An exposition of the prophecy of seventy weeks, which God sent to Daniel by the angel Gabriel Dan. IX. 24-----27.

AN EXPOSITION Of the PROPHECY OF SEVENTY WEEKS, WHICH GOD SENT TO DANIEL By the Angel GABRIEL. Dan. IX. 24—27.

CHAP. I.

A short View of the Historical things that are in the foregoing part of this Chapter.

BEFORE we come to the Prophecy it self, it will be of * 1.1 use to consider those historical things that are deliver'd to∣gether with it in the same Chapter; particularly, what the Prophet tells us concerning Himself, and the Time when he had this Revelation from God, and the Occasion on which it was given him. These things, we shall see, are communicated to us with great exactness and care; which, we have reason to believe, was done not only to stir up our Attention in reading, but also in order to our better Understanding of this Prophecy.

1. First, of the Prophet himself, it will be our business elsewhere * 1.2 (in our a 1.3 first DISSERTATION,) to shew what a bright shining Saint he was in his Generation; and that even from his Childhood, throughout the whole course of his Life. But here we are to speak only of those instances of it that occur in the Historical part of this Chapter. Such were, his diligent studying of the Holy Scriptures, his pious zeal and concernedness for the Church of God, his deep * 1.4

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sense of the Sins of his People, his sad apprehension and fear of their obstructing the promised Deliverance, for which he applied himself to God with fasting and fervent Prayer. How highly acceptable these * 1.5 things were to God, we cannot but see by his sending such a Person, and much more by the several gracious Messages that he sent by him.

2. The Favour appear'd very signal in God's sending to * 1.6 him by the Angel Gabriel, the only Angel of his rank whom God has made known to us by name. And that we had not known, but on the account of God's sending him with such extraordinary Mes∣sages; first, to the Prophet Daniel, and afterwards to the Virgin Mary. Those to Daniel were of a very different nature. The two first were only Discoveries of the meaning of those dark figures that he had seen. They were frightful Sights of Beasts, that appear'd to him in a prodigious manner: the a 1.7 first, in a Dream of the Night, in the first Year of King Belshazzar, as we read in the seventh Cha∣pter of this Book; the b 1.8 other in a Vision which he had two Years after, as we read in the eighth Chapter. But now at the Angel's third c 1.9 coming to Daniel, (which was fifteen Years after his second coming,) in the first Year of King Darius, He was sent to him, not as before, to interpret a Dream, or a Vision, but to deliver him a Message from God; in plain words, containing a Prediction of se∣veral of the most wonderful Events that were to happen in this world; and that of such great and lasting Consequence, that God would have him put it in writing, to be left upon Record for the use of his Church in after times.

3. Why God was pleased to make choice of Daniel for this service * 1.10 before any other person, the Angel tells him in d 1.11 these words; I am sent to shew thee these things, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because thou art GREATLY BELOVED. It might as well have been translated in the same words as that is which the same Angel said to the blessed Vir∣gin, Luke I. 28. Thou art e 1.12 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 HIGHLY FAVOURED OF GOD. The same Angel uses the same Expression again to Da∣niel twice after this; calling him f 1.13 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a man GREAT∣LY BELOVED; which being not used to any other of the Pro∣phets, nor perhaps to any other person, but only the blessed Virgin; there must be something extraordinary in it. And it seems to be plain what that is, by the Angel's never speaking these words to Daniel before till he came to deliver this Prophecy to him from God.

4. It is plain why he used these words to the blessed Virgin, by his * 1.14 telling her the Effect of his Message, that she should be the Mother of Christ. For certainly there could be no greater Instance of the singular favour of God to any Human creature than that which God vouchsafed to the blessed Virgin, that Christ should be born of her body. But the Chief end of Christ's birth being to Dye for our Sal∣vation, * 1.15 therefore the Prophecies of That are of the Weightiest con∣cern to mankind above all other Prophecies of Scripture. It was

that SALVATION by THE SUFFERINGS OF CHRIST, which Moses and all the Prophets had foretold, a 1.16 Luke XXIV. 26, 27. Acts XXVI. 22, 23. and yet they knew not when it would be. But for that they enquired and searched diligently, as St. Peter b 1.17 tells us; de∣siring to know 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what Time, or what manner of Time it should be that the Spirit of Christ, which was in them, did signify, when he testifyed before-hand of the sufferings of Christ, and of the Glory that should follow. Nay not only Men, but even the Angels, * 1.18 desired to look into these things, as St. Peter there tells us. For even they were not in this Secret, at St. Paul plainly shews; calling it THE MYSTERY of our Redemption by the Death of Christ; and telling us c 1.19 that from the beginning of the World it was hid in God, Ephes. III. 9, 10. to the intent that unto the Principalities and Powers in Heavenly places, (that is, to the blessed Angels themselves) might be known by the Church the manifold wisdom of God. According to both these Apostles, the Discovery of the Determinate time of Christ's death, which God was pleased to send to Daniel by the Angel Ga∣briel, was not more surprising News to the Prophet, than it was to the Angel himself. But when the Angel consider'd withall, that he should not have known it now, but for the Prophet's sake; and knowing no doubt how well he was Qualified for it by those emi∣nent Graces, that had so much endear'd him to God; the Angel could not find how to deliver his message with a fitter Preamble than that before mention'd: telling him how much he was beloved of God, from whom he brought him this sure Token of it, in giving him the first Revelation of the precise time of Christ's death; the know∣ledge of which had been so earnestly desired, and sought after, by Angels as well as Men; but could never be attain'd by any of them.

5. For the TIME when Daniel had this Revealed to him, we are * 1.20 told in d 1.21 the beginning of the Chapter, that it was in the first year of DARIUS the Son of AHASUERUS, of the Seed of the MEDES, who was now made King of the Realm of the CHALDEANS Dan. IX. 1, 2.

6. That AHASUERUS the Father of this King DARIUS was King * 1.22 of the MEDES, and the same that, in Alliance with King NEBU∣CHADNEZZAR, took the great City of Ninive, e 1.23 and utterly de∣stroyed it, thereby putting an End to the Assyrian Empire; this the Reader may see proved in our f 1.24 first Dissertation. Or, (if he would see it more at large) in g 1.25 the most learned Primate Usher's Annals in the year 600 before Christ, with his MS. Additions. * 1.26

7. There also the Reader will find that this Darius succeeded his * 1.27 Father, and was King of the Medes many years before he was made

King of the Chaldeans; being the same that was call'd Cyaxares the Son of Astyages by the a 1.28 oldest heathen Historians.

8. How this Cyaxares came to be King of the Chaldeans, the Reader may see in the forementioned Heathen writers; whose account of it perfectly agrees with that which Daniel gives us of K. Darius in b 1.29 the end of his fifth chapter. There Daniel having told us what happen'd at a great feast that was made by the King of the Chaldeans for all his Lords and great men, thus c 1.30 ends it v. 30. In that night was Belshazzar King of the Chaldeans slain. Thereupon immediately d 1.31 he tells us v. 31. that DARIUS the Mede took or e 1.32 received the Kingdom being about 62 years old. These last words, except what is said of his age, are the same in effect with those f 1.33 above men∣tion'd, that DARIUS of the seed of the Medes was made King of the Realm of the Chaldeans. Dan. IX. 1.

9. Here are several things concerning this King DARIUS, to be * 1.34 gather'd out of those few words of Daniel's History. First as to his Country, he was a Mede by g 1.35 birth and gg 1.36 descent. As to his Fa∣mily, he was Son of AHASUERUS; that was always a King's name. He was King himself of the Medes and Persians; whereof more will be said h 1.37 afterwards. He was also King over the Realm of the Chal∣deans; but neither by birth, nor by conquest; for he was i 1.38 made so. IX. 1. He k 1.39 received the Kingdom. ch. V. 31. and therefore some other deliver'd it to him. But that was upon the death of King BELSHAZZAR, who was kill'd immediately before, as the l 1.40 Text saith v. 30. And yet, as it appears by the following words, this Darius must have had a great number of Kingdoms before he came to this. For presently m 1.41 after, it is said, that he had a hundred and twenty Provinces under him. These were more than any King of Chaldea ever had: for among these were n 1.42 the Medes and the Persians which were never under the Chaldeans. And these were as many, within seven, as ever the Kings of Persia had, even after they had subdued o 1.43 the Isles of the Sea, which as p 1.44 the Greek Historians tell us, was never done till Darius Hystaspis his time. Lastly where, q 1.45 as Daniel observes, that when Darius received the Kingdom of the Chaldeans, he was then sixty two years old; there can be no bet∣ter reason given for it than this, that he would have us know, that Darius did not live long after he had that Kingdom. And he was also careful to r 1.46 tell us, that after this Darius's death the * 1.47 next King was Cyrus the Persian. ch. VI. 28.

10. These things we have thus particularly observed, that we may * 1.48 give the Reader, here at once, a full view of all that Daniel tells us, concerning the state of those times in which this Prophecy was given.

There are different Schemes of it set up by several * 1.49 learned men, which must fall, if this Collection be true. But if we should here go about to repeat and confute them, we should give the Reader too long a Digression. We hope he will think it none, to see, how these things were, in great part, foretold by the Prophets; and how the fulfilling of their Predictions appears in the most ancient Heathen History.

11. First as to the Prophecies of Scripture, it plainly appears that at * 1.50 that very time when Daniel received this Message from God, His head was full of what a 1.51 he understood by Books, that the Captivity of his People was to be for LXX years Dan. IX. 2. Those Books, as we shall presently shew, were the two Prophecies that God gave to Ieremiah; b 1.52 one in Ier. XXV. 11. and c 1.53 the other in Ier. XXIX. 10. In the d 1.54 former of these it was plainly declared, that at the end of those LXX years, Many Nations, and great Kings, should serve themselves of the Chaldeans. And these very words are repeated again, in e 1.55 another Prophecy, between both the former. But in this intermediate Prophecy they are introduced with some∣thing else, that being compared with the former, gives them both a very great Illustration. For, whereas in the f 1.56 first Prophecy it was said, These Nations shall serve the King of Babylon LXX years, which words were g 1.57 plainly spoken of King Nebuchadnezzar, v. 9. it might well be asked, whether he was to reign those LXX years? Now h 1.58 here it is shewn that he was not: but that the meaning of that Prophecy was, that all Nations should serve NEBUCHADNEZ∣ZAR and his SON and his SON'S SON; each of them being King of Babylon successively. Thus it should be, until the very Time of his Land came; that is, till the end of the LXX years. And then, as it was said before, in the i 1.59 first of these Prophecies, Many na∣tions and great Kings should serve themselves of him.

12. No Doubt Daniel was Curious to know what those great Kings * 1.60 and Nations should be. But he could not be to seek for it, farther than another Prophecy of Ieremy's, where it was shewn very parti∣cularly; namely, that in the L. and LI. chapters, which was given him in the IVth. year of King Zedekiah's Reign. There the same Pro∣phet * 1.61 speaking of the future as present, hath k 1.62 these words, The Lord

hath raised up the Spirit of the Kings of the MEDES: for his device is against Babylon, to destroy it. The same he repeats in a 1.63 these words, v. 28. Prepare against her the Nations, with the Kings of the MEDES. Some of those Nations are named in the verse next before, being said to be the Kings of Ararat and Minni; that is, of both the Armenias, * 1.64 and those about the Black-Sea. These b 1.65 Nations are reckon'd by Xenophon among those that joyn'd with the Medes under their King Cyaxares Son of Astyages, in his War against the Chaldeans, which ended in the destruction of that Empire.

13. But as to the Conduct of these against Babylon, the Prophet c 1.66 shewed how it should be, in the next words. Appoint a Captain against her, cause the Horse † 1.67 to come up, as the rough Caterpillers; for so they appeared as having their Backs all bristled with Sheaves of Ar∣rows. Thus the people of Elam are d 1.68 described in their fighting Attire, being all 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Horsemen, bearing the Quiver, Esai. XXII. 6. where the word Perashi•…•…, that signifies Horsemen, sheweth plainly * 1.69 whence the Elamites came to have the name of Persae (or as they are now called Pharsi) they being anciently noted for Horseman∣ship above all other Nations. † 1.70

14. Of these Persae Camby•…•…s was King, but in dependance on * 1.71 Cyaxares King of the Medes, at that time when the war broke out between him and the King of Babylon. Cyrus, who e 1.72 is said to have been son of this Cambyses, by Mandane Sister of King Cyaxares, having ee 1.73 then brought the Persian Troops into his Uncle's ser∣vice, was by him made Captain General of all his forces in that war. There can be no doubt but it was He, with his Persian Troops, that was intended in that f 1.74 Prophecy of Ieremy, LI. 27. because he is named by the Prophet Esay, as we shall g 1.75 afterward shew. And there∣fore we may be assured that King Cyaxares, together with King Cam∣byses before-mention'd, were they that were called the Kings of the MEDES h 1.76 in v. 11, 28. of that Chapter.

15. The War continued many years, in which Cyrus went on so * 1.77 successfully, that at last he came to besiege the King of Babylon him∣self in that his Capital City. It was a City, a 1.78 which by walls of in∣credible height and strength, with deep and wide ditches about them, was made quite impregnable in all men's Opinion. But it was much stronger b 1.79 by the great River Euphrates running through it, out of which river the ditches were filled with water, as high as they pleased that were to defend the place. That King was so secure of the strength of it, that having laid up all sorts of provisions, for a siege; of many years, c 1.80 as Herodotus saith; of twenty years, d 1.81 as Xenophon saies; he spared not on the usual Festival days to feast all his great men; which was something extraordinary in a besieged City. But his Feast being joyned with evcessive drinking, that gave opportunity to the Besiegers to make a short end of their work. For Cyrus, knowing before hand when a great Feast, probably their * 1.82 Sacea, would be; e 1.83 had employ'd a great part of his Army in cutting a vast number of Drains, to be open'd all at once, and so to let out the River at that very Time. And then, having made all things ready for an At∣tack, he caused his Army to take that way, all along, in the channel, where the Water being f 1.84 then no higher than to the middle of the thigh, they entered the City at midnight, g 1.85 when all that should have defended it, were either drunk or fast asleep. And then King Belshazzar himself being h 1.86 killed, whether by the Enemy, or by his * 1.87 own Servants, the City became an easy Prey to the Medes and Persians. † 1.88

16. This was that which God had foreshewn to King Belshazzar * 1.90 himself by the hand writing on the wall, together with Daniel's Interpretation. Dan. V. 25—28. which will be farther consider'd in the a 1.91 following Discourse. Especially the last aa 1.92 words of it, Thy Kingdom is divided, and given to the Medes and the Persians. These Nations being joyned with several others in the Action of taking the City, doubtless they all shared the spoils of it among them accord∣ing to b 1.93 Ieremy's Prophecies. But for the Government of it, that fell into the hands of their General CYRUS the PERSIAN, from whom, as it c 1.94 is worded Dan. V. 31. DARIUS the MEDE d 1.95 re∣ceived the Kingdom, being about threescore and two years old.

17. That K. Darius ever came to Babylon himself, is scarce to be found in any writer that lived near his time * 1.96. And e 1.97 Xenophon tells us, that after the taking of Babylon, Cyrus stay'd there till he had settled all things according to his mind; then he went to give an ac∣count of it to Cyaxares. Wherein, f 1.98 as Xenophon saies, he told him such things of the place as might have tempted him thither; but that he was either in love with his Ecbatana, or much indisposed for tra∣vel. This last is the more likely; for g 1.99 it appears that he dyed about a year after.

18. Cyrus, as we are told h 1.100 by Iosephus, brought the Prophet * 1.101 Daniel thither with him, to shew K. Cyaxares the man that had given such proofs of a Divine spirit that was in him; not only by foretelling this Change to Belshazzar, but even much greater things before to K. Nebuchadnezzar; who thereupon had advanced him to the highest trusts in his Realm. What followed thereupon to Da∣niel, the Reader will find i 1.102 partly here, but more fully in ii 1.103 his life.

19. But as for Cyrus. with King Cyaxares's leave, he went pre∣sently to see his Father and Mother; who were yet living in Persia, but k 1.104 it seems dyed not long after. Thence he return'd to Media, where King Cyaxares, who before had promised Cyrus to give him his only daughter and Heir, now, probably finding himself in a de∣caying Condition, l 1.105 hasten'd the Marriage; and declared him withall to be his Successor in all his Kingdoms and Dominions. They were then, by the Conquests that Cyrus had made, come to be no less than a hundred and twenty Provinces; m 1.106 Dan. VI. I. all which were governed at that time by the Laws of the MEDES and PERSIANS. But here it may be observed, that afterwards, when Cyrus had added some Provinces more, and Aegypt also was

conquered by his Son Cambyses; then, in the time of K. Ahasuerus, they were risen to the number of CXXVII Provinces, a 1.107 Esther I. 1, which were all reckoned into the Kingdom of B•…•…nsia and Me∣dia, v. 3, 14, 18. and were governed by the Laws of the PERSIANS and the MEDES b 1.108 v. 19.

20. Thus every thing came to pass according to Daniel's Dream, that * 1.109 he had in c 1.110 the third year of Belshazzar, together with the Angel's Interpretation. His Dream was concerning the second Monarchy, of those four which he had seen like Beasts▪ coming up out of the Sea. (d) Dan. VII. 2. There this second appeared like a Bear, e 1.111 v. 6. But here he saw it in a m•…•… different figure, f 1.112 Dan. VIII. 3. like a Ram with two borns, 〈◊◊〉〈◊◊〉 •…•…han the other, and the higher came up last. The Angel gi•…•… 〈◊〉〈◊〉 Interpretation of it, g 1.113 v. 20. The Ram which thou 〈◊◊〉〈◊◊〉 •…•…ns, are the Kings of Media * 1.114 and Persia. Both these Kingd•…•… 〈◊〉〈◊〉 •…•…he horns of one Beast, they were both joyned together in one 〈◊〉〈◊〉. But whereas that Empire was headed, at first, by the Kings of the Medes, of whom the last was that King Darius, whom the Greeks call Cyaxares all this while mentioned; here the other horn was growing up in his Ne∣phew, and Son in Law, Cyrus the Persian. And so that which all this while had been called the Kingdom of the Medes and Persians, now came to be called the Kingdom of the Persians and Me•…•…

21. It was now the Kingdom of the Medes and Persians 〈◊◊〉〈◊◊〉 * 1.115 time when this Prophecy was given; for h 1.116 the Text saies, i•…•… 〈◊〉〈◊〉 the first year of DARIUS of the Seed of th•…•… Medes, who 〈◊〉〈◊〉 King of the Realm of the Chalde•…•…. We have seen ho•…•… 〈◊〉〈◊〉 MADE so by Cyrus taking that City, in the night whe•…•… Bel∣shazzar was slain. There ended the XVII years of King Bel∣shazzar's reign. The next year was the first of Cyrus's Nine years * 1.117 according to the Astronomer's Canon; but the first of D•…•… ac∣cording to i 1.118 Xenophon, who •…•…ckons Two years of the 〈◊〉〈◊〉 to Darius the Sovereign Prince, while he lived; and only the other seven to Cyrus, after the dea•…•… of K. Darius, when Cyrus had no other King over him.

22. Having cleared those Historical things, concerning the Person to whom; and the Time when, this Prophecy was given; it remains to give some accoun•…•… of the 〈◊〉〈◊〉 of it: which must be some∣thing very extraord•…•…, as the Prophecy it self was, the like having never been given sin•…•… the Creation.

23. In 〈◊〉〈◊〉 con•…•… of the Babylonian Empire, which was in∣deed * 1.119 on 〈◊〉〈◊〉 •…•…ccounts a wonderful Act of God's Providence, the Jews that w•…•… 〈◊〉〈◊〉 Captiv•…•… at Babylon could not but 〈◊〉〈◊〉 and ad∣mire the ha•…•… 〈◊〉〈◊〉 which was how as it were visibly reach'd forth * 1.120 * 1.121

from Heaven to avenge them of their Enemies. And it could not but affect them the more, having so much reason, as they had, to expect that the same good Providence would shew it self next in their Deliverance out of the Babylonian Captivity.

24. First, in what had already happened, according to the Ac∣count that we have a 1.122 given of it, they saw the fulfilling of that Pro∣phecy of Daniel, which he had given to Belshazzar but a few hours before his death.

This King had made a great Feast to a Thousand of his Lords, and other great men, which no doubt was the same that, as b 1.123 Xenophon tells us, was fatal to the City of Babylon; and also to him and his Empire. Toward the end of that alt, while King Belshazzar was * 1.124 sitting yet at his Table, he sa•…•… pa•…•… of a man's hand come out of the wall just before him. T•…•… w•…•… surprizing enough. But it was so much the more, to see tha•…•… 〈◊〉〈◊〉 •…•…ngers of that hand were then writing something on the W•…•…. What it was that they wrote, the King himself could not read, nor could any that were there present with him. But the King could not doubt but that, whatsoever it was, it must be something that highly concerned him. And there∣fore he sent for the wise men of Babylon, whose College was not far from the Court, to hear what they could say of the matter: offering very high, and even extravagant rewards, to any of them that should read and interpret this writing. They all confessed that it was past their skill; which made the King the more impatient to know what it should be. Thereupon his Mother, or Grandmother; (probably the wise c 1.125 Queen. d 1.126 Nitocris,) minded him of one that in King Nebuchadnezzar's time was admired for his knowledge in such matters. Daniel was the man; so he was sent for in hast; and being brought in before the King, at his Command, he both read * 1.127 the writing, and gave him the Interpretation.

The result of it was, in the words before cited, e 1.128 thy King∣dom is divided, and given to the Medes and Persians. This another would not have adventured to say. But Daniel had a greater than the King to bear him out; and knowing this, he shewed himself to be not only void of fear, but above those rewards, as high as they were, that had been offer'd to Him, as well as to those others before him. Assoon as they were mentioned to him, he immediately re∣fused them. And yet afterwards, when the King, in a sort of drun∣ken bravery, would needs force them upon him; he took them, as publick testimonies of his doing that wonderful thing which no other could do. And so, as the King had ordered it, Proclamation being presently made, all the Court came to know what it was that Da∣niel had Prophecied, some hours before they saw the first step of the Accomplishment. It began with that unhappy King's death; which * 1.129 followed the same Night after the feast, as both Herodotus, and Xe∣nophon tell us; and immediately after Daniel's prediction, as it follows

these words, a 1.130 In that very night BELSHAZZAR King of the Chaldeans was slain.

25. But besides this Prophecy; which, being made so publickly * 1.131 known, no man then living in Babylon could be ignorant of; there were also many other Prophecies which God had given his chosen people the Iews before their being carried to Babylon; and which they had ever since kept among their sacred writings. Wherein God had foretold them the fates of that City and Kingdom, with sundry of the most remarkable Circumstances; so particularly described, that any of those Iews that lived in Belshazzar's days, which was the Chief time of fulfilling those predictions, if they look'd into their own Scriptures, might read there many of those things which now happened before their Eyes.

26. They might see how ne•…•…r •…•…wo hundred years since, upon oc∣casion * 1.132 of Senacherib's coming up a•…•…st Iuda with a design of ma∣king a conquest of God's people, the Prophet Esaia first denounced th•…•… Judgements of God that should come on Senacherib himself, and his people the Alsyrians, b 1.133 Esaia X. 5. &c. Then how he went on to denounce the like against the Chaldeans that should succeed them in that design, and should go through with it, for the Punish∣ment of God's people for their disobedience. The Jews in Daniel's time had in their hands the Burden of BABYLON, which ESAIAH * 1.134 did see XIII. 1. There they saw it foretold how God would lift up his banner against Babylon, c 1.135 ver. 2. gathering the Kingdoms of the Nations together, and mustering them to the Battel, cc 1.136 v. 4. the weapons of his indignation to destroy the whole land d 1.137 v. 6. But particularly, as it hath been already e 1.138 shewn, they saw that God would stir up the MEDES against Babylon, f 1.139 ver. 17. It hath also been g 1.140 shewn from h 1.141 Esaia XXI. 2. that the Persians were to come in the head of this Army, for so they are called first to the Service, Go up O ELAM, besiege O MEDIA; which Pro∣phecy given so many Ages since, the Jews now saw fulfilled by the Armies of CYRUS, and DARIUS. So again i 1.142 Esaia XLI. 25. God says of both these together, I have made my Levies from the North, and one shall come from the East to Babylon. Media is on the North, and Persia on the East of it. But it was he on the East, name∣ly CYRUS, that was fittest for this Service; and therefore he is called to it particularly, k 1.143 Esaia XLI. 2 and XLVI. 11. His people the Porsians, who chiefly worshipped the Sun, were above that sort of Idolatry of the Chaldeans, l 1.144 that worshipped the Images of Dead men. The chief of their Deities were Bel and Nebo, m 1.145 Esaia XLVI. 1. The first of these two was certainly the Founder, the other (perhaps Nabonassar,) the Restorer of that Monarchy. But their adored Images of Gold and Silver n 1.146 ver. 6. were to those Per∣sians no more than so much old plate. They would make no scru∣ple to break them in pieces, and carry them away, o 1.147 Esaia XLVI. 1.

There seemed to be another God of that sort, that had been deified since Esaiah's time; That was Merodach, who was also to go with the other a 1.148 Ierem. L. 2. But this belongs to another Prophecy which ought to be consider'd by it self.

27. It is that long Prophecy against Babylon Ierem. L. and LI. * 1.149 which the Prophet received in King Zedekiah's time, and sent it to the Jews that were there at that time in Captivity. Many of them were of the best of that Nation; who had been carried thither toge∣ther with Daniel, and those three others of the Royal Family, in King Iehoiakim's time; or who went afterwards, as the Prophet Eze∣kiel did, and many others, together with King Ieconiah. God was so pleased to send them away from •…•…salem, before he would pour out his judgements on that wicked City and Nation. But the mean while, being Captives at Babylon, many of them were in a very dis∣consolate Condition. Therefore God was pleased to let them know for their Comfort, that their st•…•…y there should be of no long Conti∣nuance; when the Will of God was fulfilled on Ierusalem by the hands of Nebuchadnezzar, and his people, it should not be long ere the like or greater judgements should be executed on Babylon, and the Land of Chaldea, Jerem. L. 1. &c. After which God would soon give his people a Deliverance out of their present Captivity, and would bring them back into their own Land b 1.150 Ierem. L. 4—8 and 19, 20 & LI. 5, 10. It is plain from c 1.151 Ezra III. 12. 13. that many of the Jews, to whom this prophecy was given, lived to see the fulfilling of it to a tittle; save only the utter Desolation of that City and Country, which was then foretold, and has been long since ful∣filled, as Travellers see it at this Day.

28. But they saw then in Daniel's time, first the Assembly of great * 1.152 Nations come up against Babylon d 1.153 Ierm. L. 9. It was e 1.154 fore∣told they, should come out of the North, L. 41 and LI. 48. The Medes did so, and those other Nations mentioned, ee 1.155 Ierem. LI, 27. whose Kings, being subject to the Median King, are therefore f 1.156 called Kings of the Medes, Ierem. LI. 11. 28. That the Me∣dian should come himself, it is not said; but that there g 1.157 should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a chief Captain, or General over them, v. 27, attended with Troops of horse, bristled like Caterpillars, that is Archers, as we h 1.158 have explained it. These Troops now appeared to be Per∣sians; and their Prince Cyrus, who came in the head of them, i 1.159 had the Command of all this Army, Ierem. L. 42. LI. 27.

The Jews now saw what a Spoil all these Troops made in Chaldea, as was k 1.160 foretold, Ierem. L. 10. how they l 1.161 wasted, and utterly destroyed all the Countrey, v. 21. up to Babylon it self, v. 23, 24, 28. and also m 1.162 encamped against that City round about v. 29. Now they saw the Sword upon the Chaldeans, and on the people of Babylon, on them of all ranks and conditions; as was n 1.163 foretold, v. 35. 36. 37. At last they came to see o 1.164 the waters gone from about Babylon

v. 38. a 1.165 her Sea dried up. LI. 36. which was perhaps the great pool of Queen Nitocris.

29. This last thing is placed next before the Destruction of that * 1.166 great City. For, as b 1.167 we have shewn from the ancient Historians, the River Euphrates being let out, and the c 1.168 Chanel of it made fordable, so that the water thereof came not up above the middle of the thigh, which was all brought to pass in one Evening; then the Persians went down into the Chanel, and waded through it; making their way with fire and sword into the City. So that, as d 1.169 Hero∣dotus saies, both ends of it were taken, before they in the middle of the City knew any thing of it.

But it was from the End, •…•…t which they first enter'd, that the news came to the Court. The •…•…ophet foretold it would be so, in e 1.170 these words Ierem. LI. 31. one post shall run to meet another, and one messenger to meet another, to shew the King of Babylon that his City is taken at one end. It seems he was asleep, and was waken'd with the news. For as f 1.171 Xenophon saies, when a party of them that best knew the Place, being detached by Cyrus for that purpose, had broken into the Royal Palace, there g 1.172 they found the King got up on his Legs, and having drawn his Sword to defend himself. But, as Xenophon further saies, they soon dispatched him, and those, that were with him; or, as the Prophet words it, they laid him to sleep again, and that h 1.173 for ever, Jerem. LI. 39, 57.

30. In this last Instance they saw how true it was which the * 1.174 Prophet Ieremy had elsewhere foretold, that the Babylonian Empire was to last no longer than the Reigns of Nebucadnezzar, and his Son, and his Son's Son, i 1.175 Jerem▪ XXVII. 7. This Prophecy of Ieremiah's was written in the first year of King Nebucadnezzar k 1.176 XXVII. 1. The Jews now living when Daniel writ this, had seen that Empire, after Nebucadnezzar's death l 1.177 continued in his Son Evil-Merodach: and in Belshazzar, who was his Son's Son, m 1.178 Dan, V. 11, 28. they saw how God had made an end of that Empire. They saw many other things happen, which they could not but observe to be exactly the same that had been foretold in those Prophecies which they found recorded in their Scriptures.

31. But above all the rest, when they saw that City of Babylon * 1.179 taken by one that came out of Persia, a Country that lay East from Babylon; and especially when they heard that his name was Cyrus▪ they could not but remember what was written of such a one in their Scriptures, above a hundred years before this Cyrus was born. It was n 1.180 foretold by the Prophet Esaia XLI. 2. That God would raise up a Righteous man from the East; and again, in a Pro∣phecy against Babylon, o 1.181 Esaia XLVI. 1. that he would call a bird of Prey, a fighting Prince, p 1.182 from the East v. 10. that God would give the Nations before him, and make him rule over Kings; that they should q 1.183 be dust to his Sword, and driven stubble to his Bow•…•…;

they could not but observe, how God laid such weight on these Pro∣phecies, that he challenged them of Babylon to produce any such pre∣dictions as these; that had been given out so long before, by any of their Gods, which the Goldsmiths had made, and the Carpenters set up, for them to worship a 1.184 Esaia XLI. 7. XLVI. 6, 7.

32. In the former of these Prophecies, XLI. 25. there is added something more of that Eastern Prince, that he should come imme∣diately b 1.185 out of the North, (and so Cyrus did come from the North against Babylon,) this is not only introduced with such a Challenge, in these words, c 1.186 shew the things that are to come here∣after, that we may know that ye are Gods v. 22. 23, but also it fol∣lows, d 1.187 v. 26. who has declared from the beginning that we may know? &c. So again in the e 1.188 other Prophecy, Esaia XLVI. 9. 10. God assumes the whole Glory to himself; not only of foretelling what shall be, Declaring the End from the Beginning, and from an∣cient times the things that are not yet come to pass, but also of bringing them to pass in the time that he had prefixed; saying, my Counsel shall stand, and I will do all my pleasure.

33. But that which God chiefly insists on, as a most clear Demon∣stration * 1.189 of this, is his naming the very man that should be his In∣strument in doing the work that he had foretold he would do. God had thus named Iosiah some hundreds of years before he was born, that by him he would destroy all that Ieroboam had built for his Idolatrous worship f 1.190 at Bethel, 1 Kings XIII. 2. And God having raised up Iosiah, and made this Prophecy known to him, he came thither to Bethel, and ordered every thing to be done according to that Prophecy. In like manner now God declared that he would raise up a King named Cyrus, to deliver his people out of the Ba∣bylonian Captivity, and to order the building of his Temple at Ie∣rusalem, * 1.191 g 1.192 Esaia XLIV. 28. saying of CYRUS, he is my shepherd, and shall perform all my pleasure. God declares that by his per∣forming of this he would evidently prove that he was the only true God. h 1.193 v. 24—27. Again i 1.194 Esay XLV. 1. Thus saith the Lord JEHOVAH to his Anointed, to CYRUS, whom I have enabled to conquer Cities and Kingdoms; this I doe, that thou mayst know that I who call thee by thy Name am the God of Israel.

34. That Cyrus did know this, it appears by the Edict he put forth * 1.195 in the k 1.196 first year of his Reign over Babylon, l 1.197 Ezra I. 1. It was the year in which K. Darius dyed, m 1.198 that was the 70th year from the fourth of Iehoiakim, according to Ieremy's Prophecies n 1.199 XXV. 1, 10. In the preamble of this Edict Cyrus declared, that JEHOVAH▪ the God of Heaven (so called in opposition to Idols) had given him all the Kingdoms of the Earth, and charged him (even CYRUS by Name) to build him an house at Ierusalem.

So great, and so wise a man, as he was, would never have said this to the honour of a God whom neither he nor his Forefathers

had known; and whom he now knew to be the God of no other but a Conquer'd people, that were come to be his vassals, and slaves. Especially, he would not have said it in such a publick Act as this was: if he had not Read what was written of himself in those Pro∣phecies; and if those Prophecies themselves had not been so well at∣tested to him, that he could have no reason to doubt, but that they were of that Age in which they were pretended to be written.

35. It is not to be imagined that Daniel had not read all those * 1.200 Prophecies. No doubt they were his Comfort, and his Hope, the whole time of his Captivity: and therefore, when he saw them all fulfilled to the last, namely the Promise of his people's deliverance; that being the chief thing of all, he could not but be greatly con∣cerned to see that fulfilled, as well as the rest. But yet it did not come presently after Cyrus's taking of Babylon. For the Power that Cyrus had there at present being only under King Darius, who perhaps knew nothing of the Jews at that time, or at least had given no order concerning them; therefore when Cyrus had done all that he had Commission to do there at Babylon, he left it; and, as it seems, taking Daniel with him, he went to King Darius in Media; and leaving Daniel there, went on into Persia, as it has been a 1.201 al∣ready shewn.

36. There being no appearance all this while of any thing done * 1.202 for God's people, or to be done now Cyrus was gone so far from them; this was, in all likelyhood, that which put Daniel upon searching into BOOKS, as he tells us he did, b 1.203 Dan. IX. 2. He knew and was fully assured, that the time of their Deliverance was not far off; but he had a Mind to know how much longer they were to wait for it. And where should he look to find this, but in those Prophecies of Scripture that set forth the time during which they were to be in Captivity? There are two such Prophecies in the Collection of Ieremy's writings. We call that whole Collection the Book of JEREMY; but the Prophet himself called each of these Prophecies, a BOOK. And in two of these BOOKS there is ex∣press mention of a time of seventy years, which God had prefixed for two very different purposes. One was for the duration of the Babylonian Empire: the other was for the time of his people's Capti∣vity. We shall speak of both these particularly.

37. The first of these was the BOOK, which Jeremy. prophecyed * 1.204 against all the Nations therein named, c 1.205 Ierem. XXV. 14. There it is said, these Nations shall serve the King of Babylon 70 years: and it shall come to pass, when 70 years are ACCOMPLISHED, that I will punish the King of Babylon, and that Nation, saith the Lord, d 1.206 v. 11, 12. The Time spoken of in this Prophecy should begin e 1.207 in the third year of Iehoiakim: for then it was, that Ne∣bucadnezzar came up against f 1.208 Ierusalem, and besieged it, Dan. I. 1. This time being reckon'd by Chaldee years, whereof 70 are very near

* 1.209 equal to 69 Iulian, must necessarily expire in the first year of King Darius. And so it came to pass; for in a 1.210 that very year, those 70 years being ACCOMPLISHED, God did punish Belshazzar King of Babylon, and his Nation, as it hath been already shewn.

38. The other (a) BOOK (for so it is called in the Original) * 1.211 was the b 1.212 Epistle which Ieremy sent from Ierusalem to his Bre∣thren that were in the Babylonian Captivity. In this Epistle, among other things, the Prophet saies, thus saith the Lord, AFTER 70 years be ACCOMPLISHED at Babylon, I will visit you, and perform my Good Word towards you, in Causing you to return to this place, c 1.213 v. 10.

It was in the fourth year of Iehoiakim that Nebucadnezzar smote the Army of Pharaoh Necho, King of Aegypt at Charchemish, d 1.214 Ierem. XL. VI. 1. And then it was that he took Ierusalem, and brought Iehoiakim under Tribute, e 1.215 Ierem. XXV. 1. At which time also he carryed away Daniel, and many others, together with a great part of the Vessels of the Temple, to Babylon. f 1.216 Dan. I. 2. 2 Chron. XXXVI. 7.

