The Resurrection Revealed

SECT. XLIV.

[§. 1] IN this place three things are prophesied, which orderly laid together, do completely make up the main of our point, that yet before the ultimate judgment at the universal resurrection, there shall be a most glorious visible Church on earth, beautifully woven, and integrated of Jews and Gentiles.

• 1 Here is prophesied the RESTITUTION of the Jews, both in a way of conversion unto God, and of reversion into their own Country, unto a glorious Church State.
• 2 The VOCATION of the Gentiles, both unto an effectual conversion unto God, and a most harmonious union with the rest of the Church.
• 3 The SUBVERSION of the enemies of the Jews, and of the Church of Christ.

[§. 2] The first, the RESTITUTION of the Jews, as to the first part thereof, viz. their conversion, we have it in the 10, 11, 12, and 13 verses. Ver. 10. From beyond the river of Ethiopia my suppliants (that is, that call upon my name) even the daughter of my dispersed, shall bring mine offering (That is, shall worship me in a right manner, such as I shall require) which verse plainly speaks of the Jews, almost in every word; as in that [ My suppliants beyond the river of Ethiopia,] and (expounding it) EVEN the daughter of my dispersed there. The Hebrews in their Chaldee paraphrase translate 〈 in non-Latin alphabet 〉 Ethiopia, by 〈 in non-Latin alphabet 〉 India; and elsewhere they call it 〈 in non-Latin alphabet 〉 Hind & 〈 in non-Latin alphabet 〉 Hid for Hind, which answers to the Latin Indi, Indians; and to the Greek 〈 in non-Latin alphabet 〉 the Subduer or Conqueror of India; and to our English, who say India, and Indians: where Rab. Menasse Ben Israel saith, (in his book de spe Israelis ) multitudes of Jews are. There are, to speak distinctly, three opinions touching Ethiopia, and the river beyond it. 1. That this Ethiopia signifies Egypt, which is beyond the river Nile, which riseth in Ethiopia, and flows thence unto Egypt. To which A Castro contributes this, that the Hebrew name, 〈 in non-Latin alphabet 〉 Chus, that is, Ethiopia, doth not signify Ethiopian Sub-Egyptian, that is, Ethiopia under Egypt, as they call it, which is now called Abyssia, where Prester John reigneth; but Arabia, in which, among others, the Midianites lived, who in the Scriptures are called Ethiopians. And for this he quotes Psal. 74.14. Thou brakest the head of the Leviathan in pieces (speaking of the drowning of Pharaoh and the Egyptians in the red sea) and gavest him to be meat to the people inhabiting the WILDERNESSE, (Hebr. desolate places,) which the old Latin, Jerome and the Septuagint translate, To the people of the ETHIOPIANS. For Chus the son of Cham (who gave the name to Ethiopia ) with his sons, viz. Seba, or Saba, and Havilah, and Sabtah, and Raamah, and Sabtecha, Gen. 10.7. fixed his habitation between the Persian and Arabian gulf, or red sea. This Tract therefore is called Ethiopia, that is Arabia, in which is the RIVER GIHON, flowing out of Paradise; and the river TRAJANUS, and the Lake Sirbonides and the Arabian gulf. But by the leave of so learned a man, it is most certain that both the Ethiopiaes, as Pliny, Ptolemy, Strabo, Herodotus and letter writers distinguish , naming them the Eastern and Western Ethiopia; or the Asiaticke, and African Ethiopia; which distinction of Two the Scripture hints, by their several characters, neighbors, or circumstances, when they name either, Ezek. 29.10. and c. 30.4. Amos 9.7. Nahum. 3.6. Zeph. 3.10. The African again distinguished into superior, alias interior, and inferior, alias exterior Ethiopia ) I say, all the Ethiopiaes are called in the Hebrew by the name of Chus. The second Opinion of many other learned, understands here Aethiopiam sub- Aegypto, id est Ethiopia, under Egypt, in Africa, to wit Abissia, for this was near to the Jews, and by that name well known to them; and so the Africans, and all inhabiting with them, were beyond the rivers of Ethiopia in respect of Judea and Egypt. And so may be here understood all the Countries beyond the Sea, viz. the Brazilians, Peruvians, Mexicans and all the West Indians. The third opinion, which A Castro much favors, understands here the East Indies unto Iaponia and China: For Tigris and Euphrates are here called the rivers of Ethiopia; which slide first by, or through Chaldea (where Nimrod the son of Chus reigned); then by, or through Mesopotamia, and after through the midst of Arabia, which sometimes in Scripture is called Chus, that is, Ethiopia; beyond which rivers lies all Asia, and India unto the Sinae. And therefore as well Vatablus, as the Chaldee Paraphrase, inclines to expound this of the Indians, as if Indian-Ethiopia were here meant; whence the Sabaeans are as well Indians, as the Persians, Arabians, and Abyssines; as Pererius asserts out of Beroaldus, and Dionysius on Gen. 25. ver. 5. And indeed Seba and Havilah, the sons of Chus, dwelt towards India; so that Cyril, Theodoret, and Procopius calls the Country of Sabea, by the name of Indian-Ethiopia. The sum of all (to draw all three opinions into one harmonious head) is this, that the Prophet Zephaniah intends, that all the Jews and Israelites, dispersed into the remotest Countries over the face of the whole earth, they and their neighbors there, innumerous multitudes should be converted unto Christ. For the Jews did deem the Ethiopians the utmost borders of men (according to that, extremi{que} hominum Morini. ) And Christian writers count the more Eastern Ethiopians of the same rank with the Indians; as they account all to be Indians that are the remoter people of the world, that live in any wealthy condition. But yet withal, the wise Prophet expresseth that general meaning so, as that neatly he alludes unto, and minds us of it, as an anchor of hope, the carrying away captive of the Jews through Arabia, unto Babylon, and dispersing them into all the Countries of the East; part of whom (as a first fruits) once Cyrus returned, and sent back to Jerusalem: The lump Christ will restore afore the world ends. Nor doth the phrase of [bringing offerings to the Lord] signify less then the Jews, and yet not prejudice the glorious Christian state of the Church, integrated of Jews and Gentiles, we speak of, as intended by all the prophesies we produce. For take this for a Rule, for this and all other like places of that nature, though in Moses time it was taken according to the letter to signify material Levitical Sacrifices; yet in after times, not only the Apostles of the New Testament, but the Prophets of the Old, by offering, and offerings, and sacrifices, and altars &c. did signify unto us spiritual oblations, compatible and correspondent to the GOSPELL; Psal. 50. ver. 14. OFFER to God thanksgiving, and pay thy vows, &c. ver. 23. Whosoever OFFERETH praise, glorifieth me, Psal. 51.17. The SACRIFICES of God are a broken spirit. Psal. 141.2. Let my prayer be set forth before thee as INCENSE, and the lifting up of my hands as the EVENING SACRIFICE, Hos. 14.2. Take away all iniquity, and receive us graciously, so will we render the CALVES OF OUR LIPS: with a multitude of more instances, which might be given. And therefore no wonder if the language of the New Testament be to the same tune, Rom. 12.1. OFFER, or PRESENT to God your bodies as a living SACRIFICE, Mark. 12.3. To love the Lord with all the heart, and with all the understanding, &c. and to love ones neighbor as ones self, is more then all WHOLE BURNT OFFERINGS and SACRIFICES, Heb. 9.22, 23. And almost all things are by the law purged with blood; and without shedding of blood no remission. It was necessary therefore, that the patterns of things in the Heavens should be purified with these, but the HEAVENLY THINGS THEMSELVES with BETTER SACRIFICES then THESE, Heb. 13.19. But to do good, and to communicate, forget not; for with such SACRIFICES God is well pleased, Phil. 2.17. If I be offered upon the SACRIFICE and service of your faith, I joy. Rev. 8.3. And another Angel came and stood at the ALTAR having a golden CENSER, and there was given to him much INCENSE, that he should OFFER IT with the prayers of all Saints upon the golden ALTAR, which was before the Throne. Thus you see how the tenth verse sets forth the conversion of the Jews; which is further amplified in the eleventh verse thus: In that day shalt thou not be ashamed for all thy doings, wherein thou hast transgressed against me. For then will I take away out of the midst of thee them that rejoice in thy pride, and thou shalt be no more haughty, because of my holy mount. Which is also most evidently spoken of the Jews, and their conversion, in that the Lord promiseth to take away their sins, and in particular, their pride of the Temple, of which they had been formerly very sinfully proud, Jer. 7.4. and that swelling was not quite down in our Savior's time, Mat. 24.1. And therefore then this text was not fulfilled. But when their sins shall be taken away, then the judgment, viz. their shame shall be taken away, neither shall they be only negatively good, but also positively. I will (saith the next verse) leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord. This last clause of trusting in the name of the Lord, contains the very life and power of godliness. As for the first clause, whoever can well weigh the Hebrew, and will duly consider the precedent verse, and prophetical purpose of this place, touching the conversion of the Jews, cannot but confess that these words may as well, and in some respect better be rendered, I will cause to remain in thee a people that is humble and meek (or poor in spirit) as Arias, the Septuagint, and the Syriac and Arabic render it; this, and the rest of this verse aptly answers and stands over against, as a contrary to their pride in the former verse, and is the ready way to that which follows in the thirteenth verse. The remnant of Israel, (that is, all the converted, as well of the ten Tribes as of the two ) shall not do iniquity, nor speak lies, nor shall a deceitful tongue be found in their mouth; for they shall feed, and lie down, and none shall make them afraid: That is, they shall there abide, because there shall be no danger; and they shall be so holy, because they shall have grace within, and no temptation from without.

