The Resurrection Revealed, Book 3 · Chapter 2 · Section 37

The Resurrection Revealed · Book 3 · Chapter 2 · Section 37

p. 261SECT. XXXVII.

Wherein Daniel chap. 11. and chap. 12. are collated ſo far, as they aſſert our maine Theſis, touching the GENERALL AND GLORIOUS RESTAURATION OF THE CHURCH, AND RESTITUTION OF ALL THINGS.

§. 1 THat I may, as often as I can deliver my ſelfe from the prejudice of ſingularity, and ſave my labour 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 bee ſafely made. As for any thing 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

The whole eleventh chapter (ſaith Mr. Huet) concerns the ſtate of the Jewes under the three laſt humane Monarchies, viz. the Perſian, Grecian, and Roman. The twelfth containes the Jewes deliverance: the firſt mention of the Romans is in the thirtieth verſe, of the eleventh chaper; For the ſhips of Chittim (alias Kittim) ſhall come againſt him; therefore he ſhall be grieved, and returne, and have indignation againſt the holy Covenant; ſo ſhall he doe; he ſhall returne, and have intelligence with them that forſake the holy Covenant. Which v. Mr. Huet paraphraſtically readeth thus: For the Navy of the Romans ſhall come againſt him (Antiochus Epiphanes, alias Epimanes▪ being rather furious then fair) for fear of whom he ſhal be forced to retire from Egypt, and by the way ſhall execute his fury upon the Jewes, the refractory Jewes aſsiſting him, For (ſaith Mr. Huet in his expoſition of this thirtieth verſe) whereas the Romans aide, ſent under the conduct of Popilius, are called ſhips of Kittim (alias Chittim) it is for that originally they came of Kittim, who was one of the Sons of Javan, Gen. 10.4. from whom, not onelyonly ſome parts of Grecia, but all Italy did originally ſpring, Ancient Records declaring how Latinus tranſported the Citians from the Greekiſh Iſlands into Italy. The which is the rather probable, all antiquity concluding the Italians originally to ſpring from Graecia. And ſhips of Kittim are here mentioned, rather then people of Kittim;

1. For that the arrivall of the ſhips onelyonly, in the Haven of Alexandria, drove Antiochus from Egypt, without any other hoſtility; the Souldiers being never landed.

2. For that the hiſtory of the Roman greatneſſe, beginning from theſe times, the Lord would have his people at once diſcerne the riſe, and ruin of their laſt and great oppreſſor; which he doth by citing Balaams unwitting propheſie Numb. 24.24. That the SHIPS of KITTIM ſhould afflict ASSUR, tranſlating it into a province, and alſo ſhould afflict HEBER, the JEWES; ſacking their City, and ſcattering their people on the face of the earth; and yet in p. 263the end ſhall periſh for ever; the Ancient of dayes caſting this fourth Monſter into the ſtreames of fire, and reſtoring the dominion to his owne people. So that the wiſe-hearted Jewes might know, that when the Romans came againſt Antiochus the vile, that their laſt oppreſſor was at the doores, who yet ſhould periſh for ever.

