiderable things there aſſerted.

§. 2 M. M. On this place hath theſe words; firſt, he analyſeth upon …hem in generall thus; Every one muſt riſe in his owne order, Chriſt the Firſt-fruits, after they that are Chriſts; therefore not the Martyrs only: then cometh the end. What preſently after his coming? No, but when he hath delivered the Kingdome to God the Father (meaning the ultimate end.) And when ſhall that be that he ſhall deliver up the Kingdome to God the Father? When hee ſhal have put downe all rule, and authority, and power: for he muſt reigne till he (that is, God the Father) hath put all his enemies under his feet; which will be fully accompliſhed (where hee plainly mindes, as aforeſaid, the ultimate end) when the laſt enemy ſhal be deſtroyed, which is death. And when all things ſhall be thus ſubdued unto him, ſhall follow unutterable glory, the height of happineſſe: ſo he. Which laſt clauſes muſt warily be underſtood with this diſtinction; That the deſtruction of Death as an enemy to the Saints, and Chriſts viſible Kingdome on earth, of which we ſpeake, is the beginning p. 393and introduction to Chriſts and the Saints reigning in that Kingdome. For that Kingdome, and the thouſand yeares of glory to Chriſt, and happineſſe to the Saints on earth, begins with the reſurrection of the deceaſed Saints, Revel. 11.11, 12, &c. and Rev. 20.4, 5. (often explained afore.) But the putting an end to death, in the raiſing of the wicked unto the ultimate generall Judgement, that it may no longer be an enemy to Gods ultimate deſigne of puniſhing the ſaid wicked, body and ſoule, with everlaſting puniſhment, is indeed the end, or period of Chriſts reigning, Revel. 20.12. Secondly, our Author Commenteth on the generall of this place of 1 Cor. 15: thus; Pauls words (ſaith he) doe clearly prove, that the reigne of Chriſt as Man (of which alone we treat) doth neither begin before his ſecond coming, nor extend it ſelfe beyond the laſt reſurrection; and therefore cannot without a palpable contradiction be taken for the time when he ſhal give up his Kingdome to his Father; or for the time that now is. Betwixt which, and his Kingdome, our Saviour in my conceit hath put an irreconcilable diſtinction, calling this, not the time of a Kingdome, but a time of temptation,**See a little before in this fourth chap. Sect. 4. on Luke 22.28, &c.Luke 22:28 that is, a time of perſecution for righteouſneſſe ſake, that thus fulfilling the reſt of the afflictions of Chriſt for his bodies ſake, which is his Church, they may at laſt wholly, and together in body and ſoule reigne with Chriſt; but their bodies as yet ſhall be captive in the Grave. Or, ſhal the Saints that are found alive at his coming be exempted from that his Kingdome? For if he ſhall reign till then, and then give up his Kingdome to his Father, they are exempted. But if, as our Apoſtle ſhewes here, his reigning begins not til his coming (viz. his ſecond coming) then at that time the living and dead in Chriſt ſhal wholly, and altogether reigne with him on earth. 3. In particular our Author Paraphraſeth on that clauſe, After they that are Chriſts, thus; Theſe words (ſaith he) doe ſhew, that there is ſome diſtance of time between the Reſurrection of them in Chriſt, and other men; or elſe it had been eaſie for the Apoſtle to have ſaid, They that are dead, or they that are in the Grave. And if there ſhall be a precedency of time, then no doubt it ſhall be ſuch a precedency of time as may bring ſome advantage, and honour to the Saints; and therefore not of a few houres, or dayes, but of a more notable continuance of many yeares. For if Chriſt ſhall deſcend for no other purpoſe, but to call men to Judgement, as there would be no need of diſtinction of time, ſo there could not well be any priority of time to diſtinguiſh their reſurrection, becauſe in that act both good and bad muſt be aſſembled before him at the ſame time; and the wicked doubtleſſe ſhould then be raiſed as ſoon to ſee his coming, as the juſt to meet and accompany him there.

To all this I have now but a few words to adde (my former diſcuſſe, p. 166. excuſing me here) and that is this; That the Apoſtle in this text hints to us three Phyſicall reſurrections;

1 The Reſurrection of Chriſt, which the Apoſtle ſaith is paſt, verſ. 20. and there, and ver. 23. cals it, the firſt fruits of the Saints Reſurrection,

2 The p. 394Reſurrection of the wicked alſo, called the end, verſ. 24.

which alſo followes the ſecond at a diſtance (foreign) as the gleaning doth the harveſt; and this ſucceſſion is that which the Apoſtle calls (ver. 23.) order, each to riſe in his owne order, and it is a very diſtinct order; for as there hath been now above one thouſand ſix hundred yeares ſince Chriſts reſurrection, and yet the Saints are not riſen; ſo it wil be a thouſand yeares between the reſurrection of the Saints and the wicked, as Saint John aſſerts, Rev. 20. (oft and much inſiſted upon afore.) And as at the reſurrection of the Saints, death, as to them ſhall be deſtroyed, ſo at the reſurrection of the wicked, life to them ſhall be deſtroyed, their living being worſe then death, and therefore called the ſecond death, which over the Saints ſhall have no power, becauſe of the bleſſed life they are reſtored to, Revelations 20. and firſt twelve verſes.

