Exercitation on Hebrews

〈 in non-Latin alphabet 〉 , as they express it in their Talmuds. Thus Onkelos the best of them, 〈 in non-Latin alphabet 〉 , The Ruler, Lord, or Prince, he that hath Dominion, shall not be taken from the House of Judah. And Jonathan, 〈 in non-Latin alphabet 〉 , Kings and Rulers shall not cease from the House of Judah. The same words are used by that called of Jerusalem. The Authority of these Paraphrases among the Jews is such, as that they dare not openly recede from them. And therefore Manasseh in his Conciliator, where he endeavors to enervate this Testimony, passeth over these Targums in silence, as having nothing to oppose to their Authority, which is a sufficient evidence, that he saw the desperateness of the cause wherein he was engaged. Solomon and Bechai acknowledge Rule and Dominion to be intended in the words, but according to the latter they are not to be erected until the coming of the Messiah, which is no less expressly contrary to the Targum, then to the Text itself, affirming plainly, that then it was to end, and not begin. Add hereunto, further to manifest the consent of the Antient Jews unto this sense of the words, that in their Talmuds they affirm the Law-giver here mentioned to be the Sanhedrim whose power continued in Judah, until the Shilo came, whereof we have spoken before.

[§ 26] Unto these Reasons and Testimonies we may subjoin the use of the words themselves. 〈 in non-Latin alphabet 〉 is originally and properly a rod, or staff; all other significations of it are Metaphoricall. Among them the principal is that of Scepter, an Ensign of Rule and Government. Nor is it absolutely used in any other sense, in that very frequently; Psalm 45. 〈 in non-Latin alphabet 〉 , A Scepter of uprightness is the Scepter of thy Kingdom, Numb. 24.17. 〈 in non-Latin alphabet 〉 , a Scepter shall arise out of Israel ; that is, a Prince or a Ruler; Targum; Christ shall rule out of Israel. And this sense of the words is made more evident by its conjunction with 〈 in non-Latin alphabet 〉 , a Law-giver ; he that prescribes and writes Laws with Authority to be observed. Deut. 33.2. in a portion, 〈 in non-Latin alphabet 〉 , of the Law-giver hidden, that is Moses ; the great Scribe saith the Targum : for as they suppose, the Sepulcher of Moses was in the Lot of Gad. Mechokek saith Ibn Ezra ; that is 〈 in non-Latin alphabet 〉 , the great President or Ruler. Psal. 108.19. Judah 〈 in non-Latin alphabet 〉 , my Law-giver ; with Allusion to this Prediction of Jacob. Isa. 33.22. The Lord is our Judge, the Lord is 〈 in non-Latin alphabet 〉 , our Law-giver. These two words then in conjunction, do absolutely denote Rule and Dominion.

The latter Masters of the Jews to avoid the force of this Testimony, have coined [§ 27] a new signification for these words: Shebet, they say is only a rod of Correction, and Mechokek any Scribe or Teacher which they would refer to the Rabbins, they have had in every Generation. Some of them by Shebet understand a staff of supportment, which they were to enjoy in the midst of their troubles; so I remember Manasseh Ben Israel not long since made it one of his reasons for their admission into England, that therein this Prophesy might receive somewhat of accomplishment, by this countenance and encouragement in this Land. But the most of them adhere to the former sense of the words. So they call the story of their calamities and sufferings, 〈 in non-Latin alphabet 〉 ; the rod of Judah. But this evasion is plainly and fully obviated in the former opening of the words, and confirmation of their genuine importance: For, (1.) It is openly contrary to the whole Context and Scope of the Place. (2.) To the meaning and constant use of the words themselves, especially as conjoined. (3.) To the Targums, and all old Translations. (4.) To the Talmud, and all their own Antient masters. (5.) To the truth of the Story; Judah having been long in a most flourishing and prosperous condition, without any such signal calamity as that, which▪ they would intimate to be intended in the words; namely such as for sixteen hundred years they have now undergone. (6.) The supportment they have had, hath not been National, nor afforded to Judah as a Tribe, or People, but hath consisted merely in the greatness and wealth of a few individual persons scattered up and down the world, neither themselves, nor any else, knowing unto what Tribe they did belong. And (7.) This hath been in things no way relating to the Worship of God, or their Church-state, or their spiritual good. (8.) Their Scribes were not formerly of the Tribe of Judah, and their latter Rabbins wholly of an uncertain extraction; so that this pretence proves nothing, but the misery of their present State and condition, wherein they seek a refuge for their infidelity, in vanity and falsehood.

Our second enquiry is concerning the subject of the Promise under consideration, [§ 28] which is the Shilo ; whereby we say the promised Seed is intended. About the derivation and precise significations of the word, we have no need to contend. Most learned men look upon it as derived from 〈 in non-Latin alphabet 〉 , to be quiet, safe, happy, prosperous, whence also is 〈 in non-Latin alphabet 〉 Psal. 122. safety, peace, prosperity, Abundance. Hence Shilo says Mercer, sonat tranquillum, prosperum, pacatum, felicem, Augustum, victorem, cui omnia prosper succedunt ; signifies one, quiet, prosperous, peaceable, happy, honorable, a Conqueror, to whom all things succeed well and happily. To this Etymology of the word, agrees Galatinus, Fagius, Melancthon, Pagninus, Prusius, Schindler, Buxtorfius, Armama, and generally all the most learned in the Hebrew tongue. The Vulgar Latin, rendering the words qui mittendus est, who is to be sent, as if it were from 〈 in non-Latin alphabet 〉 , corrupts the sense, and gives advantage to the Jews to pervert the words, as both Raymandus and Galatinus observe. Neither is there anything nearer the truth in the derivation of the word from 〈 in non-Latin alphabet 〉 , as though 〈 in non-Latin alphabet 〉 were put for 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , so making it as much as 〈 in non-Latin alphabet 〉 , quae ei, which to him ; whereunto yet that 〈 in non-Latin alphabet 〉 , and the 〈 in non-Latin alphabet 〉 , of the Greeks, the first mentioned by Eusebius, the latter in the present Copies, both by Justin Martyr, do relate or allude.

Others suppose 〈 in non-Latin alphabet 〉 , to signify a Son, from 〈 in non-Latin alphabet 〉 , which denotes the after birth ; or Membrane wherein the Child is wrapped in the Womb. Thence 〈 in non-Latin alphabet 〉 Shilo should be the same with 〈 in non-Latin alphabet 〉 , his Son ; 〈 in non-Latin alphabet 〉 being put for 〈 in non-Latin alphabet 〉 , which is not unusual, saith Kimchi. But Galatinus supposeth 〈 in non-Latin alphabet 〉 , to be a foeminine affix, denoting that the Messiah was to be the seed of the Woman, or to be born of a Virgin. Neither is his conjecture absolutely to be rejected: Although Mercer pronounce it to be against the rule of Grammar ; for we know they hold not always in things mysterious. He that would be further satisfied about the importance of the word, may consult Reymandus, Porchetus and Galatinus in their Discourses against the Jews on this subject; Kimchi, Pagnin, Mercer, Schindler, Philip ab Aquino, and Buxtorf in their Lexicons; Munst • r, Fagius, Drusius, Grotius in their Annotations on the Text; Helvicus, Rivet, Episcopius, Boetius, Hornebecke in their Discourses from it. The weight of our Argument lies not in the precise signification of the word: The Messiah it is who is intended in that expression.

[§ 29] For first, this is manifest from the Context and words themselves. The promise of the Messiah was the foundation of that Nation and people; the reason of the Call of Abraham, and of the erection of a Kingdom and a State in his posterity. This we have elsewhere demonstrated. This promise concerning him, and Covenant in him, was always the chief matter and head of the Patriarchal Benedictions, when they blessed their Children and posterity. Now unless we grant him to be intended in this expression, there is no mention of him at all in this Prophetical Eulogie of Jacob. Besides, his posterity being now to be distributed into twelve distinct Tribes or Families, and each of them having this peculiar blessing appropriated unto him, wherein it is certain and confessed by all the Jews, that this privilege of bringing forth the Messiah was henceforth impaled unto Judah. It must be done in this place, or there is no footstep of it in the Scripture. And it is very strange that Jacob, in reckoning up the privileges and advantages of Judah above his Brethren, should omit the chief of them, from whence all the rest did flow. And the very tenor of the words manifest this intention; fixing on that which was the fountain and end of all blessing in the promised seed, he passeth over his Elder Children, and determines it on Judah with the continuance of Rule to the coming thereof.

[§ 30] Secondly, That which in the Text is affirmed concerning this Shilo, makes it yet more evident, who it was that is intended, 〈 in non-Latin alphabet 〉 , To him the gathering of the people. 〈 in non-Latin alphabet 〉 ; LXX. 〈 in non-Latin alphabet 〉 , the expectation of the Nations ; that is, 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 , to expect or look for: So the Vulgar, Expectatio Gentium. Onkelos 〈 in non-Latin alphabet 〉 , and him shall the people obey, or to him they shall hearken. Ben Uzziel ; 〈 in non-Latin alphabet 〉 , because of him the people shall faint ; that is, • ease their opposition, and submit unto him. Targum Hierusal. 〈 in non-Latin alphabet 〉 ; and to him shall all the Kingdoms of the Earth be subject : all to the same purpose. 〈 in non-Latin alphabet 〉 in construction from 〈 in non-Latin alphabet 〉 is from 〈 in non-Latin alphabet 〉 to hear, attend, obey. The word is but once more used in the Scripture, Prov. 30.17. where it is rendered Doctrine, or Teaching given out with Authority, and therefore to be obeyed. So that primarily it may seem to denote obedience unto Doctrines ; which because men gather themselves together to attend unto it, it signifies also that gathering together; and so is rendered by Rashi, 〈 in non-Latin alphabet 〉 the gathering together, Collection, or Congregating. And also is it by others, who seem to look on 〈 in non-Latin alphabet 〉 , as its root, which signifies to gather and collect as well as to hope, expect, and look after. That which in all these Interpretations is aimed at, wherein they all agree, is one and the same thing, namely. That the Gentiles, People, Heathen, should be called and gathered unto the Shilo, should hear his Doctrine, obey his Law, and be made subject unto him.

Now as this was eminently contained in the great fundamental Promise concerning the Messiah made to Abraham, namely, that in him all the Nations of the earth should be blessed : So there is not any description of him in the following Prophets more eminet then this, that unto him the gathering of the people should be, which in many places is made the Characteristical Note of his Person and Kingdom. Hence some of the Jews themselves interpret this place, as Rabbi Solomon by that of Isaiah, 〈 in non-Latin alphabet 〉 , to him shall Gentiles seek ; and that of Chap. 42.4. 〈 in non-Latin alphabet 〉 ; the Isles shall wait for his Law. The sense also of the words given by the LXX. and that vulgar, 〈 in non-Latin alphabet 〉 , expectatio Gentium, have good countenance given unto it, in other places of Scripture. For as he is called, Hag. 2.7. 〈 in non-Latin alphabet 〉 , the desire of all Nations, that which they desire and expect; so speaking of himself, Isa. 60.9. he says, 〈 in non-Latin alphabet 〉 , the Isles, the same with 〈 in non-Latin alphabet 〉 , the Gentiles shall wait for me, or expect me. Now he to whom the Gentiles shall seek, whose Doctrine they shall learn, whose Law, they shall obey, to whom they shall be subject, in whom they shall be blessed, and to whom they shall be gathered, for all these ends, and purposes, is the true and only Messiah, and this is the Shilo here mentioned.

[§ 31] We have the concurring assent of all the Targums unto this application of the word Shilo. Ben • V;zziel ; 〈 in non-Latin alphabet 〉 , Untill the time wherein the King Messiah shall come. The same are the words in that of Jerusalem ; both of them as we saw before interpreting the next words also of the Messiah. And Onkelos to the same purpose. 〈 in non-Latin alphabet 〉 , Untill the Messiah shall come whose is the Kingdom. Now after the Scripture itself, there is no greater evidence of the persuasion of the Old Church of the Jews then what is found in the consent of these Targums ; and of how little validity the exception of the modern Jews are against their Authority, is known to all.

And we have also the concession of their Talmuds, and most Learned Masters, fully [§ 32] consenting in this cause. So in the Talmud. Hierusul. in Chelek • . The world, say they, is created for the Messiah, 〈 in non-Latin alphabet 〉 , and what is his name, in the house of Rabbi Shilo, They said, his name is Shilo, as it is written, until Shilo come. And in Bereshith Rabba, on this place of Genesis, The Scepter shall not depart from Judah until Shilo come, 〈 in non-Latin alphabet 〉 ; This is Messiah the Son of David, who shall come to rule the Kingdoms with a Scepter ; as Psalm 2. And in Beresh. Rebanna ; until the Shilo come, 〈 in non-Latin alphabet 〉 , For it shall come to pass, that the Nations of the World shall bring their gifts unto Messiah the Son of David. And Kimchi in 〈 in non-Latin alphabet 〉 , Shilo is interpreted his Son, and it is a Prophecy of the Messiah ; and innumerable other Testimonies, from them to the same purpose may be produced. Yea, this sense is so common among them, and so known to have been the sense of the Antient Church, that the wisest among them turn every stone to retain this interpretation of the words, and yet to avoid the force of the Testimony insisted on from them.

This then we have from this testimony obtained, namely, that the Political Rule, [§ 33] and National Government should not absolutely and Irrecoverably be removed and taken away from the Tribe of Judah until the promised seed should be exhibited, until the Messiah should come. It remaineth that we also evidence that all Rule, Government and Polity is long since taken away from, and ceased in Judah, and that for many Generations there hath been no such thing as a Tribe of Judah in any National or Political Condition or Constitution in the world. And had we not here to do with men obstinate and impudent, there would need very few words in this matter. But they must have that proved unto them, which all the world sees and knows, and takes care to make good, and which themselves, as occasion serves confess and bewail. Is it not known to all the world, that for these sixteen hundred years last past, they have been scattered over the face of the earth, leading a precarious Life, under the Power of Kings, Princes, Common-wealths, as their several lots in their dispersion have fallen; sine Deo, sine homine rege, cast out of God's especial care, they wander up and down without Law, Government, or Authority of their own or amongst themselves. And this, as I said, themselves also confess, as they have occasion. To this purpose see Kimchi on Hosea 3.4. 〈 in non-Latin alphabet 〉 ; And these are the days of Captivity, wherein we are at this day, for we have neither King nor Priest of Israel: But we are in the power of the Gentiles, and under the Power of their Kings and Princes, doth this man think that Scepter and Law-giver are departed from Judah or no? And the Targum of Jonathan on that place is considerable: for, saith he, The children of Israel shall abide many days without a King of the house of David, and without a Ruler in Israel; afterwards the children of Israel shall repent, and seek the Worship of the Lord their God, and shall obey the Messiah the Son of David the King. So also are the words of Abarbinel on Isa. 53. he tells us, that in their Captivity and Banishment part of their misery is, 〈 in non-Latin alphabet 〉 , that in Israel there is neither Kingdom, nor Rule, nor Scepter of Judgment : that is, plainly, Scepter and Law-giver are departed. And therefore if there be any truth in this Prophesy, the Messiah is long since come. In like manner Maimonides; from the time that we have left our own Land we have no power of making Laws ; and they jointly confess in the Talmud. Tract. Saned. that sometime before the destruction of the Temple, all power of Judging both as unto life and death, and as unto pecuniary punishments, was taken from them. So that if there be a certainty in anything in this world, it is certain that Scepter and Law-giver are long since departed from Judah.

There are not many things wherein the present Jews do more betray the desperateness [§ 34] of their cause, then in their endeavor to obscure this open and known truth in matter of fact. That which they principally insist upon, is a story out of the Itinerary of Benjamin Tudelensis.

This Benjamin was a Jew, who about 500. years ago passed out of Europe into the Eastern parts of the world in a disquisition of his Country-men, and their state and condition whereof he hath given an account in his Itinerary, after the manner of vulgar Travelers. Among other things which he relates, fide Rabbinica, he tells us of a Jew that hath, or then had, a principality at Bagdat, whom his Countrymen called the Son of David, there being a thousand of them living there all in subjection unto him. This honor was allowed him by the Caliph, who in those days ruled there; so that when he passeth in the streets they cry before him, make way for the Son of David. Fagius long since returned a proper Answer to this Story in a Proverb of their own; 〈 in non-Latin alphabet 〉 , He that hath a mind to lie, let him place his Witnesses at distance enough. When Benjamin passed over those Eastern parts of the world, they were greatly unknown to Europaeans, and he had thence advantage to feign what he pleased for the reputation of his Nation, which he was not wanting to the improvement of. Time hath now brought truth to light. The people of Europe, especially the English and Hollanders have some while since discovered the state of things in those parts, and can hear no tidings of Benjamins principality, nor his Son of David ; nor could the Jews ever since get any one to confirm his relation. Besides, if all that he averrs should be granted to be true, as in the main, it is undoubtedly false, what would it amount unto as to the matter in hand: Is this the Scepter and Law-giver promised unto Judah as the great privilege above his Brethren? It seems an obscure unknown person in Bagdat in Captivity, by the permission of a Tyrant whose Slave and Vassal he is, hath a pre-eminence among a thousand Jews, all slaves to the same Tyrant.