In that g 1.217 fourth year of Iehoiakim was the beginning of the 70 years of Captivity; which years, according to that Prophecy, must be ACCOMPLISHED at Babylon. There were just so many Chal∣dee years from the fourth of Iehoiakim till h 1.218 the second year of year of Darius inclusively. And AFTER these 70 years were AC∣COMPLISHED, then God was to visit his people, and to cause them to return to Ierusalem: accordingly this came to pass in the first year of Cyrus. i 1.219 Ezra I. 1.

39. That there were just 70 Chaldee years from the third year of * 1.220 Iehoiakim till the first of Darius, and so likewise from the fourth of Iehoiakim till the Second of Darius, this will be k 1.221 afterwards shewn in the proper place. The mean while, by what has been said, th•…•… Read•…•…r •…•…ay understand that which l 1.222 Daniel saith, IX. 2. In the •…•…st year of HIS, that is, of K. DARIUS'S Reign, I Daniel understood by m 1.223 BOOKS, the number of the years whereof the word of the Lord came to Jeremiah the Prophet, that he would Ac∣complish 70 years in the Desolation of Jerusalem.

40. By these n 1.224 BOOKS, or Prophecies, Daniel understood now, in the first year of DARIUS, that his People were within a year, or little more, of being restored from their Captivity. And though, at this time, he was for his own part in a most pro∣sperous and flourishing Condition, o 1.225 Dan. VI. 2, 3. such as drew upon him the Envy of them that were the Chief men about King Darius, p 1.226 v. 4, &c. yet he considered not Himself, nor any thing that he enjoyed, nor any thing that could happen to him. All his thoughts were taken up with those Promises of God, concerning his people's Deliverance, and especially the building of the Temple at Ierusalem.

41. These Promises being made without any Condition, God was * 1.227 sure to perform for his Truth's sake, even to them that should have no benefit by it. The Benefit would be only to them that were qualified by Faith, and Obedience, and that sought it with fervent Prayer. All this, Daniel could not but know to be so, according to the General rules of God's dealing with his people. But besides, he knew that, as to these part•…•…cular Promises, God was pleased a 1.228 in the Prophecy it self to charge them with this Condition; that who∣soever would receive any benefit by them should obtain it by Prayer, he should not have it otherwise. This God had expresly b 1.229 re∣quired of his people v. 12. Then shall you call upon me, and you shall go and pray unto me▪ and I will hearken unto you. And you shall seek me, and find me, when you shall search for me with all your Heart. And I will be found of you, saith the Lord, and I will turn your Capti∣vity, &c.

42. It is more likely that also at this time his People having been * 1.230 for many years Captives at Babylon, had contracted much Impu∣rity by living so long in that Idolatrous City and Nation. And that Righteous man, dwelling among them, might have seen and known so much of this, that though he could not doubt of God's Truth in performing his Promis•…•… 〈◊〉〈◊〉 he might fear least the Generality of his people might be very 〈◊〉〈◊〉 to receive any Benefit by it. There∣fore he not only prays for their Deliverance, 〈◊〉〈◊〉 he joyns fasting with it, and Confession of those Sins by which they 〈◊〉〈◊〉 made them∣selves unworthy of that Mercy, c 1.231 Dan. IX▪ 〈◊◊〉〈◊◊〉

43. First, as for Daniel's Fast on this occa•…•… 〈◊〉〈◊〉 •…•…rs to have * 1.232 been only for One day. But how strict a Fast it was, he expresly tells us. It was not such a fast as, he says, he kept d 1.233 in the third year of Cyrus, Dan. X. 2, 3. That was not so properly a fast, as a MOURNING for three full weeks v. 3. that is for e 1.234 one and twen∣ty days together, v. 13. All which time he eat no f 1.235 pleasant Vi∣ctuals: particularly, no flesh, nor wine came into his mouth; nor did he * 1.236 Anoint himself; he used no manner of delicacy. But then he kept his Fast, as devout people do among us, their Passion week▪ or as many do their whole Lent, as well here, as in other Countreys.

But this one days Fast, on this solemn occasion, was joined with g 1.237 Sackcloth and Ashes v. 3. These are higher expressions of •…•…∣row than were used in any ordinary Fast. They were such 〈◊〉〈◊〉 King of Ninive used, for the averting of the Judgements of God▪ 〈◊〉〈◊〉 were denounced by the Prophet h 1.238 Ionas against him and his peo∣ple, Ionas III. 6. Whether he did it by the Prophet's advice, or out of a meer natural sense of Religion. In like manner did i 1.239 Mor∣decai, and many other of the Jews, afflict their souls for the Sins of their People, when they were at the very brink of Destruction. Da∣niel

now did the same, he sought the Lord by prayer, with a 1.240 Fast∣ing, and Sackcloth, and Ashes, out of a holy fear, lest his people by their Sins should obstruct their approaching Deliverance.

44. In the next place, as to Daniel's Prayer, here are several things * 1.241 to be observed in it. As namely, First, The Time: This, as we shall shew in it's proper b 1.242 place, was at one of the Hours of Prayer; and particularly at the Ninth Hour, which was the time of the c 1.243 Evening Sacrifice. Secondly, The Ceremonies that he used in his Devotions: of these here is nothing expressed, but only this, which Daniel saies of himself, v. 3. d 1.244 I set my face unto the Lord God; meaning thereby, towards the Ruins of the Temple of God at Ierusalem, as he shews e 1.245 elsewhere, Dan. VI. 10. Thirdly, The Substance of his Prayer. This he f 1.246 divides in two parts▪ the Con∣fession of his Sins, and his People's; and his Supplication to God; IX. 20. Before all, he begins with an g 1.247 Address to God, the same that was afterwards used by h 1.248 Nehemiah in his Prayer on a like occasion. His Confession of Sins, we shall i 1.249 shew, he also be∣gins with a k 1.250 set Form; composed by King l 1.251 David, and prescribed by his Son m 1.252 Solomon to the used by God's People when they should be in Captivity, as 〈◊〉〈◊〉 were now in Daniel's time.

45. But for these Circumstantial things; the use of set forms of * 1.253 Prayer▪ the Hou•…•… of Prayer that Daniel observed; and the Cere∣mony abov•…•… 〈◊◊〉〈◊◊〉 they do all deserve a longer consideration than we ca•…•… 〈◊◊〉〈◊◊〉 them in this place, so our enlarging upon them here is not •…•…ry for the understanding of this Prophecy. And therefore a farther discourse upon these is reserved for some of the n 1.254 Tracts that are to follow in the end of this work. As to our present business, it will be sufficient to observe those things in Daniel's Prayer to which the Angel plainly refers in any part of his Answer, but especially in the words of this Prophecy.

46. In the first place, whosoever reads Daniel's Prayer, and well * 1.255 considers it, cannot but admire his excellent temper of Spirit, made up wholely of Humility and Self-denial, and of ardent Zeal for God's Glory, and the good of his Church. There is a wonderfull mixture o•…•… 〈◊〉〈◊〉 these together that shines forth throughout his whole Prayer: for which, as it was intimated o 1.256 before, the Angel that brought him this Prophecy, told him in his Preface to it, that he was GREAT∣LY▪ B•…•…LOVED OF GOD.

47. First, to speak of his Humility. Throughout the first part of * 1.257 〈◊〉〈◊〉 Prayer, which is chiefly a Confession of Sin, he every were joins his own Sins with those of his People; as if He had been one of the Number of them that had drawn down those heavy Judgements of God upon themselves and their Nation; of whom a great part were destroyed, and the rest were now, as he was, in Captivity in a for∣reign Land. But he does more than this, he calls that whole part

of his Prayer a 1.258 MY CONFESSION, v. 4. And so at last, all the matters of his Confession, he summs up in these words, I was con∣fessing MY SIN, and the Sin of my people Israel. He speaks as if he had been the Chief Sinner of Israel; He b 1.259 whom, * 1.260 above fifty years before, all they that were then in Captivity with him at Babylon looked upon as so great a Saint, that they hoped to be deli∣vered on the account of his Holiness.

48. In the second part of his Prayer, which he calls his Supplica∣tion * 1.261 to God; first, as to the Matters he had to ask in it, this holy man was so intent on the concernments of his People, that he quite left out himself, as if he were not worth thinking of. It may in∣deed seem as if he had not any thing to ask for himself; being then as great as the greatest King in the World could make him, in his worldly condition. But besides, he could have no concernment him∣self in that which he was chiefly to ask for his People. His great suit for them was that God would put an end to their Captivity, that they might return to their own Land. But that was above c 1.262 four months Journey, too much for a Man of his Age, being then above d 1.263 Ninety years old. Yet now, at this age, being first Minister of State in that great Empire he underwent perhaps a greater toil, for his People's sake, than that Journey would have been. And he con∣tinued in it, e 1.264 even till King Cyrus's time. It was four years at least, till the third year of Cyrus; after which God was pleased to give him his dismission. f 1.265 Dan. XII. 12, 13. His Zeal for God's Glory will appear in the Arguments that he uses in his Prayer, which we shall presently come to consider.

49. But first, something more must be said of the Persons, and * 1.266 things that he prayed for. He asked only in general for his People, that God would bring them back into the Land of their Fathers. But there he seems to have thought of nothing but the City of Ierusalem. It is that which he insists upon more than any thing else in his Prayer. It appears by his mentioning this, five or six times at least; whereas he does not mention the Temple more than once, though that was surely the most valuable thing in that City. Both these Daniel g 1.267 had seen in their Glory, in the end of King Iosiah's Reign, though he was very young at that time. But Ierusalem he could never forget, nor no Captive at Babylon could, that had read those passionate words in h 1.268 Ps. CXXXVII.

50. The Royal Psalmist himself could not but have a vehement affection i 1.269 for that City, on many accounts. It was that which he, having taken it from the Iebusites, first made the Royal Seat of his Kingdom: afterwards, having brought the Ark of God thither, he made it the Mother-Church of all Israel: and to perpetuate that Pri∣vilege

to it, he would have built a Temple there for the God of Israel, but that God made him leave the doing of that to his Son Solomon. But without that Addition, the City alone David called a 1.270 the holy Mountain of God, Ps. XLVIII. 1. And so did Daniel in this b 1.271 Prayer, v. 16. which the Angel refers to, vers. 24. It was the City of Ierusalem that was called the holy Mountain by God him∣self, Zech. VIII. 3. Now indeed it was nothing but a Mountain of Rubbish, without either Houses or Walls. It was as David foresaw it would be, a heap of Ruins without any Inhabitant; and he made several * 1.272 Psalms for it, when it should be in that condition. One of those Psalms, Ps. CVI. it may reasonably be presumed Daniel had in his mind, when he used the c 1.273 words of it in his Prayer.

51. It may well be enquired, what the reason should be, why * 1.274 Daniel in his Prayer speaks so d 1.275 often of the City of Ierusalem that lay then in ruines; and scarce † 1.276 once mentions the Temple of God which was in the same condition. This deserves to be thought of so much the more, because the Angel in his Answer to Daniel, takes e 1.277 notice of his praying for his holy City, and in his Prophecy tells him of a f 1.278 Commandment that there would be for the build∣ing of Ierusalem; upon which the Wall should be built, and the Street; but the Angel saith nothing of the Temple in his Answer, nor promiseth any thing of it in his Prophecy. But at last, g 1.279 where he speaks of the death of the Messias, he saies that after that, both the City and the Temple should be destroyed. In these last words it was plainly implyed that there was a Temple to be built, for there was none in being at, the time of this Prophecy: and it must be Built before it could be destroyed. But there was no Promise of this.

52. Now the reason of Daniel's saying so little of the Temple, * 1.280 and therefore the Angel's saying nothing of the rebuilding of it, was plainly this, that Daniel was perfectly secure that the Temple should be built; the Angel also knew that he was so; having God's word for it, not only that it should be done, but that it should be now within a year or two. He also knew who should Order the doing of it. He saw and knew the Man, even CYRUS by name; of whom God had said, h 1.281 it is He that shall perform all my pleasure; saying to Ierusalem, thou shalt be built; and to the Temple, thy Foundation shall be laid.

53. It was little more than a year after this that King Darius * 1.282 died; and Cyrus being his Successor did give out that order, upon which soon after i 1.283 the foundation of the Temple was laid, ac∣cording to that k 1.284 Prophecy of Esaiah: But that was all that was

done to it in Cyrus's time; the building of the Temple being put off till the g 1.285 second year of King Darius, which was some fifteen years after. No doubt Cyrus gave also order, or leave, for the building of Houses at Ierusalem, for the dwelling of thòse few that had to do about the Temple. But for the Generality of the People that came up from Babylon, h 1.286 they went to live in the Cities about which their Inheritances lay; so that after all that Cyrus had done, there were no more than scatter'd Houses or Sheds for present use at Ierusalem. There were i 1.287 no Streets built to make it a City; and much less Walls to make it defensible till the k 1.288 twen∣tieth year of Artaxerxes, which was above seventy years after this. When that would be done, Daniel had no manner of View; there being no Prophecy in Scripture concerning it, till that which the An∣gel now gave him in this l 1.289 Prophecy of LXX weeks. Here indeed, the Angel, being to set the Time from whence he was to date the begin∣ning of these weeks, told him v. 25. these weeks were to begin m 1.290 from the going forth of the Commandment to build Ierusalem again: and that there might be no mistake of his words, the Angel shew'd what Com∣mandment he meant, by adding what was to follow upon it; namely n 1.291 that the Wall should be built, and the Street, even in a streight of Times. This was clear to them that lived in King Artaxerxes's time, when they came to see the o 1.292 Issuing forth of that Commandment of his, in the year of his Reign p 1.293 before mention'd. And to Us it is as plain by reading the account of it in the Book of Nehemiah, who lived at that time, and was employ'd by that King in that building.

54. But Daniel, who lived so long before, being wholely igno∣rant * 1.294 of this, till he had this intimation of it from the Angel in the words of this Prophecy; it is no wonder that he was so passionately concern'd for the rebuilding of the City of Ierusalem; as we see he was, by his so often repeating it in his Prayer for his Church and Nation; that being their Center of Union, in all their Civil affairs, as well as those of Religion.

55. We are next to shew the ardent Zeal that he had for God's * 1.295 Glory; which especially appears in the Arguments that he made use of for the speeding of those his Petitions. He made use between whiles of Arguments drawn from the Attributes of God, that are known, even by the light of Nature, to them▪ that have no Divine Revelation. a 1.296 Arguments from the Wisdom and Power, the Truth, and Holiness of God; his Justice, and Goodness, and Mercy; all these do afford us helps in Prayer; some of them for the strengthen∣ing of our Faith, and Hope, and Resignation to God; others also to mind us of those Divine qualities, in which we are, as near as we are able, to conform our selves to the Image of God: and thereby to qualify our selves for those Mercies and Blessings we ask of him, which is the most proper use of such Considerations.

56. But this holy man did especially insist on that Privilege that * 1.297 the Jews had above all other Nations, on the account of their parti∣cular Relation to God. He sheweth it all along in his Prayer; where, speaking to God, he calls him, sometimes b 1.298 the Lord our God, v. 9, 15. sometimes c 1.299 JEHOVAH our God verse 10, 13, 14. And of the •…•…ewish Nation he tells him, We are thy People, d 1.300 v. 15, 16. thy People that are called by thy Name e 1.301 v. 19. All the Jew's Prayers for their People and Nation are full of such Instances as these.

57. To shew what ground they had for this, it will be necessary * 1.302 to look so far back into the Iewish Origins, that some may think it a tedious Digression from our main Business. But we hope they will think otherwise, when they see the Use of it in our explaining of some parts of the following Prophecy by such Notes as they will find in this Disquisition.

58. The Jews have an ancient Tradition in their Talmud, which * 1.303 divides the whole Age of the world into three Olamim, as they call them. The first they call Olam Tohu, the Age of Emptiness, being all that which passed before their Divine Revelation. The second they call Olam Tora, the Age of the Law, which contains all that space of time from the Call of Abraham, Gen. XII. till the coming of the Messias. The other they call the Age of the Messias, which is to extend from his coming to the end of the world. To each of these Ages there was assigned by their Tradition the space of two thousand years. That reckoning of years the present Iews would be glad to be rid of; for, if that Tradition be true, the Messias is come, and gone, above a thousand years since. We see f 1.304 what miserable shifts they are driven to for the avoiding of this.

59. But for their account of the three Ages here mentioned, we * 1.305 have no occasion to differ from them about that. It is plain that God has so order'd a threefold dispensation of the Covenant of Grace to Mankind in that Estate into which we are faln by the sin of our first Parents. The first Dispensation began with that Gracious Pro∣mise of a 1.306 the Seed of the Woman, which God made to them im∣mediately after the Fall. We all acknowledge this to have been the first promise of the Messias. The History of the Creation, together with this; and afterwards the History of Noah's Flood; was doubt∣less convey'd from •…•…e to age by unwritten Tradition. And the knowledge of these •…•…ings, together with something of Instituted worship, being added to the Natural Religion, was all that God gave Mankind to conduct them in the way to Eternal Life during that whole first Dispensation. Afterwards, when God had given us a suffi∣cient trial▪ what shift Human Nature could make without any other helps than those before mentioned, then he proceeded to a second Dispensation, wherein he superadded to the former an immediate Divine Revelation. With this he was pleased to entrust one particu∣lar Nation; not only to be the Depositaries of it, but also to be Pat∣terns

to all the rest of Mankind, by living up to it, as he had reason to expect that they should during that Dispensation. Then at last, it pleased God to begin a third Dispensation, by sending his Son into the World, with the most perfect Revelation that ever shall be given to Mankind; causing this to be put in writing, for the use of all future ages even unto the end of the world.

60. For that second Dispensation, of which we are to speak par * 1.307 ticularly at this time, God made choice first of Abraham, a Man of such Godlike qualities, that he was therefore called the b 1.308 Friend of God. To that excellent Man God first gave the Promise, that there should be one of c 1.309 his Seed, in whom all the Families of the earth should be blessed, Gen. XII. 3. which promise the Jews understood of the Mess•…•…as, and accordingly St. Paul apply'd it to d 1.310 Christ, Gal. III. 18. After this, God was pleased to establish a Covenant with him, that he would be a God to Him and his Seed, Gen. XVII. 7. For a lasting token whereof, God gave him first the mark of e 1.311 Cir∣cumcision in his Flesh; and order'd that to be continued on all his male Issue that should be born into the world. The first of these, namely Isaac, was called f 1.312 the Seed of Promise, as being not only the Ancestor of Christ, but also a most lively Type of him in sundry respects; but especially in his being offer'd up by his Fa∣ther in Sacri•…•…ce to God, as the Apostle observes, g 1.313 Hebr. XI. 17, 18, 19. This Covenant God having first made with Abraham, personally, by the Name of ELSHADDAI, that is h 1.314 God Almighty, Gen. XVII. 1. did afterward by the same name confirm it in his son i 1.315 Isaac, XXVIII. 3. and after him to his son k 1.316 Iacob, XXXV. 11. and after him to a NATION that should come out of his Loins. This was in effect an Exclusion to all the rest of Abraham's Seed, and of Isa•…•…c's also, from being of the National Church.

61. But yet this Covenant of God he did never appropriate to the * 1.317 Seed of Iacob, or Israil▪ till above two hundred years after his death. They were then in the land of Egypt, whither at first they came only a 1.318 LXX persons in number * 1.319. In that space of time they were so encreased that they came to be b 1.320 like the Stars of Heaven in multitude, Deut. X. 22. In little more than half that time their Num∣bers had made them formidable to the Egyptians, c 1.321 Ex. I. 7.—10. insomuch that they thought it necessary for their own safety to make them th•…•…. In order to that, first they brought them under such a slavery as d 1.322 made their lives bitter to them, v. 14. When that would not do, 〈◊〉〈◊〉 were for e 1.323 drowning all the 〈◊〉〈◊〉 •…•…ren as fast as they came into the world, v. 22. No other sort of 〈◊〉〈◊〉 could seem strange after this. Under which that poor people 〈◊〉〈◊〉 •…•…o way to

help themselves, but by their sighs, and groans, and cries to God against their oppressors, f 1.324 Ex. II. 〈◊〉〈◊〉 24▪ God heard them, and was graciously pleased to let them kn•…•… •…•…t he remember•…•… 〈◊〉〈◊〉 Co∣venant with their Fathers.

62. He appear'd to Moses for that purpose g 1.325 Ex. III. 6. and * 1.326 gave him Authority to let them know that now in this woful condi∣tion he would take them to be his chosen People, and he would be their God, according to his promise made to their Fathers. He also gave him Power to work▪ h 1.327 Miracles for the proving of his Mission from God. But it being a thing then unheard of, that any People should have a God without a Name; and Moses saying his People would expect one, i 1.328 III. 13. God was therefore pleased to let them know that they should call him •…•…ir God by the 〈◊〉〈◊〉 •…•…VAH, that is, the Eter•…•…al Being▪ And accordingly Mo•…•… having so proved his 〈◊〉〈◊〉 that the E•…•…ers of Israel belie•…•…ed him, took them with 〈◊〉〈◊〉 〈◊〉〈◊〉 King of Egypt, and told him, J•…•…HOVAH the God of the He•…•… is called upon us †* 1.329 so it is render'd in both these places in the Sept•…•…agint, and also in Onk•…•…los, and in •…•…∣rom's Latin Transla•…•…on which shews that they that made those Translations had it •…•…us 〈◊◊◊〉〈◊◊◊〉 And so the meaning is plain▪ the name JEHOVA•…•… •…•…s 〈◊〉〈◊〉 〈◊〉〈◊〉 is▪ 〈◊〉〈◊〉 has given us that name to call o•…•… 〈1 line〉〈1 line〉 •…•…eople •…•…o, that they may serve me k 1.330 〈1 line〉〈1 line〉

63. 〈◊〉〈◊〉 being provok•…•… 〈1 line〉〈1 line〉 yet worse, * 1.331 which so dishe•…•… 〈1 line〉〈1 line〉 Mos•…•… would have them, they even •…•…ell but wi•…•… 〈1 line〉〈1 line〉 kk 1.332 〈◊〉〈◊〉 Then God was plea•…•…d 〈1 line〉〈1 line〉 and with•…•…l to al•…•… 〈1 line〉〈1 line〉 their Father•…•… by the name of f 1.333 〈1 line〉〈1 line〉 〈◊〉〈◊〉, Ex▪ 〈1 line〉〈1 line〉 by the name that he had now assume•…•… 〈1 line〉〈1 line〉 g 1.334 〈◊〉〈◊〉 I will take you to 〈1 line〉〈1 line〉 shall kn•…•…w that 〈1 line〉〈1 line〉 from 〈◊〉〈◊〉 the 〈1 line〉〈1 line〉 were so •…•…unk with opp•…•… 〈1 line〉〈1 line〉 God could no•…•… them aga•…•…. Th•…•… would not •…•…o mu•…•… 〈◊〉〈◊〉 to Mos•…•…s 〈◊〉〈◊〉 h 1.335 〈1 line〉〈1 line〉 〈1 line〉〈1 line〉 〈1 line〉〈1 line〉 * 1.336

〈1 line〉〈1 line〉 •…•…aith •…•…lsewhere, 〈◊◊〉〈◊◊〉 •…•…ing wor•…•… 〈1 line〉〈1 line〉. They 〈1 line〉〈1 line〉 * 1.337 〈1 line〉〈1 line〉 * 1.338 * 1.339

of Egypt; insomuch that even now, when he said, I am JEHO∣VAH your God, they would not hearken to him, a 1.340 v. 8. They would not forsake the Idols of Egypt * 1.341. This was such a provocation to God, that he was ready to have poured out his Fury upon them, even there in the midst of the land of Egypt: but forbore to do that b 1.342 for his Name's sake, verse 9. that the Egyptians might not say that he had begun a work, and could not go through with it, c 1.343 Deut. IX. 27. Moses has other reasons, which led him to this; as namely, God's love to their Fathers which made him choose Israel for his People d 1.344 Deut. IV. 37. his Promise that he had given their Fathers, e 1.345 Gen. XV. and confirm'd it to them, saying, I will bring you up out of Egypt (f) Ex. III. 17. and having bound this with an Oath, g 1.346 Deut. VII. 8. he had made it immutable.

65. It being therefore so determined by God, that his People must * 1.347 come out of Egypt: and there being no other way to gain their consent, much less to bring Pharaoh to it, but by Miracles; therefore God employ'd Moses that way, first to Pharaoh, and afterwards to his own People. Moses first goes to Pharaoh in the name of JEHOVAH the God of Israel, h 1.348 Ex. VII. 1. and shews him such signs as the Egyptian Gods, which were i 1.349 Devils, however they might Ape him by their Magicians, could not do it so artificially, but that all present might see how short their Miracles were of those which Moses wrought in the Name of Iehovah his God. But Pharaoh's heart being so harden'd as not to be wrought upon by gentle and innocent signs, God order'd Moses to inflict those Plagues upon him, which would surely compell him at last.

66. There were Ten of these in all. The three first were wrought * 1.350 only in those parts of Egypt about the River Nilus, in which God's People were not so greatly concern'd. But by the last of those three, the plague of Lice, the Magicians themselves were convinced, and k 1.351 told Pharaoh, that this was the finger of God. This came too late, for now he was harden'd to that degree that there was no fur∣ther hope of doing any good upon him: therefore then God order'd Moses to work the following Plagues in such sort, as might convince his own People.

67. And therefore these Plagues being such as went over the * 1.352 whole land of Egypt, God order'd them so as that they should not touch l 1.353 the Land of Goshen in which his People dwelt: and even where his People were mingled with the Egyptians, God put a visi∣ble distinction between the one and the other, m 1.354 v. 23. This ap∣pear'd most remarkably in the ninth plague, which was of n 1.355 thick darkness over all the land of Egypt, for three daies, in which they saw not one another, neither rose any from his place all over Egypt:

for even then a 1.356 all the Children of Israel had light in their dwel∣lings. Here was such an instance of the Almighty power of JE∣HOVAH their God, and of his especial Providence over them, admi∣nister'd by his Servant Moses, that now whatever he had to com∣mand, they could not but be ready to obey.

68. Therefore now, before God's inflicting his tenth and last * 1.357 plague on the Egyptians, viz. the killing of their First born, upon which he foresaw they would not only permit, but beg, and hire his People to be gone out of the Country; He took this never to be forgotten occasion to bind his People to himself, by entring into Covenant with them, and thereby forming them into a National Church.

69. The way of making the Solemnest Covenants between man * 1.358 and man was by a Sacrifice, wherein they made God a Party, by pouring the blood on his Altar first, and then eating the flesh toge∣ther with one another. God was pleased so far to comply with the weakness of mankind, that to affect their Senses the more, he took this way of covenanting with his People. And withal, to let them know for whose sake, and on what account it was that he did this, he appointed them such a Sacrifice, as should be the most perfect Type of the Messias's redeeming Mankind from a Bondage in∣finitely worse than that of Egypt; and that, by the shedding of his blood, as of a Lamb without blemish and without spot, b 1.359 1 Peter I. 18, 19.

70. That the Messias's way of Redeeming his People was to be by * 1.360 dying for their sins, will be c 1.361 demonstrated to the Jews out of d 1.362 Esaiah's Prophecy, as it is clear in the Text, and as it was under∣stood by their ancientest writers. That the Time of his redeeming his People was to be on the Evening of the Passover, will e 1.363 there also be proved, so as that it cannot be denyed to be their most An∣cient Tradition. That Iesus of Nazareth did dye on the Cross in the Evening of the Passover, is plainly f 1.364 told them several times in their Talmud. That the suffering of our Lord Iesus Christ was plainly foreshadowed by this Type of the Paschal Lamb, will be shewed in the latter part of our Summary of the Gospel. Where also it will be Demonstrated, First, that our Saviour's Death was in the very year of our Lord 33. which was exactly according to the An∣gel's Prophecy of the Time of the Messias being to be cut off, g 1.365 v. 26. and that in that year A. D. 33. the Iew's day of killing their Passover was, not on the Maunday Thursday, as some will have it; but on the next day, being Good-Friday, as we call it. So that our Saviour's dying on the Cross was precisely at the time that was prefixed for the killing of the Paschal Lamb; h 1.366 Ex. XII. 6. viz. on the fourteenth day of the first Month, between the time of the Evening Sacrifice and the Sun-setting; that is, as it is there worded, between the two Evenings.

But at present we have only this to observe, that here, by this Fe∣deral right of the Passover, the whole Nation of Israel did enter into Covenant with God, a 1.367 Ex. XII. 47. And though there were other Nations that had circumcision, as namely the Edomites, the Ish∣maelites, &c. yet even of them, without being of the Iewish Reli∣gion, none was to be admitted to the Passover, b 1.368 Ex. XII. 43. No stranger was to eat thereof: but only such as, sojourning with them, had all their Males circumcised, and so became Proselytes of Righteousness; that is, came over entirely to be of their Religion.

71. No sooner was the Covenant made between God and his Peo∣ple, * 1.369 but he immediately performed the first act of his part of it, by bringing them out of the Egyptian bondage.

72. And now he immediately took them under his Protection; of * 1.370 which they were assured by that visible sign of a Pillar of Cloud by day, and of Fire by night, that went before them as often as they marched, and when they rested, stood just over them, c 1.371 Ex. XIII. 21. Besides having now these visible proofs of God's presence with them, and of his Providence over them, continually before their Eyes; they could not so soon forget how within two days before he had on their account killed d 1.372 all the First-born of Egypt, both man and beast, and Pharaoh's among the rest; which surely ought to have made them trust in God, against all the Power of Pharaoh and his Host. But no sooner these appear'd to be now in pursuit of them, and the Red Sea was in sight just before them; but tho•…•…gh at first they cried out unto the Lord, they forgot him presently, and were in * 1.373 open Mutiny against his Servant Moses, e 1.374 Ex. XIV. 10, 11, 12. They would not stir a foot, till they saw f 1.375 the Pillar come behind them, and appear between them and their Enemies. Then also, upon Moses stretching out his hand, they saw the Sea divided before them; so that, going into the midst of it g 1.376 on the dry ground, they saw the waters a wall to them, on the right hand, and on the left. At last, when they were quite passed through, the next morning, they saw all the Host of Pharaoh that followed them drowned in the Sea; there remained not so much as one of them, h 1.377 v. 28. and then, seeing all this, they believed the Lord, and his Servant Moses, i 1.378 v. 31.

73. This one would have thought should have never gone out * 1.379 of their heads; but there appear'd little remembrance of it three days after. For then, only upon finding no water where they passed, but what had a bitterness in it, they presently murmured against Moses, k 1.380 Ex. XV. 24. Much more some weeks after, when their Victuals were spent, then the whole Congregation murmured against Moses and Aaron, saying, would to God we had died by the fleshpots in Egypt, when we did eat bread to the full: for you have brought us forth to kill us with hunger in this wilderness, i 1.381 Ex. XVI. 2, 3. He truly told them, your murmurings are not against us, but against the Lord, k 1.382 vers. 8. and he has heard them, v. 9. This God immediately

shewed, by the shining forth of his Glory in the Pillar of Cloud then just over them. And forthwith he told them by Moses, a 1.383 this Evening you shall eat flesh, and in the morning you shall be filled with bread. Accordingly it happen'd. b 1.384 That Evening the Quails came up, and cover'd the Camp: and in the Morning the dew lay round about the Host, v. 13. That dew was Manna, of which they made their bread all those 40 years that they were in the wilderness. It fell c 1.385 every mor∣ning, but on the Sabbath day: for which there was a constant provi∣sion by their gathering a double quantity on every sixth day: where∣upon they received their first precept of observing d 1.386 the Sabbath.

After this, one would think there should be no place left for any far∣ther unbelief. But they fell into it again, upon the want of water in that place where they encamped in the wilderness. For this, they not only murmured against Moses, but they outright chid with him, and were almost ready to stone him, e 1.387 Ex. XVII. 1.—4. Nay they went farther in their Rebellion. f 1.388 They tempted the Lord, saying, is the Lord among us, or not? God shewed them he was, by g 1.389 bidding Moses take the Elders of Israel with him, and in their sight smite the Rock with the Rod in his hand: whereupon there came out such a stream of water, as supply'd all their present needs. And not only so, but it follow'd them wherever they went in the wilderness, till the fourtieth year after this. Then, upon their coming back to the Red Sea, where this stream of water ran out, they were at a loss for water again; and thereupon they broke out into a second h 1.390 Massa and Mereba, worse than the former, Num. XX. 2, &c.

74. But all the Instances that we have given, hitherto, except this * 1.391 last, were within 40 Days after their coming out of Egypt. And it is remarkable that, during all this time, notwithstanding all their great provocations, God made them no other return but in deli∣verances and blessings. Of this kind there was one more than we have yet mentioned; viz. the Victory that God gave them over the i 1.392 A•…•…alekites. These their unnatural Brethren looking upon them as no other than heartless slaves, that had never seen fighting, and had no other Arms but what the Sea threw up together with the dead Bodies of the Egyptians; fell upon them, k 1.393 faint and weary, as they were with their Journey, and smote all the hindmost of them; not doubting to have taken the rest, with all the riches of which they had l 1.394 spoiled the Egyptians, Ex. XII. 36. But Moses orderd Ioshua to draw out all the men of Israel that were likeliest to fight, and to lead them against the Enemy. He did so; and God shewed them to whom they owed their Success, by ordering that to attend the motions of Moses's hands * 1.395 in his prayer. m 1.396 When he held

them up, Israel prevailed: when he let them down, Amalek prevailed. But Moses seeing that, and finding his hands to grow weary, a 1.397 got help to keep them up till the Evening; and so obtain'd a complete Victory for Israel.

75. With this farther Instance of God's good Providence over * 1.398 them, they came to Mount Horeb, in the wilderness of Sinai. It is that which Moses calls the Mount of God; for it was there he had the vision of God in a b 1.399 flame of fire in a bush. And there first God gave him the charge over his People, and a promise withal c 1.400 that when he had brought them forth out of Egypt, they should serve God on that very mountain, Ex. III. 12. As soon as they were come thither, d 1.401 Moses went up forth with to God, who called to him out of the Mount, saying, thus shalt thou say to the Children of Israel; ye have seen what I did to the Egyptians, and how I bare e 1.402 you on Eagles wings, and brought you to my self. Now therefore, if you will obey my voice indeed, and keep my Covenant, then you shall be a pecu∣liar treasure to me above all People, &c. Upon his bringing them this Message from God, f 1.403 they all answered together, v. 8. all that the Lord has spoken we will do. Hereupon by God's Command, g 1.404 v. 10, 11. to make the more Impression on their souls, they sanctified themselves, by washing their Bodies for three days together with the Baptism of Repentance * 1.405. They joyn'd strict Abstinence with it, h 1.406 Ex. XIX. 14. And so being ready against the third day, then being brought by Moses to the bottom of Mount Sinai, there they saw and heard from the Top of it all those Glorious and dreadful sights and noises, i 1.407 of thunder, and lightning. and clouds, and the voice of a Trumpet ex∣ceeding loud, the Mountain smoking like a Furnace above, and the earth quaking under them: so that all the People being stricken with Terror, removed, and stood afar off. It seems they did this even while God was speaking to them. For, as it presently follows, l 1.408 they said unto Moses, speak thou with us, and we will hear: but let not God speak with us, lest we die. These were surely such Evi∣dences of an Almighty power, that all they that were present at that time, if they had any sense in them, could not but, (as God told Moses, they should, on this Conviction,) m 1.409 believe him for ever, Ex. XIX. 9.

76. What it was that God spoke to them, we see n 1.410 Ex. XX. * 1.411 1.—17. Where first, by way of Preface, he minded them that he had performed his part of the Covenant, in these words; o 1.412 I am JEHOVAH thy God, which have brought thee out of the Land of Egypt, &c. Then to let them know what he expected on their part, he spoke to them those p 1.413 Ten words, as God calls them, which we call the Decalogue; being the ten Precepts of the Moral Law. The

first of them was in these words, a 1.414 Thou shalt have no other God before me * 1.415. The second is in these words, b 1.416 thou shalt not make to thee any graven Image, or the likeness of any thing, that is in Hea∣ven, or Earth, &c. thou shalt not bow down thy self to them, nor worship them, for I the Lord thy God am a Iealous God, &c. intimating that however he might bear with the Idolatry of other Nations, yet he could not endure it in his own People: no more than a Husband can Adultery in his own wife; which, if he knows, he will surely punish, if he be able.

77. God knew what need there was of using such threatnings to a * 1.417 People that were so inclined to Idolatry. And therefore the more to secure them against that; when he had gone through all the rest of his Ten words, as it were in one breath, he return'd to this against Idolatry: for so we see it again, vers. 22, 23. c 1.418 The Lord said unto Moses, thus shalt thou say to the Children of Israel; you have seen that I have talked with you from Heaven, (from thence d 1.419 you only heard a Voice, but you saw no similitude,) therefore take heed, and do not make with me Gods of Silver, nor Gods of Gold. This plainly shews what the especial danger was, against which God thought fit to provide for the safety of his People in Religious matters.

