The Resurrection Revealed

SECT. XXXI.

NExt we come to the Prophet Ezekiel. The first place is in Chapter 28. v. 24, 25, 26. Vers. 24. There shall be NO MORE a pricking briar unto the house of ISRAEL, nor any grieving thorn, of all that are round about them, that despised them, and they shall know that I am the Lord. v. 25. Thus saith the Lord God, when I shall have gathered the HOUSE of ISRAEL from the people among whom they are scattered, and shall be sanctified in them, in the SIGHT OF THE HEATHEN, then shall they dwell in their LAND, that I have given my servant JACOB. v. 26. And they shall dwell SAFELY therein, and shall build houses, and plant vineyards; yea they shall dwell with CONFIDENCE when I have executed judgments upon ALL those that despise them, round about them, and they shall know that I am the Lord their God.

[§. 1] Take notice that God pawns his manifestation of himself to be the Lord God, and to be their God (twice repeated) that this prophesy shall be fulfilled.

[§. 2] And fulfilled to the ten Tribes, as well as to the two, as appears by the several expressions of Jacob, of Israel, and the house of Israel (twice expressed.)

[§. 3] The pricking briar, and grieving thorn are expressed above, to be the adversaries of the Jews, whereof some are named, viz. Tyrus, verse 1. &c. to verse 20. Sidon verse 20, &c. to 24. Both there threatened with ruin for being adversaries to the Jews. Others are but intimated, as verse 24. Nor any grieving thorn of ALL THAT ARE ROUND ABOUT THEM, THAT DESPISED THEM.

[§. 4] Now mark the matter of the Prophesy, viz. First, Those adversaries must be destroyed or removed, for the bringing of Israel and Jacob into their own land, there to dwell SAFELY, and with CONFIDECNE. Secondly, they must be gathered from all places where they have been scattered. 3 They must be free from ANY pricking briar, or grieving thorn. And fourthly they must there dwell in their own land, with full liberty as of their Politie, to enjoy their buildings and plantations; so of their Piety, to exercise the true spiritual worship of God, as to sanctify God, or magnify him, and that fifthly, in the sight of all the Heathen.

Now let the wisest men on earth, that know History, and take notice of the present state of all the twelve Tribes, show us, whether ever this Prophesy was yet fulfilled to them! And if not, whether it be possible these things should be performed at the ultimate day of judgment! And if not, whether we have not just cause to believe as God is true, that these things shall be yet fulfilled upon earth, before that day.

SECT. XXXIII.

[§. 1] THe second place in Ezekiel is Chapter 34. v. 11, &c. to the end of the Chapter. Verse 11. Thus saith the Lord, I will searth my sheep, and seek them out, v. 12 illustrated by a comparison from a shepherd seeking his scattered sheep. v. 13. God will bring ISRAEL (for that is the name used all along this Chapter) from the Countries where they are scattered, to their own land, to feed them on the mountains of ISRAEL. v. 14 It is amplified, that upon the Mountains of Israel shall be their FOULD. v. 15. It is further illustrated in prosecution of the same Allegory; I will seek that which was lost, and bring again that which was driven away, and bind up that which was broken, and strengthen that which was sick; And I will destroy the fat, and the strong, and feed them with judgment; i.e. as it is in verse 17. The wicked Rams, and Heegoats: And why? because verse 18. they eat up the good pasture, and tread down the rest, and drink of the deep waters, and puddle the rest. And verse 19. saith the Lord, My flock eat that which ye have trodden with your feet: and drink that which you have fouled with your feet. Therefore thus saith the Lord, verse 20, 21, 22. I will judge, between the fat and the lean, because ye have thrust with side and shoulder, and pushed all the diseased with your horns, till you have scattered them abroad, therefore will I save my flock, and they shall be NO MORE A PREY. In the 23. and 24. is set down the manner and means of that saving them, viz. And I will set up ONE shepherd over them, and HE shall feed them, even my servant DAVID, he shall feed them. And I the Lord will be their God, and my servant David a PRINCE among them, or as the Chaldee renders it a KING. In verse 25, 26, 27, 28, 29. is held forth the manifestation, or confirmation, and the measure of this deliverance. And I will make with them a COVENANT of peace, and I will cause the EVILL BEASTS TO CEASE out of the land. And they shall dwell SAFELY in the WILDERNESSE, and sleep in the Woods. And I will make them, and the places round about my Hill, a blessing, &c. And the trees of the field shall yield her fruit, &c. And they shall be SAFE in the land, and they shall know that I am the Lord, when I have broken the bands of their yoke &c. And they shall be No MORE a PREY to the heathen, &c. But they shall dwell safely, and NONE shall make them AFRAID. And I will raise up for them a PLANT of renown, and they shall be no more consumed with hunger in the land, neither bear the shame of the Heathen ANY MORE.

[§. 2] Now that ye see so plainly before your eyes the height, depth, length, and breadth of these Prophesies, that they are to Israel without limitation, over whom Christ the Son of David must be Prince or King, and their happiness here prophesied must be on earth in their own land, with blessings suitable thereunto, yet not without God in Covenant with them, and they must be delivered from all sorts of evil for ever; What need I multiply words to the intelligent Reader to prompt him that these were never yet fulfilled. Let him but read distinctly the places afore quoted, and keep those things together which the Prophet hath laid together, and withal remember what the state of the Jews and Israelites hath been ever since both their captivities down to this day, as we have before often and largely set forth, and then his own reason will convince him, that neither these things have yet been fulfilled, nor can they find room to be fulfilled at the ultimate day of judgment, and that therefore the truth of God still lies engaged to perform them afore that day.

SECT. XXXIII.

THe third place in Ezekiel is Chapter 36. the whole Chapter, especially verse 9. &c. to 37.

[§. 1] A word likewise to this place will be sufficient. Observe first, That this Prophesy is in part concerning Israel. Not concerning Judah only, containing the two Tribes, but concerning the ten Tribes also, called Israel; the Prophet repeating it in this chapter, from v. 1. to 24. at least ten times.

Secondly, Observe the universality of the mercy, in all things, v. 9. to 16.

[§. 3] Next observe the great dimensions of their deliverance, in that promise in the 24 verse, I will take you from among the Heathen, and gather you out of ALL COUNTRIES, and will bring you into your OWN LAND. This their reversion from all captivities, and dispersing.

[§. 4] Then note the spiritualizing of them in this their happy condition on earth v. 25, 26, 27. Then will I sprinkle clean water upon you, and ye shall be clean from ALL YOUR FILTHINESSE. A new HEART also will I give you, and put my Spirit within you, and cause you to walk in my Statutes; where you have their conversion from their sins. The rest of the chapter contains amplifications of those two.

[§. 5] Now look upon this place of Scripture, and withal upon the condition of the Jews, Judah and Israel ever since this prophesy unto this day; and then tell me if you can, when these things were ever fulfilled.

SECT. XXXIV.

THE fourth place in Ezekiel is in the 37th. Chapter throughout.

[§. 1] The two parables set forth the substance of the deliverance of the Jews. The rest of the chapter sets forth the notable circumstances of their state being delivered.

The first parable, of the reviving of the dry bones, with the Prophets Exposition thereof, from v. 1. to ver. 15. doth mainly set forth the matter of their deliverance, viz. that the dry bones signify (as the prophet expresseth it with great emphasis) the WHOLE house of ISRAEL. So that no less then the twelve Tribes must be the matter delivered.

[§. 3] The second parable, of the connection of the two sticks, ver. 15. to ver. 23. the one to have written upon it Judah, to signify the Tribe of Judah, and his Companions that were of Israel, i. e. Benjamin, that is the Tribe of Benjamin that clave to Judah in one Kingdom: The other to have written upon it Ephraim, to signify, as the Prophet emphasizeth it v. 16. ALL the house of ISRAEL, and both these integrated into one stick, doth signify the form of the deliverance of the twelve Tribes, viz. to be restored into one entire Kingdom as it was at first, in David's and Solomon's time, &c. and that upon the mountains of Israel, v. 22.

[§. 4] The eminent circumstances of this deliverance are, 1. That they shall as marvelously be brought out of all quarters of their captivity, into their own Land, as dry • ones made to live, or dead men to be raised out of their graves, So verse. 9, 11, 12, 19, 21. 2 Circumstance that they shall have but one King, and that must be David, that is one of David's • eed that must needs be (as the Rabbins do well understand) Christ, or the Messias the son of David, as often upon these like places and phrases they express themselves. And he shall be their Prince for EVER. v. 25. The third eminent Circumstance is, that they, their children, and their children's children shall dwell in their own Land FOR EVER v. 25. The fourth and last Circumstance is, The spiritualizing of this their happy deliverance in ver. 26, and 27. Moreover (saith the Lord) I will make a Covenant of PEACE with them, it shall be an EVERLASTING Covenant with them; and I will place them, and will multiply them, and I will set my sanctuary in the midst of them for evermore. And my Tabernacle also shall be with them; yea I will be their God, and they shall be my people.

[§. 5] Now some extend these things especially that of the dry bones, as far as the last resurrection, minding more the fitness of the comparison to that in the simile of the dry bones reviving, and God's bringing them out of the graves, then that which is immediately annexed, as ver. 12. O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the LAND OF ISRAEL. Repeated again v. 13, 14. which things are utterly inconsistent with the last general resurrection or day of Judgment. And in nature and use of speech among men (as Grotius well notes) may meetly be applied to deliverance from captivity. Populus in captivitatem deductus desinit esse populus, ideo{que} optime comparatur ossibus, aut corpori mortuo. Sic oppidorum cadavera dixit Sulpitius in Ep. 8. Ciceron. Intelligitur ergo per spiritum vitalem inditum, libertatis & status restitutio. Grot. in loc.