SECT. VIII.

The eighth place in the New Teſtament for the glorious ſtate of the Church yet to come before the ultimate generall Judgement, is 2 Cor. 3.15, 16, 17, 18. verſ. 15. But even unto this day, when Moſes is read, the vaile is upon their heart. verſ. 16. Nevertheleſſe when it ſhall turne to the Lord, the vaile ſhall be taken away. Verſ. 17. Now the Lord is that Spirit, and where the Spirit of the Lord is there is liberty. verſ. 18. But (or, and, or truly) we all with open face beholding, as in a glaſſe, the glory of the Lord, are changed into the ſame image from glory to glory, even by the Spirit of the Lord.

§. 1 IN this Text three things are evidently aſſerted concerning the Jewes.

¶ 1. What their preſent Spirituall condition was in Pauls time, viz. That even to that day when Moſes was read, the vayle was upon their heart. In verſ. 13. the Apoſtle had ſaid, Moſes did put a vaile over his owne face, that the children of Iſrael could not ſtedfaſtly look to the end of that which is aboliſhed, according to Exod. 33.32, &c. to the end of the Chapter, where you have the thing, manner, and the end thereof. So that hereby are ſignified two vailes, (the one typifying the other) one upon the thing beheld, another upon the beholders; ſo that through Moſes (repreſenting the miniſtration of the Leviticall Law) the Jewes could not looke unto Chriſt (repreſenting the miniſtration of the Goſpel.) For ſaith the Apoſtle, 1. There was a vaile of materiall types, viz. of Bloud, Sacrificing, Waſhing, &c. covering and concealing the ſhining, that is the Spirituall meaning, and Goſpel glory of Moſes Law. 2. The vaile of ſence, upon, or over the hearts of the Jewes, that whiles they made uſe only of their ſences, to diſcerne the things of Moſes Law, their apprehenſion was terminated at that which was only ſenſible, not reaching to that which was ſpirituall; and ſo the Divine Evangelicall p. 395meaning was kept from entering into their hearts, and ſo they reſted in the materiall groſſe ſervice, and made no ſpirituall concluſions and applications concerning Chriſt. And this ſaith Paul is the condition of the generality of the Jewes to this day. Compare Rom. 11.25. eſpecially Rom. 9.31, 32. aſſerting there, that the Jews attained not righteouſneſſe, becauſe they ſought it not by faith (viz. in Chriſt, the ſence and ſumme of the Leviticall Law) but AS IT WERE (he ſaith not really, or altogether, but as it were) by the workes of the Law, becauſe in reſting on the outſide, and acting of Leviticals, they turned thoſe Leviticals (in their true intent and meaning Evangelicall) into workes of the Law. As if a man reſt upon the opus operatum, the labour, and meere deed done of the Evangelicall duty of prayer, praiſe, &c. he turnes that duty into legall.

¶ 2. What their future ſpirituall condition ſhal be at the time of their call, viz. when their heart is turned to the Lord (the Pariphraſis of Converſion) the vaile ſhal be taken away; to wit, both vailes. 1. That vaile of Jewiſh worſhip, that as de jure it was taken away in the authority of it, upon rending of the vaile at Chriſts Paſſion; and defacto in practiſe as to the ſacrificall part, at the deſtruction of the Temple by the Roman Titus, and Adrian, and fire from Heaven in the time of Julian, ſo alſo it ſhall bee taken away, as to the Jewes eſteeme, in the whole Moſaicall Liturgy thereof. 2. The vaile of ſence over their hearts ſhall be taken away; ſo that by the Divine Illumination of the Spirit they ſhall looke through and beyond ſence, and carnall reaſon (thence derived) unto the ſpirituall minde, and meaning of all the Law of Moſes, viz. unto the Goſpel, and Chriſt Jeſus, who is the ſpirit thereof; which is plainly expreſſed in the following words, now the Lord is that Spirit. That is Chriſt, as God is that Spirit, Joh. 4.24. and Chriſt, as Chriſt is the ſumme and marrow of the ſpirituality of the Goſpel (as the Goſpel is of the Moſaicall Law) and he hath the ſpirit above meaſure, and ſends the ſpirit to enlighten, and enliven, and allure them to the embracement of him. For Lord in the New Teſtament phraſe oft ſignifies Chriſt, and Spirit often ſignifies ſpirituality, and the ſpirituall ſence, and way of the Goſpel, and the communication of the efficacy of the Spirit, as many inſtances might be given, but for tediouſneſſe. It is added, Where the Spirit of the Lord is, there is liberty; That is, when the Lord is ſpiritually in the heart, there is ſpirituall liberty; that the Jews ſhal neither look at, nor relye upon the Letter, Character, or outward acts of Judaicall ſervices; to which ſence, and (from thence) carnall reaſon held them in a kinde of bondage, as thinking the command bound them, and the threat awed them, mainly to that. The Law indeed obliged them to an actuall performance of all the materiall Leviticall ſervices, whiles in force, but even then it was their ſenſuality, and carnality that held their apprehenſions in bondage, and within thoſe ſtinted bounds that they could not look further, ſo that for want of the addition of Goſpel knowledge, faith, godlineſſe, &c, they could not ſee afarre off. But were p. 396ſhort ſighted, as Peters phraſe is. But where the ſpirit of the Lord is in the heart by grace, there they wil finde a liberty of apprehenſion, to looke to the ſpirituality of all worſhip; a liberty of action, to act more with the inward graces, then with the labourſomneſſe of the body; and a liberty of confidence, to relye upon the object, the things, viz. Chriſt held forth in the Goſpel, and not on the outward for me of worſhip.