78. After this God gave them a Body of e 1.420 Political & Judicial * 1.421 Laws, chiefly for the keeping of that vast number of People together, and the Governing of them, in Civil Society. Then Moses having f 1.422 written all these in a Book; as well the Ten words before-men∣tion'd, as also the Iudgements now deliver'd; did by God's Com∣mand call all the People together, and read the Book in their hearing. Which having done he g 1.423 bound them to the observation of these Laws, by h 1.424 an especial Covenant made by Sacrifice for that purpose. And to make the stronger impression on their minds, he first sprinkled i 1.425 half the blood of the Sacrifice on the Altar of God: and then, having taken a solemn promise from them, in these words, k 1.426 all that the Lord hath said, we will do, and be obedient; then he sprinkled the other half of the blood on the People, saying to them, l 1.427 Behold the Blood of the Covenant which the Lord has made with you concerning all these words, viz. all the words of the Law, and also of the Judgements beforementioned.

79. When this Business was over, then Moses by God's Command * 1.428 went up to him into the Mount, there to receive m 1.429 the Ta∣bles of the Covenant from God himself. They were two Tables of Stone, on which there were written n 1.430 the Law, and the Command∣ment, as Moses calls them, Ex. XXIV. that is to say, o 1.431 the words

which the Lord spake to them out of the midst of the fire on Mount Sinai, Deut. IX. The Tables were no bigger than Moses could carry in his hands, Ex. XXXII. 19. and yet they were cut out of the Rock by the Almighty hand of God, which also writ all that was contained in them, to give them the more Authority with his People.

80. There Moses continued in the Mount a 1.432 fourty daies and * 1.433 fourty nights, neither eating, nor drinking, but wholely taken up with Attention to God; who delivered to him those Instructions and Laws, concerning the b 1.434 making of the Ark, and the Tabernacle, and all the furniture of it, together with all the Utensils for his In∣stituted worship; and also concerning the Priest's Vestments, and their Consecration, &c. They were matters in which there was c 1.435 no Intrinsec Goodness at all, Ezek. XX. 25. And therefore these things were d 1.436 not commanded by God to his People at their first coming up our of Egypt, Ier. VII. 22. but were superadded afterwards, to fill the Eyes and the Ears of a Sensual People, that seemed to be scarce capable of any thing of Spiritual Religion; having their minds wholely taken up with the remembrance of those Pompous and Noisy rites they had seen among the Idolatrous Nations.

81. They shew'd now a great Instance of this, upon occasion of * 1.437 Moses's being so long absent from them, while he was with God in Mount Sinai fourty daies. e 1.438 For when the People saw that Mo∣ses delaied to come down out of the Mount in all that time, they came in a Body to Aaron, whom he had left in charge over them; and said to him, up, make us Gods to go before us, for as for this Moses, the Man that brought us up out of the Land of Egypt, we know not what is become of him. It was strange indeed, that they that within three months before had seen all those plagues of Egypt, and their wonderful deliverance from thence; and had been ever since con∣ducted by the Pillar of Cloud and of Fire; and did neither eat nor drink any thing, but what came to them immediately from God by perpetual Miracles; should notwithstanding all this, so f 1.439 forget God their Saviour, as to say, it was that Man Moses that brought us up out of the Land of Egypt. It was yet more strange, that when by their g 1.440 importunity and threats they had gotten Aaron to make them a Molten Calf, the likeness of an Ox that eateth Grass, Ps. CVI. 20. they would cry up that as they did, saying, h 1.441 * 1.442 this is thy God, O Israel, which brought thee up out of the Land of Egypt. But this was strangest of all that Aaron who had seen the Glory of God, should so quite forget that, as to build an Altar to this Image of a beast, and make Proclamation before it, (as if the great God had come down to dwell in it,) saying, i 1.443 tomorrow is a Feast to JEHOVAH. But however they had brought him to do this, the People were pleased it was done. And as if it were a God indeed, k 1.444 on the

morrow the People rose up early, and offer'd Sacrifices of all sorts, as well burnt offerings to this new made God, as peace offerings to feast themselves with. After which, a 1.445 they rose up to play, b 1.446 singing, dancing, and shouting, as they had seen it done by the Egyptians at the Feasts of their Idols.

82. On that very Morning Moses being to come down from the * 1.447 Mount, God c 1.448 hasten'd him away to see what they were doing in the Camp. And it may be observed, that as they had called Moses d 1.449 the Man that brought us up out of Egyt, so God speaking to Moses called them e 1.450 thy People which thou hast brought up out of Egypt Ex. XXXII. 7. As the People gave the Honour of that great work from God to Moses, so in effect God bids him take the People together with it. Their making an Image of the Lord Ieho∣vah their God was so great a breach of their Covenant with him, after so strict a charge he had given them to the contrary; that now he might well have rid his hands of them, and f 1.451 consumed them all at once, v. 10 Deut. IX. 26. And it would not have been in∣consistent at all with his Oath to Abraham, Isaac and Iacob, of what he would do for their seed, in bringing them to the land of Canaan: for that might have been perform'd to Moses and his seed, which was theirs; and so here God offer'd it to Moses, saying, g 1.452 I will make of thee a Nation mightier and greater than they. Moses could not hear of this. h 1.453 He besought the Lord his God, that the People of Israel might be his People still, as ill as they deserved That Title. But his concernment was chiefly for the honour of God; lest his de∣stroying them might give occasion to the Egyptians to blaspheme; charging God with Inconstancy, as if he knew not his own mind in bringing them out of Egypt; or with Weakness, and not being able to Carry them farther; or that it was out of Hatred to them that he brought them out of Egypt to do them i 1.454 a Mischief, to con∣sume them there in the Wilderness. Upon Moses's most earnest Inter∣cession God was pleased to try them farther; laying it upon Moses for the present to correct what he saw amiss in the People: and for Aa∣ron, whom God would have destroy'd, he k 1.455 Pardon'd him on his Brother's prayer.

83. It was so horrible a sight to Moses, when he came to the Camp, * 1.456 l 1.457 wiih the two Tables in his hand, (which were m 1.458 the work of God, and so was the writing on the Tables,) that in a violent Passion, he n 1.459 threw them out of his hands, and broke them beneath the Mount, to make the People sensible what they had done in breaking their Covenant with God. Then with a Just Indignation he o 1.460 threw down the Calf from it's Basis, and melted it, and ground it to powder, which he p 1.461 threw into the Brook that followed them out of the Mount, Deut. IX. 21. and so q 1.462 mingled it with the water they were to drink, Ex. XXXII. 20.

84. But for Example's sake he took another course with those bi∣gotted

Idolaters that were now in the midst of their Jollity. He cried out, a 1.463 who is on the Lord's Side? let him come to me. All those that came in upon that call were of the Sons of Levi: whom he commanded to take Arms, and fall upon them, and kill every one of them that came in their way. They did as he bade them; and so by their hands b 1.464 there fell of the People that day about three thousand men, v. 28. This Act of the Levites, not only expiated the Crime of their Father in killing the Shechemites; But also, instead of c 1.465 Iacob's curse, it entitled them to that Blessing, of their being called to the Ministery of God, to which this was their d 1.466 first Consecration, Deut. XXXIII. 9, 10.

85. But after all, God did not think fit that this, being a National * 1.467 Sin, should be pardon'd without a National Repentance. Moses seem'd to fear he could not bring them to that, in such measure, as might reconcile them to God for such a breach of their Covenant with him. Therefore he begg'd that rather than this Sin should not be forgiven them, e 1.468 he himself might bear the punishment of it, in this life, instead of his People. But God was not for being recon∣ciled to them presently, without giving them such Marks of his dis∣pleasure as would make them wiser for the future. At first he had proposed, instead of conducting them himself, as hitherto he had done, to turn them over henceforward to a created f 1.469 Angel Ex. XXXII. 34. and XXXIII. 2. most probably to Michael their Prince, as Daniel calls him, Dan. XII. 2. In the next place he declared that, although hitherto he had not punished them for any of their Sins, but on the contrary he had by his Mercy and Justice, as it were, hired them to their Duty; now he would treat them in another manner for the future: and as oft as they fell into Sin, g 1.470 he would punish them for it; and that the rather, to bring this particular sin afresh into their memory. Lastly, to affect them the more, with a Sense of the Provocation they had given him, h 1.471 God caused Moses to remove his Tbernacle that stood in the midst of the Camp, over which God's Pillar used to appear; and to place it at a distance from the Camp, that the whole Nation might see the great change of God's Countenance to∣ward them. The mean while God commanded them to i 1.472 lay aside all their Ornaments, as a punishment for their abuse of them, in parting with their Golden Ear rings of which Aaron made them a Golden Calf. At the hearing of this, they not only k 1.473 stripped themselves of all their Ornaments, but l 1.474 put themselves in Mourning, Ex. XXXIII. 4.

86. This set Moses again to his Prayers, with great Vehemence, * 1.475 to beg of God, that he would afford his Presence again to his People. And at last he did obtain it. God promised, m 1.476 my Presence shall go with thee, v. 14. and afterwards having n 1.477 repeated it, v. 16, 17. that he would go with them, so as that all People should know that they were restored to his favour. By this it appears that the Taber∣nacle

was return'd to the Camp together with the Pillar over it, which was the visible token of his Presence. And then God a 1.478 re∣new'd his Covenant with them, promising now again, that he would bring them into the Land of Canaan. But withal, he obliged them afresh to take heed of Idolatry, b 1.479 in these words: v. 14. Thou shalt worship no other God, for the Lord whose name is Iealous, is a jealous God.

87. This and some other Precepts Moses received, when by God's * 1.480 Command he was a second time with him in the Mount, c 1.481 for forty days and forty nights, fasting for the sins of his People. Now Moses himself d 1.482 by God's command had hewed two other Tables out of the rock, instead of those he had broken. And in these God himself e 1.483 had written the words of the Covenant, even the Ten words, or Decalogue, as he had done in the former. With these Tables in his hands Moses came down again from the Mount, f 1.484 having beams of Glory on his face, that so dazled the eyes of all beholders, that none of the People could look upon him till he had put a Vail over his face. This was a clear Testimony from God of his approving all that Moses had done; as well in killing that Idola∣trous Rabble, as in all the rest of his conduct, concerning that matter of the Golden Calf: besides this Right done to Moses, it was also an Evidence to the People, that now God had forgiven their sin, and taken them again into his Favour. They could have no greater token of it than this, that God made his face to shine upon them, as it were, by Reflection from the face of his servant Moses.

88. After that severe Discipline, which was new to them; since * 1.485 God was so gracious as to be reconciled to them, they were, no doubt, much the more careful to keep within the bounds of their Duty. And it appears that they did it, not only for the second forty days, when Moses was from them, but for many Months after his Return, all which time they had very great reason to believe that God had throughly forgiven them. For whereas, soon after the se∣cond fourty days of Moses being in the Mount, all those that were above twenty years old, being number'd, were found to be just 603550 men, Ex. XXXVIII. 26. Seven months after that, being number'd again, they were found to be just the same Number. Num. I. 46. So that in all that time of seven months, there had not died one man of all that vast Number of them of the Children of Israel that were above twenty years of age. It was Moses his bu∣siness all this while to see every thing done according to the In∣structions that God had given him in the first forty days before mentioned. Among these g 1.486 the making of the Ark being one, he employ'd God's chosen Workman h 1.487 Bezaleel, who when he had i 1.488 done that, then Moses, as God had k 1.489 commanded him, put into it the l 1.490 two Tables of the Covenant, Deut. IX. 9, 11, from which it was called the m 1.491 Ark of the Covenant, Deut. X. 8. This was now the Symbol of God's presence with his People. And so it continued

to be till by breaking their Covenant with God they provoked him to that degree, that he suffered the Ark and the Tables in it to be burnt to∣gether with the Temple at Ierusalem: and this even in Daniel's time.

89. When Moses had made all things ready according to his In∣structions * 1.492 from God, then the whole Instituted worship of God was put in due course, according to the a 1.493 precepts he had given in the Levitical Law. Nothing was wanting, but that God's People might go on to possess the Land which he had promised to their Fa∣thers. Now therefore in the second year of their coming out of Egypt, and the second month, on the the twentieth day, the b 1.494 Pillar of Cloud, that was over the Tabernacle, removed, and went before the Camp. The people followed, as That led them, from Mount c 1.495 Horeb through all that great and terrible wilderness, as Moses called it, Deut. 1. 19. This was their next way to the land of Canaan. But that was more than they knew. It was a way * 1.496 very grievous to travel in; which was all that they thought of. And it was a wearisome Journey besides. For the Pillar of Cloud went on d 1.497 three days together without intermission; only resting every night, as it seems; for the Pillar of Fire is not mentioned. But what with the badness of the Countrey, and with travelling every day, many of them were sorely aggrieved; so that they lagg'd behind; and if others would have done the like, the Pillar of Cloud might have been left to go by it self. But it seems, when Night came, the Pillar of Fire punished them for it. For e 1.498 it burnt among them, and consumed them that were in the uttermost parts of the Camp: whence the place was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Burning Num. XI. 1, 2, 3.

90. At their next remove f 1.499 * 1.500 the mixed multitude among them * 1.501 fell a lusting for flesh to eat. They cried, g 1.502 why did we come out of Egypt, where we had all those delicate things? They loathed Manna, which the Psalmist h 1.503 calls Angels food, Ps. LXXVIII. 25. coming fresh to them every day from Heaven. They spake against God also, i 1.504 vers. 19, 20. questioning his Omnipotence, whether he could give them any other. God shewed them he could, by ii 1.505 raining flesh upon them as dust, and winged fowl as the sand of the sea, Ps. LXXVIII. 27. k 1.506 A wind from the Lord brought Quails from the sea, and let them fall by the Camp, Num. XI. 31. The Arabian Gulph, as l 1.507 Iosephus says, abounds with Quails above all other things whatsoever: and they fly extreme low, as he tells us. The text saies of their flight, that it was but two cubits high, so that the People could catch them with their hands. And they took a vast

a 1.508 Multitude of them, * 1.509 even for a b 1.510 whole Month together. They now saw what God was able to do. But they had little Joy of it: for c 1.511 while the meat was yet in their Mouths, the wrath of God came upon them, and slew d 1.512 even the healthiest and lustiest Men of all their Nation, Ps. LXXVIII. 30, 31. It seems the disease that they died of, rotted out the palates of their Mouths: for it was said, that what they eat should come out of their Nostrils, e 1.513 Num. XI. 20. But this happen'd only to them that had murmured; from whom the place where they died was called Kibroth Hattaava, the Graves where they f 1.514 buried them that lusted.

91. After this, the People being come to Kadesh Barnea, in the * 1.515 Confines of Canaan, Moses told them how near they were to it, and bade them now, g 1.516 Go up, and possess it, Deut. I. 19, 20, 21. He told them plainly God would have them do it; and he would stand by them, so that they need fear nothing. But, they durst not trust the wisdom of God. They came up to Moses, and proposed to him, the sending of spies, to search out the Land, and bring word what way they should go &c. Moses saw no ill in this, and therefore he consulted God about it. God gave him leave to send one of every Tribe to h 1.517 view the Land, Num. XIII. 1, 2. So Moses sent twelve chosen men, of the chief of them, with Instructions proper for that occasion, i 1.518 v. 17—20. They went, and viewed the Countrey, and returned after k 1.519 forty days, with their mouths full of the l 1.520 praises of it; bringing with them some Tasts of the deli∣cate Fruits of it, particularly m 1.521 Grapes of an extraordinary bigness. But withal they brought such a frightful n 1.522 Account of the strength of their Towns, and of the Giants and Giantlike men that lived there, that it struck the People with such terror, that they would scarce hear Ioshua and Caleb, telling them the Truth of these matters. Especially when the other Ten, in Opposition to these two, not only o 1.523 persisted in what they had said of the Towns, and of the People; but contradicted themselves in what they had said before of the Goodness of the Land. For whereas before they had said, it was p 1.524 a Land that flowed with Milk and Honey; now they said it was a Land that eat up the Inhabitants thereof, Num. XIII. 32.

92. This put the People into a Rage, insomuch that q 1.525 Num. * 1.526 XIV. 1. all the Congregation lifted up their voice, and cried that night. And the next day, r 1.527 v. 2. all the Children of Israel murmured against Moses and Aaron: and the whole Congregation said to them, would God that we had died in the land of Egypt, or would God we had died in this wilderness. Nay more, they plainly said, it is s 1.528 because the Lord hated us, that he brought us forth out of the land of Egypt hither, for the Amorites to destroy us. They were now

for a 1.529 returning back into Egypt: which was in effect, the undoing of all that God had done for them. And to shew they were in ear∣nest, they said, b 1.530 let us make a Captain to bring us thither. The hearing of this so struck Moses and Aaron, that they c 1.531 fell on their faces before all the Congregation. And for Ioshua and Caleb, who would have appeased this Rage by informing them better, d 1.532 all the con∣gregation bade stone them with stones. Which probably had been done, but that at that instant the Glory of the Lord appear'd at the Tabernacle before all the children of Israel.

93. This was a universal Rebellion, of the whole Israelitish Na∣tion. * 1.533 That vast number of them, of twenty years old and upward, which were e 1.534 number'd within six months before; was not lessen'd since, but by the death of those persons that were cut off for having to do in the two last Mutinies. And after the first of these two, there were f 1.535 six hundred thousand of them living, of whom, those that lusted for flesh being dead of the plague, g 1.536 all the rest were engaged in this Rebellion: except only Ioshua and Caleb, and perhaps some few others that were of less consideration. It seems to be a wonder∣ful thing how they could so utterly forget what they had seen with∣in two years last past, in Egypt, and at the Red Sea, and in the wil∣derness, being so many unquestionable Proofs of God's infinite Power, and of his Providence over them. And later yet, what they had both seen and heard at God's giving them the Law on h 1.537 Mount Sinai, with such Astonishing Evidences of it, as made them beg they might hear and see no more such things lest they should dye. It is yet more wonderful, how they that, when they thought themselves dying, with i 1.538 hunger one time, and another time with k 1.539 thirst in the wil∣derness, being told before hand by Moses both times, that they should have Bread come down to them from Heaven, and that they should have Water out of the Rock; they both saw these things come to pass, and had both their Bread and their Water continued to them ever since by perpetual Miracles. Most of all it is to be Admired, how they could every day, and even at this present, see over the Tabernacle a l 1.540 Pillar of Cloud by day, and Fire by night, which they knew was a Token of God's Presence with them, and of his Care over them: and yet, as if all this were nothing, should throw off all regard to God and his Ministers; and give up themselves en∣tirely to follow their own vain Fancies and Lusts, and what other ill designing men should put into their heads. That this was their case, is most evident in all their History. They were much like Beasts, that have Sense and Memory enough; but have no manner of Consideration. They think of nothing more than the Present, nor even that, when they have been Used to it. This People were now come to that pass, that they minded the Pillar no more than Brutes do the Sun, which they see every day. But as Beasts are •…•…artled with a sudden Fire, because they know not what may come

of it; so this People started at the sudden appearance of that Glory in and over a 1.541 the Tabernacle. That was it that put a stop to their Rage against Ioshua and Caleb. They were now in fear of themselves, lest this Fire might break out upon them, as that at Tabera did, so lately, even the other day.

94. For that fright they were in, there was more Cause than they * 1.542 knew of. For now at this very time God said unto Moses, how long shall this People provoke me &c.? b 1.543 I will smite this People with pestilence. c 1.544 And I will make of thee a greater Nation and mightier than they. God did accordingly smite those ten Spies that had stir'd up the People to this Sin. d 1.545 They dyed of the Plague before the Lord. That the People might not dye in like manner, e 1.546 Moses vehemently prayed, using the like Arguments as he had done f 1.547 before at the time of the Golden Calf. And he had the same success. For now again g 1.548 the Lord repented of the evil that he thought to do unto his People. He said unto Moses, h 1.549 I have par∣don'd according to thy word. But withal, God i 1.550 sware he would make an Example of them, such as should be famous to all Nations. His words were these, all those Men which have seen my Glory and my Miracles, which I did in Egypt, and in the Wilderness; and have k 1.551 tempted me now these Ten times; and have not hear∣ken'd to my voice; surely they shall not see the Land of which I sware unto their Fathers. That their Tempting of God, first in Egypt, and then in the wilderness, was Ten times in all, neither more nor fewer, will appear in the following Account out of Moses's books. * 1.552

95. This perverse and stiff-necked People having fallen into so many * 1.572 Rebellions against God, within the space of two years from the time wherein he had first made himself known to them by his Servant Moses; and this last breaking out being so much more violent than any of the former; it a 1.573 did provoke God to have utterly consumed them, Num. XIV. 11, 12. And probably at that b 1.574 appearance of his Glory they expected no other. But upon the Prayer of Moses he was pleased to pardon this Sin, and to continue them, not only as a Na∣tion, but as his peculiar People. He did this according to his usual way of joyning c 1.575 Mercy and Iudgement together, d 1.576 keeping mercy for thousands, and yet by no means clearing the Guilty. He shewed this last at present, by cutting off first those ten persons that had been the Ring leaders in this Rebellion. e 1.577 They died there by the plague before the Lord. For the rest, he forbore them f 1.578 for a sea∣son and time, as Daniel words it, that is, some for a shorter time, and some for a longer. But he passed one terrible sentence on them * 1.579 all; and bound it with an Oath to assure them how it would be, that

as they had wished that they had died in the Wilderness, a 1.580 v. 2. even so it should come to pass. Their Carcases should fall in the wilderness, b 1.581 v. 32. And so they died every Man of them, but Ioshua and Caleb.

96. * 1.582 All the rest of them died in the wilderness, within 38 years * 1.583 from that present. But for their Children that came out of Egypt with them, and had nothing to do in this Sin, c 1.584 Num. XIV. 31. God bid Moses tell these Rebels; They, (your Children) shall know the Land that their Fathers despised. For they shall go thither, and I will give it them, and they shall possess it, d 1.585 Deut. I. 39. But he told them withal, that their Children e 1.586 should wander in the wil∣derness forty years, according to the f 1.587 number of the days that those Spies were searching the Land. God would have it so to be, for a perpetual Remembrance, of their Sin, and his Judgement on them for it. And agreeably to what was said before, God told them with∣all, † 1.588 within those forty years your Carcases shall be wasted in the Wil∣derness, g 1.589 Num. XIV. 33. So it came to pass: for within these forty years were all the 38 years before mentioned.

97. When the People saw these Ten spies all dead of the Plague; * 1.590 then they knew this was a Judgement from God, who might justly deal with them in like manner. Therefore then they confessed, they had sinned against the Lord h 1.591 Num. XIV. 40. And then to make amends, they were for running on headlong into the Land of Canaan. But this was contrary to an express Command that God had given to Moses, im∣mediately upon their refusal before mentioned. On the very day that they refused to go into Canaan, he bade Moses say to them, i 1.592 to morrow turn you, and get you into the wilderness, in the way to the Red Sea. Now on the Contrary, though they confessed, they had k 1.593 sinned against the Lord, in disobeying him; they tell Moses in the same breath, we will go up, and fight against the Amorites. They added indeed, they would do it in obedience to God, as being that which the Lord

our God has commanded us. But to take away that excuse, God bade Moses say to them again, a 1.594 Go not up, neither fight; for I am not among you. But they b 1.595 would not hear, but Rebelled, and went up presumptuously into the mountain of the Amorites. There they found things as they had reason to expect, God not being with them. That Warlike people, being alarm'd by the Spies having been so lately among them * 1.596, had called in the help of their Neighbours, c 1.597 the Canaanites, and Amalekites. And these were all drawn together, to defend their Country against that vast Multitude of people that were coming to eat them up. A poor weak Multitude they were at this time, not having God with them. They found themselves so when they came up to the Enemy. They were now in their own sight, what the Spies had told them, as Grashoppers in comparison. All their fighting men were d 1.598 beaten, and chased, and destroyed all the Countrey over. As many of them as got back to the Camp, were now throughly sensible of their Sins. And no doubt they re∣member'd the sentence that God had laid on them for it, that, in∣stead of going into the Good land they had despised, they must now go wandring the rest of their days in the wilderness. For this they e 1.599 wept before the Lord. They would have got him to take off that sentence: but that could not be: only this God was pleased to change in it: whereas he had ordered them to begin their Journey to morrow into the wilderness, and so on f 1.600 to the Red Sea, Num. XIV, 45. Now in compassion to their wounded men, he gave them leave to lie still g 1.601 many daies, till they were so well cured as to be able to go with the rest.

98. After this they took their Iourney into the wilderness, as God * 1.602 had commanded them. Their way was now directly from Canaan to∣ward the h 1.603 Red Sea: But it was not the same way that they came hither. For now they were to i 1.604 compass the land of Edom: Deut. II. 1, 4. first from North to South, till they came to the Red Sea; and then from South to North, still compassing k 1.605 Idumaea till they came to the wilderness of Moab, Deut. II. 8. There they were to pass the brook l 1.606 Zered, v. 13. And so they did, thirty eight years after their coming from m 1.607 Kadesh-Barnea. In which time all those that came out of Egypt at the age of twenty years old and upward, were n 1.608 consumed, and dead from among the people. It was a long and tedious Journey, as God ordered it for them. For it was at his Commandment that they journied, and at his Commandment they pitched their Camp. His pleasure was fignified to them by the Pillar, of Cloud by day, and of Fire by night. When the Pillar was taken up from the Tabernacle, then, after that, they journied: and wheresoever that rested, there they pitched their Camp. The way of

it is largely and clearly a 1.609 described Num. IX. 15—23. And whereas from Kadesh Barnea to the Red Sea it was not above b 1.610 •…•…en days Journey the shortest way; they made it a Journey of 37 years; in all which time they had no more than 17 Resting places. So that, if in every one of those places they had rested an equal space of time every time they had rested it would have been more than two years. No doubt in some places they rested, a less time, and in some much longer. Then from Ezion Geber at the Red Sea they went some∣what quicker to the Brook Zered, which was in the Confines of Moab, They went it in one year, during which they had no more but eight Resting places. But now they had been full thirty and eight years in coming from Kadesh Barnea to the Brook Zered; which, as we are told by one c 1.611 that travel'd it himself, is no more than five days Iourney. Thus it pleased God to give those Rebel's time to dye in the wilderness, as every one of them did within those thirty eight years; in all which time a New Generation was growing up, which Ioshua and Caleb were to bring into the pro∣mised Land: and there to shew them how that good Land was be∣lied by their ungrateful and rebellious Fathers.

99 Of what they did in those first thirty seven years, or what * 1.612 happen'd to them in all that time, we have very little Information in History, only Moses gives us an account of three of their Rebel∣lions in that time: which shewed how far they were from being re∣claim'd by all their warnings and punishments.

100. The first of these Rebellions was that which Korah and his * 1.613 Complices raised against Moses and Aaron. It was, as the d 1.614 Iewish Historian tells us, such a Sedition as never was known among the Greek or Barbarous Nations. The chief mover in it was Korah, a Levite, whose father Izhar was Brother to Amram the father of Moses and Aaron. He was himself a chief man among those of his Tribe: but he was not contented with that. He was for the Chief Priesthood, if he could get it. But there was no other way to come at that, but by breaking through the divine Institution of the three Orders of the Ministry. It was by God's immediate e 1.615 Command, that Moses had f 1.616 consecrated Aaron and his Sons to be Priests; which Act of his God had confirmed by sending Fire from heaven on their Sacrifice, in the sight of all the People of Israel, g 1.617 Lev. IX. 24. He had also given them the Levites to assist them, h 1.618 Num. III. 9. VIII. 19. in all the inferior parts of their ministry. But this was it which Korah could not endure. He was for the Priesthood himself, and so were others of his Tribe, Num. XVI. 10. Which since God had taken from them, they would have it of the People's Gift. The People of Israel could not forget that, before this Di∣vine Institution, the Priesthood had gone by Primogeniture. It was (i) instead of all the First born of Israel that God took the Levites into * 1.619 his Service, Num. III. 12, 41. For this reason it seems that Korah

applied himself to Dathan and Abiram, the Sons of Reuben, who was the first-born Son of Israel; together with them there were a 1.620 two hundred and fifty Princes of the Assembly, famous in the Congregation, that rose against Moses and Aaron. It appears that all these took the Priesthood upon them, as well as Korah himself. For b 1.621 they took every man his Censer, and put fire in them, (no doubt from the Altar of God,) and laid incense thereon, to offer it before the Lord. He that was not a Priest, and did this, was to be put to death, Num. III. 10, 38. * 1.622 This they could not but know. But they would venture it: thinking perhaps that the Laws which Moses delivered from God concerning the Priesthood, were not God's, but his Own, made in favour of, and Combination with his Brother Aaron. If they had not thought so, they would not have dared to break out into such Lan∣guage as they c 1.623 gave Moses and Aaron, v. 3. When they said to them, you take too much upon you; they could not mean less than Moses did, when he returned the d 1.624 same words to Korah and his Brethren. It was as much as to say, you take that which God has not given you, Vers. 7. God had surely given it to Aaron, as he shewed by e 1.625 sending Fire from Heaven on his Sacrifice. Therefore this which they were now doing was directly in opposition to God. So Moses f 1.626 tells Korah, v. 11. both thou and all thy Company are gather'd together against the Lord: and what is Aaron that you mur∣mure against Him? That Miracle was wrought in the sight of all Israel. And they could not have forgotten it since, being wrought but five months before their coming to Kadesh Barnea. But it seems they ascribed it to some other cause, and not to God's approbation of A•…•…ron. Therefore now there was no convincing them of their Error any otherwise than by putting the matter to God. Moses offers them this, that they all should g 1.627 take Censers, and put Fire on them, and offer Incense before the Tabernacle: and Aaron should do the same; and then they should see whom God would chuse. Moses at the same time h 1.628 sent for those Sons of Reuben. But they seemed to have a mind to the civil Government; and •…•…refore they Refused to obey him, They said, i 1.629 we will not come up. It is plain in the follow∣ing words, that they charged him with making himself k 1.630 a Prince over them, v. 13. and with breach of Trust, and deluding the People with Promises of things, of which now their l 1.631 senses shewed them the contrary, v. 14. They ended as they begun, we will not come up. So they m 1.632 stay'd still in their Tabernacles, v. 24. which were near to Korah's, the Cohathites being encamped next to the Reubenites.

Perhaps on account of this Conspiracy they might have one Taber∣nacle in common. There to shew they did not fear what Moses could do to them, they had brought their wives, and all their Chil∣dren together, to stand or fall with them in the event of this matter. Korah the mean while seems to have been every where. He was surely very busy to bring up all the Numbers he could, that he might head them against Moses and Aaron. That he was a great De∣magogue, a 1.633 Iosephus saith; and he shewed it throughout this whole Action. In his speech at the beginning, to Moses and Aaron, he tells them, all the Congregation are holy every one of them, and the Lord is among them, in his Tabernacle; wherefore then lift you up your selves above the Congregation of the Lord? b 1.634 v. 3. with these and such like flatteries of the People, he had charmed them to that degree, that now he had c 1.635 gather'd all the Congregation together against Moses and Aaron at the door of the Tabernacle. There it was now to be tried, who it was that God had chosen, or would chuse.

101. But while the 250 were preparing to offer their incense, * 1.636 Moses went where Dathan and Abiram were together, and called off the People, d 1.637 that they might not perish with those Men. He declared that here would be the Trial, whether God had spoke by him, or no. e 1.638 If these Men dye the Common Death of all Men, then the Lord has not sent me: but if the Earth open her Mouth, and swallow them up, with all that is theirs, then it will appear, that these Men have provoked the Lord. No sooner had he made an end of speaking those words, but f 1.639 the ground clave under them, and swallowed them up, and their Families, even all that belonged to them. The mean while, for the 250 Men that were offering In∣cense, (and likely Korah was among them; g 1.640 see vers. 40.) against them h 1.641 there came out a fire from the Lord, and consumed them in the very Fact. It was well for Korah's Sons, that they i 1.642 deserted him in this Action, for by that means they saved their Lives, and conti∣nued his Family; of whom came k 1.643 Samuel the great Saint of the Lord, whom David l 1.644 pla•…•… next to Moses and Aaron, Ps. XCIX. 6.

101. It was wonderful to see the People's stupidity under all this. They that just now had been Eye witnesses of those dreadful Judge∣ments of God employing both Heaven and Earth for the destruction of those Rebels, yet as if all this had happen'd in their favour, they still called them m 1.645 the People of the Lord. This they did after time for Deliberation: for it was on the morrow after their death, that all the Congregation of Israel murmured against Moses and Aaron, charging them with the Murder of these Men. They told them plainly, you have killed the People of the Lord: as if it had not been God's Work, but theirs; perhaps by Art Magick, in which they might think that Moses and Aaron outdid the Magicians of Egypt. The People were so enraged at this time, that they broke out into an open Insurrection. n 1.646 The Congregation was gather'd against Moses and

against Aaron. It was high time for God to put a stop to this, as he did, by his Glory appearing in the Tabernacle. God declared his meaning by it to Moses, that he would a 1.647 consume them as in a mo∣ment. But to prevent this, both Moses and Aaron fell upon their faces, and prayed. At their Prayer God forbore destroying those Rebels, but he sent the Plague among them, that presently b 1.648 con∣sumed 14700 persons, beside them that died in the Earthquake, and by Fire from Heaven.

102. It was very visible by this great Example, that Miraculous * 1.649 Judgements were not sufficient to quell the Rebellious Spirits of this People: but that there must be some permanent Tokens besides to continue with them, and to mind them from time to time, what they or their Forefathers had suffer'd, or seen. Therefore God was pleased to c 1.650 order the taking up of the Censers of Korah and his 250 Men, and the working of them into broad plates for the covering of the Altar; to be a Memorial to the Children of Israel, that none that * 1.651 was not of the seed of Aaron should come near to offer Incense before the Lord; that he be not as Korah, &c. And to give them a further Memorial of this, he caused e 1.652 twelve Rods, or Staves, one for each of the twelve Tribes of Israel, with the Tribe's name written upon it, and one for Levi besides, with Aaron's Name written upon it; to be laid up in the Tabernacle before the Ark of God, and to ly there only for one night. God told Moses what would be the issue of it; and accordingly he found it so the next morning: Behold, the Rod of Aaron was budded, and had brought forth Blossoms; and those came to be Almonds all in that one night. Moses brought out all those Rods that the Children of Israel might see them. Of the Princes of the twelve Tribes every one acknowledged his own Rod. Then God caused Moses to bring back Aaron's Rod, and to lay it be∣fore the Ark, to remain there, for a Token against those Rebels, and quite to take away their Murmuring for the future.

103. Now the whole Nation of Israel had seen these miraculous * 1.653 proofs, of God's insisting on his choice of Aaron to be Priest, as well as his asserting the Authority of Moses. They had also seen those dreadful Judgements of God; Earthquake, and Fire from Heaven, and Plagues, that he sent all in one day, to cut off those Rebels that attempted to set up themselves against these his Ministers. What dis∣position that People were in after this, God has been pleased to let us know, by giving us the Passionate words into which they broke out on this occasion. He tells us, f 1.654 the Children of Israel spake unto Moses, saying, behold we dye, we perish, we all perish. Whosoever cometh any thing near to the Tabernacle of the Lord, shall dye. Shall we be consumed with dying * 1.655?

104. The direful Complaints of the heavy Judgements of God, * 1.681 that they had seen inflicted on others, and expected the like on them∣selves, do plainly shew that they had no Abhorrence of the Sins by which those their Brethren, that died, and perish'd, had provoked the Righteous God to send these Judgements upon them. So far they were from that, that, in the mind they were in, they seem to have thought of no other but that they should a 1.682 all perish in like manner: though they knew that could not be, unless they them∣selves were guilty of the same Sins. They did not know but they might all murmur against Moses, and do all the rest that Dathan and Aoiram had done.

105. But it seems, they took a more particular notice of the Sin * 1.683 of Korah and his Fellows, and of the Judgement of God inflicted on them. God had appointed b 1.684 the Censers of those Sinners against their own Souls to be worked into a Covering for the Altar, that it might be a Memorial to all that were not of the Seed of Aaron, that not c 1.685 o•…•…e Man of them should come near to offer Incense, that is, to officiate as a Priest; that they might not suffer as Korah and his Company had done. Moses d 1.686 warned them again of the same at

the setting up of that Second Memorial of Aaron's Rod: which warning of his seems to have been the immediate occasion of those passionate words. Thereupon, the Text saith, a 1.687 the Children of Israel spake unto Moses, saying, behold, we dye, we perish, we all perish: then adding that which stuck most in their thoughts, namely, the b 1.688 words that he spake at the setting up of the former Memo∣rial, Num. XVI. 40. There it was declared, as they here repeated the words, c 1.689 Every one that comes near the Tabernacle of the Lord to offer Incense, shall dye. How then? say they, have we done dying? Is the Danger over? No certainly, unless we give up our Right of doing the same that Korah did; which, it seems, they would not promise for themselves. In short, here is nothing else in all their speech, but Tokens of the utmost impenitence. They nei∣ther ask Pardon of God, nor of either of his Ministers; they did not so much as desire that Moses would Pray for them; nor did they make the least confession of any Sin, that either they or those Rebels were guilty of. The last mention they made of them in all this History was d 1.690 Num. XVI. 41, where they charged Moses and Aaron with killing them. They told them plainly, you have killed the People of the Lord. For this God justly called them

a 1.691 Rebels, ch. XVII. 10. and provided the second Memorial, quite to take away their murmurings, that they dye not. But they were still for b 1.692 dying and perishing, rather than they would promise to Amend, and give over those Rebellions, by which they that did dye and perish had brought those Judgements on themselves.

