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 onely 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 onely 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 the 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 against 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
a glorious state of all things Gen. 1.26 And God said Let us make man in our Image after our likenesse and let them have dominion over the fish of the Sea and over the fowle of the Aire and over the Cattell and over all the earth and over every creeping thing that creepeth on the earth 27. So God created man in his owne Image c. 28. And God blessed them and God said unto them be fruitfull and multiply and replenish the earth and SVBDVE IT and have DOMINION over the fish of the sea and over the fowle of the aire and over EVERY LIVING THING that moveth on the earth Psal 8.1 O LORD our LORD how excellent is thy name IN ALL THE EARTH who hast set thy glory above the heavens 2. Out of the mouth of babes and sucklings thou hast ordained strength because of thine enemies that thou mightest still the enemy ard the avenger 3. When I consider thy Heavens the worke of thy fingers the Moone and the Stars which thou hast ordained 4. What is man that thou art mindfull of him and the Sonne of Man that thou visitest him 5. For thou hast made him a little lower then the Angels and hast crowned him with glory and honour 6. Thou madest him to have DOMINION OVER THE WORKES OF THY HANDS thou hast put ALL THINGS UNDER HIS FEET c. Heb. 2.5 For unto the Angels he hath not put in subjection the WORLD TO COME whereof we speake 6. But one in a certaine place testified saying what is man that thou art mindfull of him or the sonne of man that thou visitest him 7. Thou madest him a little lower then the Angels thou crownest him with glory and honour and didst set him OVER the workes of thy hands 8. Thou hast put ALL THINGS in subjection UNDER HIS FEET for in that hee hath put ALL in subjection under him he left NOTHING that is not put under him 9. But now WEE SEE NOT YET ALL THINGS put under him but we see Jesus who was made a little lower then the Angels for the suffering of death crowned with glory and honour that he by the grace of God should taste of death for every man § 1 AS Saint Iohn fetcheth in the Notions of the terrestriall Paradise to describe New Hierusalem of which Revel 21. or which is all one the glorious state of the Church that it shal have on earth before the last Judgement Revel 22. or else we shall make John to speake impertinently for in supreame glory is no need of a river of water or of streets or of a tree of Life or of twelve sorts of fruit one for each month or of leaves to heale the Nations or to make him speake untruly if any would turne it to an Allegory of a fountaine of Doctrine or of more and fresh effusions of the Spirit or of Christ to beare any further fruit he there laying downe all 1 Cor. 15.28 even so the Prophet David falls upon a divine meditation of the estate of Adam in innocency to compose a Propheticall Psalme of praise for what God would doe for his people on earth before the ultimate end of the world as the Apostle Paul expounds him in the place aforesaid § 2 Should seem that though some things by Adams fall were irrecoverably lost in specie in their proper kind though not vertually and equivalently as mans freedome from corporall death yet other things as this dominion of man over all things was not so forfeited but that in Christ first or last it is recovered And therefore though David knew full well Adams fall as appeares by Psal 51.5 yet looking upon the SONNE OF MAN Christ in this Psalme he holds up his head and heart and sings out shrilly this praise in this Psalme of hope that this dominion shall be made good to man on earth to the utmost § 3 For surely there is no imagining of this state to be of Saints in the highest Heavens that there they should have dominion over the Beasts Fishes and Fowls or over wicked men properly that are then in the infernal Lake wholly under the sole power of the Prince of Darknesse and this was not performed on earth unto Davids time who from his youth to his end was ever and anon in danger of Beasts or beastiall men of the Lion and the Beare of Goliah of Saul of Absolom of forreigne enemies c. Nor was it ever since fulfilled but that the Saints the Members of the SONNE OF MAN have been at the same passe for the generall with David or worse as we have and shall heare abundantly § 4 Yet this must be fulfilled visibly on earth as saith the Psalmist in this eighth Psalme so as the enemy and avenger among men must bee stilled ver 2. And all the Creatures subdued as it is in the rest of the Psalme and both so as that the Saints mouthes may be full of praise according to the forme of this Psalme and this must be fulfilled too visibly on earth saith the Apostle in the said second of Hebrewes Unto the Angels saith he ver 5. God hath not subjected THE WORLD TO COME of which WE SPEAKE No for they are charged to be in subjection to Christ chap. 1. ver 6. Nor hath God said to any of the Angels sit thou at my right hand * Mat. 24.14 Luke 2.1 Luke 4.5 Luk. 21.26 Acts 11.28 Act. 17.6 Act. 17.31 Act. 19.27 Act. 24.5 Rom. 10.18 Hebr. 1.6 Heb. 2.5 Rev. 3.10 Rev. 12.9 Rev. 16.14 untill I make thine enemies thy footstool ver 13. but this must be fulfilled on earth to men in Christ through him For the Apostles first phrase in that fifth verse of the second Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is spoken with great emphasis with a double emphaticall Article sounding as we speake in English THAT SAME world even THAT that is TO COME and yet still meaning a state on