But firſt Antiochus muſt finiſh his Scene, who is yet in this viſion upon the ſtage of power, acting his fury againſt the Jewes, of which a touch in the former verſe; now followes more in v. 31. And Arms ſhall ſtand on his part, & they ſhal pollute the ſanctuary of ſtrength, and ſhal take away the daily ſacrifice, and they ſhall place the abomination that maketh deſolate. Which Mr. Huet thus paraphraſtically readeth: Wherein (that is as afore, in executing his fury on the Jews) having other power to aſsiſt him, he ſhal defile the holy Temple, and trample under the ſtrong holds of Sion; and ſhal deſtroy the Ordinance of Gods daily worſhip, placing in the Temple an abominable Idoll, cauſing deſolation where it comes. Upon which he comments thus; In the which attempts againſt Jeruſalem, beſides his confederates among the Jewes, he had other forreigne Captaines aſſiſting herein, who indeed were the ſpeciall actors of theſe Tragedies, as Philippus, Andronicus, Apollonius (2 Machab. 5.22, 23, 24.) men of inſatiable cruelties; who having taken the Fort of Sion, they fortifyed it againſt the Jewes, and committed miſerable maſſacres, without either reſpect of Sex or age (1 Machab. 1.35.) alſo polluting the Temple. Firſt, By the blood of Innocents, ſlaine before the Altar: Which being a ſanctuary of refuge from blood, was polluted by the effuſion of it, 1 Machab. 1. ver. 37, 39. compare 2 Chron. 23.14. Secondly, By their preſence in the Temple, who were ſtrangers to God and his Religion, Acts 21.28. Thirdly, By medling with holy things, and touching the conſecrated places and veſſels. Fourthly by diſannulling the ordinances of Gods daily Worſhip, interdicting the holy Aſſemblies of the Temple, 1 Maccab. 1.45. and commanded the Jewes to ſacrifice in every City, verſ. 51. And laſtly placing the abominable Idoll Jupiter Olympius, in the Temple, and his ſacrifice on the Altar of the Lord, ver. 54. called there the abomination of deſolation. Abomination, by a propheticall phraſe, Jer. 32.34. Idolatry being moſt abominable to God, Jer. 1.13. And of deſolation, becauſe Idolatry brings deſolation upon the good Jewes in grief on their ſpirits: upon the bad that fel to Idolatry in plagues upon the land. In theſe ſore deſolations and deſtructions by madde Antiochus, a great triall of mens hearts appeared, as it followes in verſe 32. And ſuch as doe wickedly againſt the Covenant, ſhall be corrupt by flatteries; but the people that doe know their God, ſhall be ſtrong, and doe exploits. Which Mr. Huet in his way of paraphraſe renders thus; In which tryals many of the Jewes ſhall be corrupted by faire ſpeeches, to deny their religion; but ſuch as are faithfull with God, ſhall gather courage, and cleave to their religion. Whereof in his Commentary, he gives us a briefe account. Diverſe Jewes (ſaith hee) revolted from the faith, and joyned with him againſt their brethren, as Menelaus, who was guide to Antiochus, in robbing the Temple, and was more outragious p. 264againſt his Brethren, then the very Gentiles themſelves, 2 Macca. 5. ver. 15. and ver. 23. Jaſon, who entred the City with a thouſand Souldiers, and made havocke of his Country-men. Alſo Alcimus, who contrary to his Oath, betrayed his brethren, and aided Bacchides, 1 Maccab. 7.5.16. beſides multitudes of inferiour ranke. In the 33. and 34. verſes followes 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 ſpoile many dayes. Now when they ſhall fall, they ſhall be holpen, with a little helpe; but many ſhall cleave to them with flatteries. Which paraphraſe-wiſe M.H. renders thus; Yea, ſuch of them as have the knowledge of the law, ſhall inſtruct and incourage their brethren, in theſe ſufferings; yet many of them ſhal ſuffer the ſword, fire, bondage, and ſpoile for many daies. Yet in this diſtreſſe, this ſhall be holpen by the courage of ſome zealous of religion; yet among them many of falſe and treacherous hearts ſhall be joyned. Which in his Commentary he explaines thus, Of the Saints of theſe times, ſome were put to death by the ſword, 2 Maccab. 5.26. Others were caſt into the mercileſſe fire, 2 Maccab. 7.5. Others ſpoiled of their goods, 1 Maccab. 1.35. And others were ſold to the Gentiles for ſlaves, 2 Maccab. 5.24. The little help they had (in theſe diſtreſſes) was the exploite of Mattathias, and his Sons; Judas and his Brethren. Who though they were but a handfull in reſpect of Antiochus his Army, yet through the good hand of God proſpering their attempts, they were a refuge to their diſtreſſed brethren, and a vexation to their enemies. To whom they gave many onſets, and many foiles, 1 Macca. 2.24, 25, 44. yet were there many falſe brethren, as Alcimus and others.

§. 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. Clauſulam perſecution is Epiphanianae, &c. 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 tryall 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 Kingdome] And accordingly he comments upon it thus; With this cloſe (ſaith he) of the Epiphanian perſecution, the Greekiſh Kingdome, according to the reckoning of the Holy Spirit is judged to have its end; neither beyond that doth it come into the account of the propheticall Tetrarchy, or quaternion of four Kingdomes. And bids us for this to compare Dan. 8.23. foreign. To which let me not inconveniently adde 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 Kingdome.

§. 4 In the 36 verſe the former part, we have (ſaith Mr. Mede **Note that in all the general ſence of the verſes following of this 11. chap. of Dan. which Mr. Mede gives of them, as to ſignifie the fourth Roman Monarchy, Mr. Huet alſo doth concur with him.) the characteriſme of the fourth, to wit, the Roman Kingdom, &c. This p. 265verſe in our Engliſh is rendred and pointed thus [And the King ſhall doe according to his will, and he ſhall exalt himſelfe and magnifie himſelfe 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 ſhal doe according to his pleaſure, and ſhal extol and magnifie himſelf above every God] For ſaith he, theſe words (as thus parted, and pointed) are a Tranſition. And the Article [H] prefixed to [King] (foreign) is not here foreign; commemorative, or repetitionall of ſome thing, or perſon, mentioned afore, but in this place onelyonly ſignifies ſome certaine or eminent thing, or perſon; as it doth likewiſe, in Iſa. 7.14. Behold a Virgin ſhall conceive; (of which virgin there is no mention afore, yet is it written with that article prefixed) [foreign] 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 ſence ſee Gen. 23.17. and elſewhere. In which place of Geneſis the full point, put at made ſure in our Engliſh, or the Hebrew foreign [round about] which is all one (the Hebrew differing a little in the order of the words) is contrary to nature. For doubtleſſe 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 turne 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. The thirty ſixth verſe, is the characteriſm of the fourth, or Roman Kingdome, from the conquering of Macedonia to the end of Auguſtus, who as it were with a certaine fierceneſſe, and torrent of fortune, brought into ſubjection to himſelfe the Gentiles, or Nations, and their gods**Vid. Florum l. 2. c. 7. Patert. l. 1. c. 6. 1 Macc. c. 8.1 Macc 8. See the like phraſe alſo concerning the riſing Perſian Monarchy, Dan. 8.4. and touching the Grecian Dan. 11.4. By a propheticall Trope, The Gods 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 Gods (that is politically) who are compelled to ſubmit their necks to thoſe Nations, whoſe gods they were, Deut. 4.28. with parallell places in chap. 28. verſ. 36, 64. and Jerem. 16.13. and 1 Sam. 16.19. upon all which places, ſee the Chalde paraphraſe. Here only it will be worth while to conſider the ſolemne cuſtome of the Romans, when they beſiedged 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.* Formu…am vide apud Macrob. l. 3. Saturnal. c. 8.