¶ 3. What their eſtate both corporall and ſpirituall ſhal bee from that time forward till ultimate glory comes, when the vaile is taken away, and that liberty reſtored in lieu thereof, viz. it ſhall be very glorious, when WEE ALL, both Jewes and Gentiles, with open face, beholding as in a glaſſe the glory of the Lord, are changed into the ſame image from glory to glory, even as by the ſpirit of the Lord. The Verſe is not to begin with But, as an Antitheſis, or oppoſition to that afore, but with an And, as a Proſtheſis, or addition of a further degree of attainment; ſo the Greek (foreign) well beares, and ſo the ſence requires; for at preſent there was never an ALL of Jewes ſo beholding, and ſo transformed. Nor were the converted Gentiles yet ſo glorified with that divine Metamorphoſis (as the Greek ſignifies) And the Jewes muſt not be excluded, becauſe the Apoſtle a Jew, ſpeakes in the firſt perſon plurall, We, including himſelfe: and the converted Gentiles muſt not be excluded, becauſe he writes theſe things to the converted Gentile Corinthians. So that this verſe is knit on the former rather as an ex…geſis, & auxeſis, an illuſtration and amplification, then as an antitheſis, or oppoſition to the former verſe, It is true, that this laſt verſe is part of an Antitheſis to the Jewes blindneſſe, but not to their ſpirituall ſight and liberty; but then that Antitheſis began higher a good deale, viz. ver. 16. Nevertheleſse when it ſhall turne to the Lord, the vaile ſhall be taken away, &c. and ſo the Apoſtle falls firſt upon the diſcourſe of the Jewes future ſpirituall condition, and then from thence aſcends higher in the laſt verſe to their and our future viſible glorious condition, which on earth is to follow that ſpirituall condition. For the plaine ſence of the whole is as if the Apoſtle ſhould have ſaid; The poore Jewes at preſent are blind-fold for the generall, with a double vaile (as afore explained, as they are to this day.) But when they ſhall bee converted, thoſe vailes ſhal be taken away (though to this day they are not.) Now the Lord is that Spirit, and where-ever he is in any of our hearts, whether we be Jewes or Gentiles, there is liberty, liberty of ſpirituall ſight, and liberty of Goſpel worſhip, freeing us from the numerous burthenſome Leviticall conſiderations, and obſervances, and performances; ſo that we doe ſee Jeſus Chriſt (the ſumme, ſpirit, and quinteſſence of all divine Lawes.) And, or furthermore, we all with open face, beholding as in a glaſs, the glory of the Lord, we are transformed into the ſame image from glory to glory, even as by the Spirit of the Lord, or, (as the Greeke foreign well beares, and our Tranſlators aſſent in the Margin) by the Spirit the Lord; as if the Apoſtle ſpeaking of an higher matter, would ſpeake in an higher phraſe meet to correſpond to that matter.

p. 397Now as the two former verſes are not yet fulfilled to the Jewes, as to converſion, ſo nor is this laſt to Jewes or Gentiles (though converted) as to that transformation it here expreſſeth, meaning at the great reſtauration; to which this text hath, I conceive, a ſpeciall eye.

§. 3 We will argue it, firſt from the coherence of this verſe with thoſe going afore, which plainly is this; that whereas the whole precedent diſcourſe of the Apoſtle is concerning the generall call of the Jewes, from under that univerſall vayling that was upon them; mentioning the liberty they ſhould attaine to (which liberty is a word ſo comprehenſive, that it is uſed by the Apoſtle in part, Rom. 8.21. to deſcribe that great ſtate of the reſtitution of all things) the Apoſtle cannot be conceived to contradict that diſcourſe, or to detract from it, but rather to heighten it. Even as it is agreed on all hands, that confeſſe the generall call of the Jewes, that then will be a moſt glorious time on earth. And accordingly the Apoſtle mentioning afore liberty in the ſeventeenth verſe, here in this eighteenth verſe he addes to it glory, and in relation too unto the Sons of God, ſo as to make up that glorious liberty of the Sons of God, which the Apoſtle gives forth in that, Rom. 8.21. as the deſcription of the reſtitution of all things.

§. 4 Secondly, we will argue from the ſubſtance of the text, ſcanning it almoſt terme by terme; which though, we deny not, includes converſion and ſanctification by way of a neceſſary ſuppoſition, yet it tranſcends higher into a large proſpect of the great Reſtauration. For,

¶ 1. There is a great emphaſis in the WEE ALL, even as the Apoſtle, Rom. 11.26. having ſaid, Blindneſſe in part is happened to Iſrael concludes, but all Iſrael ſhall be ſaved. So here having ſaid, ver. 13. The children of Iſrael could not ſtedfaſtly looke to the end of that which is aboliſhed; now he aſſerts, but we all with open face beholding the glory of the Lord, &c. are changed, &c. For it were wonderfully ſtrange, if the Apoſtle wholly diſcourſing afore of the converſion of the Jewes ſhould make his concluſion an excluſion of the converſion of the Jewes. As on the other ſide (as we ſaid) the Apoſtle writing this to the Gentil-Corinthians, and at laſt drawes up all into an ALL WE, muſt needs include all converted Gentiles, and ſo the time of converſion of the generality of both muſt imply a glorious time, according to all the Prophets afore opened.