earth for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered world in propriety of signification signifies the inhabited world as men inhabite their dwelling houses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an house being of the Kindred of the world and in common use it is put to signifie the world on earth yea so used by the Holy Ghost in the New Testament at least fifteen times * The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the first Aor of subj mood as I conceive hath the signification of a suture Of this place of Scripture see more in this third Book chap. 2. Sect. 10. and sometimes in those places earth is adjoyned for plainer expression yea used so to signifie the world on earth in most of the said places as thereby to meane the Roman Monarchy the Romans then ruling the whole earth when the Apostles wrote as in two of those places viz. Luke 2.1 Act. 11.28 the Roman Emperour is expressed by name Yea lastly so constantly used in the New Testament
without consideration of Gods hand in it and should manage the rod with insolent cruelty to the Jewes that God will bring destruction upon the Assyrian for deliverance of the Jewes The confirmation of this deliverance as is the manner of God in the Prophets hath its foundation laid in the sending of Christ Chapter 11. The promise whereof and description of whose person we have set forth and characterised in the first five verses There shall come forth a rod out of the stem of Jesse c. and the Spirit of the Lord shall rest upon him the Spirit of wisdome c. and he shall not judge after the sight of his eyes but with righteousnesse shall he judge c. So that although in Hezekiahs time wherein Isaiah prophesied the host of the Assyrians were destroyed to the number of one hundred eighty five thousand by the Angel of the Lord 2 Kings 19.35 And againe in the time of Judahs captivity in Babylon they were overthrown with a mighty destruction by the Medes and Persians Dan. 5.30 yet these are not the ALL of the Threat of this Prophesie against Assyria for the Threat is carried on still in Zach. 1.15 to the end of the Chapter though at that time Judah was returned And to keep to this our Text of Isa according to the length of the foundation of this Prophesie must the superstructure be extended viz. to the comming of Christ which coming of him being not restrictively determined to his first coming in his incarnation must be left at large to reach to his second coming at the great Restauration as the Text doth seem to require in mentioning his judging v. 3. his smiting the earth v. 4. c. For we must know to give you Mr. Medes notion Alicubi as neare as I can That the old Prophets for the most part spake of the coming of Christ INDEFINITLY and in GENERALL without that distinction of first and second coming which we have more cleerly learned in the Gospel For this reason those Prophets except Daniel who distinguisheth those comings and the Gospel out of him speake of the things which should be at the coming of Christ indefinitely and altogether which we who are now more fully informed by the Revelation of his Gospel of this distinction of a twofold coming must apply each of them to its proper time Those things which befit the state of his first coming unto it and such things as befit the state of his second coming unto his second And that which befits both alike may be applied to both Which notion of Mr. Mede is the more to be acknowledged in that it may appeare by many instances from the Creation hitherto that the grand promises of great deliverances have their successive and graduall fulfilling from their first promulgation unto the end of this world as daily experience produceth fresh testimonies Calvin on Isa The context saith Isa 10.24 c. Thus saith the Lord O my people that dwellest in Zion be not affraid of the ASSYRIAN Hee shall smite thee with a rod and shall lift up his staffe against thee after the manner of EGYPT For yet a very little while and the indignation shall cease and mine anger IN THEIR DESTRUCTION c. And in that day his burden shall be taken away from thy shoulder c. Now in Hezekiahs time the Assyrian did not smite the Inhabitants of Zion but were smitten by the Angel of the Lord as afore mentioned Nor was the burden of the Assyrian taken away from off the shoulder of the dwellers at Zion at their returne from Babylon by a destruction on them under whom they were then in captivity For the Lord stirred up the spirit of Cyrus their King voluntarily to let them return as we well know the story in the second of Chron. Chapter last and Ezra Chap. 1. And further the Apostles do bring downe many passages of this eleventh of Isaiah unto the Transactions of their times and downwards applying them to the coming of Christ yea to the coming of Christ after his ascention For example ¶ 1. First that in verse 1. There shall come forth a rod out of the stem of Jesse c. is applied by the Apostle Act. 13. v. 22. c. to v. 42. to Christ as the eminent seed of David of the seed of Jesse conjoyning a quotation out of Psal 2. Thou art my Sonne this day have I begotten thee which with other passages in that Psalme as hath been demonstrated signifies Christs visible Kingdome on earth yet to come And a quotation out of Isaiah 55.3 Touching the sure mercies of David And one other quotation out of Ps 16. That his holy one saw no corruption of purpose to prove that though David himselfe be dead yet Christ lives to be the sure mercies of David and to keep off his seed from seeing corruption that in him the ever-living seed of David may reigne to the end of this world and that in some peculiar way priviledge and relation and proportion to David or