to the last place afore handled out of the New Testament this vision much enlightening that Parable in ver 26 27. the close expounding that Parable as the Preface ver 11 12. explaines that it concernes the time following upon the ruine of the foure Monarchies § 2 In the eleventh and twelfth verses the foure Beasts that is the foure Monarchies are slaine as it is expounded after verse 17. The foure great Beasts are foure Kings instead of them Daniel sees in a vision ver 13 14. One like the Sonne of Man come WITH THE CLOVDES of Heaven and came to the Ancient of dayes and they brought him neere before him which notably agrees with that place last spoken of Luke 19.11 c. where it is said Christ went into a farre Country to receive to himselfe a Kingdome and returne And that visibly saith this of Daniel with the Clouds or in the Clouds as Rev. 1.7 in way of Preface to this his Kingdome Rev. 11. Rev. 20. And saith Daniel ver 14. There was given to him that was like the Son of Man DOMINION and glory and a KINGDOME that all People Nations and Languages should serve him Just as Luke 19.15 according to the Greek he returned receiving the kingdom When he visibly returned he received a Kingdome here below else why did he returne Adde that here below he exercised visible destruction upon his enemies for it is not said as of the unworthy Talenter he cast them into utter darknesse but he caused them to be slaine afore his face SECT II. Of the second place of Scripture out of the Old Testament for Christs visible appearance at the great restauration of the Church Jer. 25.5.6 Behold the dayes come saith the Lord that I will raise unto David a righteous branch and a King shall reigne and PROSPER and shall execute JUDGEMENT AND JUSTICE in THE EARTH In his dayes Judah shal be saved and ISRAEL SHALL DWELL safely and this is his name whereby hee shal bee called THE LORD OVR RIGHTEOVSNESSE § 1 FIrst it is evident by the last clause that the Lord Christ is the person here meant it being his incommunicable name Act. 4.12 2 Cor 5. last § 2 Nextly It is as apparent by the whole Series of Jeremiahs Prophesie that this relateth to the times after Judahs Captivity in Babilon Israel having been carried away captive long afore § 3 Lastly It is beyond all objection that Christ did yet never so reigne upon earth as this Text holds forth as may be made appeare with few words in these particulars 1. Christ must reigne and prosper That is must be every way glorious and successefull so that Judah and Israel shall owne him for their King and call him the Lord their righteousnesse 2 He shall execute justice and judgement in the earth it is not said he shall preach justice or judgement or execute it in heavenly places but he shall execute it upon or in the earth 3. In his dayes JUDAH shal be saved and ISRAEL shal dwell safely viz. being gathered out of all Countries ver 3. But the Lord Christ did yet never thus reigne Instead of reigning and prospering in the eyes of Israel and Iudah he was as a branch blasted a thing accursed Isa 53. ver 3 4 c. so that the Iewes for the generall dis-owned him proceeding against him as a Malefactor guilty of many of the highest Crimes and for matters of Iustice and Iudgement in the earth he refused to meddle with the smallest matters as to give his opinion touching the Adulteresse or to divide the inheritance Nor then nor yet ever did Israel returne from Captivity and dwell safely if wee might say Iudah did at Christs first coming in the flesh as we may not because they were then under the Heathen Roman power as conquered and tributaries Luke 3.1 § 4 Nor may any put this off with Christs Spirituall reigning for so he did alwayes from the Creation but this is in the future tense hee shal reigne to signifie his reigning so as never before SECT III. Of the third Scripture â—â—t of the Old Testament for Christs visible appearance at the great restauration of the Church Zach. 2.10 11 12. compared with Zach. 14. ver 4 5 6 7 8 9. Sing and rejoyce O daughter of Jerusalem for loe I come and will DWELL in the midst of thee saith the Lord. And many NATIONS shall be joyned to the Lord in that day and shall be my people and I will DWELL in the midst of thee and the Lord shall INHERIT Judah his portion in the holy Land and shall CHOOSE JERVSALEM AGAINE And his feet shall stand in that day upon the Mount of Olives and the Lord shall bee King over ALL THE EARTH In that day there shall be one LORD and his name one ZEchary Prophesied after their returne out of Captivity in Babilon see Zech. 1.1 compared with 2 Chron. 36.22 Ezra chap. 1. ver 1. c. to the end Therefore this was not fulfilled in their return for it is spoken of a future time to come And Spiritually God did alwayes dwell among his people and therefore nor can that be the full meaning of this place And when Christ came and was incarnated this Text was not fulfilled for then many Nations were not joyned to the Lord to be his people nor so much as the generality of any one Nation the Heathen Romans then inherited the portion of Judah and filled all Countries with their persons or powers and instead of Christ then choosing Jerusalem againe he pronounced woe against it and gave it up to desolation which accordingly about forty yeares after Christs Passion was fulfilled Mat. 23. three last and Matth. 24.1 2 c. Nor was the Lord King over all the earth more then he had been before Christs Incarnation Instead of one Lord over all there were many SECT IIII. The fourth place in the Old Testament for Christs personall appearance Micha 4. vers 1 c. to 8. In the last dayes it shall come to passe that the Mountaine of the House of the Lord shall be established in the top of the Mountaine and MANY NATIONS SHALL COME AND SAY Come let us goe up to the Mountaine of the LORD and HEE shall JUDGE AMONG MANY PEOPLE and rebuke the NATIONS afarre off and they shall BEAT THEIR SWORDS INTO PLOW-SHARES NATION SHALL NOT LIFT UP A SWORD AGAINST NATION neither shall they learne warre any more but they shall sit every man under his Vine and under his Fig-tree and NONE SHALL MAKE THEM AFRAID In that day I will assemble her that halteth and will gather her that was driven out and her that I have afflicted and I will make her that was cast off a STRONG NATION and the Lord shal REIGN OVER THEM IN MOVNT ZION FROM HENCE-FORTH and FOR EVER NOw when was ever this since the Creation much lesse was it performed at Christs Incarnation when the Jewes were under the Roman power obstinate
it Isa 26. the same things John applies to the fall of Antichrist and the ruine of his nest viz. the City where he rests Rev. 16.19 we have it once The City of Nations fell and great Babylon came in remembrance before God But in Revel 18. we have it three times viz. v. 2. v. 10. v. 18. SECT XVII UPon the seventh place in Isa viz. Isa 33. v. 20 21. I will onely aske this question of all the men and books in the world When was that ever fulfilled since Isaiahs time which is here spoken viz. Thine eyes shall see Jerusalem a quiet habitation a Tabernacle that shall be taken down not ONE of the stakes thereof shal EVER be removed neither shall ANY cord thereof be broken But there the Lord will be to us a place of broad rivers and streams wherein shall go no Gally with Oars nor gallant ship passe by I say when since Isaiahs Prophesie was this fulfilled For about seventy yeers after his begining to prophesie Jerusalem was taken by the King of Babylon and the King and Nobles carried away captive into Babylon And whereas they returned againe about the yeer five hundred thirty six afore Christ and enjoyed their Country a good space of time yet about one hundred sixty seven yeers afore Christ Antiochus Epiphanes being ejected out of Egypt by the Romans invades Jerusalem with a great Army and spoyles and wastes both City and Temple About threescore and eleven yeers after Christs birth the Temple was destroyed by Titus the Roman About threescore and one yeer after that viz. a hundred thirty and one after Christ the City was destroyed by Adrian the Roman Emperour After these the Saracens and Turks invade Jerusalem and Judea possessing it to this day SECT XVIII § 1 THe eighth place in Isaiah is Chap. 34. v. 1. to v. 18. wee shall need but touch upon some passages of so plaine a place as this Vers 1 2 c. Come neer ye Nations to hear and hearken ye people let the EARTH hear and ALL that is therein the WORLD and ALL things that come sorth of it observe this Prophesie concerns the whole Universe for the indignation of the Lord is upon ALL Nations and his fury upon ALL their Armies he hath utterly destroyed them he hath delivered them to the slaughter with many more illustrations and all for the sake of Zion to be avenged of Zions enemies v. 8. But there was nothing of this done at the Jewes return from Babylon carried captive thither about seventy yeers after this was spoken And at Christs Incarnation they were under the Romans power And to this day under the Turks who next succeeded the Romans in dominering over them Therefore St. John carries this down to the New Testament and the later times thereof unto the ruine of the Antichristian Nations that are incorrigible enemies of