For the second part of the Jews restitution, namely, their reversion into their own Country in a glorious Church-state; we have it in the sixteen, seventeen, eighteen, and twentieth verses thus; ver. 16. In that day it shall be said to Jerusalem, fear thou not, and to Zion, let not thy hands be slack, or faint. Ver. 17. The Lord thy God in the midst of thee is mighty, he will save, he will rejoice over thee with joy, he will REST IN HIS LOVE (an high and glorious expression) he will joy over thee with singing. Ver. 18. I will GATHER them that are sorrowful for THE SOLEMNE ASSEMBLY, who are of thee, to whom the reproach of it was a burden. Ver. 20. At that time I will BRING YOU AGAINE, even in the time that I GATHER YOU. For I will make you a name, and apraise among all people of the earth, when I TVRNE BACKE YOVR CAPTIVITY before your eyes, saith the Lord. In which words you have the expression of their reversion into their own Country, in capital letters, as well in sense as writing. And the Lord's being amidst them, more then in his general presence over the earth, and his rejoicing over them with joy, yea with great joy, as in singing, and resting in his LOVE, and gathering them into the solemn assembly, and to make them a name, and a praise among all people of the earth, can signify no less then a glorious visible Church-state, making them a LOVE or SPOVSE unto their LORD CHRIST.

For the second general head, the vocation of the Gentiles, both unto an effectual conversion unto God, and a most harmonious union with the rest of the Church; we have it all, and in full, in verse the ninth: For then will I turn to the people a pure Language, that they may call upon the name of the Lord, to serve him with one consent. Close to the Hebrew thus: I will convert in the people's a pure lip, that they may call upon the name of the Lord, to serve him with one shoulder. I stand not to dispute it from term to term, because they that know well the Original, and well mind the sense of the place, will ease me of that labor, but rather, I will speak a word to the opening. It is express, that the Peoples, Nations, or Gentiles are here spoken of, who upon their conversion should be exempted from the ruin on Nations in the eighth verse, and should return with the dispersed Jews in the tenth verse, and their profane lips should be purified, and their Idolatrous and blasphemous words before their false gods, should be turned into holy prayers to Jehovah, and they should serve him not only with one consent of mind, but with one way of practice; as when many lift as with one shoulder, to move a thing the same way, or draw equally in the same yokes, fastened to the same chain or traces.

[§. 5] The third general, the destruction of the enemies of the Church, and so of the Jews (converted) you have in the fourteenth, fifteenth, and nineteenth verses very fully. (You yourselves, who heed what you read, do perceive these three heads interchangeably interwoven, to signify that the whole of all this visible glory comes together.) Vers. 14. Sing O Daughter of ZION, shout O ISRAEL, be glad and rejoice with all thy heart, O daughter of JERUSALEM. Vers. 15. The Lord hath taken away thy judgment, he hath cast out THINE ENEMY. The King of ISRAEL is in the midst of thee, even the LORD, you shall not see EVILL ANY MORE. Vers. 19. Behold at that time I WIL UNDOE ALL THAT AFFLICT THEE, and will save her that halteth, and gather her that was driven out, and I will get them a praise, and fame in every Land, where they have been put to shame.

Thus you see the full extent, and intent of the text, insomuch as never to this day can be found a capacious and adequate space of place and time, wherein to lodge the fulfilling thereof; and therefore waits for its turn to be performed, by our God that cannot lie, before the ultimate Day of Doome. See for this, in the first place what others hint, I may say afore they are aware, because the stream of their opinion runs a contrary way. Doctor Mayer thus:

• 1. Observe how many Parties are here mentioned, that must have a share in the fulfilling of this Prophesy, when ever it be fulfilled, viz. First, The Gentiles, ver. 9. Secondly, the two Tribes of the Jews called Judah, expressed in the words, Zion and Jerusalem, ver. 14. & 16. Thirdly, The ten Tribes of the Jews, called by their name Israel, ver. 14. but all these three parties have not yet jointly shared in the mercies prophesied to them in this Text, therefore it remains yet to be fulfilled.
• 2. Observe the parts, or things to be shared among those Parties, viz. conversion unto the true God, congregating of them into a Christian Church, and destruction of all that hate them, as you have heard. Now when did the Gentiles, the people of Judah, and the Tribes of Israel ever jointly enjoy these three mercies? For,
• 3. Observe, all these must at the great time of fulfilling them be extant at once, together; for though in the discuss I distinguished them into parts, according to their nature and sense, yet the Prophet according to place and order of sentences did interweave, and windingly wreath them one within another, to the intent that no man might separate what God had joined together, but might behold them as a goodly Coine, that though there be a distinction of the parts, of the impressions upon it, yet all make but one Image of Caesar. All those parts are but the several sculptures of one and the same entire character of the glorious time of the Church, yet before the end of the world; for hitherto, the said three parties never enjoyed the afore-mentioned three parts jointly together; but rather for the most have been visibly to the eye of the whole world under a contrary condition. For,
• 4. Observe the high expressions the God of truth gives forth touching the glory of the state, the said parties shall enjoy at the said time when this Prophesy shall be fulfilled, viz. That the Peoples, or Gentiles shall have pure lips, wherewith to call upon the name of the Lord, as it is in ver. 9. That Israel shall not do iniquity, nor speak lies, nor shall a deceitful tongue be found in their mouth, ver. 13. That they of Zion and Jerusalem, and Israel, shall be glad, and rejoice with all their heart, ver. 14. for it follows (ver. 15, 16, 17.) the Lord shall so take away their judgments, and cast down their enemies, and instead of them he himself, as King, will be so in the midst of them, that they shall not see evil anymore; nor shall their hearts fear, nor their hands faint. He will be so in the midst of them in his might, that he will save them, and rejoice over them with joy, and that as with singing, and will rest in his love. Now did ever these things appear in the state and condition of the Church, either of Jews or Gentiles, since the Babylonish Captivity? surely the contrary hath abundantly appeared down to these days. 1 For their Spiritual, or Ecclesiastical state in relation unto Religion, the Gentiles generally have been very wicked, and for the most part (the more is their sin) intestine enemies to the Jews. And for the Jews, whiles the ten Tribes of Israel were carried away captive, the King of Assyria brought men from Babylon, and from Cuthah, and from Ava, and from Hamath, and from Sepharvalin, and placed them in the Cities of Samaria, instead of the Children of Israel, (2 King. 17.24.) of whose return to their own Country the Scriptures leave no mention. But they tell us, that when the two Tribes returned, there was a MIXED MVLTITVDE among the Israelites, (Nehem. 13.3.) That there were many that pretended to be Priests, who because they could not find their Genealogy, were as POLLUTED put from the Priesthood ( Ezra 2.62. Nehem. 7.64.) That the people of Israel, and the Priests, and the Levites, had not separated themselves from the people of the land, doing according to their ABOMINATIONS, even of the Canaanites, Hitties, Perezites, Jebusites, Ammonites, Moabites, Egyptians, and Amorites, having taken of their Daughters for themselves, and for their Sons, &c. Ezr. 9.1, 2. And though they did repent of this great transgression, and promised amendment, Ezr. 10.9. &c. Yet they are again greatly guilty thereof, Neh. 13.23. Further, the Scriptures tell us, that some of the two Tribes, of a slavish spirit, stayed in Babylon to be servants in servile baseness to that King, when the generality returned, 1 Chro. 4.21, 22, 23. which Josephus mentions at large. And in the time of the Maccabees, in the time of Antiochus Epiphanes, of the root of the Greeks, who began his reign about the 137th year of their Kingdom (or Emp • re) there went out of Israel wicked men, who persuaded many, saying, let us go, and make a covenant with the Heathen that are round about us; for since we departed from them, we have had much sorrow. So this device pleased them well. Then certain of the people were so forward herein, that they went to the King; who gave them license to do after the ordinances of the Heathen. Whereupon, they built a place of exercise at Jerusalem, according to the customs of the Heathen, and made themselves uncircumcised, and forsook the holy Covenant, and joined themselves to the Heathen, and were sold to do mischief, 1 Maccab. 1.10, 11, 12, 13, 14, 15. Which corruption in the Jews religion, by the story, seems to be voluntary, as the Narrative precedes the history of Antiothus his Tyranny. Nor was this only for once, or a spurt, but again in the second book of Maccabees, together with betraying one another, and the public welfare, chap. 3 and chap, 4. Come we hence to Christ's time, and there we shall find at least six Sects of abominable corruptions in matters of Religion, viz. Pharisees, Sadducees, Herodians, Assideans, Essenes, and Gaulonites; of whose wicked opinions we have given you a more particular account afore . In the Apostles time the Jews for the generality were persecutors of them that embraced Christ and the Gospel, as we have it all along the story of the Acts of the Apostles; and among the Christians, there were Anti-resurrectionists, Judaizers, wicked Apostates, Idolatrous and profane Balaamites, and Nicolaitans, &c. as the Epistles of the Apostles, and of Christ to the seven Churches expressly shows us. For the two next hundred years after the death of the Apostles was bloody persecution of the Christians over all the Roman Empire. About the twelfth year of the fourth Century, Constantine the great stanched that blood, and settled the Church in peace for the space of about twenty five years, viz. till the year three hundred thirty seven, at which time Constantine the great dying, by and by horrid Arianism, and the Arian persecution succeeded. And after that Papism, and Turkism, down to our days. So that f • om about sixty years after Constantine's death, the Church began (according to the vulgar account) to be hid in the wilderness, the witnesses to prophesy in sackcloth, and the Beast to have power 〈 in non-Latin alphabet 〉 , Rev. 11. Rev. 13. And secondly, for their civil condition all this while, they have been ever under the usurpations successively of the Persians, Greeks, Romans, Saracens or Turks, as we have often repeated. So that all that hath been done in matters of salvation, or outward deliverance, since the return of the two Tribes from Babylon (the ten remaining there, and still dispersed) have been but as prefaces, first-fruits, and gleanings, in comparison of the full vintage here described.
• . 5. Observe certain notes and marks, that this prophesy is not yet fulfilled. First, That ver. 9. The people's, or Nations shall serve the Lord with one shoulder; which in regard of the universality without restriction, and the immediate connection of God's Suppliants of the Jews (as Calvin argumentatively asserts) must signify the unanimity and conformity of Jews and Gentiles in general, in one way of Gospel worship. But alas, besides the Jews perseverance in their Judaism, the Gentiles themselves, called Christians, do not harmonize into one consent and practice, but are at too vast a difference, in their Papism, Lutheranism, Socinianism, Calvinisme, Episcopacy, Presbytery, &c. Secondly, That in ver. 10. the calling of the Jews from beyond the river of Ethiopia, which is not yet done; the people of Judah, but especially they of Israel remaining dispersed into the utmost parts of the earth. Thirdly, That v. 11. and v. 19. Their shame shall be taken away, and they shall be made a name, and a praise in all lands where they have been put to shame, and all they that afflicted them, shall be undone. Instead whereof, the Jews in all lands are under great reproach, and contempt, and their enemies rather undo them, then that their enemies are undone for their sakes. Thus of Zephaniah.