[§. 6] Others again restrain this so narrow as to Judah's return from Babylon, and explain David their King to be Zerubbabel. In answer whereto we say only this. 1. These things in this chapter of the deliverance of all Israel, for matter, and form, and circumstances, as afore set down plainly according to the Text, were in no wise fulfilled at Judah's two Tribes return from Babylon, under the conduct of Zerubbabel; who though of the kindred of David, yet no King, nor called a King, nor could he be accounted a King, whiles they were under the Medio-Persian Monarch. And secondly, Daniel, and the Apostles in the New Testament do carry down and apply the phrases and things of this chapter, unto future times, to succeed after them, at the great and general call of the Jews and restitution of all things. Dan. 12. ver. 1, 2. At that time (viz. after the tyranny of the Roman Empire hath been long time rampant (as had been prophesied by Daniel chap. 11.) Michael shall stand up, the great prince which standeth for the children of thy people, and there shall be a time of trouble, such as never was since there was a Nation, &c. and at that time thy people shall be delivered &c. and MANY of them that sleep in the dust shall awake, some to everlasting life, and some to shame, and everlasting contempt: which things prudently weighed in all the circumstances, cannot be applicable to the last and general resurrection, or ultimate day of judgment, as is fully discussed elsewhere in this Volume; but do clearly comport with the beginning of the business of the great restauration at the general call of the Jews. See in this third Book, Chap. 2. Sect. 37. §. 20. . 5. &c. So likewise the Apostle Paul applies the phrases and things of this 37 of Ezekiel to the times of the general call of the Jews; Rom. 11.15. If the casting away of the Jews be the reconciling of the World, what shall be the receiving of the Jews, but LIFE FROM THE DEAD? So likewise St. John in Revelation chap. 11.11, to 14 shows plainly, that the witnesses must first rise, and then there was a great Earthquake, and then the tenth part of the City (of the whore of Babylon ) falls, and thousands are slain: which things can have no fellowship with the ultimate day of judgment; especially if we mark, that the Earthquake, the fall of the City, and the slaughter, are mentioned afore the sounding of the seventh Trumpet. Now within the last of the space of which seventh Trumpet falls the ultimate judgment: and therefore these things belong to the great restauration, at the ruin of Antichrist, and the call of the Jews, and the setting up of the glorious Church of Jews and Gentiles: for presently after (ver. 14, 15.) the seventh Trumpet sounds, and the Kingdoms of the World become the Kingdoms of our Lord, and of his Christ.

Thus of the places in Ezekiel.

SECT. XXXV.

[§. 1] NOw Mr. Medes lately printed Diatribae, pars 4. and his Opuscula, and my pen being met, I shall give him the way and precedency, as glad of such a strongly-learned Captain to lead me up in the Skirmish, for the truth now in hand, against the many opposers thereof. And the rather, because perhaps (such are the partial-personalities that act some men's brains) the same truth will be better accepted from his mouth then from mine.

I have other good company to go along with me in this point, upon this Chapter, but I must first premise some things to make way for them. You have in this second Chapter of Daniel, from ver. 36. to ver. 46. the prophesy of this visibly-glorious Kingdom of Christ to be on earth, given by God to Nebuchadnezzar in a dream of a great Image (ver. 31. &c.) of four Mettals in the four parts thereof; the Head being of gold, the Brest and Arms of silver, the Belly and Thighes of brass, the Leggs and Feet of Iron, but in the feet a mixture of clay: and to Daniel by the spirit of prophetical revelation to interpret it according to the true intent and meaning of God's mind therein. According to which, in ver. 37, 38. Daniel tells Nebuchadnezzar that he the said Nebuchadnezzar, is the first part of the first metal, viz. the Head of gold; in that the God of Heaven had given him a Kingdom (or Empire, viz. the Assyrio-Chaldean ) and power and strength, and glory. Why further he is called a golden head, we shall annex more conveniently by and by.

In ver. 39. Daniel tells him, that after him shall arise an inferior Kingdom, which he applies to the Breast and Arms of silver, mentioned afore in verse 32. which fitly resembles the Empire that next followed, viz. the Medo. Persian. Which taking the said golden head, when Darius ( Dan. 5.) took Babylon, added to it this breast of Empire, with the two arms of Medes and Persians. And therefore this silver Empie is called inferior, not in respect of power, authority, or Territory (wherein it was greater, by taking to it self that of the former, and adding its own) but in manner of Government, as in relation to the Church, being far more harsh to the Jews (till the last) then the former: The Jews enjoying golden days (in comparison) under Nebuchadnezzar's Empire; although he was the first, that took the Kingdom from the Jews; Which is the reason why the sacred story of the Jewish Churches foraigne State, begins at Nebuchadnezzar, calling him the head; when as the Empire of Assyria and Chaldea was long afore him in being, viz. the Scripture takes no notice of the Kingdoms of Heathens, or of the world, further then as they concern the woe or weal of the Church. This Nebuchadnezzar therefore, beginning the desolation of the Church of the Jews, as to their Temple-worship, and habitation, in the enjoyment of these in their own Land, is called the head of that monstrous Image of Monarchy.

In the same 39 verse, Daniel tells him, that after that second Empire of silver, shall arise a third of brass, which metal (though otherwise not express) intimates, by the order and proportion of descention, and degeneration, in calling the silver one inferior to the golden; that this third brazen one, shall be as much baser and worse (if not more) in the sense aforesaid, then the second of silver, as the silver was worse then the gold. And this was to signify the Grecian Empire or Monarchy; Alexander the Great being the Belly, that possessed it in whole; and his two Commanders, succeeding him, are the two thighs or hips. For though four at first shared it, yet all, by their disagreeing and striving, soon fell into the hands of those two; Whereof one had the Northern moyety, or half, called therefore, the King of the North: the other the Southern; called thereupon the King of the South; as you have the matter at large by way of prophesy, Dan 11. to which the best Histories since do exactly answer. But of this more after, when we come to the eleventh of Daniel.

In ver. 40, 41, 42.43. Daniel tells Nebuchadnezzar, that the fourth Kingdom, Empire or Monarchy shall be of iron and clay. Thereby signifying a baser state then the former, in the sense afore-explained. And this must of necessity signify the Roman Empire, which next followed the Grecian, conquering it, as Dan. 9. prophesies; and Histories since, singularly show the performance. In the days of this Iron Empire Christ comes, ver. 44. Imperante Augusto, natus est Christus; Imperante Tiberio crucifixus, is known to every School-boy that hath learned his Grammar. He came in the time of the Roman Empire; not in the time of the Grecian, or any of the former. And this Roman Empire is described by, and called Iron, because it was harder, and hardier to break the former, and more cruel (as we afore intimated) to the Church. Witness the Vespasian-Titan cruelty, prophesied by Christ, Matth. 24.1. &c. to come to pass (as it did) about forty years after Christ's ascension; and so along with it, and afore, and downward, throughout the ten persecutions, for three hundred years in all, the Roman Emperors successively, most bloodily, and with variety of torments persecuted the Church in innumerable multitudes, in all Countries, under their expanse Dominion. This Empire, though (at Christ's birth) was for a time united (if we may so say) in the twist of the two legs, or thighs, (as the two brazen hips were at first in the belly) yet a while after it is divided into Two; two thighs, or legs; and feet with their ten Toes; and those Feet and Toes are mixed with clay, among the iron: That is, it was divided into the Eastern and Western Empire; Constantinople being the Metropolis of the Eastern, and Rome of the Western; and so opportunely fell into subdivisions, till it answered exactly to these ten Toes, and Saint Johns Beast with ten Horns. And they are mingled with clay, because now the generality of the Church (as they seemed in outward profession) much degenerated, mingled themselves with the dirty seed and sons of men; that is, the Heathen, and men of the world, that were out of the Church (according to that phrase Gen. 6.2.) that is, the Papacy, or Papal Church (as they pretended to be) and their issue, incorporated themselves with the civil State powers: All which can fit to none so aptly as to the Roman Empire. The marriages between the King of the North, and the King of the South, were both, and all, of the seed of men: and therefore the mixture aforesaid, is not applicable to them. As for the division of the Empire, it is divided to this day; the Mahomitan Turk (in several respects aforesaid, rising out of the Romans, though otherwise in part a Jew by blood) hath the Constantinopolitan Eastern part; and the Imperial Pontificiall Pope hath the Roman Western.

Thus you see how largely Daniel by God's Spirit of prophetical revelation shows us the succession and success of the four great Monarchies of the earth, extending from before Daniel down to us, • preading themselves over the face of the earth; and how the latter eat up the former, making it self fatter and stronger thereby. Now what should be the design of the Heavenly, Church-loving God, so much to mind matters of State, and worldly Polities; and in a prophesy to his spiritual, world-slighting Church? surely, a very considerable one, viz. to the end he might methodically, for their better capacity, and understanding, prophesy to them of a fifo Monarchy, or Empire, or Kingdom, bigger and better then any of the former, to follow at the heels, yea, to tread upon the toes of the fourth; and that by a glorious conquest. So that as curious wits speak of Quintessentia, the quintessence of beings; so this shall be the quintessence of what ever was good in all the four preceding, with an addition of celestial, divine, and infused, and superfused grace and glory. This fifth Monarchy is immediately under Christ, then the sole Emperor thereof: And this must as really, orderly, and assuredly succeed after, and prevail over all the Places, Powers, and Territories of the former, as they followed and foiled one another. So that this fifth Monarchy must as really, and sensibly be upon earth, as any of the preceding were, as Daniel with all might and main of phrase strives (according to God's dictating) most plainly to set forth.

[§. 3] In this very sense of this notable place of Daniel, to that end, I have very learned and pious men to go along with me, viz. Mr. Huet, on Daniel, Mr. Parker in his Visions and Prophesies of Daniel expounded, and Mr. Archer in his personal reign of Christ. You shall hear them themselves speak, and urge their own Proofes, Reasons and Arguments, that you may the better see cause to justify them, and not condemn me of singularity.