¶ 2. Although the word to behold be in the preſent tence, yet it is in a participle (foreign) beholding; noting a continuance of time, and action in that time, and ſo in effect ſignifies a future. Even as in common ſpeech in our, and other vulgar Languages wee expreſſe a future by a preſent, v. g. we are now (ſay we) miſerable, but dying in the Lord we are happy.

¶ 3. Beholding as in a glaſs. The Greek is all but one word (expreſſed immediatly afore) to ſignifie beholding, and beholding in a glaſse; and therefore ſeeing our Tranſlators were pleaſed to be ſo over-punctuall in following the compoſition of the word ſo cloſe p. 398(the Apoſtle intending only an open cleare ſight, as the next words with open face ſhew, as the uſe of the word is, to ſignifie the apprehending of a thing with a full imagination) they might have dealt fairely, to have expreſſed what glaſſe the compoſition of the word ſignifies, which is there as much expreſſe, as glaſſe; for ſurely glaſs is not here intended as a ſight-darkning glaſſe, as a glaſſe window is ſome darkening to our eye, in looking through to the object, Cant. 2.9. but a light reflecting, or a bright-repreſenting, yea lively preſenting glaſſe, as Spectacles, Perſpectives, and Looking-glaſſes manifeſt the object more plainly. And if we ſhould purſue the Metaphor in the notion of a Looking-glaſſe, which is moſt ancient, and more to the proper Idiom of the compoſition of the word, it would rather brighten, then obſcure the ſtate the Apoſtle meanes, and we expect; for firſt, a Looking-glaſſe infallibly ſuppoſeth the perſon neerly preſent. 2. It repreſents the perſon plainlier. 3. By reflection and refraction it makes all ſhining glory as that of the Sunne, Fire, Diamonds, &c. the more to returne their radiation upon us with a ſparkling glare. All which notably ſuit to ſet forth Chriſts preſence, and our extraordinary beholding of him, in the time of the Churches glory on earth, as the cauſe thereof. We cannot ſee then perhaps the Deity immediatly, but we ſhal then Behold that Suu of the God-head, (Pſal. 84. 11.) in the glorious Body of Chriſt (as the Apoſtles phraſe is) as in a Chryſtall Lantern. If Moſes face ſo ſhone by his ſtanding forty dayes and nights under the beames of a viſion of God (Exod. 34.29.) how much more gloriouſly ſhall the Body of Chriſt radiate, not only by his preſence with God in the utmoſt glory above one thouſand ſix hundred and fifty yeares, but principally by his Hypoſtaticall union with God himſelfe; the time being then fully come, for him fully to radiat (Malac. 4.2.) according as his transfiguration had prefaced (Matth. 17.) how glorious it ſhould be. If Stephens elevated ſoule, through the operation of God, ſaw (he being now on earth) the Sonne of God in heaven, ſtanding at Gods right hand (to give way whereunto, the heavens were made to open) and Stephens face appeared like the face of an Angel, Acts, chap. 6. & chap. 7. how gloriouſly ſhall Chriſt ſhine, and we be radiated upon, into a glorious aſpect and hue, or unto transformation into glory, at the time wee contend for? At preſent, we ſee darkly through the glaſs of materiall Ordinances, and the dimme eyes of imperfect and mixt graces, (1 Cor. 13.12.) though in compariſon of Moſes vailed, God may be ſaid now, (as in 2 Cor. 4.6.) to ſhine upon our HEARTS in the FACE of Chriſt; but hereafter upon the appearance of Chriſt, at the coming in of the fulneſſe of the Gentiles, and the call of the Jewes into one univerſall viſible Church, God will ſhine forth moſt gloriouſly through the WHOLE PERSON of Chriſt, upon OVR WHOLE PERSONS, ſo that we ſhall be like him in glory, Phil. 3. 21. and we ſhall know as we are known, 1 Cor. 13.12. we ſhall put off all corporall imperfections, and ſhall apprehend him as well perfectly by our ſences, as by our graces, as will appeare more by that which followes. For,