106. By what has been said, it abundantly appears, that as yet * 1.693 the Murmurings were not quite taken away, nor were like to be, as long as this Generation was living. God was therefore so much the more concerned to take care that they might not destroy themselves by their Rebellions, before the Time was run out that he had set them to wander in the Wilderness. And since, for the preventing of this, no sort of Miracles would do, for all had been tried, and cast away, on this stiff-necked People; therefore God was pleased to resort to the Ordinary means, by enacting Judicial Laws, with strict Penalties; and making it the business of Persons concern'd to see them put in Execution.

It was Aaron himself that was chiefly concern'd in all matters of publick worship. He was the High Priest, that was appointed of God to be Judge in all causes touching Religion: and c 1.694 from the Sentence of the Law, which he should deliver there was to be no Ap∣peal, Deut. XVII. 11, 12. Therefore now to put an end to those disputes about the Priesthood, God was pleased to deliver to Aaron a Judicial Law, concerning Holy places and things, Num. XVIII. 1—7. By which, in the first place, d 1.695 God laid upon Him and his Sons the whole charge of those places and things that belonged to the Priesthood, viz. of the Sanctuary, and the Vessels thereof; and also of the Priest's Court, wherein was the Altar of Sacrifice. But for the People's Court, and all the Offices in the outer Verge of the Tabernacle, God laid the charge of all these on the other Le∣vites, that were not of the Sons of Aaron. And as well to oblige them, both Priests, and Levites, to look to their respective charges, as to deter others from breaking in upon them; he ordain'd, that if any one, who was not of the Tribe of Levi, should intrude into any place of their Ministry, or should meddle with any of the Ves∣sels belonging to it, he should be put to death; and so should the Levites that suffer'd him to do it. And for those places and vessels that were within the charge of the Priests the Sons of Aaron; if any stranger should presume to come near them, he must be e 1.696 put to death, v. 7. nay, though he were a Levite, as Korah was, he must dye for it; and the Priests that suffer'd it must also dye with him, f 1.697 v. 3.

107. They were by this Ordinance of God kept under a lasting Aw, which they could not be by Temporary Miracles. So that now, from this time forward, we read no more of any one's intruding into the office of Priesthood, in Moses's time, or his Successors: Nor do we read of the People's Murmuring on any other account, till 37 years after their departure from Kadesh Barnea. Then the Children

of Israel, being come down to a 1.698 Ezion Geber, Num. XXXIII. 35. which was by the Red Sea, b 1.699 1 Kings IX. 26. there it seems they lost the Brook that Moses fetcht out of the Rock at Massa and Meriba, Ex. XVII. This Brook had followed them hitherto, but it could not ascend, as they did to their next station, which was at c 1.700 Kadesh in the * 1.701 wilderness of Zin, Num. XX. 1. Hereupon there was a second d 1.702 Massa, and Meriba, so called on the following occasion. There being no water for the Congregation, they gather'd themselves together against Moses and Aaron: and the People dd 1.703 chid with Moses and said, would to God we had dyed with our Brethren, &c. wherefore have you made us to come out of Egypt to bring us into this evil place? Here is none of all those good things we were to have in the promised Land, e 1.704 neither is there any water to drink. This want of water was a Temptation that they had not Faith to with∣stand. And yet, even now at this present, they could not but see by the Pillar of Chud, that the same God which brought them up out of Egypt was still with them. And they knew what he could do in this very case, by having ee 1.705 seen what he did in the like: which they could not forget, having lived upon the effects of it ever since. But besides, they had seen many other wonderful proofs of an Almighty Providence over them; by which they had been deliver'd out of Egypt, brought through the Red Sea, and preserv'd and fed for so many years since in the wilderness. But all these great works of God they threw back to him, with Contempt, wish∣ing they had never been. They wished that f 1.706 they had dyed with that Rebellious Crew that perished in the gain saying of Korah. This was such a g 1.707 quarelling with God, as he calls it, v. 13. that Moses the meekest Man on the Earth could not bear it. It provoked him to that degree, that he could not speak to them with Patience. Insomuch that, when God commanded him to take his Rod, and go, and speak to the Rock before their Eyes: and told him, that, that being done, it should give forth its water abundantly; He called the People together to see this work of God; and as they stood there h 1.708 together before the Rock, v. 10. He said unto them, Hear now you Rebels, must we fetch you water out of this Rock? i 1.709 And Moses lift up his hand, and with his Rod he sinote the Rock twice, and the water came out abundantly. In his Anger, it seems, he did so far forget himself, as to do things like one that believed not what God had said to him. He struck the Rock twice; when God had told

him only a 1.710 speaking to it would suffice. Aaron was, as it seems, in the same fault with Moses: for which, the dignity of their Per∣sons being consider'd, God thought fit to lay Exemplary Punish∣ments on both of them; and so he declared that b 1.711 neither of them should enter into Canaan. As for Aaron, God shorten'd his Journey then presently; for he dyed at the next station, which was at c 1.712 Mount Hor, as has been already shewn: and Moses dyed at d 1.713 Mount Nebo within six months after.

108. The next Journey of the People of Israel was through a * 1.714 tedious and troublesome e 1.715 way, in which they had nothing to live upon, but what came by daily and continual Miracles. And whereas they ought to have been thankful for this, they were so far from it, that they spoke, as well against God himself, as against Moses. They joined them both together in this bitter Expostulation; ee 1.716 wherefore have You brought us up out of Egypt? to dye in the wilderness? Num. XXI. 5. This was their Third Rebellion, and the last that we read of, in the History of this Generation. For the punishment of this Sin, f 1.717 God sent fiery Serpents among them, v. 6. It was a most venemous sort of Creature, with which that Wilderness did abound. And they bit the People, so as that a Multitude of them dyed of it. The rest came to Moses to intercede for them. g 1.718 They said, we have sinned; for we have spoken against the Lord, and against thee; pray unto the Lord, that he take away the Serpents from us. They could not have asked a thing which Moses was readier to do. He prayed, and God order'd him to h 1.719 set up the Image of such a Ser∣pent, made of Brass, on the top of a very high Pole; that every one that was bitten might look up to it, and live. It is more than once that our blessed Lord minds us of this, as a Type of his being i 1.720 lifted up on the Cross; that they that are bitten with Sin may look up to Him, and be saved.

109. This last Rebellion was at Tsalmona * 1.721, which was the thirty * 1.722 fift station of God's People in the k 1.723 wilderness, Num. XXXIII. 41. In four stations more they came to the place called l 1.724 Dibon-Gad, in the Valley of Zered. There, as Moses tells us, being m 1.725 come over the Brook of that name, there were now none remaining of that Generation of men that were twenty years old or upward when they came up out of Egypt. It was now n 1.726 thirty eight years since they came from Kadesh Barnea, and full forty years since God took them first to be his People in Egypt. All which time of o 1.727 forty years he was grieved with that Generation. It was a continual Massa and Meriba, as the Psalmist p 1.728 calls it, Ps. XCV. 8. for which q 1.729 God swore in his wrath, that they should not enter into his rest, v. 11.

110. Now they that were under that Sentence being all dead and * 1.730 gone, there remain'd none of any considerable Age, but only Moses himself, together with Ioshua and Caleb, for whom there was a par∣ticular Exception. Besides these three, there was not a man left of that * 1.731 Nation that was full sixty years old. And of them that were now grown up, the far greater part knew of nothing to murmur at, living as well at this time as ever they did since they remember'd. Especially after they had conquered Sihon and Og, the two warlike Kings of the Amorites, who had been all their time a Terror to the neighbouring Nations. Og affected to make himself so; for being descended from the old Giants, and having a body of their size, he would have it seen what he was by his b 1.732 Gigantick Accoutrements. But Sihon made himself so by his wars with all the Nations about him; whom having subdued, he not only took the Spoils of their Countries, but what part of their Countries he pleased to add to his Dominions. Thus he took c 1.733 half their Land from the Ammonites, and made them glad to live quietly with the rest. From the d 1.734 Moa∣bites he took all the plains of Moab together with the City of Hesh∣bon, which he made the Seat of his Kingdom. As for the e 1.735 Mi∣dianites, he had them so much at his will, that they let him chuse whom he would of their Nation to be Kings over them.

111. These Amorites we now speak of were the chief part of one * 1.736 of the seven Canaanitish Nations; whom, having now f 1.737 filled up the measure of their iniquities, God had justly determined to destroy. And he chose his own People Israel to execute that Judgment upon them. It was by his Command that they killed g 1.738 men, women, and children, in both these Kingdoms; which, when the rest of the Canaanites heard of it, put them in such a Horror as made it impossible for God's people to mingle with any of those Idolatrous Nations. But they that made that slaughter were well paid for their pains. They h 1.739 got all the Riches to themselves that those Amo∣rites had been gathering for so many Ages, besides what they had so lately taken from those other Nations. All this the People of Israel had done in little more than two Months after their passing over Zered. And then they came to encamp in those i 1.740 Plains of Moab which they had newly won from King Sihon. There they were in full k 1.741 sight of the land of Canaan; having nothing between them and it, but the river Iordan. So that now they were so far from hav∣ing any Occasion to Murmur, that they had the highest reason to thank God for those wonderfull Successes he had given them; and to trust in him for much greater things that he had promised to their Forefathers, and particularly his Promise to bring them into possession of that good Land which they saw now before them.

112. This made it necessary for the Devil to find out some other * 1.742 way for the tempting of that people into a National Sin. Of all other Sins, if the Devil were to chuse, he could find none more for

his Turn than the Sin of Idolatry: that Sin, in God's people, being an Absolute breach of their Covenant with him. For the drawing of Them into this horrible Sin, the Devil could think of no likelier way than by bringing a 1.743 strange women to keep Company with them, such as would be sure to b 1.744 turn away their hearts after other Gods. This was no hard Matter for him to do; they being ge∣nerally young men, and living in the midst of so many Idolatrous Nations. But that which made it easy was this, that all those Na∣tions at this time had such dreadfull Apprehensions of the danger they were in from the people of Israel, that though they lived friend∣ly among them, yet they passionately wish'd their Destruction, and would be at any price to bring them to it.

113. Those of Moab and Ammon had no Reason for any such fear; * 1.745 God having warned his people c 1.746 not to do any Act of Hostility to them. But that was more than they knew: They judged by what they saw before their Eyes. They saw a d 1.747 Numerous people come into their Country. They had seen how King Sihon, whom these Nations had found so much stronger than themselves, was as nothing in the hands of this people. They had quite destroy'd him and his Kingdom in very few weeks. The Midianites (d) whose * 1.748 Kings had been King Sihon's Vassals, on that very account had more reason to be afraid than either of the other Nations. They had therefore sent some of their e 1.749 principal men to advise with Balak King of Moab what was to be done for securing themselves against that potent numerous people. The only way they could think of was, by engaging a Divine power on their side; such a power as should be superior to that by which Israel was said to have done all those wonderfull things f 1.750.

114. But for the obtaining of this, they must find out one that * 1.751 had such a power at his Call. They pitched upon one that was ge∣nerally believed to have this: that was * 1.752 Balaam a (g) Syrian, that

lived then a 1.772 in Mesopotamia. The Situation of that Country, lying so much nearer to Midian than it did to Moab, makes it very probable that Balak had this suggested to him first by the Midianites. And it seems much more likely, because of the Trade that the Mi∣dianites drove in Balaam's Country, and through it to Babylon and Ninive, the chief Cities then in the world. But that which puts it out of doubt was, his returning thither to Midian when b 1.773 Balak drove him out of his Country; of which more will be said c 1.774 af∣terward. We take it therefore to have been by the Midianites ad∣vice that Balaam was sent for. Their way to fetch him was by Pre∣sents; which d 1.775 he loved at his heart; and it seems they knew it, for e 1.776 the Elders of Moab and of Midian came to him with the re∣wards of Divination in their hands. What those Rewards were, it is not said: but no doubt they were Silver and Gold, or else f 1.777 Ba∣laam's mentioning those things was not much to the purpose. That which they would have had for their Money, was to get him to curse Israel; to the end that when His Divine power had disabled, or chased away Their's, they they g 1.778 might be able to overcome them, and drive them out of their Country. This they hoped he could obtain by Enchantments, and such like Diabolical ways as he was h 1.779 commonly thought to be a great Master of. And so he was content they should believe; and yet he pretended, and proba∣bly himself did believe, that all the great things that he had done, and was so famous for, he had obtained by his Intimacy with i 1.780 the true God, k 1.781 the God of Israel. What Ground he had for this be∣lief, and how it came to fail him, will be considered l 1.782 elsewhere.

115. At present it will be sufficient to observe, that when Ba∣laam * 1.783 made his Application to God, as Balak and those about him desired, for the cursing of Israel; he presently found a great change in the person to whom he applied. Of late days, while, through the just judgment of God for his asking of things which were unfit for God to grant, he had turned him over to the Devil; during his Correspondence with him, the Devil had always granted him such things to chuse; and not only so, but had taught him that way of a 1.784 Enchantments by which he used to converse with his Votaries. But now, when Balaam came for leave to curse Israel, the chosen people of God; as to that, God would not suffer the Devil to give him his Answer, but was pleased b 1.785 to take that business on him∣self. But Balaam knew nothing of that. He went on in doing what he could to obtain what his Clients desired. First they brought him to a c 1.786 High place from whence he might see the utmost part of the Camp of Israel. It was a place that was consecrated after the manner of that Country. There he d 1.787 offered to God such sacri∣fices as he formerly used to accept. But when he came to the point, God soon dd 1.788 let him know that he must not curse Israel. When Balaam had told this to Balak and his Princes, they, being unsatisfied with it, were for putting him on a fresh Trial. It was the e 1.789 man∣ner of most Heathen Nations, that when one Sacrifice would not do, they were for trying another, and a third if they saw occasion. So f 1.790 Balak would have him offer another Sacrifice. But it must be in g 1.791 another View of the Camp of Israel, where possibly it might not be so well guarded with Angels as it was in the former. Thereupon Balaam h 1.792 left them to sacrifice for themselves, and he went i 1.793 to seek for Enchantments; in which he never used to fail of such success as the Devil could give him. And that he might be sure of in this case, to Curse the people of God. But here again God interposed, and let him k 1.794 know, He had given his word to bless Israel, and it was not for man to reverse it. Balaam made his own Reflections upon this, and plainly l 1.795 told Balak, here was nothing to be done. He saw plainly that m 1.796 God had not be∣held iniquity in Iacob, nor perverseness in Israel. It is plain he had not hitherto, in this new Race of people. Therefore it was in vain for Balaam to think of reaching them with Enchantments, &c. as he might other Nations. But yet after all this, upon the great Im∣portunity of Balak, he attempted once more to curse Israel, in ano∣ther view of their Camp. But when he n 1.797 saw it pleased the Lord to bless Israel there also; then he went on no farther to seek for En∣chantments: but looking intently upon Israel, he received an In∣spiration from God. When this came upon him, o 1.798 first he broke out in praises of Israel. Then oo 1.799 he fell to magnify the things that God had done for them, and what he had yet to do. Then turning to Israel, he concluded all with these words; p 1.800 blessed is he that

blesseth thee, and cursed is he that curseth thee. This was more than Balak had patience to hear. Who therefore interrupted him, and in plain Terms bade him, a 1.801 Fly thou to thy place. To which Ba∣laam answered, b 1.802 behold, I go to my people; but first I will adver∣tise thee what this people shall do to thy people in the latter days. And thereupon he gave him that most noble c 1.803 Prophecy, concern∣ing the Messias, and the Fates of divers Nations, even in the Mes∣siah's time, which Moses has recorded in his History.

116. After this, we are d 1.804 told that Balaam rose up, and went, * 1.805 and returned to his place. If we are to understand by these words, that he went back into his own Country; then it is certain that he made little stay there; for we e 1.806 find that he was kill'd in Mi∣dian within one or two months after this. His business there was f 1.807 to put the * 1.808 Midianites into the only sure way for the destroy∣ing of Israel; that was, by tempting them into sin against God, the way g 1.825 before-mentioned. It seems, at his hasty parting from Ba∣lak, this was not yet come into his head. But the Devil, from whom it certainly came, help'd him to it soon afterwards. He came full of it to the people of Midian. There he certainly knew that any Ad∣vice would be welcome, that would rid them of the Nation that they feared; and he knew that, as they were best able, so they would not spare, to pay him well for this advice which he brought them. For both these Reasons, he must impart it first to the five Kings of Midian: and then he must take the general Consent of the

Men, without which he could not have brought the Women into this Matter. For the women, they were to be more than passive in it. They had many things to do. They were first to take a pretty long journey into the Land of Moab. There they were to engage the Moabitish women, as many as they could, to joyn with them; and they were to go together, and Act according to their In∣structions. They were to hold a Feast to Baal Peor, an Idol so called from the High-place of a 1.826 Mount Peor, where it was to be worshiped. That Mountain belonged to Moab formerly, till it was taken from them by King Sihon. But by Conquest over him, it was now in the people of Israel's hands. And the place being near to their Camp, it could not be doubted but that a Multitude of them would come to see what all these women were doing. There, as Balaam had instructed the b 1.827 Midianitish women, they were first by bb 1.828 their Wiles to draw in those young men of Israel, (for so they generally were,) c 1.829 to commit Whoredom with them. The wo∣men of those Idolatrous Nations did not think it any shame to do this; d 1.830 especially when it was for the getting of Mony to offer to their Idols. But the Midianitish women might be perswaded to do the same thing on a higher Consideration. Balaam might tell them, it was an Act of holy Zeal in them to do it, for the gaining of a whole Nation of Aliens to their Religion. He was wicked enough to tell them so, and they did, as if they believed it. It was to e 1.831 their Wiles particularly, that God imputed all the Sin and De∣struction

of so many of his People. And yet the Camp of Israel being so near the Moabites Country, that their Women were better known to the Israelites, than the other; therefore they were the Daughters of Moab with whom a 1.832 the People begun to commit Whoredome: and they were the Women of that Nation that b 1.833 in∣vited the People to the Sacrifices of their Gods. It is very likely that they also came in greater Numbers than the other Women that lived so much further from Peor.

117. The Feasts that those Idolaters held in honour of their Gods * 1.834 were always kept with Music and Dancing; by which they were whetted and prepared for the following Impurities, that were to the Devils, their Gods, the most acceptable part of their Worship. A great Number of the young men of c 1.835 Israel were tempted to com∣ply with them in all this: after which, they would scarce stick at any thing else that could be desired of them. And so, upon these Womens Invitation, those wretches did not onely eat with them at their Idolatrous Feasts, but they also bowed downe to their Gods, and so d 1.836 joined themselves to Baal Peor.

118. This was such a manifold Breach of Gods Expresse e 1.837 Com∣mand * 1.838 to his People, that f 1.839 his Anger was kindled against Israel for it: and it presently appear'd, in a Plague that came downe upon them, in the midst of their Jollity. It fell upon g 1.840 no other, but them that were guilty of this complicated Sin. But that neither the Sin, nor the Judgment, might spread any further, h 1.841 God called upon Moses to put a Stop to it, by doing Justice on the Transgressors. It seems that hitherto Moses had no Information of those horrible doings; all this being done at Mount Peor, which was some miles distant from the Camp: or if he knew any thing of it, this wicked∣ness being a thing quite new to him, it struck him into such an Astonishment that, at first he knew not what to do in it. But for that he was to take his direction from God; and God was pleased to give him that before he asked it. The Lord said unto Moses, i 1.842 take all the Chief Men of the Transgressors, and hang them up before the Lord. This was necessary for the satisfying of his Justice, and there∣by for the turning away of his fierce Anger from Israel. And there∣fore he was to do this as Publickly as he could, that all others might see, and fear. This Order was certainly put in Execution by those whom Moses Authorized for that Purpose. And to do it the more Effectually, he order'd the k 1.843 Iudges of Israel, every one in his District, to put to death all that they could find had joined themselves to Baal-Peor.

119. The mean while, all the rest of the People that had a sense * 1.844 of their duty were l 1.845 weeping for their Brethrens horrible breach of it, and imploring the Mercy of God before the m 1.846 door of his Ta∣bernacle. That being on the n 1.847 East-side of the Tabernacle, was the place where Moses and Aaron and his Sons were to keep the

Charge of the Sanctuary; and to attend there upon all such Occa∣sions. There was a 1.848 Moses now present; and probably Aaron and his Sons, though the Text mentions no more of them but b 1.849 Phi∣neas. They were weeping there, together with all the Congregation; when one of their young Men, being surely blinded with lust, brought a Midianitish Woman along with him, and led her to his Tent in all their sight. Phineas in a holy Indignation at this, rose up from all his weeping Company; and taking a Javelin in his hand, he followed the Man into his c 1.850 bedroom; where finding them in the Act of filthiness together, d 1.851 he thrust both of them through, both the Man of Israel, and the Woman, through her belly. He did this by Moses's command, as e 1.852 Philo saith. No doubt he knew of the Command which God had given to Moses, and likely had heard him charge others, & himself among the rest, to put it in Execution. That his chief Motive in it was Zeal for Gods sake, he had a f 1.853 Testimony from God himself. It was surely an Ardent Zeal for God that moved him to do so bold a thing as this was; to kill a young Prince among the People of Israel, and together with him the Daughter of a King of the Midianites, who would surely make it a National Quarrel. This was such a thing as God would not let vs be ignorant of: and therefore he plainly tells us, that the Name of the Man was g 1.854 Zimri the Son of Salu a Prince of the cheif family among thr Simeonites, and that the Woman was h 1.855 Cozbi the Daughter of Zur, who, as he tells us i 1.856 elsewhere, was one of the five Kings of Midian. Such an Heroic Action as this was, being done in pure Zeal for Gods Cause, was so highly acceptable to him; that thereupon he stopt his hand, and would not suffer the Plague to proceed any farther. And not onely so, but as well for a Reward to Phineas at present, as for a Memorial of it in future times, God gave him the promise of continuing the Priest∣hood to him and his seed after him for ever.

120. By this one Act of his, it came to pass that this Judgment of * 1.857 God was no more than k 1.858 one days work. It was l 1.859 the Day of the Plague as Moses calls it. But in that short space of time there dyed m 1.860 of the Plague no fewer than 24000. Moses elsewhere has told us, that those were n 1.861 all the Men that followed Baal-Peor. And that none dyed after this day, till the Date of the Book o 1.862 of Deuteronomy, which was but one Month before his death; This is certain from what he told them in the next words; p 1.863 You that did cleave unto the Lord your God are alive every one of you this day.

121. No doubt they that saw this terrible Judgment of God * 1.864 though they knew how just it was upon them that perished in it, yet could not but be in some kind of fear for themselves: none of them being secure but that, living as they did among those Idolatrous Na∣tions, with whom God would not let them be in hostility, they might by conversing with them be ensnared into some Sin or other,

for which they might perish in like manner. God was pleased there∣fore to let them know, that the danger they were in on that account was not long to continue. There was onely the a 1.865 River Iordan between them and the Land which God had promised to their Fa∣thers. Their next Remove would bring them thither. And when they had taken possession of that Land, which God could give them as easily as he had given them all on this side Iordan, they were then b 1.866 to divide it for an Inheritance among themselves. To let them see it was the Care of Gods Providence that it should be equally shared, he was pleased to order c 1.867 Moses and Eleazar the High Priest to make a second Numbring of the People, like that which Moses and Aaron had d 1.868 formerly made in the Wilderness of Sinai. It could not but comfort them to see that, after the dying away of more than e 1.869 600000 men that had been then Numbred, many of them no doubt dying Natural deaths, but all the rest, save f 1.870 one∣ly Ioshua and Caleb, having been swept away by those Judgments of God that had fallen upon them, within these last 38. Years; yet now they were but g 1.871 1120. men fewer than they were at that former Numbring: which small Number of men might very likely have been lost by their own Miscarriages in the h 1.872 Conquering of those two Kingdoms.

122. All this while, as well they, as their Fathers before them, * 1.873 had continually before their Eyes those i 1.874 evident proofs of Gods presence among them, in the Pillar of fire all night, and of cloud all day, either moving before them, or resting over the Tabernacle. They had the k 1.875 Manna which their Bread was made of, imme∣diately from Heaven. They had their l 1.876 Water, first out of one Rock, and then out of another, still following them all the while they were in the Wilderness. None of them had his Raiment waxen old, nor his m 1.877 Shoes grown uneasy to his feet, in all these 40. Years. God was pleased to let them know that his design in all this was, as well to n 1.878 humble them, seeing they had nothing they could call their own, as also to teach them to live in an entire Dependance on his Providence.

123. There was certainly Need of such Extraordinary ways, to * 1.879 instruct them, and to mind them of their duties; there being then so little of the Ordinary means which God gave to his People in after times. They had not the Sacrament of o 1.880 Circumcision, since their coming up out of Egypt. They had no p 1.881 Passeover, since the second Year after that. They had no written Rule to walk by, but onely that of the q 1.882 Ten Commandments r 1.883 written in Tables of stone: and they had also those National Judgments, which are all conteined in s 1.884 three Chapters of Exodus. Whatso∣ever Teaching they had more, it could be no other than what they had from the mouth of Moses; for he writ nothing till the last l 1.885 year of his life.

124. And yet perhaps no people in the world ever needed teach∣ing * 1.886 more than they did. For, though they were Abraham's Seed by Sarah his wife, and that according to the a 1.887 promise of God, which was their great Privilege; yet even that did not free them from Ori∣ginal Corruption, that came to them from much nearer Parents than Abraham and Sarah. The immediate Fathers of the Twelve Tribes of Israel, were the Twelve Sons of Iacob, by whose names they were called. But for these Patriarchs, how any of them lived, or what they did, we have no Account in any other Book but that of Genesis; and even there, we have nothing told us particularly, but of the four Eldest Sons, and of Ioseph. And though this last appears to us wholely without Spot: yet of those four others, the most that we know is of their Crimes. We cannot read of the Incests of b 1.888 Reuben and c 1.889 Iudah, the Faithbreach and Cruelty of d 1.890 Si∣meon and Levi, without sad reflections on the Ignorance of those times. For the rest of Iacob's Sons, God has not been pleased to let us know any thing of them; save only this, that when those two Bloudy men were for e 1.891 killing their innocent Brother, though the other nine could not come up to that height of wickedness with them; yet they f 1.892 all, but g 1.893 Reuben, agreed to that which was but little short of the other. They all joined in h 1.894 taking Money for their Brother Ioseph, whom they sold into perpetual Slavery, and that in an Idolatrous Nation.

Such were the Fathers of this people of Israel. And surely the * 1.895 Mothers were not like to mend the Breed. We read of no other wives that either they or their Fathers ever had, but what were either Canaanites, or Egyptians: and whatsoever corrupt Inclinations they derived, whether from their Mothers, or their Fathers, they were not like to be cured of them by their Education. For besides that Parents generally give their Children no other Education than what is most agreeable to their own Inclinations; there was this worse than ordinary in their Case, that the Nations among whom they lived were of the very worst of Mankind. They could scarce see any other Examples among them, than of things which they ought most to avoid. There could be nothing more contrary to the Religion that God had taught his chosen people, than the Sin of i 1.896 Idolatry: and especially such as that was which generally obtain'd among the Egyptians. They worship'd those Brute beasts which God had ap∣pointed his people to k 1.897 Sacrifice to him. Only he had dispensed with their offering him any Sacrifice of that kind, in Egypt, where the people would certainly have stoned them for it. How apt they were to have done that, it abundantly appear'd, by the extreme hard Usage that they gave that poor people without any provoca∣tion. And yet they could not be Ignorant, that their Fathers owed their Lives to Ioseph, whom they knew to be one of this Nation. But that was so utterly l 1.898 forgotten, that they treated, not onely

his Nation, but even his Posterity among the rest, with the utmost cruelty and Inhumanity. First, they took all the people for Slaves, and oppressed them, to that degree that a 1.899 they made their lives bit∣ter to them with drudgery. One while they were for b 1.900 killing all the Male Children of that Nation: And though that perhaps did not last, yet their c 1.901 Slavery did, till it came to be quite intolerable. It may seem strange that even that could not restrain them from fol∣lowing the Egyptians in the very worst of their Sins. But such a * 1.902 witchcraft there is in evil Example, that the people of Israel fol∣lowed them, even in that which God had most especially forbidden them. And they did this, not only while they lived in Egypt, where it might have been done out of fear, or in Compliance with the Egyptians; but they continued to do it afterward, when they were perfect freemen. They shewed an astonishing instance of it, in their making and worshipping of the d 1.903 Golden Calf.

126. But the sin which the people of Israel were chiefly charged * 1.904 with in these times, was their aptness, as often as any thing displeased them, to Murmur, and to run into Rebellion, against God and his Servant Moses. This they could not learn of the Egyptians, for there was no such thing in that Nation. They were generally most duti∣ful * 1.905 to their Kings, and to their Gods, of all the Nations we read of in History. Moses gives us very great Instances of it, in the Hi∣story of Ioseph; who, being brought a Slave into Egypt, became a Saviour to that Nation, as has been just now above-mentioned. That holy man, having it revealed to him from God, that there * 1.906 should be Seven years of great Plenty in that Land, and after them f 1.907 Seven years of Famine, such as should be very grievous; and having thereupon advised King Pharaoh what to do for the saving of his People; was thereupon made by him his chief Minister, with power to Order every thing as he advised. The first thing he did was in those years of plenty to go g 1.908 throughout all the land of E∣gypt; having made Storehouses there in every City, there to lay up all the Corn he could buy out of the Country about it. Having done this every one of these years, and so h 1.909 Engrossed all the spare Corn of Egypt into those Granaries, He was then provided for the seven years of Famine; in which, as the people came to want bread, so he continually supplyed them, by selling it at his own price. By this means he got i 1.910 all the money of Egypt into the Kings Treasury, in two or three of the first years. Afterwards, in the following years, he made them sell him k 1.911 their Cattle: and a year or two after, l 1.912 their Land; all but what belong'd to m 1.913 the Priests, who by the King's command had their Corn freely given them. All the rest of n 1.914 the Land of Egypt came by this means to be Pharaoh's. And so did the People too; and they were very well satisfied with it. They o 1.915 said to Joseph, thou hast saved our Lives: let us find grace in the sight of my Lord, and we will be Pharaoh's

Servants. They were so, to that degree that he removed them at his pleasure, a 1.916 from one end of Egypt to the other: and charged the Lands that he gave them with a Rent to the King, which was a fifth part of the full value. And this, as Moses tells us, b 1.917 Ioseph made to be a Law, over all the Land of Egypt unto this day * 1.918 They liked Ioseph never the worse, but rather the better for this. They accounted him the best friend they had, as it appeared by their attending him to his Funeral. There c 1.919 went with him all the Servants of Pharaoh, and the Elders of his house, and all the Elders of the land of Egypt. They attended his Corps for many a day's journey out of Egypt into the land of Canaan. And though it was by the King's Command that they did this; yet their own Affe∣ctions went with it, as appear'd by their d 1.920 Mourning for Ioseph, with a great and very sore Lamentation. All the people of Canaan took such notice of it, that they call'd the place ever since, e 1.921 Abel Mizraim, the mourning of the Egyptians.

127. Would the people of Israel, that liv'd in the first 40 years * 1.922 beforementioned, have paid such Duty and Affection to Moses, if he had come among them as Ioseph did among the Egyptians? One that was quite a stranger in their Country, and was sold thither for a Slave; if he had been advanced to the Power that Ioseph had, and had made that use of it that Ioseph did, would the Israelites have taken it as the Egyptians did; Would they not have told Moses, as soon as they had seen what he drove at, that he came to make them all like himself, Slaves to Pharaoh, them and their children? And how long would they have endured it? surely not a year to an end. For we see, in the first month or two after this Peoples coming out of Egypt, how often they mutinied against Moses. One while, be∣cause their Water was f 1.923 bitter, they murmured only for the un∣pleasantness of it. How much more, when they came to g 1.924 want Bread, in another place? In a third when they had h 1.925 no water at all; then they outright i 1.926 child with Moses. They were almost k 1.927 ready to have stoned him. And yet, in every one of these Times, they saw their wants were supplyed, as it were with a hand reach'd out to them from Heaven. And that still upon Moses's Prayer. It was he only, under God, to whom they owed all the Thanks that were due, for their deliverance out of the Egyptian bondage, for the Supply of all their wants in the Wilderness; for all their Pre∣servation hitherto. They could not but see, it was He that stood always between God and them, as oft as his wrath was breaking forth to consume them. And yet that which chiefly occasioned it, was, that God could not shew himself unconcern'd at their ill usage

of his Servant Moses. It was doubtless from God that he had that Testimony, of his being a 1.928 the meekest man upon Earth. And he shewed it, in bearing all that ill usage from them whom he had ob∣liged, more than ever any meer man did or could, oblige that, or any other Nation.

128. Therefore no Nation could more justly deserve that cha∣racter, * 1.929 which God was pleased to give to this People at first, and which stuck by them ever after. It was given them first on occasion of their throwing that unworthy b 1.930 Contempt upon Moses; and, that which followed upon it, their Sin of Calf worship. God told Moses of it, and thereupon added these words, c 1.931 I have seen this People, and behold, it is * 1.932 a stiffnecked People, Now therefore let me alone, that I may consume them. And yet then, upon Moses's Intercession, d 1.933 God repented of the evil which he thought to do to his People. He revoked his sentence for the punishing of them, but did not alter his Judgment of the merit of their Sin. As to that, it was fit they should know it. And therefore he bade Moses tell it them plainly, more than once. First, upon Gods withdrawing that to∣ken of his Presence in the Pillar of Cloud and of Fire, and not suf∣fering it now to come within the Camp of Israel, as it had done hitherto: He gave them this reason for it, e 1.934 thou art a stiffnecked People; if I come among thee, I shall consume thee. Again, to make them more Sensible of the Condition into which they had brought themselves; God bade Moses, f 1.935 say unto the Children of Israel, you are a stiffnecked People: put off thy Ornaments from thee; thy Holyday Clothes; for in such they had dressed themselves to keep a Feast to their Calf, according to g 1.936 Aarons Proclamation. They obey'd Moses in this. h 1.937 They strip't themselves of all their fine Attire; and now they mourn'd for Gods leaving them. This encourag'd Moses to pray for them again. He ask'd now a farther

favour from God, that he would not onely a 1.938 pardon their Sin, but own them to be his Inheritance: which would appear by the Re∣turn of the Pillar to be over the Camp, as it was formerly. He begs it of God in these words, I pray thee, go among us; FOR it is a stiffnecked People.

129. * 1.939 Some very Learned Men have thought it strange that Mo∣ses, * 1.940 in his prayer to God, should bring that for a Reason, why he should forgive his People, and continue his presence among them; which God himself had given for a Reason aa 1.941 why he would have consum'd them, but for Moses's Intercession; and why he b 1.942 must do it yet, if he continued to dwell with them. But those Learned Men seem not to have consider'd how much the case was changed since the time of Gods speaking those words. His People had now c 1.943 repented of their Sin, and obeyed him by •…•…iripping themselves, and mourned for his withdrawing himself from them. Upon these proofs of their Repentance, Moses had reason to hope for their amendment, and better obedience for the future. But yet in Moses's Opinion this was not to be hoped without the Extraordinary assi∣stance of the Shecina of God. For still they were a stiffnecked People, though not now in Actual Rebellion, as they were at the time when God called them so. They did still retain the same stub∣born disposition, which made them so extremely ungovernable as he had found them hitherto. Their necks were naturally stiff, and would not bend to give ear to any thing he could say to them from God, till such time as his Glory appeared in the Shecina: and then, being † 1.944 struck with what they saw of Gods visible presence among them, they would bend a little for the present, and hear, and obey what he said to them. This was surely that which Moses thought of, in useing this Reason, why God should go on to forgive, as he had done; and continue his Presence among them, which they needed so extremely, that it seemed impossible without it to keep them from destroying themselves by their wilfulness. 〈1 page missing〉〈1 page missing〉

That the Proof which has been given, of our Lord IESUS hit being the promised Messias, may be set in a better light, it has been thought fit to bring it into the two following sets of Chronological Tables; in which the Proof will appear to any man that has but so much skill in Common Arithmetic, as is not above the learning of an ordinary Reader.

THE first of these sets is of Iulian years, from the 20th. year of King ARTAXERXES, which was the 445th year before the common Christian Aera, till the 19th of TIBERIUS, which was the 33th year of that Aera; in which very year that our Lord JESUS was crucisyed on the 3d day of April, being the Jewish Passover, is the common Opinion of learned men among the Christians, and has been sufficiently proved in this Work. But here it is proved by PTOLEMIES CANON, the undoubted Measure of time among all the Astronomers, both Jews and Gentiles, That this 20th year of ARTAXERXES (being the year on which (according to Nehe∣miah II. 1—8.) he gave the Commandment for the building of Ierusa∣lem again, and on which it was accordingly built,) was 476 years and odd days before the said 19th year of TIBERIUS; that is, there were 483 Chaldee years from the one to the other; which is the ground work of the farther Proof that is offered in the second set of Tables.