Christ whereby to make way for the glorious Restitution of which wee treat Rev. 11. There was a great Earthquake and the tenth part of the City fell and there were slain of men seven thousand a number of perfection to signifie a sufficient number for the designe were taken off The Lord takes to him his great power and destroyes them that destroy the earth Rev. 19. One sate upon a white horse called faithfull and true his eyes were as a flame of fire c. and out of his mouth went a sharp sword that with it he might smite the NATIONS and rule them with a rod of IRON And an Angel cryed with a loud voice saying to the foules c. Come and gather your selves together c. that yee may eat the flesh of Kings and of Captains and of mighty men and of horses and of them that sit on them and the flesh of ALL men both free and bond both small and great c. § 2 Againe vers 8 9 10. of this 34. Isa it is prophesied It is the day of the Lords vengeance and the yeer of recompences for the controversie of Zion And the streams thereof shall be turned into pitch and the dust thereof into brimstone and the land thereof shall become a burning pitch and it shall not be quenched night nor day THE SMOAK thereof shall go up FOR EVER Now as there was none of this acted at the returne of the Jewes from Babylon or at Christs Incarnation or since but that still Antichrist both Easterne and Westerne dominere over most of the world So Saint John in the Revelation not onely in my judgement but in the judgement of the old Geneva Notes and of our New Annotationists too carries down these Prophesies of the destruction of the Antichristian world Rev. 14.11 Rev. 18.18 and Rev. 19.3 where it is said And the smoake of their torment ascended up for ever and they have no rest day nor night who worship the Beast and his Image and whosoever receiveth the mark of his name And they saw the smoak of the burning of Babylon and her smoak went up for ever and ever § 3 Again it is prophesied in the 11. â—erse of the 34. of Isa that in and upon the desolations of the enemies of the Church shall dwell the Cormorant Bittern and the Owle and Raven which being never fulfilled to the effect of Isaiahs Prophesie unto St. Johns time hee carries it downe as our New Annotationists consent with me unto the desolations yet to be made upon Antichrist Rev. 18.2 An Angel cryed mightily with a strong voice saying Babylon the great is fallen is fallen is become the habitation of Devils and the hold of every foule spirit and a cage of every unclean and hatefull bird § 4 And which is very considerable the Hebrew Rabbins and Chaldee Paraphrase interpret these judgements denounced in this chapter of the ruine of Rome Chal. v. 9. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The streams of Rome shall be turned into pitch and its dust into brimstone and its land into burning pitch So the Chaldee which Kimchy cites and approves R. Kimchi also on verse 16. hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ruine of Rome With which passages the Roman Clergy being offended leave out in their Editions of those Authors the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rome and put in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Cuthith and Javan that is Grecia § 5 And as all these things have not been hitherto fulfilled so they cannot be imagined to be fulfilled at the ultimate judgement at which time one place will be no more desolate then another no birds inhabiting desolations c. Therefore they must bee fulfilled in a time between this Age and the ultimate judgement § 6 If it be objected that the threats of this Chapter are directed against Idumea the Country of Edom or Esau and Bozra the Metropolis thereof v. 6. It is easily answered that though Idumea bee named in particular as a most intestine Jew-hating enemy as the manner of unreconciled kindred is and to be destroyed among the rest
memorial in the temple of the Lord. 15. And they that ARE FAR OFF shall come and build in the temple of the Lord. Though this second Temple was long since founded and by this time in great part raised chap. 8. ver 9. and the carrying on of the work to a finishing by sufficient and able men was now in hand yet the Prophet here foretells that the man whose name is the BRANCH the usuall and frequent title of Christ shall BUILD the TEMPLE of the Lord in vers 12. And presently againe repeated with great Emphasis in ver 13. EVEN HEE shall build the temple of the Lord. And therefore the Prophet in these words looked far beyond his owne time Christ builds the Temple first in his natural body secondly in his mysticall subordinates are no opposites but doe ray forth a typicall radiation from the one successively to the other First In his natural body by his resurrection according to his owne exposition John 2.18 19 20. When his adversaries demanded of him What sign shewest thou unto us seeing thou dost these things Jesus answered destroy this Temple and in three daies I will raise it up Then said the Jewes forty and six years was this Temple in building and wilt thou rear it up in three daies But he spake of the Temple of his body Secondly In his Mysticall body the Church of beleevers By communicating unto whom his holy Spirit he makes them his Temple and the habitation of God 1 Cor. 6.15 16 17 18 19. And 2 Cor. 6.16 Eph. 2.21 22. This mysticall Temple was founded long since but the Prophet here points mainly to the finishing of it Or to speake in a juster proportion to the first and second materiall Temple The first mysticall Temple that is the Church of the Jewes being destroyed at Christs passion the vaile then being rent to signifie the tearing down of Jewish worship upon his ascension by sending the Spirit hee began the building of the second mysticall Temple viz. the Christian Church Act. 2. c. and throughout that booke But when this second mystical Temple shall be finished made up in its fulnesse Rom. 11.25 26. of which St. John mainly prophesies in his Revelation of which finishing Zecharie here in ver 15. gives us this signe That THEN they that ARE AFAR OFF shall come and build in the Temple Which can have no other adequate and more certaine interpretation then this that when the Gentiles that are afar off in Religion shall in full come in and the ten Tribes of Israel that are to this day afar off in place too shall come and be built into the Christian Church at that same THEN even at that very time the BRANCH Christ that built this second mysticall Temple shall SIT and RULE upon his THRONE and he shall be a Priest upon his Throne and the Counsil of Peace shall be between them both That is as Christ hath sensibly appeared in acting his Priesthood when hee paid and prayed for his Church at and afore his Passion * In the 17 18 and 19 chapters of John so shall he as manifestly be seen to act his Kingly-hood in a glorious universall evident peace flowing from both in the time of his Kingdome Else nothing is prophesied for meer inward spirituall peace into the hearts of the Saints had flowed in all ages of the Church afore from his Kingly and Priestly office precisely considered as spirituall and the Saints knew it upon much experience But here is prophesied such things and such effects as many of the Church could hardly beleeve And therefore there should be crownes to Helem and Tabijah and Jedajah and to Hen for a memoriall in the Temple i. e. They should be in Zecharies time hung up in the Temple to be a conviction and condemnation of them that beleeved not this Prophesie and to draw men unto faith to beleeve the same as Calvin Pemble and Junius expound it But these things were never yet fulfilled as History and experience shew And the last universall resurrection will be unseasonable and unsuitable Therefore it is yet to come SECT XLVII § I THe third place in Zecharie which we need but touch is in chap. 8. ver 20. c. to the end of the chapter Ver. 20. Thus saith the Lord of Hosts it shall yet come to passe that there shall come people * Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Peoples Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many peoples And so t is expresse in v. 22. and the inhabitants of many Cities 21. And the Inhabitants of one City shall goe to another saying let us goe speedily to pray before the Lord and to seeke the Lord of Hosts I wil goe also 22. Yea many people and strong Nations shall come to seeke the Lord of Hosts in Jerusalem and to pray before the Lord. 23. Thus saith the Lord of Hosts in those daies it shall come to passe that ten men shal take hold out of all languages of the Nations even shall take hold of the skirt of him that is a Jew saying we wil goe with you for wee have heard that God is with you § 2 There is no more to be said to this so plaine a prophesie but this that we shall boldly assert that it was never yet fulfilled since the Jewes returne from captivity till men or bookes can shew us the contrary The Scriptures tels us no such thing History tels us no such thing experience shewes us no such matter as that peoples yea many peoples yea and strong Nations did ever joyne with the Jewes in religious worship as in prayer to God c. and that at Jerusalem As for those mentioned Act. 2.5 c. viz Parthians Medes Elamites c. They were neither Nations nor Gentiles but were some certaine Jewes who having been borne in those forenamed Countries did now for the present sojourne * So the word in the Text. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the Septuagint which the Apostles and Evangelists much follow in their new Testament quotations Gen. 27.44 Son arise saith Rebecka to Jacob and flee unto Laban thy Brother to Haran and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sojourne with him a few dayes 1 King 17.20 O Lord my God saith Elijah hast thou brought evill upon the widdow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is with whom I sojourne In which places the word is plainly taken for sojourning and accordingly circumscribed with a short time at Jerusalem for the businesse of worship at the feast of the Passeover and Pentecost Thus in this fifth verse they are expressely called Jews There were sojourning or abiding at Jerusalem JEWS of every Nation under Heaven Ver. 22. when Peter spake to them he saith to them Yee men of ISRAEL And that none put this off with an imagination that they were Proselytes that is Gentiles converted to Judaisme let them heed that Proselytes