[§. 4,] The sum of Mr. Huet is this;

• 1. Such a Kingdom is here intended as was by the four metals withheld from the Jews, who of all Noah's posterity were the just heirs of the world. Cham was to be a Servant; and Japheth was to dwell in the Tents of Shem, as one of his family; Shem being the head of that family. That such a Kingdom must be here meant, appears in that the Image stands up, at the instant of the Jews loss of Sovereignty, being made Vassals to the CHALDEANS by captivity. 2. In that this fifth Kingdom (as it relates to the Jews, for the Christian Gentiles must by no means be dissevered) began to be raised up to his greatness, at the time of the battering of the Image. Now had this Kingdom been merely spiritual, it needed not to have staid for the overthrow of the Image before it filled the earth; seeing Christ's spiritual Kingdom doth not overthrow, (but rather set up) civil Government; and the Gospel hath flourished where the Church hath been under Tyranny.
• 2. It is such a Kingdom, as doth break in pieces all the former Metals, viz. smites the feet, and so demolisheth the Image. Now the spiritual Kingdom of Christ doth rather invest, then dis-robe earthly Kings and Emperors, commanding obedience to them whether good or bad, as the Scriptures abundantly mention. This smiting of the feet is left out as a Cypher by them that interpret it spiritually of the preaching of the word. Consider then, if this were meant of the preaching of the Gospel, discovering the vanity of earthly things, how glorious soever, why should it not rather strike at the more glorious Mettals? Is there any sense, that Christ should declaim against the base things of the world, and pass by the eminent States? or should we think that a conviction wrought in Syria-Egypt (as some by these make up the account of the fourth Mettal) should occasion the other States to yield to the embracement of the faith of Christ, themselves being strangers to his Sermons? Sure I am, the conversion of Nations to the faith costs more ado. Or lastly, dare any say, that our Lord either by his own person, or Apostles did first preach to the States of Syria and Egypt, before any other Countries? Is there not clear evidence of the conversion of other Churches, before clay-footed Syria-Egypt? How then is the stone said immediately to smite the feet, rather then any other part of the Image? Surely these and the like improbabilities we fall into, by intending hence Christ's ministry of the Gospel.
• . 3. Such a Kingdom is here intended, as was to be continued to the Jews without alteration. So the Text, it shall not be given to another people, from Daniel's people. But when Christ first came, and brought his Spiritual Kingdom (whiles to be merely spiritual ) he first preached the Gospel to the lost sheep of the house of Israel; from whom notwithstanding the Gospel was taken away, and given to the Gentiles. The which Argument is yet more plainly laid down in Dan. 7. ver. 18. The Saints of the most high shall take the Kingdoms from the Beasts, and possess it forever and ever. To which some answer, the words are to be understood of a strange people. Whereunto I reply; the sense is the same; another people, or a strange people, are indifferently the same, since all were esteemed strangers to the Jews, which were not Jews. Others object, it shall not be given to another people, because Christ will exercise his spiritual Lordship himself. To which sense I will subscribe, if any show me who did exercise this spiritual Lordship before the coming of Messiah, For so much the words sound; That whereas you have been held under the Tyrants of this world thus long; upon the recovery of your Kingdom, it shall never be resigned to any, as it hath been. Now nothing makes more against them then this. For it our Lord did assume such a Kingdom as was formerly resigned to others, it cannot be meant of spiritual regiment.
• . 4. Such a Kingdom is here meant as must answer to Daniel's scope, in his answer to the Kings dream. But if this Kingdom be meant spiritually only, then Daniel had missed the scope much. For Nebuchadnezzar had his thoughts busied about the issue of HIS Monarchy; according to which thoughts, the dream was directed: & Daniel interpreting it, undertakes to resolve him fully For in a word Daniel intends two main points. 1. To comfort the Jews in the loss of their Kingdom & liberty, showing that after many changes it should be restored to them again. 2. To convince the King of his Tyranny over them, by which his third Heir should be nothing the warmer; another should take it from him, a third from him, and a fourth from him, which at length (maugre all their despite) should be returned to the Jews in greater glory, then ever they lost it. Now whether the spiritual Kingdom of Christ • oth answer this scope or no, I leave to the judgment of the godly wise.

Thus Mr. Huet, to whom in the general, and main I fully consent.

[§. 5] Next let us hear Mr. Parker on this second of Daniel.

But this cannot stand.

• . 1. Because every metal signifies a distinct Kingdom, and the fullness and complement the • eof, from the beginning to the perfect end. And therefore, as the brazen belly and thighs are the whole and perfect Grecian Kingdom; so accordingly, the legs and feet of iron do signify another Kingdom, distinguished from the Grecian; which cannot be the Seleucidae, and other Successors in the same Kingdom. For as the golden head signified the whole Babylonian Kingdom, and the silver breast, and arms, the Persian; so the brazen belly and thighs, the whole Grecian, including the Seleucidae and the other Successors.
  For these make up the integrity, • nd fullness of the Grecian Monarchy or Kingdom, as much as the Successors of Nebuchadnezzar make up the integrity of the Babylonian: or as much as the Successors of Cyrus do concur to the perfect constitution of the Persian: And so when the Greek Kingdom is proposed, Dan. chap. 8. ver. 21, 22. it is expressly described as constituted, not only of Alexander the Great, but also of the Seleucidae, and other the successors in the same Kingdom.
• . 2. This Vision must reach to the last days chap. 2.28. which could not be, if the legs and feet, the extreme, and utmost part of the image should end in the Seleucidae; for as much as this Kingdom expired before the birth of Christ.
• . 3. Because the legs are said to be of iron, in comparison of the parts and Kingdoms going before, which were of weaker metals.
  Whereas the Seleucidae, and the other success • rs of Alexander, had not the strength of Alexander, c. 8.21.22. Thou wilt-say, the Kingdom is represented by iron, only in relation to the Church, whereunto it was more terrible then the former: I reply,

  • 1 As the two first Kingdoms are represented by unequal metals, the first of gold, the second of silver, to note an absolute inferiority of the one unto the other, chap. 2.39. so by proportion, the two following of brass and iron, to note an absolute imparity in strength, between the latter, and the former. Wherefore the Iron Kingdom must be absolutely, and in it self, stronger then the Brazen, and not (only) in respect of particular exercise and employment of its strength against the people of the Church.
  • 2. The Iron Kingdom is expressly said to be as iron, because it bruised all these; that is, the former Kingdoms: and not only because more terrible to the Jews, ver. 40.
  • 3. Because it is the same with the fourth beast with the iron teeth, chap. 7. v. 7. which is therefore so represented, because it devou • ed the WHOLE EARTH, and not the Jews only
  • 4. Because Nebuchadnezzar, and Haman in the former Kingdoms, were more formidable to the Jews, then the Seleuc • dae. And therefore there is no reason that in this respect (only) the fourth should be represented by Iron, in comparison of the former Kingdoms, as stronger and more terrible then those.
• . 4. In the days of these Kings, shall the God of Heaven set up the Kingdom of his Son: Whereas the Seleucidae, and the whole Greek Empire was utterly dissolved before the birth of Christ, v. 44.

[§. 6]

• . 1. Because the Kingdom signified by the stone, must break in pieces all the other Kingdoms: But this Kingdom of Christ that was, and is between his first and second coming, was not appointed for the breaking down of all earthly Kingdoms; this being the time of the Gentiles, Luk 21.24. and for the adversary to reign, and for the Church to be trampled underfoot, Rev. 11.2.
• . 2. Again, the Kingdom here spoken of, doth break in pieces all other Kingdoms; so that those being utterly extinct, this alone doth stand in place of them ver. 44. Now this state is not to be expected under the Kingdom of Patience, or before the fall of Antichrist; who fallen, the Kingdoms of the earth shall become the Lord's, and his Christ's, Rev. 11.15.18.
• . 3. Further, what prerogative, and advancement had it been for the Kingdom of Christ SPIRITUAL, to have broken down the Selcucidae, and other Horns of the Greek Empire, as long as another Kingdom, the Kingdom of the Romans, succeeded in their place, to beat down the Church, by the Heathen Emperors, and Antichrist, for longer space of time, and with greater and more terrible persecution then ever before?

[§. 7]

[§. 8]

Thus Mr. Parker, to whom in the main and general of his matter I assent.

[§. 9] In the last place let us hear Mr. Archer speak, in his fore-cited book p. 7. & 8. And then I shall take my turn.

[§. 10]

• . 1. Mark, it is called a Stone, as Christ is the chief corner stone which the builders refused, 1 Pet. 2. v. 3. &c. to 8.
• . 2. Again, it is a stone not in hand, or cut out without hands. Because God shall rear up this Kingdom.
  As touching Mr. Archers words of God's rearing up this Kingdom without hands of human help, I cannot insert or assent to, while I stick at that place in Daniel chap. 12. ver. 1. &c. that when Michael shall stand up to deliver his people, meaning the great and general deliverance of the Jews from temporal and spiritual captivity, there shall be a great time of trouble, such as there never was since it was a Nation, even to that same time; Insomuch that many of the Jews, afore, as it were a sleep in the dust, or as dead men, in their forlorn, hopeless and helpless condition, shall now at Christ's appearance awake and stand up for the cause of their deliverance; yet some of them shall fall off to their everlasting shame. According to which, there is a double period of time relating to their deliverance, mentioned in the eleventh and twelfth verses of that chapter; as if it should begin at one thousand two hundred and ninety years after the ceasing of the daily sacrifice; but they only should be blessed that wait, and come to the one thousand three hundred thirty and fifth year, which is forty five years after. But of the full meaning of this place to this sense, and the demonstration thereof, we shall hear after in our last place of Daniel. This I confess, and I can freely conceive, that whereas the Church of Christ is that stone, that Kingdom of Christ (as Mr. Mede, Mr. Huet, and Mr. Parker, have afore well expressed, or hinted) so Christ's call of the residue of the Church into the state of grace at the great and last bringing in of the Jews, shall be so immediately and suddenly done, by Christ himself, by his appearing in the clouds, and such like extraordinary ways (as in the birth of a Nation at once, as the Prophet describes their call) that there shall not be used (for ought I know) the Ministry of men's preaching to that end.
• . 3. Its duration (saith Mr. Archer ) that it shall last forever, shows that it is meant of Christ's Kingdom. We people (saith he) shall swallow it up, as they have done all other Monarchies. The Babylonian was left to the Medes and Persians, and this to the Grecians; and the Grecian to the Romans: But this shall be left to none, but shall be forever (Dan. 2.44.) that is, to the worlds end. But the Kingdom at the Worlds end, shall be Christ's; for at the last end of all, he gives it up to the Father, 1 Cor. 15.24. Therefore till then, and at that time, when ALL ENDS, he hath the Kingdom. Christ's SPIRITUALL Kingdom, and his PROVIDENTIALL were before this time: Therefore that which is to begin, when these Monarchies end, must be Christ's Monarchy; wherefore from this prophesy we learn that Christ shall have a MONARCHICALL STATE ON EARTH, and a VISIBLE KINGDOME as other Monarchs had, swallowing up, or causing to vanish all other Monarchies (as the latter Monarchies did the former.)