p. 266In the latter part of the ſix and thirtieth verſe (which Mr. Mede renders [Moreover he ſhall ſpeak, or edict ſtupendious things againſt the God of Gods, and ſhall prevaile till the indignation be conſummated; for there is made a deciſion of the time.]) There is the characteriſme of the ſame fourth, or Roman Kingdom, from the death of Auguſtus to the abrogation of Gentiliſme; in which intervall of time, the ſaid Roman Empire crucified Chriſt, THAT GOD OF GODS then appearing in the fleſh under Pontius Pilate; and exerciſed the worſhippers of HIM with direfull perſecutions and butcheries for near three hundred years.

§. 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 magnifie himſelfe above all] is ſet forth the characteriſm of the Roman State for the times following the abrogation of the religion (viz. Gentiliſme) of their Ancienters, and the bringing in Chriſtianiſme, by Conſtantine the Great, and his Succeſſors. By occaſion whereof ſingle-life (contrary to the ancient inſtitutes of the Romans) begins to be preferred afore marriage, and to glory in its priviledges**Vid. Sozom. l. 1. c. 9. Euſeb: de vit. Conſtan l. 4. c. 26.. But with all, unto the worſhip of that onelyonly true God, to whom they had ingaged themſelves with ſacred Chriſtian Initiations, taken up in Baptiſm, they ſuper-induced new petty-puppet-gods and Idols, whom they worſhipped not onelyonly in the ſame Temple, but at the ſame Altar.

§. 7 Verſ. 38. Mr. M. renders thus; For together with GOD**foreign Similem praefixi foreign uſum habes, Ezr. 15. Lev. 16.21. Num 9.15.Lev 16:21Num 9:15, …e ſhall honour Mahuzzim in his ſeate; I ſay with GOD whom his Ancienters acknowledged not, he ſhall honour (THEM), with gold, and ſilver, and precious ſtones, and deſireable things. For (ſaith M.) theſe are they whom the holy Spirit cals Mahuzzim, that is, Defenders, or itular-Deities; with which ſort of titles of deceaſed Saints, and Angels, the Romans worſhip them as their Patrons, Protectors and Mediators between God and men**Vide (inquit M.M.) commen. …cas…ad 6, Tub. p. 114 115.. For the confirmation of which ſignification I ſpeake of, it maketh, that the Septuagint renders foreign in the Pſalmes fives times by foreign (a Defender, as with a Buckler) and the Vulgar latine, ſo often by protectorem, a protector: videſis loca.

§. 8 Verſe 39. And (according to Mr. M. tranſlations) he ſhall make fortifications common to Mahuzzim, and THE STRANGE GOD, whom acknowledging he ſhall aboundantly honour; and ſhall make them (the fortifications, or Mahuzzim) to rule over many, and ſhall divide the land for a reward. Where, ſaith Mr. M. are underſtood either the Temples of the Mahuzzim, to be dedicated in common to GOD (whom he had choſen, having nulled the religion of his Anceſters) and to Mahuzzim, juxta formulam N. or N. whoſe reliques are wont there to be placed (ſo that indeed it may be the ſame with that which went afore, he ſhall honour Mahuzzim in his ſeate; that is, in the ſeat of God, which his fore-fathers acknowledged not:) or perhaps the Images are ſo called, in which their Deities are viſibly ſet up, as cloathed with coates of Maile or armour p. 267of defence. For indeed with the ſame or the like ſimilitudes, or Images, with which the Roman repreſented his petty-puppet gods and Mahuzzim, he would likewiſe repreſent the zealous or jealous God of Iſrael, whom he had choſen to himſelfe to worſhip. And moreover theſe Temples, or Images of his Mahuzzim, or if you had rather, thoſe Mahuzzims themſelves he ſhall make to bear rule over many, and ſhall divide unto them the Land for a patrimony, and territory. A known thing.