with his Army he prevailed against it and miserably spoiled it and the Temple and slaughtered the people 1 Maccab. 1.21 22 23 24. When after him about seven years Antiochus Eupator came up against Judea and Jerusalem he prevailed against both partly by power and partly by policy and threw down the walls of Zion 1 Maccab. 1. ver 17. ver 48 c. to the end of the chapter About ninty eight years after him the Roman Pompey takes Jerusalem and the Temple sending Aristobulus the King of the Jewes bound to Rome and subdued the Jewes to the Roman power * Buchol Jud. Chron. Ad an Mund. 3909. About six years after which was about fifty six years afore the birth of Christ Gabinius the Roman invading Syria and then Judea he there conquered Alexander King of the Jews Son of Aristobulus in a maine battle slaying 3000 Jewes and taking as many prisoners * Iosephus As for the History after Christ t is more familiarly known that Titus the Roman Emperor about 70 years after the birth of Christ destroyed Jerusalem both City and Temple as likewise did Adrian the Roman Emperor after him about the year after Christs birth 133. and so Rome successively held it til the Saracens and Turks wan it away from them holding it to this day So that I renew my question When since the return of Judah was Judah and Jerusalem a cup of trembling to any enemy that ever came against it in that space of time And upon the same ground of history but now summed up I may put unaswerable questions upon most of the chapter following as When since their returne was ever Jerusalem a burthensome stone to all people of the earth to cut them all in peeces that shall burthen themselves with it as t is prophesied in ver 3 Or when as in ver 4. hath every horse been stricken with astonishment and his rider with madnesse Or when as ver 5. Could the Governors of Judah say in their heart the Inhabitants of Jerusalem under God shall be my strength Or when as in ver 6 Have the Governors of Judah been like a Hearth of fire amongst the wood and like a Torch of fire in a sheafe devouring all the people round about c Or when as ver 7. and 9. Hath the Lord so saved the tents of Judah and defended the Inhabitants of Jerusalem that he that was feeble among them was made as David and the house of David as ELOHIM and as the ANGEL of JEHOVAH and hath sought to destroy all the Nations that come against Jerusalem But mind the breviate of history afore recited and look upon the State of the Jews at this day and remember the account we gave afore of the Maccabees in the former Section and we cannot but expect the particulars yet to come And upon the same grounds adding the history of the carriage of the Jewes towards Christ penned by the Evangelists and the context in the ninth verse At that day it shall come to passe viz. at the time that the former part of the chapter shall be fulfilled with a collation of Revel 1.7 and Matth. 24.30 We may as boldly quere when were those things ever yet fulfilled mentioned in the 10 11 12 13 and 14 verses That God would so poure out upon the house of David and the Inhabitants of Jerusalem the spirit of grace and supplication that they shall looke on him whom they have peirced and mourn for him with great bitternesse each family mourning a part which cannot be imagined to be fulfilled by the Jews afore Christ was peirced Which is the argument of two Jews of late with one of which I had conference that they expect the Messiah yet to come ☞ to convert their Nation because they must see him with a penitent eye after he is pierced Nor was it fulfilled upon the obstinate Jews who beholding his passion derided him or persisted in impenitency Nor upon the eleven Disciples who fled when he was led to suffering Nor did they pierce him Nor upon those mourners Act. 2. for they saw him not when they mourned nor did any of these sorts of mourners aforenamed mourn with their families Nor did they see him in the clouds and thereupon mourn for him as t is expresse in those places of Mat. 24 and Rev. 1. afore quoted § 5 Therefore the main of this whole prophesie is yet to be fulfilled And before the last universall Resurrection and ultimate Judgement because the Circumstances of it so require SECT L. § 1 THe sixt and last place in Zechariah is in chap. 14. from vers 3. to the end of the chapter which hath been anciently afore Jeroms time as he confesseth urged both by Jewes and Christians for the glorious time yet to come of which we treat And to me it seems so full for it that I know not what considerable thing can be rationally said against it As for quibling Jerom I grudg almost here to call him Saint Ierome because in his notes on this place instead of demonstration he jeers and that very obscenely we shall talk with him after and most justly arraigne him upon his owne confession § 2 Ver. 3. Then shall the Lord goe forth and sight against those Nations as when he fought in the day of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kerab which word as it signifies conflicting so also beginning or approaching near and may be aptly so rendred and applyed here according to the sence that most understand to Gods assisting the Iews in the beginning of their Wars as against Amalech and Og c. when they approached near towards Canaan Which words as that same THEN mindes us points at the after times following that Coming up of all Nations against Ierusalem to Battle rifling ravishing and captivating it which ruine was to come to passe in long processe of time after this Prophesie as t is hinted in the future expression of the first verse the Prophet having dispatched in the thirteenth chapter next afore the Prophesies that did belong to the time of Christs passion ver 1. and v. 7. of that 13. chap. For it was a long time after Christ ere all Nations confining our all to the all of the foure Monarchies did so miserably ruine mark the phrase Ierusalem For the Romans did it not the first time till seventy years afore Christs incarnation they did afore that some hurt to the Country as we said afore but did not miserably ruin Ierusalem Nor the Romans the second time till one hundred thirty three years after the said incarnation Nor did the Saracens of Asia till the year one thousand and nine thereabouts But however let the reader fix the depredation and devastation of Ierusalem by all Nations since Zecharies Prophesie where they will yet we are at a losse and all our books cannot help us to tell when yet to this day The Lord went out to fight all those Nations that fought against Ierusalem as he
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 the 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 aâ— 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth or state of the earth which shal be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which we speak Here he affirms that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that of whose subjection he meaneth If then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signâ—â—â—s onely 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same which the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so the Septuagint renders it whose use of speaking I doubt not but the Apostle followes But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉
goe out of the world with sinne So the Apostle doth connect and couple them 1 Cor. 15.55 O death where is thy sting O grave where is thy victory i. e. There is then no sinne which is that sting therefore no sorrow which formerly did tend to death and end in the grave But let us take the Scriptures in order for the sorrowfulnesse of this state and time we speak of ¶ 1 Adams state was a sorrowlesse condition therefore so shall the state of the faithfull at this time be as wee have often recited the parallel Gen. 1.26 with Psal 8. Heb. 2. Psal 95. Heb. 4. out of which 95. Psal the Apostle proving a rest to remain yet on earth for the people of God the word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes from the same root whence Noahs name is prophetically given him to foretell the comfort that should come to the Church by him even the rest in the Arke in the time of the Flood Gen. 5.29 At which time the earth by water was purged of the Churches enemies Answerably the Apostle in a way of parallel in 2 Pet. 3. mentioning that purgation by water infers another purgation by fire after which we are to expect another rest or restauration and that on earth where was and shall be that purgation which the Apostle Heb. 4. descanting upon Psal 95. renders the sense of that Hebrew word vers 9. of that 4. to the Hebrews by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sabbatisme a Septenary rest As if hee should say It shall be a Sabbath of Sabbaths or above all Sabbaths or the period and perfection of all Sabbaths That as we rest on a Sabbath or seventh day from our weekly work as God did from his and the Jewish servants every seventh yeer rested from their service And every seventh of seven times seven yeers all their land had rest so in the seventh Millenary of the world the whole universe shall have a rest The Church shall have full Dominion over the whole world For in those places of Psal 95. and Heb. 4. being mainly spoken to and concerning the Iewes cannot bee meant of the Sabbath of Gods resting once and for ever past or of their weekly or of their Septenary-anniversary or of their Jubilean or of their Cananitish Sabbath or of an internal spiritual Sabbath or rest of minde and conscience for all these the Church of the Jewes had enjoyed Nor could the Apostle thinke it needfull to prove that an internal rest which all moral Heathens that beleeve the immortality of the soule expect doth yet remain And therefore the Apostle must mean that rest which was proper to cure the then present dispersed and distressed condition of the Jewes continued to this day That as God hath given them the weekly rest and the Septenary-anniversary and the Jubilean and the Canaanitish so he would give them at last a Millenary rest on earth a rest longer and better then ever they had For much is couched in those words Heb. 4.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Therefore there is yet left or there remaineth a Sabbatisme or a kinde of Septenary or Sabbatical rest forthe people of God Marke every word Therefore viz. because God rested on the seventh day in the beginning after that gave them a seventh weekly and yeerly rest and a seventh of seven times seven yeers rest and a rest in Canaan and after all the Lord spake of another rest to come Therefore there remaineth a rest Remaineth or is yet left noteth and importeth something not extant afore in specie in its prime but onely in types but is next to come in order in its native kinde and verdure And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sabbatisme a word never used but here on this occasion imports a limited time not an everlasting unlimited duration even as Adam lived neer a thousand yeers and had rested so long if not longer in Paradise without sin or sorrow if hee had not hearkned unto the Diabolical temptation And to the people of God which written to the Hebrews must include them so often called by God in the Old Testament my people and so must necessarily signifie that this rest is for the Jewes joyntly with the Gentiles when the Jews shall bee the people of God by faith as now the beleeving Gentiles are as the Apostle disputes Rom. 11. ¶ 2 The Prophet Isaiah also sets forth this sorrowlesse time Chapter 2. vers 2 3 4. And it shall come to passe in the LAST DAYES c. Many people shall goe and say Come let us goe up to the Mountaine of the Lord for he will teach us his wayes and we will walke in his pathes and he will judge among the Nations AND THEY SHALL BEAT THEIR SWORDS INTO PLOW-SHARES AND THEIR SPEARS INTO PRUNING HOOKS NATION SHAL NOT LIFT UP SWORD AGAINST NATION neither shall they LEARN WARRE ANY MORE In which words observe that as there is intimated internall spiritual peace so externall corporall peace is openly expressed to come to passe not onely to the Jewes but to all Nations which was never yet fulfilled since Isaiahs time as this description cannot consist with the ultimate judgement ¶ 3 Another place is in Isa 9. verse 6. Christ shall be called the PRINCE OF PEACE of the increase of his Government and PEACE THERE SHALL BEE NO END upon the Throne of David and upon his Kingdome to establish it c. from henceforth even for ever Which place most plainly speakes of external peace as well as of internal and for a long continuance and doth belong to the time wee speak of as is before demonstrated which Christ hath not to this day fulfilled but rather hath brought a sword then externall peace Therefore the fulfilling of the sense of this Prophesie is yet to come ¶ 4 Isa 11. verse 1. c. A rod of the stem of Jesse c. with righteousnesse shall judge the poore and reprove with equity for the meeke c. He shall slay the wicked c. The Wolfe shall dwell with the Lamb c. They shall not hurt nor destroy in all the holy Mountaine For the earth shall be full of the knowledge of the Lord c. The envy of Ephraim shall depart and the Adversaries of Judah shall bee cut off Ephraim shall not envy Judah nor Judah Ephraim c. All which taken together doe most plainly relate to the time wee speak of as is before proved But this was never yet fulfilled since Isaiahs time And therefore these high expressions are to bee fulfilled at the glorious time wee discourse of ¶ 5 Isa 14.1 2 3. We have these high promises The Lord will have mercy on Jacob and will yet choose Israel and set them in their owne Land and the strangers shall be joyned unto them c. And the people shall take them and bring them to their place c. And the Lord shall give them REST FROM SORROW FEARE AND
notion of prudentials in divine worship They dis-regard Antichrist root and branch body and tayle § 4 The third Character is They receive not the marke of the Beast in their hands or foreheads that is they yeeld not subjection to Antichrist secretly or openly neither professe him nor contest for him or for any thing against the truth All these three Characters are here given to take in all Saints For haply some Saints have somewhat subjected outwardly to Antichrist but did not worship Some perhaps have not subjected but had not the opportunity or magnanimity to suffer Others may be have subjected or worshipped and after repenting have suffered § 5 In other places of the Revelation instead of this Negative Have not the marke of the Beast they are said to have the marke of the Lambs Father in their forehead Rev. 14.1 c. They professe the truth of God with faith in Christ Jesus They are truly Saints and feare the name of God which is the Cognizance of those that shall reigne with Christ Rev. 11.15 16 17 18. § 6 All such Saints shall reigne with Christ as we have said the Kingdomes of the earth then being actually and absolutely become the Kingdomes of Christ the said Saints on earth visibly possessing the power and dominion over the earth for a thousand yeares literally and properly taken and Christ most gloriously appearing at least at the beginning and ending of that thousand yeares though wee cannot yet so demonstratively and infallibly hold forth that he shall continuedly bee all that time personally present upon the earth The Devil the meane while all that time under what names or notions soever either as a cunning Serpent and secret Satanical Adversary are as an open violent rampant Dragon and reviling Devil shall bee wholly and absolutely confined and restrained in effects acts and person from the Precincts of the Church SECTIO I. Thesis exposita § 1 PEr Sanctos nimirum Electos intelligo omnes tum vocatos tum vocandos quorum characteres sub REGNANTIUM notione in Apocaly psi ad vivum subinde delineantur Capite nimirum 20. v. 4. ad hunc modum Vidi sedes sederunt super eas judicium datum est iis animas eorum qui SECURI PERCUSSI SUNT PROPTER TESTI MONIUM JESU ET PROPTER SERMONEM DEI quique NON ADORARUNT BESTIAM neque IMAGINEM EJUS NEC ACCEPERUNT CHARACTEREM IN FRON TIBUS suis aut in MANIBUS SUIS Viventque regnabunt cum Christo MILLE annis Capite vero 11. v. 15 16 17 18. ad hunc modum Septimus igitur Angelus clanxit factae sunt voces magnae in Caelo dicentes facta sunt regna mundi regna Domini nostri Christi ejus qui regnabit in secula seculorum Tum viginti quatuor illi senes qui in conspectu Dei sedent in sedibus suis prociderunt in facies suas adorarunt Deum dicentes Gratias agimus tibi Domine Deus Omnipotâ—ns Qui es Qui eras Qui ven turus es quod adeptus sis potentiam tuam magnam regnum inieris iratae sunt gentes advenit ira tua praestitutum tempus mortuorum ut judicentur des mercedem SERVIS TUIS PROPHETIS SANCTIS TIMENTIBUS nomen tuum PARVIS MAGNIS § 5 Apocalyps denique Capite 14. v. 1. c. ità depinguntur Tunc aspexi ecce aderat Angelus stans super montem Sion cum eo Centum quadraginta quatuor millia habentia NOMEN PATRIS ejus scriptum in frontibus suis EMPTI sunt e terrâ Non sunt INQUINATI mulieribus SEQUUNTUR AGNUM c. Venit hora judicii sui c. Cecidit Babylon c. Beati ab hocce tempore mortui ii qui domini