Thus Mr. Archer, to whom in the bulk and sum, with the explanation afore, I assent.

[§. 10] By this you have seen some of my good company in this point, consenting with me, upon the strong reasons they have produced, how deducible our position (in the main) is, out of this Chapter: I shall not need to add anything by way of argument, but only a few words for further explanation of this prophesy.

• . 1. Note how aptly and appositely this fifth Monarchy, this Monarchy of Christ (that is, Christ the Monarch, and the Christian Church, the Saints, his Monarchy) is compared unto a Stone cut out of the Mountain, &c. We know that Christ is often called, or typified by a rock, or Stone, Matth. 16.18. 1 Cor. 10.4. quoted out of Moses, Numb. 20.8. And the Church is compared to an house built on, or in a rock, Matth. 7. Matth. 16. and Zech. 3.7. seven eyes upon one stone, is (saith Junius ) the Church built on Christ.
• . 2. Some stone (as the Adamant, that cannot be filed) is harder then iron: and an huge stone of any sort, falling from a Mountain, will break the iron that is under it, much more the iron that is mixed with clay. So Christ and his Church shall make up a Monarchy that shall be too hard, and weighty for the fourth, the Roman Empire, or Monarchy (that brake the rest) to bear: Matth. 21.42, 44. Did ye never read in the Scriptures, The STONE which the builders rejected is become the head of the corner? whosoever shall fall on this STONE (Christ) shall be broken; but on whomsoever it shall FALL, it will grind him to powder. Zech. 12.3. And in that day I will make Jerusalem a BURDENSOME STONE for all people's: all that burden themselves with it, shall be CUT IN PEECES, though all the people of the earth be gathered together against it.
• . 3. It is said, the Stone was CUT out of the mountain WITHOUT HANDS, but withal it is said, It SMOTE as a STONE against the Image; and as a STONE it brake the MATTER of the Iron and Clay. Whence I cannot conceive otherwise, but though Christ, the Monarch, was conceived (without man) by the Holy Ghost, &c. and his Church, his Monarchy both Jews and Gentiles is, and shall be effectually called, and regenerated by the same holy Spirit, without human help; yet Christ and his Church shall by a visible hand of power dash in pieces the fourth Monarchy, the Roman Pope, and his Armies, Territories, and Powers; and the Turk and his (which sprang out of the Roman as is afore demonstrated) I say, shall dash it in pieces by a visible hand of power, Dan. 12. Rev. 16. Rev. 19.
• . 4. The meaning of the continuance of this Monarchy of Christ forever, doth not signify, as if it should never have any end, as if Christ should never lay down all his power of regiment (for the contrary is express in 1 Cor. 15.24.28.) but the meaning is this.
  • 1. That it shall never be DESTROYED, (verse 44. of this second of Daniel ) that is, it shall not end with a devastation and desolation, as the former Monarchies did.
  • 2. It shall not be LEFT TO OTHER PEOPLE ( ibid. ver. 44.) that is, other people shall never succeed the Saints, or Church of Christ, to possess this fifth Monarchy, as another people successively succeeded, and possessed the other Monarchies by turns; the Medes and Persians took the Assyrio-Chaldean, and so down-ward.
  • 3. That it shall STAND FOR EVER; that is, (as is explained in that same 44. verse) this shall continue when the other Monarchies shall be broken to pieces.
  • 4. That the end of this Monarchy of Christ (so far as it may have an end) is only formally, of the power or mode of government by Christ; he resigning his power to God himself (1 Cor. 15.24, 28.) not materially; for the Saints shall continue forever, eternally happy under the wing of the beatifical vision of God himself.
• . 5. This visible Kingdom or Monarchy of Christ is to follow the rest in an immediate order and succession of natural time, and in the same physical place of, or upon the Earth, as when and where the former (having existed their term) were exterminated. For if this Monarchy of Christ succeeded only in eternity in the Empyrean highest Heaven, It can be said no more to succeed the said four Monarchies (as Daniel would by all means have it) then it succeeded any other Empire or Kingdom on Earth, especially those that were contemporary with these four aforesaid Monarchies, yet not subject to them, as some such there were all the time of their duration

SECT. XXXVI.

THE next place in Daniel for our Thesis is in chapter the seventh throughout. " From whence (saith Mr. Mede ) as from the mother Text of Scripture the CHURCH OF THE JEWS

Daniel says chap. 7.

St. John says chap. 20.

[§. 1] Thus out of my great respect to Mr. Medes learning, having given him the precedency to speak first, I shall limp after, and stammer forth my own Notions (such as they are.)

[§. 2] In the second verse, out of the strivings of the blustering spirits of ## the inhabitants of the four quarters of the World, in a Sea of Wars, there ariseth a succession of four Monarchies; each in his turn ruling the greatest part of the whole earth. This order, or series of the four Monarchies began with Nimrod, about the year of the world one thousand seven hundred and eighty eight, and afore Christ two thousand one hundred and eighty three; and hath continued to this day. This succession, order, or series of the four Monarchies, the Prophet according to his vision sets forth in the third verse, under the name and notion of four Beasts: Which he explains in the seventeenth verse, to signify four Kings or Monarchs, that should arise out of the earth; that is, by earthly means domineer over the greatest part of the earth.

[§. 3] The first Beast (ver. 4.) is like a Lyon, that had Eagles wings, wherewith he was wont to lift up himself from the earth, till they were plucked, and then he was made to stand upon his feet as a man, resting upon the earth; and a man's heart was given unto him. By all which is meant the Babylonian Monarchy; which was strong like a Lyon, and had wings of celerity and victory, becoming the Assyrio-Chaidean Monarchy, whereby it was lifted up to an Imperial eminency above the generality of all the earth. Obadiah ver. 4. Jer. chap. 4. ver. 13. Those his wings are plucked by Darius the Mede, and Cyrus the Persian, and so made to stand as a man upon his feet; that is, was brought down to the common rank of men: And hath a man's heart given unto him; that is, the spirit of an ordinary man; an ordinary, low, boates, peasants, plebeian spirit; not an Heroic, and Imperial.

[§. 4] The second Beast (verse. 5.) is like a Bear, that raised up it self on one side, and had three ribs in its mouth, between its teeth, and they said thus unto it, Arise and devour much flesh. By all which is meant the Persian Monarchy; which was ravenously cruel like a Bear; raising up one dominion, enduring no Mate, or Corrivall; but subdued first the Medes, then the Babylonians, uniting all into one Monarchy: Between the teeth of his mouth, of his desires and power, demanding, and snatching more dominion, he hath the three ribs of the Eastern, Western, and Southerne parts of the world by conquest (compare Dan. 8.4.) He ariseth and eateth much flesh, in his cruel slaughterings, and spoilings in pursuance of his Victories.

[§. 5] The third Beast (ver. 6.) is like a Leopard, which had upon the back of it four wings of a fowl, and had also four heads, and dominion was given to it. By which is signified the Grecian Monarchy, which was like a Leopard in subtlety, celerity, and rapacity, Jer. 5.6. Hab. 1.8. Dan. 8.5. The Subtilty appeared in the policy of Philip the Father, and Alexander the Son, in laying the plot for this Monarchy, slyly occasioning a quarrel, to fall out with the neighbor Nations. And in the cunning of Alexander in battle, that would always fight his supernumerous Enemy in straits, where his said enemy might not have room to bring up more of his men in fight, then Alexander on his part could display in battle. The swift celerity appeared in that the Grecians under the said Alexander did so suddenly (within about twelve years) over-run the greatest part of the world; as if this Conqueror had flown upon wings; of whom the proverb was, He came, he saw, he overcame. And is therefore described in Dan. 8. by an He-Goat, which skips as if he touched not the ground. The rapacity, or ravenousnesse to devour appeared especially against the Jews, the four heads of this Leopard, and their Successors exercising matchless cruelty against them; and everywhere (as naturally ravenous) more tearing, and destroying; then taking prey. For Alexander, and the Empire under him, being the Body, his four Captains that immediately succeeded him in the Empire, were the four Heads, or Rulers ( Dan. 8.8.—and 11.4.) Cassander head of Macedonia, Antigonus of Asia, Seleucus of Syria, and Ptolemy of Egypt; all possessing Imperial dignity at once: By which this Monarchy became a Monster, and monstrous in devouring.

[§. 6] The fourth Beast (verse 7.) is so variously monstrous, and strangely different, that no natural Beast, nor Name is found meet to describe him; only he is said to have ten horns, and iron teeth to devour, and feet to stamp the residue of the beasts under it. A strange beast, different from all Beasts, and all the Beasts; but compounded (as John shows, Rev. 13.) of all four. By this description of Daniel is set forth the Roman Monarchy: which (according to Daniel's words) was dreadful and terrible to all Nations, being exceeding strong to annoy them all; having such teeth of war, as Scipio, Pompey, Caesar &c. iron victors. That addition of nails of brass ver. 19. signifies their Imperial Senate, and Provincial Magistrates, who held fast whatsoever the iron teeth conquered. The ten Horns are explained by Saint John, Rev. 17. to be the character of the Roman Empire, and to signify the ten Kingdoms into which at last it was divided. And the breaking off three of these ten, by the one Horn that grew up among them, doth further notably describe the Body of Antichrist arising out of the Roman Empire, with its two sides: The Turk, one Eye, Legge, and Arm; and the Pope the other Eye, Legge, and Arm: Both making up one Antichristian Body, to keep the world from embracing Christ and his pure Gospel. I have already largely shown how Turk and Pope are (generally considered) one Antichristian body: that they jar among themselves, it nothing prejudiceth this Notion (no more then the four heads of the Leopard, prejudiced the oneness of the Grecian Monarchy, or the ten horns the oneness of the Roman; or the several factions between the several Popes co-existent at the same time, with mighty factions of their several sorts of Friers, did null the union of the Roman Antichrist. ) As Herod, and Pontius Pilate, disagreeing in other things, became friends in that tertio of crucifying Christ; so the Turk and Pope, however they disagree in other things, yet they are most deservedly called by the same NAME, Antichrist, and described by the same number of their name: The Turk keeping off the Jews, and the Pope the Christians (so called) from embracing Christ: And both their names making exactly six hundred sixty six, of which afore, loco citato. Even as their SEATS are both called by the name of Babylon, both in the Old and New Testament. Their RISE also being the same, compare Revel. 13. with this seventh of Daniel, the Pope rising out of the Roman Empire, and the Turk out of the Pope, viz. out of Popish advise for Religion, and the Popish Territories for dominion. The Pope taking part of the Roman Empire, and their Heathenish religion, and the Turk (Mahomet) formed his religion by the advise of Sergius a Monk (of which largely afore) and took part of the Roman Empire, viz. three parts of ten towards his Territories, as it is in this seventh of Daniel.