p. 399¶ 4. We ſhall behold him with open face, or unvailed countenance, or uncovered, or unmasked perſons (as the Greeke comprehends all) and this being ſpoken indefinitely, and unlimitedly, either to the beholder, or thing beheld, it is ſafeſt to take in both, anſwerably oppoſing the two vailes afore; ſo that 1. All we Jewes and Gentiles, that ſhall partake of this glorious ſtate on earth, ſhall behold with uncovered ſences, with uncovered reaſon, with uncovered graces. Our eyes and mindes ſhall not be held, as Luk 24. that our Phantaſie ſhould peirce no further then ſence, or that ſence ſhould apprehend extraordinary things in an ordinary notion. And our reaſon ſhall not be covered, nor cumbred with errour, and miſtakes, and ſenſible deſires; and our graces ſhall not be blind-fold with inordinate carnall affections. 2. Chriſt ſhall be beheld as altogether uncovered, he ſhall not be covered as to be ſeene only in Aenigmaticall expreſſions (as the Apoſtles phraſe is in the Greek, 1 Cor. 13. 12.) or in typicall ſeales, as in receiving the elements of the Holy Supper, we are ſaid to ſhew his death till he comes, (1 Cor. 11.26.) or in the heavens (as now he is) or in a perſonall ſtate of humiliation, as when he was on earth, in afflictions, and ſufferings; but he ſhall be wholly uncovered, to be ſeene as he is, in his great glory (in that time of the Churches reſtauration on earth, at his appearance) as it is here ſaid in the next particular.

¶ 5. Beholding the glory of the Lord. At his firſt coming we beheld his ingloriouſneſſe, Phil. 2. Iſa. 53. After, at his transfiguration, ſome two or three ſaw a glimps of a prelude of his glory. After that, a few ſaw, at his aſcenſion, his entrance into ſupreame glory, Acts 1. But here WEE ALL, Jewes and Gentiles in generall, whoſoever, and how many ſoever converted unto Chriſt, ſhall behold foreign THAT SAME glory of the Lord.

¶ 6. And ſo behold as to be changed into the ſame image. A wonderfull, and efficacious beholding, which ſhall transforme the Embryon of the new Creature, conceived in the wombe of the Soule, into the glorious Image of Chriſt, by beholding him in his glory, in this ſtate on earth. The divine Plants of God in this new Paradiſe on earth, ſhall ſo ſee the Sun of righteouſneſſe, that they ſhal bloſſome, and flower, and fructifie into like colours, ſtripes, an rayes, as are in that Sun. We muſt (as the Greeke foreign ſignifies) be Metamorphoſed, from our corrupt and inglorious image into the glorious Image of Chriſt. So this text. So againe the ſame Apoſtle hath it, 1 Cor. 15.51, 52. The introductory both of the diſcourſe, and of the thing leading to this change, in verſe fifty one, begins at verſ. 22. which we have laboriouſly opened afore but in the ſeventh Section immediatly preceding. To which adde this memorandum, that Paul expreſly treates there only of the reſurrection of Beleevers, as that at Chriſts next coming: When, ſaith the Apoſtle, we ſhall not ALL ſleep, but we ſhall ALL be changed. The dead ſhall be raiſed incorruptible, and we ſhall be changed. This corruptible muſt put on incorruption, and this mortall muſt put on immortality; then death is ſwallowed up. And this change is ſaid to be glorious, verſ. 49. As p. 400we have borne the image of the earthly, ſo we ſhall beare the image of the heavenly Adam, viz. Chriſt. Which ſuite to our preſent text in this, 2 Cor. 3.18. That we ſhall ſo behold the glory of Chriſt, that we ſhall be Metamorphoſed, transformed into the ſame image. By which parallel ye perceive what the Apoſtle meanes by this transformation into the ſame glorious Image, viz. to our glorious ſtate on earth at the firſt reſurrection of the Saints, at Chriſts next coming. At our firſt converſion, we have ſome ſpirituall inward change. Of this our Apoſtle made mention afore in this, 2 Cor. 3. viz. verſ. 16. in that phraſe of turning to the Lord. And verſ. 17. in thoſe words, where the Spirit of the Lord is, there is liberty. But in that clauſe in the laſt verſe, of Metamorphoſing into the ſame Image, ſome greater thing muſt be intended. For,

¶ 8. It followes, we muſt be changed into the ſame Image from glory to glory; which ſounds of a future. For, from glory to glory, muſt ſignifie more then a proceſſe from one degree of grace to another (as it is intended in Pſal. 84. from ſtrength to ſtrength; and Rom. 1.17 from faith to faith,) for though that be the beginning, and touched verſ. 16. & 17. of this 2 Cor. 3. yet here the Apoſtle drives at the foreign the exaltation of a Saint to his height, and muſt import that the former glory is ſuitable to the latter glory; which is true of perſonall glory on earth, at Chriſts next appearance, that it is like to the latter, viz. ultimate glory, both glorifying the whole man; whereas the glory of our imperfect ſanctification doth glorifie only the inward man, and that too but in part. There is alſo a difference in the cauſe, as it is in the laſt clauſe, viz.

¶ 9. By the Lord the Spirit (as we touched the Tranſlation afore) whereby it is plainly held forth, that whereas our inward glory of Sanctification in all the proceſſe thereof, is from the inward power of the Spirit of the Lord, our perſonall glory of ſoule and body at the ſaid coming of Chriſt, is from his perſonall preſence, tranſcendently, and efficaciouſly radiating on our perſons to a change, and filling the earth with the beames of his glory.

Now weigh all together, and ſee whether the whole minde of this text can be terminated in our converſion, and ſanctification, or can be wholly extended to ultimate and ſupreameſt glory! Or can be fixt upon that unſuitable time of converting Iſrael, at the day of the ultimate Judgement! And if not, then it is yet to come before the ultimate generall day of Doome.

p. 401SECT. IX.