And this is all they pretend unto in 〈 in non-Latin alphabet 〉 , in the forty second story, where they give us an account of this 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , Prince, or Head of the Captivity, as they would have him esteemed. A rich Jew they would make him to be, chosen unto a Presidentship, by the Heads or Rectors of the Schools of Bagdat, Sora, and Pombeditha ; And they confess, that for many Ages they have chosen no such President, because the Saracens killed the last that was so chosen. Is this I say the continuance of the Tribe and Scepter of Judah? Judah must be a Nation, a People in a Political Sense and State, dwelling in his own Land, and have Rule and Dominion exercised therein according to its own Law, or the Scepter and Law-giver are departed from it; and this they evidently are sixteen hundred years ago, and therefore the Shilo, the promised Messiah is long since come; which is the Truth whose Confirmation from this Testimony was intended.

Exercitatio XIII.

WEE shall now proceed to other Testimonies of the same evidence and importance [§ 1] with the foregoing. The end of calling and separating the people of the Jews, from the rest of the world, the forming of them into a Nation, and the setting up of a Political State and Rule amongst them, being solely, as we have declared, to bring forth the promised Messiah by them, and to shadow out his Spiritual Kingdom: It was necessary that he should come before their utter desolation, and final rejection from that state and condition, which also he did according to the promise and prediction before insisted on and explained. The same was the end of their Ecclesiastical, or Church-State, with all the Religious Worship that was instituted therein. Whilest that also therefore continued and was accepted of God in the place of his own appointment, he was to be brought forth and to accomplish his work in the world. This also in sundry places of the Old Testament is foretold, one or two of the most eminent of them we shall consider, and manifest from them, that the true Messiah is long since come, and exhibited unto the world, according to the Promise given of old to that purpose. The first we shall fix upon, is that of Haggai, Chap. 2. v. 3, 4, 6, 7, 8, 9. whereunto we shall add Mal. 3.1. The words of the former place are, Who is left among you, that saw this house in her first Glory, and how do you see it now? Is it not in your eyes in comparison of it as nothing? Thus saith the Lord of Hosts, Yet once it is a little while, and I will shake the Heavens and the Earth, and the Sea; and the dry Land, and I will shake all Nations, and the desire of all Nations shall come: And I will fill this House with Glory, saith the Lord of Hosts. The Silver is mine, and the Gold is mine, saith the Lord of Hosts, and the Glory of this latter House, shall be greater then the former, saith the Lord of Hosts: And in this place will I give peace, saith the Lord of Hosts. Those of the latter are, Behold, I will send my Messenger, and he shall prepare the way before me, and the Lord whom I seek shall suddenly come to his Temple, even the Messenger of the Covenant, whom ye delight in, Behold he shall come, saith the Lord of Hosts. Both to the same purpose.

The occasion of the former words must be inquired after, from the story of [§ 2] those times in Ezra, and the whole Discourse of the Prophet in that place. The people returning from their Captivity with Zerubbabel in the days of Cyrus had laid the foundation of the Temple; but having begun their work, great opposition was made against it, and great discouragements they met withal, as it will fall out with all men that engage in the work of God in any Generation. The Kings of Persia who first encouraged them unto this work, and countenanced them in it, Ezra 1.7, 8, 9. being possessed with false reports and slanders, as is usual also in such cases; at first began to withdraw their assistance, as it should seem in the days of Cyrus himself, Ezra 4.5. And at length expressly forbad their proceedings, causing the whole work to cease by force and power. v. 23. Besides this outward opposition, they were moreover greatly discouraged by their own poverty and disability for the carrying on their designed work in any measure, so as to answer the beauty and glory of their former House built by Solomon. Hence the Elders of the people who had seen the former House in its glory, wept with a loud voice when they saw the foundations of this laid, Ezra 4.12, 13. As fore-seeing how much the splendor and beauty of their Worship would be eclipsed and impaired: for as the measures of the Fabric itself assigned unto it by Cyrus, Ezra. 6.3. did no way answer Solomon's Structure, so for the Ornaments of it wherein its magnificence did principally consist; they had no means or ability to make any provision of them. Being therefore thus hindered, and discouraged, the work ceased wholly from the end of Cyrus Reign, unto the second year of Darius Hystiages. For there is no reason to suppose that this intercision of the work continued unto the Reign of Darius Nothus : Between the first year of the whole Empire of Cyrus, to the second of Darius Nothus ; there were no less then a hundred years as we shall afterwards declare. Now it is evident in Ezra, that Zerubbabel and Joshua, who began the work in the Reign of Cyrus, were alive, and carried it on in the days of Darius. And it is scarcely credible, that they who it may be were none of the youngest men, when they first returned unto Jerusalem, should live there an hundred years, and then return unto the work again. Outward force and Opposition then they were delivered from, in the second year of Darius Hystiages. But their discouragements from their poverty and disability still continued. This the Prophet intimates, v. 4. Who is there left among you, who saw this House in its first glory, and what do you now see it? Is it not as nothing in your eyes? There is no necessity of reading the words with a supposition; As Scaliger contends, if there were any amongst you who had seen. For it is much more likely, that some who had seen the former House of Solomon, and wept at the laying of the foundation of this in the days of Cyrus, should now see the carrying of it on in the second year of Darius Hystiages, that is about ten or twelve years after, then that those who began the work in the Reign of Cyrus, should live to perfect it in the second year of Darius Nothus an hundred years after. However it is evident that the old discouragement was still pressing upon them. The former House was Glorious and Magnificent, Famous and Renowned in the world: and full of comfort unto them, from the visible pledges of the presence of God that were therein. To remove this discouragement, and to support them under it, the Lord by this Prophet makes them a Promise, that whatever the streightness and poverty of the house were which they undertook to build: however short it came of the glory of that of old, yet from what he himself would do, he would render that House far more glorious then the former; namely, by doing that in it, for which both it and the former were instituted and erected. Saith he, 〈 in non-Latin alphabet 〉 , The glory of this latter house, shall be great above that of the former. To clear our Argument intended from these words we must consider (1.) What was this latter House we spoke of: (2.) Wherein the Glory of it did consist.

[§ 3] First, We are to inquire what House it is whereof the Prophet speaks, now this is most evident in the Context. This House, saith he, v. 4. that your eyes look upon, and which you so much despise in comparison of the former. And v. 8. I will fill, saith the Lord, 〈 in non-Latin alphabet 〉 , this House which you are now finishing, with glory. And v. 9. it is called 〈 in non-Latin alphabet 〉 , this latter House. The Prophet doth as it were, point to it with his finger. This House that you and I are looking upon, this House which is so contemptible in your eyes, in comparison with that of Solomon which you have either seen or read of, this House shall be filled with glory. It is true, this Temple was three hundred years after re-edified by Herod in the eighteenth year of his Reign; which yet hindered not, but that it was still the same Temple. For this first Structure was never destroyed, nor the materials of it at once taken down. But notwithstanding the reparation of it by Herod, it still continued the one and the same House, though much enlarged and beautified by him. And therefore the Jews in the days of our Savior, overlooked as it were the re-edification of the Temple by Herod, and affirm, that that House which then stood, was forty six years in building, John 2.20. as they supposed it to have been upon the first return from Captivity; when the whole work and building of Herod was finished within the space of eight years. The Targum also of Jonathan, Ibn Ezra, and Kimchi and others interpret the words of that House which was then building by Zerubbabel and Joshua, nor do any of the Antient Jews dissent.

Abarbinel one of their great Masters, and Chief among them who invent pretences [§ 4] to their impenitences and unbelief, in his Comment on this place, after he hath endeavored his utmost against the interpretations of the Christians, and made use of the reasonings of former Expositors, to apply the whole Prophecy unto the second House, at least as it was restored by Herod, at length refers all that is spoken of the House here, unto a third Temple prophesied as he fancieth, by Ezekiel, to be built in the days of the M • ssiah ; because he saw, that if the second House was intended, it would be hard to avoid the coming of the Messiah, whilst that House stood and continued. But we need not insist long in the removal of this fond imagination. For (1.) It is contrary to express re-doubled affirmations in the Text before insisted on. (2.) To the whole design of the Context and Prophecy, which is expressly to encourage the Jews unto the building of that House, which seemed so contemptible in the eyes of some of them. (3.) To the repetition of this Prophecy, Mal. 3.1. where the second Temple is evidently expressed. (4.) To the Prophecy of Ezekiel, wherein a Spiritual and not a material Temple is delineated, as we shall elsewhere demonstrate. (5.) To the time assigned to the glorifying of the House spoken of; 〈 in non-Latin alphabet 〉 , yet a little while, which in no sense can be applied unto a Temple to be built longer afterwards then that Nation had been a people. From the Call of Abraham, to the giving of this Promise, there had passed about fourteen hundred and ten years; and it is now above two thousand years since this Prophecy; which in what sense it can be called, a little while is hard to imagine.

This then is the sense that Abarbinel would put on these words, It is yet a little while, and I will fill this House with Glory ; that is, a very great while hence, longer hence then you have been a people in the world; I will cause another House to be built. (6.) To the Targum, and all the ancient Masters among the Jews themselves. (7.) To its self, for it is by his own confession promised, that the Messiah should come to the Temple, that is promised to be filled with Glory: but the other Third Temple that he fancies, is as he said, to be built by himself; so as he cannot be said to come unto it. So that this evasion will not yield the least relief to their obstinacy and unbelief. It is evidently the second Temple built by Zerubbabel, whose Glory is here foretold.

The Glory promised unto this house, is nextly to be considered. This is expressed [§ 5] absolutely, v. 7. I will fill this House with Glory : and comparatively, with reference unto the Temple of Solomon, which some of them had seen, v. 9. The Glory of this latter House, shall be greater then of the former. To understand aright this Promise, we must reflect a little upon the Glory of the first House, which the glory of this second was to excel. It would not answer our present design, to digress unto a particular description of Solomon's Temple: It is also done by others with great Judgment, Diligence, and Accuracy. I shall therefore only give a brief account of some of the heads of its excellency, which our present Argument doth require.

First then, It was very Glorious its principal Architect, which was God himself. [§ 6] He contrived the whole Fabric, and disposed of all the parts of it, in their order. For when David delivered unto Solomon the pattern of the House, and the whole Worship of it, he tells him, All these things the Lord made me understand in writing, by his hand upon me, even all the Work of this pattern, 1 Chron. Chap. 25.19. God gave him the whole in writing ; That is, divinely and immediately inspired him by his holy Spirit to set down the frame of the House, and all the concernments of it, according to his own appointment and disposal. This rendered the House Glorious, as answering the Wisdom of him by whom it was contrived. And herein it had the advantage above all the Fabrics that ever was on the Earth; and in particular, the Second Temple, whose Builders had no such Idea of their Work given them by inspiration.

Secondly, It was Glorious in the Greatness, State, and Magnificence of the Fabric [§ 7] itself. Such a Building it was as was never paralleled in the world; which sundry Considerations will make evident unto us; as,

First, The design of Solomon, the Wisest and Richest King that ever was in this world, in the building of it. When he undertook the work, and sent to Hyram King of Tyre for his assistance, he tells him, that the House which he was to build was to be great, because their God was great above all God's, 2 Chron. 2.5. Nay, saith he, The House which I am about to build, shall be wonderful and great. No doubt, but he designed the Structure Magnificent to the utmost, that his Wisdom and Wealth would extend unto. And what shall he do that comes after the King? What shall any of the sons of men think to contrive and erect, to enlarge that in Glory, wherein Solomon laid out his utmost. There can doubtless be no greater fondness, then to imagine that it could in any measure be equalled by what was done afterwards by Zerubbabel, or Herod.

[§ 8] Secondly, The vast and unspeakable sums of Treasure which were expended in the building and adorning of it. I know there is some difference among Learned Men, about reducing the Hebrew Signatures of moneys unto our pres • nt account. But let the estimate be as low, as by any can reasonably be imagined, setting aside what Solomon expended of his own Rev • new and getting; the provision left by David towards the work, of an hundred thousand Talents of Gold, and a thousand thousand Talents of Silver ; Besides Brass and Iron without weight, with Timber and Stone, 1 Chron. 22.14. doth far exceed all the Treasures that the greatest part, if not all the Kings of the Earth, are at this day possessed of. For on the ordinary computation and balance of Coins, the Gold amounted to 450000000. l. and the Silver unto 3750000000. l. besides what was dedicated by his Princes, and out of his peculiar Treasure. He that would be satisfied, what immense sums of his own Solomon added to all this, may consult Villalpandus on this subject. And what might be the product of this Expense, Wisely managed, is not easy to be conceived. It seems to me, that the whole Revenue of Herod was scarce able to find Bread for Solomon's Workmen; so unlikely is it, that his Fabric should be equal unto that other. It was surely a Glorious House that all this charge was expended about.

[§ 9] Thirdly, It appears farther from the number of Workmen employed in the Structure. We need not greaten this number out of conjectures with Villalpandus, who reckons above four hundred thousand; seeing there is evident mention in the Scripture of an hundred and fourscoure and three thousand and six hundred. Besides the Tyrians that were hired, who by their Wages seem also to have been a great number, 2 Chron. 2.10. That is, there was an hundred and fifty three thousand and six hundred strangers of the posterity of the Canaanites ; 2 Chron. 2.17, 18. and thirty thousand Israelites, 1 Kings 5.13. Neither was all this multitude engaged in this work for a few days or months, but full seven years, 1 Kings 6.38. And therein, as Josephus observes, the speed of the work was almost as admirable as its magnificence. And what a glorious Structure might be raised by such numbers of men, in such a space of time, when nothing was wanting unto them, which by the immense Treasures before mentioned, could be procured, may easily be conceived. It doth not appear that the whole number of the people, rich and poor, who were gathered together under Zerubbabel after the return from the Captivity, did equal the numbers of Solomon's Builders; so that they were not like to erect a Fabric, answerable unto what he effected: nor can it be imagined, that Herod employed so many in the whole work, as Solomon had to oversee his Laborers.

[§ 10] We may add hereunto, what is recorded concerning the adorning of this House: Not to mention the Pillars of Brass with their Chapiters, whose Magnificence was wonderful, and Workmanship inimitable; the Molten Sea, with the Oxen, and the like Ornaments innumerable. If we do but consider, that the whole House, upon the vaulting and Coiling with Cedar, was overlaid with pure beaten Gold, how glorious must it need be rendered to the thoughts of every man, who remembers the greatness of the structure. In especial those Utensils of the Sanctuary, the Ark, Oracle, Mercy-Seat, and Cherubims that represented the presence of God, what tongue can represent their beauty and glory? In the second House there was little of all these; and for the things of most cost and charge nothing at all. Nor did the riches of this House consist only in the solid parts of the Fabric, but in those vast treasures of Silver and Gold with other precious things, which being dedicated to the service of God, were laid up therein; for besides what was consecrated by himself and his Princes, Solomon brought in all the things which David his Father had dedicated, 2 Chron. 5. v. 7. And put them them among the treasures of the House of God. And although I do not think with some, that the whole sums of money before mentioned, were herein included, because it was dedicated by David ; for so also was his Brass and Iron and Timber: It is all to be expended about, or used in the building of the House itself; yet I cannot but judge, that those treasures were exceeding great, and such as the poverty and confusion of the people, under the second Temple, never allowed them to do anything that was answerable unto it.

Lastly, The glory of the Worship of this Temple consummated its beauty. Now [§ 11] this was principally founded in the glorious entrance of 〈 in non-Latin alphabet 〉 , or Divine Presence into it, upon its Consecration by the Prayer of Solomon. Hereof God gave a double pledge. First, The fall • ing down of the Fire from Heaven to consume the first Offerings, and to leave a Fire to be kept alive perpetually upon the Altar, a Type of the effectual operation of the Holy Ghost, making all our Sacrifices acceptable to God. And this the Jews expressly confess to have been wanting in the Second Temple. 2 Chron. 7.1. Secondly, The Glory of the Lord, as a Cloud filling the whole House, and resting upon it, v. 2, 3. This foundation being laid, and attended with a Sacrifice of many thousands of Cattle, the whole Worship was gloriously carried on, according to the institution revealed unto David by the Spirit of God. And the better to enable them to a right performance hereof, some of the chief Ministers, as Heman, Ethan and Jeduthan were themselves inspired with the Spirit of Prophecy. So that plainly here we had the utmost Glory, that a Worldly Sanctuary and Carnal Ordinances could extend unto.