SECT. XLV.

[§. 1] NExt we come to the Prophet Zechariah, who prophesied within two months at the same time that Haggy prophesied, Hag. 1.1. Zech. 1.1. (and therefore is commonly accounted as a co-partner with Haggy. ) Both prophesying after Judah's return from Babylon, in the second year of Darius (son of Histaspis. ) For Haggai reproves them chap. 1. ver. 2. for not re-building the Temple. And v. 6. declares that the scarcity upon them was for that neglect. Neither of which could have been rational, if they had been then in Babylon. Zechariah likewise hints the same time, in chap. 1. ver. 6. in acknowledging that God had then fulfilled the judgment threatened upon them: And expressly in the 16 verse saith; The Lord is returned to Jerusalem with mercies, and his house shall be built.

[§. 2] These being premised, the first place we pitch upon in this Prophet is, chap. 2. ver. 6. &c. to the end of the chapter. Ver. 6. Ho, ho, come forth, and flee from the land of the North, saith the Lord. For I have spread you abroad as the four winds of the Heaven, saith the Lord. Vers. 7. Deliver thyself O Zion, that dwellest with the daughter of Babylon. Vers. 8. For thus saith the Lord of Hosts; After the glory hath he sent me unto the Nations, which spoiled you; for he that toucheth you, toucheth the apple of his eye. Ver. 9. For behold I will shake mine hand upon them, and they shall be a spoil to their servants, and ye shall know that the Lord of hosts hath sent me. Sing and rejoice O Daughter of Zion; for lo I come, and I will dwell in the midst of thee, saith the Lord. Ver. 11. And MANY NATIONS SHALL BE JOYNED UNTO THE LORD in that day; and shall be my people, &c. Vers. 12. And the Lord shall inherit Judah, his portion, in the holy land, and shall choose Jerusalem again. Of which words, the introduction preceding in the §. 1. leads us into this sense, that they look beyond the two Tribes, called Judah, unto the return of the ten Tribes called Isreal.

[§. 3] It hath been often very grievous in my eyes, to see how Authors commonly follow one another in expounding Scripture, as if they were rather led by human example, then by divine reason. And let this go for one instance: where they successively vote, or dictate (not demonstrate) that that great call to the Jews in ver. 6. To come forth and flee from the land of the North, &c. relates to those of the two Tribes that tarried behind, when the rest of them returned: I confess, as to wipe off singularity, I am glad of the bare company in opinion, of them that are learned; but I had rather have one of their reasons (if they give any) then an hundred of their names. Oecolampadius speaking for us saith,

• 1. It is clear that this place of Scripture is a prophesy of future things, by the language of it, speaking all along from the fourth verse to the end of the chapter in the future tense, that these and those things shall come to pass; and such things, and so, God will do.
• . 2. And the exhortation in the sixth verse (the thing in controversy) is expressly there extended not only unto the Jews in the North, viz. Babylon; but to all of them dispersed in the four quarters of the world; as they are to this day. Where mark the connection, For I will gather you from the four winds: making this the meaning of coming out of the North. Compare also Zech. 8.7. a considerable place, viz. Thus saith the Lord of Hosts, behold I will save my people from the East Country, and from the West Country; and I will bring them, and they shall dwell in the midst of Jerusalem. Accordingly the Septuagint reads this of Zech. 2.6. thus, Ω 〈 in non-Latin alphabet 〉 i. e. Ho, ho, fly from the land of the North, saith the Lord; Because I WILL GATHER you from the four winds of Heaven, saith the Lord.
• . 3. The said two Tribes had been, even now (when Zechariah preached this Sermon) returned from Babylon into Judea, near this sixteen years. For (as the best Chronologers cast up the account) they returned from Babylon in the year of the world 3435. And Zechariah began his prophesy in the year of the world three thousand four hundred fifty one. A fair time, for the most of the Jews of the two Tribes to take heart to return, that are mentioned in the beginning of their deliverance by Cyrus, to have lingered behind the rest, 1 Chron. 4. if fear of the Kings sincerity in dismissing them had remorated them; and to have been encouraged by their fore-runners prosperity in Judea, if any considerable number staid in Babylon for fear of success. And therefore doubtless by this time most of the people of Judah were returned. Josephus boldly affirmeth *, and Sanctius approves the account, that there returned of the Tribes of Judah and Benjamin forty six hundred thousand, and twenty eight thousand, which may appear to have some truth in it, if we compare Ezr. 2.61, 62, 63, 64, 65. and Nehem. 13.3. And truly the great work they did in re-building the Temple, repairing the City walls, and their bountiful offerings at the dedication, speak aloud that they were a very numerous people. And therefore tis very unlikely that the Prophet in that exhortation, verse the sixth, should mainly mind a gleaning of a few lingerers in Babylon.
• . 4. This exhortation ver. the sixth calling for separation, and to come out of Babylon, is carried down by the Apostles unto the latter, if not to the last times of this world. For St. Paul in the 2 Cor. 6.17, 18 brings it down to his time; which is far beyond any occurrences in Zecharies time; who prophesied five hundred and eighteen years ( plus minus, thereabouts) afore Christ's birth. And Paul pens this Epistle at least fifty two years after the birth of Christ (for about that year he wrote his first Epistle to Corinth ) his words are these; Come out from among them, and be ye separate, SAITH THE LORD (mark his quotation of the Old Testament) &c. and I will receive you, and be a father unto you. Just to the same effect as Zechariah in the said sixth verse. Come forth, flee from the land of the North, &c. Deliver thyself O Zion, that dwellest with the daughter of Babylon, &c. Lo I come, and I will dwell in the midst of thee, saith the Lord. Thus far St. Paul extends it. But St. John Revel. cha. 18. ver. 2, 3, 4. extends it much further, and that in a prophetical way; viz. to the time nearly preceding the fall of Babylon. I saw another Angel come down from Heaven, having great power, &c. and he cried mightily with a strong voice saying, Babylon the great is fallen, is fallen, &c. (i.e. shall surely fall) And I heard another voice from heaven saying, come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Which two last clauses being of a future tense, and sense, clearly show that [is fallen, is fallen] signifies it shall fall; and that in regard thereof the people of God must timeously come out thence.
• . 5. There are high strains annexed to this prophesy, in this second of Zechariah, which effectually evince that it is not yet fulfilled, as that ver. 5. I, saith the Lord, will be unto her a wall of fire round about, and will be the glory in the midst of her. That is, a fence about the Church (consisting of Jews and Gentiles) of absolute defense to them, and of a devouring offense to the enemy: And that ver. 8, 9. Thus saith the Lord, after the glory hath he sent me to the Nations, which spoiled you. For he that toucheth you, toucheth the apple of mine eye. For behold I will shake mine hand upon them, and they shall be a spoil to their servants. And ye shall know that the Lord of hosts hath sent me. That is, after this glory of your famous return, and rebuilt Temple, the Lord hath sent me the Messiah, to the Nations that spoiled you, that is, to your enemies, who in touching you to hurt you, did as it were thrust their fingers into mine eyes. Therefore I the Messiah will shake mine hands upon them, as Psal. 2.9. To break them with a rod of iron; and so to make them a spoil to their servants, that is, to you whom they rigidly made their servants. Lastly, that in verse. 10, 11, 12, 13. Sing and rejoice O daughter of ZION, for lo I come, and I will dwell in the midst of THEE, saith the Lord. And many NATIONS shall be joined to the Lord in that day, and SHALL BEE MY PEOPLE; and I will dwell in the midst of THEE, and thou shalt know that the Lord of hosts hath sent me unto thee. And the Lord shall inherit Judah in the HOLY LAND, and shall choose Jerusalem AGAINE. Be silent, O all flesh before the Lord, Because he is [awakened concerning the habitation of his holiness ] That is, a joyful time is yet to come, when the Messiah shall dwell in the midst of the Jews, they dwelling in the holy Land, many Nations being joined unto the Lord, together with the Jews into one Church, he dwelling in the midst of them all (for dwelling in the midst is again repeated) so that then they shall effectually know not only that this Prophet was sent of God to preach this to them; but also that the true Messiah shall be at the appointed time sent to perform these things to them; to the putting of all fleshly and carnal minds to silence, that doubted or disputed against these thing, I say, to put them to silence by the appearance of Christ, awakened and bestirring himself in the behalf of his holy habitation, or the habitation of his holiness; that is, the Church, in her pure state and worship. Now, when were these high strains, these sublime expressions, ever yet fulfilled? We have a watchword in the twelfth verse, that we must look for the impletion • hereof, far beyond Zecharies time: For though he in his time of this Prophesy saw the return of the Jews into the holy Land, yet saith, The Lord SHALL inherit Judah, his portion in the HOLY LAND, and SHALL choose Jerusalem AGAINE. Surely if we keep the prophesy together, as the Lord hath laid it, and left it together, there was never yet to this day, since their return from Babylon that time, and state of the Church that is here limbed forth to the life, viz. that the Church should consist of Jews and Gentiles joined to the Lord, and owned by him, as his people, even while the Jews possess the holy Land, and the Lord should be as a wall of fire, protecting them, and devouring their enemies, and making the Jews, of servants to the cruel Heathens, to be the spoilers of them, &c. and all these things to be carried up to that height of glory, that all spiritual hearts should sing and rejoice, and all fleshly hearts should be struck dumb or astonished with silence, We have before repeated (us{que} ad nauseam, forie aliquibus) very often, how the Jews ever since the return of the two Tribes have been little less, or otherwise then in a captive condition, under three Monarchies; that when the Jews (a few of them) embraced Christ, Acts second, third, and fourth chapters, the Gentiles were not converted. When the Gentiles began to be called, the Jews fell off, Act. 13. Rom. 11. That the Maccabean conflict, in regard of the catastrophe and event is not worthy to be named with this Prophesy. And therefore this Prophesy is yet unfulfilled; and requires by the circumstances of it, a time of fulfilling before the ultimate universal resurrection.