causa mortui sunt c. Aderat nubes candida nubi insidebat quidam similis homini Demessa est terra § 6 Omnes inquam hosce splendidè regnaturos cum Jesu Christo quibuslibet terrarum Dynastiis actu absoluté que in ILLIUS aliquantisper apparentis potestatem succedentibus visibiliter possidentes ut Dan. 7.27 Regna Dominatus eorundemque sub toto Caelo amplitudinem mille annis ad literam propriè acceptis Diabolo intereà tempor is ab Ecclesiae finibus omnimodè ablegato CHAP. II. This opinion is not guilty of Novelty or singularity CAP. II. § 1 TO remove in the first place the prejudice that lyes heavy upon this Position of Novelty and singularity wee shall produce approved Antiquity both afore and since Christ with a multitude of later Worthies almost in every age hitherto congratulating with this truth § 2 Any of which wee intend not for proofe which is deferred till the third Chapter of this first Booke but especially to the whole third Booke but to remove impediments from mens minds and to cleare their understandings from an averse waywardnesse of spirit and so to reconcile them to a patient attention and tractable docility HAnc Thesin ne statim in ipso limine tanquam privata cujusdam opiniola tam novitatis quà m singularitatis rea condemnetur prius quà m me demonstrationi accinxero numeroso Constipatam satellitio eruditae antiquitatis tà m ante quà m post Christum editae in medium proferam 1. SECTION Of Hebrew Antiquities § 1 FOr the Hebrew Antiquities to be set for seniorities sake in part in the Front wee have divers whereof the first is the Targum or Chalde Paraphrase which tooke its beginning from the Jewes Captivity in Babylon where their native Hebrew tongue grew out of use so that the generality of them farre better understood the Chalde then the Hebrew The Targum hath many pertinences to the point in hand especially if we compare severall Copies of it For there is a Manuscript Targum which upon Ester Ch. 1. reckoning up the severall Monarchies that have and shall bee from the beginning of the world unto the end thereof makes the computation thus The first Monarchy was of God Second under Nimrod Third under Pharaoh Fourth under Salomon Fifth under Nebuchadnezzar Sixth under the Medes and Persians Seventh under Alexander the Great Eighth under Julius Caesar The ninth the Kingdome of the Messia or Christ Where observe how the Jewes place the Kingdome of Christ in order after the Roman Monarchy and to bee on earth as the former were But least this Copy being a Manuscript and so hidden from the eyes of most should carry the lesse authority with it let us consult the Targum that lookes all the learned in the face § 2 The Babylonian Targum or ordinary Chalde Paraphrase faith upon Gen. 49.10 That CHRIST shall come whose is the KINGDOME and him shall the PEOPLES obey Observe the plurall PEOPLES that is the Nations indefinitly § 3 Which the Jerusalem Targum expresseth more literally and universally The KING CHRIST shall come whose is the KINGDOME and ALL marke the universality KINGS marke the persons
Clouds cannot I say be referted to the ultimate day of judgement because Christ saith This generation shall not passe the Greek is passe away it being the same word as is rendred passe away as referred to the passing away of the Heavens and the Not passing away of his word But the maine stick is in the words THIS GENERATION and ALL FULFILLED That is the Nation of the Jewes as a people most distinguishable from all Nations shall not be extinguished in Notion and Nation till ALL THOSE things afore spoken by Christ be fulfilled But if Christ should not appeare to them personally before the ultimate day of judgement for they must as the Prophet intimates Isa 66.8 be converted suddainly at once in a miraculous manner ordinary meanes having not prevailed with them these sixteen hundred yeers in the general and then so by conversion congregate them together againe according to the tenour of all the Prophets of which after in all likelyhood as man may conceive the whole Nation of them will bee extinguished They will lose the memory of their Genealogy as those at their returne from Babylon in lesse while Ezra 2.62 their language will be lost their blood and persons swallowed up by mixture with other Nations and so appeare in the common crowd at the last judgement no more distinguished then other Peoples and Nations § 4 Some would faine referre this 34. verse This generation shall not passe till all these things bee fulfilled to the time of the destruction of the Temple of Hierusalem of which Christ gave a touch v. 2. of this 24. of Matth. fulfilled about forty yeers after Christs Passion But though that of vers 2. might in part be then fulfilled yet little reason is there from thence to inferre that therefore then ALL things spoken by Christ from vers 3. to verse 34. were fulfilled Christ in vers 3. is put upon speaking to three distinct things viz. 1. Of the Time when THOSE THINGS viz. the destruction of the Temple and City of Hierusalem shall be 2. Of the sign of his COMING marke it AND 3. Of the END of the world of which largely after in its proper place so that the ALL Christ speakes of from vers 3. to 34. cannot bee imagined to bee fulfilled in the SOME things that were fulfilled at the destruction of the Temple Christ here assures us that at the fulfilling of all those things aforesaid hee himselfe will appeare in the Clouds v. 30. But at the destruction of the Temple Christ did not visibly appeare in the Clouds Nor did he then send his Angels with a great sound of a Trumpet to gather his Elect from the foure winds as hee promiseth vers 31. But at his appearing at the sound of the seventh Trumpet at the beginning of the thousand yeers of which we treat hee will so doe which is a thousand yeers before the last day of judgement of which abundantly afterwards Therefore these words This generation shall not passe or passe away c. must signifie that whereas many other Nations have passed away and been extinguished as those seven in Canaan and many others since leaving behinde neither name not thing to keep up their remembrance this Nation of the Jewes shall not bee so extinguished or annihilated but shall continue a distinct Nation at least in note and name till all these things be fulfilled aforementioned from vers 3. to vers 34. § 6 For the word here rendred Generation is not so proper to signifie an Age of people to which they usually allow an hundred yeer as that word used for it Matth. 1.1 Our word here in Matth. 24.34 more properly by use and derivation signifies a Nation And further it is not said THIS as pointing to a present Generation but THE Generation indefinitely pointing at the persons and times of many Generations All which doe much speake for this sense That the NATION of the Jewes shall not passe away or cease to be a noted distinct people till all be fulfilled As Christ saith after My word shall not passe away that is change as the Heavens and the earth shall passe away that is bee changed when that great Reformation shall come So the NATION of the Jewes shall not passe away to be changed into another people or mixedly drowned as an ingredient among many others to extinguish their name and Genealogies But as to this day so from hence forward till that GREAT TIME their name kindred and habitations shall bee distinctly knowne at least of all them that are of their own blood So that still as at this day they shall live be extant expect and professe they expect Christs coming and the sight of all these things to be fulfilled before their eyes not a peece but all § 7 Which cannot be deferred to the utmost last generall judgement because of this reason also that a little afore this mention of all things to bee fulfilled to the Nation of the Jewes before they passe away Christ saith in vers 32. and 33. That as by the Fig-trees tender branch putting forth leaves wee may know that Summer is nigh so when wee see all these things fulfilled wee may discerne that the Summer of the great Restauration of the Elect vers 31. and of all things for their use like the world in Summer is at hand For when Christ comes in the Cloudes vers 30. at the time here meant it is Summer that is all things are in their prime and perfection not Winter when is the decay and dissolution of all things I meane Christs last coming at the ultimate judgement is as a Winter that destroyes all but his SECOND coming now againe afore that day of Doome is a Summer A fit similitude to expresse the Restitution of all things That Winter ends all But by this signe of Christs coming in the Cloudes the SUMMER is discerned and discerned to bee NEER § 8 And further that in verse 46 47. well intimates that the time Christ here speakes of is not the utmost last judgement but of a glorious time afore on earth viz. Blessed is that servant whom his Lord when hee COMETH shall finde so doing that is well-doing 〈◊〉 in in verse 45. Verily I say unto you hee shall make him Ruler over all his goods Greeke is shall set him over all that hee hath Which phrases one or other suit farre better to the Saints reigne on Earth then to any thing of their condition at the last judgement For then Christ layes downe all his owne rule and power 1 Cor. 15.24.28 and therefore gives no power of rule to his people § 9 Upon these words This generation shall not passe let mee tell you that thus far that Pareus and others are of our minde That though Others understand by Generation the whole World yet it better pleaseth them to understand the JEWISH NATION as upon whom these things shall bee fulfilled Matth. 23.2 Therefore the NATION shall not passe but continue scattered