Having taken this brief view of the Glory of Solomon's Temple, we may now inquire [§ 12] after what that Glory was, which was promised to this second House, concerning which the Prophet affirms expressly, that it shall excel all the Glory which on any account belonged unto the first. And first we shall consider the apprehension of the Jews in this matter: First, Some of them plainly insinuate, that this whole Promise was conditional, and depended upon the obedience of the people, wherein they sailing, it is no wonder if the Promise was never accomplished. Thus Abarbinel would have the Prophet speak to them, 〈 in non-Latin alphabet 〉 ; If your works be right in the Observation of the Law. And to this end, Kimchi after Ibn Ezra, giveth us a new connection of the words: For that expression, v. 4. Be strong all ye people of the Land, 〈 in non-Latin alphabet 〉 , and work, he carries on to the beginning of the next verse; 〈 in non-Latin alphabet 〉 , and work; it coheres in sense with the following Verse, or this word, if you do the work that I covenanted with you ; and so leaps over those words in the end of ver. 4. and whereon the whole fifth verse doth evidently depend: For I am with you, saith the Lord of Hosts: And these following words, so my Spirit remaineth among you, he interprets for a Promise depending upon the same condition; If you do the word that I covenanted with you, that is, observe the Law; 〈 in non-Latin alphabet 〉 . But after they sinned, and observed not the Law, the Holy Ghost, and Prophecy-ceased from amongst them in the days of Zachariah and Malachi. And to the same purpose Abarbinel, 〈 in non-Latin alphabet 〉 , The glorious Presence, Prophecy, and the rest of the Holy th • ngs that were then wanting, should return unto them, if their ways were right and good. And in this fancy they all agree.

But this wresting of the Text is evident. There is no condition intimated in the [§ 13] words, but rather the contrary; God promising to be with them, as he was in the days of their coming out of the Land of Egypt, wherein the work that he wrought for them, depended not on their Obedience, but was a mere effect of his own faithfulness, as he often declares. And those words 〈 in non-Latin alphabet 〉 , and my Spirit standing, abiding, or remaining, in the midst of you, among you, is no Promise of anything that was future; but a declaration of the presence of God by his Spirit then amongst them, to carry them through all difficulties and discouragements that they had met withal. And this is evident from the Inference that is made thereon, 〈 in non-Latin alphabet 〉 , fear ye not. For as the presence of God with them by his Spirit and power, was their great encouragement; so a Promise of anything that was future, was not suited unto that purpose. And hence the Targum of Jonathan, supposing the Spirit of Prophesy to be intended, referreth the words to the Prophets that w • re then amongst them, who instructed them in the Will of God. But by the Spirit, nothing is there intended, but the efficacious working of the Providence of God, in their Protection, as it is explained, Zech. 4.6. Not by Might, nor by Power, but by my Spirit, saith the Lord of Hosts. And the trajection of the words invented by Kimchi, is a bold corruption of the Text, and contrary to the whole design of the Prophets message to the people. His business was to encourage them to go on with the building of the Temple: To this end, he bids them be strong and do their work, 〈 in non-Latin alphabet 〉 , saith Rabbi Levi: Work on this building ; carry on this Fabric. 〈 in non-Latin alphabet 〉 , saith Jonathan, fall to your labor, and thereunto he adds the encouragement from the presence of God, who was powerfully present with them by his Spirit, as in the days that he brought them out of the Land of Egypt.

[§ 14] This Evasion being of no use; something more satisfactory must be inquired after; something wherein the glory of the latter House must excel that of the former. That they may not be utterly silent, the Masters of the present Judaical Infidelity fix upon two things, which they would persuade us this Glory might consist in: First, They say the Structure itself, either as built by Zerubbabel ; or at least, as restored by Herod, was Higher, as more capacious then that built by Solomon ; and the glory of it was increased by the great riches of the Nations, that were brought into it, in the days of the Hasmonaeans, and of Herod, when that was accomplished, which was here foretold, that the riches of the Nation, should come to that House. So Kimchi, I will shake, this is an Allegorical Expression, saith he, of the great glory and good, that God would bring to Israel in the days of the second Temple; and when was this? 〈 in non-Latin alphabet 〉 ; it was in the days of the Hasmonaeans; 〈 in non-Latin alphabet 〉 ; or in the time of Herod: for which he refers us to the Book of Joseph Ben. Gorion, the Plagiary of the time of Josephus. And this also is repeated by Jarchi and A • arbinel, for the Glory of the House its self. The same man tells us, that his Masters of blessed Memory were divided; some referring it unto the time of the standing of the second House, of which afterwards. Some to its greatness: And for its greatness he informs us. The second House, 〈 in non-Latin alphabet 〉 , in the Structure of it, was great: as it is written in the words of our Rabbins of blessed memory, and in the Book of Joseph Ben Gorion, namely, that there was no building in the whole world, to be compared with that Structure which Herod built for beauty and excellency.

But there are not many of this opinion, and those that pretend themselves so to be, speak contrary to their own Science and conscience. They know well enough, that the latter Temple was in nothing to be compared unto the former. And this Abarbinel acknowledgeth in the entrance of his Exposition of this Prophecy, affirming that the people were troubled at the remembrance of the House built by Solomon, which was great and high, filled with multitudes of Vessels of pure Gold and precious Stones: whereas that which they were building, was small, according to the Command of the King of Persia ; and without treasure, because of the poverty of the people: and though this House was built higher by Herod ; yet it was not at all enlarged by him but erected precisely on the old foundation. But not to enter at present into consideration of the measures of the former Structure: Let the latter Temple be thought as wide and long as the former, and some Cubits higher, doth this presently give it a greater glory then the other? a Glory so much greater, as to be thus eminently promised and intimated to be brought in with the shaking of Heaven, and Earth, Sea, and dry land? Can anything more fondly be imagined? It were endless to reckon up the particular instances wherein it came short of the Glory of the first House. Let but the heads of the Beauty and Magnificence thereof above recounted be run over, and this will quickly appear. In a word, notwithstanding the imaginary greatness pretended, it had not the hundredth part of the Glory of Solomon's House, which also these Masters on all occasions acknowledge: for besides all the Golden Glorious Vessels and Ornaments of it, Besides all the treasures disposed in it, besides sundry of the most magnificent parts of the building itself, they generally acknowledge that there were five things wanting in the last, wherein the principal glory of the first House consisted. These are diversely reckoned up by them, but in general they all agree about them; and they are given us by the Author of Aruch in the root 〈 in non-Latin alphabet 〉 in this order: 〈 in non-Latin alphabet 〉 , the Ark propitiatory and Cherubims, one ; that is, the whole furniture of the Sanctuary. 〈 in non-Latin alphabet 〉 , the Divine Majesty or Presence, the second: It entered not into the House in that glorious and solemn manner, that it did into the Temple of Solomon. 〈 in non-Latin alphabet 〉 , the Holy Ghost which is Prophecy, the third ; all Prophesies ceasing under that House, from the days of Malachi unto John the Baptist: 〈 in non-Latin alphabet 〉 , Urim and Thummim, the fourth thing. 〈 in non-Latin alphabet 〉 ; Fire from Heaven, to kindle the everlasting fire on the Altar, the fifth thing. They that acknowledge all these things to have been wanting in the second Temple, as the Jews generally do, and the Talmud in 〈 in non-Latin alphabet 〉 , Chap. 5. expressly, cannot well compare the glory of it, with the glory of that Temple wherein they were, and whereof they were indeed the chiefest glory and the most eminent pledges of the presence of God therein.

The pretence about the glory of this House from the riches of the Hasmonaeans and [§ 15] Herod is no less vain. That which amongst the Hasmonaeans had the greatest appearance of glory was their High Priest (who also came irregularly unto that Office) assuming the Royal Power and Titles. But this as themselves confess, was a sinful disorder; and their whole race was quickly extirpated for Herod the great; it is well they are on this occasion reconciled unto him, whom elsewhere they execrate as an Usurper, cruel Tyrant, and Slave to the Romans, all which he was indeed. Little glory came to the Temple by his Rule and Sovereignty. Besides, during his Reign and the Rule of the remainder of his Race, the High Priests were thrust in and out, at the pleasures of Brutish Tyrants ; no order in their Succession, no beauty in their Worship being observed, or sought after. Hence comparing the number of High Priests under the Second Temple, with that of them under the first, which it tr • bly surmounts, they apply unto it that of Solomon, because of the wickedness of the people, the Rulers are many. To seek for the Glory mentioned among these things and persons is assuredly vain.

Wherefore others of these Masters, waving these empty pretences would have the [§ 16] glory of this second House, to consist in its duration. So R. Jonathan in Bereshith Rabba, Jarchi on this place, and Kimchi whose opinion is repeated by Abarbinel. Kimchi tells us that their Masters are divided in this matter ; and Jarchi that it was Raf and Samuel that were the Authors of this different opinion; one affirming that the glory of this House consisted in its greatness, the other in its duration ; and their Dispute in this matter is in Perek Kama : of Baba Bathra. 〈 in non-Latin alphabet 〉 , The first House, saith he, continued four hundred and ten years, The second four hundred and twenty : This is their account, though in truth, it continued longer, as did the first House also. But is this the Glory promised? What was the condition of that House in those ten years, and almost half ten times ten years before? The whole Nation during this space of time was shattered and wasted with Oppressions, Seditions, and Miseries inexpressible; and the House itself made a D • n of Thieves; and for the greatest part of the ten years they boast of, was filled with cruel bloodshed and daily murders. And is it likely that a mere duration in that season, wherein for what it was put unto, it was abhorred of God, and all good men; should in this prediction of its State, deserve that Prophetical Eulogie of obtaining more glory then the House of Solomon was ever made partaker of? There is then nothing more evident, then that these inventions, are evasions of men who diligently endeavor to hide themselves from Light and Truth; not in the least answering either the letter of the Prophecy, or the intention of him that gave it.

It remaineth then, that we inquire from the Text, what is the true • Glory promised [§ 17] unto this House wherein it was to have the preeminence above the former: Now this is expressly said, to be the coming unto it of the desire of all Nations. The desire of all Nations shall come, and I will fill this House with glory; and the glory of this latter House shall be greater then that of the former. This is directly affirmed to be the glory promised, and nothing else is in the least intimated wherein it should consist. And there are three circumstances of this glory expressed in the Text. (1.) The way whereby it should be brought in: I will shake the Heavens, and the Earth, and the Sea, and the dry Land: and I will shake all Nations. Secondly, The season wherein this was to be done: Yet once it is a little while. Thirdly, The Event of it: and in this place will I give peace, saith the Lord of Hosts : all which are severally to be considered, and the intendment of the Holy Ghost in them vindicated from the objections of the Jews.

The first thing we are to inquire after, is the Glory itself that is promised in these [§ 18] words, 〈 in non-Latin alphabet 〉 ; and the desire of all Nations shall come. The Jews by these words generally understand the desirable things of the Nations, their Silver and Gold, which above all things are unto them most desirable. These, they say, the Nations being shaken, did bring unto the Temple, and therein the glory of it did consist. Herein all their Expositors on this place, Jarchi, Ibn Ezra, Kimchi, and others of them whose Judgments are repeated by Abarbinel do ag • ee. Ibn Ezra briefly, The Nations shall be shaken, 〈 in non-Latin alphabet 〉 , and shall bring gifts unto my house, 〈 in non-Latin alphabet 〉 ; and they shall bring the Treasures of Gold and Silver, saith Jarchi, as it is recorded in the Book of Joseph Ben Gorion. Kimchi to the same purpose somewhat largely, 〈 in non-Latin alphabet 〉 ; As if it had been said, they shall bring in their hands all desirable things that are found in their Lands: Vessels of Silver and of Gold, Garments and precious stones ; and this, as I said, is their general s • nse.

But First, It is directly contrary unto the Context : for it is the plain design of the Holy Ghost to take of the thoughts of the people from that kind of glory, which consisted in coacervation of ornaments of Silver and Gold, which being all of them always in his power, he could at that time have furnish • d them withal, but that he would have them look for another glory. Secondly, It is perfectly false as to the event; for when was there such an outward shaking of all Nations under the second Temple, as that thereon they brought their Silver and Gold unto it, and that in such abundance, as to render it more rich and glorious, then the House of Solomon : So to wrest the words, is plainly to aver, that the Promise was never fulfilled. For nothing can be more ridiculous, then to make a comparison between the Riches and Treasures of Solomon's Temple, and those which at any time, were laid up in the second Temple. Besides, what was so, It was but Gifts and Oblations of the people of the Jews, which the Nations sometimes took away, but never brought anything unto it. And therefore themselves which use this evasion, dare not place the excelling glory of this House herein, though the Text do plainly affirm, that it doth consist in what these words intend, but turn to other imaginations of largness and duration.

Thirdly, Open force is offer • d unto the words themselves; for they are not 〈 in non-Latin alphabet 〉 , and all Nations shall bring their desirable things, but 〈 in non-Latin alphabet 〉 , the desire of all Nations shall come. So woeful is the condition of men, rebelling against light, that they care not into what perplexities they run themselves, so they may avoid it. Abarbinel having repeated all these Expositions, and seeing, no doubt, that they would not endure a tolerable Examination, would have the desire of all Nations to be Jerusalem ; because they should all come up to War against it, with a desire to take it in the days of the third Temple, which, he fancieth to be here intended. There are scarce more words, then Monsters in this Subterfuge. It may suffice for its removal, that we have already demonstrated, that his Figment of a third Temple, is devoid of any pretence to cover it from open shame.

[§ 19] We say then, that these words contain a Prophecy of the Messiah, and of the real glory that should accrue unto the second Temple, by his coming unto it, whilst it was yet standing. This is the importance of the words, 〈 in non-Latin alphabet 〉 , The LXX. give us a corrupt interpretation of the words, 〈 in non-Latin alphabet 〉 , and choice things of all Nations shall come : in which error they are followed both by the Syriac and Arabic Translators. 〈 in non-Latin alphabet 〉 doth in nothing answer to 〈 in non-Latin alphabet 〉 , the word here used by the Prophets, and retained by Jonathan in the Chaldee Targum ; who indeed is not unfaithful in places relating unto the Messiah, so as to exclude him; although he pervert the true meaning of many of them. The Vulgar Latin hath rightly to the sense rendered these words; Et veniet desideratus cunctis gentibus; and he shall come who is the desired of all Nations. 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 , is properly desiderium, desire; but is nowhere used in the Scripture, but for a thing, or person desired, or desirable, loved, valued, or valuable: as is 〈 in non-Latin alphabet 〉 also. Dan. 9.23. Chap. 10.11. Chap. 11.8.43. Gen. 27.15. Ezekiel 23.6. Amos 5.11. Jer. 3.19. Isaiah. 2.16. This I say, is the constant use of the words, to denote the person or thing that is desired, or desirable: And it being said here emphatically, that this desire shall come ; nothing but a desired, or desirable person can be intended thereby. And this was no other but the Messiah, the bringing of whom into the world was the end of the build • ng of that Temple; and of the whole Worship performed therein: and therefore by his coming unto it; it had the complement of its Glory. The Promise of him of old unto Abraham was, that in him all the Nations of the Earth should be blessed. Untill his coming they were generally to be left to walk in their own ways; and in the issue everlastingly to perish, by him were they to be relieved; and so is rightly called their desire, or he that de jure, ought to be desirable above all things unto them, the desire of all Nations, and he to whom the gathering of the people should be, that is the Shilo, are one and the same. It is true, being filled with blindness and ignorance, the ages past before his coming had de facto, and actively no desire after him; but as there was a secret groaning and tendency in the whole nature of things after his production; So he, when he came, who was alone to be desired by them, was actually received and embraced, as the full accomplishment of their desires. That then, wherein all their blessedness and deliverance were laid up, may be properly called their desire, because containing all things truly desirable, and because like desire fulfilled, it was perfectly satisfactory unto them when enjoyed.