SECT. XLVI.

THe second place in Zechariah is in chap. 6. ver. 13, 13, 14, 15. which I need little more then name. V. 12. Thus speaketh the Lord of Hosts saying, behold the man whose name is the BRANCH; and he shall grow up out of his place, and HE shall BUILD THE TEMPLE of the Lord. 13. Even HEE shall build THE TEMPLE OF THE LORD, and he shall bear the glory, and shall sit and RULE UPON HIS THRONE, and he shall be a PRIEST upon his throne, and the COUNSILL OF PEACE shall be between them both. 14. And the Crowns shall be to He • em, and to To • ijah, and to Jedajah, and to Hen the son of Zephania • , for a 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 usual and frequent title of Christ ) shall BUILD the TEMPLE of the Lord in verse. 12. And presently again 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 own time. Christ builds the Temple, first, in his natural body, secondly, in his mystical (subordinates are no opposites; but do ray forth a typical radiation, from the one, successively to the other.) First, In his natural body, by his resurrection, according to his own exposition, John 2.18, 19, 20. When his adversaries demanded of him, What sign showest thou unto us, seeing thou dost these things? Jesus answered, destroy this Temple, and in three days I will raise it up. Then said the Jews, forty and six years was this Temple in building, and wilt thou rear it up in three days? But he spake of the Temple of his body. Secondly, In his Mystical body, the Church of believers; 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 mystical Temple was founded long since: but the Prophet here points mainly to the finishing of it. Or to speak in a juster proportion to the first and second material Temple; The first mystical Temple, that is, the Church of the Jews being destroyed at Christ's passion (the veil then being rent, to signify the tearing down of Jewish worship,) upon his ascension, by sending the Spirit he began the building of the second mystical Temple, viz. the Christian Church, Act. 2. &c. and throughout that book. But when this second mystical Temple shall be finished, (made up in its fullness, Rom. 11.25, 26. of which St. John mainly prophesies in his Revelation ) of which finishing Zechariah here in ver. 15. gives us this sign, That THEN, they that ARE AFAR OFF shall come and build in the Temple: Which can have no other adequate, and more certain 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 mystical Temple, shall SIT and RULE upon his THRONE, and he shall be a Priest upon his Throne, and the Council of Peace shall be between them both. That is, as Christ hath sensibly appeared in acting his Priesthood, when he paid and prayed for his Church, at, and afore his Passion ; so shall he as manifestly be seen to act his Kingly-hood, in a glorious, universal evident peace, flowing from both, in the time of his Kingdom. Else nothing is prophesied; for mere inward spiritual 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 spiritual; and the Saints knew it upon much experience. But here is prophesied such things, and such effects, as many of the Church could hardly believe. And therefore there should be crowns to Helem and Tabijah, and Jedajah, and to Hen for a memorial 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 believed not this Prophesy; and to draw men unto faith to believe the same, as Calvin, Pemble, and Junius expound it. But these things were never yet fulfilled, as History, and experience show. And the last universal resurrection will be unseasonable, and unsuitable. Therefore it is yet to come.

SECT. XLVII.

[§. I] THe third place in Zechariah (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 pass, that there shall come people , and the inhabitants of many Cities. 21. And the Inhabitants of one City shall go to another, saying, let us go speedily to pray before the Lord, and to seek the Lord of Hosts; I will go also. 22. Yea many people, and strong Nations shall come to seek the Lord of Hosts in Jerusalem, and to pray before the Lord. 23. Thus saith the Lord of Hosts, in those days it shall come to pass, that ten men shall take hold out of all languages of the Nations, even shall take hold of the skirt of him that is a Jew, saying, we will go with you; for we have heard that God is with you.

[§. 2] There is no more to be said to this so plain a prophesy, but this, that we shall boldly assert that it was never yet fulfilled since the Jews return from captivity, till men or books can show us the contrary. The Scriptures tells us no such thing, History tells us no such thing, experience shows us no such matter, as that people's, yea, many people's, yea, and strong Nations, did ever join with the Jews 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 certain Jews, who having been borne in those forenamed Countries, did now for the present sojourn at Jerusalem, for the business of worship, at the feast of the Passover, and Pentecost. Thus in this fifth verse they are expressly 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, Ye men of ISRAEL. And that none put this off with an imagination that they were Proselytes, that is, Gentiles converted to Judaism; let them heed, that Proselytes are named ver. 10. distinctly from Jews, and Jews from them. The strangers of Rome, were Jews and Proselytes. The truth is, tis 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 Jews Act. 2. and Act. 4. And by that time a few Gentiles more began to hearken to the Gospel of Christ; the Jews for the generality began to reject the Gospel, and so to give it a pass to go freely to the Gentiles, Act. 13. In a word, let opposite men use their wits what they can, • or their sense to tackle circumstances together, all will not reach to the sense of this prophesy, as afore expressed and opened by us. The hot ten persecutions for the first 300 years after Christ, hindered 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 Paul's time, Rom. 11. (He writing that Epistle about the year fifty four after Christ's birth, that is, about the twentieth year after Christ's ascension,) and so they continue to this day.

But God, that cannot lie, hath said this prophesy shall come to pass, it shall be fulfilled; therefore we may boldly expect it afore the last judgment, or universal resurrection.

SECT. XLVIII.

[§. 1] THe fourth place in Zechariah is in chap. 10. ver. 3. &c. to the end of the chapter. [3. Mine anger is kindled (Hebr. 〈 in non-Latin alphabet 〉 hath been kindled) against the Shepherds ] viz. Those Diviners of lies, and Dreamers of falsehoods, in the former verse. The period of this conflagration was at the late return of Judah from captivity, as the FOR in the next clause imports; [ For the Lord of Hosts hath visited his flock, the house of Judah, and hath made them his GOODLY horse in the battle, ] which must needs signify a visitation in mercy; begun in their said return; but extended to a vast longitude of future times, as the Septuagint ( 〈 in non-Latin alphabet 〉 ) and the Chaldee ( 〈 in non-Latin alphabet 〉 &c.] he shall visit them, he shall make them as his goodly horse. This their march from Babylon, being but the type, or first-fruits of their future, final, full deliverance. Which future sense is expressly 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. 〈 in non-Latin alphabet 〉 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 noun 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 signify the Churches dominion over the world. The rest of the chapter is so plain for our point touching the visible glorious state of the Church yet to come, as it sufficiently speaks for it self (to everyone that will understand) by a bare repetition of the words, without any human gloss. 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, Manasseh 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 Judah ) 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 be 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 signify 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 will sow them (The Chaldee 〈 in non-Latin alphabet 〉 , And as 〈 in non-Latin alphabet 〉 I HAVE scattered them ) they shall remember me in FAR COUNTRIES, and they shall live with their children, and RETURN AGAIN. 10. I will BRING THEM AGAIN ALSO out of the land of Egypt, and gather them out of Assyria, and will bring them into the land of GILEAD, and LEBANON (the Cities of Gilead being part of the lot of the Tribe of Gad; and half 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 Judah to inhabit) 11. And he shall pass through the Sea with affliction ( Lerom, Arias, and the Septuagint render the Hebrew 〈 in non-Latin alphabet 〉 in, or by a straight, or narrow of the Sea; this their passage of great mercy, not enduring the circumstance and naming of misery ) and shall smite the waves of the Sea, and all the deeps of the River shall dry up; And the pride of Assyria shall be brought down, and the Scepter shall depart away (of all which see the prophesy 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 Prophesy, viz. the Kingdom of Judah, and of Israel (all twelve Tribes) and they united as two walls joined in a coin or corner-juncture; or as two pieces of timber, nailed or pinn'd together. So expressly afore.

[§. 3] Next revise, what they must enjoy, 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 spiritual sense, I should be extremely filled with wonder.

• . 1. Because the main things insisted upon are corporal things, dressed 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 be confounded, &c.
• . 2. Because when there is a touch here and there of spirituals, it is with such a distinguished way from the corporals, with an inference from the cause to the effect, as rather to argue, and prove, and ascertain them by spirituals, then to draw them unto, and drown them in a spiritual notion: as to give an instance or two. They shall tread down their enemies in the street, and fight, BECAUSE THE LORD IS WITH THEM. I will bring them again to place them; FOR I HAVE MERCY ON THEM. And they shall be as though I had not cast them off: FOR I AM THE LORD THEIR GOD, AND WIL HEAR THEM, &c.
• . 3. Because some passages do parallel their future state in outward things, to the pattern of their former prosperity, in David's, Solomon's, or the like times: As for example, They shall be as though I had not cast them off; And, their children shall increase, as they have increased.
• . 4. Because some passages the holy Ghost elsewhere applies to a sensible, visible, material performance. As that in ver. 10, 11. of the returning of the Jews from Egypt, and Assyria, over sea, and deeps of rivers, is applied by St. John, Revel. 16.12. in the pouring out of the sixth vial, to the Kings of the East, that is, the Jews returning from Assyria, over the river Euphrates; which river Zechariah must needs mean, whiles he speaks of their return from Assyria, by the Metropolis whereof, viz. Nineveh, and through parts of that Country Euphrates slides: Which return of the Jews thence personally, and corporally, Mr. Mede hath asserted both on Daniel, and the Revelation, &c. several times with clear demonstration. The Jews go further into a literal sense, of a miraculous drying up of waters that shall lie as an hindrance in their way, as formerly at the Redsea and Jordan. Which though I assert not, yet the opinion is not so gross as some conceive. For if their first vocation and awakening shall be by a miraculous, or extraordinary appearance of Christ in the clouds, as before hath been largely demonstrated, I do not see such an absurdity as is remote from all reason, that some miracles may be done for confirmation that God is with them. See and consider well what is said afore in p. 310. lin. 4. and lin. 13. out of Isa. 11.15, 16. Zech. 10.10, 11. compared with the Chaldee.