The Ninth place in the New Teſtament for the glorious ſtate of all things on earth at Chriſts next appearance, is Phil. 2.9, 10, 11. God hath highly exalted him (Chriſt) and given him a name above every name, that at the name of Jeſus every knee ſhall bow, of things in heaven, and things in the earth, and thing under the earth, and that every tongue ſhould confeſſe, that Jeſus Chriſt is the Lord, to the glory of God the Father.

§. 1 VVHat hath been ſaid afore of this place, for opening the Prophet Eſa. 45.14. and it ſelfe, See pag. 113, 114. and p. 215. l. 1.

§. 2 This a glorious time on earth (expreſſe in the Text) when it ſhall be fulfilled; but this is not yet fulfilled. For,

¶ 1. All things on earth doe not ſubmit to Chriſt (which is the ſence of bowing the knee.) But on the contrary, an hundred for one are openly againſt Chriſt, ſo that as the Apoſtle ſaith, Heb. 2.8. We ſee not yet all things under him. And Heb. 10.13. the Apoſtle ſaith long after his Aſcenſion that he ſtill ſits in heaven, expecting till his enemies be made his footſtoole.

¶ 2. All things under the earth, viz, the infernall Spirits doe not univerſally and actually ſubject to him; that is, they are yet permitted of God to act againſt Chriſts Kingdome; but they muſt be made univerſally, and actually to forbeare oppoſing Chriſts Kingdome, Revel. 16.17. The ſeventh Vial is poured out upon the aire; that is, upon the Prince of the aire (the Devil) and on his retinue. How? Why Chriſt ſhall binde him for a thouſand yeares, &c. Revel. 20.1, 2, &c.

¶ 3. Much leſſe to this day doth every tongue, or the generality of all tongues, confeſſe that Jeſus Chriſt is the Lord, TO THE GLORY OF GOD THE FATHER; when as moſt either doe not name him, or name him prophanely, or blaſpheme him.

¶ 4. Paul tels us in another place, viz Rom. 14.10, 11. (diſcuſſed alſo afore touching the meaning**See pag. 214. but by miſtake printed, p. 116. vix. tis in lib. 3. cha. 2. Sect. 19. S. 2. P. 1.) That this bowing to Chriſt is not fulfilled till Chriſt ſhall ſit in Judicature on his Seate of Judgement; but this begins not till the firſt Reſurrection, Rev. 20.4, &c. compare it with Revel. 11.15, 16, 17, 18. meane while Turk, and Pope, and Heathens extreamly domineer.

§. 3 This truth hath not been diſcovered from theſe two places of Rom. 14. and Phil. 2. as yeſterday; but judicious Calvin long ſince did aſſert from the collation of both places together, that this genuflexion, and ſubmiſſion to Chriſt is not fully fulfilled till Chriſts next coming.

§. 4 Now this cannot be deferred to the ultimate generall Judgement, for then is no time for confeſsion and ſubmisſion to the glory of God the Father, but a ſilent bearing of Judgement by them that deſpiſed Chriſt, and ſo Chriſt reſignes his kingdome.

p. 402SECT. X.

The Tenth place in the New Teſtament of the glorious ſtate of the Church yet to be on earth, is in Revel. 2.25, 26, 27, 28. ver. 25. Hold fast till I come. Ver. 26. And he that over-cometh, and keepeth my workes unto the end, to him will I give power over the Nations. Verſ. 27. And he ſhal rule them with a rod of Iron, as the veſſels of a Potter they ſhall be broken to ſhivers, even as I have received of my Father. Verſ. 28. And I will give him the morning Star.

§. 1 ALthough in our laſt Engliſh Tranſlation the former part of the twenty ſeventh verſe be read with a Parentheſis, yet not ſo in Stephanus his beſt Greek edition in Folio, nor in Bezaes Greek or Latin, nor in our former Engliſh Tranſlation. The continued ſpeech in the third perſon throughout the twenty fift and twenty ſixt verſes, and former part of the twenty ſeventh verſe, and the diſtinguiſhing turne to the firſt perſon in the latter part of the twenty ſeventh verſe, makes it plaine enough that theſe Promiſes are made to the Beleever that keeps Chriſts workes to the end; even as Chriſt goes on in the twenty eighth verſe, promiſing him the ſaid Beleever, that he will give him the morning ſtarre. So that it is the ſaid Beleever, that ſhall under Chriſt, by the donation and aſſiſtance of Chriſt, have power over the Nations, and rule them with a rod of Iron, till they be broken as a Potters veſſels, to whom he will give the morning ſtarre. That which perhaps made our laſt Tranſlators put in the ſaid Parentheſis, was the agreement of the words they included, with thoſe Pſal. 2.9. (quoted by them in the margin) ſpoken of Chriſt. But it is a ſure rule, Subordinata non ſunt contraria, ſubordinate things are not contrary; and that other, Qui facit per alium, facit per ſe: That he who cauſeth others to doe a thing, doth it himſelfe. If Chriſt by his Saints over-power the Nations, and rules them with a rod of Iron; Chriſt himſelfe over-powers the Nations, and rules them with a rod of Iron. That which the Carpenter worketh with his tooles, the Carpenter is accounted to worke, or doe. In this reſpect it is ſaid in Dan. 7. ver. 13.4. That the Kingdome which is to ſucceed the foure Monarchies is given to Chriſt. And verſ. 22. & 27. it is ſaid to be given to the Saints.