The only difficulty in the interpretation of these words, lies in their unusual construction. [§ 20] The Verb 〈 in non-Latin alphabet 〉 , shall come, is of the plural number; venient. 〈 in non-Latin alphabet 〉 , the desire, whereunto we refer it, of the singular: desiderium omnium gentium venient: Kimchi observing this anomaly, to suit the words unto his own sense, affirms that 〈 in non-Latin alphabet 〉 is wanting, which should be prefixed to 〈 in non-Latin alphabet 〉 , and so be rendered, all Nations shall come with their desire, that is, their desirable things; their Silver and Gold, but there is no need of this Arbitrary supply of the Text; and the sense contended for by him, we have sufficiently disproved. Nor is it unusual in the Hebrew Tongue, where two Substantives are joined in construction, that the Verb agrees in number and person, not with that which directly and immediately it respects, but with that whereby it is regulated.

As 〈 in non-Latin alphabet 〉 here is put in statu construct • , by 〈 in non-Latin alphabet 〉 , and the Verb from thence put in the plural number, so 2 Sam. 10.9. Joab saw 〈 in non-Latin alphabet 〉 , that the face of battle was against him. The Verb 〈 in non-Latin alphabet 〉 , was, which refers directly to 〈 in non-Latin alphabet 〉 , the face, agrees not in number with it, but with 〈 in non-Latin alphabet 〉 , the battle, by which the other is put in construction. So Job. 15.20. 〈 in non-Latin alphabet 〉 , the number of years is hid : 〈 in non-Latin alphabet 〉 , are hid, it agrees with 〈 in non-Latin alphabet 〉 , years ; and not with 〈 in non-Latin alphabet 〉 , the number ; in the very same kind of construction with that of the words here used by the Prophet. So likewise 1 Sam. 24. 〈 in non-Latin alphabet 〉 ; arcus fortium confractorum. The Adjective 〈 in non-Latin alphabet 〉 broken, agrees in number with 〈 in non-Latin alphabet 〉 , the mighty, though it be apparently spoken of the bow: and likewise, Hos. 6. v. 5. 〈 in non-Latin alphabet 〉 , thy Judgments sh • ll go forth as the light : 〈 in non-Latin alphabet 〉 , shall go forth, agrees in n • mber with 〈 in non-Latin alphabet 〉 the light, though it respect 〈 in non-Latin alphabet 〉 , thy Judgments, in the plural number ; and many other instances of the like kind, may be alleged to the same p • rpose. This construction then, though anomalous, yet is in that Language so frequent, as not to create any difficulty in the words; and yet possibly the words may not be without a further sense, intimating the coming of the Nations to Christ upon his coming into the Temple.

Though the words of the Promise are thus clear in themselves, we may yet see [§ 21] what further light is contributed unto our interpretation from the Circumstances before observed; as First, the way of bringing in this Glory is there expressed by the Prophet, from the mouth of the Lord; I will shake the Heavens, and the Earth, the Sea, and the dry Land, and I will shake all Nations. All the Jewish Expositors agree, that these words are to be interpreted 〈 in non-Latin alphabet 〉 ; that is, Metaphorically and figuratively. Yet it cannot be denied, that a great concussion and shaking of the World, and all the Nations of it, is intended in them; otherwise nothing is signified by them. And this must be with reference unto that house, and the Worship thereof, and that in a tendency unto its glory. Now I desire to know what work among the Nations in the whole World it is, that was wrought with respect unto the Temple which is here intended. The Nations indeed under Antiochus, and almost ruined it; under Crassus, and robbed it; under Pompey, and profaned it; under Titus and destroyed it. But what tended all this to its glory? But refer these words unto the coming of the Messiah, and all things contained in them were clearly full • illed. Take the words literally and they suit the event. At his Birth, a New Star appeared in the Heavens; Angels celebrated his Nativity; Wise men came from the East, to inquire after him; Herod and all Jerusalem, was shaken at the tidings of him; and upon his undertaking of his work, he wrought Miracles in Heaven, and Earth, Sea, and dry Land, upon the whole Creation of God. Take them Metaphorically, as they are rather to be understood, for the mighty change which God would work in his Worship, and the stirring up of the Nations of the world to receive him, and his Doctrine, and the event is yet more evident. All Nations under Heaven were quickly shaken and moved by his coming. Some were stirred up to inquire after him; some to oppose him; until the world, as to the greatest and the most noble parts of it, was made subject unto him. Evident it is, that since the creation of all things, never was there such an Alteration and Concussion in the world, as that wherewith the Messiah and his Doctrine was brought into it; and which is therefore so expressed by the Prophet.

Abarbinel affirms that the 〈 in non-Latin alphabet 〉 , Christian Doctors, would argue and prove [§ 22] from hence, that it is not th • Temple of the Jews, but their own House of Worship, that is intended in these words, and that because there was no such confluence of the Nations unto the Jews, either under the first, or second Temple, as is here promised: But unto their Church and Faith, all Nations were converted. But he mistakes, and confounds things, as all of them constantly do, in their Disputations against Christians. We contend not, that it is the Christian Church, that is here intended by the House, that Glory was to come unto. Only we say, that he to whom the Nations or Gentiles were to be gathered, whom they were shaken and stirred up to receive, did actually come unto the Temple at Jerusalem, and thereby gave it a greater Glory then what ever the Temple of Solomon received. This first Circumstance then clears our intention from this Text.

[§ 23] The season wherein the promised glory was to be brought in, is next noted in the Context. It is expressed v. 6. 〈 in non-Latin alphabet 〉 , The Jews generally refer these words, unto the Rule or Kingdom of the Hasmonaeans, under whom the people were to enjoy their liberty, which is said to be a little season, as continuing seventy or eighty years: For it is said to be little, because they had but a small Dominion in comparison of their former Kingdom and Empire. But it is evident from the Context, that the Prophet had no respect unto Rule or Dominion in these words. For what ever is intended in this Expression, it hath a direct and immediate influence into the bringing in of the desire of all Nations, and the glory promised, which the Rule of the Hasmonaeans reached not unto. Our Apostle, Heb. 12.24. renders these words 〈 in non-Latin alphabet 〉 , literally and properly 〈 in non-Latin alphabet 〉 , yet more once, or yet once more. God had before done some work, whereunto that which he promised now to do is compared. Such a concussion of all things had been before; and this as is evident from v. 5. was the work that he wrought at the giving of the Law, and the erection of the Judaical Church, State and Ordinances. In answer hereunto, he would bring in the everlasting Kingdom of the Messiah, and the spiritual Worship to be celebrated therein, the Old Church-State of the Jews in this shaking of all things being removed and taken away.

And this plainly is evinced from the comparison that God makes between the work here promised, and that which he wrought when he covenanted with the people upon their coming up out of Egypt. Concerning the work which God will thus do; once more, it is said to be 〈 in non-Latin alphabet 〉 , a little while, that is, ere it be accomplished: It is not the nature, or quality of the work; but the season or time wherein it shall be wrought, that is denoted in these words: In that sense is 〈 in non-Latin alphabet 〉 , often used in the Scripture, as we prove elsewhere. As the same work, Mal. 3.1. is promised to be done 〈 in non-Latin alphabet 〉 , suddenly, speedily. It is then foretold, that it should be but a little space of time before this work should be wrought. And hence Abarbinel would prove, that it cannot respect the coming of our Messiah, which was about four hundred years after. But this season is not called a little while absolutely, but with respect unto the former duration of the people, or Church of the Jews, either from the calling of Abraham, or the giving of the Law by Moses. And this space of four hundred years is but a little in comparison thereof; and is so termed, to stir up Believers unto a continual expectation of it, and desire after it; It being now nearer unto them, then unto their Fore-fathers, who beheld the time of its performance, a very great way off. And this also serves for the conviction of the Jews, for whereas their forefathers of old did confess, and themselves at present cannot with any modesty deny, but that the Messiah is here intended, whom they suppose not yet to be come, how can this space of time from the days of Haggai in any sense be called a little while, seeing it far exceeds all the space of time that went before, from the Call of Abraham, which is the first Epocha of their privilege and claim.

[§ 24] The last circumstance contributing light unto our interpretation of this place, is taken from the event, or the coming of the desire of all Nations, and the glory of the second House ensuing thereon, in these words; 〈 in non-Latin alphabet 〉 ; and in this place I will give peace, saith the Lord of Hosts. From these words Abarbinel seeks to overthrow our Exposition, by this place, saith he, is intended Jerusalem. Well let that be granted, what will thence ensue? Why saith he, 〈 in non-Latin alphabet 〉 ; Behold from the day that the Messiah was born, there was no Peace in Jerusalem, but Wars, Destruction, and Desolation. We say then, that by Peace, here, must be understood either outward, Temporal, Worldly Peace, or Spiritual Peace between God and man, between Jews and Gentiles in their joint communion in the same Worship of God. If they say the former was intended, I desire to know when this promise was accomplished under the second Temple? before days of the Hasmonaeans, the whole people was in perfect bondage and slavery: First, To the Persians, then to the Grecians ; and bondage is not, especially peace in the Hebrew Dialect, wherein, that word denotes an affluence of all good things. The Rule of the Hasmonaeans was wholly spent in bloody Wars, and intestine Divisions. Their power issued in the Dominion of the Romans, and their Vassals the Herodians? What signal peace they had in those days, they may learn from their own Joseph Ben Gorion. To say then, that this was the peace intended, is to say directly, that that God promised what he never performed, which is fit only for these men to do.

Besides, though God promised to give this peace at Jerusalem, that is amongst the Jews, yet he promised not to give it only to Jerusalem, unto the Jews, but to all Nations also, whom he would shake and stir up, to bring in this Glory. Now what pretence of peace had the Jews under the second Temple wherein all Nations were concerned? I suppose they will not say they had any. Moreover, the peace promised, was that which was to be brought in by the Messiah. This Abarbinel grants; and thence seeks to strengthen his Objection: for saith he, Then we shall have Peace, Rule and Dominion according to the manifold Promises given us unto that purpose. I answer, those Promises are of two sorts; Some express Spiritual things, Allegorically by words literally signifying things outward; And they are all of them fulfilled in and unto them that do believe. Others of them, that really intend outward Peace and Glory, are made concerning them to be fulfilled, not when the Messiah came to them, but when they shall come to the Messiah : At his Coming unto them, they rejected him, and he rejected them; but when their blindness shall be taken away, and they shall return unto the Lord, all these Promises shall have a blessed accomplishment amongst them. But we have sufficiently proved that the principal work of the Messiah was to make peace between God and man by taking away sin that was the cause of their separation, distance and Enmity. This then is the peace here promised. This God gave at Jerusalem, whilst the second Temple was standing: For he is our peace who hath made both one, and hath broken down the middle wall of partition between us, having abolished in his flesh, the Enmity, even the Law of Commandments contained in Ordinances for to make in himself of twain, one new man, so making peace. And that he might reconcile both unto God, in one body by the Cross, having slain the Enmity thereby, and • ame and preached peace to them that were afar off, and to them that were nigh. Thus did God give peace at Jerusalem, both to the Jews and Gentiles, by him that was the desire of all Nations; and so by this Circumstance of the Context also, is our interpretation fully confirmed.

Although we have sufficiently confirmed our Argument, and vindicated it from [§ 25] the exceptions of the Jewish Masters; yet because it is most certain, that the constant faith of their Church of old was; that the Messiah should come whilst that second Temple was standing, which they have now Apostatized from, and renounced, countenancing themselves in their infidelity, by the miserable evasions before mentioned. I shall add yet farther strength unto it from a parallel Testimony, and from their own confessions. The parallel place intended, is that of Malachi 3.1. Behold I send my Messenger, and he shall prepare the way before me, even the Angel or Messenger of the Covenant, whom ye delight in: Behold he shall come, saith the Lord of Hosts, the time future of his coming, is by Haggai said to be 〈 in non-Latin alphabet 〉 , a little while ; and he i.e. Malachi answerably affirms, that he shall come 〈 in non-Latin alphabet 〉 , suddenly, in the sense before declared he who by Haggai is called 〈 in non-Latin alphabet 〉 , the desire of all Nations, with respect unto the Gentiles, all desirable things being laid up in him, is by Malachi called 〈 in non-Latin alphabet 〉 , with respect unto the Jews, the Lord whom ye seek ; whose coming they looked for so long, and prayed for so earnestly. And what Haggai expressed absolutely, shall come, afterwards intimating the respect his coming should have unto the Temple, Malachi sets down fully, 〈 in non-Latin alphabet 〉 , he shall come unto his Temple. Further to clear what it is, that in both these places is intended, he is called 〈 in non-Latin alphabet 〉 , the Angel of the Covenant ; God's Messenger, who was to confirm and ratify the New Covenant with them; that is, the Messiah. The Targum of Jonathan expresseth it on Jer. 30.21. closing the Promise of the Covenant with these words, 〈 in non-Latin alphabet 〉 , and their King shall be anointed from among them, and their Messiah shall be revealed from amongst the midst of them ; He who was the desire of all Nations, the Lord whom the Jews sought, the Messenger by whom the New Covenant was to be ratified; that is, the Lord the Messiah was to come, and he did come unto that Temple.

[§ 26] And here the Jews are at an end of all shifts and evasions. It cannot be avoided but the Messiah must be here intended; Rashi would fain yet evade; the Lord whom ye seek, that is 〈 in non-Latin alphabet 〉 , the God of Judgment: because they had said before, Chap. 2.17. Where is the God of Judgment? Vain man, these words which he himself had but just before interpreted, to be the Atheistical Expression of wicked men questioning the Judgment of God, are now to serve his turn, an earnest desire of seeking after the Lord, which in these words is evidently set forth; the Lord whom ye seek, the Angel of the Covenant whom ye delight in; for both these are the same, as Ibn Ezra acknowledgeth, 〈 in non-Latin alphabet 〉 , The Lord he is the Glory, and the Angel of the Covenant, the same things being intended under a double expression. And it is evident whom he intends thereby, by his interpreting the Messenger to be sent before him, to be Messiah Ben Joseph, whom they make the forerunner of Messiah Ben David.

Kimchi interprets the Angel to be sent before him, the Angel of God's presence from Heaven, to lead the people out of their Captivity, as of old he went before them in the Wilderness when they came out of Egypt. But we are better taught, who this Messenger was, Matth. 11.10. Mark 1.2. As for the Lord whom they sought, he speaks plainly, 〈 in non-Latin alphabet 〉 ; This is the King the Messiah, and this the Angel of the Covenant ; he adds indeed the old Story about Elijah, and his zeal for the Covenant: whence he had the honor to preside at Circumcision, to see the Covenant observed, and may be thence called the Angel of the Covenant. But it is plain in the words, and confessed by Ibn Ezra, that the Lord whom they sought, and the Angel of the Covenant are the same. And as to these words, 〈 in non-Latin alphabet 〉 , he shall come suddenly unto his Temple, he adds in their Explication; 〈 in non-Latin alphabet 〉 , because the time of the end is not revealed nor unfolded in the Book of Daniel. It is said he shall come suddenly, because there is no man that knows the day of his coming before he came. We grant that the precise day of his coming, was not known before he came; but that the time of it was foretold, limited and unfolded in the Book of Daniel, so far as the season and age of it would admit, was made evident, all future expectation declared to be void, and that in the Book of Daniel, we shall immediately demonstrate. At present we have proved, and find that they cannot deny, but that he was to come unto the second Temple, whilst it was yet standing.

[§ 27] Once more we may yet add the consent of others of their Masters besides these Expositors. Some Testimonies out of their Doctors are Cited by others; I shall only name one or two of them in Talmud itself, Tractat. San • d. ca • . 11. the application of this place of Haggai unto the Messiah, is ascribed unto Rabbi Akiha, his words as they report them, are 〈 in non-Latin alphabet 〉 , a little glory will I give unto Israel, and then the Messiah shall come. And this man of so great repute among them, that Rabbi Eleazar affirms that, 〈 in non-Latin alphabet 〉 , all the wise men of Israel were like a little Garlic in comparison of that bald Rabbi. This then is their own avow'd Tradition, and the other place of Malachi, concerning the Angel of the Covenant, is expounded of the Messiah by Rainbain in 〈 in non-Latin alphabet 〉 ; in the days, saith he, of the Messiah, the Children of Israel shall be restored unto their Genealogies, by the Holy Ghost, that shall rest upon him, as it is said, Behold, I send my Messenger before me, and the Lord whom ye seek shall come unto his Temple. We have then found out both from the clear words of both these Prophesies, and the consent of the Jews themselves, who it is that is here promised in them, that he should come to his Temple.