Their END OF DESTRVCTION is also the same, both in time and manner, they falling immediately one after another, by which the fourth Beast is destroyed, and much after the same manner, as we may see by comparing Dan. 7. Revel. 19. & 2 Thes. 2. and most justly, their EYES and MOVTHES of wit and blasphemy against Christ being so like, Dan. 7. ver. 8.25. Rev. 13. ver. 5.6. Neither do they differ in their PRIDE, Dan. 7.20. 2 Thes. 2. advancing themselves above all that is called God. not only above Magistrates, but above Christ; the Turk in preferring Mahomet, the Pope in dispensing with great sins continually practiced, which Christ threatens, and nulling much of his Word, and ordinances. They both also concur in TYRANNY, in changing Laws and times, ver. 25. of this seventh of Dan. & 2 Thes. 2. Their CRVELTY is also described as one, in continual making war with, and prevailing against the Saints of the most high. Compare this seventh of Dan. ver. 21.25. with the thirteenth of Revel. ver. 7. But it is but for a TIME, which is measured out as the same, in the general term, viz. A time, and times, & part of a time. So in the twenty fifth verse of this seventh of Dan. & Dan. 12.7. compared with Revel. 12. ver. 14. Revel. 13. ver. 5.6. And if we reckon the difference of the commencement of one thousand two hundred & ninety days, and one hundred and sixty days, mentioned Revel. 11. & Dan. 12. the account will arise to be near the same; of which computation (God permitting) more after. For close of this identity, or likeness, as the Turk pulled off at first three horns of the ten of the Roman Empire, viz. Syria, Egypt, and Africa; or rather as other reckon, Syria, Grecia, and Africa; so the Pope arrogates a triple Crown over the Roman state.

[§. 7] Before we can fairly go on any further upon this seventh of Daniel, I must insert here my thoughts touching the LITTLE HORNE; I know the Learned differ much about it. Not to mention (as if worthy of words, that impossible opinion, that it signifies Antiochus Epiphanes ) the learned Parker, and others hold, it means the Antichrist of Rome. But learned Graserus and others understand by it Mahomet, and give very strong reasons for it. The answers whereto that some give, are not to me sufficient; nor are their own Arguments for the Roman Antichrist (as to peculiarise that Horne to him) in my judgment convincing. I have here nor place, nor time (patching in this seventh §. after I was past it in the Copy) to discuss the Question at large, but I shall propose this expedient to the learned;

• 1. To consider (as hath been even now, and afore hinted, as we pointed in the Margin) that Turk and Pope, with their successors, are but the main Integrals of Antichrist.
• 2. That upon exact review of what ever is said on both sides touching the little horn, it may appear that all may handsomely and fairly be accommodated to both Turk and Pope, if not more appositely to the Turk.
• 3. That as they that make it a Roman Horne, may be led thereunto, with fear of omitting anything that Prophesieth and promiseth the ruin of that Roman Antichrist; so we must be jealous of waving anything that threatens the ruin of this Mahometan, or Turkish Antichrist, intended in Revel. 9. by Mr. Parkers own confession, as after in the sixteenth of Revelations, in the sixth Vial, and elsewhere.

For with me, I confess, it is a rule (which diligent observation, as I have gone along over all the Scriptures, hath irresistibly engraffed into my reason) That all the Scriptures touching the great Restauration, or Restitution of the Church to her glorious estate on earth, before the ultimate day of Judgment, do more directly, and immediately look towards the Jews; consequentially, inclusively, and mediately upon the Gentiles. And therefore by consequence do more immediately threaten the ruin of the Mahometan Turkish Antichrist, as their more immediate and cruel enemy, inhabiting all their borders, and next extend to the Roman Antichrist, taking him in, under the general notion of a grand enemy to the conversion of Jews and Gentiles unto Christ, and of the glorious reformation of the Church, and of the pure Doctrine and ministration of the Gospel conducing to both. Nor doth it hang handsomely together (in my eye) that the little Horne breaking off three of the ten, should be the Roman Antichrist his conquering three of the Mahometan Emperors, because the breaking off three of the ten, was to disjoin them from the ten, not to reunite them unto the ten, and so make up thirteen; or to make up the ten to be ten, for they were ten afore, over which the Roman Antichrist ruled, afore the three were broken off. Thus in brief I have in this strait of place modestly presented my thoughts, which with all my heart I humbly submit to the judgments of the more learned, that can produce stronger reasons against what I have propounded.

[§. 8] Now to return to, and go on upon this seventh of Daniel of these four Beasts (answering to the Image in chap. 2. of the four Metals three eating up (as Pharaoh's Kine) on another; the next thing that offers it self to consideration is, who, or what it is that destroys the surviving fourth. The Thrones (ver. 9.) were set (so we must read it, as we have proved afore; and since Mr. Mede coming forth, hath asserted the same with us (as we heard but now S. 1.) God the Father sits, called the Ancient of days, as out-living all Empires, and is said to have Garments as white as snow; alluding to the white of Judges and Rulers, in their white Meniver, importing his righteousness in judging; his hair is said to be white as wool, noting the gravity and solidity of his Wisdom; his Throne a fiery flame, and his Wheels as burning fire; signifying that his sentence of Judgment is swift and severe in execution, according to his mind and will. The fiery stream issuing out, and coming forth from before him, notes the continuation of execution, till all his mind be fulfilled. The thousand thousands ministering unto him, &c. signify the assession, assent, and assistance of Saints and Angels in that execution, 1 Cor. 6.2, 3.

[§. 9] After this description of the posture of this Judicature, it follows to the twelfth verse, concerning the acts of this Judicature. (For take it for a considerable rule, when the Lord is to do some notable thing for his people, or against their enemies, it is represented in Scripture in the form of a Day of Judgment, Deut. 33.2. Job 1. Psal. 50. Jude ver. 14.) The Judgment, or Judicature being set, and the Books being opened (as aforesaid) Daniel beholds till the Beast was slain, and his body destroyed, and given to the burning flame; That is, the Judicature sat on purpose to condemn and execute; that is, to destroy the fourth Beast with ten Horns, the Antichristian Roman Monarchy, divided into seven and three Horns; opposing Christ's Kingdom with Papal and Mahometan Heresy and Tyranny; and this Judicature sits (ver. 26.) to destroy the ten Horns, divided into seven and three (ver. 24, 25.) and to consume them unto the END, as the connection of those three last named verses evidently gives in. The meaning is, that upon the total of the fourth Beast, in both his limbs or parts, of Turk and Pope, in both his powers, Secular and Religious ( alias irreligious) must be a continual destruction, till a full end of his ruin be completed. The opening of the Books signifies an open discovery of this Beast, and of all his Limbes, and all his impieties, to them that afore admired, adored, or obsequiously submitted to him, and to all others that will come in to the Lord Christ, and his cause, to give the said Beast a proportionable reward. Observe that it is said in the ninth and tenth, ver. That Daniel beheld the fourth Beast, till the Judicature was set, and the Books were opened; and ver. 11. he beheld till the Beast was slain; which seems to me aptly to set forth, that though a deadly blow be given to the Beast at the first erecting of the Throne of Judicature, yet his destruction comes on by degrees, and is not completed till the end of the striving, mentioned Dan. 12. ver. 1. compared with ver. 11, 12. To understand this more clearly. This fourth Beast (saith the text) is various, and strange from all the rest (as aforesa • d) It hath ten Horns, and among them came up another little Horne, breaking off three of the ten. All which aptly may signify these three things.

• 1. The Roman Empire.
• 2. The Papacie, rising out of that.
• 3. The Turkish state, rising out of both (as hath been touched afore.)

Now the two first growing into one (the Papacy swallowing up the Emperialtie ) may be destroyed at the first setting of the Judicature; the third, the Turkish Dynastie, or power may immediately after begin to fall, and so fall more and more before the Jews (the Gentiles assisting them) till it be fully down: which gradual seems to be further hinted in ver. 11.

• First, the BEAST is slain.
• 2. His BODY is destroyed.
• 3. GIVEN to the BURNING.

Sure enough (to human reason) it seems probable the Papacie should first down; whose imagery and idolatry are the great offense hindering the Jews from turning Christians, and to stand up for their deliverance. In this gradual destruction of Antichrist (in the general) Mr. Parker on Daniel, doth fully concur with me . And he goes on confidently thus far further; as to assert that this gradual ruin of Antichrist shall be in acting, the space of those forty five years hinted in Dan. 12.11.12. from one thousand two hundred and ninety, to one thousand three hundred thirty five, which are just forty five years. Of which computation more after. But

Having seen Daniel's vision of the destruction of the fourth Beast; next in verse the thirteenth he shows us in a further vision, who takes the Kingdom or Monarchy of the fourth Beast, with an explication of all former passages in this chapter.