else the dint and vigor of Isaiahs and the Psalmists Text and the Apostles Commentary is made to languish Which priviledge peculiarity relation and analogy to David what can it bee but a visible Reigning or Kingdome of Christ For Christs Kingdom purely spirituall by his Word and Spirit what doth it more relate to David then to other Christian Kings and Princes of the Gentiles converted from Heathenisme or how more over Davids people or Kingdome more then over all Indians and Heathens where the Gospel is spread and received ¶ 2 Again that in verse the tenth of this eleventh of Isaiah There shall be a root of Jesse which shall stand for an ensign of the people to it shall the GENTILES seek the Apostle Rom. 15.12 draws down to Christ then ascended and gives us this sense of the Prophet That Christ is not onely the OBJECT of faith to the Gentiles but that the Gentiles shall be his SUBJECTS he reigning over them How reigning over them Marke curiously the Apostles words and you may perceive something Againe saith the Apostle There shall be a root of Iesse and he that shall RISE to REIGNE over the Gentiles in him shall the Gentiles trust His reigning as in relation to David doth not commence from his Incarnation but he shall RISE to reigne spoken by the Apostle after Christs Resurrection and Ascention and rendred as you heare by our Translators under a future notion He shall rise to reigne Yea follow the words yet closer even home to the very doores of the Original and you will see I thinke yet more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. There shall be a root of Iesse and he shall RISE AGAINE to reigne over the Gentiles or stand up AGAINE to reigne over them Christ had before the Apostle penned that risen the first time viz. from the grave of the earth But now that he hath ascended long since up into heaven and there as it
sate upon the throne to receive the Booke And he is also said to be brought before the ancient of dayes which words saith Mr. Parker untill better light may shine I cannot but conjecture saith he that they doe signifie the Saints who bring Christ neare to the ancient of dayes BY IMPORTVNITY OF PRAYERS for the obtaining of the Kingdome and removall of it from the Beast Whereupon the Kingdome 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 beginning whereof saith Mr. Parker is at the fall of Antichrist and the setting up of the Throne of Judgement as appeareth vers 21 22 23.25 26. and is absolved in heavenly perfection at the Resurrection immediatly ensuing So he The greatnesse of it is in those words that All People Nations and Languages should serve him signifying that it is the very same Kingdome or Monarchy in place and substance only the quality shall be better and the quantity bigger these words holding forth saith Mr. Parker the universall conversion of the remnant of the earth who at the fall of Antichrist shall be subject to Christ and his Ordinances in the hand of his holy people the witnesses of truth for which cause they are also said to be subject to them v. 26 27. Isa 60.10 12. All that shall withdraw their â—ecks from such subjection shall be destroyed ☞ And this is the first state or rising of New Jerusalem the space of five and forty yeares before its compleating in the resurrection which state is specially described by all the Prophets The description of the continuance of this Kingdom of Christ is that it shall be for ever as hath been afore largely opened § 15 From the whole visionall representation and propheticall Nartative in this chapter Mr. Archers short argument I may call it in matter is considerable especially if put into forme thus Christ the Son of Man must have a Monarchy on earth delivered to him by God the Ancient of daies at the ruine of the fourth Monarchy to bee in his occupation at his second appearance and from thence to the end of the world But this cannot be meant of his spirituall and providentiall Kingdome which he had before the foure Monarchies 1 Cor. 10.1 c. as after the end of this world at the period of the thousand yeares he hath no Kingdom but resignes 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 Adde 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 This Kingdome saith he * Huet on Daniel chap. 7. ver 14. is ascribed to the person of the Messiah which in ver 22.27 is given to and possessed by the Saints It is Christs authoritatively it is the Saints by delegation and ministry And such as rule for God and according to God are said to rule with God Hos 11 12. Rev. 2.26 27. which Kingdome of our Lord is either meerly spirituall and inward whereof he maketh no VICAR saving his holy Spirit and this Regency he reserveth with himselfe as a peculiar Royalty or else outward and mixt partly spirituall in the Ordinances of Worship and partly civill in Equity and Justice according to righteous lawes c. This admits of Deputation And the exercise of it may be ascribed either to God or Man the first and second causes never jarring This is that dominion here mentioned whereof the Iews are deprived by the tyranny of the Roman Monarchy Yet now through the glorious appearance of the Deliverer it is restored to them againe never more to be wrested from them This interpretation the circumstances of the Text confirme 1. It is such a regiment as was resisted by that very People Languages and Nations that after were brought in to serve and obey it upon the violent breaking to peeces of all that perseveringly resisted it But thus the spiritual Kingdome of Christ is not set up Ergo. 2. This Kingdom is such as may admit of humane deputation viz. that may be exercised by the Saints on earth ver 22. Judgement was given to the Saints