[§ 28] This is the glory of the second house promised in Haggai, The end of the Temple, and of all the glory of it, and all the Worship performed in it, was to prefigure the promised seed, who was the true and only substantial glory of them all, and of the people to whom they were committed; for he was to be a Light to light the Gentiles, and the glory of his people Israel. Therefore in all the Worship of the Temple, those who believed, and in the use of the Ordinances of it, saw unto the end of their institution, did continually exercise faith on his coming, and earnestly desire the accomplishment of the promise concerning it. The great glory then of this Temple could consist in nothing but this coming of the Lord whom they sought, the desire of all Nations unto it. Now that he should come whilst the Temple stood and continued, is here confirmed by this double Prophetical Testimony; and the Temple being utterly and irreparably destroyed now above 1600. years ago. It must be acknowledged that the Messiah is long since come, unless we will say, that the Word of God is vain, and his Promise of none effect.

The General Exception of the Jews unto this Argument taken from the limitation [§ 29] of the time allotted unto the coming of the Messiah, we shall afterwards consider. In one word, that which they relieve themselves withal against the prediction of Haggai and Malachi, that he should come unto the Temple then built amongst them; which they acknowledge is so truly ridiculous, that I shall not need to retain the Reader with the consideration of it. They say the Messiah was born at the Time determined, before the destruction of the second Temple, but that he is kept hid in the Sea, or in Paradise, or dwells at the Gates of Rome among the Lepers, waiting for a Call from Heaven to go and deliver the Jews; with such follies do men please themselves in the great Concernments of the glory of God and their own eternal welfare, who are left destitute of the Spirit of light and truth, sealed up under the efficacy of their own blindness and unbelief. But hereof we shall treat further in the Consideration of their General Answers to this whole Argument in hand.

Exercitatio XIV.

[§ 1] THere remains yet one place more giving clear and evident Testimony unto the Truth under Demonstration, to be considered and vindicated. And this is the illustrious Prediction and Calculation of time, granted unto Daniel by the Angel Gabriel. Chap. 9.24, 25, 26, 27. Seventy weeks are determined upon thy people, and upon thy holy City, to finish the Transgression, and to make an End of Sins, and to make Reconciliation for iniquity, and to bring in everlasting Righteousness, and to seal up the Vision and Prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the Commandment to restore and to build Jerusalem, unto Messiah the Prince, shall be seven Weeks, and threescore and two weeks, the Street shall be built again, and the wall in troublous times. And after threescore and two weeks, shall Messiah be cut off; but not for himself: and the people of the Prince that shall come, shall destroy the City and the Sanctuary; and the End thereof shall be with a flood, and unto the end of the War, desolations are determined. And he shall confirm the Covenant with many for one week; and in the midst of the week, he shall cause the Sacrifice and the Oblations to cease, and for the overspreading of Abominations, he shall make it desolate, even until the consummation, and that determined, shall be poured upon the desolate. So our Translation reads the words, how agreeably unto the Original, we shall consider and examine particularly in our progress.

[§ 2] Of what importance this Testimony is in our present Cause and Context, as Christians generally acknowledge, so the Jews themselves are in a great measure sensible; as we shall see in the consideration of those manifold evasions which they have invented to avoid the efficacy and conviction of it. But before we engage into its management and improvement, an attempt against our Apprehension, the whole design, intendment, and subject matter of the Prophecy itself, must be removed out of our way. A Reverend and Learned Person in a late Exposition of the Visions and Prophecies of Daniel, endeavoring to refer them all unto the state of the Churches of Christ in these later days of the world, with their sufferings under, and deliverance from the power of Antichrist, amongst the rest contends expressly, that this Prophecy, Prediction, and Computation doth not relate unto the coming and suffering of the Messiah, but only unto the state of the Churches before mentioned. Hence he who published those Discourses, declareth in the Title of the Book, that a New way is propounded in it, for the finding out of the determinate time signified unto Daniel in his seventy Weeks, when it did begin, and when we are to expect the end thereof. And a NEW WAY it is indeed, not only diverse from, but upon the matter, contrary unto the Catholic Faith of the Church of God, both Judaical and Christian, ever since the first giving out of the Prophecy. And such a way it is, as is not only groundless, as we shall discover in the examination and trial of it, but also dangerous unto the Christian Faith if received. Yet because the Author of it, (if he be yet alive) is a Person Holy, Modest and Learned, and proposeth his conjectures with submission unto the Judgment of others, not peremptorily determining what he says, pag. 51. His discourse deserves our Consideration, and a Return unto it, with a sobriety answerable unto that wherewith it is proposed. And herein we shall attend unto the Method chosen by himself, which is first to give Reasons and Arguments to prove, that this Prophecy cannot be applied unto the coming of the Messiah, and then those which countenance, as he supposeth, the application of it, unto these latter days, both which shall be examined in their Order.

That which in general he first insisteth on as a Reason to abjudicate this Prediction [§ 3] from the times of the Messiah, is the difference that is among Learned men about the Chronological Computation of the time here limited and determined. The variety of opinions in this matter he terms monstrous, and the difficulties that attend the several Calculations inextricable. But whether this Reason be cogent or no unto his purpose, is easy to determine; yea, it seems to have strength on the other side. For notwithstanding the difficulties of the exact Computation pretended, not one of them whom he mentions, nor scarce any other Person, Antient or Modern before himself, or a very few besides, did ever doubt, or call in question, whether the time designed, did concern the coming of the Messiah or no. And it seems to be a great evidence of the Truth thereof, that no difficulty in the computation did ever move them to question the Principle its self.

Besides that, this is indeed no tolerable Argument, namely, that Learned Men cannot agree in the exact computation of any time appointed unto such an end, to prove that it was not designed unto that end, is evident from other instances in the Scripture to the same purpose. Thus God tells Abraham, that his seed should sojourn in a strange Land four hundred years, Gen. 15.13. which Stephen repeats, Acts. 7. v. 6. After this, Moses with some difference in the years themselves, affirms, that their sojourning in Egypt, was four hundred and thirty years, Exod. 12. v. 40. which St. Paul repeats, Gal. 3. v. 17. Now learned men greatly differ about the right stating of this Account, as from what time precisely, the Computation is to be dated: and that on the very same Reason which divides their Judgments in the stating of these Weeks in Daniel. For as in this place of Daniel, the Angel fixing the Beginning of the time limited unto the going forth of the Decree to build Jerusalem, there being several Decrees, at several seasons, made as it should seem to that purpose, they are not agreed from which of them precisely to begin the Account; So Paul affirming, that the four hundred and thirty years began with the giving of the Promise unto Abraham, it having been several times, and at several seasons solemnly given unto him, there is great question from which of them the Computation is to take its date and Beginning. And yet as notwithstanding this difficulty never any man doubted, but that the years mentioned contained the time of Abraham's and his Posterities being in Egypt ; no more notwithstanding the difficulties and difference pleaded about the computation of these Weeks of Daniel, did ever any doubt but that the time limited in them, was that allotted unto the Judaical Church and State, until the coming of the Messiah. The like difference there is amongst Learned men about the Beginning and Ending of the seventy years in Jeremiah, allotted unto the Babylonish Captivity; and that because the people were carried Captive at three different times by the Babylonians.

There is therefore indeed no weight in this exception, which is taken merely from the weakness and imbecility of the minds of men, not able to make a perfect Judgment concerning some particulars in this divine account, which, as we shall afterwards manifest, is of no great importance as to the principal, yea only End of the Prediction itself, whether we can do so or no. But yet that this difficulty is not so inextricable as is pretended, but as capable of a fair Solution, as any computation of time so far past and gone, we shall I hope sufficiently evidence in the account that shall be subjoined unto our Exposition and Vindication of the Prophecy its self.

[§ 4] From this general Consideration, the Learned Author proceeds to give five particular Reasons to prove his intention, which we shall examine in their order. And the first is as followeth.

Because, saith he, in no place of the New Testament this Prophecy is used against the Jews to prove the Messiah already come.

Answ. Might this Reason be allowed as cogent, it would disarm the Christian Church of the principal Testimonies which in the Old Testament it hath always rested in, to prove that the Messiah is long since come, and that Jesus of Nazareth is he. For as any of that nature are sparingly recorded in the Writings of the Gospel, so of the most evident and illustrious unto that purpose, there is no mention at all therein. And it is most evident, that as well in dealing with the Jews, as in his instruction of his own Disciples, the Lord Jesus made use of innumerable other Testimonies, then what are recorded in the Books of the New Testament. So also did his Apostles, and other Primitive Teachers of the Gospel. Hence are they said to prove Jesus to be the Christ out of Moses and the Prophets, and he to have instructed his Disciples out of Moses and all the Prophets in the things concerning himself; and yet the particular places, whereby the one and other was performed, are not recorded.

Besides, this Reason laboreth under another unhappiness, which is, that it is grounded upon a mistake. For indeed this Prophecy is expressly made use of in the New Testament, to denote the time by us allotted unto it; and that by our Lord Jesus Christ himself. For Matt. 24. v. 15. speaking of the destruction of Jerusalem, which according unto this Prediction, was immediately to succeed upon his coming and suffering, he says unto his Disciples, When ye shall see the Abomination of Desolation spoken of by Daniel the Prophet standing in the Holy Place, (who so readeth, let him understand) then let them which be in Judea flee into the Mountains. That which here is called 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , as the words of the Evangelist are inserted into the Version of the LXX. in this place, is, 〈 in non-Latin alphabet 〉 , the Desolater, or Waster over a Wing of abominations ; that is, as Luke interpreteth the words, an Army compassing Jerusalem unto the desolation thereof, Chap. 21. v. 20. Wherefore our Savior expressly applying this Prophecy of Daniel to the Destruction of Jerusalem, which was the consequent of his Passion, he plainly declares, that in his Suffering, and the Desolation that ensued on the Jews, this whole Prediction and limitation of time is fulfilled, and ought not to be sought after in any other season of the Church. And this is abundantly sufficient, not only to render the foregoing Reason utterly useless; but also to supersede all the following Considerations and Arguments, as those which contend directly against the Interpretation of this Prophecy given us by the Lord Christ himself. But yet having made this entrance, we shall examine also the ensuing Reasons in their Order.

[§ 5] It is added therefore Secondly, If the restauration of the City, v. 25. is of the material Jerusalem after Nebuchadnezzar's Captivity, it must begin in the first year of Cyrus, from which time seventy weeks of years, will fully expire long before the Birth of Christ.

Answer. There are sundry Learned Men who despair not to make good the computation from the first of Cyrus, whose Arguments it will not be so easy to overthrow, as to make their failure in Chronology, to be the foundation of so great an inference, as that here proposed, namely, that the coming of the Messiah is not intended in this Prophecy. But we shall afterwards prove, that there is not only no necessity, that the Decree mentioned for the Restauration of Jerusalem, v. 25. should be thought to be that made in the first year of Cyrus, that indeed it is impossible that any such Decree should be intended: seeing no such was made by him, but only one about the re-edifying of the Temple, which here is no respect unto. Another Decree therefore express to what the Angel here affirmeth, we shall discover, from whence unto the sufferings of Christ, the seventy Weeks are an exact measure of time.

[§ 6] He adds Thirdly, The first division of the seventy Weeks, is seven Weeks of years, v. 25. The end whereof it expressly characterized by the setting up of a Messiah Governor, which cannot be verified in the setting up of the first Governor of the Jews after the Captivity, much less of Christ. For Zerubbabel was set up in the Beginning, and Christ long after the End of all. No other Governor can be meant after the first; because the setting up of one, pointeth at the first. Therefore if the seven Weeks end not in the setting up of Zerubbabel, or Christ, as they cannot, then they cannot be verified in the material state of Jerusalem after the Captivity of Babylon.

Answer. This exception fixeth on one of the greatest difficulties in the Text, which yet is not such as to bear the weight of the Inference that is here made from it. For the Argument from the Division of the time in the Text, is of this importance: Because it is said, That from the going forth of the Decree to build Jerusalem unto Messiah the Prince shall be seven weeks, and threescore and two Weeks the Street shall be built again, and the Wall in troublous times ; Therefore if the seven Weeks end not in the setting up of Zerubbabel, or Christ, they cannot be verified in the material State of Jerusalem after the Captivity. Now I see not the force of this Argument. For the words may have another Interpretation, and the separating of the seven Weeks from the LXII, as all of them from the LXX. before mentioned, excluding one out of the Distribution, may be to another end, then to denote, either the setting up of Zerubbabel, which assuredly they did not, or the coming of Christ, which they extend not unto. In brief, they do not precisely assert, that at the End of the Seven Weeks Messiah the Prince should be; for although they are distinguished from the other for some certain Purpose not expressed, as to the Determination of the time of the coming of the M • ssiah, they are to be joined with the sixty two Weeks, as is expressly affirmed in the following words. Now not to prevent myself in what is more largely afterwards to be insisted on, in the Exposition of the several passages of this Prophecy, after a full consideration of what sundry learned men have offered for the solving of this Difficulty, I shall here briefly propose my apprehensions concerning it, which I hope the Candid and Judicious Reader will find to answer the Conduct of the Context, and Design of the place.

First, I fix it here as unquestionable, that the whole space of Seventy Weeks doth [§ 7] precisely contain the time, between the going forth of the Decree, and the Unction of the Most Holy, with his Passion that ensued, some few years of the last Week remaining, not reckoned on to keep the Computation entire by weeks of years. This is so expressly affirmed, v. 24. that the Interpretation of all that ensues is to be regulated thereby. And this, as we shall afterwards prove, so here we take it for granted, as the Hypothesis on which the present difficulty is to be solved. There is then a Distribution of these LXX. Weeks into VII, LXII. and One; upon the account of some remarkable events, happening at the distinct expiration of those several parcels of the whole season, v. 25. We have two portions of this time expressed; namely VII. Weeks, and LXII Weeks, and two Events attending them, Messiah the Prince, and the building of the Street and Wall. From the going forth of the Decree to restore and to build Jerusalem, unto Messiah the Prince shall be seven Weeks, and threescore and two Weeks the Street shall be built again, and the Wall in troublous times. The two Events here mentioned did ensue the two distinct parcels of time limited, but not in the Order which the words at first view seem to represent, as is evident from the Context. For as the Messiah did not come at the Expiration of the VII. Weeks, so the LXII. Weeks were not expired before the building of the City ; nor is that mentioned as the Event designed by the whole space of LXIX. Weeks, but as that which should fall out in some interval of it; for the Prophecy issues not in the Restauration, but Desolation of the City.

The Angel therefore, expresseth the distinct divisions of time, and the principal distinct events of them, but not the Order of their accomplishment. For the natural Order of these things, is, that in VII. Weeks, the building of the City, Wall and Street, should be finished, and in LXII. Weeks after the Messiah should be cut off. And this is evident from the Text ; for as the building of the City can no way be said to be after the LXII. Weeks, but in and after the seven, which was the season wherein the Decree was executed; so the cutting off the Messiah, is expressly said in the next verse, to be after those LXII. Weeks, which succeeded unto the VII. Weeks wherein the Restauration of the City was finished. And to suppose the Messiah in v. 25. not to be the same with the Messiah v. 26. and the Most Holy, v. 24. is to confound the whole order of the Words, and to leave no certain sense in them. For the single remaining Weeks, the use of it shall be afterwards declared. This distinction therefore of the several portions of the whole time limited, doth rather confirm our Application of this Prophecy, then any way impeach the Truth or Evidence of it.

It is added Fourthly, That the cutting off the Messiah here spoken of, is expressly joined [§ 8] with the destruction of the City in one Week, to be accomplished the last seven years; whereas Christ sufferred above thirty years before the destruction of the Material Jerusalem, v. 26, 27.

Answer. There appears no such thing in the Text. The destruction of the City and People is only mentioned as a consequent of the cutting off, and rejection of the Messiah, without any limitation of time wherein it should be performed; and de facto it succeeded immediately in the causes of it, and direct tendency thereunto.

[§ 9] In the last place he says, Those Phrases, v. 24. to finish the Transgression, to make an end of sin, to purge iniquity, and to bring in everlasting Righteousness, are manifest Characters of the time of the end, as shall be shown.

Answ. But why are not the other Ends expressed in the Prophecy, namely, to seal up Vision and Prophecy, and to anoint the Most Holy, here mentioned also? Why is that Phrase 〈 in non-Latin alphabet 〉 , translated, to purge iniquity ; whereas it rather signifies, to make Atonement or Reconciliation for iniquity? Is it not because it would be very difficult to make any tolerable application of these things unto the season, which is called the time of the End? In brief, these things are so proper, so peculiar unto the Lord Christ, and the work of his Mediation; that in their first, direct and proper sense, they cannot be ascribed unto any other things or Persons, without some impiety. And there is no reason why we should here wrest them from their native and genuine signification; all which will be fully manifest in our ensuing Exposition of the words themselves.