[§. 4] Now let the wise-hearted lay all together, and find out if they can, when, and where, and how this entire prophesy, as tis here woven together, was ever yet fulfilled? And assert if they can, whether the last universal resurrection, and ultimate judgment may be a meet time for the fulfilling of it?

[§. 5] If they will hazard the dispute upon a transforming all into an Allegory, and make their reliance upon a spiritual sense, there they are gone; and we are confirmed: For in that way several of the learned have stumbled and fallen; that is, have contradicted and perplexed themselves; and could not fairly rise and come off, but by taking hold (more, or less; expressly, or implicitly) of our opinion.

. 1. Oecolampadius is very much for a spiritual sense of this whole prophesy, afore-quoted; understanding by the War-horse, the Corner, the Naile, the Battle-Bow, and the strong men, &c. the Apostles, Evangelists, and Pastors of the New Testament. And at every verse almost he hath to this effect, Nos illa spiritualiter intelligimus; i. e. We understand these things spiritually. But if he did so understand them, why doth he upon the sixth ver. tell us

. 2. A Lapide likewise will understand by this goodly war-horse, the Apostles and Apostolical men; on which Christ did, as it were, ride, conquering the world spiritually. And yet too, he will understand (as he saith) Judas Maccabeus, and his brethren trampleing Antiochus and his Commanders, to signify this generous horse for battle, here mentioned.

. 3. As for Calvin, though upon the fifth verse he hints mostly a mere spiritual sense,

Thus our new Annotations speak, as well for a literal sense as a spiritual, and of times yet to come, as well as those past.

. 4. Dr. Mayer hath observed a little this interfering of Authors against themselves, having upon the eleventh verse these words, Some by Judah (saith he) understand the Jews, and by Joseph and Ephraim, the Gentiles converted to the saith, and that no local motion is meant, when he speaks of bringing them to their place, but only their coming into the Church, &c. And yet (saith he) they apply that which is here spoken, in part, to that which God did for the Jews in the time of the Maccabees. The Doctor himself doth well apply this prophesy, mainly to a literal sense: but I had hoped with more coherence. For if, as he well asserts upon the fourth verse, touching the Corner, tis there prophesied of the joining together of the two Kingdoms of Judah and Israel, whereby they should be greatly strengthened; how then doth he tell us after on the same verse, that this prophesy was partly fulfilled in Judas Maccabeus, and partly (as he intimateth, or affirms on the eleventh verse) in the return of those Jews that fled into Egypt under Ishmael, upon the slaughter of Gedaliah (2 King. 25. ver. 25, 26.) who returned out of Egypt (as A Lapide believes Josephus ) in the reign of Ptolomeus Philodelphus, the successor of Ptolomeus Lagi, in the Kingdom of the Greeks; and that the pride of Assyria was brought down when Alexander subdued both Persians and Assyrians: And the Scepter departed from Egypt in the days of Cleopatra, their last Queen (with whose love Antony was so entangled) whose dominions Caesar conquered; but not her, because she slew her self, that she might not come into his hands? I say how do these things hang together in an handsome harmony? For all these things do nothing conduce to the re-union, and re-dintegration of the two Kingdoms of Judah and Israel into one body, being never yet done, since their division in Rehoboams time, to this day.

. 5. For the further clearing whereof, let us speak distinctly something to all the three last mentioned particulars; especially to that of Judas Maccabeus, who hath so taken the eyes of most Interpreters, that they cannot in commenting on this Chapter look off from him, putting the main stress of Interpretation upon his History. First, For that particular, Of the returning of those Jews from Egypt, that fled thither upon the occasion of Ishmael's slaying Gedaliah; It is not probable that many returned. When they went they were but the gleanings of a captivity, (2 King. 25.) And Dr. Mayer confesseth, that in Egypt, whiles they were there, Ptolomeus Lathurus slew of them thirty thousand; and those that did return were of the Kingdom of Judah, which nothing concerns Israel. And the time of their return was long before Christ, at least two hundred and fifty years. Now the sacred Text tells us plainly, that the Scepter should continue to Judah, distinctly (as divided from Israel ) till Christ should come. Since which it departed; but never returned either to Judah, or Israel, or to both jointly. To the second particular, of bringing down the pride of Assyria, and the Scepter of Egypt, the former by the Greeks, the latter by the Romans; we say that it nothing favors the sense and intent of this prophesy; which speaks like all the rest of the like prophesies, which threatening the ruin of the Jews enemies, always declare to what end and issue, namely, for the raising of the Jews. Thus all along this Chapter, ver. 4. I have punished the Goats, FOR the Lord hath VISITED his flock, the house of Judah, and hath made them his goodly horse in the Battle. V. 5, 6. They shall tread down their enemies, and I will STRENGTHEN the house of Judah, and SAVE the house of Joseph. And so in the eleventh verse now under consideration (compared with the twelfth verse) The pride of Assyria shall be brought down, and the Scepter of Egypt shall depart away. To what effect? It follows, and I will strengthen them, that is, the Jews. The question therefore is, What advantage accrued to the Jews by the Grecians beating the Assyrians, and the Romans the Egyptians? Surely, no more but this, the Jews changed their oppressors, but not their oppression, which continued upon them under the Roman yoke to Christ's time, and hundreds of years after, till the Saracens and Turks began to take their turn of oppressing them, which they have perpetuated to this day. To the third particular, Of the story of the Maccabees; we confidently affirm that this contributed little or nothing to the fulfilling of this prophesy, which so emphatically foretells, ver. 6. the saving of the house of Joseph, and bringing them again to place them; and the making them of EPHRAIM (ver. 7. &c.) to be like a mighty man, and gathering them from Egypt and Assyria. For, of what Tribe soever Judas Maccabeus, and his brethren were, whether of Levi (as their fathers Priesthood imports , if in those corrupt times it were kept within the line) or what other Tribe, clear it is by frequent expression throughout that Maccabean story, that they were the Inhabitants in and about Jerusalem, of the quondam Kingdom of Judah, and not of the ten Tribes of Israel (which never returned from captivity to this day, as the Jews confess) that made up the Army that did those exploites. Besides we may not forget what Mercer said, pag. 313. lin. 14. And what Calvin said afore to the same purpose in the same page 313. line 40. viz.

SECT. XLIX.

[§. 1] THe fifth place in Zechariah is Chapter 12 throughout; which is so full for a glorious visible State of the Church on Earth; and so plainly demonstrating it self, never yet to have been fulfilled, that I shall but little more then name the particulars.

[§. 2] It seems very clear in the first place, That this prophesy of such happy promises to be fulfilled, is intended as well for Israel, as for Judah. And therefore, as with Judah is often mentioned Jerusalem (part of their Territory) ver. 2. ver. 5, &c. So with Israel, expressed in the first verse, are mentioned after ver. 13, 14. the Families of Levi, and of Simeon, &c. which were of the ten Tribes. Now till any one show us that ever these prophesies were fulfilled both to Judah, and Israel since their captivity, we must conclude they are yet unfulfilled.

[§. 3] And the rather, because, although at this time the people of Judah had returned from Babylon, near twenty years since; yet in ver. 6. the Prophet points at another returning, to a re-inhabiting of Jerusalem, in her own place, even in Jerusalem. And this to be done at a notable day; Of which we know nothing in Scriptures, Histories, or Experience, as to a notable fulfilling thereof, since Judah's first return to this day: And therefore must be expected as yet to come.

[§. 4] For where ever since that time were the particulars, after mentioned in this chapter, fulfilled? I need but ask the question, to convince men of that they can never answer. When was that in the second verse fulfilled since that time, that God did make Jerusalem a cup of trembling to all that besieged her? When Alexander M. with his Army, about one hundred and eighty years after this, came to Jerusalem, though he came as a Conqueror, yet he entered, and was received in all peaceable manner, with reciprocal, high respect between him and the High Priest. When after him, about one hundred forty three years (as the account is cast up, 1 Maccab. 1.20.) Antiochus Epiphanes came against Jerusalem 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 ninety eight years after him, the Roman Pompey takes Jerusalem, and the Temple, sending Aristobulus the King of the Jews bound to Rome, and subdued the Jews to the Roman power 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 main battle; slaying 3000 Jews, and taking as many prisoners . As for the History after Christ, tis 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 Christ's 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 return, was ever Jerusalem a burthensome stone to all people of the earth, to cut them all in pieces that shall burden themselves with it, as tis prophesied in ver. 3? Or when, as in ver. 4. hath every horse been stricken with astonishment, and his rider with madness? 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 sheaf, 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 Jews towards Christ, penned by the Evangelists, and the context in the ninth verse [At that day it shall come to pass] 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 query, when were those things ever yet fulfilled, mentioned in the 10, 11, 12, 13, and 14 verses, That God would so pour out upon the house of David, and the Inhabitants of Jerusalem the spirit of grace and supplication, that they shall look on him whom they have pierced, and mourn for him with great bitterness, each family mourning a part? which cannot be imagined to be fulfilled by the Jews, afore Christ was pierced. 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 tis express in those places of Mat. 24, and Rev. 1. afore quoted.