of the most high and the Saints possessed the Kingdom But Christs spiritual Kingdom admits of no deputation seeing none among men can give the Spirit command the Conscience or move the Will but Christ alone So he I will adde 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 Jewes 1. By the Babylonian captivity wherein Daniel and the Jewes 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 sadnesse at first dark sight of them frequently mentioned in this booke they are further explained to him See more in an exact consideration of the whole ninth chapter of this prophesie 2. By the desolations of Jerusalem And accordingly Daniel sadly complaines 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 vers 24. That there were but seventy weekes to be determined upon the holy City which now hee understood ver 1.2 that they were neare expiration 3. By the ceasing of the daily sacrifice which is expresly mentioned chap. 12.11 as from thence to begin the account of one thousand two hundred and ninety yeares at the expiration whereof their full deliverance should commence Now observe That therefore the dominion passing away from the Jewes 1. passed away by Temporall calamities as in the captivity and the desolations of Jerusalem 2. By the interruption of outward publicke worship But the spirituall Kingdome of Christ he ruling their hearts by his Spirit and they worshipping him in secret with spirituall worship cannot passe away from a people by those two things But contrariwise as the Jewes were a religious people and the onely Church of Christ many years after the captivity yea and some hundreds of years after their returne till the Apostles times so the Christian Church was most flourishing spiritually when outwardly most persecuted under the ten persecutions and were faine to serve God in secret at dead midnight Compare the story of the Acts with Rev. 11.1 c. and Rev. 12.1 c. Fox Martyrolog Volum 1. all which relate to those times as Mr. Fox in his Book of Martyrs gives us a particular account SECT 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
viall saith Mr. Mede shall be poured out upon the great River Euphrates that being dryed up a passage may be prepared for new Enemies of the Beast to come from the East that is for the Israelites to bee wonderfully converted to the pure faith and worship of Christ and now seekers for the Kingdom promised many ages since That I may take these Kings to come from the East to bee the Jewes two things serve for it First That this is the last viall save one in the time whereof therefore the Jewes must be converted if at all or else must be destroyed with the rest of the enemies of Christ among whom they remaine in that great day of universall Revenge and Judgement which the next viall shall bring upon them Both which viz. of non-conversion or generall destruction are flat against all the tenour of Scripture Secondly That place of Isaiah chap. 11. ver 15 16. whence this of the sixt viall is borrowed moveth mee thereunto And the Lord will destroy or rather render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like as the Lord hath destroyed the tongue of the Egyptian Sea And rather so he shall lift up his hand upon the river Targum the River Euphrates in the strength of his spirit and shall smite it in the seven streams so that men may passe over dry-shod And there shall be a way for the remnant of my people which shall be left by the Assyrians a plaine marke Euphrates is understood as it was in that day wherein he ascended up from the Land of Egypt a good justification of that translation of the words in the first clause Parallel to which place is that of Zech. 10.10 11. Which the Chalde renders thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. And even as I brought them out of the land of Egypt so will I gather together their captivity from Assyria and I will bring them backe to the land of Gilead and of my sanctuary and it shall not be sufficient for them And miracles and the marvelous great workes of God shall be wrought for them even as they were wrought for their fathers when they passed through the sea and they shall see the vengeance on their enemies c. So the Chal. But what shal we say that Euphrates is whose waters shal be dried up mystical Babylon shal also have her Euphrates as wel as ☞ that ancient Babylon the Turkish Empire which shal be the obstacle of those new enemies from the East and on that part the ONLY DEFENCE OF THE BEAST Neither will such understanding of Euphrates be without example of Isaiah himselfe who chap. 8.7 by the like parable of Euphrates hath expressed the Army of the Assyrians bordering upon the same River The Lord shall bring upon them or cause to come against them that is against the Syrians and the Israelites the waters of THE or THAT River so Euphrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency or emphasie is wont to be called strong and many the Kings of Assyria and all his glory Targum his army c. compare Jer. 47.2 3. Behold waters rise up out of the North and shall be an overflowing flood shal overflow the land and all that is therein the City and them that dwel therein then the men shall cry and all the Inhabitants of the land shal howle at the noise of the stamping of the hoofes of his strong horses at the rushing of his chariots c. where evidently by the waters of the north are understood the Armies of the north Why therfore should not this Euphrates of the vials by the same reason be understood of the Turks being no less borderers upon Euphrates before their over-flowing then the Assyrians the Inhabitants of the same Tract To this it maketh not a little that the losing of that great Army