The Second is of these Chaldee years, whereof every one has 360 Days; which way of Measuring Time being unusual among us, it is therefore thought necessary, for the making of it the more intelligible, that every one of these Chaldee years should be adjusted with its con∣current Iulian years, so as to shew in what Month and Day of those concurrent years it began and ended; and by these any ordinary Reader may know whereabout he is in the time before or after CHRIST, in every Chaldee Year that lies before him.

The use of these Tables will be made the more easy and clear by sorting the 483 years above mentioned into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, septenaries or Weeks, whereof there are just LXIX in that Number of years. For this being done, it will plainly appear that these are the VII Weeks and the LXII Weeks in that Prophecy, Dan. IX. 25. and whereas there it is said that after those LXII Weeks the MESSIAS shall be cutt off; it is here very evident in the last of these Tables, that the last of these LXII Weeks ended on the 11th Day of May, in the Vulgar year of CHRIST 32: which was within lesse than a year of the 3d of April 33, that was the time of CHRIST'S death, as has been already shewed.

And therefore CHRIST'S death being after the LXII Weeks; and that not a year after, for that year would have been reckoned into the following Week; it cannot be denyed but that he was crucifyed at the very Time when MESSIAS was to be cut off according to DANIELS prophecy.

After the 1st set of Tables there will be added the years of the IV Gospels and of the Acts of the Apostles pag. xviij, xix. &c.

And after Daniels VII & LXII Weeks there will be added the single Week to make up the LXX.

IN the first set of Tables every JULIAN year therein contained, has a Line be∣longing to it that runs through all the Columns in that page: in which line it is adjusted with 2 other sorts of years that are concurrent with it; namely, first with DANIEL'S Chaldee years, & secondly with the years in PTOLEMY'S Canon.

The Column marked with B under it, shews what Iulian years are Bissextile, or leap-years: which, in every 20 years before Christ, are the 17, 13, 9, 5, & 1st. in the years after Christ, the 4, 8, 12, 16, & 20^th. These are carefully to be observed in Computation; because, whereas every common year has 365 days, every leap-year has 366, one day being added after the 24^th day of February, which makes that month to be of 29 days, which has but 28 in common years.

Column C is of the Iulian years before Christ from the year 445 downward till the Vulgar Aera begins, & then afterward this Column will be of the years of our Lord according to the Vulgar Aera. Every one of these Iulian years, beginning on the first of Ianuary, & ending Dec. 31, is divided into 2 Numbers of Days in the Columns of Daniel's years. Those of the first number always begin on the first day of Ianuary, & those of the second end on the last of December: except onely those in the lesser figures, whereof more will be said in its proper place.

The two Columns marked D, D, are for the years of Daniel's weeks; whereof the first VII weeks containing 49 years, the LXII following weeks containing 434 years, they make in all 483 years; every one of these years containing 360 days, as hath been already shewn.; and will more plainly appear in the 2d set of Tables. Tab. I, II.

The first of these 483 years begins at the Nisan of the 20^th year of Artaxerxes. Now the first day of Nisan falling generally on the 21 day of April, according to the most learned Primate Usher's * 1.945 Account, & the 21 of April in the 20^th of Artaxerxes falling into the Iulian year 445, as has been shewn in the last Dissertation; therefore Daniel's first year, beginning on the 21^st of April, is placed in the line of that year 445 before Christ. And whereas after the 20 of April there are 255 days to the end of a Iulian year, this Number 255 is set down in that line, as being all that part of the 445^th Iulian which concurs with the first year of the 483 before mentioned.

But this Number of 255 days wanting 105 of the 360 that are in every Chaldee year; therefore that first year of the 483 is placed a second time in the 1^st Column D in the second line; & there it is made whole, by allotting to it the first 105 days of the Iulian year 444; namely, from Ian. 1 till Apr. 15 of that year: & whereas, be∣sides these 105 days, there remain 260 from Apr. 16^th to the end of that Iulian year, these go into the second year of the 483; and the Number 2 is therefore placed before the 260 in the second line of that Table.

The 2 Columns marked F, F, contain in every line the 2 Numbers of days which divide the 365 days of the Iulian year in the beginning of that line, between those 2 of Daniel's 483 years which are in the very same line in the Columns D, D, above men∣tioned. Of these 2 Numbers of Days in every line it is to be always remembred, that the first Number begins on the first day of Ian. & the 2 Ends with the last of December. But besides,

Whereas in the Column over the letter G there is set down the month & day on which every one of Daniel's Chaldee years begins, it is to be understood that the next foregoing Chaldee year ends on the month & day next before it. As for ex∣ample; The first Daniel's year beginning on Apr. 21 in the Iulian year 445, it has with that & the last of December 255 days out of that Iulian year; & this first Da∣niel's year wanting yet 105 days of its 360, it has these out of the Iulian year 444 before Christ, beginning at Ian. 1^st, & ending Apr. 15^th. This appears in the

Column over G: for there on Apr. 16 begins the second Chaldee year. This second Chaldee year has from Apr. 16 to the last of Dec. inclusively, the Number therein noted, of 260 days out of that Iulian year, and these are made up 360 by adding 100 out of the Iulian year 443; in which year they begin at Ian. 1, and end at Apr. 10th in that year. Then on Apr. 11 begins the 3d Chaldee year, and taking in that day with all that follow to the end of December, it has 265 days out of that Iulian year 443: which Number being to be made up 360, therefore that third Chaldee year has other 95 days out of the Iulian year 442, beginning Ian. 1. and ending on the 5th day of Apr. which appears by the next day, viz. April 6th begining the 4th of the 483 years. And that 4th year goes on, and so do all that follow, in like manner with those above mentioned.

Of the years in PTOLEMIE'S CANON more needs not be said, than that every one of those years that are mentioned in the 2 first Columns over the first H and K must be accounted to begin with the 1st of Ian. in that Iulian year that stands in the beginning of the line, and so to be concur∣rent with the same Iulian year until the next Thoth; that is, till that Month and day which in the same line is placed in the Column over L. And that same month and day begins those two following years in the 2 Columns over the 2d H and K: which last 2 years run on to the end of the Iulian in that line; and after that they are continued with the next Iulian year in the following line, from its •…•…st of Ian. till the next Thoth, as is above mentioned.

The 2d set of Tables is of Daniel's VII & LXII Weeks, consisting of 483 Chaldee years, which are here adjusted with the Iulian years, from the year before Christ 445, till the 32d year after Christ, ending lesse than a year before his Death.

In the 1st Column of every Table are set down the above mentioned Weeks, as many of them as belong to that particular Table: and in the 2d Column are set down as many of the 483 years as come within the Weeks contained in that Table.

The 8 following Columns are divided into 2 Fours, marked each of them with B, C, G, F. The 1st C, G, in every line shews the Iulian year, month, and day, with which that Chaldee year begins that stands in the 2d Column of that Line. The little b. shews when the Iulian is a Bissextile: and the 1st F. sheweth the Number of Days which the Chaldee year hath out of that 1st Iulian year. Whatsoever Number of Days that is, there must be so many added to it as will make it up 360 out of the 2d Iulian year in that line: Which 2d year is markt with the 2d B, C, in like manner as the 1st year was with the former B, C. And as the 1st G shewed what month and day in the former Iulian year did begin the Chaldee year of the same line; So the 2d G shews where that Chaldee year ends; namely on what month and day of the 2d Iulian year, (markt with the 2d, B, C.) in the same Line.

NB. In every line of the 1st set of Tables, the two Numbers of Days in the Columns F, F. being added together make up the Number 365 in a common Iu∣lian year, and 366 in a Bissextile: But as to the 360 days of any Chaldee year, they are made up of the Number of Days in the 2d Column F in the same line, adding thereunto the Number of days in the 1st Column F, in the line next below it.

In every Line of the 2d set of Tables, the two Numbers of Days in the Columns F, F, being added together make up the Number of 360 days for the Daniel's year in the beginning of the Line: But as to the 365 days of a common Iulian year, or the 366 of a Bissextile, they are made up of the Number of Days in the 2d Column F where that Iulian begins, adding thereunto the Number of Days in the 1st Column F, in the line next below it.

TABLE I.

IULI∣AN Years be∣fore the Vulgar Aera of CHRIST.	DANIEL'S Years of 360 Days.	PTOLEMIES CANON. The years in it are of 365 Days.
	His 483 years.	Num∣ber of Days.	His 483 years.	The Days on which every year begins.	Num∣ber of Days.	Years of Nabo∣nasar.	Years of Kings reigns.	The THOTH at which every year begins.	Years of Nabo∣nasar.	Years of Kings reigns.
b. * 1.946445			1	Apr. 21	255	303	20	ARTAXERXES I. called LONGIMANUS.	Dec. 12	304	21	ARTAXERXES I. called LONGIMANUS.
444	1	105	2	Apr. 16	260	304	21	Dec. 12	305	22
443	2	100	3	Apr. 11	265	305	22	Dec. 12	306	23
442	3	95	4	Apr. 6	270	306	23	Dec. 12	307	24
b. 441	4	90	5	Mar. 31	276	307	24	Dec. 11	308	25
440	5	84	6	Mar. 26	281	308	25	Dec. 11	309	26
439	6	79	7	Mar. 21	286	309	26	Dec. 11	310	27
438	7	74	8	Mar. 16	291	310	27	Dec. 11	311	28
b. 437	8	69	9	Mar. 10	297	311	28	Dec. 10	312	29
436	9	63	10	Mar. 5	302	312	29	Dec. 10	313	30
435	10	58	11	Feb. 28	307	313	30	Dec. 10	314	31
434	11	53	12	Feb. 23	312	314	31	Dec. 10	315	32
b. † 1.947 433	12	48	13	Feb. 18	318	315	32	Dec. 9	316	33
432	13	42	14	Feb. 12	323	316	33	Dec. 9	317	34
431	14	37	15	Feb. 7	328	317	34	Dec. 9	318	35
430	15	32	16	Feb. 2	333	318	35	Dec. 9	319	36
b. 429	16	27	17	Jan. 28	339	319	36	Dec. 8	320	37
428	17	21	18	Jan. 22	344	320	37	Dec. 8	321	38
427	18	16	19	Jan. 17	349	321	38	Dec. 8	322	39
426	19	11	20	Jan. 12	354	322	39	Dec. 8	323	40
b. 425	20	6	21	Jan. 7	360	323	40	Dec. 7	324	41
424	21	0	22	Jan. 1	360	324	41	Dec. 7	325	1	DARIUS II. called NOTHUS.
22	0	23	Dec. 27	5
423	23	355	24	Dec. 22	10	325	1	DARIUS II. called NOTHUS.	Dec. 7	326	2
422	24	350	25	Dec. 17	15	326	2	Dec. 7	327	3
b. 421	25	345	26	Dec. 11	21	327	3	Dec. 6	328	4
420	26	339	27	Dec. 6	26	328	4	Dec. 6	329	5
419	27	334	28	Dec. 1	31	329	5	Dec. 6	330	6
418	28	329	29	Nov. 26	36	330	6	Dec. 6	331	7
b. 417	29	324	30	Nov. 20	42	331	7	Dec. 5	332	8
416	30	318	31	Nov. 15	47	332	8	Dec. 5	333	9
415	31	313	32	Nov. 10	52	333	9	Dec. 5	334	10
414	32	308	33	Nov. 5	57	334	10	Dec. 5	335	11
b. 413	33	303	34	Oct. 30	63	335	11	Dec. 4	336	12
412	34	297	35	Oct. 25	68	336	12	Dec. 4	337	13
411	35	292	36	Oct. 20	73	337	13	Dec. 4	338	14
B C	D	F	D	G	F	H	K		L	H	K

TABLE II.

IULI∣AN Years be∣fore the Vulgar Aera of CHRIST.	DANIEL'S Years of 360 Days.	PTOLEMIES CANON. The years in it are of 365 Days.
	His 483 years.	Num∣ber of Days.	His 483 years.	The Days on which every year begins.	Num∣ber of Days.	Years of Nabo∣nasar.	Years of Kings reigns.	the THOTH at which every year begins.	Years of Nabo∣nasar.	Years of Kings reigns.
410	36	287	37	Oct. 15	78	338	14	DARIUS II.	Dec. 4	339	15	DARIUS II.
b. 409	37	282	38	Oct. 9	84	339	15	Dec. 3	340	16
408	38	276	39	Oct. 4	89	340	16	Dec. 3	341	17
407	39	271	40	Sep. 29	94	341	17	Dec. 3	342	18
406	40	266	41	Sep. 24	99	342	18	Dec. 3	343	19
b. 405	41	261	42	Sep. 18	105	343	19	Dec. 2	344	1	ARTAXERXES II. called MNEMON.
404	42	255	43	Sep. 13	110	344	1	ARTAXERXES II. called MNEMON.	Dec. 2	345	2
403	43	250	44	Sep. 8	115	345	2	Dec. 2	346	3
402	44	245	45	Sep. 3	120	346	3	Dec. 2	347	4
b. 401	45	240	46	Aug. 28	126	347	4	Dec. 1	348	5
400	46	234	47	Aug. 23	131	348	5	Dec. 1	349	6
399	47	229	48	Aug. 18	136	349	6	Dec. 1	350	7
398	48	224	49	Aug. 13	141	350	7	Dec. 1	351	8
b. 397	49	219	50	Aug. 7	147	351	8	Nov. 30	352	9
* 1.948 396	50	213	51	Aug. 2	152	352	9	Nov. 30	353	10
395	51	208	52	Jul. 28	157	353	10	Nov. 30	354	11
394	52	203	53	Jul. 23	162	354	11	Nov. 30	355	12
b. 393	53	198	54	Jul. 17	168	355	12	Nov. 29	356	13
392	54	192	55	Jul. 12	173	356	13	Nov. 29	357	14
391	55	187	56	Jul. 7	178	357	14	Nov. 29	358	15
390	56	182	57	Jul. 2	183	358	15	Nov. 29	359	16
b. 389	57	177	58	Jun. 26	189	359	16	Nov. 28	360	17
388	58	171	59	Jun. 21	194	360	17	Nov. 28	361	18
387	59	166	60	Jun. 16	199	361	18	Nov. 28	362	19
386	60	161	61	Jun. 11	204	362	19	Nov. 28	363	20
b. 385	61	156	62	Jun. 5	210	363	20	Nov. 27	364	21
384	62	150	63	May 31	215	364	21	Nov. 27	365	22
383	63	145	64	May 26	220	365	22	Nov. 27	366	23
382	64	140	65	May 21	225	366	23	Nov. 27	367	24
b. 381	65	135	66	May 15	231	367	24	Nov. 26	368	25
380	66	129	67	May 10	236	368	25	Nov. 26	369	26
379	67	124	68	May 5	241	369	26	Nov. 26	370	27
378	68	119	69	Apr. 30	246	370	27	Nov. 26	371	28
b. 377	69	114	70	Apr. 24	252	371	28	Nov. 25	372	29
376	70	108	71	Apr. 19	257	372	29	Nov. 25	373	30
B C	D	F	D	G	F	H	K		L	H	K

TABLE III.

IULI∣AN Years be∣fore the Vulgar Aera of CHRIST.	DANIEL'S Years of 360 Days.	PTOLEMIES CANON. The years in it are of 365 Days.
	His 483 years.	Num∣ber of Days.	His 483 years.	The Days on which every year begins.	Num∣ber of Days.	Years of Nabo∣nasar.	Years of Kings reigns.	The THOTH at which every year begins.	Years of Nabo∣nasar.	Years of Kings reigns.
375	71	103	72	Apr. 14	262	373	30	ARTAXERXES II. called MNEMON.	Nov. 25	374	31	ARTAXERXES II. called MNEMON.
374	72	98	73	Apr. 9	267	374	31	Nov. 25	375	32
b. 373	73	93	74	Apr. 3	273	375	32	Nov. 24	376	33
372	74	87	75	Mar. 29	278	376	33	Nov. 24	377	34
371	75	82	76	Mar. 24	283	377	34	Nov. 24	378	35
370	76	77	77	Mar. 19	288	378	35	Nov. 24	379	36
b. 369	77	72	78	Mar. 13	294	379	36	Nov. 23	380	37
368	78	66	79	Mar. 8	299	380	37	Nov. 23	381	38
367	79	61	80	Mar. 3	304	381	38	Nov. 23	382	39
366	80	56	81	Feb. 26	309	382	39	Nov. 23	383	40
b. 365	81	51	82	Feb. 21	315	383	40	Nov. 22	384	41
364	82	45	83	Feb. 15	320	384	41	Nov. 22	385	42
363	83	40	84	Feb. 10	325	385	42	Nov. 22	386	43
362	84	35	85	Feb. 5	330	386	43	Nov. 22	387	44
b. 361	85	30	86	Jan. 31	336	387	44	Nov. 21	388	45
360	86	24	87	Jan. 25	341	388	45	Nov. 21	389	46
359	87	19	88	•…•…an. 20	346	389	46	Nov. 21	390	1	OCHUS who also called himself ARTAXERXES.
358	88	14	89	Jan. 15	351	390	1	OCHUS who also called himself ARTAXERXES.	Nov. 21	391	2
b. 357	89	9	90	Jan. 10	357	391	2	Nov. 20	392	3
356	90	〈◊〉〈◊〉	91	Jan. 4	2	392	3	Nov. 20	393	4
91	360	92	Dec. 30
355	92	358	93	Dec. 25	7	393	4	Nov. 20	394	5
354	93	353	94	Dec. 20	12	394	5	Nov. 20	395	6
b. 353	94	348	95	Dec. 14	18	395	6	Nov. 19	396	7
352	95	342	96	Dec. 9	23	396	7	Nov. 19	397	8
351	96	337	97	Dec. 4	28	397	8	Nov. 19	398	9
350	97	332	98	Nov. 29	33	398	9	Nov. 19	399	10
b. 349	98	327	99	Nov. 23	39	399	10	Nov. 18	400	11
348	99	321	100	Nov. 18	44	400	11	Nov. 18	401	12
347	100	316	101	Nov 13	49	401	12	Nov. 18	402	13
346	101	311	102	Nov. 8	54	402	13	Nov. 18	403	14
b. 345	102	306	103	Nov. 2	60	403	14	Nov. 17	404	15
344	103	300	104	Oct. 28	65	404	15	Nov. 17	405	16
343	104	295	105	Oct. 23	70	405	16	Nov. 17	406	17
342	105	290	106	Oct. 18	75	406	17	Nov. 17	407	18
b. 341	106	285	107	Oct. 12	81	407	18	Nov. 16	408	19
B C	D	F	D	G	F	H	K		L	H	K

TABLE IV.

IULI∣AN Years be∣fore the Vulgar Aera of CHRIST.	DANIEL'S Years of 360 Days.	PTOLEMIES CANON. The years in it are of 365 Days.
	His 483 years.	Num∣ber of Days.	His 483 years.	The Days on which every year begins.	Num∣ber of Days.	Years of Nabo∣nasar.	Years of Kings reigns.	The THOTH at which every year begins.	Years of Nabo∣nasar.	Years of Kings reigns.
340	107	279	108	Oct. 7	86	408	19	OCH.	Nov. 16	409	20	OCH.
339	108	274	109	Oct. 2	91	409	20	Nov. 16	410	21
338	109	269	110	Sep. 27	96	410	21	Nov. 16	411	1	AROG.
b. 337	110	264	111	Sep. 21	102	411	1	AROG.	Nov. 15	412	2
336	111	258	112	Sep. 16	107	412	2	Nov. 15	413	1	DARIUS III.
335	112	253	113	Sep. 11	112	413	1	DARIUS III.	Nov. 15	414	2
334	113	248	114	Sep. 6	117	414	2	Nov. 15	415	3
b. 333	114	243	115	Aug. 31	123	415	3	Nov. 14	416	4
332	115	237	116	Aug. 26	128	416	4	Nov. 14	417	1	ALEXANDER M.
331	116	232	117	Aug. 21	133	417	1	ALEXANDER M.	Nov. 14	418	2
330	117	227	118	Aug. 16	138	418	2	Nov. 14	419	3
b. 329	118	2•…•…	•…•…19	Aug. 10	144	419	3	Nov. 13	420	4
328	119	2•…•…	•…•…20	Aug. 5	149	420	4	Nov. 13	421	5
327	120	2•…•…1	•…•…21	Jul. 31	154	421	5	Nov. 13	422	6
326	121	206	•…•…22	Jul. 26	159	422	6	Nov. 13	423	7
b. 325	122	201	〈◊〉〈◊〉	Jul. 20	165	423	7	Nov. 12	424	8
324	123	19•…•…	〈◊〉〈◊〉	Jul. 15	170	424	8	Nov. 12	425	1	PHIL. ARIDAEUS
323	124	190	125	Jul. 10	175	425	1	PHIL. ARIDAEUS	Nov. 12	426	2
322	125	185	126	Jul. 5	180	426	2	Nov. 12	427	3
b. 321	126	180	127	Jun. 29	186	427	3	Nov. 11	428	4
320	127	174	128	Jun. 24	191	428	4	Nov. 11	429	5
319	128	169	129	Jun. 19	196	429	5	Nov. 11	430	6
318	129	164	130	Jun. 14	201	430	6	Nov. 11	431	7
b. 317	130	159	131	Jun. 8	207	431	7	Nov. 10	432	1	The other ALEXANDER.
316	131	153	132	Jun. 3	212	432	1	The other ALEXANDER.	Nov. 10	433	2
315	132	148	133	May 29	217	433	2	Nov. 10	434	3
314	133	143	134	May 24	222	434	3	Nov. 10	435	4
b. 313	134	138	135	May 18	228	435	4	Nov. 9	436	5
312	135	132	136	May 13	233	436	5	Nov. 9	437	6
311	136	127	137	May 8	238	437	6	Nov. 9	438	7
310	137	122	138	May 3	243	438	7	Nov. 9	439	8
b. 309	138	117	139	Apr. 27	249	439	8	Nov. 8	440	9
308	139	111	140	Apr. 22	254	440	9	Nov. 8	441	10
307	140	106	141	Apr. 17	259	441	10	Nov. 8	442	11
306	141	101	142	Apr. 12	264	442	11	Nov. 8	443	12
B C	D	F	D	G	F	H	K		L	H	K

TABLE V.

IULI∣AN Years be∣fore the Vulgar Aera of CHRIST.	DANIEL'S Years of 360 Days.	PTOLEMIES CANON. The years in it are of 365 Days.
	His 483 years.	Num∣ber of Days.	His 483 years.	The Days on which every year begins.	Num∣ber of Days.	Years of Nabo∣nasar.	Years of Kings reigns.	The THOTH at which every year begins.	Years of Nabo∣nasar.	Years of Kings reigns.
b. 305	142	96	143	Apr. 6	270	443	12	AL.	Nov. 7	444	1	PTOLEMY Son of LAGUS.
304	143	90	144	Apr. 1	275	444	1	PTOLEMY Son of LAGUS.	Nov. 7	445	2
303	144	85	145	Mar. 27	280	445	2	Nov. 7	446	3
302	145	80	146	Mar. 22	285	446	3	Nov. 7	447	4
b. 301	146	75	147	Mar. 16	291	447	4	Nov. 6	448	5
300	147	69	148	Mar. 11	296	448	5	Nov. 6	449	6
299	148	64	149	Mar. 6	301	449	6	Nov. 6	450	7
298	149	59	150	Mar. 1	306	450	7	Nov. 6	451	8
b. 297	150	54	151	Febr. 24	312	451	8	Nov. 5	452	9
296	151	48	152	Febr. 18	317	452	9	Nov. 5	453	10
295	152	43	153	Febr. 13	322	453	10	Nov. 5	454	11
294	153	38	154	Febr. 8	327	454	11	Nov. 5	455	12
b. 293	154	33	155	Febr. 3	333	455	12	Nov. 4	456	13
292	155	27	156	Jan. 28	338	456	13	Nov. 4	457	14
291	156	22	157	Jan. 23	243	457	14	Nov. 4	458	15
290	157	17	158	Jan. 18	348	458	15	Nov. 4	459	16
b. 289	158	12	159	Jan. 13	354	459	16	Nov. 3	460	17
288	159	6	160	Jan. 7	359	460	17	Nov. 3	461	18
287	160	1	161	Jan 2	0	461	18	Nov. 3	462	19
161	360	162	Dec. 28	4
286	162	356	163	Dec. 23	9	462	19	Nov. 3	463	20
b. 285	163	351	164	Dec. 17	15	463	20	Nov. 2	464	1	PTOLEMY PHILADELPHUS.
284	164	345	165	Dec. 12	20	464	1	PTOLEMY PHILADELPHUS.	Nov. 2	465	2
283	165	340	166	Dec. 7	25	465	2	Nov. 2	466	3
282	166	335	167	Dec. 2	30	466	3	Nov. 2	467	4
b. 281	167	330	168	Nov. 26	36	467	4	Nov. 1	468	5
280	168	324	169	Nov. 21	41	468	5	Nov. 1	469	6
279	169	319	170	Nov. 16	46	469	6	Nov. 1	470	7
278	170	314	171	Nov. 11	51	470	7	Nov. 1	471	8
b. 277	171	309	172	Nov. 5	57	471	8	Oct. 31	472	9
276	172	303	173	Oct. 31	62	472	9	Oct. 31	473	10
275	173	298	174	Oct. 26	67	473	10	Oct. 31	474	11
274	174	293	175	Oct. 21	72	474	11	Oct. 31	475	12
b. 273	175	288	176	Oct. 15	78	475	12	Oct. 30	476	13
272	176	282	177	Oct. 10	83	476	13	Oct. 30	477	14
271	177	277	178	Oct. 5	88	477	14	Oct. 30	478	15
B C	D	F	D	G	F	H	K		L	H	K

TABLE VI.

IULI∣AN Years be∣fore the Vulgar Aera of CHRIST.	DANIEL'S Years of 360 Days.	PTOLEMIES CANON. The years in it are of 365 Days.
	His 483 years.	Num∣ber of Days.	His 483 years.	The Days on which every year begins.	Num∣ber of Days.	Years of Nabo∣nasar.	Years of Kings reigns.	The THOTH at which every year begins.	Years of Nabo∣nasar.	Years of Kings reigns.
270	178	272	179	Sept. 30	93	478	15	PTOLEMY PHILADELPHUS	Oct. 30	479	16	PTOLEMY PHILADELPHUS
b. 269	179	267	180	Sept. 24	99	479	16	Oct. 29	480	17
268	180	261	181	Sept. 19	104	480	17	Oct. 29	481	18
267	181	256	182	Sept. 14	109	481	18	Oct. 29	482	19
266	182	251	183	Sept. 9	114	482	19	Oct. 29	483	20
b. 265	183	246	184	Sept. 3	120	483	20	Oct. 28	484	21
264	184	240	185	Aug. 29	125	484	21	Oct. 28	485	22
263	185	235	186	Aug. 24	130	485	22	Oct. 28	486	23
262	186	230	187	Aug. 19	135	486	23	Oct. 28	487	24
b. 261	187	225	188	Aug. 13	141	487	24	Oct. 27	488	25
260	188	219	189	Aug. 8	146	488	25	Oct. 27	489	26
259	189	214	190	Aug. 3	151	489	26	Oct. 27	490	27
258	190	209	191	Jul. 29	156	490	27	Oct. 27	491	28
b. 257	191	204	192	Jul. 23	162	491	28	Oct. 26	492	29
256	192	198	193	Jul. 18	167	492	29	Oct. 26	493	30
255	193	193	194	Jul. 13	172	493	30	Oct. 26	494	31
254	194	188	195	Jul. 8	177	494	31	Oct. 26	495	32
b. 253	195	183	196	Jul. 2	183	495	32	Oct. 25	496	33
252	196	177	197	Jun. 27	188	496	33	Oct. 25	497	34
251	197	172	198	Jun. 22	193	497	34	Oct. 25	498	35
250	198	167	199	Jun. 17	198	498	35	Oct. 25	499	36
b. 249	199	162	200	Jun. 11	204	499	36	Oct. 24	500	37
248	200	156	201	Jun. 6	209	500	37	Oct. 24	501	38
247	201	151	202	Jun. 1	214	501	38	Oct. 24	502	1	PTOLEMY EUERGETES.
246	202	146	203	May 27	219	502	1	PTOLEMY EUERGETES	Oct. 24	503	2
b. 245	203	141	204	May 21	225	503	2	Oct. 23	504	3
244	204	135	205	May 16	230	504	3	Oct. 23	505	4
243	205	130	206	May 11	235	505	4	Oct. 23	506	5
242	206	125	207	May 6	240	506	5	Oct. 23	507	6
b. 241	207	120	208	Apr. 30	246	507	6	Oct. 22	508	7
240	208	114	209	Apr. 25	251	508	7	Oct. 22	509	8
239	209	109	210	Apr. 20	256	509	8	Oct. 22	510	9
238	210	104	211	Apr. 15	261	510	9	Oct. 22	511	10
b. 237	211	99	212	Apr. 9	267	511	10	Oct. 21	512	11
236	212	93	213	Apr. 4	272	512	11	Oct. 21	513	12
B C	D	F	D	G	F	H	K		L	H	K

TABLE VII.

IULI∣AN Years be∣fore the Vulgar Aera of CHRIST.	DANIE'LS Years of 360 Days.	PTOLEMIES CANON. The years in it are of 365 Days
	His 483 years.	Num∣ber of Days.	His 483 years.	The Days on which every year begins.	Num∣ber of Days.	Years of Nabo∣nasar.	Years of Kings reigns.	The THOTH at which every year begins.	Years of Nabo∣nasar.	Years of Kings reigns.
235	213	88	214	Mar. 30	277	513	12	PTOLEMY EUERGETES	Oct. 21	514	13	PTOLEMY EUERGETES.
234	214	83	215	Mar. 25	282	514	13	Oct. 21	515	14
b. 233	215	78	216	Mar. 19	288	515	14	Oct. 20	516	15
232	216	72	217	Mar. 14	293	516	15	Oct. 20	517	16
231	217	67	218	Mar. 9	298	517	16	Oct. 20	518	17
230	218	62	219	Mar. 4	303	518	17	Oct. 20	519	18
b. 229	219	57	220	Febr. 27	309	519	18	Oct. 19	520	19
228	220	51	221	Febr. 21	314	520	19	Oct. 19	521	20
227	221	46	222	Febr. 16	319	521	20	Oct. 19	522	21
226	222	41	223	Febr. 11	324	522	21	Oct. 19	523	22
b. 225	223	36	224	Febr. 6	330	523	22	Oct. 18	524	23
224	224	30	225	Jan. 31	335	524	23	Oct. 18	525	24
223	225	25	226	Jan. 26	340	525	24	Oct. 18	526	25
222	226	20	227	Jan. 21	345	526	25	Oct. 18	527	1	PTOLEMY PHILOPATOR.
b. 221	227	15	228	Jan. 16	351	527	1	PTOLEMY PHILOPATOR	Oct. 17	528	2
220	228	9	229	Jan. 10	356	528	2	Oct. 17	529	3
219	229	4	230	Jan. 5	1	529	3	Oct. 17	530	4
230	360	231	Dec. 31
218	231	359	232	Dec. 26	6	530	4	Oct. 17	531	5
b. 217	232	354	233	Dec. 20	12	531	5	Oct. 16	532	6
216	233	348	234	Dec. 15	17	532	6	Oct. 16	533	7
215	234	343	235	Dec. 10	22	533	7	Oct. 16	534	8
214	235	338	236	Dec. 5	27	534	8	Oct. 16	535	9
b. 213	236	333	237	Nov. 29	33	535	9	Oct. 15	536	10
212	237	327	238	Nov. 24	38	536	10	Oct. 15	537	11
211	238	322	239	Nov. 19	43	537	11	Oct. 15	538	12
210	239	317	240	Nov. 14	48	538	12	Oct. 15	539	13
b. 209	240	312	241	Nov. 8	54	539	13	Oct. 14	540	14
208	241	306	242	Nov. 3	59	540	14	Oct. 14	541	15
207	242	301	243	Oct. 29	64	541	15	Oct. 14	542	16
206	243	296	244	Oct. 24	69	542	16	Oct. 14	543	17
b. 205	244	291	245	Oct. 18	75	543	17	Oct. 13	544	1	PT. EPIPHANES.
204	245	285	246	Oct. 13	80	544	1	PT. EPIPHAN.	Oct. 13	545	2
203	246	280	247	Oct. 8	85	545	2	Oct. 13	546	3
202	247	275	248	Oct. 3	90	546	3	Oct. 13	547	4
b. 201	248	270	249	Sept. 27	96	547	4	Oct. 12	448	5
B C	D	F	D	G	F	H	K		L	H	K

TABLE VIII.

IULI∣AN Years be∣fore the Vulgar Aera of CHRIST.	DANIE'LS Years of 360 Days.	PTOLEMIES CANON. The years in it are of 365 Days.
	His 483 Years.	Num∣ber of Days.	His 483 Years.	The Days on which every year begins.	Num∣ber of Days.	Years of Nabo∣nasar.	Years of Kings reigns.	The THOTH at which every year begins.	Years of Nabo∣nasar.	Years of Kings reigns.
200	249	264	250	Sept. 22	101	548	5	PTOLEMY EPIPHANES	Oct. 12	549	6	PTOLEMY EPIPHANES
199	250	259	251	Sept. 17	106	549	6	Oct. 12	550	7
198	251	254	252	Sept. 12	111	550	7	Oct. 12	551	8
b. 197	252	249	253	Sept. 6	117	551	8	Oct. 11	552	9
196	253	243	254	Sept. 1	122	552	9	Oct. 11	553	10
195	254	238	255	Aug. 27	127	553	10	Oct. 11	554	11
194	255	233	256	Aug. 22	132	554	11	Oct. 11	555	12
b. 193	256	228	257	Aug. 16	138	555	12	Oct. 10	556	13
192	257	222	258	Aug. 11	143	556	13	Oct. 10	557	14
191	258	217	259	Aug. 6	148	557	14	Oct. 10	558	15
190	259	212	260	Aug. 1	153	558	15	Oct. 10	559	16
b. 189	260	207	261	Jul. 26	159	559	16	Oct. 9	560	17
188	261	201	262	Jul. 21	164	560	17	Oct. 9	561	18
187	262	196	263	Jul. 16	169	561	18	Oct. 9	562	19
186	263	191	264	Jul. 11	174	562	19	Oct. 9	563	20
b. 185	264	186	265	Jul. 5	180	563	20	Oct. 8	564	21
184	265	180	266	Jun. 30	185	564	21	Oct. 8	565	22
183	266	175	267	Jun. 25	190	565	22	Oct. 8	566	23
182	267	170	268	Jun. 20	195	566	23	Oct. 8	567	24
b. 181	268	165	269	Jun. 14	201	567	24	Oct. 7	568	1	PTOLEMY PHILOMETOR
180	269	159	270	Jun. 9	206	568	1	PTOLEMY PHILOMETOR	Oct. 7	569	2
179	270	154	271	Jun. 4	211	569	2	Oct. 7	570	3
178	271	149	272	May 30	216	570	3	Oct. 7	571	4
b. 177	272	144	273	May 24	222	571	4	Oct. 6	572	5
176	273	138	274	May 19	227	572	5	Oct. 6	573	6
175	274	133	275	May 14	232	573	6	Oct. 6	574	7
174	275	128	276	May 9	237	574	7	Oct. 6	575	8
b. 173	276	123	277	May 3	243	575	8	Oct. 5	576	9
172	277	117	278	Apr. 28	248	576	9	Oct. 5	577	10
171	278	112	279	Apr. 23	253	577	10	Oct. 5	578	11
170	279	107	280	Apr. 18	258	578	11	Oct. 5	579	12
b. 169	280	102	281	Apr. 12	264	579	12	Oct. 4	580	13
168	281	96	282	Apr. 7.	269	580	13	Oct. 4	581	14
167	282	91	283	Apr. 2	274	581	14	Oct. 4	582	15
166	283	86	284	Mar. 28	279	582	15	Oct. 4	583	16
B C	D	F	D	G	F	H	K		L	H	K

TABLE IX.