[§. 5] Therefore the main of this whole prophesy is yet to be fulfilled. And before the last universal Resurrection, and ultimate Judgment, because the Circumstances of it so require.

SECT. L.

[§. 1] THe sixth and last place in Zechariah is in chap. 14. from verse. 3. to the end of the chapter; which hath been anciently, afore Jerome’s time (as he confesseth) urged both by Jews 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 Jerome (I grudge almost here to call him Saint Jerome, 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 arraign him, upon his own confession.

[§. 2] Ver. 3. Then shall the Lord go forth, and sight against those Nations, as when he fought in the day of 〈 in non-Latin alphabet 〉 Kerab. which word as it signifies conflicting, so also beginning, or approaching near; and may be aptly so rendered and applied here (according to the sense that most understand) to God's assisting the Jews in the beginning of their Wars, as against Amalech, and Og, &c. when they approached near towards Canaan. Which words, as that same [THEN] minds us, points at the after times following that Coming up of all Nations against Jerusalem to Battle, rifling, ravishing, and captivating it; which ruin was to come to pass in long process of time after this Prophesy, as tis 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 Christ's 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 four Monarchies ) did so miserably ruin (mark the phrase) Jerusalem. For the Romans did it not the first time, till seventy years afore Christ's incarnation: they did afore that, some hurt to the Country, as we said afore, but did not miserably ruin Jerusalem. 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 Jerusalem, by all Nations since Zecharies Prophesy where they will, yet we are at a loss, 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 Jerusalem, as he did at first when he overthrew Amalech, and Og, &c. as the Jews approached near Canaan. Surely we have had a sad account to the contrary, in the very next preceding Section, §. 4. in a short, but full Chronology, from Zechariah to this very day. And a mere spiritual notion will not help us out, seeing the Text expounds it self, That the Lord will go out, and fight against the Nations that spoil Jerusalem; how, or in what manner? As he fought at first, when the Jews approached Canaan, or (to keep to our common translation, as when he fought in the day of battle. Which exposition needed not to be added, if a spiritual sense had been mainly intended. Which if it were, yet that is not to this day fulfilled; that the enemies of Jerusalem are either converted by grace, or confounded in hell.

[§. 3] It is true, that as not any Prophesy (hardly) so nor is this likely without some allegory; But to convert all into a spiritual sense, seems to me impossible, without self-contradiction, or contradicting the Text. For how can we presume upon a spiritual sense, when it is said, ver. 4. HIS FEET shall stand upon the MOUNT of Olives, which is before Jerusalem on the East &c. which shall cleave in the midst. And ver. 5. Ye shall flee to the VALLEY OF THE MOUNTAINS, which shall reach to Azal, &c. as ye fled from the EARTHQUAKE in the days of Uzziah, and the Lord shall come and ALL HIS SAINTS with him? Or how can that be taken in a spiritual sense in ver. 7. That there shall be a distinct ONE day, and known to the Lord, that shall not be day nor night, but the evening shall be light? Surely, if the light of the time of the Gospel must bemeant, as some will, it is no distinct time, nor one measured day of a round number of years, be it of few or many, for it hath been now above one thousand six hundred and twenty years, since the first preaching of Christ, continued to this day, which hath been as well known to us, as to the Lord? And how should that in ver. 9. be comelily, and completely clothed, and covered with a mere spiritual notion, That the Lord SHALL be King OVER ALL the earth? And at THAT day he must be the one, and only Lord, and his name one? For the Lord from the beginning hath been King of power, and King of grace; secretly ordering, and sanctifying whom, and wheresoever he listed, over the face of the earth. Therefore this same shall, must import his yet future visible Monarchy, before which all must so fall down, that they cast away all their Idols, seeming Deities, and different forms of worship, and adore him alone with one uniform way of worship according to his will; which thing to this day is desired, being never yet enjoyed. And as difficult it is, if not impossible, with clear reason, to fasten a spiritual sense upon the rest of the chapter. That all the Land shall be turned, or compassed AS A plain (pervious and profitable for habitation) FROM GEBA TO RIMMON, SOUTH OF JERUSALEM. So that it shall be lifted up or exalted (in the opinion of men) and inhabited in her place, FROM BENJAMINS GATE unto the place of the FIRST GATE, unto the CORNER GATE, and from the Tower of HANANIEL unto the KINGS WINE. PRESSES. And men shall dwell in it, and there shall be NO MORE utter destruction, but Jerusalem shall be SAFELY inhabited. And this shall be the plague wherewith the Lord will smite all the people that fight against Jerusalem; THEIR FLESH SHALL CONSUME AWAY WHILE THEY STAND UPON THEIR FEET, and their EYES SHALL CONSUME AWAY IN THEIR HOLES, &c. And so shall be the plague of the HORSE, of the MULE, of the CAMEL, of the ASSE, and of all the BEASTS that shall be in these Tents, as THIS PLAGUE. • oo wonderful and industrious a circumstantiating of all places, plague, things &c. to signify mere spirituals.

[§. 4] Men may fantasy to themselves a satisfaction, that spirituals are here meant, because of the next verse, that the residue of the Nations that came up against Jerusalem that is left, shall go up from year to year to worship the Lord, & to keep the feast of Tabernacles. But we did before give a rule, and proved it, that even in the Old Testament as well as in the New, the most Gospel Truths are sometimes clothed with Jewish language, and Levitical phrases . Nor indeed is there any Gospel expression scarcely in all the New Testament, that is not dressed forth with one or more Tropes and figures. As Come to me all ye that are weary and heavy laden, &c. Matth. 11. And a bruised reed he shall not break, &c. Matth. 12. Christ being no Porter, nor Christians reeds, in a literal sense. Beside for the words of Zechariah themselves, there is no more expressed but go up, and once a year, and at the feast of Tabernacles; as to signify our deliverance from the Egypt of the world; as Israel going out of Topal Egypt, first pitched in Succoth, that is Boothes; And in memorial of that deliverance, praised God yearly in the feast of Boothes. As we hereafter shall often congratulate our LORD with HALELUJAHS for our deliverance from the Egyptian world, frequently prophesied in the Revelation. To this day we pray in hope; but then, when the great restauration of the Church, and Restitution of all things is come, we shall praise with joy. And whoever will not, shall be plagued with temporal plagues, ver. 17, &c. For all that then will exist in peace, must be holiness to the Lord, they and their imjoyments, ver. 20.

[§. 5] If all those aforesaid Material expressions, and corporal circumstances will not awaken some men, but they will fall asleep, and dream pleasant dreams of all figurative meanings, and will not sensibly see the visible glory here prophesied; then I would entreat them to tell us their dreams, from point to point upon every Verse, when all Nations obstinately at enmity with the Jews were spiritually destroyed? when the rest that came in to close with them, did jointly with them own the LORD as King over all the Earth, in one way of worship? when was Jerusalem safely inhabited, as free from spiritual evils? And how could the Horse, and the Mule, and the Camel, and the Ass, and all Beasts, be spiritually plagued?

[§. 6] There is but one thing more that I will add, and that is this, That those of the Learned, that have gone about to squeeze out of this Text a spiritual meaning, have (I know not how) been forced to let fall from them many considerable passages for a literal sense. A Lapide applauds Jerome for his spiritual interpretation of this prophesy. Quocirca vere S. Hieron hic ad verse. 11. haec inquit, &c. that is,

SECT. LI.

[§. 1] FRom Zechariah we come to Malachi, where we will consider but one place, viz. Chapter 4. but that throughout, verse 1. For behold the day cometh that shall burn as an oven, and all the proud, yea, and all that do wickedly, shall be stubble; and the day that cometh, shall burn them up, saith the Lord of Hosts, that it shall leave them neither root nor branch. Vers. 2. But unto you that fear my name, shall the Sun of Righteousness arise, with healing in his wings; and ye shall go forth, and grow up as calves of the stall. Vers. 3. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet, in the day I shall do this, saith the Lord of Hosts. Vers. 4. Remember the Law of Moses my servant, which I commanded unto him in Horeb, for all Israel, with the statutes and judgments. Vers. 5. Behold, I will send you Elijah the Prophet, before the coming of the great and dreadful day of the Lord, Vers. 6. And be shall turn the heart of the Fathers to the children, and the heart of the children to their fathers, least I come and smite the Earth with a curse.

[§. 2] There are so many famous Authors, both Ancient and Modern, that understand this Chapter of the second coming of Christ, (as you may see in the Margent ) to the number (if we should name all) as amounts (as Calvin confesseth) to the major part, that we shall go free from wonder, novelty, or singularity in holding the same. Especially, if the Reader will take notice, that those that incline to the other interpretation of Christ's first coming, as Calvin, our New Annotations, &c. do ingenuously confess, that the things of this Chapter shall not be completely fulfilled till the second coming of Christ. Jerome (our great adversary) though on this Chapter he inveighs against the Jews and Judaizers, for their expecting Elijah to come in person; yet (as A Lapide also hath noted) upon Matthew, chap. 11. verse. 14. & chap. 17. ver. 11. he clearly teacheth, that Elijah must come in person; which A Lapide endeavors to reconcile thus; Because the Jews do yet expect the first coming of the Messiah, and that Elijah in person shall be the fore-runner of that his first coming. Therefore Jerome on this Text reproves them; but Jerome yields that Elijah in person shall be the fore-runner of the Messiahs second coming . Thus Jerome. For my part, I shall endeavor rather to demonstrate, then (as the manner of most is) to dictate, what I assert in the matters of this prophesy.

That this Chapter is of a state of the Church under the New Testament, I need not labor much to prove; Malachi being the last Prophet of the Old Testament: And that V. 2. of this Chapter of the rising of the Sun, &c. is applied to Christ. John 1.9. Calling him the true light that lighteneth everyone, &c. As that V. 5. of this Chapter touching Elijah, is applied by Christ, Matth. 17.13. in part to signify John the Baptist, his harbenger.