§. 7 Moreover, becauſe it addes, as a thing of great moment, to the interpretation of this propheſie, I would not have it eſcape the obſervation of the reader; That even as by the Jewes who had the onelyonly true GOD of their Fathers, the Gods of the Nations were accounted and called ſtrange Gods: So on the contrary by the Romans, who were the worſhippers of falſe Deities, from the very beginning of that Nation, the true God was accounted and called the ſtrange God, and indeed only and ſolely HE; For as much (as Leo the Great hath it in one of his Sermons) when Rome did domineer almoſt over all Nations, ſhe ſerved or adored the errors of all Nations, and ſeemed to aſſume to her ſelfe great religion, becauſe it refuſed no falſity. From this mind proceeded that of the Philoſophers, when Paul preached the Goſpell at Athens **Act. 17, 18.Acts 17:18, He ſeems (ſay they) to be a ſetter forth, or declarer of STRANGE GODS. And to the ſame purpoſe tended that inſcription ††Ibid. ver. 23.alleadged by the Apoſtle foreign TO THE UNKNOWNE AND STRANGE GOD****The word foreign ſtrange is not in our ordinary Greek copies. But Mr. Mede reads according to the Greek Scholia whoſe words are theſe foreign; ΘΕΟΙΣ ΑΣΙΑΣ ΚΑΙ ΕγΡΩΜΠΣ, ΚΑΙ ΑΙΒγΗΣ ΘΕΩ ΑΙΝΩΣΤΩ ΚΑΙ ΞΕΝΩ That is, The whole inſcription of the Altar is this, To the Gods of ASIA, and of EUROPE, and of LIBYA. To the UNKNOWNE, AND STRANGE GOD. Beza alſo mentions the ſame, reciting Philippida his Hiſtory; with Pauſanias, in Atticis: And Hieron. in Tit. 1.Titus 1 What ſay you to this, that Licinius about to enter into that criticall, or deciding battle with Conſtantine, doth expreſſely by name upbraid him, That having violated his Fathers Inſtitutes, Ordinances, or Cuſtomes, had choſen to himſelfe foreign a certaine ſtrange God to be worſhipped by him: But on the contrary, he himſelfe with his Army did worſhip foreign his Fathers Gods which they had left him from their progenitors ſince their beginning*⁎**⁎*Vid. orat. Licinii ad militapud Euſeb. l. 2. c. 5. De vitâ Conſtant…ni.

§. 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 whirle-wind, with charriots, and horſe-men, and mighty ſhips; and entering into the Countries, hee ſhall overflow, and paſſe through. On which Mr. M. comments thus; But (ſaith he) for ſo heinous a commixtion and againſt GOD, impatient of a Corrivall and an Image, he (the Roman) ſhall bee puniſhed by the Saracens from the South ruſhing into his provinces and ſnatching away a very great part. Then after by the Turkes, a Northerne Nation, who indeed ſhould firſt aſſault the Saracens, but having overthrowne their Empire, ſhall ſo paſſe over their borders towards the Romans, that they ſhall bring upon the Roman p. 268world, a deſtruction that ſhall bee by far the moſt grievous; and greateſt that ever hath been heretofore; or untill the finall deſtruction ☞of them, now at the doore, enforce it to bee taken away.

Note here, and in comparing the next verſe, viz. 41. the former part, that the time of the end, wherein thoſe evills from the South, and from the North ſhall lye, and preſſe upon the Romans, are fore-told to be the laſt period of the Roman State: which is elſewhere defined within the courſe, or current of a time, and times, and halfe a time; in which that King ſhould audaciouſly preſume to practiſe ſo great a wickedneſſe againſt the GOD OF THE CHRISTIANS, whoſe worſhip not long afore he had taken up. For foreign at the time of the end is of the foreign of the latter times or of the Roman Kingdome, when the King of the South, i. e. the Saracen ſhall puſh at him, and the King of the North, i. e. the Turke ſhall come againſt him, like a whirlewind, &c. Both the Saracen and the Turke ſhould plunder the Roman Empire within theſe foreign, the latter times thereof, within this inter-capedo of time happened the invaſions both of the Saracen and Turke: 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 foreign ſee the Apoſtacy 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 renowne (that is into Paleſtine, or the holy Land. For foreign and foreign, are conſtantly in this booke a deſcription of Paleſtine, or the Holy Land, ſee chap. 8. ver. 9. and of this chap. verſ. 16, 45.) 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 cheife of the children of Ammon] to wit (ſaith Mr. Mede) the Inhabitants of Arabia Petrea, which were never yet provincials of the Turkiſh Empire. The Inhabitants of Arabia petraea were never to this day brought under the Turkiſh yoake. Yea it is granted, to pay to ſome of them, a certain annuall tribute, that they may not infeſt with robberies the troopes of thoſe ſtrangers, rambling thereabout, up and downe. By which thou mayſt underſtand (ſaith Mr. M.) that of the Angell in the one and fortieth verſe concerning the Edomites, Moabites, and the halfe, or middle part of the children of Ammon, eſcaping the hand of the KING OF THE NORTH.

§. 10 Verſ. 42. He (viz. the Turke) ſhall ſtretch forth his hands alſo upon the Countries (viz. of thoſe parts) and the land of Egypt ſhall not eſcape; though it ſhould hold out long, under the Marmalukes, even till the year one thouſand five hundred and ſeventeen.

§. 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; That is, the neighbouring Nations, whether of Africke, or Lybia, as in thoſe of ALGIERS, &c. or of the Arabians, in Scripture called Cuſhim; theſe ſhall be at his ſteps, that is, at his devotion.

§. 12 Verſe 44. and 45, But tidings out of the Eaſt, and out of the North p. 269ſhall trouble him; therefore he ſhall goe 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 holineſſe. As foreign and foreign. So here foreign refer to the Holy Land. The tidings from the Eaſt, and North, may be that of the returne of Judah and Iſrael from thoſe quarters. For Judah was carried captive at the firſt into the Eaſt, and Iſrael by the Aſſyrian into the North (namely in reſpect of the Holy Land) and in thoſe parts the greateſt number of them are diſperſed to this day. Of the reduction of Iſrael from the North, ſee the propheſies Jer. 16. verſe 14, 15 and chap. 23.8. Alſo chap. 31.8. Or if thoſe tidings from the North may be ſome other thing, yet that from the Eaſt I may have ſome warrant to apply to the Jewes returne, from that of the ſixt Vial in the Apocalyps, where the waters of the great river Euphrates are dryed up to prepare the way of the Kings of the Eaſt. So that it is true, that I incline to apply [The King of the North's going forth (upon the tidings from the Eaſt and the North) in a fury to deſtroy: and to that purpoſe, to plant the Tabernacles of his palace in the glorious mountaine of holineſſe] to the Jewes returne, and expedition of Gog and Magog into the Holy Land.