[§ 10] I shall not here insist on those Reasons and Arguments whereby we prove the true and only Messiah to be intended in this Prophecy: For as they are needless unto Christians, who are universally satisfied with the truth hereof, so we shall from the Context and other Evidences, immediately confirm them against the Modern Jews, and their Masters. In the mean time wholly to remove this unexpected Objection out of our way, I shall show the invalidity of those pretences which the same Learned Author makes use of to countenance his Application of this whole Angelical Message unto the Christian Churches of these latter days, which are these that follow.

[§ 11] First, saith he, Because the effects Characterizing the end of those years, the consuming of transgression, and the bringing in of everlasting righteousness, are effects to be accomplished in the Christian Church at the fall of Antichrist. Isa. 1.25, 26, 27, 28. and 27.19. Apocal. 21.27.

Answ. These are but some of the effects mentioned, and one of them not rightly expressed; there are others in the Prophecy, as the Annointing of the most Holy, and cutting off the Messiah, that can with no color of probability be applied unto that season. (2.) However something analogous unto what is here spoken of as an effect and product of it, may be wrought at another time in the conformity of the Church unto its Head, yet properly and directly as here intended, they are the immediate effects of the annointing, death and sufferings of Jesus Christ. (3.) The places quoted out of Isaiah have no respect unto the Churches of the latter days, other then all Scripture hath which is written for their Instruction. (4.) The things mentioned, Apoc. 21. v. 27. are effects of this work of Christ in and towards his Church, not the work its self here expressed, as the first view of the place will manifest.

[§ 12] He adds, In the other Prophets, the Restauration of the Christian Church from the Babylon of Antichrist, is in like Types proportionably represented. Isa. 10. & 11. & 13, 14. Jer. 50 & 51. Apoc. 14.6.7, 8. & 16.19. & 15.7. & 18.2, 10, 21.

Answ. I know not what is understood by, represented in the like Types ; Here are no Types in this Prophecy, but a naked Prediction of the State and continuance of the Judaical Church until the coming of the Messiah, and of the Work that he should accomplish at his coming, with the effects and consequences thereof. To allow Types in these things, is to enervate all the Prophecies which we have of him in the Old Testament. (2.) The places directed unto in Isaiah and Jeremiah, intend not the deliverance of the Christian Churches, unless it be 〈 in non-Latin alphabet 〉 , and that in expressions no way coincident with, or suited unto this Prophecy. (3.) Where anything is represented in a Type, there must be an accomplishment of somewhat answerable unto it in the Type its self; and such was the deliverance of the Israelites from Babylon of old insisted on by those Prophets. But here our Author allows no such Type, but refers the whole Prophecy, firstly and only unto the Christian Churches. (4.) In the Revelation indeed the deliverance of the Churches of Christ from Antichristian Persecution is foretold, which hinders not but that the coming and suffering of the Messiah, may be immediately intended, as undoubtedly it is, in this place.

He says, Thirdly, In all other Prophecies of Daniel the main subject of them is the History [§ 13] of Antichrist, the Waldensian Saints and their Successors, restored and reduced out of Antichristian Captivity : See Chap. 7. & 2. & 8. & 10, 11, 12.

Answ. This is Petitio Principii, and hath no foundation, but the arbitrary Hypothesis of our Author; and it seems strange that there should be so many Prophecies of the Churches of Christ, and none amongst them of Christ himself: For this is far from the Genius and strain of the Old Testament, all the principal Prophecies whereof firstly and directly intend him, and the Church only as built on him. (2.) Grant therefore, (for we will not needlessly contend) that some of those Prophecies may concern these latter times, it doth not at all follow that this also must so do; considering the great variety of Daniel's Visions, and there are Arguments unanswerable that it doth not do so, as will afterwards appear.

It is added fourthly, That the parallel proportion of phrase argueth the anointed Prince, [§ 14] v. 25. to be the Prince of the Covenant, Chap. 11.22. which there doth signify the Princes of the Waldenses.

Answ. (1.) That expression 〈 in non-Latin alphabet 〉 , v. 25. is not well rendered the Anointed Prince. It is Messiah the Prince, King, or Leader; as all Translations what ever agree. And indeed this is, if not the only, yet far the most signal place in the whole Old Testament wherein the promised Redeemer is directly called the MESSIAH, whence his usual Appellation in both Churches, Judaical and Christian is taken. For there is not above one place more where he is immediately and directly so called, and not in his Types ; neither is that place without Controversy. To interpret this expression therefore in this place otherwise, is to take away the foundation of that Name of our Redeemer, by which the Holy Ghost in the New Testament doth principally propose him unto our Faith and Obedience; which certainly would be in prejudicium fidei Christianae. (2.) The Prince of the Covenant, Chap. 11. v. 22. in those wars of Antiochus Epiphanes, or Persecutions of Antichrist, (I determine not whether) may be another from Messiah the Prince here promised.

The straits of times, he says Fifthly, v. 25. and the destruction of the City, v. 26. do fitly [§ 15] agree to the Antichristian Persecution : See Chap. 8.24. 11.23.

Answ. They do more fitly agree to the times of the building of Jerusalem, and last destruction thereof, concerning which they are spoken. All Streights and Destructions have somewhat alike in them, wherein they may seem to agree; but it doth not thence follow, that one is intended in the Prediction of another.

It is further urged, The effects of the last weeks, are parallel with the Antichristian [§ 16] Persecution described, Apoc. 11. For as the Christian Church is in both places signified by the Holy City, Apoc. 11.2. with Dan. 9.26. and straits of time said in both places to go before the last afflictions, Apoc. 11.5, 3, 7. with Dan. 9.25. so the last afflictions are also proposed with marvelous agreement; those three years and an half of Tyranny over the conquered Saints in the end of the Persecution; here • alf a week of years, that is precisely three years and an half cut out for the same end. The War immediately preceding the foresaid Triumph, Apoc. 11.7. here in like manner.

Answ. (1.) The likeness of Phrases and Expressions in setting out different Events agreeing only in some generals, especially in the Predictions that concern Christ and his Church, which is predestinated to be conformed unto him, is so frequent in the Prophecies of the Old Testament, that nothing unto the purpose of this Learned Author, can be concluded from such an Observation concerning these places. (2.) The Christian Church is not intended by the Holy City, Dan. 9. v. 26. but expressly that City, which was to be built upon the Decree of the King of Persia, whose condition was revealed unto Daniel upon his prayer for it, and about it. (3.) It is no wonder that there should be Streights before Desolations, at all seasons of them whatever. (4.) The half week cut off from the rest of the weeks, is not to be three years and an half of Persecution, Tyranny and Triumph; but on the contrary, it is designed for the Confirmation of the Covenant, by the Preaching of the Gospel; so that here is nothing of the parallelism pretended in the places compared.

He proceeds; From the beginning of the second half of the last week, or of the three years [§ 17] and an half, a Prince is said to cause the Sacrifice and Oblation to cease ; v. 27. a Phrase ascribed unto Antichrist, Chap. 8.11. & 11.31.

Answ. I have shown before that the similitude of Phrases in different places, is no ground to conclude a coincidence of the same things intended. (2.) The Phrases are not the same, nor alike in the places compared. Concerning him who is spoken of Chap. 8.12. it is said, 〈 in non-Latin alphabet 〉 , and of them, Chap. 11.32. 〈 in non-Latin alphabet 〉 , they shall take or remove away the continual Offering; that is, hinder the observation of it, and attendance unto it, when it ought to be observed. Of the Prince, Chap. 9. v. 27. it is said, 〈 in non-Latin alphabet 〉 , he shall cause to cease Sacrifice and Offering ; so that de jure, they ought no more to be observed.

[§ 18] In the same time, saith he, the said Prince is said, v. 27. for the overspreading of abominations to make desolate; a phrase attributed unto Antichrist, Chap. 8.12, 13. & 11.31. there said to set up the abominations making desolate.

Answ. Although great desolations and destructions being treated of in all these places, it would not be strange, if the same Author should express the alike events in the same terms; yet those which we are referred unto, are not the same in the Original, nor of any considerable correspondency. And the like may be said of another instance, which he adds in the ninth place, between an expression, Chap. 9. v. 27. and Chap. 11. v. 36. wherein is no agreement at all, and the places treat directly of things different, yea contrary.

[§ 19] It is added in the last place, That as in the seventy Weeks, the division of the seven from the sixty, and of both from the one Week, are unapplicable to the material restauration out of real Babylon, so they will exactly and precisely agree to the Restauration out of Antichristian Babylon, as shall be shown.

Answ. That the distribution of the LXX. Weeks mentioned in the Text, is applicable unto the continuance of the Judaical Church and State, with the coming of the Messiah, and the accomplishment of his work, hath been in part already shown, and shall be fully cleared in our ensuing Exposition of the place. (2.) Unto the exact answering of it unto the Restauration of the Church from Antichristianism : I shall only say, that if men may be allowed to fix Epocha's arbitrarily at their pleasure; and make applications of what is spoken in any place of Scripture, unto what things and persons they please, there is no doubt, but that they may make their own imaginations to adhere and agree well enough together.

[§ 20] This brief view we have taken of the Reasons of this Reverend Author, both those whereby he endeavors to prove, that in this Prophecy, the coming of the Messiah is not intended, and those whereby he would induce a persuasion, that the whole of it, is not only applicable unto, but also doth directly intend the state and condition of the Church in these latter days, whereby whether he hath evinced his intention, and whether his Arguments are sufficient to dispossess us of the Catholic Faith of the Church in all Ages, concerning the sense and importance of this Angelical Message unto Daniel, is left unto the Judgment of men sober and learned. For my part, I shall take it for granted, that they are all of them so far removed out of our way, as that we may proceed with our designed Explication and Vindication of this Prophecy from the exceptions of the Jews, without any disturbance from them.

[§ 21] There are three things that in thi • illustrious Prophecy, offer thems • lves unto our consideration. First, The general Testimony given unto the coming of the Messiah, and the limitation of time wherein he should so come.

Secondly, The especial sense of the words in the several passages of it, and the distinct Prophecies contained in them.

Thirdly, The Chronological computation of the time designed, in an exact account of the space of time limited from the beginning unto the end.

The First of these is that wherein principally we have to do with the Jews ; namely to prove from hence, that there was a time limited and determined for the coming of the Messiah which is long since expired. And all things herein we shall find clear and evident. Both the space of time limited, and the several coincidencies of its expiration are sufficiently manifest. In the second also we have to deal with them in order unto the confirmation of the former. In both these the latter Masters have studiously endeavored to cast difficulties and perplexi • ies on the words, which must be removed, by the consideration of their use and genuine importance, w • th t • e scope of the Prophecy, and the help unto the understanding of it, which is con • rib • ted from other places of Scripture. The third is attended with sundry entanglement • , which although they are not absolutely inextricable, yet are such in respect o • some minute parts of calculation, as will not suffer us to so demonstrative a certainty, as that all men should be compelled to acquiesce therein. This is sufficiently manifested in the different calculations of the most Learned of the ancient and later Writers who have labored in this subject. In reference therefore hereunto, I shall do these two things; First, Manifest that our Argument from this place, is not at all concerned in the exact Chronological Computation of the times, whereunto the accomplishment of this Prophecy relates. And Secondly, Shall demonstrate that this difficulty is conquerable, by giving a clear and satisfactory account of the time specified and limited, such as is not liable unto any Material Objection.

• irst, It is evident in general that here is given out by the Holy Ghost himself, a [§ 22] computation of the Time wherein the Messiah was to come, and to perform the work allotted unto him. And this gives warrant unto the kind and nature of Argument which we now insist upon. No small part this was of the Churches Treasure of old, and a blessed Guide it would have been unto the Faith and Obedience of them concerned therein, had it been diligently attended unto. But having sinfully neglected it in its season, they have ever since wickedly opposed it. To Daniel it was granted as a great favor, relief and privilege, upon his deep humiliation and fervent supplications, as himself records. Whilest, saith he, I was speaking and praying ; ( with fasting, sackloth, and ashes, v. 3.) and confessing my sins, and the sins of my people Israel, and presenting my supplications before the Lord my God, for the holy Mountain of my God; yea, whilst I was speaking in prayer, the man Gabriel whom I had seen in the Vision at the beginning, being caused to fly swiftly, touched me about the time of the evening Oblation: and he informed me, and talked with me, and said, O Daniel I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee, for thou art greatly beloved; therefore understand the matter, and consider the Vision, seventy weeks, &c. v. 20, 21, 22, 23. This was the Answer that God gave him upon his great and fervent prayer for the Church, and that for his relief, comfort and supportment; whence it is evidently manifest, that the great blessing of the Church was enwrapped in it. And the computation of time mentioned, was granted as a light to guide the Jews, that they might not shipwreck their souls at the appointed season. But when the time of its accomplishment drew nigh, they being generally grown dark and carnal, and filled with prejudices against the proper work of the Messiah, wholly disregarded it. And since the misery that is come upon them for not discerning this time and Judgment, most of them do cry out against all computations of time about the coming of the Messiah, although they are plainly called and directed thereunto by God himself. Neither can they conceal the vexation which from hence they receive, by finding the design of the Prophecy so directly against them. Hence this place of Daniel, as to the time of the coming of the Messiah, as the fifty third Chapter of Isaiah, for his Office and Work, are justly esteemed the racks and tortures of the Rabbins. It may not therefore be amiss in our way to take a little prospect of their perplexity in this matter.

In the Talmud. Tractat. Sanhedrin, they have laid down this general Rule, Male pereant [§ 23] qui temporum articulos suppetunt quibus venturus est Messiah. Or as they express it by a solemn Curse in the name of Rabbi Jonathan, a great man among them. 〈 in non-Latin alphabet 〉 , let their bones rot who compute the times of the end. And in Shebet. Jehuda, (wherein they follow Maimonides in Jad. Chazekah, Tractat. de Regib. cap. 12.) they give a particular account of that solemn Malediction against the Computers of times. It was invented, they say, because upon the mistakes of their reckonings, or failings of their calculations, the people are apt to despond, and begin to suspect that he is already come. So openly do they own it to be an invention to shelter their unbelief against their convictions. Yet this hath not hindered some of their chiefest Doctors, when they hoped to make some advantage of it, (as when they saw their Disciples under any distress enclinable unto Christianity) to give out their conjectures without any respect unto the Talmudical Curse. So the Author of Shalscheleth Hakkabala assigns the year for the coming of the Messiah to be the 5335th from the Creation; which according to their computation fell out about the year of the Lord by our account 1575. Another would have it to be in the year 5358, that is, twenty three years after, in the year 1598. Abarbinel in his Comment on Isaiah comes short of these; assigning it to the year 5263. or 5294. at the farthest; for he had great expectations from the issue of the Wars between the Christians and Saracens that were in his days. Their utmost conjecture in Zohar is upon the year 5408. which with their wonted success, fell out in the year of our Lord 1648. or thereabouts. And all these Calculations were invented and set on foot to serve some present exigency.

But the Talmudical Curse and Censure is pointed directly against them that would conclude anything from the account of Gabriel given unto Daniel in this place. This they plainly acknowledge in a Disputation which they had with a converted Jew before the Bishop of Rome recorded in their Shebet Jehuda. Only they would except Daniel himself, affirming that he was not 〈 in non-Latin alphabet 〉 , a Computer of the time, but 〈 in non-Latin alphabet 〉 , a Seer ; as though the Question were about the way and means whereby we attain a just computation of the time, and not about the thing itself. Daniel received the knowledge of this time by Revelation, as he did the time of the accomplishment of the Captivity, though he made use of the computation of time limited in the Prophecy of Jeremiah ; but in both he gives us a perfect Calculation of the time, and so cannot be exempted from the Talmudical Malediction. And I mention these things in the entrance of our Considerations of this Prophecy, to manifest how far the Jews despair of any tolerable defense of their cause, if the things recorded in it be duly weighed. This then we see in general, that the Holy Ghost directed the Church to compute the time of its spiritual deliverance by the coming of the Messiah, no less evidently then he did that of their temporal deliverance from the Babylonian Captivity. Neither are there more differences among Christians, about the precise beginning and ending of Daniel's LXX. weeks, then were and are about the beginning and ending of the LXX. years of Jeremiah amongst the Jews. This Rule was given them by God himself, to direct and guide them, if they would have attended unto it, in that darkness, and under those prejudices, which the coming of the Messiah was attended withal.