of grace and non-grace that difference was made before death in the life time of the Saints and wicked The second particular is the casting of the Devill into the bottomlesse pit and shutting and sealing him in it that he may not seduce the Nations till the thousand yeers be finished vers 3. The third particular is the letting loose of Satan at the end of the thousand yeers to seduce all the Nations on the foure corners of the earth till he gather together an innumerable Army to encompasse the camp of the Saints the event whereof is that that Army is consumed with five from heaven After which immediately begins the last judgement vers 7 8 9. Now wee shall challenge literas omnes literatos all learned books and men when in all the one thousand six hundred and fifty yeers of the New Testament by-past were these three particulars fulfilled When did the Saints or Martyrs so rise For still they have been and are under persecution or sore afflictions in one or other or severall Nations more or lesse When was Satan so bound and imprisoned as that he did not seduce the Nations For to this day Lutherans Protestants Papists Turkes Indians Jewes c. are seduced by him in matters of Errour and War And when was there such an innumerable Army encompassing the camp of the Saints consumed with fire from Heaven upon which immediately followed that day of judgement when the Devill is cast into the lake of fire a Throne is set and the bookes are opened c. as it is v. 10 11 12 § 7 It is true some learned men doe say that the time of Satans binding that he could not seduce the Nations for a thousand yeers to the making of an happy time for the Church so long began three hundred yeers after Christ and so ended one thousand and three hundred yeers after Christ For say they at the end of three hundred yeers after Christ the ten persecutions ceased in which persecution say they Satan was loose to seduce the world But those persecutions being ceased the thousand yeers of the Churches comfortable condition began So Mr. Brightman on Revel and Mr. Fox in his book of Martyrs onely with this difference That one of them inserts within the said thousand by them laid out the five months mentioned Revel 9.5 as a so long interruption of their described quiet in those thousand yeers understanding by those five months certaine yeers that is that every day of those five months signifies a yeer which according to solary months makes the thousand yeers end an hundred and thirty yeers lower or according to â—unary months one hundred and twenty yeers later Pareus begins the thousand yeers of the binding of Satan c. at the destruction of Jerusalem by Titus sixty nine yeers as he accounts after the birth of Christ At which time saith he the Jewish Temple and Worship ceasing the great impediment of the Gentiles imbracing the Gospel was removed So that this while Satan was bound from seducing the Gentiles or Nation § 8 Whence first let the Reader observe by the way that all these three godly and greatly learned men doe concur and fully agree with us in this that the meaning of the thousand yeers is literall That it signifies a thousand yeers properly taken yea and to include sensible events though they differ from us and from one another in other particulars § 9 But for the opinions themselves we cannot agree with them in the beginning of these thousand yeers and consequently not in their ending 1 ¶ Not with Mr. Fox and Mr. Brightmans computation First because they include the ten Persecutions which lasted three hundred yeers within the time of Satans beng loose and seducing the Nations preceding the beginning of their account of the thousand yeers whith ten Persecutions include the Apostles time and the Primitive purest times And so by consequence Mr. Fox and Mr. Brightman make those primitive times more corrupt and more seduced then the ages following the ten Persecutions which is contrary to Rev. 11.1 and Revel 12.1 And contrary to experience out of all antiquity that in those times the Church was far more pure generally then ever since Secondly because this compute of Mr. Fox and Mr. Brightman makes the times following the ten Persecutions to begin an happy thousand yeers for the Church and so to continue to one thousand three hundred yeers after Christ But this is contrary to experience from all approved antiquity who doth give us a particular account that after that little time in the life of Constantine the Great wherein the Church had some outward peace and prosperity anon began the black-heresie and bloody-persecution by the Arians upon the necke of which followed Pelagianisme and many other grosse and grievous errours and heresies 2 ¶ For the computation of Pareus that cannot stand for many strong reasons that batter it downe For first the Jewish worship did not cease as Pareus affirmes at the destruction of the Temple by Titus but doth continue to this day And instead of the exercise thereof in that one Nation of the Jewes it is practised by them in their Synagogues in most Nations in Europe if not elsewhere also as our Country-Merchants and Travellers are eare and eye-witnesses If by Jewish worship Pareus doth mean that particular of it of sacrificing as if that at least ended at Titus destruction of the Temple therein also is Pareus mistaken as most Ecclesiastical Histories and Chronologies abet us to affirme For say these Records when Titus had overthrown the Temple the Jews sacrificed in the City as neer the ruines of their Temple as they could Yea when Hadrian or Adrian the Roman Emperour had destroyed the City they sacrificed at Mamre where God appeared formerly to Abraham Nor was their zeale to sacrificing so extinguished when Constantine the Great beat them from Mamre For anon after Constantine Julian the Apostate the Romane Emperour encouraged the Jewes to returne to Jerusalem there to re-build the ruines and offer sacrifice till fire from heaven discomfited them which falls far lower then sixty nine yeers after Christ namely to about three hundred and sixty yeers after Christ So that this Jewish worship lasted all the time of the ten Persecutions in which Mr. Fox and Mr. Brightman say Satan was let loose and not bound up as Pareus affirmes 2 Within this thousand yeers of binding Satan computed by Pareus to begin at sixty nine yeers after Christ is found nothing for the Jewes nor their new Jerusalem contrary to the scope of all the Scripture as we shall hear abundantly after which cleerly drives at this that the call of the Jewes must be a great part of the glory of that state we speake of and they the principall partakers thereof 3 In all that thousand yeers which Pareus makes up beginning at sixty nine yeers after Christ and consequently ending at one thousand sixty nine yeers after Christ all things
brake off three of the ten Dan. 7. v. 20.24 that is about the yeer one thousand * Bucholc Ind. Chron ad an 1009. Periodus Judaica inquit Helvic ad an 950. circiter after Christ the Saracens tooke Hierusalem and have held it to this day And about the yeer after Christ one thousand foure hundred and fifty Mahomet alias Mahumete took Constantinople where Constantinus Palaelogus the last of the Grecian Emperours was utterly overthrown ** Bucholc Ind. Chron. ad an 1453. inde inquit orientis imperium penes Turcas fuit Sic Helvic in Chro. Atque hinc inquit imperium orientis prorsus ad Turcas tranâ—rit So that the Turke plucked up by the roots that is wholly subdued to him three of the ten Roman hornes or Kingdomes to wit Asia Graecia and Syria of which Jury was a part and became absolute Emperour of all the Easterne Empire *âŽ* Vid. Huet in Dan. 7. v. 8. But as for the rest of the ten hornes of the fourth Beast the Roman Empire being the fourth Kingdome upon the earth and diverse also from all the Kingdomes it is said it devoures the residue of the whole earth v. 23. and shall tread it downe and break it in peeces And thus the seven Roman hornes and the one Turkish Horn subduing three of the ten shall go on in their dominions to enslave the generality of the whole earth blaspheming God and making war with the Saints untill a time and times and halfe a time be finished v. 24 25. And then v. 26. the Iudgement shall sit and they i. e. the aforesaid judgement Iudicature or Sessions shall take away the said dominion and shall give it v. 27. to the people of the Saints of the most High Sutable to this Circumstance of order in Rev. 13. 