§. 13 Thus Mr. Mede, whom the diligent obſerver may ſee that he accounts (if I miſtake not) that the Roman and the Turke make up the fourth Monarchy: As before reaſon (above alleadged) induced me to thinke, that they both make up THE ANTICHRIST: which conjunction of them, in both reſpects, (according to good reaſon, their ſtate, and practiſes in all things being ſo like) doth (I perceive) prevent many perplexing intricacies, touching the ſence 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 verſ. 36. to the end of the chapter, doe mightily conduce to the unfolding of that maine paſſage in Daniel chap. 12. ver. 1. And at THAT TIME Michael ſhall ſtand up for Daniels people, that is, the Jewes, to deliver them. For by a diligent, orderly obſervation and following of the method and ſucceſſion of things in this eleventh chapter, from verſ. 36 to the end, we are diſtinctly led downe, 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 ſence.

§. 15 For from the ſaid 36 verſe to the end of this eleventh chapter, we have the cleare deſcription of the Roman, the fourth Monarchy, in its full latitude; as the laſt generall enemy of Jewes and Chriſtians, and ultimate Predeceſſor and Prejudicer of Chriſts Kingdome, hindering the ſetting up thereof, untill 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 generall, holds forth the Tyranny, impiety, hereſie, apoſtaſie, and blaſphemy thereof, in all the branches ſpringing thence. That Empire, as Heathen, being the ſtock, or p. 270body; and of the ſame Empire (materially) as divided into the Popiſh and Saraceno-Turkiſh part, are the maine Maſter limbes. And (which is the wonderfull wiſdome of God) they are all ſet forth by ſuch characters, and in ſuch a dreſſe of language, and phraſes, as admirably comport to every of them, and to each in his ſeverall garb, in a way of ſingularity, though one at once is mainly intended. Which obſervation will eaſily manifeſt it ſelfe to any underſtanding, that will compare their hiſtory, and the paſſages of this propheſie fairly together; particularly, thoſe in the 36, 37, 39, 41. ver. He ſhall doe according to his will (viz. leaving all divine rules). And ſhall exalt and magnifie himſelfe above every God (viz. Kings and Princes, and, God himſelfe, in deſpiſing his word, and ſetting up his own decrees above it) And hee ſhall ſpeake marvelous things againſt the God of Gods (viz. Chriſt Jeſus.) Neither ſhall he regard the deſire of women (viz. in a way of honourable wedlock.) And he ſhall rule over many (viz. Countries) And ſhall enter into the glorious land (viz. the Country of the Jewes.) &c.

§. 16 From the 36. verſe &c. to the fortieth is cheifly deſcribed the Roman Empire as Heathen; and after, as degenerating into pontificall. 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 Jewes; 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 Imperiall City of their Souldan) which was alſo South from Judea. The King of the North intends the Turke; who next to the Saracens, were the immediate oppreſſors of the Jewes; the Turk winning from the Romans ſeveral Countries of their Empire. Theſe Turkes 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 Jewes we heard afore, on Chapter 2. and Chapter 7. and hinted in this, in verſe 36. as inſtruments of Gods indignation. Which held to the Apoſtles times, and further, as we ſhall hear more after. The Turkes joyning with the Saracens, beat the Romans out of Judea, and ſeverall other Countries adjacent, but to no advantage of the Jew; the Jewes hereby onelyonly 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 Jewes 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 Gods wrath againſt the Jewes, is but for a certain terme of yeares. There muſt be a deliverance of the Jewes, &c. after the period of this miſery, as Daniel hath more abundantly declared in the former part of this his booke. Their deliverance from p. 281the 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 goe 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 mountaine, yet he ſhall come to his end, and none ſhall helpe 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 owne land. The application of theſe rumours from the Eaſt, are ill applyed to Antiochus, diſquieted about the Parthian warres: And as ill are the reports of the commotions from the North applyed to Judas Maccabaeus his prevailing; as Mr. Huet hath learnedly demonſtrated. But that they plainly ſignifie the riſing of the Jewes as aforeſaid, thereby provoking the Turke, ſeverall arguments ſpeak ſtrongly.

¶. 1. This propheticall booke 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 foure Monarchies of the world, I ſay hath conſtantly kept this method to annex a cloſe concerning the delivery of the Jewes; 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 Jewes (glad to their enemies;) but the Cataſtrophe and turn of the ſtage, and ſtate of things as glad to the Jewes (ſad to their enemies;) the Jewes deliverance ariſing out of their enemies ruine. The Holy Ghoſt well minding the ſad captivity of the Jewes at the time of this propheſie; and therefore had dear need, upon any mention of their oppreſſions, and continuance of them, of ſome comfort at leaſt, to bee preſently added. Now unleſſe this comfort of their deliverance bee here hinted, this method is quite broken off.