IULI∣AN Years be∣fore the Vulgar Aera of CHRIST.	DANIEL'S Years of 360 Days.	PTOLEMIES CANON. The years in it are of 365 Days.
	His 483 years.	Num∣ber of Days.	His 483 years.	The Days on which every year begins.	Num∣ber of Days.	Years of Nabo∣nasar.	Years of Kings reigns.	The THOTH at which every year begins.	Years of Nabo∣nasar.	Years of Kings reigns.
b. 165	284	81	285	Mar. 22	285	583	16	PTOLEMY PHILOMETOR.	Oct. 3	584	17	PTOLEMY PHILOMETOR.
164	285	75	286	Mar. 17	290	584	17	Oct. 3	585	18
163	286	70	287	Mar. 12	295	585	18	Oct. 3	586	19
162	287	65	288	Mar. 7	300	586	19	Oct. 3	587	20
b. 161	288	60	289	Mar. 1	306	587	20	Oct. 2	588	21
160	289	54	290	Febr. 24	311	588	21	Oct. 2	589	22
159	290	49	291	Febr. 19	316	589	22	Oct. 2	590	23
158	291	44	292	Febr. 14	321	590	23	Oct. 2	591	24
b. 157	292	39	293	Febr. 9	327	591	24	Oct. 1	592	25
156	293	33	294	Febr. 3	332	592	25	Oct. 1	593	26
155	294	28	295	Jan. 29	337	593	26	Oct. 1	594	27
154	295	23	296	Jan. 24	342	594	27	Oct. 1	595	28
b. 153	296	18	297	Jan. 19	348	595	28	Sept. 30	596	29
152	297	12	298	Jan. 13	353	596	29	Sept. 30	597	30
151	298	7	299	Jan. 8	358	597	30	Sept. 30	598	31
150	299	2	300	Jan. 3	360	598	31	Sept. 30	599	32
300	0	301	Dec. 29	3
b. 149	301	357	302	Dec. 23	9	599	32	Sept. 29	600	33
148	302	351	303	Dec. 18	14	600	33	Sept. 29	601	34
147	303	346	304	Dec. 13	19	601	34	Sept. 29	602	35
146	304	341	305	Dec. 8	24	602	35	Sept. 29	603	1	PTOLEMY EUER GETES II.
b. 145	305	336	306	Dec. 2	30	603	1	PTOLEMY EUER GELES II.	Sept. 28	604	2
144	306	330	307	Nov. 27	35	604	2	Sept. 28	605	3
143	307	325	308	Nov. 22	40	605	3	Sept. 28	606	4
142	308	320	309	Nov. 17	45	606	4	Sept. 28	607	5
b. 141	309	315	310	Nov. 11	51	607	5	Sept. 27	608	6
140	310	309	311	Nov. 6	56	608	6	Sept. 27	609	7
139	311	304	312	Nov. 1	61	609	7	Sept. 27	610	8
138	312	299	313	Oct. 27	66	610	8	Sept. 27	611	9
b. 137	313	294	314	Oct. 21	72	611	9	Sept. 26	612	10
136	314	288	315	Oct. 16	77	612	10	Sept. 26	613	11
135	315	283	316	Oct. 11	82	613	11	Sept. 26	614	12
134	316	278	317	Oct. 6	87	614	12	Sept. 26	615	13
b. 133	317	273	318	Sept. 30	93	615	13	Sept. 25	616	14
132	318	267	319	Sept. 25	98	616	14	Sept. 25	617	15
131	319	262	320	Sept. 20	103	617	15	Sept. 25	618	16
B C	D	F	D	G	F	H	K		L	H	K

TABLE X.

IULI∣AN Years be∣fore the Vulgar Aera of CHRIST.	DANIEL'S Years of 360 Days.	PTOLEMIES CANON. The years in it are of 365 Days.
	His 483 years.	Num∣ber of Days.	His 483 years.	The Days on which every year begins.	Num∣ber of Days.	Years of Nabo∣nasar.	Years of Kings reigns.	The THOTH at which every year begins.	Years of Nabo∣nasar.	Years of Kings reigns.
130	320	257	321	Sep. 15	108	618	16	PTOLEMY EUER GETES II.	Sept. 25	619	17	PTOLEMY EUER GETES II.
b. 129	321	252	322	Sep. 9	114	619	17	Sept. 24	620	18
128	322	246	323	Sep. 4	119	620	18	Sept. 24	621	19
127	323	241	324	Aug 30	124	621	19	Sept. 24	622	20
126	324	236	325	Aug. 25	129	622	20	Sept. 24	623	21
b. 125	325	231	326	Aug. 19	135	623	21	Sept. 23	624	22
124	326	225	327	Aug. 14	140	624	22	Sept. 23	625	23
123	327	220	328	Aug. 9	145	625	23	Sept. 23	626	24
122	328	215	329	Aug. 4	150	626	24	Sept. 23	627	25
b. 121	329	210	330	Jul. 29	156	627	25	Sept. 22	628	26
120	330	204	331	Jul. 24	161	628	26	Sept. 22	629	27
119	331	199	332	Jul. 19	166	629	27	Sept. 22	630	28
118	332	194	333	Jul. 14	171	630	28	Sept. 22	631	29
b. 117	333	189	334	Jul. 8	177	631	29	Sept. 21	632	1	PTOLEMY SOTER.
116	334	183	335	Jul. 3	182	632	1	PTOLEMY SOTER.	Sept. 21	633	2
115	335	178	336	Jun. 28	187	633	2	Sept. 21	634	3
114	336	173	337	Jun. 23	192	634	3	Sept. 21	635	4
b. 113	337	168	338	Jun. 17	198	635	4	Sept. 20	636	5
112	338	162	339	Jun. 12	203	636	5	Sept. 20	637	6
111	339	157	340	Jun. 7	208	637	6	Sept. 20	638	7
110	340	152	341	Jun. 2	213	638	7	Sept. 20	639	8
b. 109	341	147	342	May 27	219	639	8	Sept. 19	640	9
108	342	141	343	May 22	224	640	9	Sept. 19	641	10
107	343	136	344	May 17	229	641	10	Sept. 19	642	11
106	344	131	345	May 12	234	642	11	Sept. 19	643	12
b. 105	345	126	346	May 6	240	643	12	Sept. 18	644	13
104	346	120	347	May 1	245	644	13	Sept. 18	645	14
103	347	115	348	Apr. 26	250	645	14	Sept. 18	646	15
102	348	110	349	Apr. 21	255	646	15	Sept. 18	647	16
b. 101	349	105	350	Apr. 15	261	647	16	Sept. 17	648	17
100	350	99	351	Apr. 10	266	648	17	Sept. 17	649	18
99	351	94	352	Apr. 5	271	649	18	Sept. 17	650	19
98	352	89	353	Mar. 31	276	650	19	Sept. 17	651	20
b. 97	353	84	354	Mar. 25	282	651	20	Sept. 16	652	21
96	354	78	355	Mar. 20	287	652	21	Sept. 16	653	22
B C	D	F	D	G	F	H	K		L	H	K

TABLE XI.

IULI∣AN Years be∣fore the Vulgar Aera of CHRIST.	DANIEL'S Years of 360 Days.	PTOLEMIES CANON. The years in it are of 365 Days.
	His 483 years.	Num∣ber of Days.	His 483 years.	The Days on which every year begins.	Num∣ber of Days.	Years of Nabo∣nasar.	Years of Kings reigns.	the THOTH at which every year begins.	Years of Nabo∣nasar.	Years of Kings reigns.
95	355	73	356	Mar. 15	292	653	22	PTOLEMY SOTER	Sept. 16	654	23	PTOLEMY SOTER.
94	356	68	357	Mar. 10	297	654	23	Sept. 16	655	24
b. 93	357	63	358	Mar. 4	303	655	24	Sept. 15	656	25
92	358	57	359	Febr. 27	308	656	25	Sept. 15	657	26
91	359	52	360	Febr. 22	313	657	26	Sept. 15	658	27
90	360	47	361	Febr. 17	318	658	27	Sept. 15	659	28
b. 89	361	42	362	Febr. 12	324	659	28	Sept. 14	660	29
88	362	36	363	Febr. 6	329	660	29	Sept. 14	661	30
87	363	31	364	Febr, 1	334	661	30	Sept. 14	662	31
86	364	26	365	Jan. 27	339	662	31	Sept. 14	663	32
b. 85	365	21	366	Jan. 22	345	663	32	Sept. 13	664	33
84	366	15	367	Jan. 16	350	664	33	Sept. 13	665	34
83	367	10	368	Jan. 11	355	665	34	Sept. 13	666	35
82	368	5	369	Jan. 6	360	666	35	Sept. 13	667	36
b. 81	369	0	370	Jan. 1	360	667	36	Sept. 12	668	1	DIONYSIUS
370	0	371	Dec. 26	6
80	371	354	372	Dec. 21	11	668	1	DIONYSIUS.	Sept. 12	669	2
79	372	349	373	Dec. 16	16	669	2	Sept. 12	670	3
78	373	344	374	Dec. 11	21	670	3	Sept. 12	671	4
b 77	374	339	375	Dec. 5	27	671	4	Sept. 11	672	5
76	375	333	376	Nov. 30	32	672	5	Sept. 11	673	6
75	376	328	377	Nov. 25	37	673	6	Sept. 11	674	7
74	377	323	378	Nov. 20	42	674	7	Sept. 11	675	8
b. 73	378	318	379	Nov. 14	48	675	8	Sept. 10	676	9
72	379	312	380	Nov. 9	53	676	9	Sept. 10	677	10
71	380	307	381	Nov. 4	58	677	10	Sept. 10	678	11
70	381	302	382	Oct. 30	63	678	11	Sept. 10	679	12
b. 69	382	297	383	Oct. 24	69	679	12	Sept. 9	680	13
68	383	291	384	Oct. 19	74	680	13	Sept. 9	681	14
67	384	286	385	Oct. 14	79	681	14	Sept. 9	682	15
66	385	281	386	Oct. 9	84	682	15	Sept. 9	683	16
b. 65	386	276	387	Oct. 3	90	683	16	Sept. 8	684	17
64	387	270	388	Sept. 28	95	684	17	Sept. 8	685	18
63	388	265	389	Sept. 23	100	685	18	Sept. 8	686	19
62	389	260	390	Sept. 18	105	686	19	Sept. 8	687	20
b. 61	390	255	391	Sept. 12	110	687	20	Sept. 7	688	21
B C	D	F	D	G	F	H	K		L	H	K

TABLE XII.

IULI∣AN Years be∣fore the Vulgar Aera of CHRIST.	DANIEL'S Years of 360 Days.	PTOLEMIES CANON. The years in it are of 365 Days.
	His 483 years.	Num∣ber of Days.	His 483 years.	The Days on which every year begins.	Num∣ber of Days.	Years of Nabo∣nasar.	Years of Kings reigns.	The THOTH at which every year begins.	Years of Nabo∣nasar.	Years of Kings reigns.
60	391	249	392	Sept. 7	116	688	21	DIONYSIUS	Sept. 7	689	22	DIONYSIUS
59	392	244	393	Sept. 2	121	689	22	Sept. 7	690	23
58	393	239	394	Aug. 28	126	690	23	Sept. 7	691	24
b. 57	394	234	395	Aug. 22	132	691	24	Sept. 6	692	25
56	395	228	396	Aug. 17	137	692	25	Sept. 6	693	26
55	396	223	397	Aug. 12	142	693	26	Sept. 6	694	27
54	397	218	398	Aug. 7	147	694	27	Sept. 6	695	28
b. 53	398	213	399	Aug. 1	153	695	28	Sept. 5	696	29
52	399	207	400	Jul. 27	158	696	29	Sept. 5	697	1	CLEOPATRA
51	400	202	401	Jul. 22	163	697	1	CLEOPATRA	Sept. 5	698	2
50	401	197	402	Jul. 17	168	698	2	Sept. 5	699	3
b. 49	402	192	403	Jul. 11	174	699	3	Sept. 4	700	4
48	403	186	404	Jul. 6	179	700	4	Sept. 4	701	5
47	404	181	405	Jul. 1	184	701	5	Sept. 4	702	6
46	405	176	406	Jun. 26	189	702	6	Sept. 4	703	7
b. 45	406	171	407	Jun. 20	195	703	7	Sept. 3	704	8
44	407	165	408	Jun. 15	200	704	8	Sept. 3	705	9
43	408	160	409	Jun. 10	205	705	9	Sept. 3	706	10
42	409	155	410	Jun. 5	210	706	10	Sept. 3	707	11
b. 41	410	150	411	May 30	216	707	11	Sept. 2	708	12
40	411	144	412	May 25	221	708	12	Sept. 2	709	13
39	412	139	413	May 20	226	709	13	Sept. 2	710	14
38	413	134	414	May 15	231	710	14	Sept. 2	711	15
b. 37	414	129	415	May 9	237	711	15	Sept. 1	712	16
36	415	123	416	May 4	242	712	16	Sept. 1	713	17
35	416	118	417	Apr. 29	247	713	17	Sept. 1	714	18
34	417	113	418	Apr. 24	252	714	18	Sept. 1	715	19
b. 33	418	108	419	Apr. 18	258	715	19	Aug. 31	716	20
32	419	102	420	Apr. 13	263	716	20	Aug. 31	717	21
31	420	97	421	Apr. 8	268	717	21	Aug. 31	718	22
30	421	92	422	Apr. 3	273	718	22	Aug. 31	719	1	AUGUSTUS
b. 29	422	87	423	Mar. 28	279	719	1	AUGUST 9.	Aug. 30	720	2
28	423	81	424	Mar. 23	284	720	2	Aug. 30	721	3
27	424	76	425	Mar. 18	289	721	3	Aug. 30	722	4
26	425	71	426	Mar. 13	294	722	4	Aug. 30	723	5
B C	D	F	D	G	F	H	K		L	H	K

TABLE XIII.

IULI∣AN Years be∣fore the Vulgar Aera of CHRIST.	DANIEL'S Years of 360 Days.	PTOLEMIES CANON. The years in it are of 365 Days.
	His 483 years.	Num∣ber of Days.	His 483 years.	The Days on which every year begins.	Num∣ber of Days.	Years of Nabo∣nasar.	Years of Kings reigns.	The THOTH at which every year begins.	Years of Nabo∣nasar.	Years of Kings reigns.
b. 25	426	66	427	Mar. 7	300	723	5	AUGUSTUS.	Aug. 29	724	6	AUGUSTUS.
24	427	60	428	Mar. 2	305	724	6	Aug. 29	725	7
23	428	55	429	Feb. 25	310	725	7	Aug. 29	726	8
22	429	50	430	Feb. 20	315	726	8	Aug. 29	727	9
b. 21	430	45	431	Feb. 15	321	727	9	Aug. 28	728	10
20	431	39	432	Feb. 9	326	728	10	Aug 28	729	11
19	432	34	433	Feb. 4	331	729	11	Aug. 28	730	12
18	433	29	434	Jan. 30	336	730	12	Aug. 28	731	13
b. 17	434	24	435	Jan. 25	342	731	13	Aug. 27	732	14
16	435	18	436	Jan. 19	347	732	14	Aug. 27	733	15
15	436	13	437	Jan. 14	352	733	15	Aug 27	734	16
14	437	8	438	Jan. 9	357	734	16	Aug. 27	735	17
b. 13	438	3	439	Jan. 4	360	735	17	Aug. 26	736	18
439	0	440	Dec. 29	3
12	440	357	441	Dec. 24	8	736	18	Aug. 26	737	19
11	441	352	442	Dec. 19	13	737	19	Aug. 26	738	20
10	442	347	443	Dec. 14	18	738	20	Aug. 26	739	21
b. 9	443	342	444	Dec. 8	24	739	21	Aug. 25	740	22
8	444	336	445	Dec. 3	29	740	22	Aug. 25	741	23
7	445	331	446	Nov. 28	34	741	23	Aug. 25	742	24
6	446	326	447	Nov. 23	39	742	24	Aug. 25	743	25
b. 5	447	321	448	Nov. 17	45	743	25	Aug. 24	744	26
* 1.949 4	448	315	449	Nov. 12	50	744	26	Aug. 24	745	27
† 1.950 3	449	310	450	Nov. 7	55	745	27	Aug. 24	746	28
2	450	305	451	Nov. 2	60	746	28	Aug. 24	747	29
b. 1	451	300	452	Oct. 27	66	747	29	Aug. 23	748	30
B C	D	F	D	G	F	H	K		L	H	K

TABLE XIV.

IULI∣AN Years of the Vulgar Aera of CHRIST.	DANIEL'S Years of 360 Days.	PTOLEMIES CANON. The years in it are of 365 Days.
	His 483 years.	Num∣ber of Days.	His 483 years.	The Days on which every year begins.	Num∣ber of Days.	Years of Nabo∣nasar.	Years of Kings reigns.	The THOTH at which every year begins.	Years of Nabo∣nasar.	Years of Kings reigns.
1	452	294	453	Oct. 22	71	748	30	AUGUSTUS.	Aug. 23	749	31	AUGUSTUS.
2	453	289	454	Oct. 17	76	749	31	Aug. 23	750	32
3	454	284	455	Oct. 12	81	750	32	Aug. 23	751	33
b. 4	455	279	456	Oct. 6	87	751	33	Aug. 22	752	34
5	456	273	457	Oct. 1	92	752	34	Aug. 22	753	35
6	457	268	458	Sept. 26	97	753	35	Aug. 22	754	36
* 1.951 7	458	263	459	Sept. 21	102	754	36	Aug. 22	755	37
b. 8	459	258	460	Sept. 15	108	755	37	Aug. 21	756	38
9	460	252	461	Sept. 10	113	756	38	Aug. 21	757	39
10	461	247	462	Sept. 5	118	757	39	Aug. 21	758	40
11	462	242	463	Aug. 31	123	758	40	Aug. 21	759	41
b. 12	463	237	464	Aug. 25	129	759	41	Aug. 20	760	42
13	464	231	465	Aug. 20	134	760	42	Aug. 20	761	43
14	465	226	466	Aug. 15	139	761	43	Aug. 20	762	1	TIBERIUS.
15	466	221	467	Aug. 10	144	762	1	TIBERIUS.	Aug. 20	763	2
b. 16	467	216	468	Aug. 4	150	763	2	Aug. 19	764	3
17	468	210	469	Jul. 30	155	764	3	Aug. 19	765	4
18	469	205	470	Jul. 25	160	765	4	Aug. 19	766	5
19	470	200	471	Jul. 20	165	766	5	Aug. 19	767	6
b. 20	471	195	472	Jul. 14	171	767	6	Aug. 18	768	7
21	472	189	473	Jul. 9	176	768	7	Aug. 18	769	8
22	473	184	474	Jul. 4	181	769	8	Aug. 18	770	9
23	474	179	475	Jun. 29	186	770	9	Aug. 18	771	10
b. 24	475	174	476	Jun. 23	192	771	10	Aug. 17	772	11
25	476	168	477	Jun. 18	197	772	11	Aug. 17	773	12
26	477	163	478	Jun. 13	202	773	12	Aug. 17	774	13
27	478	158	479	Jun. 8	207	774	13	Aug. 17	775	14
b. 28	479	153	480	Jun. 2	213	775	14	Aug. 16	776	15
29	480	147	481	May 28	218	776	15	Aug. 16	777	16
30	481	142	482	May 23	223	777	16	Aug. 16	778	17
31	482	137	483	May 18	228	778	17	Aug. 16	779	18
b. 32	483	132	ending	May 11	0	779	18	Aug. 15	780	19
33	Apr. 3 being Passeover CHRIST dyes.	780	19	0 0	0	0
B C	D	F	D	G	F	H	K		L	H	K

Years of the Vulgar Aera of CHRIST.	Years of the true Age of CHRIST.	Years of TIBE∣RIUS.	DA∣NIEL'S 483 years.	A Chronological Account of such matters con∣tained in the Gospel, and also of such other con∣current things as may be of use for the better understanding of this Prophecy.
26	29	12	477	THis year Valerius Gratus was recalled from his Government of Iudaea. He had been put in by Tiberius in the beginning of his Reign, and had now held the government 11 years: in the End whereof he made Cajaphas High-Priest. Ios. Ant. XVIII. 3. The next Governour was Pontius Pilate. Ios. ibid. He was made Procurator of Iudaea in the 12th year of Tiberius, as Eusebius saith twice in his Hist. Eccles. I. 9. Pilate continued in the Government 10 years, and was recalled in the last year of Tibe∣rius. Ios. Ant. XVIII. 5 ending. By all these notes of time it appears that both Cajaphas and Pontius Pi∣late came into their Offices this year.
27	30	13	478	Iun. 8th begins Daniel's 479th year. Aug. 19th begins the 14th of Tiberius. Dec. 25th begins Christ's 31th year. There was in these times every where among the Iews a general Expectation of the Coming of the Messias, as appeared before at the time of Christ's birth. Matt. II. 1. &c. But now his coming was to be proclaimed by Iohn Baptist, whose preaching is therefore called the be∣ginning of the Gospel. Marc. I. 1. Act. X. 37. and was in the next year after this.
b. 28	31	14	479	Iun. 2d begins Daniel's 480th year. Aug. 19th begins the 15th of Tiberius. In which year, Pilate being Governour, & Cajaphas High-Priest, Iohn Baptist began his preaching in the Wilderness of Iudaea. Luk. III. 1, 3. All the People flocked thi∣ther to him. Matt. III. 5. & were baptized by him in Iordan, confessing their Sins. v. 6. The Priests & Levites, hearing of this, sent from Ieru∣salem to know of him by what Authority he did this. Ioh. l. 25. All the People then mused whether Iohn were the Messias, or no. Luk. III. 15. Iohn declared to them all, that he was not the Messias, but that he was sent before him to be his Fore-run∣ner. Luk. III. 16. Ioh. I. 15, 23, 27. The next day after he had given this Answer to the Priests, Iesus then walking by him, Iohn saw the Holy Ghost descending upon him. Thereupon Iohn declared that this was He: and that he knew him by this Sign, as he was told he should by him that sent him. Ioh. I. 29—34. Iohn's Disciples that heard this, immediately followed our Saviour. v. 37. Christ took them with him, leaving Iohn to his business, which was to prepare the People for Christ Ioh. I.

31. The mean while our Saviour went into Gali∣lee, where he was to begin his Preaching. Esai. IX. 1. There at Cana he began to work Miracles. Iohn. II. 11. He went from thence to Capernaum. v. 12. where also he wrought Miracles, and there∣by much displeased his Brethren at Nazareth. Luk. IV. 23. At this time Christ was about 30 years old. Luk. III. 23. He was not full 31, till Dec. 25. which began his 32th.
29	32	15	480	Towards the Passeover, Christ came up to Ieru∣salem. Ioh. II. 30. There he acted as a Prophet, in whipping the Buyers and Sellers out of the Tem∣ple. Ioh. II. 14, 18. The Iews thereupon required of him a Sign, for the proving of his Authority. Our Saviour knowing they were such as would not be convinced by a Sign, gave them none, but referred them to that great Sign which he in∣tended to give them by his Resurrection from the Dead. He did it in these words, Destroy this Temple, and in three days I will raise it up again. The Iews understanding he had spoken these words of that august pile of the Temple, which Herod had built; they said to him, This Temple has been building now these 46 years, and wilt thou rear it up in 3 days? v. 18—20. By these words it appears that this Passeover was in the 29 year of the Vulgar Aera. For about the Passeover of this year was the beginning of the 47th year from the Spring time of the 18th year before Christ, when Herod began his Building of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being the outer part of the Temple. Ios. Ant. XV. 14. The Building work about the Temple was continued till the year of Christ 63. And then the dismissing of the workmen, to the Number of 18000, was one of the occasions of the breaking out of the Iewish war. Ios. Ant. XX. 8. Apr. 15. was the Passeover this year. Christ then at Ierusalem wrought Miracles, upon which many that saw them, believed on him. Ioh. II. 23. & fol∣lowed him into Iudaea, where he staid for some time, and baptized all that came to him. Ioh. III. 22—26. These were more than Iohn baptized, at this time; which when Iohn heard of, he greatly rejoyced. v. 26—29. But the Pharisees were moved at it. Ioh. IV. 1. Christ hearing of this, and knowing that as yet his time was not come, depart∣ed from thence, and went away through Samaria into Galilee. There he went about, as he had done be∣fore, preaching, and working Miracles. Ioh. IV.

43—54. The mean while May 28. had begun Daniel's 481 year. Aug. 19. began the 16th of Tibe∣rius. Dec. 25. begins Christ's. 33.
30	33	16	481	The blessed Iesus came from Nazareth in Ga∣lilee to be baptized by Iohn Baptist in the river Iordan. Mar. I. 9. It was after all others had been baptized. Luk. III. 〈◊〉〈◊〉. There again the Holy Ghost descended upon him. Matt. III. 16. Mar. I. 10. Luk. III. 21, 22. It was at his coming up out of the water; and it is not said that Iohn saw it, but that Christ himself did. After this, immediately from thence the Spi∣rit led him into the Wilderness. Mar. I. 12. Luk. IV. 1. There he fasted 40 days, and was all that while tempted of the Devil. Luk. IV. 2. who, after he had carryed him several ways, at last brought him to the top of the Temple at Ierusalem. Luk. IV. 9. There it seems to have been that the Devil left him, and Angels came and ministred to him. This was but a little before the Passeover; for there he was at the Feast, Ioh. V. 1. which was this year on the 7th of April. Seeing then at the pool of Bethesda a lame man, that had been so 38 years, he made him perfectly whole on the Sabbath day. The Jews holding this to be a breach of the Sab∣bath, would therefore have killed him: but they sought much more to do it for his calling God his Father. Ioh. V. 15, 18. Christ knowing their de∣sign, Ioh. VII. 19, 23. which was also visible to others, v. 25. went therefore from Ierusalem, be∣cause he would not dy before the time appointed of the Father: and he came thither no more till above 2 years after, and even then he found this matter fresh in their memory. Ioh. VII. 23. The mean while Herod Antipas had shut up Iohn Baptist in prison at his Castle of Machaerus in Peraea. It was at the Passeover time, or soon after, that Christ came to hear of this. Where∣upon, when Christ left Ierusalem, he went from thence into Galilee. Matt. IV. 12. There first he came to his Brethren at Nazareth. Luk. IV. 16. But they were so angry with him on the forementioned account, that they coldly received him, and at last were ready to have kill'd him. Luk. IV. 28. There∣upon he went, and setled himself at Capernaum. Luk. IV. 31. which is therefore called his own City. Matt. IX. 1. From thence he went over all Galilee, preaching, and working Miracles, Mar. I.

39. all the rest of that year. Wherein May 23 began Daniel's 482 year, Aug. 19th began the 17th of Tiberius, and Dec. 25. began Christ's 34.
31	34	17	482	Christ returned from his Progress back to Caper∣naum Matt. IX. 1. Mar. II. 1. and there being at the Custome house by the Sea side, Matt. IX. 9. Mar. II. 13, 14. he called Matthew the Publican to be his Disciple. Matt. IX. 9. Mar. II. 14. Soon after this, Iesus passing through the Corn fields, his Disciples pluckt the ears of Corn, & did eat, rub∣bing them in their hands. Matt. XII. 1. Mar. II. 23. Luk. VI. 1. This was on the Sabbath day, which made the Pharisees yet more angry with him: and Luke saith it was on the second-first Sab∣bath, which was a great Aggravation. Probably the 1st Sabbath of the year was in Tisri, at or near the Feast of the beginning of the year: and as that Feast was appointed to be kept in memory of the Crea∣tion, so this Sabbah might be observ'd in memory of the day in which God rested from his Work. But there was a 2d beginning of the year appointed in Nisan, being the month of their deliverance out of Aegypt; and this might well be the Sabbath in Passeover week, which they observ'd in memory of that Deliverance. For then was their Harvest, of which the 1st Sheaf was to be offered to God, on the morrow after the Sabbath. Lev. XXIII. 11. which is now our Easterday. All agree that the Di∣sciples plucking the ears of Corn was much about the time of the 3d Passeover. After which our Saviour healed another cripple on the Sabbath day, at which things together the Pharisees were filled with madness. Luk. VI. 11. and took Counsell how to destroy him. Matt. XII. 14. But it seems they durst not attempt it at present: for now there came multitudes of People from all parts of Palestine to hear him. Mar. III. 7, 8. This made it necessary for him to Ordain others into the Ministry. Therefore having first prayed all night, the next day he called, and chose his XII Disciples. Luk. VI, 13. whom he ordained, that they should be with him, and that he might send them forth to preach. Mar. III. 14. tho he did not send them from him till a good while after this. But first taking them with him throughout all Galilee, he preached there in every City and Village. Luk. VIII. 1. At Na•…•…m he raised a Wid∣dows Son, that was carrying forth to his burial.

Luk. VII. 14, 15. About the same time some of Iohn Baptist's disciples coming to him, whom Iohn had sent out of his prison to our Saviour, to satisfy them that he was the Christ; our bles∣sed Saviour gave them this among other Proofs of it, that here they saw the dead raised. Luc. VII, 22. Soon after this he also raised the onely daughter of Iairus, that was one of the Rulers of the Sy∣nagogue. Mar. V. 22—42. Luk. VIII. 41—55. After this he went on preaching, and healing throughout the country. But he was no where so ill received, as at his owne town of Nazareth: where they despised him for what they saw of the meaness of his Family. Matt. XIII. 55. Mar. VI. 3. So that no good being to be done there, he left them, and went on preaching and healing through out all the Citys and Villages of that coun∣try. Matt. IX. 35. Mar. VI. 6. In this 31 year of the Vulgar Aera, May 18th, began Daniel's 483d year; Aug. 19. began the 18th of Tiberius; and Dec. 25th began Christ's 35th year of his age. It was toward the end of this year, or the be∣ginning of the next, that Herod put Iohn Baptist to death, Matt. XIV. 10, 11. Mar. VI. 27. of which see also Ios. Ant. XVIII. 7. About the same time our blessed Lord, having given the XII full Instructions, sent them forth to preach the Gospel, and to prove it with Miracles. Matt. X. 1. Mar. VI. 7—13. Luk. IX. 1—6. Accordingly they went through the Towns, preaching and healing every where Luk. IX. 6.
b. 32	35	18	483	In the beginning of this year, there was a great fame of the preaching of Christ's XII Apostles, and of the Wonders they did in his Name. Where∣upon the People took up a fancy that Iohn was risen again, and that this was HE. Luk. IX. 7. Herod's heart also misgave him that it was true. Mar. VI. 14, 16. It happened about the same time that Iohn's Disciples came and told our Saviour of his Death, and how they had buried him. Matt. XIV, 12. The XII also returned, and brought an Ac∣count of what they had done in their Mission. Mar. VI. 30. Luk. IX. 10. Our Saviour understanding that Herod had a mind to see him, Luk. IX. 9. thought best to go out of his way. He took the XII with him into a desert place belonging to the City called Bethsaida. Luk. IX. 10. Thither a

great multitude followed him on the account of his Miracles. Iohn. VI. 2. And he taught them there. Mar. VI. 34. Luk. IX. 11. The people staying too late to get back to the places where they might have provisions; Christ was pleased to feed them there with such as he had, being onely five loaves and two small fishes. With these he fed 5000 men, besides women and children. Matt. XIV. 21. and yet after they had eaten, and were filled, the fragments that remained filled twelve baskets. Matt. XIV. 20. Mar. VI. 43. Luk. IX. 17. Ioh. VI. 13. In this last place it is said that at this time the Passeover was nigh Ioh. VI. 4. by which it appears that Christ was not at this Passeover, but that still he continued in Galilee. For after this Miracle, when the people would have made him King by force; to avoid this, having first shipt away his Disciples, he withdrew himself into a Mountain to pray; and from thence, the night being stormy, he followed them walking on the Sea; and com∣ing up into the Ship he went ashore in the land of Genesareth. Matt. XIV. 34. Mar. VI. 53. Thence he went through that whole region round about. Mar. VI. 55. from thence, to the parts about Tyre and Sidon. Mar. VII. 24 and thence back through Decapolis to the Sea of Galilee. v. 31. There in the desert he fed 4000 men, besides women and chil∣dren, with seven Loaves and a few little fishes; whereof, after they had eaten and were filled, the fragments that remained were seven baskets full. Matt. XV. 34—38, and Mar. VIII. 1—9. It was soon after this, as appears by our Sa∣viours words to his Disciples, Matt. XVI. 9, 10. that he had the debate with the Pharisees and Sad∣ducees, in the first verse of that chapter. They re∣quired of him a Sign from heaven, to prove that he was the Messias, which they resolved not to be∣leive. He sighed deeply in his spirit, Mar. VIII. 12. and asked them, Ye Hypocrites, you can discern the face of the Sky, but can you not discern the Signes of the Times? Matt. XVI. 3. It is hard to say what Times he should mean, but those two times that are mentioned in this Prophecy: namely, first, the time of the Messias being cut off, which was to be After the LXII Weeks; and 2dly, the time of the single Week, that follows in the end of the chapter, the Week that was appointed of God, for

the destroying of the City and Temple at Jerusa∣lem, and the dissolving of the Jewish Church. That our Saviour intended the former of these; namely, the time when the Messias was to be cut off; it will presently appear, by considering at what time it was that he said this. It was now this very year, on the 11th day of May, or some little time later, that the LXII Weeks were expired. † 1.952 Now our Saviour knew, the time was come, that St. Luke speaks of, Luke IX. 51. the Time when he should be taken up, that is crucifyed, as the pious and learned Dr. Hammond expounds it: Or rather, as Christ expounds it himself; for this was his manner of speaking; He said, the Son of man should be lifted up, Ioh. III. 14. He used the word lifted up, thereby signifying what death he should dye. XII. 32, 33. and he was therefore de∣livered to Pilate to be crucifyed, for the fulfilling of this Prophecy, as the Evangelist expounds it, Ioh. XVIII. 32. For the precise TIME of the Messias his death, there is no other prediction of it in Scripture, than that which we have in this Prophecy. Therefore those words of St. Luke before mentioned can signify no other TIME than this, AFTER the expire∣ing of the LXII Weeks. So the most learned Gro∣tius in his Annotations on that Text, Matt. XVI. 3. understands those words of our blessed Saviour to the Pharisees and Saducees before mention'd. He takes them, as if Christ had said to those Jews; if you lookt into the Prophecies of Scripture, with as much concernedness as you doe into the face of Hea∣ven when you are taking a Iourney, you would see and acknowledge out of doubt that the end of DA∣NIEL'S Weeks is at hand. Our blessed Lord knew it to be so near, that there was not one DAY of another Week left: he had not a year lon∣ger to live. But he also knew that his peice of a DAY should not be at an end till next Passeover. He knew that that was his HOUR. Ioh. XIII. I. He should be cut off then, and no sooner. Therefore in the mean space he takes particular care that this should be no surprize to his Disciples. He first broke it to them, immediately after the reproof that he gave to the Pharisees. It was in his progress in the parts about Caesarea Philippi, that he * 1.953 BEGAN to shew his Disciples, that he must

go up to Jerusalem, and there be rejected by the Sanhe∣drim, and be kill'd, and after three days must rise again. Matt. XVI. 21. Mar. VIII. 31. Luk. IX. 22. These Words were so frightfull to them, that Peter took him aside, and rebuked him for saying such things. Our blessed Lord sharply returned it upon him: but nevertheless, a week after this, he took Peter, together with Iames and Iohn, to be present at his Transfiguration. Matt. XVII. 1. Mar. IX. 2. Luk. IX. 28. It seems not improbable that the Feast of Trans∣figuration is rightly placed on the 6th of August. For it was kept on that day in the Eastern Church in St. Saba's time, which was within 500 years after this; as appears in the 60th chapter of his Life, published by Cote∣lerius in the 3d Vol. of his Greek Monuments. There are also in that Volume some pieces of Nicon, by which it appears that this Feast was kept yearly 8 days at Ierusa∣lem; but in the Church of Antioch, onely on the day abovementioned. At this time the Apostles both saw and heard Moses and Elias, there present, and talking with our Saviour. Their discourse was concerning his EXODUS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a proper word for the time of the Passeover, that being the very Type of his suffering which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he was about to accomplish at Ierusalem. Luk. IX. 31. After this our Saviour being returned to the rest of his Disciples, he again told them all, and bid them remem∣ber it, that he should be betrayed, and delivered into the hands of men, and that they should kill him, and the third day he should rise again. Matt. XVII. 22. Mar. IX. 31. Luk. IX. 44. This was so contrary to their Notion of a Messias, that they could not understand any thing that he said of this kind: and yet they would not shew their Ignorance by asking him what he meant by it.
b. 32	35	19		On the 19th of August, which was about this time, the Emperour TIBERIUS began the 19th year of his reign. It appears that our Saviour came to Capernaum, and staid there some little time after this. Matt. XVII. 24. till XIX. 1. Mar. IX. 33. till X. 1. But as St. Luke goes on, IX. 51. the time being come that he should be taken up, he resolved thereupon to go to Ierusalem, to be there at all the great Feasts, and to make use of those Opportunities, to do all the good that he could before his going out of the World. The next Feast was that of TABERNACLES, on the 15th day of Tisri, which was about the middle of October.