[§. 3] But the great question is, How far into the times of the New Testament this prophesy doth run? To answer which, lay this for a ground work, That the time to which this prophesy doth reach, is called the GREAT AND DREADFUL DAY OF THE LORD. And it is as adequatly and answerably to that name described, in the first verse, to be a day that shall BURN AS AN OVEN, which shall burn up the proud and wicked as stubble, leaving them neither root nor branch. Now observe.

• 1. This cannot be extended to the ultimate day of judgment, at the universal resurrection of all the wicked, then cast into the lake of fire, Revel. 20.12, &c. to the end of the Chapter; for these Reasons. First, Because at this day, if not according to the order of the prophesy, after this dreadful and burning day, in this first verse of the fourth of Malachi, Christ the Sun of Righteousness shall arise with healing in his wings, to them that fear his name; and they shall GO FORTH, and shall GROW UP AS CALVES OF THE STALL, Ver. 2. Now this cannot be at that universal resurrection, and ultimate judgment; at which time Christ hath done healing, hath finished his mediatorship, and resigned up all his power to God the Father, 1 Cor. 15.24, 25, 26, 27, 28. and the elect have done growing. Secondly, Because ver. 5. an Elijah must be sent BEFORE THE COMING of the GREAT and DREADFUL day of the Lord; who shall turn the heart of the fathers to the children, and the heart of the children to their fathers. Which is not a work to be done at, or near-upon that ultimate judgment; but then he that is unjust, let him be unjust still, and he that is filthy, let him be filthy still; then is a time of destruction, not of conversion. Thirdly, Because it is added in the last verse of Malachi, That Elijah must come, and shall turn the heart of the fathers to the children, LEAST the Lord come, and SMITE THE EARTH WITH A CURSE. Now at the ultimate judgment, there is no other smiting and cursing of the Earth, but with that judgment itself, it swallowing up all other evils. And whether all parents or children be converted, or not converted, that ultimate judgment will be • ure to come for the elects sake. As concerning who this Elijah's is, we shall dispute it particularly by and by.
• . 2. On the other side, this prophesy cannot be cut so short as to terminate in Christ's first coming. For then was no dreadful day of the Lord so burning as a fiery oven, to burn up the proud and wicked doers, root and branch. Christ's coming is set forth in Matth. 21.5. according to Isa. 62.11. Zech. 9.9. compared with Matth. 11.29. Phil. 2.7, &c. in all meekness, meanness, lowliness, and lowness. And although there were wonderful days at his incarnation or birth, ( Luke 2. Matth. 2.) at his passion. ( Matth. 27.) his resurrection, ( Matth. 28.1, 2, 3, 4.) at his ascension, ( Acts 1.) and at his mission of the Spirit, Acts 2. Yet these were not THE great and dreadful day in the singular number, they being many: Or if we call them DREADFUL, especially that of the resurrection and passion; yet these days destroyed none: For it is observable, what Christ saith, He came to heal or help, not to destroy. And therefore though he cursed the fig-tree to warn men, yet with all his power and miracles, he never killed or crippled any man; being infinitely injured, he revenged not; but rather healed Malchus, and his enemies wounds and maladies. Yet see by this time, how straitly and strongly we are butted and bounded with these two Paragraphs, that we cannot fall so short as Christ's first coming; nor launch forth so far as to the universal resurrection of all the wicked at the ultimate judgment.

[§. 5] Now therefore to answer the question distinctly, when this time is; We assert, That no time can shape and correspond to the circumstances and characters of this prophesy, but the time abutting upon the beginning, entrance, or prelude of the whole day of judgment, containing a thousand years (as Peter speaks, 2 Pet. 3.) and bounded out exactly ( Revel. 20.) with two physical or corporal resurrections, as we have before amply opened This we shall endeavor to demonstrate by these Arguments.

1. That burning of all the proud, and of all evil doers as stubble, leaving them neither root nor branch, Ver. 1. And that trampling them under the feet of the Saints as ashes, Ver. 3. must rather be referred to such a time set down in the Scriptures, as most aptly answer to those particulars; then left at random to the imaginary times in men's brains, of which we never read nor heard to agree to their character. But these things do most harmoniously concord with the times of the last ruining of the Antichristian enemies of the Church, before the raising of it to her great restauration, and restitution of all things, Rev. 18. wholly, and Rev. 19.11. to the end of the chapter, compared with Rev. 20.1, 2, 3, 4, 5. Therefore thither are these things to be referred. I hope the very setting down of the words will convince the ingenuous Reader; where after a large and particular description with all manner of corporal circumstances of the BURNING of Babylon, Rev. 18. There follows alike iconism, or corporal characterism of the ruin of the rest of the Churches enemies by fire and sword, Chap. 19. I saw Heaven opened, and behold a white horse, and he that sat upon him was called Faithful and True, in righteousness he doth judge and MAKE WAR. His eyes were as a FLAME OF FIRE, &c. and he was clothed with a vesture DIPT IN BLOOD, &c. And the ARMIES which were in Heaven followed him upon white horses, &c. And out of his mouth goeth a sharp sword; that with it he should smite the Nations. And he shall RULE them with a ROD OF IRON; and he treadeth the wine press of the fierceness of the WRATH OF ALMIGHTY GOD, and he hath on his vesture, and on his thigh a name written, KING OF KINGS, AND LORD OF LORD'S. And I saw another Angel standing in the Sun, and he cried with a loud voice, saying to all the FOWLS that fly in the midst of Heaven, Come and gather yourselves together unto the SUPPER of the Great God, that ye may eat the FLESH of KINGS and the FLESH of CAPTAINS, and the FLESH of MIGHTY MEN, and the FLESH of HORSES, and of them that sit on them; and the FLESH of ALL MEN, both free and bond, both small and great. And I saw the BEAST and the KINGS of the Earth, and their ARMIES gathered together to make WAR against him that sat on the horse, and against his ARMY. And the BEAST was taken, and with him the false Prophet, &c. these both were cast alive into the lake of fire, burning with brimstone. And the REMNANT were SLAIN; and all the fouls were filled with their flesh. And I saw an Angel come down from Heaven, having the keys of the bottomless pit, and a great chain in his hand; and he laid hold on the Dragon, &c. which is the Devil, and bound him a THOUSAND YEARS. And cast him into the bottomless pit, that he should not deceive the Nations no more, till the THOUSAND YEARS SHOULD BE FULFILLED; and after that he must be loosed a little season. And I saw Thrones, and they sat on them, and judgment was given unto them; and I saw the souls of them that were beheaded for the witness of Jesus; and for the word of God, and which had not worshipped the Beast, neither his image, neither had received his mark upon their foreheads, or in heir hands, and they LIVED AND REIGNED WITH CHRIST A THOUSAND YEARS. But the rest of the dead LIVED NOT AGAINE, until the THOUSAND YEARES WERE FINISHED. In which words (opened laboriously afore, in Book 1. Chap. 2. Sect. 1, 2, 3. and several times else where) we have a burning and trampling, as in war, both to purpose; destroying bond and free, great and small (answerable to root and branch ) set on foot by the metaphorical sword of Christ's mouth, his word, prophesying and commanding the destruction of the Antichristian enemy; out executed materially, with physical fire and sword, if so many material expressions, and corporal circumstances can set it forth; ending in eternal: and all this before the raising and reigning of the Saints at the beginning of the Thousand years, and a full thousand years afore the general execution of all the wicked, body and soul in hell fire. For most emphatically it is said in ver. 7, &c. to the end of the twentieth Chapter of the Revelation, that after the THOUSAND YEARES WERE EXPIRED, that Satan were loosed, and had deceived the Nations, that then he was cast into the lake of fire and brimstone, WHERE THE BEAST and FALSE PROPHET ARE, or WERE, viz. afore; in chap. 19. ver. 20. And with the Devil, the dead wicked, raised, and judged according to the books there opened, are cast also into the lake of fire. Whether this corporal destruction, as to means, be ordinary or miracu • ary, it alters not the case. But to dream of a spiritual destruction by the Word, and to be set forth by fire and war; and in a continued speech that sounds of nothing but opposition against Christ to the very death, cannot appear to my best reason, any better then a mere chimaera and imaginary fiction. And the rather, because slaying of men, to the giving of their flesh to the fowls of the air, is emphatically distinguished from casting the other ALIVE into the lake of fire; as this casting of those alive into the lake of fire, is distinguished from the general damnation in hell fire, in the last verse of the twentieth chapter.