¶. 2. Daniel holds this method in the 12. chapter. For mentioning the Jewes troubles the firſt verſe; hinting them againe 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 propheſie, it is altogether moſt improbable that it ſhould bee omitted in the eleventh chapter.

¶. 3. The converſion of the Jewes is propheſied expreſſely 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 Jewes are eſpecially converſant in thoſe Eaſtern parts neare Judea, hankering after Canaan, for the ſake of whoſe reſidence there, the Arabian parts thereabouts, viz. Ammon, Edom, Moab, &c. are ſpared by ſpeciall divine providence, as is intimated afore v. 41.

¶. 5. The enemy himſelfe, for the prevention (if he might) of the returne of the Jewes into their owne land, pitched (ver. 45.) p. 282the Tabernacle of his palace in Judea, therefore there, and thereabouts eſpecially, ſhall be the inſurrection of the Iewes.

§. 18 But notwithſtanding all the power and prudence of the Turkiſh enemy, he ſhall (verſ. 45.) come to his end, by the ſaid riſing of the Iewes to re-poſſeſſe themſelves of Iudea.

§. 19 For **Our Tranſlators render it And. But foreign is oft, and muſt of neceſſity be rendred For (as we gave inſtances afore) and moſt congruouſly to the ſence is here ſo rendred.at that time (ſaith Daniel chap. 12. verſ. 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 expreſſe termes, that at the end of the fourth Monarchy, Chriſt (moſt fitly called Michael, which ſignifies, who is as God) ſtands up to deliver the Jewes, called the children of Daniels people, or Nation, and that as well from their civill bondage, as from their ſpirituall. Now this cannot be at the ultimate generall judgement. For firſt, Then are the Iewes no more delivered, then any other people of other nations, who were beleevers. Which were but a ſmall priviledge 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 generall Judgement. 2. Nor can the Jewes then be ſo delivered, unleſſe they be firſt grafted in againe by faith (as the Apoſtle ſpeakes, Rom. 11.) the laſt judgement being a deſtruction (not a deliverance) of all but beleevers. For which work of making the Iewes beleevers, the ultimate day of judgement is no time; as the Monarchies of the earth need not be removed, that Iewes or Gentiles may be converted; many thouſands beleeving in the time of all four. This corporall deliverance therefore of the Iewes, (beſides their ſpirituall) 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 Judgement. Which concluſion is further confirmed, in that this time of the Iewes deliverance is a time of the greateſt troubles; defining the qualitie 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 ſameneſſe, or ſemblance to the deſtruction by the lake of five, at the ultimate judgement Revel. 20.14, 15. At which time is not an increaſe of the troubles of them that are the Lords delivered, but a putting a totall and finall end to all their troubles.

§. 20 If any object, that it may ſeeme this deliverance muſt be at the laſt judgement, becauſe of two paſſages in this chapter; the firſt, in the firſt verſe: They ſhall be delivered that are found written in the booke. 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 for ever and ever. Both which paſſages ſound much of the laſt judgement; p. 283that is to come: The ful anſwers to which, we have in a readineſſe, wil demonſtrate, that theſe paſſages do mightily confirm the contrary: we cannot but confeſs that many learned and pious men in times of more darkneſſe, when few had light, or will to object againſt any thing that ſuch men delivered (that were orthodox in the generall) did imagine this place of Scripture to intend the laſt judgement. But that we muſt openly oppoſe that ſence, the reaſons of our anſwers will juſtifie our innocency. Which reaſons in the generall 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 booke MANY of them that ſleep in the duſt ſhall awake, ſome to everlaſting life, and ſome to everlaſting ſhame, &c. But at the laſt judgement ALL ſhall riſe. Therefore this cannot be meant of the laſt judgement.

¶. 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 bleſſedneſſe (verſ. 11, 12.) forty five yeares. So that this time ſhall be a great trying time (verſ. 10.) many thereby being tryed, purified, and made white; the wicked on the contrary doing wickedly. But the godly doe not riſe at the laſt judgement to troubles, or trialls. Therefore this cannot ſignifie the time of the laſt judgement.

¶. 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 uſefull 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 happineſſe. Therefore this Scripture doth not intend the Reſurrection, or laſt judgement.

¶. 4. It is ſaid (verſ. 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 Jewes (which is by converſion of them, and repoſſeſſing of them in their owne Country, as the Prophets all along afore-quoted have fore-told) is on all hands generally confeſſed to precede the reſurrection, and day of judgement. Therefore the reſurrection, or laſt judgement is not here to be underſtood.

§. 21 And therefore (not to urge ſeverall other arguments to the ſame purpoſe, which might be pickt 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**Huet on Dan. Glimpſe of Sions glory. Parker in Viſ. and Proph. of Dan.