§. 2 The ſence of theſe words are obvious and plaine, eſpecially if we minde what hath been given in by way of explication afore, on Pſal. 2.**Pag. 158. & 159. and on 2 Pet. 1.19.****P. 360. P. 2, &c. Suitably our new Annotations confeſſe, That hold faſt TILL I COME (ver. 25.) ſignifies till Chriſts ſecond coming, GENERALL, or SPECIALL. Power over the Nations, ſignifies to JOYNE WITH CHRIST IN JVDGING THE NATIONS, &c. And that giving the morning ſtarre ſignifies Chriſts giving the FULL FRVITION OF HIMSELFE. We ſhall further give the explication of this Scripture in the application thereof. Which application is,

p. 403That this Scripture is not yet fulfilled, as may appeare in the diſtinct conſideration of each particular thereof.

¶ 1. It is expreſſe in the twenty fifth verſe, Hold faſt TILL I COME, ſpoken by Chriſt neare an hundred yeares after his Incarnation. But Chriſt never came ſince that.

¶ 2. It is ſaid in ver. 26, 27. That to them that hold faſt till hee comes, he will give POWER OVER THE NATIONS, to rule them with A ROD OF IRON, and to BREAKE THEM IN PEECES as a Potters veſſels. Which words import a Corporall breaking, not a Spirituall; as the Iron Scepter of force is diſtinguiſhed from the golden Scepter of the Word. Now this was never yet fulfilled in the generall, but rather contrariwiſe hitherto, the Nations breake the Saints, and Churches, as we have often given a large account from Hiſtory, and experience.

¶ 3. That of Chriſts giving the morning ſtarre, what can it bee but the appearance of Chriſt againe? eſpecially to the Jewes, according to 2 Pet. 1.19. before expounded. For as the converted Gentiles Spiritually conſidered are ſaid to be, not in the night, but in the day, 1 Theſ. 5.5. The unconverted Jews are in the night, and in the darke, Rom. 11.25. Therefore this morning Starre, the Sunneriſing (mentioned to this very particular, Malac. 4.2.) muſt of neceſſity ſignifie Chriſts perſonall appearance; which Chriſt hath not yet fulfilled to this day. Therefore yet to come.

And this text muſt be fulfilled before the ultimate generall Judgement, becauſe then is a totall deſtruction, not an appearance for converſion of them that are found in unbeleefe. Then is the Saints full enjoyment of utmoſt glory, not their ſtriving with the Nations. Then Chriſt layes downe all power (1 Cor. 15.) therefore doth not put power into the hands of his people.

SECT. XI.

The eleventh place in the New Teſtament is, Revel. 3.21. To him that over-cometh will I grant to ſit with me in my Throne, even as I alſo over-came, and am ſet downe with my Father in his Throne.

§. 1 VVHat can we make of this Text, unleſſe we underſtand the Saints (viz. ſincere Soules, and cordiall Chriſtians, that perſevere to the end) reigning with Chriſt on EARTH? As it is by and by added, chap. 5.10. which the foure Animals, and twenty foure Elders expreſſe in a Song of praiſe to Chriſt; Thou haſt made us unto our God, Kings and Prieſts, and we ſhall REIGN ON EARTH. On which our New Annotations confeſſe; That this may ſignifie the PROSPEROVS TIMES OF THE CHURCH UNDER CHRISTIAN KINGS AND EMPEROVRS, Dan. 7.27. (which place, as we have largely afore demonſtrated,**Pag. 126. S. 4. & p. 127, &c. Again, p. 249 Sect. 36. &c. p. 404doth plainly ſignifie the glorious ſtate of the Church on earth yet to come) Pſa. 37.11. But the meek ſhall INHERIT THE EARTH, Matth. 5.5. Bleſſed are the meek, for they ſhall INHERIT THE EARTH. Thus they; which muſt ſignifie a State to come, as the expreſsion is in the Future tence, and experience ſhewes us that in paſt times the meeke have not (in the generall) INHERITED the earth, but in all Ages have been ſorely diſturbed and diſtreſſed. That ſtate of Chriſts Kingdome hath not yet come, for it followes in this text, deeply to be conſidered, that,

§. 2 It is granted here by Chriſt himſelfe, that as he is God and Man, he hath not hitherto ſate upon his owne Throne, but upon his Fathers Throne: the higheſt heaven of glory, ſhould ſeem, is the Fathers Throne, as it is oft expreſſed in the Old Teſtament, Pſal. 11.4. Iſa. 66.1. &c. And there Chriſt is now, Coloſs. 3.1. but the time is yet to come (according to the future expreſſion of the text long after Chriſts Aſcenſion) that Chriſt muſt have a Throne of his owne, on which, together with him, thoſe that overcome ſhall ſit.

§. 3 Now this muſt needs be on earth, becauſe after the Judgement Day on earth, Rev. 20.11, &c. to the end of the chapter, Chriſt layes downe all his power, 1 Cor. 15.24, 28.