of Horse-men long stayed at that GREAT RIVER EUPHRATES Rev. 9.15 signifies the Turks thence to over-run the Roman Empire as the series of the Trumpets and the apt truth of the matter demonstrate Therefore by the sixt viall this Euphrataean deluge shall be dried up Plainly according to that which is said Revel chap. 11. that next after that overthrow of the City which shall come to passe in a great Earth-quake agreeing to the fift viall the second woe shall be past that is the plague of the sixt Trumpet But by what meanes that 's to come to passe and by what Authors whether by the Jewes themselves which haply Ezekiel intimateth chapter 38. and 39. who shall possesse the holy Land again or by some intestine discord fitly to goe before the returne of these or haply both but in order and one after another or by some other cause we cannot certainly say What ever it bee this let being removed it is said A WAY of going to some place is prepared for these new Christians from the East and that as it seemeth to make an expedition against the Beast to the ruine of whom all the Vials serve From whence otherwise or wherefore from this drying up should so great a trembling and fear at an instant assail the worshippers of the Beast yea even the Devils themselves as it seemeth that it should minister occasion for so horrible and unheard-of a preparation for war as is here described unless they with their whole diabolical band should fear all extremity by the coming of these new Kings of the East Now this Armageddon mentioned in this 16. of Revel v. 16. of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HAR MEGIDDON that is The mountain mountainous places or downs as we said of Megiddon was the place where good King Josiah was slain whence Jeremiah takes the rise and beginning of his Lamentations as the ante-scene to the ensuing captivity 2 Chro. 35.22 23 24 25 26 27. Where though it be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 MEGIDDO yet because in Zach. 12.11 it is written in the Hebrew as above viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HAR MEGIDDON and so in the Greek even in that 2 Chron. 35.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore the Apostle writes it Armageddon The mountainous part adjoyning to the valley By all Saint John intimating That God will yet before the ultimate general judgement give the Churches enemies as they come forth to oppose her a notable overthrow in some notorious eminent place For it is most incongruous with the last general judgement to speak of a particular place wherein the grand enemies of the Church shall be destroyed for her deliverance even as it is not disagreeable to Joels close who concludes upon that destruction at the valley of Jehoshaphat that Judah and Jerusalem may have a quiet and lasting habitation Thus of the places in Joel SECT XLII NExt we come to the Prophet Amos. wherein we shall touch but one place viz. The ninth and last Chapter v. 11 12 13 14 15. viz. The five last verses parallelled and compared with Obadiah V. 17 c. to the
into the bottomlesse pit that he should not deceive the Nations no more till the THOUSAND YEARS SHOULD BE FULFILLED and after that he must be loosed a little season And I saw Thrones and they sat on them and judgement was given unto them and I saw the soules of them that were beheaded for the witnesse of Jesus and for the word of God and which had not worshipped the Beast neither his image neither had received his marke upon their foreheads or in heir hands and they LIVED AND REIGNED WITH CHRIST A THOUSAND YEARS But the rest of the dead LIVED NOT AGAINE untill the THOUSAND YEARES WERE FINISHED In which words opened laboriously afore in Book 1. Chap. 2. Sect. 1 2 3. and severall times else where we have a burning and trampling as in war both to purpose destroying bond and free great and small answerable to root and branch set on foot by the metaphoricall sword of Christs mouth his word prophesying and commanding the destruction of the Antichristian enemy out executed materially with physical fire and sword if so many material expressions and corporal circumstances can set it forth ending in eternal and all this before the raising and reigning of the Saints at the beginning of the Thousand years and a full thousand years afore the generall execution of all the wicked body and soule in hell fire For most emphatically it is said in ver 7 c. to the end of the twentieth Chapter of the Revelation that after the THOUSAND YEARES WERE EXPIRED that Satan were loosed and had deceived the Nations that then hee was cast into the lake of fire and brimstone WHERE THE BEAST and FALSE PROPHET ARE or WERE viz. afore in chap. 19. ver 20. And with the Devil the dead wicked raised and judged according to the books there opened are cast also into the lake of fire Whether this corporal destruction as to means be ordinary or miracuâ—ary it alters not the case But to dream of a spirituall destruction by the Word and to be set forth by fire and war and in a continued speech that sounds of nothing but opposition against Christ to the very death cannot appear to my best reason any better then a meer chimaera and imaginary fiction And the rather because slaying of men to the giving of their flesh to the fowles of the aire is emphatically distinguished from casting the other ALIVE into the lake of fire as this casting of those alive into the lake of fire is distinguished from the general damnation in hell fire in the last verse of the twentieth chapter ¶ 2. That in the second verse of this fourth of Malachie unto you that fear his name shall the sonne of righteousnesse arise with healing in his wings cannot be more fitly