[§. 10] But it seems by the twelfth verse that the former three Monarchies were not destroyed in the destruction of the fourth. For Daniel having shown us in the eleventh verse, that the fourth beast was slain, and his body was given to the burning, follows on presently in the twelfth verse, telling us, that as concerning the rest of the Beasts, they had their dominion taken away, yet their lives were prolonged for a season, and a time. We Answer:

• 1. If we keep close to the words of the original, then thus we must render it (just as there, word for word) And they took away the dominion of the rest of the Beasts; for length of life was given to them but for a time and season. The words are an answer to a supposed question that might be put, viz. And what (might some say) became of the rest of the Beasts? why (saith Daniel ) they (that is each from one another, the latter from the former) took away the Dominion of the rest, residue, or remainder; for it was granted unto them (by the ancient of days verse. 9.) to live in person and power but for a time, and a season. All which Daniel's vision presents, to set forth antithetically the excellency of this fifth Kingdom, or Monarchy, that it was free from all such shortenings; and in that sense to be forever. Yea, materially in the person and felicity, to be absolutely forever.
• 2. If any hanker, and long after the sense, that our translation hints, as if the three former Beasts had a kind of life allowed them, after their dominion was taken away; to give these content, we can give them this fair answer (which may likewise be handsomely improved as to the illustration of the ruin of the fourth Beast, and so of the glorious remaining of the fifth Monarchy) That though the three former monarchies were dis-robed of their Monarchical paramount Emperiality, the former by the latter, yet those three (divine providence permitting) had continued unto them some degree of regality, until some good space of time that the fourth had been in being and power: which is the more probable.

• 1. Because, how else could it be said, that the third trampled the second, and the fourth the third; yea, all the remainder of the former; unless they had some entiry or being to be trampled.
• 2. Because the whole Image is broken by the ruin on the feet of the fourth and last. And therefore probably there were certain broken limbs of the three former, remaining to be beaten into dust with the fourth,
• 3. Because we have some such account given us in the faithfullest human Histories.

First, For the Armenians, part of Chaldea, as some learned affirm, had a King and Kingly dignity even unto the days of the Roman Monarchy. Tigranes King of Armenia was subdued by the Roman Pompey, and his Country made tributary, and so stamped underfoot. But after a while, even in the reign of Tiberius, the same Armenia was fortified against the Romans, whom the Emperor rather pacified (with promises) then subdued with War; who after got the staff so far into their hands again, that in the reign of Jovinian they were called Friends, not Vassals, to the Romans. Secondly, For Persia, they had great power in the time of Antiochus the great, and of his son, Antiochus the vile (of the Greek Monarchy) down unto, and far into the times of the Roman Emperors. Of whom Julian lost his life; Valerian went under ransom, and Jovinian put to the shameful foil, of the loss of four whole provinces. Thirdly, For the Grecian Monarchy; after the Romans had trampled Egypt; Anthony and Cleopatra being subdued by Augustus, and their Countries reduced to Provinces: yet after the Greeks did so far shake off the Roman yoke, as that they withstood divers of their stoutest Emperors, viz. Galienus, Aurelian, and Dioclesian. And this last answer doth also well illustrate the prophesy; That whereas something of the former Monarchies remained in the days of the later, yet the fifth should leave nothing of the fourth, and so nothing of the former: All being to be broken in the feet of the fourth; So glorious should the fifth Kingdom be. Now let the reader take which answer he pleaseth.

[§. 11] Having cleared (we hope) this knot, let us now go on with Daniel's visions; wherein, he having already shown us (towards the discovery of the Who, and what, that destroyed the fourth Beast) the posture and Acts of the Session of Judicature; next he represents to us the person or persons, the Captain, and his Army that took from the fourth Beast the Roman Monarchy, and all other Kingdoms, into their own hands of power; and these are, Christ and his Christians, verse. 13, 14. Daniel saw in the night-visions (fitly signifying the Antichristian darkness that then clouded the Church) one like the Son of Man come with the clouds of Heaven. This is Christ, who relatively as a King and Captain General (as the Scriptures set him forth;) and Mystically as he is by union of the Spirit, head of his Church, doth infer (as soon as he is come) an Host of Christians at his heels, as part of his Session when he sits; all which must necessarily be here understood, as the 18, 26 and 27 verses (being of the interpretation of the vision) give sufficient warrant. verse. 18. But the SAINTS OF THE MOST HIGH shall take the Kingdom forever, even forever and ever, ver. 27, 28. But the Judgment shall sit, and they (of the Judgment) viz. as it is in this vision, the Son of Man and his ten thousand times ten thousand of all Nations, Languages and Peoples that believe in him, shall take away his (the fourth Beasts) dominion, to consume, and destroy it to the end. And the Kingdom and Dominion, and the greatness of the Kingdom under the whole Heaven shall be given to the PEOPLE OF THE SAINTS OF THE MOST HIGH, whose Kingdom is an everlasting Kingdom, and all Dominions shall serve HIM. Where most evidently, Christ called here the Son of Man, doth as a public person, and a representative, as the second Adam of all mankind that believe, include and signify all the sons of men that believe; and they and he are so one mystically by faith, and relatively as a corporation, or united Emperiality, that it is indifferent to the Holy Ghost to mention HIM, or THEM to be the Ruler of this fifth Monarchy.

As for that his coming we mentioned but now, Daniel expresseth it in the said thirteenth verse, The Son of man came with the Clouds of Heaven. Upon which words Mr. Parker saith thus;

Thus Mr. Parker. I only add this, that by the current and tenor of Scripture this phrase of his coming in the Clouds, signifies withal, that he shall visibly and really appear in the natural Clouds, at that his second coming but now mentioned; as Christ himself, and Saint John expounds the Prophets, Matth. 24.30. Revel. 1.7. Then shall appear (saith Christ, in that twenty fourth of Matthew, ver. 30.) the sign of the Son of Man in Heaven, and then shall all the Tribes of the earth mourn, and they shall SEE the Son of Man coming in the CLOVDES of Heaven, &c. And saith John (in that Revel. 1.7.) Behold he cometh WITH CLOVDES, and every eye shall SEE him, and they also that pierced him.

[§. 13] He is said in the same thirteenth verse, both to come to the Ancient of days, that is, as he is Mediator, to the end to obtain the Kingdom for his Saints, being removed from the enemy. So the Lamb is said to approach to him that sat upon the throne to receive the Book. And he is also said to be brought before the ancient of days;

Whereupon the Kingdom, with all the dominion, and glory thereof, following in ver. 14. to the end of the chapter, is given to him; that is, to Christ and his Saints, as afore cleared; The

So he. The greatness of it is in those words, that All People, Nations, and Languages should serve him; signifying, that it is the very same Kingdom, or Monarchy, in place and substance, only the quality shall be better, and the quantity bigger; these words holding forth (saith Mr. Parker ) The description of the continuance of this Kingdom of Christ is, that it shall be forever, as hath been afore largely opened.

[§. 15] From the whole visionall representation, and prophetical Nartative in this chapter, Mr. Archers short argument (I may call it) in matter, is considerable, especially if put into form, thus.

Christ, the Son of Man, must have a Monarchy on earth, delivered to him by God the Ancient of days, at the ruin of the fourth Monarchy, to be in his occupation at his second appearance, and from thence to the end of the world.

But this cannot be meant of his spiritual and providential Kingdom, which he had before the four Monarchies, 1 Cor. 10.1. &c. as after the end of this world, at the period of the thousand years he hath no Kingdom, but resigns up all to the Father, 1 Cor. 15.24, 28.

Therefore this is yet to come; the fourth Monarchy being not yet destroyed; nor Antichrist, the main, and most part of that fourth Monarchy.

[§. 16] Add for a close of all we shall say, upon this seventh of Daniel, the resolution and reasons of learned Master Huet upon the scope thereof.

So he. I will add a word, and I have done with this Scripture; and that may be a third Argument: The dominion here prophesied and promised, is that which was taken from the Jews.

• 1. By the Babylonian captivity, wherein Daniel and the Jews now were; and in a way of comforting him and them, against this their present desolate condition, these visions, and predictions are given to him; and upon his sadness at first dark sight of them (frequently mentioned in this book) they are further explained to him. See more in an exact consideration of the whole ninth chapter of this prophesy.
• 2. By the desolations of Jerusalem. And accordingly Daniel sadly complains in prayer to God in chap. 9. ver. 12. That under the whole Heaven hath not been done, as hath been done unto Jerusalem. And for his comfort it is answered verse. 24. That there were but seventy weeks to be determined upon the holy City: which now he understood (ver. 1.2.) that they were near expiration.
• 3. By the ceasing of the daily sacrifice, which is expressly mentioned chap. 12.11. as from thence to begin the account of one thousand two hundred and ninety years, at the expiration whereof their full deliverance should commence.

Now observe, That therefore the dominion passing away from the Jews,

• 1. passed away by Temporal calamities; as in the captivity, and the desolations of Jerusalem:
• 2. By the interruption of outward public worship.

But the spiritual Kingdom of Christ, he ruling their hearts by his Spirit, and they worshipping him in secret with spiritual worship, cannot pass away from a people by those two things. But contrariwise, as the Jews were a religious people, and the only Church of Christ, many years after the captivity, yea, and some hundreds of years after their return, till the Apostles times; so the Christian Church was most flourishing spiritually, when outwardly most persecuted, under the ten persecutions, and were fain to serve God in secret, at dead midnight. Compare the story of the Acts with Rev. 11.1. &c. and Rev. 12.1. &c. all which relate to those times; as Mr. Fox in his Book of Martyrs gives us a particular account.

SECT. XXXVII.

[§. 1] THat I may, as often as I can deliver myself from the prejudice of singularity, and save my labor in doing things well done to my hands, I shall here also put learned Mr. Huet, and Mr. Mede, in the Van, and after them, to my power I shall bring up the Reare; For they have well cleared, as I conceive, many things, and corrected some versions, punctations, and obscurities of both these chapters; which had need enough, afore any solid inferences can thence be safely made. As for anything considerable in the eighth chapter, (to our matter in hand) it may be touched occasionally as we go on, with these, and other Scriptures.

[§. 2]

But first Antiochus must finish his Scene, who is yet in this vision upon the stage of power, acting his fury against the Jews, of which a touch in the former verse; now follows more in v. 31. And Arms shall stand on his part, & they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Which Mr. Huet thus paraphrastically readeth: In these sore desolations and destructions by mad Antiochus, a great trial of men's hearts appeared, as it follows in verse 32. And such as do wickedly against the Covenant, shall be corrupt by flatteries; but the people that do know their God, shall be strong, and do exploits. Which Mr. Huet in his way of paraphrase renders thus; In which trials many of the Jews shall be corrupted by fair speeches, to deny their religion; but such as are faithful with God, shall gather courage, and cleave to their religion. Whereof in his Commentary, he gives us a brief account. In the 33. and 34. verses follows the event: And they that understand among the people, shall instruct many; yet they shall fall by the sword and by flame, by captivity and by spoil many days. Now when they shall fall, they shall be holpen, with a little help; but many shall cleave to them with flatteries. Which paraphrase-wise M.H. renders thus;

[§. 3] In the 34. ver. which according to our last English translation is [ And SOME of them of understanding shall fall to try them, and to purge, and to make them white, even to the time of the end, because it is yet for an appointed time ] We have, saith Mr. Mede.