[§ 24] And it is observable, that although it was not the will of God, that they should exactly know the year and day of the accomplishment of this Promise, or that they could not attain unto it, or had lost the Tradition of the sense of it, yet about the end of the time pointed unto in this computation, they were all of them raised up to a great expectation of the coming of the Messiah. And this is not only evident from the Gospel, wherein we find that upon the first preaching of John the Baptist, they sent unto him to know whether he were the Messiah or no, and were all of them in expectation and suspense about it, until he publicly disavowed any such pretence, and directed them to him who was so indeed; but also from sundry other Testimonies which themselves can put in no exception unto. Their own Historian tells us, that what principally moved and instigated them to undertake an unequal War with the Romans, was the ambiguity (as he thought) of the Oracle, that about that time one of their Nation should obtain the Monarchy of the world; Joseph. de Bell. Judaic. lib. 7. cap. 12. which he to play his own Cards, wrested unto Vespasian, who was far enough from being one of their Nation. Now Divine Oracle about the coming of the Messiah at that season they had none but this of Daniel. And so renowned was this Oracle in the world, that it is taken notice of by both the Famous Roman Historians, who wrote the occurrences of those days. Pluribus persuasio inerat antiquis Sacerdotum literis contineri, eo ipso tempore ut valesceret Oriens, praesectique Judea, rerum potirentur; saith Tacitus, Histor. lib. 5. Many had a persuasion, that there was a Prophecy in the ancient sacred Books, that at that time the East should prevail, and that the Governors of Judea should have the Empire of the world. And Suetonius, in the life of Vespasian; percrebuerat toto Oriente vetus & constans opinio, ut eo tempore Judea praesecti rerum potirentur. An ancient and constant persuasion was famous all over the East, that at that time Governors of Judea should have the Empire : and this, as he adds, drew the Jews into their Rebellion and War against the Romans.

Now this Oracle was no other but this Prophecy of Daniel, whose accomplishment at that time the Jews all over the East expected. And they acknowledge in their Talmud, that they were made prodigiously obstinate in the War they had undertaken against the Romans, by their continual expectation every day and moment, that their Messiah who was to come about that time, would appear for their relief: For because of some expressions in this Prophecy, they always looked for his coming in some time of great distress. But this through their lusts and blindness was hid from them, that their distress indeed arose from their rej • ction of him, who was come, and had actually call • d them unto that Repentance, which alone would have prevented it. And this persuasion that the M • ssiah was to come at, or about the end of Daniel's Weeks, and that those weeks were now come to an end, was so fixed in their minds, that when they found, that he came not, as they thought, according unto their expectation, they attempted to make a Messiah themselves, even the famous Barcoshi, which proved the means and cause of their utter extirpation out of the Land of Canaan, as hath been declared. Thus was it with them of old, whose posterity through obstinacy in their unbelief, do now curse all that compute the time of his coming, and confounding it with his second appearance at the end of the world, cast it off to the last day, or a small proportion of time immediately preceding it.

The Prophecy its self, (that we may return to its consideration) contains a mixture [§ 25] of things good and desirable with those that are terrible and dreadful. That there is a prediction of things terrible and penal in destructions and desolations upon or after the close of the LXX. weeks, is both plain in the Text, and acknowledged by the Jews. That there is anything of Mercy, Love and Grace contained in the words, some of them deny. This course takes Abarbinel in his 〈 in non-Latin alphabet 〉 , Springs or Fountains of Salvation.

But this figment is directly contrary to the whole Prophecy, the context, and express words of the Text. The Vision its self was granted unto Daniel in answer unto his prayer. That the design of his solemn supplication, was to obtain Mercy and Grace for Israel is also plainly set down. The Answer is given him in a way of Mercy and Love, and for his Consolation in his great distress: And is it not strange that the Spirit of God should direct him to pray solemnly for Grace and Mercy, and give him a blessed Answer for his comfort and supportment, which should contain nothing at all of the Mercy prayed for, but only terrify him with Wars, Desolations and Destructions? As such an Apprehension hath nothing in the Scripture to warrant it; so it is altogether dissonant from Reason. Besides the things mentioned and summed up, v. 24. contain the very extract of all the good things that ever were promised unto the Church from the foundation of the world; and which it had for many Ages been nourished with the expectation of. But these things will be more particularly evinced in our • nsuing D • scourse.

For the Computation its self, the Jews universally acknowledge, that the Sevens [§ 26] here denote sevens of years ; So that the whole duration of the LXX sevens compriseth four hundred and ninety years. This is granted by R. S • adias Hagaon, Jarchi, and Kimchi on the place. Here we have no difference with them, nor others. For it were lost labor to divert unto though consideration of the fancy of Origen, who Homil. 29. in Matthew would have • very seven to contain LXX. years, ten years to each day, and the account to begin at the creation of the world, making the whole sum of years to be 4900. which expired as he thought at the coming of Christ. Apollinaris also indulged to a more vain imagination, supposing the Prophecy to give an account of the whole space of time, from the death of our Savior unto the end of the world.

But these fancies are exploded by all; both Jews and Christians are generally agreed, that the precise duration of the time determined, is four hundred and ninety years; and not to extend farther then the destruction of Jerusalem by Titus ; whether it reach so far or no, shall afterwards be discussed. That which we have to prove and establish from this Prophecy against the Jews, is, First, That the true and only Messiah promised unto the Fathers, is here spoken of; and the time of his coming limited. Secondly, That he was to come, and to discharge his work before the expiration of the LXX weeks, or four hundred and ninety years from their proper date, that is, before the Sacrifice and Oblation were caused to cease, in the destruction of the City and Temple. These things, if we clearly evince from the Text, we have satisfied our Argument, and confirmed that the Messiah is long since come. N • ither are we as to the importance of the Testimony its self, concerned in that Chronological computation of the tim • limited, which we shall afterwards inquire into. The first thing incumbent on us, is to prove, that it is the true and only Messiah, and his coming that is here spoken of. And this we shall do, (1.) From the Context and scope of the Prophecy. (2.) The Name whereby he is called. (3.) The Work assigned unto him. (4.) The general confession of the Jews of old. (5.) The follies and open mistakes of the latter Jews, in substituting any other thing or Person in his stead.

First, The Context and scope of the place, evidence him to be intended. This in [§ 27] general was before declared. It was about the greatest concernm • nt of that people, that Daniel had newly made his supplications. The Answer given, him is as the Angel declar • s, suited unto his desires and requests; and it contained an account of their state and condition, until the consummation of all things that concerned them. The End of that people, or that for whose sake they were a Church and people, was as we have demonstrated, the bringing forth of him, in whom all the Nations of the earth should blessed, Untill this was accomplished, it was impossible from the Decree and Promise of God, that they should fall under an utter rejection, or final desolation. But this is plainly foretold, as that which should come to pass at the end of the time here determined, or instantly upon it. 〈 in non-Latin alphabet 〉 , He shall cause the Oblation and Sacrifice to cease : that is utterly and everlastingly, putting thereby a period and final end unto their Church State and Worship. But what th • n shall become of the people? By a Wing of abominations he shall make them desolate ; or cause them to be wasted and laid desolate, by overspreading Armies, either in themselves abominable, or abhorred by them. And in both these senses were the Roman Armies, 〈 in non-Latin alphabet 〉 , a Wing of Abominations. Neither was this to endure for a season only, but unto a consummation of the whole, v. 27. Now it was inconsistent with all the Promises of God, and the sole end of his wisdom, in all that he had to do with that people, that this desolation should happen before the production of the Messiah. It being therefore expressly said in the Text, that the Messiah should come before all this were accomplished, who can be intended thereby, but he who was promised unto the Fathers from the foundation of the world.

Secondly, This whole Revelation was granted unto Daniel for his relief in the prospect that he had of the ensuing calamities of the Church; and recorded by him for the supportment thereof in those distresses, as were also those Prophecies of Haggai and Malachi before insisted on. Now the only general Promise, which God for the consolation of his Church of old renewed unto them in all Ages, was this concerning the Messiah, wherein all their blessedness was enwrapped. This we have already manifested from Moses and all the Prophets, who ensued in their several Generations. And he is therefore here no less intended.

Thirdly, What ever Benefit, Privilege or Advantage the Church had any ground or Reason to expect from the Promises of God at the coming of the Messiah, they are all here expressed, as we shall immediately declare. And we may truly say, that if the things mentioned, v. 24. were to be wrought by any other then the Messiah, the Church had much more reason to desire him, then the Messiah himself, as for any other work which remained for him to do.

Fourthly, Unless the Messiah and his blessed work be here intended, there is not one word of comfort or relief unto the Church in this whole Prophecy. For those who deny his coming here to be foretold, are forced violently to wrest the expressions in v. 24. unto things utterly alien and foreign from the plain and only signification of the words. And how inconsistent this is with the design of this Angelical message, we have before manifested. The context therefore evidently bespeaks the true Messiah to be here intended.

[§ 28] Secondly, The Names and Titles given unto the person spoken of, declare who he is that is designed. He is called 〈 in non-Latin alphabet 〉 , Messiah, and that 〈 in non-Latin alphabet 〉 , by way of eminency, and absolutely. Indeed the very name of the Messiah as appropriated unto the promised seed, is taken from this place alone; for it is nowhere else used of him absolutely. His Messiah, or the Messiah of the Lord, that is his anointed is often used; but absolutely THE MESSIAH, here only. And it is not probable, that the name being used but once absolutely in the Scripture, any other should be intended but he alone whose name absolutely alone it is. The name therefore sufficiently denotes the Person.

The addition of 〈 in non-Latin alphabet 〉 , v. 25. 〈 in non-Latin alphabet 〉 , Messiah the Prince, makes it yet more evident. For as this word is often used to denote a Supreme Ruler, one that goeth in and out before the people, in Rule and Government, as 2 Sam. 7.8. 1 Kings 1. v. 35. 1 Kings 14. v. 7. and in sundry other places, so it is peculiarly assigned unto the Messiah, Isa. 55. v. 4. 〈 in non-Latin alphabet 〉 ; Behold, I have given him a Witness unto the people, a Leader, (or Prince) and Commander unto the people. And those words are thus Paraphrased by Jonathan ; 〈 in non-Latin alphabet 〉 ; Behold, I have appointed him a Prince to the people; a King, and Ruler over all Kingdoms. This is 〈 in non-Latin alphabet 〉 , Messiah, the Prince, Leader, or Ruler over all. And 〈 in non-Latin alphabet 〉 is the same with 〈 in non-Latin alphabet 〉 , Mich. 5. v. 1. the Ruler ; and 〈 in non-Latin alphabet 〉 , Ezek. 34. v. 23. the Shepherd ; and 〈 in non-Latin alphabet 〉 , the Prince, or 〈 in non-Latin alphabet 〉 , Mal. 3.1. the Lord. And to ascribe this name of 〈 in non-Latin alphabet 〉 , Messiah the Prince absolutely unto any but the promised seed, is contrary to the whole tenor of the Old Testament.

Moreover, he is called, v. 24. 〈 in non-Latin alphabet 〉 , the Holiest of Holies; the Most Holy; Sanctitas Sanctitatum in the abstract, the Holiness of Holinesses. The Most Holy Place in the Tabernacle and Temple was so called; but that cannot be here intended. The time is limited, 〈 in non-Latin alphabet 〉 , to anoint, (or to make a Messiah of) the Most Holy. But by the Jews confession the Holy Place in the second Temple was never anointed, because it was not lawful for them to make the Holy Oil. But suppose it was anointed, it must be so long before the expiration of these weeks, which ended, as they suppose in its final destruction; and in truth not long before. It must therefore be the person typified by the Holy Place, in whom the fullness of the God-head was to dwell, that is here said to be anointed. Had there been any Targum on the Hebrew Chapters of Daniel, we should have better known the sense of the ancient Jews in this matter then now we do. Some of them in after ages agree with us. Nachmanides tells us, 〈 in non-Latin alphabet 〉 ; this Holy of Holies is the Messiah ; 〈 in non-Latin alphabet 〉 , who is sanctified from amongst the Sons of David. So He on the place.

Thirdly, The Work assigned to be done in the days of this Messiah, here spoken of [§ 29] and consequently by him, declares who it is that is intended. Sundry things there are in the Text belonging unto this Head: As (1.) Finishing of Transgression. (2.) The making an End of Sin; (3.) Making Reconciliation for Iniquity, (4.) The bringing in of everlasting Righteousness : (5.) The sealing up of Vision and Prophecy : (6.) His being cut off, and not for himself. (7.) Confirming the Covenant with many. (8.) Causing the Sacrifice and Oblation to cease. All these, especially as coincident, demonstrate the person of the Messiah. He that shall call to mind what hath been evinced concerning the nature of the first Promise, the faith of the ancient Judaical Church, the Person, Office, and Work of the Messiah, will upon the first consideration of these things, conclude that this is he. For we have in these things a summary of the Old Testament, the substance of all Temple Institutions, the Center of all Promises, a brief delineation of the whole work of the promised seed. Wherefore although it be not an Exposition of the place that we have undertaken, but merely a demonstration of the concernment of the Messiah therein; yet because the consideration of the particular expressions above mentioned, will give light into the strength of the present Argument, I shall in our passage briefly unfold them.

The first thing designed is, 〈 in non-Latin alphabet 〉 . The time determined for the coming of [§ 30] the Messiah, is also limited, 〈 in non-Latin alphabet 〉 , ad cohibendam praevaricationem ; to restrain, forbid, coerce, make an end of Transgression. 〈 in non-Latin alphabet 〉 is to shut, to shut up, to forbid, to coerce, to refrain, or restrain, Psalm 119. v. 101. 〈 in non-Latin alphabet 〉 , I have refrained, or kept my feet from every evil way, Psal. 40. v. 12. Thou Lord 〈 in non-Latin alphabet 〉 wilt not with-hold, or restrain thy mercy from me. So also to shut up, or put a stop unto; as Jerem. 52. v. 3. Haggai 1. v. 10. 1 Sam. 25. v. 33. Psalm 88. v. 9. Thence is 〈 in non-Latin alphabet 〉 Carcer, a Prison wherein men are put under restraint. From the similitude of Letters and Sound in Pronuntiation, some suppose it to have an affinity in signification with 〈 in non-Latin alphabet 〉 to consummate, to end, to finish. But there is no pregnant instance of this coincidence. For although 〈 in non-Latin alphabet 〉 do sometimes signify to restrain or shut up, as Psalm 74. v. 11. yet 〈 in non-Latin alphabet 〉 nowhere signifies to consummate, finish, or complete. The first thing therefore promised with the Messiah, which he was to do at his coming, was to coerce and restrain Transgression, to shut it up from overflowing the world so universally as it had done formerly. Trangression from the day of its first entrance into the world, had passed over the whole lower Creation like a flood. God would now set bounds unto it, coerce and restrain it, that it should not for the future overflow mankind as it had done. This was the work of the Messiah. By his Doctrine, by his Spirit, by his Grace, and the Power of his Gospel, he set bounds to the rage of wickedness, rooted out the old Idolatry of the world, and turned millions of the Sons of Adam unto Righteousness. And the Jews who deny his coming, can give no instance of any other restraint laid upon the prevalency of Transgression within the time limited by the Angel, and so directly deny the Truth of the Prophecy, because they will not apply it unto him unto whom alone it doth belong.

The second thing to be done at the season determined, is 〈 in non-Latin alphabet 〉 , to seal [§ 31] up sins, 〈 in non-Latin alphabet 〉 ; to seal, or to seal up. The expression is Metaphorical. To seal, is either to keep safe, or to hide, cover and conceal. The former can have no place here, though the word seem once to be used in that sense, with reference unto sin. Job 14. v. 14. But this sense hath a perfect inconsistency with what is spoken immediately before, and what follows directly after in the Text. And the most proper sense of the word is to cover or conceal, and thence to seal, because thereby a thing is hidden, Cant. 4. v. 12. Now to hide sin, or transgression in the Old Testament is to pardon it, to forgive it. As then the former expression respecteth the s • op that was put to the power and progress of sin by the Grace of the Gospel, as Titus 2. v. 11, 12. so doth this the pardon and removal of the guilt of it by the mercy proclaimed and tendered in the Gospel. And in this way of expression, is God said to cast our sins behind his back, to cover them, and to cast them into the bottom of the sea. That this was no way to be done but by the Messiah we have before evinced. Neither can the Jews assign any other way of the accomplishment of this part of the prediction, within the time limited. For setting aside this only consideration of the pardon of sin procured by the Mediation of the Messiah, and there was never any age wherein God did more severely bring forth sin unto Judgment, as themselves had large experience.