applyed then to that 2 Pet. 1.19 The whole context runs thus Ver. 16. We have not followed cunningly devised tables when we made known unto you the power and COMING of our LORD JESUS CHRIST but were eye witnesses of HIS Majesty Ver. 17. For HE received from God the Father honour and glory when there came such a voyce to him from the excellent glory THIS â—S MY BELOVED SON in whom I am well pleased Ver. 18. And this voyce which came from heaven we heard when we were with HIM in the holy Mount Ver. 19. We have also a more sure word of PROPHESIE whereunto yee doe well that yee take heed aâ— unto â—â—â—gh that shineth in a darke place untill the day dawn and the DAY-STAR arise in your hearts Peter in his first Epistle chap. 1. v. 1. writing to the Jewes being their Apostle Gal. 2.7 as Paul was of the Gentiles Rom. 11.13 holds forth to these Jewes in the words afore quoted three things 1. That all along there he speaks of Christ 2. That there is a twofold coming of Christ the one past when he wrote this second Epistle viz. when he came at first in the flesh receiving that testimony by voyce from heaven Matth. 17.5 afore mentioned in ver 17. of this 2 Pet. 2. The other to come held forth in a word of Prophesie in this v. 19. which when it is fulfilled the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall dawne and the Day-star 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall arise c. 3. That this Day-star is Christ both by the contexture of Peters speech afore being all of Christ and by the sence of the Day-star which is the Sun as the Moon c. is the night-star Psal 136.8 9. So that Mâ—lachies Sun of Righteousnesse arising with healing in his wings that is in his beames and Peters Day-star shining into the hearts of men is all one And lastly by the Antithesis put between the word of prophesie named onely a light shining in a dark place as a candle or small star in the night and the day-star making full day no person being to be exalted above the word of the prophets but Christ which Sun or Day-star when he shines with a full body upon the whole periphere or compasse of the Moon his Church he makes her full of light that before had much darknesse mixt with her light 3. The Apostle Peter holds forth to the Jewes in the continuation of his speech to them When this Day-star shall arise in their hearts viz. when it shall shine in the generality of them that is that Christ shall be effectually made known to the lump of the Jewes as Paul Rom. 11. cals the Nation or body of them yet unconverted but in after time to be converted so that the ALL OF ISRAEL as is Pauls phrase there SHALL BE SAVED And further that he shall with a dawning of the day remove the long night of their afflictions For as for a spirituall shining by some grace in the hearts of a few Jewes the Apostle acknowledgeth that to be now done already ver 1. But this was but by or through a light shining in a dark place But hereafter when the day dawns the Sun the Day-star shall arise in their hearts And this by the processe of his speech shall be at the great destruction of the enemies and the restauration of the Church Chap. 3. For marke the proceed of the Apostles discourse closely woven together The Apostle having mentioned an adherence to the word of Prophesie UNTILL the day dawn and the Day-star arise c. which words plainly point at a time to come for the fulfilling of it he busies himselfe in nothing but in advancing the true divine prophesies dictated to holy men of God by his Spirit and the interpretation thereof according to the publicke tenor of the Prophets and Apostles ver 20 21. and declaiming against false Prophets and false Teachers damnably teaching and seducing the people chap. 2 throughout I say he busies himselfe in nothing but in these two till he return in the third chapter to exhort the Jewes afresh to be mindful of the words of the Prophets and consonantly of the words of Christ and his Apostles
second coming as John Baptist was at his first For to the Jews alone is this Elias promised and not to the Gentiles and John Baptist wee know the Elias of his first coming preached to them alone It is well known that all the Fathers unlesse S. Hierome somewhat staggered were of this opinion and why we should so wholly reject it as we are wont to do I can see no sufficient reason For if the Fathers erred concerning the person and other circumstances of this Elias yet it follows not but the substance of their opinion might bee true As we know also they erred concerning the person quality and reign of Antichrist and yet for the substance the thing was true Our Saviour rejected not the tradition of the Scribes concerning the coming of this Elias when the Apostles objected it though it were mingled with some falshood but corrected it onely for they looked for Elias the Thisbite but our Saviour admits it only of Elias in Spirit not of Elias in person so yeelding it true for the substance though erring in circumstance so should we doe in the like case For hee that throwes away what he findes because t is foule and dirty may perchance sometimes cast away a Jewell or a peece of gold or silver so hee that wholly rejects an ancient Tenet because it hath some errour annexed to it may unawares cast away a Truth as this seemes to be of an Elias to be the Harbinger of Christs second comming And that for these reasons First Though the prophecy of Esaias The voice of one crying in the wildernesse prepare yee the way of the Lord make his paths straight alledged by all the four Evangelists and by John himselfe seems appliable onely to the first coming of Christ yet the other out of Malachi expresly quoted by St. Marke and by our Saviour Mat. 