That is, The close of Epiphanes his persecuting: And therefore he reads it, points it, and notes it thus: And of those that are understanding (men) MANY shall fall, for the trial of them, and to make them pure unto the time of the end; there putting the full stop [.] of the whole five and thirtieth verse: adding at those words [unto the time of the end] this note [That is to (saith he) the end of the Greekish Kingdom] And accordingly he comments upon it thus; And bids us for this to compare Dan. 8.23. 〈 in non-Latin alphabet 〉 . To which let me not inconveniently add this, that our English renders that of Dan. 8.23. [And in the LATTER time of THEIR KINGDOME] But Pagnin and Arias, in novissimo regni eorum, i. e. in the last of their Kingdom.

[§. 4]

This verse in our English is rendered and pointed thus [And the King shall do according to his will, and he shall exalt himself and magnify himself above every God; &c.] But Master Mede begins this 36 verse higher, viz. from the last clause of the five and thirtieth verse: which last clause is reckoned to begin immediately after the word [end] ) thus: [ even to the time of the end (or as Master Mede ) BECAUSE as yet unto an appointed time, a King shall do according to his pleasure, and shall extol and magnify himself above every God ] And of the ill placing of Soph Pasuck (the Hebrew full point ) in the middle, or • ody of the verse, contrary to distinct order and sense see Gen. 23.17. and elsewhere. In which place of Genesis the full point, put at made sure in our English, or the Hebrew 〈 in non-Latin alphabet 〉 [round about] which is all one (the Hebrew differing a little in the order of the words) is contrary to nature. For doubtless the assurance, and the person to whom the assurance is made, should be put both within the same period, or full stop. But you see (if you list to turn to it) in the English translation, which is pointed just according to the Hebrew [ the field and the cave, and the trees of the field of Ephron were made sure ] put in the seventeenth verse, locked up with a full point. And then the eighteenth verse begins [Unto Abraham for a possession] Mr. Mede having thus parted and pointed this six and thirtieth verse of the eleventh of Daniel, he comments upon as much of it as is afore expressed by him thus. By a prophetical Trope, The God's of Cities and Nations are said to be made subject and conquered, when the Nations and Cities themselves are brought into subjection, over whom those gods were supposed to be presidents and protectors, ( Isa. 46.2. Jer. 50.2. and 51.44. and chap. 48.7.) Even as on the contrary (which you may more wonder at) they are said to serve those God's (that is politically) who are compelled to submit their necks to those Nations, whose gods they were, Deut. 4.28. with parallel places in chap. 28. verse. 36, 64. and Jerem. 16.13. and 1 Sam. 16.19. upon all which places, see the Chaldee paraphrase. Here only it will be worth while to consider the solemn custom of the Romans, when they besieged Cities, of calling forth in verse those gods or goddesses that were the protectors of those places, to bring them to be on their side, casting away their tutelarity, or protection of their enemies.

In the latter part of the six and thirtieth verse (which Mr. Mede renders [Moreover he shall speak, or edict stupendous things against the God of God's, and shall prevail till the indignation be consummated; for there is made a decision of the time.] )

[§. 6] In the thirty seventh verse [ Furthermore, moreover, or hence forth (as Mr. M. renders it) he shall not regard, nor give any heed to the gods of his ancienters, or the desire of women; yea, he shall not give his mind to any Deity, but shall magnify himself above all ]

[§. 7] Vers. 38. Mr. M. renders thus; For together with GOD , • e shall honor Mahuzzim in his seat; I say with GOD whom his Ancienters acknowledged not, he shall honor (THEM), with gold, and silver, and precious stones, and desirable things.

[§. 8] Verse 39. And (according to Mr. M. translations) he shall make fortifications common to Mahuzzim, and THE STRANGE GOD, whom acknowledging he shall abundantly honor; and shall make them (the fortifications, or Mahuzzim) to rule over many, and shall divide the land for a reward.

[§. 7]

What say you to this, that Licinius about to enter into that critical, or deciding battle with Constantine, doth expressly by name upbraid him, That having violated his Fathers Institutes, Ordinances, or Customs, had chosen to himself 〈 in non-Latin alphabet 〉 a certain strange God to be worshipped by him: But on the contrary, he himself with his Army did worship 〈 in non-Latin alphabet 〉 his Fathers God's which they had left him from their progenitors since their beginning

[§. 8] Verse 40. And, or but, in the time of the end (as Mr. M. translates) the King of the South shall invade or set upon him by War, and the King of the North shall rush in upon him as a whirl-wind, with charriots, and horse-men, and mighty ships; and entering into the Countries, he shall overflow, and pass through. On which Mr. M. comments thus;

Note here, and in comparing the next verse, viz. 41. the former part,

For 〈 in non-Latin alphabet 〉 at the time of the end is of the 〈 in non-Latin alphabet 〉 of the latter times or of the Roman Kingdom, when the King of the South, i. e. the Saracen shall push at him, and the King of the North, i. e. the Turk shall come against him, like a whirlwind, &c. Both the Saracen and the Turk should plunder the Roman Empire within these 〈 in non-Latin alphabet 〉 , the latter times thereof, within this inter-capedo of time happened the invasions both of the Saracen and Turk: the former about Anno Dom. six hundred and thirty, the latter Anno one thousand three hundred, or before. See Com. in Apocal. ad Tub. 5. and 6. And of 〈 in non-Latin alphabet 〉 see the Apostasy of latter times, p. 71.

[§. 9] Vers. 41. the former part: and he shall enter (as Mr. M. translates) into the land of beauty, or renown (that is into Palestine, or the holy Land.

The latter part of this one and fortieth verse is [ And many shall be overthrown, but these shall escape out of his hands, Edom and Moab, and the chief of the children of Ammon]

[§. 10] Vers. 42. He (viz. the Turk ) shall stretch forth his hands also upon the Countries (viz. of those parts) and the land of Egypt shall not escape;

[§. 11] Verse 43. But he shall have power over the treasures of gold and silver, and all the precious things of Egypt, and the Cushites;

[§. 12] Verse 44. and 45, But tidings out of the East, and out of the North shall trouble him; therefore he shall go forth with great fury to destroy, and utterly to make away many. And to that purpose, he shall plant the Tabernacles of his palace between the Seas, in the glorious mountain of holiness.

[§. 13] Thus Mr. Mede, whom the diligent observer may see that he accounts (if I mistake not) that the Roman and the Turk make up the fourth Monarchy: As before reason (above alleged) induced me to think, that they both make up THE ANTICHRIST: which conjunction of them, in both respects, (according to good reason, their state, and practices in all things being so like) doth (I perceive) prevent many perplexing intricacies, touching the sense of Scriptures.

[§. 14] Now give me leave to put in mine Oare, and to acquaint you with my conception, before I knew of the birth of Mr. Medes. Those things concerning the fourth Monarchy in this 11 chap. of Daniel from verse. 36. to the end of the chapter, do mightily conduce to the unfolding of that main passage in Daniel chap. 12. ver. 1. And at THAT TIME Michael shall stand up for Daniel's people, that is, the Jews, to deliver them. For by a diligent, orderly observation and following of the method and succession of things in this eleventh chapter, from verse. 36 to the end, we are distinctly led down, step by step, unto that time, touching it as it were with our foot, that we cannot well tread further, without an evident taking notice of it, or to stumble against the sense.

[§. 15] For from the said 36 verse to the end of this eleventh chapter, we have the clear description of the Roman, the fourth Monarchy, in its full latitude; as the last general enemy of Jews and Christians, and ultimate Predecessor and Prejudicer of Christ's Kingdom, hindering the setting up thereof, until that time in the twelfth chapter, verse the first, of Michaels standing up for the deliverance of his people. Which description of it in the general, holds forth the Tyranny, impiety, heresy, apostasy, and blasphemy thereof, in all the branches springing thence. That Empire, as Heathen, being the stock, or body; and of the same Empire (materially) as divided into the Popish and Saraceno-Turkish part, are the main Master limbs. And (which is the wonderful wisdom of God) they are all set forth by such characters, and in such a dress of language, and phrases, as admirably comport to every of them, and to each in his several garb, in a way of singularity, though one at once is mainly intended. Which observation will easily manifest it self to any understanding, that will compare their history, and the passages of this prophesy fairly together; particularly, those in the 36, 37, 39, 41. ver. He shall do according to his will (viz. leaving all divine rules). And shall exalt and magnify himself above every God (viz. Kings and Princes, and, God himself, in despising his word, and setting up his own decrees above it) And he shall speak marvelous things against the God of God's (viz. Christ Jesus.) Neither shall he regard the desire of women (viz. in a way of honorable wedlock.) And he shall rule over many (viz. Countries) And shall enter into the glorious land (viz. the Country of the Jews.) &c.

[§. 16] From the 36. verse &c. to the fortieth is chiefly described the Roman Empire as Heathen; and after, as degenerating into pontifical. From the fortieth verse to the end of the chapter it is described so far forth, as it became first Saracenicall, and then Turkish. For the King of the South intends the Saracens, who next to the Romans were the immediate oppressors of the Jews; which Saracens were described to be a people of the South. 1. Because of their rise, who arose out of Arabia, which is Southward from Judea. 2. Because of their seat; who planted themselves in Egypt ( Alexandria being their Imperial City of their Souldan ) which was also South from Judea. The King of the North intends the Turk; who next to the Saracens, were the immediate oppressors of the Jews; the Turk winning from the Romans several Countries of their Empire. These Turks have the notation of a people of the North; partly because they arose out of Scythia (being the Natives thereof) which was North from Judea; partly because they possessed the Country of Syria, which was North from Judea. Of the Romans oppressing the Jews we heard afore, on Chapter 2. and Chapter 7. and hinted in this, in verse 36. as instruments of God's indignation. Which held to the Apostles times, and further, as we shall hear more after. The Turks joining with the Saracens, beat the Romans out of Judea, and several other Countries adjacent, but to no advantage of the Jew; the Jews hereby only changing their oppressor; but not their oppression, into a deliverance, as hath been touched afore, upon the 40, and 41 verses in this chapter.