¶ 1. Theſe times are ſaid (ver. 1.) to be troubleous times, when Michael p. 284ſhall ſtand up to deliver his people, the Jewes. Firſt, Becauſe the great warlike oppoſitions that the enemy ſhall then make againſt the corporall deliverance of them that awake at that time, ſhall ſeeme but cold entertainment to new-converts. For their arch-enemy the Turke 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 bee forty five years ver. 11, 12. So that by reaſon of both, viz. the greatneſſe 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 verſ. 1. in which, all, and onelyonly they were written, that ſhould be delivered, muſt be diſtinguiſhed. For there are divers bookes 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 Bookes, in the plurall. And of another book, ibid. Therfore as to our purpoſe we muſt at leaſt diſtinguiſh of a two-fold Booke of Life. Firſt, there is the book of God the Fathers eternall election, Phil. 4.3. Help thoſe women, with Clement, and with other my fellow labourers, whoſe names are in the BOOKE OF LIFE. Now the writing in this booke is unchangeable, 2 Tim. 2.19. Secondly, There is the booke of life of the Lamb, touching things in time, viz. of externall vocation, to an outward imbracing the Goſpell, and a ſubjection to the Scepter, and Kingdome of Chriſt, unto all appearance of holineſſe, Revel. 21. ver. 27. And there ſhall in no wiſe foreign, Go INTO it (that is the holy City, new Jeruſalem, as it is afore in that chapter called) foreign any thing (that is, any creature) that maketh no difference between things holy and unholy, but counts both as common, and ſo defileth himſelfe with things, or actions impure; or WORKETH, or MAKETH, or DOTH an ABOMINATION, or a LIE; but they which are written in the LAMBS BOOKE OF LIFE. The antitheſis of which words, diſtingniſhing between them that are written in the LAMBS BOOKE, and thoſe that defile, and make or dot abominations or leys, doth ſeeme to intimate, that they that are free from outward evill converſation, but in all appearance and likelihood are holy, are written in the Lambs booke: And if any ſuch fall off from this outward good converſation, and fair-ſhew of holineſſe, and degenerate into an evill converſation, they are put out of the Lambs booke. As the Pſalmiſt in Pſalm 69. v. 21. to 29. ſpeaking of thoſe that ſhould have pittied him in his afflictions, but inſtead thereof, ſo farre degenerated from their profeſſion, that they gave him gall for his meat, and in his thirſt gave him vinegar to drinke; among other judgements upon them, he propheſieth this for one, Let them be blotted out of the book of the living, and not be written with the righteous; that is, with them, that at leaſt in all appearance, are righteous. Which context of giving vinegar and gall, &c. is, in the judgement of our laſt Tranſlators, applyed by the Evangeliſt Matth. 27.48 Mark. 15.23. unto the degenerating Jewes (of profeſſors, becoming perſecutors of godlineſſe) offering Chriſt upon the croſſe, vinegar, and p. 285wine mingled with bitter myrrh. Even as one of thoſe curſes propheſied in that ſixty nineth Pſalm v. 25. let their habitations be deſolate, as it was firſt applyed to, and executed upon that Apoſtate Judas, according to the Apoſtles allegation Act. 1. So ſince upon the generality of the Jewes in their ſcattering, for their falling off from the Goſpell, ſo plaine a Commentary upon their Law. Suitable to this, it is ſaid in Revel. 22 verſ. 19. If any man ſhall take away from the words of the booke of this propheſie, God ſhall take away his PART OUT OF THE BOOKE OF LIFE, and out of the HOLY CITY**☞, and from the things which are WRITTEN IN THIS BOOKE. And thus the generality of the Jewes at preſent are blotted out of the Lambs Booke, whiles fallen off from the profeſſion of true godlineſſe. And thoſe likewiſe are blotted out in the ſecond verſe of this twelfth of Daniel, that at firſt aroſe in outward profeſſion for, and in the behalfe of the common good cauſe, at laſt fell off to their everlaſting ſhame. But thoſe that are in the booke of election, can never totally and finally fall away. As their effectuall regeneration being once really begun, can never utterly bee extinguiſhed. Once in Chriſt, and ever in Chriſt.

¶. For thirdly their awakening out of their ſleep in the duſt (verſ. 2.) ſignifies no more immediately, and in the generall, then the recovery of the Jewes from their diſperſed, & deſpiſed condition among all Nations, wherein they ſeemed afore that to lie as dead politically. As afflictions are called a death, killing, and dying, Rom. 8.36.2 Cor. 4.10, 11. 2 Cor. 6.9. And a poore man, becauſe diſtreſſed and deſpiſed is (as ſome learned conceive) called a dead man, in regard he is put in oppoſition to the living as meaning the rich, Eccleſ. 6.8. As on the other ſide, the reſtauration of the Jewes from captivities under men, is compared to the making dead bones to live again (Ezek. 37.) And their outward call thereunto, is likened to a reſurrection, Rom. 11.15 though the event of both theſe two propheſies laſt quoted, doth not ſtay there in an outward call, and deliverance from captivity, as to the Elect. For there are two ſorts of Jewes (as the ſequell makes the diſtinction) that are outwardly called, and entered into the beginning or preparation to their reſtauration; as it followes.