11 though elsewhere alluded unto seemes by Malachi himself to be applyed not onely to the first coming of Christ but also to his second coming to judgement For in his last chapter speaking of the coming of that day which shall burne like an oven wherein all the pround yea and all that doe wickedly shall be as stubble and it shall burne them up leaving neither root nor branch c. he addeth Behold saith the Lord I will send you Elijah the Prophet before the coming of that great and terrible day of the Lord and he shall turn or restore the heart of the fathers to their children and the heart of the children to their fathers lest I come and smite the earth with a curse If you wil not admit the day here described to be the day of judgement I know scarce any description of that day in the old Testament but we may elude For the phrase of turning or as I had rather translate it restoring as the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart of the fathers to the children and the heart of the children to their fathers the meaning is that this Elias should bring the refractary and unbeleeving posterity of the Jewish nation to have the same heart and mind their holy Fathers and Progenitors had who feared God and beleeved his promises that so their Fathers might as it were rejoyce in them and own them for their children that is he should convert them to the faith of that Christ whom their Fathers hoped in and looked for lest continuing obstinate in their unbeliefe till the great day of Christs second coming they might perish among the rest of the enemies of his kingdome Therefore the Son of Syrach in his praise of Elias the This bite paraphraseth this place after this manner who wa st ordained saith he an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or type for so it may bee turned for the times to come to pacifie the wrath of the Lords judgement before it breake forth into fury and to turne the heart of the Father unto the Son and to restore the tribes of Israel Eccles 48.10 which explication also the Angel warranteth Luke 1.17 in his message to Zachary concerning his sonne He shall goe saith he before the Lord in the spirit and power of Elias to turne the hearts of the Fathers to the children and the disobedient to the wisdome of the just this is instead of reducing the hearts of the children to the Fathers to make ready a people prepared for the Lord. For the better understanding of this first reason we must know that the old Prophets for the most part spake of the coming of Christ indefinitely and in generall without that distinction of first and second coming which we have more clearly learned in the Gospel For this reason those Prophets except Daniel who distinguisheth those comings and the Gospel out of him that speake of the things which should be at the coming of Christ indefinitely and all together we who are now more fully informed by the revelation of his Gospel of this distinction of a two-fold coming must apply each of them to its proper time Those things which befit the state of his first coming unto it and such things as befit the state of his second coming unto his second And that which befits both alike as this of an Harbinger or Messenger may be applyed to both My second reason for the proofe hereof is from our Saviours own words in the Gospel Mat. 17.10 11. where his Disciples immediatly upon his transfiguration asking him saying Why then say the Scribes that Elias must first come Our Saviour answers Elias truly shall first come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall restore all things These words our Saviour spake when John Baptist was now beheaded and yet speakes as of a thing future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elias shall come and shall restore all things How can this be spoken of John Baptist unlesse he be to come again Besides I cannot see how this restoring of all things can be verified of the ministery of John Baptist at the first coming of Christ which continued but a very short time and did no such thing as these words seeme to imply for the restoring of all things belongs not to the first but to the second coming of Christ if we will beleeve St. Peter in his first Sermon in the Temple after Christs ascension Acts 3.19 where he thus speakes unto the Jewes Repent saith he and bee converted for the blotting out of your sins that the times of refreshing may come from the presence of the Lord and that he may send Jesus Christ which before was preached unto you whom the heavens must receive untill the times of the restitution of all things which God hath spoken by the mouth of all his holy Prophets since the world began The word is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the time of restoring all things be not til the second coming of Christ how could John Baptist restore all things as his first If the Master come not to restore all things at his first surely his harbinger