. 2. That in the second verse of this fourth of Malachi [unto you that fear his name, shall the son of righteousness arise with healing in his wings] cannot be more fitly applied then to that 2 Pet. 1.19. The whole context runs thus, Ver. 16. We have not followed cunningly devised tables when we made known unto you the power and COMING of our LORD JESUS CHRIST, but were eye witnesses of HIS Majesty. Ver. 17. For HE received from God the Father, honor and glory, when there came such a voice to him from the excellent glory. THIS • S MY BELOVED SON in whom I am well pleased. Ver. 18. And this voice which came from heaven we heard, when we were with HIM in the holy Mount. Ver. 19. We have also a more sure word of PROPHESIE, whereunto ye do well that ye take heed, a • unto ••• gh that shineth in a dark place, until the day dawn, and the DAY-STAR arise in your hearts. Peter in his first Epistle chap. 1. v. 1. writing to the Jews (being their Apostle Gal. 2.7. as Paul was of the Gentiles, Rom. 11.13.) holds forth to these Jews in the words afore quoted three things. 1. That all along there he speaks of Christ. 2. That there is a twofold coming of Christ, the one past when he wrote this second Epistle, viz. when he came at first in the flesh, receiving that testimony by voice from heaven, Matth. 17.5. afore mentioned in ver. 17. of this 2 Pet. 2. The other to come, held forth in a word of Prophesy in this v. 19. which when it is fulfilled the day ( 〈 in non-Latin alphabet 〉 ) shall dawn, and the Day-star ( 〈 in non-Latin alphabet 〉 ) shall arise, &c. 3. That this Day-star is Christ, both by the contexture of Peters speech afore, being all of Christ, and by the sense of the Day-star, which is the Sun; as the Moon, &c. is the night-star, Psal. 136.8 9. So that M • lachies Sun of Righteousness, arising with healing in his wings (that is, in his beams ) and Peters Day-star shining into the hearts of men, is all one. And lastly, by the Antithesis put between the word of prophesy, named only a light shining in a dark place, as a candle, or small star in the night, and the day-star making full day; no person being to be exalted above the word of the prophets but Christ, which Sun or Day-star, when he shines with a full body upon the whole periphere or compass of the Moon, his Church, he makes her full of light, that before had much darkness mixed with her light. 3. The Apostle Peter holds forth to the Jews in the continuation of his speech to them, When this Day-star shall arise in their hearts, viz. when it shall shine in the generality of them; that is, that Christ shall be effectually made known to the lump of the Jews (as Paul Rom. 11. calls the Nation or body of them yet unconverted but in after time to be converted;) so that the ALL OF ISRAEL (as is Paul's phrase there) SHALL BE SAVED. And further that he shall with a dawning of the day, remove the long night of their afflictions. For as for a spiritual shining by some grace in the hearts of a few Jews, the Apostle acknowledgeth that to be now done already, ver. 1. But this was but by or through a light shining in a dark place. But hereafter when the day dawns, the Sun the Day-star shall arise in their hearts: And this by the process of his speech shall be at the great destruction of the enemies, and the restauration of the Church Chap. 3. For mark the proceed of the Apostles discourse closely woven together; The Apostle having mentioned an adherence to the word of Prophesy UNTILL the day dawn, and the Day-star arise, &c. (which words plainly point at a time to come for the fulfilling of it) he busies himself in nothing but in advancing the true divine prophesies, dictated to holy men of God by his Spirit, and the interpretation thereof according to the public tenor of the Prophets and Apostles, ver. 20, 21. and declaiming against false Prophets, and false Teachers, damnably teaching, and seducing the people chap. 2 throughout; I say, he busies himself in nothing but in these two, till he return in the third chapter to exhort the Jews afresh to be mindful of the words of the Prophets, and consonantly of the words of Christ and his Apostles according to those prophesies ver. 1, 2. To what end? Why now (as he declares himself particularly) to observe the time when this prophesy shall have an end, that the day may dawn, and the Day-star arise. Which (saith he, ver. 3, 4, 5.6, 7.) though some through willful ignorance sooffe at the promise of CHRIST'S COMING, yet be it a thousand years off, and more, all this to God is but as one day: And when that time is come, that day shall be a thousand years. So that though it seem long to men, yea, so long to impenitent men, as if he would never come, yet he will be sure to come, and that suddenly, as a thief in the night, and formidably to the wicked, as in form of a day of Doom, the Heavens passing away, and the Elements melting and the works of the EARTH dissolving. But not so to the Church, not so is the state of the Church, expressed with a keen antithesis, NEVERTHELESSE ( q. d. notwithstanding those high words, and huge deeds. WE (believers) according to his PROMISE (that divine ancient promise so particularly expressed Isa. 65.17, 18, 19, 20, &c.) look for new Heavens, and a NEW EARTH, wherein dwells righteousness. Which cannot be the description of a state in the highest Heavens, which were never worn old, nor made of earth, nor without the inhabitation of righteousness. So that the result of Peters discourse is, that that Sun of righteousness, or Day-star shall rise and radiate at the time of the dissolution of the power of the wicked, and the restitution of all things for the glory of the Church on earth. Our oft touching upon this 2 Pet. 3. afore, makes us speak so sparingly of it now.

. 3. That coming of Elijah (in the fifth verse) before this great day, must signify an Elijah yet to come, either personally, or personatedly. For though Elijah is said to come in part, personatedly in John the Baptist, representing him, by the similitude of his zeal in doctrine, and austerity of life, Matth. 17.12. yet Elijah's coming is not totally, nor mainly fulfilled to this day. He must yet come again either (as we said) personally, that is, he himself individually in his own person; or else personatedly, that is, (if I may so speak) specifically, represented by one of the like kind and degree of parts exactly like unto him; viz. mighty in spirit and action, to do as aforesaid in this context, to convert the heart of the Fathers to the children, before that great day afore mentioned yet to come, where he shall ( Matth. 17.11.) RESTORE ALL THINGS. That this truth may find the better entertainment in men's apprehensions, I will for the most wave my obscure self, and sentence herein, and present it in the words of divers learned men wherein they urge their own reasons for it.

. 4. The Scribes of and among the Jews (the clerick Classis of them, very learned men in their generations, by office Expounders of the Law, Ezra. 7.6, 9. Luk. 5.17. and 7.30.) asserted after John Baptists death, from this very Text of Malachi, that Elijah was to come, Mat. 17.10. From them grounding on that Text some of the twelve Disciples (after Christ had chosen them, and endowed them with wonderful gifts, Matth. 10.1, 2. &c. and had shown them his transfiguration on the mount Mat. 17.1, 2, &c. to 9.) take up the same Tenet, as worthy of consideration touching the coming of Elijah, and presseth it upon our Savior, in the same Mat. 17.10. the Lord Christ in answer to them first doth clearly acknowledge at that time, a good while after John Baptists death , That Elijah SHAL COME, and asserts it with a TRULY, as our Translators render it, as indeed in sense so it is. And then Christ adds that when he comes, he SHAL ( 〈 in non-Latin alphabet 〉 ) restore all things. Which makes one main objection, that John Baptists time on earth, was not the ALL of Elijah's coming. Besides Christ speaks of Elijah's coming so long after John Baptists death, in the present tense ( 〈 in non-Latin alphabet 〉 ) cometh, as intimating that he is still coming, or yet to come. So that as Christ comes twice, once past, another to come; so with a proportionable decorum, his Harbenger comes twice, both times to usher in his Master. The one is past in John the Baptist, the other is to come, in him that is still called and expected by the name of Elijah, as we shall see more by and by.

. 5. Of the Christians likewise long since Christ's ascension there are many men of fame for piety and learning, both ancient and modern, that do not only assert, but argue, expressly or couchedly, for the coming of Elijah, yet to be fulfilled.

1. Tertullian (who flourished about the year one hundred and eighty after Christ) in his Book concerning the Resurrection asserts, that Elijah after his time was to come, by the same reason that his coming is a positively set down in Scripture to be a sign of Christ's second coming, as any other signs. Some of his words are these, who hath subjected Christ's enemies under his feet, according to David (Psa. 8. Psa. 110.)? who hath seen Jesus so, or such a one, descending, as the Apostles saw him ascending (Act. I. II.) There is no Tribe, with Tribe to this day smiting their breasts, acknowledging him whom they have pierced, Zech. 12.10, &c. Matth. 24.30. Rev. 1.7.) No man hath yet RECEIVED ELIJAH ( Mal. 4.5. Mat. 17.11.) No man yet hath fled from Antichrist, Rev. 12.6. &c. he means from the persecutions of Antichrist; for he was not in his time risen to that power as to persecute, nor till long after. And (saith Tertullian ) no man hath wept over the ruin of Babylon, Rev. 18.9. &c. He goes on in another place thus, And behold I will send you Helias the THESBITE. But indeed their Metempsychosis, or transmeation of souls, is the revocation of a soul that having long since finished the death (of that body to which it was united) is re-insta • ed in another body. But Helias is to come, not from a departing out of this life (by death) but from his Translation; neither is he to be restored to the body from which he was never exempted, but to the world from whence he was translated, not by a returning from death to life, but by supplement of the prophesy; the very same man, and he himself, of his own name and human nature. When Tertullian saith, THEIR Metempsychosis, he means the Philosophers, to whom he wrote that book, and in particular the Pythagorean Philosophers, whom in the context of the fore-cited place he mentions.

2. Augustine (who was Presbyter of the Church of Hippo about 391. after Christ) affirmed the coming of Helias upon the words of Christ, Matth. 17.11. because he was to restore the ruins which the persecution of Antichrist should make upon the Church. Some of his words are these; That our Lord hath said, HELIAS SHAL COME AND SHALL RESTORE ALL THINGS, that is, those whom the persecution of Antichrist shall make desolate. Now Antichrist was not risen in John Baptists time, and therefore John the Baptist could not be that Elijah. And in Austin's time Antichrist had not done wasting; yea, the papal Antichrist had not at this time of Austin, begun (hardly) to waste the Christian Church. And therefore he so argued for Elijah yet to come.

3. Theodoret likewise (who flourished about four hundred years after Christ) argues for the future coming of Elijah (calling him Elijah the Great ) from our Text in Malachi the fourth, upon these grounds; That he must teach the Jews Christ's coming, and persuade them to be integrated into one Church with believing Gentiles. Which we see not yet done to this day.

4. Mr. Mede likewise is of the same judgment, and upon very good reason; with the argument whereof he excellently closeth this point thus; those words Mark. 1.14, 15. [ Now after that John was put in prison, Jesus came into Galilee preaching the Gospel of the Kingdom of God, and saying, the time is fulfilled, and the Kingdom of God is at hand, repent ye, and believe the Gospel. ] I say these words are a narration of our Lord and Savior Jesus Christ his first beginning to preach, which they describe first by the time when; Secondly, By the place where; Thirdly, By the sum of what he preached.

6. Thus we see according to the judgment and reason of learned pious men, Elijah must come, a little before the second or next coming of Christ, when shall begin the great restitution of all things. But we never heard of any Elijah, or of any great Prophet of the Jews converting, or endeavoring the conversion of the Jews to the true Messiah, since the deceasing of the Apostles. But they continue still blinded, according to Rom. 11.25. and therefore this Elijah is yet to come, and consequently, this Prophesy of Malachi is yet unfulfilled. Thus much of proofs out of the Old Testament.

CHAP. III.