SECT. XII.

The Twelfth and laſt place in the New Teſtament, which we ſhall urge for this particular under conſideration, is Revel. the 18. & 19. chapters.

§. 1 THe Propheſies whereof are not yet fulfilled to this day, ſo long ſince the Aſcenſion of Chriſt.

¶ 1. Note that ver. 2. of the eighteenth Chapter, where it is ſaid, Babylon is fallen, is fallen; for whether wee underſtand New Babylon figuratively ſo called, viz. Rome (deſcribed by her ſeven Hils, and ſeven ſorts of Government, and the ten Kingdoms under the ſeventh, Rev. 17.9, 10, 11, 12.) or old Babylon, properly ſo named, viz. where the Jewes were held captive, neither of them ſince this Propheſie are ſo fallen, as is deſcribed in the following Verſes of this Chapter (of which by and by) but ſtil the Popiſh Antichriſt poſſeſſeth the one, and the Turkiſh the other, and both in the ruffe to this very day.

¶ 2. Nor is that in the fourth and ſixth verſes yet fulfilled, wherein the People of God are commanded ſaying, Reward her, even as ſhe rewarded you, and double unto her double, according to her works, and the cup which ſhe hath filled, fill to her double; for the people of God have not yet rewarded her (either old or new Babylon) ſingle, but as ver. 7. Shee glorifies her ſelfe, and lives deliciouſly; yea and oppreſſeth the people of God.

¶ 3. Nor is that yet fulfilled, verſ. 8. That her Plagues have come in one day, viz. Death, and Mourning, and Famine, and utter burning. p. 405But ſhe (both elder and younger) ſtands in great glory to this day.

¶ 4. Nor is that yet fulfilled, ver. 9. That the Kings of the earth that have committed (Spirituall) fornication, and lived deliciouſly with her, ſhal bewaile her, and lament for her, ſeeing the ſmoake of her burning. But generally they rejoyce with her, and for her glory in which ſhe is at this day.

¶ 5. Nor is that yet fulfilled mentioned from verſe eleventh to the end of the nineteenth, of the mourning of the Merchants over her deſtruction by fire, ſtanding afarre off, crying, Alas, alas. But contrariwiſe they flocke to her, trade with her, and admire her glory. It is true, the Gothes and Vandals have conquered new Babylon, and ſpoyled her (as we mentioned afore) but not ſhe, nor old Babylon is yet totally deſtroyed by fire, that there ſhould be no Candle ſeen, or Milſtone heard in them (ver. 20. & 22.) but both flouriſh with great glory in their dominion over the people of God.

¶ 6. Nor is that in the twentieth verſe yet fulfilled, that the holy Apoſtles and Prophets have yet, ſince this Text was penned, ever rejoyced in the deſtruction of either Babylons; but both Babylons doe yet triumph in their owne proſperity and power over the Nations; and among them, over many Saints, verſ. 7. yea the rejoycing of the Apoſtles and Prophets over Babylons deſtruction, doth ſignifie (one would thinke) the triumph of the Church over their enemies on earth, at the firſt Reſurrection (of which wee have ſo largely ſpoken afore) For when elſe poſſibly can the Prophets and Apoſtles rejoyce over the deſtruction of Babylon? §. 2 ##

For ſo it followes in the nineteenth Chapter and firſt ſeven Verſes (ſpoken over foure times) Hallelujah, that is (as it is engliſhed in verſe the fift) Praiſe yee God; which praiſe is given to God by the foure Animals, and twenty foure Elders, and of a great multitude. Why? becauſe Gods Judgements are righteous and true. Wherein? Becauſe he hath judged the great Whore which did corrupt the earth, and hath avenged the bloud of the Saints at her hand. And he the Lord God Omnipotent reigneth, and the Marriage of the Lamb is come, and his Wife hath made her ſelfe ready.

¶ 1. Which laſt clauſes cleerly relate to the firſt Reſurrection, wherein all the Saints riſe; ſo that the ruine of Babylon, and the raiſing of the Saints immediatly concurre with the ſorrow of the one, and the triumph of the other. But theſe have not been fulfilled to this day; as the contrary face of things gives evident teſtimony.

¶ 2. Nor is that fulfilled from the eighth verſe of the nineteenth Chapter, to the end of the Chapter, of the glory of the Church, of the glorious appearance of Chriſt, and of the corporall deſtruction of all whatſoever that take part againſt Chriſt, and his Church; largely diſcuſſed afore, more then once out of this Chapter.

But theſe things as ſure as Chriſt is the Truth, and the faithfull witneſſe (Joh. 14.6. and Revelations Chap. 1.5.) muſt be fulfilled, and afore the ultimate generall Judgement; for after that Chriſt is no King, (as verſ. 16.) After that he rules p. 406not the Nations with a rod of Iron, (verſ. 15.) After that there is no giving the fleſh of Kings, Captaines, &c. as meat to the Fowles of the Heavens (verſ. 19.) I ſay, he is none of theſe, doth none of theſe, 1 Cor. 15.24, 28.

Therefore it muſt be fulfilled at the firſt Reſurrection, and reigning of the Saints in the twenty, and one and twenty Chapters, largely opened afore.