same purpose apply Hag. 2.21 22. By shaking heaven and earth once more saith he the Prophet seems to mean in part that there shall be a change not onely of the customes of the people which are the Earth but also of Kingly powers and humane Majesties which are the Heavens Which place of Haggai the Apostle applies to the Kingdome of Christ Heb. 12.26 27.28 29. of which application though part may comport with the Kingdome of Christ as spiritual which hath ever been yet the rest seems to â—ooke as farre as Christs Kingdome to come on Earth For since Haggais or Pauls time God never so shook the material heavens of Orbs and Stars or the metaphorical of Royalties and Majesties that the Kingdome succeeding as the Text plainly intends could not be moved Even as the close exhorting to serve God acceptably because he is a consuming fire is most like to Peters exhortation 2 Pet. 3. to bee holy in conversation because after the destruction of the world by fire we shall have new heavens and a new Earth The place seems to allude to and to Prophesie from Gods shaking of Mount Sinai that as at that time God shook his people out of Egypt and separated them by divine Lawes from all the Nations of the earth to be a Royall Church by themselves so he will shake all the world of high and low ones when he sets up his last kingdom viz. Christs visible kingdom on earth and therewith makes all new For saith my Author that same Once more signifies the removing of all former old things in Earth and Heaven viz. of Customes of People and Crownes of Kinglyhoods and makes all new with sanctity and spirituality in the quality though men and creatures shall be in substance extant upon the earth according to their species or kinde and his Sovereignty in paramount glory ruling all Just as Zachary hath it Chap. 14. verse 9. And the LORD shall be KING over ALL the EARTH In that day shall there be ONE LORD and his name one That is as some learned expound There shall be no more Lords but the Lord Christ and his Dominion shall be greater then ever any was Which the Prophet Malachy doth notably surveigh Chap. 1. verse 11. in these words From the rising of the Sunne even to the going downe of the same my name shall bee great among the Gentiles c. CHAP. IV. Concerning the Qualifications or Qualities of this Kingdome of Christ Viz. Negatively it is a State that is Sinless Sorrowless Deathless Superiorless c. Temptationless Timeless Positively it is the Restauration of the Creation Perfection of all Qualities Confluence of all Comforts Preface to Eternity With several other Qualifications by a natural and necessary consequence flowing from these SECT I. It is Sinlesse § 1 ANd no wonder For it is not imaginable that the deceased Saints should be raised and the living changed to injoy this glorious state on earth in Christs Kingdome with the least tincture of sinne either of their owne or others This were to bring the deceased Saints to their losse And the changed state of the living would not be freed from sinne which would bee their greatest sorrow which as the next Section demonstrateth cannot consist with this glorious state It would be a misery not a felicity for the soules of the deceased to come out of supernal glory into a body of sinne or for them or the changed to be mixed with the society of gracelesse men A meer regenerate estate not yet perfect lamented that condition so long since as Lot and David 2 Pet. 2.7 Psal 120.5 yea the latter complained of society with men of faire outsides flattering with their lips and eating bread at his Table but were not right at heart And our Saviour warns his Disciples as of a danger that they should bee among men that outwardly seem to be sheep but inwardly were Wolves which this glorious state will not admit So then the huge augmentation of this Kingdome or fifth Monarchy shall not as in worldly Monarchies cause pollution and corruption This shall bee Status optimus maximus the biggest and best state that ever was or shall be on earth all suitable to a resurrection The places of Scripture asserting the sinlesseness of this time are very many and very cleer so that I need but repeat them to convince the ingenuous Reader ¶ 1 Adam we know was created sinlesse according to the Image and likenesse of God to have Dominion over all and to rest on the Sabbath now this state of Adam is applied by David Ps 8. to a future state of man which the Apostle Paul accommodates to our estate and rest in the inhabited world to come Heb. 2.5 and Chap. 4. verse 9. as wee have afore demonstratively expounded those places If there be any difference it is in this as the Apostle sets it forth 1 Cor. 15. that our estate shall be better then his ¶ 2 Num. 30.5 6 8. The Lord thy God wil bring thee into thine owne land and the Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thy heart and all thy soul and thou shalt returne and obey the voyce of the Lord and do AL HIS COMMANDEMENTS Which was spoken of and to the Jews long since deceased being never yet so fulfilled to them or any of that Nation succeeding them and therefore according to the truth of God must be fulfilled to all the elect of them and of their posterity ¶ 3 Isa 11.6 The Wolfe shall dwell with the Lamb c. and they shall not hurt c. For the earth shall bee FULL OF THE KNOWLEDGE OF THE LORD AS THE WATERS COVER THE SEA which whether we understand of men or beasts it argues a restauration to an estate like that of innocent Adam And the reason adds the glory of the cause as the thing is a most glorious effect That this innocent time shall follow upon an ocean of divine knowledge ¶ 4. Isa 59.21 This is my Covenant my WORD AND MY SPIRIT SHALL NEVER DEPART from thee for ever ¶ 5. Isa 35.8 There shall be an high-way and it shall be called the way of holinesse THE UNCLEAN SHAL NOT PASSE OVER IT ¶ 6. Isa 60.21 Thy people shall be ALL RIGHTEOUS ¶ 7. Jer. 32.40 41. I will make an everlasting Covenant with them that I will not turne away from them to doe them good But I will put my feare into their heart that they shall not depart from me Yea I will rejoyce over them to doe them good and will plant them in this Land assuredly WITH MY WHOLE HEART and WHOLE SOUL See this great promise must be fulfilled when the Jewes are settled in their owne land ¶ 8. Ezech. 36.23 to verse 30. I will gather you from all Countries and bring you into your owne land and I will sprinkle cleane water upon you and you shall be cleane from ALL