¶. Fourthly, It is ſaid many, not all ſhall awake, and of them that awake, ſome onelyonly awake to everlaſting life; and the other to everlaſting ſhame. The meaning whereof muſt needs be to this purpoſe: That all the native or naturall Jewes ſhall not be awakened to the generall call of the maine body of them unto their reſtauration; but ſome there ſhall be even or them, either ſo naturalized to Heatheniſme, or ſo diabolized to Turciſme, or ſo ſuperſtitionized to Papiſme, at Judaized unto Leviticall ceremonies, that they ſhall ſlight their call, and ſo their recovery; inſomuch that they ſhall ſtill ſleep in the duſt of their earthly miſerable condition; till the common deluge of deſtruction on Chriſts enemies ſweepe them away, with thoſe to whom they adhered. And againe, of the maine body of them that are awakened, even ſome of them imbracing true religion, and the cauſe of Chriſt with a falſe heart, and flagging in the purſuance thereof, p. 286by reaſon of the then preſent troubles, ſhall be caſt off by the reſt of the Church, and ſo end in temporall, and at laſt eternall ſhame. Whiles on the other ſide the generality of the reſt of them that were outwardly called, attending upon that outward call, till they were inwardly effectually called, and ſo perſevering in the ſaith, and cauſe of Chriſt; ſhall attaine to a three-fold life. Firſt, The life of honorable liberty, never more to be vaſſalized to other Nations. Secondly, The life of a moſt glorious religious Church-State; never more to be ſcattered. Thirdly, At the end of their perſeverance, to the period of the thouſand yeares, to the life of eternall glory.

¶. 5. So that the reſurrection (as ſome would call it) here meant, is not a reſurrection (to uſe their word) in a proper ſence. That is, it is not a Phyſicall reſurrection, viz. of the deceaſed bodies out of their graves; but a metaphoricall reſurrection of the living. Firſt, politicall, of their perſons from bondage; and then ſpirituall, of their ſouls out of the ſtate of unbeleefe. The phyſicall reſurrection of the dead elect Jewes, is not till that reſurrection of all beleevers, which is at the end of theſe five and forty yeares mentioned verſ. 11, 12. and at the beginning of the thouſand yeares. As the reſurrection of all the wicked is not till the end of the thouſand yeares, as hath been afore diſcuſſed. So that as the ſaid thouſand years of the RESTITUTION OF ALL THINGS is bounded with two phyſicall reſurrections, as hath been afore diſcuſſed: So this five and forty years of the preparation to that RESTITUTION, by ſtirring up the Jewes to ſtand for their liberty, till they be ſetled, is bounded with two reſurrections; the firſt metaphoricall, the ſecond phyſicall, of which more after, when we come to diſpute the time when this RESTITUTION OF ALL THINGS ſhall begin, as is hinted in the reſidue of this twelfth Chapter of Daniel from the fourth verſe to the end.

§. 22 The amplification of the Jewes State in that five and forty yeares is held forth in the third verſe, in two diſtinctions. Firſt, In a diſtinction of their glory that are then effectually brought in. Secondly, In a diſtinction of their graces.

¶. 1. The diſtinction of their glory is, that they that be wiſe, ſhall ſhine as the BRIGHTNESSE OF THE FIRMAMENT; And they that turne many to righteouſneſſe, or juſtification (for the originall is, foreign) ſhall SHINE AS THE STARS FOR EVER. The meaning whereof is this; that whereas the greateſt glory of the Elect is reſerved to the ultimate day of judgement, when they all ſhall SHINE FORTH AS THE SUN IN THE KINGDOME OF THE FATHER, Matth. 13.43. Yet meane while, at this particular metaphoricall reſurrection, the effectually called ſhall have great glory, proportionably to their relations. They that are private converts ſhall have much glory, but they that are inſtrumentally publicke converters ſhall have more. The private converts, or Schollars of wiſdome, called here WISE, ſhall have much honour and glory in the eyes and approbation of their beleeving brethren, for their patience and zeale. But the publick p. 287converters to bring others to the imbracement of true juſtification, ſhall have a greater degree of honour and glory in eſteem among the beleeving Jewes, and other Churches of God.

¶. 2. The diſtinction of the graces of the converted Jewes is this that the peoples graces are expreſſed rather by the name of Wiſdome then by naming any other grace, becauſe blindneſſe of mind (Rom. 11.25.) and a fooliſh prejudice in heart (1 Cor. 1. Act. 28.27.) was their cheife ſinne that formerly cauſed them to reject Chriſt, and his Goſpell. The Teachers gifts are named, a bringing many to juſtification, rather then to ſanctification; becauſe formerly they had cheifly beguiled the people in the point of juſtification, crying up the workes of the law, as their righteouſneſſe (ſee the rule Rom. 9.32. and ſee the example Act. 15.1.) But did not teach Chriſt the true righteouſneſſe. as the prophets had often told them, calling him the RIGHTEOUS BRANCH; and THE LORD OUR RIGHTEOUSNESSE. There might be other reaſons of this compellation of their graces. As of calling the peoples graces by the name of Wiſdome; becauſe all grace comes in, in the beams of knowledge, without this no grace. Though all knowledge is not accompanied with grace: And of calling their Teachers gifts by the title of bringing many to juſtification. Becauſe juſtification is the door to let in ſanctification. Till we are united to Chriſt for righteouſneſſe, there is no flowing forth of his fulneſſe, for holineſſe.

§. 23 And thus you ſee what is that time in general, that Daniel means, wherein Michael ſhall ſtand up to deliver his people, viz. when the glaſſe of the period of the fourth Monarchy is run. The time more particularly is in the remainder of this twelfth chapter of Daniel, compared with other places. But of there, if God permit, afterwards.

Thus of the Propheſies of Daniel.