1. c. There is a Beast rising out of the Sea that is the Roman Emperiality or Empire Antichristed or Papized that answers to all those foure Beasts in Daniel 7. For this Beast is like a Lyon in his mouth like a Beare in his feet like a Leopard in his adorned shining skin or faire outside And for his head it is sevenfold with ten hornes which ten hornes say the learned grew all on one head viz. the last of the seven heads said to have ten hornes because so at first as we said but now upon Dan. 7. but it hath for continuance but seven hornes because the Turk the King of the bottomlesse pit Rev. 9.1 to 12. brake off three Againe as the Beast aforesaid in Dan. 7. must hurt but for a time and times and halfe a time or dividing of times So this Beast in this 13 of the Revelation that contains all foure Beasts in Dan. 7. because it hath the evill qualities and Tyrannicall power of all those foure And from this one ariseth the other with one horne breaking off three of the others ten must continue and have power to doe mischiefe two and forty months vers 5. of this 13. of Rev. which two and forty months is made all one with a time and times and halfe a time Rev. 12.14 ¶ 3 The last thing wherein the seventh of Dan. and Rev. the twentieth agrees is in intents viz. to set forth that the Saints shall yet have a glorious Kingdome on earth over which they shall under Christ there reigne For seeing both visions agree in forme and matter and sense who can doubt but they must intend the same thing In that seventh of Dan. it is oft mentioned and hinted in sundry passages that the SONNE OF MAN must have the same Kingdome or dominion which all the foure Beasts had successively and he must give it to the Saints vers 13 14. I saw one like the Sonne of Man and there was given him dominion and glory and a Kingdome that all People and Nations and Languages should serve him His dominion is an everlasting Dominion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seculi saith Arias and oft signifies but for a long time expounded presently everlasting that is shall not be destroyed that is by any other earthly Monarch as the other foure destroyed one another vers 17 18. The foure great Beasts are foure Kings expounded here and verse 24. Kingdomes which shall arise out of the earth But the Saints of the most High shall take the Kingdome and possesse the Kingdome which the other foure Beasts had successively v. 19 20 21. the same is repeated againe with applications of the type or vision v. 23 24 25 26 27. All which was never yet fulfilled nor can the ultimate judgement be a time for it In like manner Rev. 20. Christ comes DOWN from heaven v. 1. and chaines up the Devil and for a thousand yeers To what end Not for a state of glory in the highest heavens above as all those passages testifie But that the Saints may rise and reigne with Christ a thousand yeers on earth as it is expresse Rev. 5.10 as a part of the proposition to the whole Revelation that and Chapter 1.7 making up the whole I say to reigne in New Jerusalem which to that end also comes down from heaven Chapter 21.1 and so long to reigne as till Satan bee let loose againe to seduce the Nations that the ultimate judgement begins verse 7. to the end of the Chapter So that what dominion the King of the bottomlesse pit had Rev. 9.1 c. to hurt for five months and what dominion the Beast had for two and forty months Rev. 13. and both under Satan while he was loose that very same in pure substance though not in the evill quality the Saints must have under Christ So that where the Saints were hurt beheaded and persecuted even there they must rise and reigne under Christ a thousand yeers v. 4. of this 20. of Rev. § 6 Thus you see there is great reason why we should looke into the Old Testament as well as into the New for this glorious estate of the Church yet to be on earth Where note for conclusion of this third Section That as God gave the Church in the Old Testament a glorious temporal estate on earth as well as a spirituall viz. That in Paradise on earth so by the like reason he will give both to the Church of the New Testament on earth described in Revel 21 c. as a second Paradise on earth For the New Testament must not be inferiour but rather better then the Old only with this difference The Old Testament-Church being then but in its infancie had the temporall first as a type of the Spirituall The New Testament Church must have the Spirituall first and the Temporall last being then made compleatly up and unto a perfect man according to the stature of Christ Ephes 4. SECT IV. Wherein the Promise to Adam Gen. 1.26 27 28. paralleled with Psalme the eighth as the eighth Psalme with Heb. 2.5 fully opened to prove our maine Position that there is yet to be on earth
then the Lord shall deliver them from all their captivities when and wheresoever they be § 3 For Moses aimes not at this or that particular captivity among Philistims Aegyptians Babylonians or c. that had been to little advantage to deliver them from one captivity to let them fall into another and there to stick for ever The words of the Promise are of a very comprehensive latitude viz. if they be driven among all the Nations ver 1. or any of them be driven out to the utmost parts of Heaven ver 4. The Lord will gather them from all Nations ver 3. and will fetch them from the utmost parts of Heaven ver 4. § 4 And as the Promise is of a great latitude so of a great length for this gathering of them is promised after the Babylonian captivity Ier. 29.1 Jer. 31.10 and after Christ was come in the flesh it is delivered as a Prophesie by Saint Johns Exposition Job 11.51 52. That Christ should gather together in one the children of God that were scattered abroad Of a thing to be done in after times in the fulnesse thereof compare Rom. 11. § 5 Adde to all the fulnesse of the Promise they should be so delivered from all captivities that all the curses should be on their enemies and all blessings temporall and spirituall should be on them for so it followes that upon their deliverance out of captivity If any of them be driven out ver 4. unto the utmost part of Heaven from THENCE will the Lord thy God gather thee and from THENCE will he take thee And ver 5. the Lord thy God will bring thee into the Lana WHICH THY FATHERS POSSESSED and he will DOE THEE GOOD and MVLTIPLY thee above thy fathers and ver 6. The Lord thy God will CIRCVMCISE THINE heart and the HEART OF THY SEED to love the Lord thy God with all thine heart and with all thy soule c. And ver 7. The Lord thy God will put all these CVRSES ON THINE ENEMIES And ver 8. thou SHALT RETVRN and HEARKEN TO THE VOYCE OF THE LORD AND DOE ALL HIS COMMANDEMENTS And ver 9. The Lord thy God will make thee plenteous or fruitfull IN ALL THE WORKES OF THY HANDS IN THE FRVIT OF THY BODY in the fruit of thy CATTELL in the fruit of thy LAND and marke FOR THY GOOD And the Lord will REJOYCE over thee for good § 6 Now let the ingenuous Reader confesse whether ever these promises were thus fulfilled For we know not either by Scripture or History that ever the Ten Tribes returned from their captivity And we doe know by the Scriptures that many of the two Triles returned not with the rest 1 Chron. 4.21 22 23. read the place exactly * Josephus in his Antiq. asserteth thus much And we are sure by experience to this day that thousands of them are in Captivity as we may say under the Turkish and Romane Empire and ten thousands of them dispersed among the Indians and Protestant Christians in Poland Holland c. as Rab. Ben Israel hath given us an account in his Book Spes Israelis so that the Jewes themselves not only the unconverted but some that are converted to Christianity confesse these things never yet to have been fulfilled as I my selfe have been an eare witnesse from M. Melos a Jew of Portugal converted to the faith § 7 Much lesse are the Jewes so delivered as to have their hearts circumcised to love the Lord their God with all their heart and to obey his voyce in the Gospel as the Apostle before expounded or to be blessed with all temporall blessings or to have all the curses put upon their enemies § 8 Therefore these things are yet to be fulfilled for God must be true as the Apostle saith though all men that deny it be lyars The Jewes must be called and the fulnesses of them and the Gentiles must be brought in Rom. 11.26 by a deliverer that comes out of Sion turning away ungodlinesse from Jacob to the performance of Gods Covenant with them which the Targum called Jonathans saith must be performed by the hand of ELIAS and by the hand of KING CHRIST And indeed a few were converted by John Baptist and Christ but the generality of the Jews were in blindnesse after that in Pauls time Rom. 21. Besides what was the conversion of a few to the fulfilling of the all of these promises in their severall particulars to the all of the Jewes As it is said afore If ANY of thine be driven out unto the utmost part of the heavens from thence will the Lord thy God gather thee and the Lord will make thee fruitfull in ALL THINGS and for thy good § 9 And these things must be fulfilled before the ultimate generall Judgement or else there will be nor time nor place for these things as to circumcise hearts to keep Commandements to inherite Canaan to be blessed with outward blessings c. as is before expressed SECT VIII Wherein is alledged Deut. 32. ver 15 c. to ver 44. for the proofe of the maine generall Proposition In Deut. 32. ver 15. to ver 19. are set downe