[§. 17] The deliverance of the Jews from these oppressors. 1. From the Roman Empire as Roman is hinted in verse 36. in those words, till the indignation be accomplished, for that that is determined shall be done; that is, the time of God's wrath against the Jews, is but for a certain term of years. There must be a deliverance of the Jews, &c. after the period of this misery, as Daniel hath more abundantly declared in the former part of this his book. Their deliverance from the Roman last Monarchy, so far as it was become Saraceno-Turkish, is expressed verse 44, 45. But tidings out of the East, and out of the North shall trouble him, therefore he shall go forth with great fury to destroy, and utterly to make away with many; and although he shall plant the Tabernacle of his Palace between the Seas, in the glorious mountain, yet he shall come to his end, and none shall help him. That is, the Jews rising up in the bordering Countries, lying East, and North from Judea, thereby become the object of the Turkish fury in their own land. The application of these rumors from the East, are ill applied to Antiochus, disquieted about the Parthian wars: And as ill are the reports of the commotions from the North applied to Judas Maccabaeus his prevailing; as Mr. Huet hath learnedly demonstrated. But that they plainly signify the rising of the Jews as aforesaid, thereby provoking the Turk, several arguments speak strongly.

• . 1. This prophetical book of Daniel hath constantly kept, in all the Chapters preceding ( viz. chap. 2. chap. 7. chap. 8. chap. 9. and chap. 10.) wherein hath been mentioned the misery of the Jews under the four Monarchies of the world, I say hath constantly kept this method to annex a close concerning the delivery of the Jews; it being the scope of this whole Book to set forth the Trage-Comedy of the Jewish state, the Ante-Scene, or prelude, to be sad to the Jews (glad to their enemies;) but the Catastrophe and turn of the stage, and state of things as glad to the Jews (sad to their enemies;) the Jews deliverance arising out of their enemies ruin. The Holy Ghost well minding the sad captivity of the Jews at the time of this prophesy; and therefore had dear need, upon any mention of their oppressions, and continuance of them, of some comfort at least, to be presently added. Now unless this comfort of their deliverance be here hinted, this method is quite broken off.
• . 2. Daniel holds this method in the 12. chapter. For mentioning the Jews troubles the first verse; hinting them again in the third verse, he spends the rest of the chapter in discovering their deliverance. This therefore being the method of the holy Spirit in the mouth of Daniel, from first to last in this prophesy, it is altogether most improbable that it should be omitted in the eleventh chapter.
• . 3. The conversion of the Jews is prophesied expressly to come from the East, Revel. 16.12. in mentioning the drying up of the great river Euphrates, that the way of the Kings of the EAST might be prepared.
• . 4. It is observed, that at this day the Jews are especially conversant in those Eastern parts near Judea, hankering after Canaan, for the sake of whose residence there, the Arabian parts thereabouts, viz. Ammon, Edom, Moab, &c. are spared by special divine providence, as is intimated afore v. 41.
• . 5. The enemy himself, for the prevention (if he might) of the return of the Jews into their own land, pitched (ver. 45.) the Tabernacle of his palace in Judea, therefore there, and thereabouts especially, shall be the insurrection of the Jews.

[§. 18] But notwithstanding all the power and prudence of the Turkish enemy, he shall (verse. 45.) come to his end, by the said rising of the Jews to re-possess themselves of Judea.

[§. 19] For at that time (saith Daniel chap. 12. verse. 1.) shall Michael stand up, the great Prince, who standeth for the children of thy people; and there shall be a time of trouble, such as never was, since there was a Nation, even to that same time. And at that time thy people shall be delivered. By which words considered in their substance, and dependence, we may perceive the necessity of our opening so much of the eleventh chapter, as hath been presented to you. For the whole of that and this put together, clearly amounts to thus much in express terms, that at the end of the fourth Monarchy, Christ (most fitly called Michael, which signifies, who is as God ) stands up to deliver the Jews, called the children of Daniel's people, or Nation, and that as well from their civil bondage, as from their spiritual. Now this cannot be at the ultimate general judgment. For first, Then are the Jews no more delivered, then any other people of other nations, who were believers. Which were but a small privilege to the JEWES, as to them in peculiar. And a small comfort to them now in captivity; that their full deliverance from captivities under Tyrants should not be till the last day of the general Judgment. 2. Nor can the Jews then be so delivered, unless they be first grafted in again by faith (as the Apostle speaks, Rom. 11.) the last judgment being a destruction (not a deliverance) of all but believers. For which work of making the Jews believers, the ultimate day of judgment is no time; as the Monarchies of the earth need not be removed, that Jews or Gentiles may be converted; many thousands believing in the time of all four. This corporal deliverance therefore of the Jews, (besides their spiritual ) from captivity under the fourth Monarchy, not having been yet fulfilled, as we see before our eyes, is yet to come before the ultimate day of Judgment. Which conclusion is further confirmed, in that this time of the Jews deliverance is a time of the greatest troubles; defining the quality and NATURE of those troubles, in a way of analogy and proportion to former troubles of nations (ver. 1.) (though greater in degree; ) and not in a way of sameness, or semblance to the destruction by the lake of five, at the ultimate judgment Revel. 20.14, 15. At which time is not an increase of the troubles of them that are the Lord's delivered, but a putting a total and final end to all their troubles.

[§. 20] If any object, that it may seem this deliverance must be at the last judgment, because of two passages in this chapter; the first, in the first verse: They shall be delivered that are found written in the book. Secondly, in the second and third verses: Many of them that sleep in the dust of the earth shall awake, some to everlasting life, some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness, as the stars forever and ever. Both which passages sound much of the last judgment; that is to come: The full answers to which, we have in a readiness, will demonstrate, that these passages do mightily confirm the contrary: we cannot but confess that many learned and pious men in times of more darkness, when few had light, or will to object against anything that such men delivered (that were orthodox in the general) did imagine this place of Scripture to intend the last judgment. But that we must openly oppose that sense, the reasons of our answers will justify our innocence. Which reasons in the general do arise from the circumstances antecedent and subsequent, that inviron those two passages. Whence we thus argue.

• . 1. It is said, at the opening of that book MANY of them that sleep in the dust shall awake, some to everlasting life, and some to everlasting shame, &c. But at the last judgment ALL shall rise. Therefore this cannot be meant of the last judgment.
• . 2. It is said that at this said time, spoken of by Daniel, the godly (called wise and converters of others ) shall awake, though to life, yet to great troubles, in a time of trouble; which is to continue from their awakening, to the time of their blessedness (verse. 11, 12.) forty five years. So that this time shall be a great trying time (verse. 10.) many thereby being tried, purified, and made white; the wicked on the contrary doing wickedly. But the godly do not rise at the last judgment to troubles, or trials. Therefore this cannot signify the time of the last judgment.
• . 3. The question is asked (verse 6.) How long shall it be to the end of these wonders? Observe curiously, How long shall it be to the END; not how long to the BEGINNING. And how long to the end of these WONDERS; (meaning, by the relative, those afore mentioned;) not how long to the end of the RESURRECTION. But if the resurrection had been here meant, it had been by far a more proper and useful question to have inquired of the beginning of the resurrection, then of its ending: our welfare depending upon our sharing in the happy beginning of it; which attained, no matter how long it last, there being no wearisomenesse in happiness. Therefore this Scripture doth not intend the Resurrection, or last judgment.
• . 4. It is said (verse. 7.) these things were to be finished, when the Lord shall have accomplished to scatter the holy people. But the accomplishing of the scattering of the holy people the Jews (which is by conversion of them, and repossessing of them in their own Country, as the Prophets all along afore-quoted have fore-told) is on all hands generally confessed to precede the resurrection, and day of judgment. Therefore the resurrection, or last judgment is not here to be understood.

[§. 21] And therefore (not to urge several other arguments to the same purpose, which might be picked up out of the context) the true meaning of the four first verses of this chapter must be to this effect; And I am not left alone without the company of other pious learned men

• 1. These times are said (ver. 1.) to be troubleous times, when Michael shall stand up to deliver his people, the Jews. First, Because the great warlike oppositions that the enemy shall then make against the corporal deliverance of them that awake at that time, shall seem but cold entertainment to new-converts. For their arch-enemy the Turk is then in a great fury, contending to hold his tyrannical Empire over them. Secondly, because of the length of these troubles, from their first awakening to their quiet settling; which will be forty five years ver. 11, 12. So that by reason of both, viz. the greatness and continuance of these troubles, for so long, many shall (ver. 2.) fall off from that cause to which at first they were awakened, and so they rise to their shame and contempt before men, not (as yet) in hell torment.
• . 2. The book mentioned verse. 1. in which, all, and only they were written, that should be delivered, must be distinguished. For there are divers books mentioned in Scripture, both in the old and New Testament, which cannot be the same book, because in Rev. 20.12. there is mention of Books, in the plural. And of another book, ibid. Therefore as to our purpose we must at least distinguish of a twofold Book of Life. First, there is the book of God the Fathers eternal election, Phil. 4.3. Help those women, with Clement, and with other my fellow laborers, whose names are in the BOOKE OF LIFE. Now the writing in this book is unchangeable, 2 Tim. 2.19. Secondly, There is the book of life of the Lamb, touching things in time, viz. of external vocation, to an outward embracing the Gospel, and a subjection to the Scepter, and Kingdom of Christ, unto all appearance of holiness, Revel. 21. ver. 27. And there shall in no wise 〈 in non-Latin alphabet 〉 , Go INTO it (that is the holy City, new Jerusalem, as it is afore in that chapter called) 〈 in non-Latin alphabet 〉 anything (that is, any creature) that maketh no difference between things holy and unholy, but counts both as common, and so defileth himself with things, or actions impure; or WORKETH, or