[§ 32] Thirdly, This season is designed, 〈 in non-Latin alphabet 〉 , to make Reconciliation for iniquity. To reconcile iniquity ; so our Apostle 〈 in non-Latin alphabet 〉 renders this expression, Heb. 2. v. 17. 〈 in non-Latin alphabet 〉 ; to reconcile iniquities. That is, 〈 in non-Latin alphabet 〉 , to make reconciliation with God for iniquity ; to make atonement. The sense of the word 〈 in non-Latin alphabet 〉 when applied unto sin, is known and granted. If it be spoken of God, it is to hide, to cover, to pardon sin, to be gracious unto sinners; if of men in the use of any of his institutions, it is to propitiate, appease, atone, make atonement, or reconciliation, as I have elsewhere at large declared. How this was to be done by the Messiah hath been already evinced. This was that work for which he was promised unto our first Parents from the foundation of the world. That he was to do it, we are taught in the Old Testament, how he did it in the Gospel. To expect this work of making atonement for sin, from any other, or to be wrought by any other ways or means, is fully to renounce the first promise, and the Faith of the Fathers from the foundation of the world.

[§ 33] That which in the fourth place is mentioned answers the former. To make Reconciliation for iniquities, and 〈 in non-Latin alphabet 〉 , to bring in everlasting Righteousness. There was a Legal Righteousness amongst the people before, consisting partly in their blameless observation of the institutions of the Law, and partly in their ritual attonements for sin, made annually and occasionally. Neither of these could constitute their Righteousness everlasting. Not the former; for by the deeds of the Law can no flesh be justified ; that is, not absolutely, what ever they might be as to the possession of the promised Land. Not the latter; for as our Apostle observes, the annual repetition of Legal Sacrifices did sufficiently manifest that they could not make perfect them that came unto God by them.

In opposition unto these, an Everlasting Righteousness, such as is absolute, perfect, and enduring forever, is promised to be brought in by the Messiah ; the Righteousness which he wrought in his life and death, doing and suffering the whole will of God, being imputed unto them that believe. And this 〈 in non-Latin alphabet 〉 , Everlasting Righteousness, procureth and endeth in the 〈 in non-Latin alphabet 〉 , everlasting Salvation mentioned, Isa. 45. v. 17. both opposed unto the ritual Righteousness, and temporal deliverance of the Law. To declare the nature, and the way of bringing in this Righteousness is the design of the Gospel, Rom. 1. v. 16, 17. And I desire to know of the Jews, how it was brought in within the time limited. According unto their Principles, the time here determined, was so far from being a season of bringing in Everlasting Righteousness, that by their own confession it brought in nothing but a deluge of wickedness in the sins of their Nation, and oppressions of the Gentiles. This therefore is the proper work of the Messiah, foretold by the Prophets, expected by all the Fathers, and not denied by the Jews themselves at this day, though they would shamefully avoid the application of it unto him in this place. But he, whoever he be, that brings in Everlasting Righteousness, He and no other is the Promised Seed, the true and only Messiah.

[§ 34] The fifth thing here foretold, is in those words; 〈 in non-Latin alphabet 〉 ; to seal Vision and Prophet. 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 ; Prophet, for Prophecy ; the concrete for the abstract. The expression being Metaphorical, is capable of a triple Interpretation or Application, everyone of them proper unto the Messiah, his work, and the times wherein he came, and to no other. (1.) To seal, is to consummate, to establish, and confirm. Things are perfected, completed, established and confirmed by sealing, Jer. 34. v. 44. Isa. 8. v. 16. John 3. v. 34. Rom. 4. v. 11. In this sense, Vision and Prophecy were sealed in the Messiah. They had all of them respect unto the coming of the Just One, the promised seed. God had spoken of him by the mouths of his Holy Prophets from the foundation of the world. In the bringing of him forth, he sealed the Truth of their Predictions by their actual accomplishment. The Law and the Prophets were until John, and then they were to be fulfilled. This was the season wherein all Vision and Prophecy centred; this the Person who was the principal subject and End of them; He therefore and his coming is here foretold. (2.) To seal, is to finish, conclude, and put an end unto anything: Isai. 29. v. 11. Thus also were Vision and Prophecy then sealed among the Jews. They were shut up and finished. The Privilege, Use, and Benefit of them, were no more to be continued in their Church. And this also fell out accordingly. By their own confession, from that day to this, they have not enjoyed either Vision or Prophet. That work, as unto them came wholly to an end in the coming of the Messiah. (3.) By sealing the confirmation of the Doctrine concerning the Messiah, his Person, and Office by Vision and Prophecy may be intended. The Visions and Prophecies that went before by reason of their darkness and obscurity, left the people in sundry particulars at great uncertainty. Now all things were cleared and confirmed. The Spirit of Prophecy accompanying the Messiah, and by him given unto his Disciples foretold by Joel, Chap. 2. v. 28, 29. was in his Revelations express, clear and evident, directing unto and confirming everything belonging unto his Person and Doctrine. Neither had these words any other accomplishment but what is contained in these things.

Sixthly, It is affirmed, that 〈 in non-Latin alphabet 〉 , Messiah shall he cut off : Not, occidetur shall [§ 35] be slain, as the Vulgar Latin renders the word, but excidetur, shall be cut off, that is, poenally, as one punished for sin. For the word 〈 in non-Latin alphabet 〉 , when it includes death, constantly denotes a penal excision, or cutting off for sin. See Gen. 17. v. 14. Exod. 12. v. 15. Numb. 15. v. 30. This the Jews themselves acknowledge to be the meaning of the Word. So Rab. Suadias Gaeon in Haemun • th, cap. 8. 〈 in non-Latin alphabet 〉 . It is not used for slaying, unless it be of him, who is slain by the sentence of the Judge, (or is judicially cut off) as it said, everyone that eats of it shall be cut off, Levite, 17. v. 14. It is then foretold, that the Messiah shall be cut off poenally for sin; which he was when he was made a curse for sin, all our iniquities meeting upon him.

And this also is intimated in the ensuing particles, 〈 in non-Latin alphabet 〉 , and not to him. For an Objection is prevented that might arise about the penal excision of the Messiah, for how could it be, seeing he was every way Just and Righteous. To this it is answered by way of concession, that it was not on his own account, not for himself, but for us; as is at large declared, Isa. 51. Or 〈 in non-Latin alphabet 〉 , not to him, may be a farther declaration of of his state and condition; namely, that notwithstanding those carnal Apprehensions which the Jews would have of his outward Splendour, Glory, Wealth and Riches, yet in Truth he should have nothing in or of this world, none to stand up for him, not where to lay his head. And this is that part of the Prophecy, for the sake whereof the Jews do so pertinaciously contend, that the true Messiah is not here intended. For, say they, he shall not be poenally cut off. But who told them so? Shall we believe the Angel or them? Will they not suffer God to send his Messiah in his own way, but they must tell him, that it must not be so? To cast off Prophecies, when and because they suit not men's carnal lusts, is to reject all Authority of God and his Word. This is that which hath proved their ruin temporal and eternal: they will not receive a Messiah that shall suffer, and be cut off for sin, though God foretold them expressly that it must be so.

It is added Seventhly, concerning the person here spoken of, and whose coming is [§ 36] foretold; 〈 in non-Latin alphabet 〉 ; he shall confirm or strengthen the Covenant unto many. The Covenant spoken of absolutely, can be none but that everlasting Covenant which God made with his Elect, in the promised seed. The great Promise whereof was the foundation of the Covenant with Abraham. And hence God says, that he will give him for a Covenant unto the people, Isa. 42. v. 6. Chap. 49. v. 8. And the Salvation which they looked for through him, God promiseth through the blood of the Covenant, Zech. 9. v. 11. This Covenant he strengthened unto many in the Week wherein he suffered, even unto all that believed in him. This everlasting Covenant was ratified in his blood, Heb. 9. v. 15. and after he had declared it in his own Ministry, he caused it to be proclaimed in and by his Gospel. At the time here determined, the especial Covenant with Israel and Judah was broken, Zech. 11. v. 10. and they were thereon cast off from being a Church or people. Nor was there at that season any other ratification of the Covenant, but only what was made in the death of the Messiah.

[§ 37] Then also, Eighthly, did he cause to cease the Sacrifice, and Gift, or Offering. First, He caused it to cease, as unto force and efficacy, or any use in the Worship of God, by his own accomplishment of all that was prefigured by it, or intended in it. Hereby it became as a dead thing, useless, unprofitable, and made ready to disappear, Heb. 8. v. 13. And then shortly after he caused it utterly to be taken away, by a perpetual desolation brought upon the place where alone Sacrifices and Offerings were acceptable unto God according unto the Law of Moses. And this is the third evidence that this Prophecy affords unto our Assertion; namely, that it is the true promised Messiah and none other, whose coming and cutting off is here foretold. The great things here mentioned were fulfilled in him alone; nor had they ever the least respect unto any other. And the Jews do not in anything more evidently manifest the desperateness of their cause, then when they endeavor to wrest these words unto any other sense or purpose.

[§ 38] Moreover, besides the confession of the Antient Jews, consenting unto the Truth contended for, we have for our confirmation therein, the woeful perplexities of their later Masters in their attempts to evade the force of this Testimony. For some Ages they have abhorred nothing more, then that the true Messiah should be thought to be here intended. For if that be once granted, they know that it brings an instant ruin unto the pretences of their Infidelity; and that not merely upon the account of his coming, which they have invented a sorry relief against, but on that of his being poenally cut off, which can no way be reconciled unto their presumptions and expectations. But if he be not here intended, it is incumbent on them to declare who is. For the utmost extent of the time limited in the Prediction being long since expired, the Prophecy hath certainly had accomplishment in someone or other; and it is known or may be known who; or otherwise the whole Angelical Message, never was, nor ever will be of any use to the Church of God.

But here our Masters are by no means agreed amongst themselves; nor do they know what to answer unto this enquiry. And if they do guess at any one; it is not because they think it possible he should be designed, but because they think it impossible for them to keep life in their cause, and not to speak when the sword of truth lies at the heart of it. Some of them therefore affirm the Messiah spoken of to be Cyrus, whom God calls 〈 in non-Latin alphabet 〉 his Anointed, Isa. 45. v. 1. But what the cutting off, or death of Cyrus should make in this Prediction they know not. Nor do they endeavor to show that anything here mentioned to fall out with the cutting off the Messiah, hath the least Relation unto Cyrus or his death. And if because Cyrus is once called the Anointed of the Lord, he must be supposed to be intended in that place, where no one word or circumstance is applicable unto him, they may as well say, that it is Saul the first King of Israel who is spoken of, seeing he also is called 〈 in non-Latin alphabet 〉 , the Anointed of the Lord, 1 Sam. 24. v. 6. as was Zedekiah also, Lament. 4. v. 20. But it must needs be altogether incredible unto any, unless they are Jews who can believe what they please that serves their ends, that because the Lord calleth Cyrus his Anointed, in reference unto the especial work of destroying the Babylonian Empire, in which sense the term of annointing, namely for a designation unto any employment, is obvious and familiar in the Old Testament, should therefore be esteemed the promised Messiah of the people of God, who is here evidently described. But that which casts this fancy beneath all consideration is the time allotted to the cutting off of the Messiah.

Those amongst the Jews themselves who begin the Account of the Weeks from the most early date imaginable, fix their Epocha in the giving of the Promise unto Jeremiah concerning their return from captivity, which was in the days of Jehoiakim. Now from thence unto the Death of Cyrus, no computation will allow above LXXX years; which comes short somewhat above four hundred years of the season here allotted for the cutting off the Messiah. And the same is the case with Joshua, Zerubbabel and Nehemiah, whom some of them would have to be designed. For neither were any of them poenally cut off, nor did they cause in any sense the Sacrifices to cease, but endeavored to continue them in a due manner, nor did they live within some hundreds of years of the time determined, nor was anything besides here forefold, wrought, or accomplished in their days.

[§ 39] Abarbinel, and after him Manasseh Ben Israel with some others of them fix on Agrippa the last King of the Jews, who, as they say with his son Monabasius was cut off or slain at Rome by Vespasian. A learned man in his Apparatus ad Origines Ecclesiasticas, mistakes this Agrippa for Herod Agrippa, who was 〈 in non-Latin alphabet 〉 , Acts 12. But he who died long before the destruction of the City is not intended by them, but the younger Agrippa the Brother and Husband of Berenice. Neither is there any color of probability in this Fancy. For neither was that Agrippa properly ever King of the Jews, having only Galilee under his Jurisdiction, nor was he ever anointed to be their King, nor designed of God unto any work on the account whereof he might be called his Anointed, nor was he of the posterity of Israel, nor did by anything deserve an illustrious mention in this Prophecy. Besides in the last fatal War, he was still of the Roman side and party, nor was he cut off or slain by Vespasian, but after the War lived at Rome in honor, and died in peace. Yea, he did not only out-live Vespasian, but Titus and Domitian his Sons also, and continued unto the third year of Trajan, as Justus the Tiberian assures us in his History, whose words are reported by Photios in his Bibliotheca. So that 〈 in non-Latin alphabet 〉 , there is nothing of Truth, no color of probability in this desperate figment.

Their last evasion is, that by Messiah the Prince, the Office of Magistracy and Priesthood, [§ 40] and in them all anointed unto Authority are intended. These they say were to be cut off in the destruction of the City. And herein they have the consent of Africanus, Clemens Alexandrinus, and Eusebius among the Ancients, who are also followed by some later Writers. But this evasion also is of the same nature with the former, yea, more vain then they, if anything may be allowed so to be. The Angel twice mentioneth the Messiah in his message. First, His coming and annointing, v. 25. and then his cutting off, v. 26. If the same person or thing be not intended in both places, the whole Discourse is aequivocal and unintelligible, no circumstance being added to difference between them, who are called by the same Name in the same place. And to suppose that the Holy Ghost by one and the same Name, within a few words, continuing his speech of the same matter without any note of Difference or distinction, should signify things diverse from one another, is to leave no place for the understanding of anything that is spoken by him. The Messiah therefore who was to come, and be anointed and cut off, is one and the same individual person. Now it is expressly said, that there shall be seven Weeks, and sixty two Weeks, that is four hundred eighty three years from the going forth of the Decree unto Messiah the Prince. I desire therefore to know whether that space of time was passed before they had any such Magistrates or Priests, as they pretend afterwards were cut off : This is so far from Truth, that before that time, the Rule of the Hasmonaeans, the last Supreme Magistrates of their own Nation, was put to an end. This pretence therefore may pass with the former. And this perplexity of the Modern Jews in their attempts to apply this Prophecy unto any other thing or person besides the true Messiah, confirms our Exposition and Application of it. There is no other person that they can imagine, unto whom any one thing here mentioned, may seem to belong; much less can they think of any, in whom they should all center and agree. It is then the promised Messiah, the hope and expectation of the Fathers, whose coming and cutting off, is here foretold.

That which remains for the full confirmation of our Argument from this place, [§ 41] is, that according unto this Prophecy, • he promised Messiah was to come whilst the Temple was standing, and the daily Sacrifice continued, before the expiration of the LXX Weeks of years limited by the Angel. This is put beyond all Q • estion in the Text its self, nor is it denied by the Jews, all whose exceptions lie against the person spoken of, whom we have proved to be the Messiah. LXX Weeks are assigned by the Angel for the Accomplishment of the whole Prophecy, and all things contained in it. After VII. Weeks, and LXXII Weeks, that is, in the beginning or middle of the last Week, the Messiah was to be cut off. When this was past, and the Covenant confirmed with many, unto the expiration of the whole time limited, the daily Sacrifice was to cease, and an overflowing desolation was to come upon the City and Temple. This the Jews themselves acknowledge to be the destruction brought upon them by the Romans ; nor do any of them extend the four hundred and ninety years, any farther. It remains therefore that the Messiah came before that Desolation, which is that we undertook to demonstrate from this place.

There are yet some Arguments to the same purpose with those foregoing that [§ 42] remain. But before we proceed unto them, it will be necessary to consider the Computation of the times, which we are here directed unto by the Angel. I have already manifested that our Argument from this place is not concerned in the exact Chronological Computation of the time here limited, as to its precise Beginning and Ending, with the commensuration of it, unto the times, seasons, and accounts of the Nations of the world. For when ever the time mentioned began, all men agree that it is long since expired, namely, at or before the desolation of the City and Temple. Now all that we undertook to prove, which also is sufficient unto our present purpose, is, that before that season the Messiah was to come, and to be cut off, which we have done, and cleared our Argument from all further concernment in this account. But yet that it may appear, that there is no entanglement cast upon this Testimony, by the Chronological difficulties which are pretended in the computation of the time here determined, as also that there are no such difficulties therein, but what are fairly reconcilable unto all that is affirmed in the Text, before we proceed to the consideration of our remaining Arguments, they also shall be considered and stated in the ensuing Exercitation.

Exercitatio XV.