the sins of the Iewes But Ierusalem waxed fat and kicked c. Then he forsook God c. they provoked him to jealousie with strange gods and they sacrificed to Devils not to God c. In ver 19. c. to ver 35. is set downe the wrath and revenge that God would exercise upon them for those sins When the Lord saw it he abhorred it or despised them because of the provoking of his sonnes and daughters And he said I will hide my face from them c. They have moved me to jealousie c. and a fire is kindled in my anger and it shal burne c. I wil heap mischiefe upon them c. I said I would scatter them into corners c. In ver 35. c. to 44. is set downe Gods comforting of the Iewes and his terrour to their enemies ver 35. To me belongeth vengeance and recompence their enemies foot shal slide in due time for the day of their calamity is at hand and the things that shal come upon them make haste ver 36. For the Lord shal judge his people or shal plead the cause of his people * So Piscator Causam populi sui age◠and REPENT HIMSELFE for his SERVANTS when he seeth that their POWER IS GONE and there is none shut up or left Ver. 37. And he shal say where are their gods their rock in whom they trusted c. ver 38. Let them rise up and help you and be your protection ver 39. See now that I even I am he and there is no God with me I kill and I make alive I would and I heale neither is there any that can deliver out of my hand ver 4. For I lift up my hand to Heaven and say I live for ever ver 41. If I whet my glittering
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 saÃd in verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in this sixth verse he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which last word is in the second Aâ—rist in the subj mood which sounds future and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precisely signifie as the Angels can doe it only vertually And on the other side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 over all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be glad ** 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Red-sea 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 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 righteousnesse 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 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning 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 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 ALL 's 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 to 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 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 When 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
are named ver 10. distinctly from Jewes and Jewes from them The strangers of Rome were Jewes and Proselytes The truth is t is most evidently declared to us by the holy Scriptures Act. 10. that Cornelius was the first Gentile that was converted to the Christian faith next to the conversion of those Jewes Act. 2. and Act. 4. And by that time a few Gentiles more began to hearken to the Gospell of Christ the Jewes for the generality began to reject the Gospel and so to give it a passe to go freely to the Gentiles Act. 13. In a word let opposite men use their wits what they can â—or their sense to tackle circumstances together all will not reach to the sence of this prophesie as afore expressed and opened by us The hot ten persecutions for the first 300 years after Christ hindred effectually the conversions of Nations of Gentiles And long afore those 300 years were expired the Jews generally were blinded which had seized upon them in Pauls time Rom. 11. He writing that Epistle about the year fifty foure after Christs birth that is about the twentieth yeare after Christs ascension and so they continue to this day But God that cannot lye hath said this prophesie shall come to passe it shall be fulfilled therefore we may boldly expect it afore the last judgement or universall resurrection SECT XLVIII § 1 THe fourth place in Zecharie is in chap. 10. ver 3. c. to the end of the chapter 3. Mine anger is kindled Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been kindled against the Shepheards viz. Those Diviners of lies and Dreamers of falshoods in the former verse The period of this conflagration was at the late returne of Judah from captivity as the FOR in the next clause imports For the Lord of Hosts hath visited his flocke the house of Judah and hath made them his GOODLY horse in the battle which must needs signifie a visitation in mercy begun in their said return but extended to a vast longitude of future times as the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he shall visite them he shall make them as his goodly horse This their march from Babylon being but the type or first-fruites of their future finall full deliverance Which future sense is expressely carried on in all the residue of the chapter from ver 5. to the end all speaking say our Translators in the future tense And the fourth verse is indefinite in the Hebrew without tense or verb out of him the CORNER out of him the NAILE out of him the BATTLE BOW out of him every oppressor or as in the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 EXACTOR OF TAXES That is the house of Judah being built on the CORNER stone Christ and so incorporated into the Church they shall fasten the NAILE of union with Israel and together with them and the rest of the Church they shall be the BATTLE-BOW to wound as in the former verse and THE GOODLY WAR-HORSE to tramphe nowne their enemies so that out from the Church as is the close of this verse shall proceed the EXACTOR OF TRIBUTE instead of paying Tribute to signifie the Churches dominion over the world The rest of the chapter is so plaine for our point touching the visible glorious state of the Church yet to come as it sufficiently speakes for it selfe to every one that will understand by a bare repetition of the words without any humane glosse ver 5. And they shall be as MIGHTY MEN which TREAD DOWNE their enemies in the MIRE of the streets in the BATTEL and they shall FIGHT because the Lord is with them and the RIDERS ON HORSES viz. their enemies in the former clause shall be confounded 6. And I will strengthen the house of JUDAH and will save the house of JOSEPH That is Manasse and Ephraim expressed ver 7. signifying two of the Ten Tribes of ISRAEL and by them all the TEN of Israel as Judah is named for then and the other viz. Benjamin of the Kingdom of Juda and I will BRING THEM AGAIN to PLACE THEM as in v. 10. in Gilead c. For I have mercy upon them and they shall bee AS THOUGH I HAD NOT CAST THEM OFF c. compare Hos 1.10 11. 7. And they of EPHRAIM shall be like a mighty man commonly in Scripture put to signifie the TEN TRIBES Isa 7.2 Isa 9.21 Isa 11.13 Yea their CHILDREN shall see it and be glad What shall they see Vers 8. I will GATHER THEM for I have redeemed them and they shall increase as they have increased 9. And I wil sow them The Chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I HAVE scattered them they shall remember me in FAR COUNTRIES and they shal live with their children and RETURN AGAIN 10. I wil BRING THEM AGAIN ALSO out of the land of Egypt and gather them out of Assyria and wil bring them into the land of GILEAD and LEBANON the Cities of Gilead being part of the lot of the Tribe of Gad and halfe of the Country of Gilead pertaining to the children of Machir the son of Manasseh Tribes of the Kingdom of Israel Josh chap. 13. ver 25.31 As Lebanon belonged also to the ten Tribes an hundred miles from Jerusalem being too remote for Iudah to inhabit 11. And he shal passe through the Sea with affliction Lerom Arias and the Septuagint render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or by a streight or narrow of the Sea this their passage of great mercy not induring the circumstance and naming of misery and shall smite the waves of the Sea and all the deeps of the River shal dry up And the pride of Assyria shal be brought down and the Scepter shal depart away of all which see the prophesie of Nahum particularly prophesying to that Now in the first place review WHO they are here mentioned that must share in the fulfilling of this Prophesie viz. the Kingdom of Judah and of Israel all twelve Tribes and they united as two wals joyned in a coyne or corner-juncture or as two peeces of timber nailed or pinn'd together So expressely afore § 3 Next revise what they must injoy or attain to viz. the conquest of their enemies in battle their domination over them in a way of Government the Scepters and Powers of Nations that are not of the Church ceasing And the possession of their own land All which being thus plainly and candidly laid together if any now that is of a scrutinizing spirit and a pondering ingenuity should transfer to a spirituall sence I should be extreamly filled with wonder ¶ 1. Because the main things insisted upon are corporall things drest forth in such language and circumstantiated with such particulars as suit not well but to corporalls As for example Battle-Bow treading down in the mire the riders on horses shall bee confounded c. ¶ 2. Because when there is a touch here and