Against that Feast, his angry Relations at Nazareth would needs have him go up with them to Ierusalem, to ad∣vance them together with himself to Greatness by his working Miracles there; or else to leave him to his Ene∣mies. Whatsoever the matter was, he would not go up with them, but stayd behind them in Galilee. Ioh. VII. 9. When they were gone up, he came after them, as it were in secret Vers. 10. leaving a great part of his company behind him. For whereas he was stopt in his next way through Samaria, Luk. IX. 52. for towards any of the great Feasts, the people there would hardly receive any one that was going up to Ierusalem; Our Saviour took this Occasion to send out LXX of his Disciples to prepare the people to receive him in all places where he should come for the future. Luk. X. 1. and so took none but the Twelve, and those perhaps not all together, along with him in his Journey to Ierusalem. Thither he came about the midst of the Feast, Ioh. VII. 14 Where im∣mediately as soon as it was known, the Iews were ready to kill him, Vers. 19. upon the old grudge they had against him, for healing on the Sabbath day. Vers. 23. But yet they could not hurt him Vers. 30. because his HOUR was not yet come. So another time Ioh. VIII. 20. when they would fain have layd hold on him, the same reason is given, why they could not, because his HOUR was not yet come: it could not be till the Passeover. The latter time here mention'd, was on the 23th of Tisri, when our Saviour was teaching in the Treasury. In the end of that day, upon his saying those words before ABRA∣HAM was I am, they took up Stones to cast at him. But not to work Miracles needlessly, he escaped from them in the throng: and that probably by the help of his Disciples, for they were then about him, or near him. Ioh. IX. 2. He had no sooner escaped that storm, but another was raised against him, upon his working a Miracle on the Sabbath day. It was his giving Sight to one that was born blind: Ioh. IX. 14. for which, since they could not reach our Saviour, they layd hold on the poor man and cast him out of the Synagogue. Vers 34. The mean while our blessed Saviour, in his return from Ierusalem, met with his LXX Disciples; who brought him an account of what they had done in their Ministry. The first place he came to was Martha's house Luk. X. 38. She was a widow, as Grotius thinks. Her House was at Bethany. Ioh. XI. 1. about fifteen furlongs from Ieru∣salem Vers. 18. From thence he went on through the Cities and Villages, Luk. XIII. 22. which were prepared for him

by his LXX Disciples. No doubt it was by their means that wheresoever he came, he found the People so ready to hear him. As we reade Luk. XI. 29. that in one place they were gathered thick together for that purpose; So in another, it is sayd, there were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Luk. XII. 1. innumerable multitudes, insomuch that they trode upon one another. But every where the Scribes and Pharisees got in among them, Luk. XI. 53, 54. who were still laying wait for him, seeking to catch something out of his Mouth that they might accuse him. No doubt they were these, that were still cavilling at his Miracles, & seeking Signs from heaven. Luk. XI. 15, 16. But it appears they put the people on the same. Vers. 29. and so again Luk. XII. 56. where he gives them the same answer as he had done before to the Pharisees. Matt. XVI. 3. Our Saviour thus going on through the Cities and Vil∣lages, where the LXX had been, was now again making his journey to Ierusalem, Luk. XIII. 22. This was no doubt to the Feast of DEDICATION, which was yearly held on the 25th of Cisleu, above two months after the Feast of Tabernacles. In his way to that Feast, we find him at Peraea in Herod's Dominions. Luk. XIII. 31. There Herod kept his Court at Machaerus, as we learn from Iosephus Ant. XVIII. 7. and elswhere. But he could not like to have the blessed Iesus so near him: for His being there could not but mind the people of his fore∣runner Iohn Baptist, whose death was very grievous to them. It seems most likely that Herod for that reason sent the Pharisees to try if they could affright him out of those coasts. It appears that our Saviour knew they came from Herod: for to Him he sends them with this An∣swer; go tell that Fox, &c. I cannot dye out of Ie∣rusalem. And thereupon he pronounced the Fate of that City: that it should be layd desolate, and should be left so till the time foretold, Psal. CXVIII. 25, 26. even the Time when the JEWISH Nation shall turn to him, saying, blessed be he that cometh in the Name of the Lord. All this our Saviour repeated again, Matt. XXIII. 37 &c. when the Hosanna-time at his coming up to Ierusalem was past; and therefore it is not necessary that these words should refer to that particular Occasion. That being in∣deed a fulfilling of that Prophecy, Zech. IX. 9. of Christ's coming to Ierusalem, riding on an Asse, in such manner as is therein described, with all those Shews of public joy among the common People, which were but a low Type of the universal joy that shall be hereafter at their Restauation. Our Saviour's coming up now from Peraea to Jerusalem,

was to the Feast of DEDICATION before mentioned. It was now that he had that dispute with the Iews; Ioh. X. 24. upon which they were for stoning him, more than once; Vers. 31, 39. but both times he escaped out of their hands. And after the Feast he went again into Peraea. Vers. 40. About this time on the 25th of December began the 36th year of his Age.
33	36	19	Our blessed Lord being returned from the Feast of DE∣DICATION, made his abode in Peraea with his Disciples for some time: Iohn X. 40. and there, on the account of what they had heard Iohn Baptist say of him, as well as what they saw of the Miracles that he wrought, many believed on him Vers. 41, 42. From thence, at the desire of Mary and Martha, he came into Iudaea again, to help their Brother Lazarus, who was sick unto death. Ioh. XI. 7, 8. At his coming thither he found Lazarus dead and buryed some days be∣fore. There in the presence of many witnesses our Saviour restored him to life: which put his Enemies out of all patience. The chief Priests and Pharisees from that day forth were in consultation together how to put him to death. Now it was not safe for our Saviour to stay there, nor to go to any place that they were acquainted with; for they had given a Commandment that if any man knew where he was, he should shew it, that they might take him Vers. 57. Our Saviour therefore retired into the Country near to the Wilderness. It was that which reaches from Iericho to Bethel, Iosh. XVI. 1. and which is called the Wilderness of Bethaven XVIII. 12. There his retirement was in a City called Ephraim; which seems to have been that where Absolom had his Sheep-shearing, to which he in∣vited David and his Sons. II Sam. XIII. 23. In St. Ierom's time there was a very great Village, called Ephrea, about 20 miles North of Ierusalem. This long Wildernesse, as Ioshua there shews, was in the confines between Benjamin and Ephraim; or between the Countries of Iudaea and Samaria, as they were called in our Saviour's time. Our blessed Saviour could not be safer than there, in any place at that distance from Ierusalem: and he could not well be further off, being soon to return to Ierusalem, for the Passeover was nigh at hand. Ioh. XI. 54, 55. So near, that they that sought his life were enquiring, whether he would not come up that year. Vers. 56. They were afraid he would stay away from this Passeover, as he had done from the two last beforegoing. But when our Saviour saw his time to come up to the Feast, then out of his re∣tirement

he passed through the midst of Samaria and Ga∣lilee. Luk. XVII. 11. that is, as the learned Dr. Lightfoot says in his Jewish Chorography, he went over Iordan at the bridge of Scythopolis, and so came into Peraea, which was called Galilee, as being a part of Hered's Tetrarchy. The reason of his going that way is plain enough from what has been said. His Enemies then were enquiring, and laying the roads for him, where soever they expected he would come. He therefore took his way through the midst of Samaria, where the Sanhedrim had no power. And thence he went into Peraea, where Herod durst not touch him. There he had a multitude of Disciples ready at hand, Ioh. X. 42. who no doubt came many of them up to the Passeover, and helpt to make up that great multi∣tude that attended him from Iericho, Matt. XX. 29. and that much greater that welcomed him to Ierusalem with their Acclamations. That that part of Galilee which Luka there speaks of was no other then Peraea, we find by those Passages of his History, Luk. XVIII. 15, 18. &c. which happened when he was in Peraea, as we are told in the other Gospels. Matt. XIX. 13, 16. Mar. X. 13, 17. Saint Luke goes on, as both those Gospels doe, with our Saviour's Journey from thence to Ierusalem. Where by the way, having his Disciples by themselves; he gave them the last Notice of his Sufferings in these Words: behold, we go up to Jerusalem, and the Son of man shall be betrayed unto the chief Priests, and unto the Scribes; and they shall condemn him to death, and shall deliver him to the Gentiles, that is, to the ROMANS, to mock, and to scourge, and to crucify him, and the third day he shall rise again. Matt. XX. 18, 19. Mar. X. 33, 34. St. Luke has the same Prediction XVIII. 31. tho not in the very same words: he has not the word crucify in any of the Warnings they had from our Saviour. But he tells us, that after Christ's resurrection the Angel minded them of this very Word, Luk. XXIV. 6, 7. remember how he spake to you while he was yet in Galilee, saying, the Son of man must be delivered into the hands of sinfull men, and be crucifyed: Where it may be observed by the way, that he saith the words were spoken in Galilee, which were spoken in Peraea, as it is plain in both the other Gospels. But one thing St. Luke adds in our Saviours Prediction, which ought not here to be omitted. It was that part of it which virtually contained all the rest, Luk. XVIII. 31. Behold, we go up to Jerusalem, and all things that are written by the Prophets concerning the Son of man shall be accomplished. Could our Saviour mention what the

Prophets had written concerning his suffering, and not think of Daniels Words in this Prophecy, that after LXII. Weeks MESSIAS was to be cut off? It can scarce be imagined that the Disciples could hear what he said now without thinking of them. All the Nation of the Iews seemed to have them in their heads at this time. One can judge no otherwise by the account that St. Luke gives of what our Saviour said then to them that were about him at Iericho, Luk. XIX. 11. He saith that Christ spoke the Parable there following, because he was nigh to Jerusalem, and because they thought that the King∣dom of heaven should immediately appear. The Disciples it seems were not singular in this Opinion: for, as Dr. Lightfoot saith, Vol. II. pag. 468. It was that Na∣tions universal Opinion, being so taught by the Prophecy of Daniel. He saies that hence arose the Question of the Apostles, Acts I. 6. and hence was that conflux of the Iews from all Countries to Ierusalem. Acts II. 1. He saith the same of this Prophecy, Daniel IX. expressly in Vol. I. pag. 276. Our blessed Lord in his way to Ierusalem with a mul∣titude of people about him passed through Iericho, where he lodged at the house of Zacchaeus the Publican. And from thence he came to Bethany abovementioned. There † 1.954 on Palm-Sunday eve, the 9th of Nisan beginning, he was entertained at supper by Simon a Leper, being probably one of the many of that sort whom our Saviour had cured. There were with him his most especial Friends, Lazarus, whom he had raised from the dead, now sitting at Supper with him; and his sister Martha, serving our Lord at the Table; and Mary, anointing him with an Oil of very great price. This costly Ointment our Saviour's purs∣bearer Iudas would fain have turned into Money, and so have got it into the Bag, that he might have made his profit of it. Whereupon there passed some Words be∣tween our Saviour and him, that stuck in his Stomach afterwards: and that, and his covetousnesse together, set him on that cursed Design of betraying his Lord. This occasioned the two first writers of our Saviours History to place this part of it, concerning that Supper at Bethany, so much later, to the time when Iudas made his bargain with the chief Priests. That Bargain was struck but two days before the Passeover: and from that time Iudas sought opportunity to betray him. Matt. XXVI. 3.—16. Mar. XIV. 1—11. The whole History of this Supper in those two Gospels is placed as it were in a Parenthesis between the beginning and concluding of that Bargain;

which occasioned the placing of it there. It began with the Consultation of the Sanhedrim, Matt. XXVI. 3—5. It ended with Iudas's striking in with them. Vers. 14, 15, 16. But St. Iohn who no doubt was present at that Sup∣per, and had read the Account of it in these two Gospels, thought fit to bring it into its right Place, as he doth Ioh. XII. 1. Six days before the Passeover. He that reads and observes all the Words that Christ spoke, as they are de∣livered here Ioh. XII. 7, 8. and as they are in the two other Gospels, Matt. XXVI. 10—12. and Mar. XIV. 7—9. will find they are the same Words, and will not doubt but that they were spoke at the same Supper. The next day being Palm-Sunday, and still the 9th of Nisan, our Saviour made his publick Entry into Ierusalem; the History whereof is recorded in all the four Gospels. His Attendance, and their Acclamations, were such as daunted his Enemys: So that, tho they were mad at what they both saw and heard, yet they durst not murmur against it; Onely, to be eased of it a little, they prayed him to make his Disciples hold their peace; Luk. XIX. 39, 40. Which he told them could not be, for it was the fulfilling of the Prophecy Zech. IX. 9. before mentioned. It is to be observed, that coming down from Mount Olivet, where he had the City in full view, he could not forbear weeping over it: and withall he broke out into these Words, If thou hadst known, even thou, in this thy day, the things that belong unto thy Peace! but now they are hid from thine Eyes. Thereupon he declared the ap∣proaching Destruction, which had been so long since fore∣told by the Prophet Daniel, as Grotius observes upon the Words, on this thy Day. He saies, respicitur hic potissimum locus Danielis IX. 27. Here our Saviour had an especial regard to the last Week in Daniel's Prophecy. Being come to the City, our Saviour at present did onely go into the Temple; and there he observed what was amiss, that he might set it right the next Day. This we learn from Mar. XI. 11. Who herein clears what was obscure in the XXI of St. Matthew's Gospel: There also he tells us, that at the Evening (which began Nisan 10th) our Saviour went out unto Bethany with the XII. Our blessed Lord took that care of himself, not only this night, but the three nights next following. He would not be shut up in the City, & put to death before his time. Therefore, as St. Luke tells us, this was his manner on the three following days: Luk. XXI. 37. In the Day time he was teaching in the Temple, and at Night he went out, and abode in the Mount of Olives; that is, at Bethany. Mar. XI. 1.

† 1.955 According to this Method, on Munday morning the 10th of Nisan he went again from Bethany to Ierusalem. Mar. XI. 12. And there being hungry on the Way, and seeing a Figtree afar off, that had leaves, by which he had reason to hope there might be Fruit also, he came to see what he could find; for there are Figs more or lesse all the year; and therefore the time of gathering Figs being not yet come, he thought he might be sure to find some on the Tree: but finding nothing but Leaves, which plainly shewed that this was a barren Tree, that it might not draw others out of their Way, as it had done him to loose his labour, he ordered, that as naturally it bore no fruit, so neither should it bear Leaves for the future; whereupon the Tree presently withered away. Matt. XXI. 19. And the Disci∣ples saw it was so, Vers. 20. But their seeing that it was withered away was not till next day, as St. Mark plainly shews. Mar. XI. 20. who herein also, as in many other places, clears what was obscure in St. Matthew's Gospel. † On this Munday, the 10th day of Nisan, our Saviour being come into the Temple, cast out them that bought and sold, and made that Reformation that we read of Matt. XXI. 12. Mar. XI. 15. Luk. XIX. 45. declaring that even this House, which God was now about to leave; Yet, while it continued a House of Prayer, even the worst part of it, the outer Court, which was not good enough for any Iew, but was allotted to the Gentiles; (and where therefore the Publican stood afar off; when he was praying, Luk. XVIII. 13.) even that was too good for these common uses. This was the 2d time that our Saviour declared this. The former was at his 1st Entrance into the Ministry, Ioh. II. 16. And now it was just before his going out of the World. There again, the Children crying in the Temple Hosanna, as they had heard the Men cry in the Highways and Streets, the Priests and Scribes being sorely displeased at it, our Saviour gave them a Text of Scripture to think upon, and so left them, and went out of the City to Betha∣ny, and lodged there, Matt. XXI. 17. and Mar. XI. 19. † This Munday Evening began the 11th of Nisan. On the Tuesday morning, as Christ was returning to Ierusalem, his Disciples then observed that the Figtree was withered away. Whereupon our blessed Lord gave them that Instruction, Matt. XXI. 20—22. Mar. XI. 20—26. Soon after, he being come to teach in the Temple, the whole Sanhedrim came about him. Matt. XXI. 23. Mar. XI. 27. Luk. XX. 1. and as well they might question any one that set up for a Prophet, they askt him by what Authority he did it: but he soon silenced them, by

asking them what they thought of Iohn Baptist? That He was a Prophet they durst not deny, for fear the People should stone them: and yet if they acknowledged that, they could not deny the Authority of the blessed Iesus, whom •…•…hn had declared to be much more than a Pro∣phet; even the CHRIST, the SON of GOD. Iohn. I. 34▪ & III. 28. From his speaking of Iohn Baptist, our blessed Lord went on to mind the Pharisees of their Impenitence, whom that holy Prophet could work no good upon by his Preaching. Thereupon he told them the Parable of the two Sons, in which he preferred the Publicans and H•…•…r∣lots before them. Matt. XXI. 28. Then he mentions that of the Vineyard, in the conclusion whereof, he plainly told them Matt. XXI. 43. the Kingdom of God, that is the Priviledge of being his Church, shall be taken from you, & shall be given to a Nation that shall bring forth the Fruits thereof, viz. to the Romans, who are called the future People in this Prophecy. The chief Priests and Pharisees knew the meaning of all this so well, that they would fain have laid hands on him, but they durst not for fear of the People. Vers. 45, 46. Yet they stayed out one Parable more, of those that he was teaching the People Matt. XXII. 1. It was of a King, that sent out to bid Guests to the Mariage of his Son: but some of them instead of accepting his Invitation, killed his Servants, by whom it was sent them: Where∣upon he sent forth his Armys, and destroyed those Mur∣derers, 〈◊〉〈◊〉 burnt •…•…p t•…•…eir City. The Pharisees had not patience to he•…•…r any more after this; but went and took Counsell together, how to set the Roman Government a∣gainst him. The way that they took for the effecting of this, was by send•…•…g some pre•…•…ded Religious men to put to him a C•…•…se of 〈◊〉〈◊〉 in such a matter as touched the Vitals of the Roman Gov•…•…nment. They pitched upon a Que∣stion▪ wh•…•… 〈◊〉〈◊〉 to be of great concern to their Religion: and therefore▪ he being a Prophet, could not avoid the Answering o•…•… 〈◊〉〈◊〉 tho if he Answer'd it directly, either way, affirming 〈◊〉〈◊〉 denying, it would be at his utmost peril. One way he would be sure to loose the People, that had been hi•…•… Guard hitherto; & then he would ly open to all his 〈◊〉〈◊〉; but it he answer'd the other way, then they should get Pilate to do their work for them in de∣stroying him. In order to this, they must have some to 〈◊〉〈◊〉 and to Pr•…•…ve what they should charge him with. And they had the fittest for their turn that could be wished;

the Herodians, who in outward appearance differ'd not from the other Iews; But these being of Herod's Court, or Officers under him, knew they could not oblige him more, who was then at Ierusalem, and greedy of all Occa∣sions there to shew his Zeal for the Roman Government; than by enabling him to make such a discovery as this would be, if our Saviour declared his mind freely, as they expected he would, there being none but Iews within hearing. Their Question was, whether it were lawfull to give Tribute to Caesar, or not? Not a word of his Answer should be lost, and therefore it ought to be read in the Text. Matt. XXII. 18.—21 Mar. XII. 15, 16. Luk. XX. 23.—25. It was a just and full Answer to their Question; & yet such as they could not take hold of either way; which struck them all with Admiration: So that they gave him over, and returned to those that sent them. The same Day came to him the Sadducees; Matt. XXII. who might probably hope to magnify themselves by bafl∣ing him that had been too hard for the Pharisees, for they were among a multitude of People Vers. 33. And therefore they brought him such a Question as they thought was not to be Answered. It was concerning a Woman who, accor∣ding to their Law, had been marryed to seven Brethren, one after another, all of them dying without Children. The Sadducees for their parts believ'd no Resurrection: And perhaps they had posed the other Iews that did, by asking them whose Wife she should be of the seven, when they all came together at the Resurrection. They put this Question to our Saviour, Matt. XXII. 23—32. Mar. XII. 18—27. Luk. XX. 27—38. In his Answer he shewd them their Ignorance of the Scriptures; and proved the truth of that Article of the Resurrection, so that the multitude were astonished at his Doctrine. Matt. XXII. 33. This advancing the Peoples esteem of our Saviour, was that which the Pharisees could not endure. And therefore, though they had left him, yet to try him once more, they set one of their Lawyers to attacque him, with a Question in his own Profession. Matt. XXII. 35. He askt him, which was the great Commandment of the Law? To this learned man our blessed Lord gave such an Answer as himself could not but approve. And after that no man, for the present neither Pharisee, nor other, durst ask him any Questions Matt. XXII. 46. But when the Pharisees had done with him, then he began with Them; and askt them such a Question as they could not Answer consistently with their Doctrine. So

they had not a word to say more; neither durst any man from that day forth ask him any more Questions. Matt. XXII. 46. It does not seem likely that St. Matthew would have used these last words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if our Sa∣viour had not given the Pharisees sufficient opportunity after that Day to have asked him more Questions, if they would: especially that day being now near expired. For this and other reasons that follow, it may be presumed, that our Saviour bestowed another Day after this, in teach∣ing in the Temple, according to his dayly practice mention'd Luke XIX. 47. and XXI. 37. And even this day, after the Pharisees had done with him, still the common People heard him gladly, Mar. XII. 37. till toward night; when, as St. Luke there tells us, XXI. 37. he went out, and abode in the Mount of Olives. It was at Bethany, where he had lodged every night since Palm Sunday Eve: and no doubt there he lodged also this Tuesday night, which begun the thirteenth of Nisan. The next day, which was Wednesday the first of April; Our blessed Lord having done with the Pharisees, applied himself wholely to the People; who, as St. Luke says, XXI. 38. came early in the morning to him in the Temple to hear him. Of what he said this day in teaching the People, Mar. XII. 38. there is nothing recorded in Scripture, but onely the Warnings that he gave them of that dangerous Sect of the Pharisees, which he foresaw would harden them to their utter destruction. He had formerly said as much to the Pharisees themselves, Luk. XI. 39—52, telling them plainly how they had spoil'd the Religion of the Iewish Church with their Oral Tradition; and denoun∣cing Woes against them for their Hypocrisy, particularly in adorning the Sepulchres of the dead Prophets, and killing the living ones, whom God sent to reprove them for their Sins. Some of the same things he said of them now to his Disciples in the audience of all the People, Luk. XX. 46, 47. Mar. XII. 38, 39, 40. But he added a great deal more, which St. Matthew has given us at large, XXIII. 13—36. At last, out of a deep sense of the approaching ruine which that harden'd People were now bringing on them∣selves; he repeated there in the City and Temple, that form of Lamentation that he had made for them formerly at his coming thither, Luk. XIII. 34, 35. O Ierusalem, Ie∣rusalem &c. Matt. XXIII. 37—39. The effect of what he said, was to let that People know he had done with them, and was now leaving THEIR HOUSE to them

DESOLATE; that is, leaving the City and Temple to that utter Destruction which Daniel had so long since foretold would come upon them, when the MESSIAS was CUT OFF, Dan. IX. 26. By this Act, they were now about to fill up the measure of their Sins; after which they were no more to expect that he should send them a National Call, till they should be ready at their Conver∣sion to give Him that National wellcome, foretold in Psal. CXVIII. 25, 26. The Words of which they sing allwayes in their great Hallel at every Passeover, and the fulfilling whereof was typified in those public acclamations given him at his last Entrance into their City, Matt. XXI. 9. above mention'd. Having given this sad Farwell to the City and Temple, he sate a little while to see the People throw their Money into the Treasury; where the rich threw in much, but the poor Widow's two mites he valued above all. Mar. XII. 41.—44. Luk. XXI. 1—4. After this he went out, and departed from the Temple. Matt. XXIV. 1. to go to his re∣tirement in Bethany. Luk. XXI. 37. But in his way thither, one of his Disciples Mar. XIII. 1. speaking of those vast buildings of the Temple, and the goodly stones and gifts, which they saw in them; our blessed Lord told them, the time was now coming when, of all they now saw, there should not be left one stone upon another. Matt. XXIV. 2. Mar. XIII. 2. Luke XXI. 6. Then, it seems, he dismissed all his other Disciples, but Peter, and Iames, and Iohn, and Andrew: for these four stay'd, and talk'd privately with Him. Mar. XIII. 3. He was now sitting on the Mount of Olives, Matt. XXIV. 3. Mar. XIII. 3. in full view of the Temple. And it ap∣pears, they were thinking on what he had said at his leaving it. They desir'd him to tell them, when that De∣struction should be; and with this, they joyn'd two other Questions, that, it seems, run much in their minds, viz. what the Signs would be of his coming, and of the end of the World? His answer to these three Questions, takes up near the whole Chapters Matt. XXIV. Mar. XIII. and Luk. XXI. His answer to the first Question is in Matt. XXIV. 4—28. Mar. XIII. 5—23. Luk. XXI. 8—29. He told them first what things would come one after another, before the Destruction of Ierusalem; to the end they might not be surpris'd, but might know what they were to do, when any of these things should come to pass. But where∣as in speaking of these things now mention'd, that his Disciples might not mistake, he had told them, these

things must come to pass, but the END is not yet; Matt. XXIV. 6. Mar. XIII. 7. Luk. XXI. 9. he at last tells them of one particular thing that should be going on all the while; and says when that is done, then shall the END come. Matt. XXIV. 14. It was the preaching of the Gospel in all the [Roman] World. That was plainly the pre∣paring of the Messias's future People, mention'd Dan. IX. 26. This was the business of his holy Apostles; and by what steps they went on in the doing of it, we are told in the History St. Luke has given us of it, viz. in the Acts of the Apostles: whereof there is a summary Account at the End of the Tables of Daniel's Weeks: There it also will be shewn, that at the very year, which ends the History of the Acts of the Apostles, there be∣gins Daniel's single Week. Dan. IX. 27. That our Saviour referrs to that Prophecy of Daniel, he plainly declares Matt. XXIV. 15. Mar. XIII. 14. And he not onely uses the Words of that Prophecy, let him that readeth understand, which, as Grotius observes, are taken from Dan. IX. 25. but he quotes the principal thing in it, concerning the Destruction of Ierusalem viz the Abomination of desolation being set up in the holy place Dan. IX. 27. For the clear understanding whereof, the Reader may be pleased to see what is said upon that verse, in the explication of Daniel's Prophecy. After this Destruction, our blessed Saviour shews, what the miserable Estate of that People shall be, till their Con∣version and Restauration. But this is a principal part of that which these Disciples meant by his COMING in their 2d Question; the Answer to which our blessed Sa∣viour gives them. Matt. XXIV. 29—35. Mar. XIII. 24—31. Luk. XXI. 25—33. Then he comes to answer the last of the three Questions, in the last part of the three chapters now mentioned. But he ended not his Answer here, but went on with it through the whole 25th chapter of St. Matthew in three parables: the first of the ten Virgins, the 2d of the Talents, and the 3d. of his coming to Iudge the World. It follows in St. Matthew's Gospel XXVI. 1. When IESUS had finished all these Sayings; which was most probably on the Wednesday night, that began the XIV of Nisan, that then, at his return to Bethany, know∣ing that Iudas, since his dismission that evening, had gone to the chief Priests, and bargained with them to betray him; without naming the Person, he imparted the matter to his Disciples, in these words, vers. 2d. You know, that after two Days is the PASSEOVER, and the

Son of man is betrayed to be crucifyed. It follows vers. 16. that from that time, of Iudas's contract with the Priests, he continually sought opportunity to betray him. Our blessed Lord knowing this, would not go on Thurs∣day morning, as he had done every day this Week, to Ierusalem; but continued at his retirement in Bethany. Thither some Greek Proselytes, known to Philip, got him to bring them, to see and hear the Lord Iesus. Iohn XII. 21. 22. It appears that he did admit them, by what follows, vers. 29—34. and that on this occasion he said such things, as he saw proper, as well for theirs, as for his Disciples Instruction Vers. 30—36. At his entrance into this discourse, he told them, the HOUR is come, that the Son of man should be glorifyed Iohn XII. 23. This is spoken of his Passion, and Death, Vers. 24—33. From which he prayed to be deliver'd, vers. 27; but with Submission to the Will of his Father. All this was proper to be said on Maundy Thursday, and no sooner; for Then he knew his next Sleep was to be that of Death. But having something yet to do, before his going out of the World; particularly in his Institution of the holy Sacrament: that he might not be surprised besore he had done that, he hid himself; no doubt he went out of Iudas's knowledge. Ioh. XII. 36. After this, the Evangelist gives a short Account of the reasons of the Iews unbelief Vers. 37—43. and after that, he repeats some of those vehement Words, which our Saviour had formerly said to his Disciples; declaring his faithfull discharge of his message from his Father, and the consequence of Mens hearing, or not hearing him. It appears that our blessed Lord was at his retirement in Bethany, when he sent two of his Disciples, to prepare the Passeover for him now, (as no doubt they had done in former years.) Luk. XXII. 8. This was, as St. Matthew tells us XXVI. 17. on the first day of un∣leavened Bread: St. Mark XIV. 12. makes it plainer, by adding, that it was the day on which they killed the Passeo∣ver: St. Luke plainer yet, that it was the day on which the Passeover ought to be killed, Luke XXII. 7. And in the beginning of that Verse, he has these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that day came: which words plainly import that it was in the beginning of that day. But the Passeover ought to be killed on the XIV of Nisan, according to God's command by Moses. Exod. XII. 6. and, as it is said there expressely, it must be between the evenings, that is, as the Iews understand it, between three of the clock in the after∣noon

and Sun-setting. So that this coming of the Disci∣ples to our Saviour was after Sun-set, in the Evening be∣fore the killing of the Passeover; that is, in the beginning of the XIV of Nisan. And that was after Sun-set, on Thursday the second of April, as will be shewn at large in the discourse before Daniel's Tables. St. Luke XXII. 8. tells us, they were Peter and Iohn, whom our Saviour sent on this Affair. It seems, as if none of the rest knew the place where he was. To be sure he would not trust Iudas with the knowledge of it, though it was his Office to buy in things for such an Occasion. As for those two Disciples, our Saviour bad them Go into the City; and told them, there they should meet a man bearing a Pitcher of Water, and they were to follow him to the House whither he was going. Mar. XIV. 13. We are told it is the manner of the Iews after Sun-set on the XIV of Nisan, to fetch in the Water, with which they are to make their Azyms the next day; and probably this man was so employed on this occasion. Our Saviour bad them, tell the Owner of the House, the Master says, my Time is at hand, I will keep the Passeover at thy House with my Disciples. Matt. XXVI. 18. that is, according to Dr. Hammond's Exposition, the time of my Death is so near at hand, that I cannot observe the Paschal Sacrifice; I will therefore eat the unleavened Bread and bitter herbs—this night at thy house with my Disciples. Our Sa∣viour also told them, they should find every thing provided at that House, Mar. XIV. 15. According to his Command they came into the City, and there they found every thing, as he had said to them, vers. 16. So they made ready the Passeover, Matt. XXVI. 19. Mar. XIV. 16. according to our Saviour's direction; which was no doubt with re∣spect to what the time would afford: we have seen what that was, according to Dr. Hammond's opinion; and that of Grotius we shall have in the following Discourse. It seems not likely, that our blessed Lord would lose the benefit of his hiding himself, by coming abroad while there was day-light enough to discover him. Espe∣cially since there was no need of his exposing himself to any Danger on this Occasion: For the Passeover was to be eaten in the night. Exod. XII. 8. And so Dr. Hammond expounds the Words, Matt. XXVI. 20. Mar. XIV. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—,when it was evening, by those of St. Luke, when the hour was come, Luke XXII. 14. viz. the Hour of night, at which they were to eat the Passeover. Then (at that hour) he came with the Twelve (Mar. XIV.) to the house where all things were prepared;

and there at the Table he sat down, Mar. XIV. 17. Luk. XXII. 14. and the Twelve with him, Iudas not excepted. There no doubt they did eat the Passeover together, such as was prepar'd for them, according to our Saviour's di∣rection. But whether they had a Paschal Lamb, or no, is a great Question. It should seem they had not, by those Words of St. Iohn XIII. 1, 2. where he says, that our Saviour, knowing the Hour was come, that he should depart out of the World to the Father, he loved his Disciples to the end; and he shewed it particularly by what he sayd and did at his last eating with them. That this in St. Iohn was his last, will be made very plain by what he has of our Sa∣viour's Predictions concerning Iudas his betraying, and Peters denying him. This last time that our Saviour did eat with his Disciples, St. Iohn calls a SUPPER, and not a Passeover. And to make this the plainer, he says it was before the Feast of the Passeover, vers. 1. which Words will be further consider'd in the Discourse before Daniel's Weeks. But what shall we say to those Words in the three other Gospels, where it is as plain that this last Supper of our Saviours is called a PASSEOVER several times, by our Saviour himself, and by his Disciples? Especially those Words of his, when he and they were eating to∣gether, are thought to imply that they had a Paschal Lamb then before them: with desire I have desired to eat this PASSEOVER with you before I suffer; adding this reason, for I say unto you, I will not eat any more thereof, untill it be fulfilled in the Kingdom of God. Luke XXII. 15, 16. The like words he spoke of the fruit of the Vine, that he would drink no more of it after that Supper, till the Kingdom of God should come. They that hold Christs Death to have been on the XIV of Nisan, cannot admitt that he had a Paschal Lamb at his last Supper, for the reasons already mentioned, and others that will be offered in the following Discourse. Therefore they take those Words of our Saviour and his Disciples, where they call his last Supper a PASSEOVER, as a family of Iews would understand one another, if they were speaking now of a Passeover to be kept among themselves. They all know there can be no Paschal Lamb now, because they have no Place for a Sacrifice. And then, at Christ's last Supper, there was no Time for it, in their Opinion who believe that Christ died on the XIV of Nisan. They take it that the Passeover spoken of Now, could be no other than what they had the two last years in Galilee:

There, no doubt, it was onely of Unleavened bread and bitter herbs. So it was now, according to Dr. Hammond, in those words above mentioned. And this, as Grotius words it, was not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not a Sacrifice, but a Memorial; The Sacrifice of the Paschal Lamb was onely a Type of Christ's Death, for which at this time there was no Occasion, because Christ himself was to be slain at this Passeover. But for those other things, they were eaten onely in Remembrance of their Affliction in Egypt, and their sudden deliverance from it; and for those to be called a Passeover, where there was no Lamb to be called so, this is the Iews common manner of speaking at this Day. And that it was an∣ciently so, Ios. Scaliger shews, Emend. Temp. VI. out of a Paschal Prayer of the Iews; in which he observes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cum amaris vocari Pascha; that the unleaven'd Bread, together with the bitter things they eat with it, are called the Passeover. After this short Supper, as it must be, if there was no Lamb to be eaten, then came the common Supper, which at such Festival times used to be of better Cheer then on Ordinary days. And this Supper being ended, according to our Translation; or after this Supper began, as the Words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rather signify; then our Saviour rose from the Table, and having laid aside his upper Garments, and girded himself with a Towell, took Water, and washed his Disciples Feet, and wiped them with that Towell; Ioh. XIII. 4, 5. Of which whole matter, he † 1.956 that could very well judge of such things, says it was no Paschal Rite, as some understand it; but it was an extraordinary Action of our Saviours, to shew an extraordinary Example to his Disciples. The washing of the Feet was but a common Act of kindness, with which they usually treated their Guests in those hot Countrys. Gen. XVIII. 4. XIX. 2. XXIV. 32. But for one of any eminent rank to do this to them that were much his Inferiors, to Servants; this was such an Act of Humility, as a greater could not be express'd. see I Sam. XXV. 41. This was it that the Apostle would have us take especial notice of; what an infinite Condes∣cension it was, that He, who knew he came from God, and was going to God, Ioh. XIII. 3. was pleased to take that low Office on himself to do this to his Disciples; and thereby to give them such an Example of charity and Humility, as might live in them, when He was gone. He told them plainly, that was the end of his doing it. Ioh. XIII. 12—17. And withall, by this Bodily washing, he shewed what purity of Soul is required of them that

will have any Communion with him, vers. 8, 9, 10. This ought especially to be consider'd in our approaches to the Lord's Supper. And it was for this Reason, in that Learned man's Opinion, that our Saviour did thus to his Disciples, and thereupon, gave them that Lesson, im∣mediately before the Institution of the Sacrament. But he first took his Clothes as before, and returned to his Place at the Table: where he made all that Discourse to his Disciples. vers. 12—17. And whereas upon those Words of his, ye are clean, but not All, vers. 10. their minds were in some kind of disorder, which he thought fit to quiet before their coming to the Sacrament; he therefore explained him∣self vers. 18. by telling them, I speak not of you All. He had told them before, Ioh. VI. 70 that of the XII he had chosen, One of them was a Devil. The same in effect he tells them now. But he adds, that this being their last time of eating together; now they should see the full∣filling of that Prophecy, Psal. XLI. 9. He that eateth Bread with me, has lift up his Heel against me. David, who was so eminent a Type of the Messias, that the Messias is often called by his Name, spoke this immediatly of his false Servant Achitophel, that had betrayed him to his Enemies; but he spoke it Prophetically of Iudas, that would serve Christ in like manner. Iudas was also like Achitophel in his Death. This was one way of our Saviour's proving himself the Messias, by shewing, as he frequently did, how those things that were said of the Messias in the Prophecies of Scripture, were fullfilled in Himself. Another way he used to prove it, was by his own Prophecies; shewing that he foreknew, and could foretell, all things that would come to pass. This he told them was the Reason of what he now said of Iudas, (though without naming him) that when it is come to pass you may believe that I AM HE vers. 19. And knowing who he was, even the CHRIST the Son of God, they knew what they were to expect from him, vers. 20 Such things he put in between whiles, to keep up their Hearts, that they might not be cast down by hearing of nothing but his sufferings. It was after all this, according to Grotius, and Dr. Hammond, that our blessed Saviour, in his Postcoenium with his Disciples, did institute the Sacrament of the Lords Supper; whereof we have the History Matt. XXVI. 26—28. Mar. XIV. 22—24. Luk. XXII. 19, 20. After this, our blessed Lord in his Table-Discourse foretold sundry things to his Disciples; particularly, in relation to his sufferings, to shew that he knew all that

was coming upon him, and that he submitted to it will∣ingly in obedience to his Father: Withall he gave them such Warnings, & Instructions, and Comforts, as he saw necessary for them in their present condition. But of all these things, in the two first Gospels we have onely three of our Saviour's Predictions: namely, that of Iudas his betraying him, and then of the Disciples forsaking him, and of Peter's denying him at last. And even these, in those two Gospels, are delivered in something a different order from that in which they are placed in the following Gospels. It appears not onely in these, but in many other Instances, that the two first Evangelists delivered things so in their Gospels, as if they chiefly minded the Truth of the things they delivered; without much concerning themselves for the Order in which they should be placed. It was plainly the Care of St. Luke, after he had read what Many others had written of the History of Christ, and had been throughly informed Himself of all things from the very first; then, as himself sayth, to write them in Order in his Gospel. And St. Iohn composed His after he had read all the other; as Eusebius tell us, and as it evidently appears in his Gospel: so that where their placing things so at large in the former two Gospels did or might occasion any mistake in the Readers; there was care taken by the two other Evan∣gelists to rectify any such mistake, and to prevent the like for the future. We have an Instance of this, in that part of our Saviour's Discourse, wherein he foretold his Disciples of Iudas his betraying him. This, as it is placed in the two first Gospels, may seem to have been spoken by our Saviour at his Paschal Supper. Matt. XXVI. 21—25. Mar. XIV. 18.—21. And if the two other Evangelists had let it pass so, we had lost the knowledg of Iudas his being at the Sacrament; which is the declared Opinion of our Church in her Communion-Office. It is indeed on many Accounts of great use in the Christian Religion; which St Luke was so sensible of, that he would not suffer us to be ignorant of it. And therefore, after his Account of the Sacrament, he brings in those Words of our Saviour, as spoken in a kind of surprize: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, But behold, the hand of him that betrayeth me, is with me on the Table. Luk. XXII. 21. The Words with which our Saviour entred into this Discourse, are omitted by St. Luke, being full enough in the former Gospels. But St. Iohn having something to add of very great Moment, which was in none of the other Gospels, he began with those Words which he saw in St. Matthew's and St. Mark's Gospels: but having

heard them himself from our Saviour's Mouth, he could not forget the unusuall manner in which he uttered them. Ioh. XIII. 21. There, (after a common form of Transi∣tion, for the Words † 1.957 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are no more) he notes how our Saviour was troubled in Spirit. He could not be otherwise, when he beheld how, at the first Sacrament, that poor harden'd Wretch eat and drank damnation to himself. Thereupon our blessed Lord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 broke out into those vehement Words: Verily, verily, I say unto you, that one of you shall betray me. At the hearing of which Words, as those other Evangelists tell us, the Disciples were all exceeding sorrowfull; and began to ask him one by one, Lord, is it I? Matt. XXVI. 21, 22. Mar. XIV. 18, 19. St. Matthew sayth every one of them asked this Que∣stion: not excepting Peter and Iohn; who surely would not have asked this, if our Saviour had told them already, it was Iudas that should betray him. Our Saviour gave this one general Answer to them all; It is one of the twelve that dips with me in the Dish, Matt. XXVI. 23. Mar. XIV. 20. And to shew his own unconcernedness at it, He told them, as for himself, he was going as God had determined, Luk. XXII. 22. and as it was foretold in the Scriptures, that he should suffer. Matt. XXVI. 24. Mar. XIV. 21. But for him that should be the wretched Instrument of this, he lamented his Condition; saying, wo unto him. Luk. XXII. 22. It had been good for him if he had never been born. It seems this touched Iudas: for he asked again, Lord is it I? Matt. XXVI. 25. to which our Saviour answered, it is even as thou hast said. But the cursed love of Money had so hardened his Heart, that this could make no impression upon it. It seems the other Disciples neither heard this last Question of Iudas, nor our Saviour's Answer: So that, their thoughts being taken up with what they heard last before, as St. Iohn tells us XIII. 22. they were looking one upon another, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being at a loss to think who it should be of whom our Saviour said this: And after a while, as St. Luke saith XXII. 23. They began to enquire among themselves, which of them it was that should do this thing; The mean while, at St. Peter's desire, who beckned to him for that purpose, St. Iohn, lying next to our Saviour, asked him who it should be of whom he spake. Ioh. XIII. 23—25. Our Saviour answer'd him, it is he to whom I shall give a Sop, when I have dipped it. And when he had dipped the Sop, he gave it to Iudas. This great Benignity of our Saviour would have softned Iudas his Heart, if there had been any sense of goodness in it left But now it appearing there was none, it is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Then Satan enter'd into him;

that is, took him wholely into his possession. Whereupon our Saviour having quite done with him, said no more, but bid him, what thou doest do quickly. Then Judas went immediately out, and it was night; The properest time for that work of darkness, which he had sold himself to do. St. Iohn goes on XIII. 31, 32. to tell us our Saviour's reflection upon this, that now he was come near to an end of his state of Humiliation; and having glorifyed the Fa∣ther in this, his next Step would be into that state of Glory in which he should for ever be with the Father. It seems that the other Disciples, lying at a farther distance from our Saviour, did not hear any thing of what passed between him and St. Iohn: and though they overheard his last words to Iudas, yet those were not un∣derstood by them; for they thought our blessed Lord had order'd him, being his Purs-bearer, to Buy in things for the Feast, or to give something to the Poor. So that this did not put a stop to the Enquiry that the Disciples were at among themselves. Nay it seems by the next following words of St. Luke XXII. 24. to have gone on to a Strife among them which of them should be ac∣counted the greatest. This Ambition was a Disease they were much subject to, as we read Matt. XX. 24—28. And now that they were falling into it again, our Saviour applyed to them again, the same needfull Con∣siderations; Luk. XXII. 24—26. shewing them how unsuitable this was to their Profession, how contrary to the Example he had given them, and especially Now, when he had been newly washing their Feet. Withall he told them, that as by his Covenant with his Father, he was through many Trials to enter into his Glory: So it was his Covenant with them, that by the like Patience and perseverance they should come to partake of the same with him in his heavenly Kingdom. It seems to have been for the checking of their Ambi∣tion, that our Saviour gave them that Prediction which we read in the two former Gospels. Matt. XXVI. 31. Mar. XIV. 27. The placing of it as it stands, in those Gospels, after his going to the Mount of Olives, shall be considered afterwards: but at present for the Prediction it self. Our blessed Lord said to his Disciples, all You shall be offended because of me this night: what he meant by these Words it appeared by the Event; that, seeing him taken as a Malefactor, they would All leave him, and fly, to save their own lives. This being very sad and frightfull to them that considered it; he therefore told them two things, that might both give them Comfort at

present, and be of greater use to them afterwards. One was, that their forsaking him in this manner, would be the fulfilling of that Prophecy of the Messias, Zech. XIII. 7. Smite the Shepherd, and the Sheep shall be scat∣tered. It was for their Comfort that he call'd them His Sheep; for then, though they were to be scattered, they knew the good Shepherd would not suffer them to be lost. There was much more Comfort, if they had understood it, in the other Prediction, which followeth in the next Words: after I am Risen, I will go before you into Galilee. Matt. XXVI. 31, 32. Mar. XIV. 27, 28. But they were in such Confusion at present, that they seem'd to have thought of this no farther, till the Angel minded them of it after Christ's Resurrection. Mar. XVI. 7. As that great Sin of the Disciples, in their forsaking our Lord, was the Punishment of that Sin beforegoing, in their Strife about superiority; so it should be some great Sin of St. Peter's that occasioned his falling into that far greater Sin of the denying of Christ. This was so much more remarkable than the other, that whereas we have our Saviours Prediction of the Disciples forsaking him, only from St. Matthew and St. Mark; and they afterward give us the History of it, onely in five or six Words, Matt. XXVI. 56. Mar. XIV. 50. We have both Christ's Prediction of Peter's denying him, and also the History of that, recorded at length in all the four Gospels, They all agree that he run himself into that Sin, by his over-confidence of himself; He seems to have presumed on his own strength, as if he had no need of any assistance from God. This he shewed that night on 3 severall occasions that arose in our Saviour's Table-Discourse; as hath been shewn in one Instance from St Matthew and St. Mark, and will be shewn in a second from St. Luke, & in a third from St. Iohn's Gospel. Where∣upon, to shew him his folly, our Saviour told him once for all, that before the next morning, he would as many times deny that he knew him. The first Occasion that St. Peter gave our Saviour for this, was upon that last mentioned Prediction of his Disciples forsaking him. This being spoken of them all without any distinction; St. Peter declared that, however this might be true of all the rest, it would not be of him. These are his Words, though all men should be offended because of thee, yet will not I. Matt. XXVI. 33. Mar. XIV. 29. To this St. Luke adds another thing, which was very considerable. He saith, that our Saviour told Peter that his Disciples, having given the Devil some advantage against them, (Dr. Hammond thinks it was by their strife

about superiority,) that vigilant Enemy applyed him∣self to God against them, as he formerly did against •…•…ob, desiring to have them, that he might sift them as Wheat, Luk. XXII. 31. Our Saviour told Peter, God had granted this for their Trial; but withall he told him this for His Comfort, I have prayed for thee, that thy Faith fail not. Our Saviour required him withall, that after so great a fall, when he was risen again, he should consider others Infirmities, and be the more ready, when they fell, to help them up. Luk. XXII. 31, 32. How con∣trary an effect this had on St. Peter at the present, may be seen by his Answer to our Saviour: Wherein, with great Assurance he told him the same as before, Lord, I am ready to go with thee, both into Prison, and to Death, Luk. XXII. 33. St. Iohn adds a third thing of his own observation: and it seems to have been that which immediately led our Saviour to this Prediction. He had said to his Disci∣ples, (and this also probably on occasion of the Strife before mention'd,) Ioh. XIII. 33. Little Children, yet a little while I am with you; after which, I shall go where you cannot come. He had told them just before vers. 32. he was going straitway to be Glorifyed in and with God. That was enough to assure them they should still be under his Fatherly care. But withall, they must remem∣ber that his Eye would be over them, to see how they behaved themselves. Particularly in relation to his New Commandment that he gave them in these words, as I have loved you, so do you also love one another. He tells them, by their resembling him in This, they should shew they were his Children and his Disciples. It appears that by those words of his going away, Peter thought our Saviour meant, that he was now about to take a long Journey, probably in order to the restoring of the King∣dom to Israel, (for that still run in their minds) Acts I. 6. But whither soever it was, Peter would not stay behind: and therefore he asked him, Lord whither goest thou? Ioh. XIII. 36. Our Saviour meaning by those Words, that he was now going to dye upon the Crosse, as also he foresaw St. Peter would in God's time, accordingly answer'd him, Whither I go thou canst not follow me now, but thou shalt afterwards. Thereupon Peter replyed, Lord, why cannot I follow thee now? I will lay down my Life for thy sake. This no doubt was his fixed Resolu∣tion, and he thought he had strength to make it good: but he Presumed too much on that; and therefore our Sa∣uiour told him, wilt thou lay down thy Life for my sake?

Verily, verily, I say unto thee, the Cock shall not crow, till thou hast denyed me thrice. Ioh. XIII. 38. St. Mark words the latter part thus; to day, even in this night, before the Cock crow twice, thou shalt deny me thrice. Mar. XIV. 30. It is most likely that he writ the Words as he had them from St. Peter himself. Of his two Cock-crowings, the first was at three in the morning; that being the middle between the two last Watches of the night, Mar. XIII. 35. and his second was at Day-break, which being the Principal, is the Onely Cock-crowing that is mentioned in the other three Gospels. What the present effect of our Saviour's Prediction was, St. Luke, and St. Iohn, needed not repeat, having seen it so fully deliver'd in the two former Gospels: which tell us, that St. Peter, as if he knew himself better than Christ did, answered him yet more vehemently than before; though I should dye with thee, yet I will not deny thee Matt. XXVI. 35. Mar. XIV. 31. And they add, that when he had said this, all the other Disciples said the same; thinking, not without reason, that they might say it all, as well as he. After this, it might seem to little purpose for our Sa∣viour to discourse with them any longer: besides that, it was now grown † 1.958 late in the night; and he had but little time to spare. But even of that little, he bestowed what he could, in giving them such Instructions and Comforts as he saw needfull to leave with them. These we have, Ioh. XIV. which Chapter concludes with our Saviour's Words, that Grotius and Dr. Hammond understand of his rising from the Table. Arise, let us go hence, vers. 31. Then it seems most likely he sung a Hymn with his Disciples, as the Iews after their Passeover sing that which they call the great Hallel. After that, he de∣parted with them to the Mount of Olives, Matt. XXVI. 30. Mar. XIV. 26. St. Luke could not but see how those two Predictions, of the Disciples forsaking, and St. Peter's denying our Lord, are placed in those two Gospels after our Saviour's going out to the Mount of Olives; though they were spoken by him, before his rising from the Table, ac∣cording to that Evangelist's sure Information. He there∣fore set them down in the order wherein they are here placed, in our Saviours Table-Discourse to his Disciples. After which, he added what our Saviour said to them, as it seems, after his rising from the Table Luk. XXII. 35—38. The summe of it was, to let his Disciples know,

what a surprizing change there would presently be in their condition. That whereas hitherto they had been safe under his Wings, and he had provided for them, as his little Children; (so he called them) now he was to be taken from them this night, & according to the Prophecy touching the Messias, to be reckoned among the Transgres∣sors. Esai LIII. 12. So that now they must provide for themselves; and that not onely against want, but against Danger, humanely speaking; their Country of Galilee, whither they would think to fly, so abounding with Robbers, that whosoever would live there, should rather sell his Clothes, than want Arms to defend himself. His last Words, being Proverbially spoken, they did not understand them, as it appears by their Answer, and he had not time now to explain himself. Therefore breaking off this Discourse, he onely said it is enough. And so, as it follows, Luk. XXII. 39. he went, as he was wont, to the Mount of Olives: that is, he went thither now this Maundy Thursday Night, as he had done every Night before since Palm-Sunday. It was in his way to the Mount of Olives, according to Grotius and Dr. Ham∣mond, that he made those Discourses to his Disciples, which are recorded Ioh. XV. and XVI. And probably it was at his coming to that place that, as St. Iohn tells us, XVII. 1. He lifted up his Eyes to Heaven, and his Soul to God in that Prayer, for himself, and for his Disciples, & all that should believe on him through their Word. v. 17. If in the three first Gospels, where they speak of our Saviours going from his last Supper 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, these Words be rendred, as Grotius would have them, towards the Mount of Olives; then his walk at that time was no further than to the Garden on the other side of the brook Cedron, Ioh. XVIII. 1. And there, as we read in Matt. XXVI. 36. Mar. XIV. 32. he came to the place called Gethsemane; which, according to Dr. Lightfoot, signifyes the place of Olive presses. It was, as St. Iohn there observeth, vers. 2. a place that Iudas was well ac∣quainted with; for Iesus oft-times resorted thither with his Disciples. And that was the reason of his coming thither at this time. Our blessed Lord, knowing that his Hour was now come, as he must not do any thing to hasten it, so neither would he put it off longer. But with perfect Resignation to his Father, he came thither, as he was wont, Luk. XXII. 39. not doubting but that without his telling him, Iudas would soon come, and find him there. In the mean while, to make the best of his time, our Saviour retired himself to Meditation and Prayer. To be

Private, and yet not altogether without Witnesses, he took with him Peter and Iames and Iohn, the same that were with him at his Transfiguration; Saying to the rest of his Disciples, sit you here, while I go and pray yon∣der. Matt. XXVI. 36. Mar. XIV. 32. When he was at the place that he had chosen for that purpose, having there before his Eyes the Terrors of Death, together with the many things he was to suffer in his way to it, with all their Aggravating Circumstances; all which things he saw now presently and unavoidably coming upon him; these (not to mention other conside∣rations) lay extreme heavy upon his Soul: Especially being prest upon it by him that hath the power of Death, even the Devil, who no doubt strove with all his Might to overthrow him that was about to dispossess him of that Power, Hebr. II. 14. IV. 15. And though he had the Spirit given him without measure, Ioh. III. 34. which was an abundant support to him in all other Trials, yet the Power of it seemed to be suspended at present. He had complained some hours before, that he could not pray without interruption. Ioh. XII. 27. Much more now, at entring into his Agony, he began to be sore amazed, and very heavy. He confest it to his Disciples, in these Words, My Soul is exceeding sorrowfull, even unto Death: and therefore as if he had needed their help, he would have them stay and watch with him. Matth. XXVI. 37, 38. Mar. XIV. 33. 34. But God provided bet∣ter for him, in sending a holy Angel to comfort him, Luk. XXII. 43. now in this most needfull time, as he had done before in lesser Trials. Matt. IV. 11. Ioh. XII. 28. That those three Disciples might not be disheartned by seeing him in any of the three Fits, if we may so call them, of his Agony; he therefore every time went for∣ward a little; Matt. XXVI. 39. Mar. XIV. 35. And being withdrawn from them about a Stones cast, Luk. XXII. 41. there he suffered all by himself. And having prayed vehemently to God; using every time the same Words, as St. Matthew tells us, XXVI. 44. and having thus obtained strength to persist; then he went to impart the same to his Disciples, stirring them up likewise to prayer. His first Conflict was in the Verses last mentioned: In the next following, we read how he fell on the ground, and lying there on his Face in the profoundest Humility he prayed, that if it were possible the Hour might pass from him. But when after this, he came to comfort his Disci∣ples, he found them fast a sleep; whereupon he could not but mind them of their late Confidence; Especially Peter, that gave the ill Example to the rest. He therefore asked

Him particularly, Simon, sleepest thou? couldst not Thou watch with me One hour? He also exhorted them to watch and pray, as they had very great need, to keep them from sinking under the approaching Temptations. Our Saviour seems to have been so much weakned with his first Conflict, that he could scarce have gone through the Second; but that it pleased God to send his holy ANGEL to succour him in it, as we find Luk. XXII. 43. Together with this, that Evangelist tells us a Circumstance of this Agony, which was not in the two former Gospels: that his Terrors came so hard upon him, that his Sweat was as it were great drops of Bloud, falling down to the ground. Luk XXII. 44. Such bloudy sweats have been sometimes mentioned by Writers † 1.959; but it has been very rarely, as if it were onely to shew they are pos∣sible. This being much the hardest of our Saviour's three Conflicts, therefore St. Luke calls this an Agony, as if there were no other. Vers 44. And he tells us how our blessed Lord prayed in this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, more vehemently than before: not but that he spake the same Words before, Mar. XIV. 39. but it was now with strong Crying and Tears, to him that was able to save him from Death. Hebr. V. 7. And there it is added that he was Heard, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so as to be delivered, tho not from Death it self, yet from the Fear of Death, as Grotius understands it. After this, when he rose from prayer, and came to his Disciples, he found them sleeping for sorrow, as St. Luke tell us: Whereupon he said to them, why sleep you? XXII. 45. St. Mark saith, they wist not what to answer him. XIV. 40. St. Luke addeth that he said to them now, as we have seen he did before, rise and pray, that you enter not into Temptation. vers. 46. The third Conflict being after he was delivered from that Fear, was therefore so much easier than the two former, that little more is said of it, but that it is called the third in the two first Gospels: And St. Matthew tells us, that now again our Saviour prayed, saying the same Words. After which, he was so easy in his mind, that coming to his Disciples, and finding them asleep again, he said to them, like one unconcerned, sleep on now, and take your Rest, Matt. XXVI. 45. Mar. XIV. 41. St. Mark adds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, according to Dr. Ham∣mond, you are discharged from any more watching. Our blessed Lord told them plainly why; because the Hour is come—Lo, he is at hand that betrays me. Immediately, while he yet spake, there comes a Band of armed Men, and Officers, from the chief Priests and

Pharisees, together with the Traitor Iudas, who went at the head of them. There were also chief Priests, and Captains of the Temple, and Elders, Luk. XXII. 52. that came a little after the rest. And though it was full Moon, yet they had Lanterns, and torches, Ioh. XVIII. 3. to be sure that they might find him, and not mistake the Person. But for that, Iudas had given them a token, saying, whom∣soever I shall kisse, the same is He, hold him fast: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, make sure of him, that he may not escape. Possibly it was that which this covetous wretch hoped he would do, after He had got his Money. But to make sure of that, (as it seems, while our Saviour was yet in the Gar∣den,) he stepped up to him, saying, Master, Master, & kissed him. Matt. XXVI. 49. Mar. XIV. 45. Our blessed Lord, at his first coming in view, asked him with his usual kindness, Friend, wherefore art thou come? Mattb. XXVI. 50. But seeing what company he brought with him, Iesus said unto him, Iudas, betrayest thou the Son of man with a kisse? Then, as St. Iohn tells us, XVIII. 4—9. Our blessed Lord, coming forth out of the Garden, asked them that came foremost, whom seek you? They answered, Iesus of Nazareth. Our Saviour told them, I am He. which Words were no sooner out of his Mouth, but they went backward, and fell to the ground. When they were up again on their Legs, He asked them a second time, whom seek you? They answered as before; and he told them again, I am he: If therefore you seek me, let these go their way; pointing to his Disciples, who were his particular care: and of whom he had even now said in his prayer to God, of them whom thou gavest me have I lost none. Ioh. XVII. 12. They that came now to seize him, durst not touch those whom he had dis∣missd. But finding all this while, he would do nothing for the saving of himself; they took heart, and laid hands on him, and took him, as Iudas had bidden them. Where∣upon the two Disciples who had Swords, thinking now was the time to make use of them, they asked him, Lord, shall we smite with the Sword? Luk. XXII. 49. One of them, namely Peter, did not stay for an Answer; but forthwith drew upon Malchus a Servant of the High-Priests, and cut off his right Ear. Ioh. XVIII, 10. That this might not occasion more Bloudshed, our Saviour first tied up the hands of his Enemies, with these Words, Suffer ye thus far: and withall, having touched the Ear of Mal∣chus, he healed him Luk. XXII. 51. Next, he bid Peter put up his Sword, and leave him to drink the Cup that the Father had ordered for him. Ioh. XVIII. 11. But with∣all, our blessed Lord gave him a Reprimend; telling

him, that his drawing the Sword against Authority was a Sin against God; and also that he run into that Sin very needlessly; for Peter could not but think, that if Iesus had thought fit to have a Guard, he could easily, upon prayer to his Father, have had twelve Legions of Angels about him, instead of his twelve Disciples. But then, saith he, how should the Scriptures be fulfilled, that have foretold that thus it must be. Matt. XXVI. 54. He also minded the chief Priests, and all the Multitude with them, how dayly and publickly he had taught in the Temple; and yet all that while God had not suffered them to lay hands on him: but the same Divine Provi∣dence had permitted it now. For, saith he, This is your Hour, and the Power of darkness. Luk. XXII. 53. And the reason of it was, that the Scriptures of the Prophets might be fulfilled: Matt. XXVI. 56. God having so de∣clared, by Esaiah, Daniel, and others, that this was his Decree, that Christ should suffer, saith Grotius on this Text. Our Saviour's Disciples having heard what now he had said, had not the courage to stay any longer: but, as he had foretold, they all forsook him, and fled. Matth. XXVI. 56. Mar. XIV. 50. except onely Peter, that staid till he had fulfilled what our Saviour foretold of his de∣nying him; and St. Iohn, who was the onely man of his Disciples that continued with him to the end. And it may be observed that Iohn was never question'd for it; which might shew the other Disciples, as well the Folly, as the Sin of their Desertion. Our blessed Lord being thus taken by his Enemies, they bound him, according to Iudas his Advice; and led him away, first to Annas, who was father in Law to Caiaphas the High-Priest Ioh. XVIII. 12, 13. It seems that Annas sent him away presently to Caiaphas, vers. 24. who was more especially concerned in this matter, not onely by his Place, as being High-Priest the same Year, vers. 13; but also because the whole Proceeding against our Saviour was by his advice and instigation. vers. 14. The blessed Iesus being brought to the High-Priests Palace, was followed thither by St. Peter and St. Iohn his Disciples, vers. 15. The latter of these being known to the High-Priest, not onely went himself into the Pa∣lace after our Saviour, but understanding that Peter was kept out, he got him in also, by speaking for him to a Woman that was the Door-keeper vers. 16. But this very thing unexpectedly brought that Trial on Peter, in which, by his First denial of Christ, he shewed the weakness of that Resolution, which he had so much boasted of but a very few hours before; that

though he should dye with him, yet he would not deny him. For that very Maid that let him in, when she saw him afterward warming himself at the Fire, being not without suspicion that he might be a Disciple of our Saviour's, asked him plainly if he was not one of them. He said, I am not. v. 17. After which, he went out into the Porch, and presently the Cock crowed Mar. XIV. 68. The first Cock∣crowing was in the Roman Account the beginning of the fourth watch of the Night; that is, it was at three in the morning † 1.960, and so it was in St. Mark's Account before mentioned. Mar. XIII. 35. This might have made St. Peter remember his Masters Prediction: but it does not appear that it did; for there he stood warming himself with the High Priest's Servants and Officers, even till his second Denial. Ioh. XVIII. 18. The mean while Caiaphas (as it should seem) having sent to call the Sanhedrin together, was examining our blessed Lord, to prepare matters for them to proceed on at their meeting. He questioned him concerning his Disciples, and also his Doctrine, vers. 19; in hope to have got some matter to charge him with out of his own Mouth. Our Saviour plainly told him, that he had taught always in Publick, namely in the Synagogues, and in the Temple, vers. 20. where if he had said any thing amiss, there were enough to witness it against him. vers. 21. He referr'd him to Them, as being more proper for a Judge to examine, than him that was the Party Accused. For this Just Liberty that our Saviour used in giving this Answer to the High-Priest, he was sharply chastised by one of the Officers that stood by; who not onely repre∣hended him for it, but also contumeliously slruck him on the Cheek vers. 22. whether with the Palm of his hand, or with his Sandal, as the Word may rather signify * 1.961. Whereupon our blessed Lord answered him calmly, in these Words: If I have spoken Evil, bear witness of the Evil; but if Well, why smitest thou me? Ioh. XVIII. 23. His Reasoning was perfectly Good; but it was but thrown away on such Dogs as these, Psal. XXII. 16. that were for worrying any one they were set at by their Master. And He whom these served, so thirsted for the Blood of this Righteous Man, that he cared not which way he came by it. It was at Caiaphas his House, after he could make nothing of his Examination, that his Officers and Servants, the Men that held Iesus, thus mocked, and smote, and Abused him. Luk. XXII. 63—65. All this is placed by St. Luke before the meeting of the Sanhedrin

for the Judicial proceding against our Saviour, vers. 66. The Beginning of that Insolent Usage of our blessed Lord might be about half an hour after three in Morn∣ing. For St. Luke says before this, vers. 58. that it was after some short time from St. Peter's first Denial of Christ, that he was tempted to it The Second time. It was while Peter was yet standing and warming himself, that some of them that stood by, Ioh. XVIII. 25. namely a Maid, Matt. XXVI. 71. Mar. XIV. 69. and a Man, as St. Luke says vers. 58. They, as St. Iohn says in the Plural, Que∣stion'd St. Peter, saying to him, Art not thou also one of his Disciples? He denyed it, and said, I am not, Ioh. XVIII. 25; And that not being enough, he confirm'd it with an Dath, that he did not know the Man. Matth. XXVI. 72. It was at some distance of Time, about an Hour after, that another confidently affirm'd, saying, Of a Truth this man also was with them, for he is a Galilean, Luke XXII. 59. The two first Gospels tell us that Some of them that stood by said to Peter, surely thou art one of them: for thy Speech bewrayeth thee, Matt. XXVI. 73. Mar. XIV. 70. St. Iohn adds this more Particularly, that one of the Servants of the High-Priest, being his Kinsman whose Ear Peter cut off, said, did not I see thee in the Garden with him? Ioh. XVIII. 26. Peter, finding himself now in extreme Danger, began to Curse and to Swear, saying, I know not the Man Matt. XXVI. 74. Mar. XIV. 71. This being the third time in our Saviours Prediction, imme∣diately, whilst he yet spake, the Cock crowed Luk. XXII. 60. Ioh. XVIII. 27. St. Mark tells us, this was the Second time the Cock crowed. Mar. XIV. 72; and by that Token we know, that now it was † 1.962 Day-break. By this time, they that had our Saviour in their hands, might have tired themselves with abusing him. Howsoever it was, it ap∣pears they gave him some intermission. And now our blessed Lord, being within hearing of St. Peter, (for they were then below stairs together, Mar. XIV. 66, and per∣haps without Doors, Matt. XXVI. 69—71.) could not but pity the poor man, that in fencing for his life, run that desperate hazard of his Soul; and therefore Turning that way, he looked on him with great Compassion. Which when Peter saw, it struck him deep. And then he remember'd those Words of the Lord, how he had said unto him, before the Cock crow thou shalt deny me thrice.

Luke XXII. 61. Whereupon he went out, and wept bitterly. vers. 62. On Friday morning, as soon as it was day, Luke XXII. 66. the whole Sanhedrin met: of whom St. Luke names the three Orders, the Elders of the People, and the chief Priests, and the Scribes. He tells us, that all these being come together, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they led up the blessed Iesus into their Court, which was above-stairs, in Porticu excelsiore, as Grotius says on this place. There at the very first they went plainly to work, and shewed they would stick at nothing that would make for their purpose; for they sought false Witnesses against him, to prove something that would reach his life, Matt. XXVI. 59. Mar. XIV. 55. But it seems, at first they found None. Ib. And though afterwards many came and offer'd themselves, yet they could make nothing of it; for their Witnesses disproved one another, Matt. XXVI. 60. Mar. XIV. 56. At last there came two false Witnesses, that thought to make Blasphemy of those Words which he had spoken some five years before, Iohn. II. 19. But they reported them so differently, as we read in the two first Gospels, that the Judges could not think that what these men said would give them a sufficient † 1.963 colour for a Sentence of Death. And therefore at last, the High-Priest found it necessary for him to return to the way that he begun with at first, to try what he could get out of our Saviour himself. For that end he Asked first, what he had to say against the Evidence of the Witnesses now produced. But all they had said being nothing in effect, our Saviour would answer nothing to that Question. Matt. XXVI. 62, 63. Mar. XIV. 60, 61. Then, as it follows in those two Gospels, the High-Priest asked him, art thou the Christ? There St. Luke mentions XXII. 67. something which they had omitted; namely our Saviour's way of avoiding that question. He said to them, if I tell you I am the Christ, you will not believe; and if I also ask you, you will not answer me, nor let me go, vers. 67, 68. His meaning was, as Grotius and Dr. Hammond understand it, that, if he should go about to prove it by Scripture; they would not Answer him, as he had tried, Matt. XXII. 46. nor would they release him, though he was the Christ of God, for ought they could say to the contrary. He told them what would come of this at last, that after all they could do to him, He, the Son of man should sit as their Iudge at the right hand of the Power of God. Luke XXII. 69. Now they reckon'd, if they could hold him to this, they had

enough for their turn. And therefore they all run into this Question, Art thou the Son of God? They would have a Categorical Answer, He said unto them, you say that I am vers. 70. Then they all said what need we any further witness? For we our selves have heard of his own Mouth vers. 71. But all this having past in a tumultuary way, they could do nothing upon it Judicially. And therefore to proceed in form of Law, there being no Witness against him, the Chief Priest was for putting him to his Oath. I adjure thee by the living God, that thou tell us, whether thou be the Christ the Son of God. Matt. XXVI. 63. Now our Saviour heard the voice of Swearing, as they call it when a Judge thus adjures † 1.964: and therefore he was bound by their Law to say the whole truth of all that was asked him, or else he must suffer as guilty. Levit. V. 1. To this therefore our Saviour answer'd, thou hast said it; as in St. Matthew; that is plainly, I am, as it is in St. Mark's Gospel. XIV. 62. And not to depart from what he had told them before, he added now, never∣theless, tho I stand here as a Criminal before you, here∣after you shall see the Son of Man sitting on the right hand of Power, and coming in the Clouds of heaven: meaning this of Himself, as the Messiah is described in Dan. VII. 13. Our blessed Lord having thus owned that he was the Messiah, the High Priest rent his clothes, as they used to do at the hearing of Blasphemy 2 Kings XVIII. 37. XIX. 1. Now, he cryed, what need we any further Witness? Be∣hold you have heard his blasphemy, what think you? By the Law, Blasphemy was a Capital Crime. Lev. XXIV. 16. And so they all condemned him, as being guilty of Death Matt. XXVI. 64—66. Mar. XIV. 61—64. Now they found a great want of the power of Life & Death, that was taken from them by the * 1.965 Romans. But in this matter they did not doubt to get Pilate to supply that defect. The mean while they treated our Lord Ie∣sus with the utmost spite and contempt, as if he were the very worst and vilest of men. Matt. XXVI. 67, 68. They that just before had Judged him Guilty of Death, came to him and spit in his Face; and then in mockery, having cover'd his Eyes, they Buffeted him. & bid him Prophecy. Mar. XIV. 64, 65. Their Servants went on with their inhumane Sport, striking him with the Palms of their Hands, or their Sandals; and then saying, Prophecy unto us, thou Christ; who is he that smote thee? The mean

while the whole Sanhedrin, having sent, no doubt, to know Pilate's pleasure, when they should attend him with their Prisoner, to get Him, to put him to Death. Matt. XXVII. 1. were now consulting together about the Ac∣cusation they should bring in against him. They knew that to charge him, according to their manner with speak∣ing Blasphemous Words against the Holy Place, and the Law, Acts. VI. 13. would signify nothing. And if they should charge him with that which they had condemned him for, his making himself the Christ, Pilate would not understand it: But they knew he would be toucht to the quick with any charge relateing to CAESAR: the Em∣peror that then was, Tiberius, being a most jealous Prince, that would not endure the least seeming Neglect; espe∣cially of them that were entirely his Creatures, as Pi∣late was. This was the reason why they pitched upon that Ensnaring Question about the Lawfullness of paying Tribute to Caesar; and put that to our Saviour for this very End, that so they might deliver him to the Governor Luk. XX. 20. And though he escaped them then, by giving them such an Answer, as shewed how unjust it was in them, Now to charge him with the same Crime: yet, to make sure work, they resolved that this should be his Accusation. And so when the morning was come, Matt. XXVII. 1. Mar. XV. 1. at or after † 1.966 Sun-rising, they took our Saviour with them to the Iudgement Hall, Ioh. XVIII. 28. or Pi∣late's House, as it is in the Margin. There went the whole Sanhedrin together Mar. XV. 1. to give the more coun∣tenance to their Business. When they were come thither, these bloody Hypocrites, that had just now Swallow'd a Camel, were presently straining at a Gnat. They held it a Legal pollution for any one of their Religion to go into a Room among the Sinners of the Gentiles, as they called them. Though there was no such thing in the Scriptures, yet according to their Doctrine, it would have been such a Defiling of themselves, Ioh. XVIII. 28. that after it they could not have eaten the Passeover that Friday Evening. On this Solemn Occasion, so great a part of that Nation being there at Ierusalem together, Pilate could not but think it his best way to Humor them in this: and there∣fore, upon their sending in their Prisoner to him, Ioh. XVIII. 28. he went out to them, and demanded their

Accusation. vers. 29 He asked it in such a manner as shewed he would willingly have declined this Trouble. But they told him plainly, it was a Capital Cause; and therefore properly belonged to his Cognizance. Our blessed Lord being now to be cut off according to Da∣niel's Prophecy, and that Judicially, as it has been shewn in the Exposition: it was, as St. Iohn tells us, XVIII. 32. so ordered by the Providence of God, that he should be brought before a Roman Judge, to be condemned by the Roman Law, to be Crucified, which was the very Death that our blessed Lord himself had foretold he should suffer; Ioh. XII. 32, 33. He could not have come to it otherwise. They began to Accuse him in these Words; we have found this Fellow perverting the Nation, and forbidding to give Tribute to Caesar; saying that he himself is Christ a King. Luke XXIII. 2. What they called now pervert∣ing the Nation, they called afterward, vers 5. Stirring them up; no doubt, against the Roman Government. And if that, and all they charged him with, had been True; then he had been a Messias for their turn, as much as Barchochba was to the Iews in the next Age. But their Quarrel against our blessed Lord, was onely because he came in a low suffering Condition, as it was foretold that he should, in Esai. LIII. and other such Prophecies of Scripture. The things which they charged him with, being just contrary to what appear'd in all his Life and Doctrine, they could not pretend to bring any Proof of them. But for that, there would be no need of any, in the way that they took. The last thing in their Accu∣sation being this, that he made himself a King, it was their way to get Pilate to ask him the Truth of That. They knew he would own it to Pilate, as he had done already to Them: and they reckoned his Owning of this would be taken for Proof of all the rest. Pilate could not think, by any thing he saw in the Prisoner, that they were in Earnest when they charged him with this. However, since they would have it so, he did ask him, Art thou the King of the Iews? Our Saviour answer'd him, thou sayest. vers. 3. Which Words were an Affirmation in the Syriac, that was his Native Lan∣guage. But Pilate either understood not the Idioms of that tongue; or would not believe a thing so contrary to what he Saw in him. Therefore the chief Priests, seeing that would not do, went on to accuse him of many other things Mar. XV. 4 But still they offer'd no proof of any thing that they said. And the things they charged him with, being palpably false, our blessed Lord heard them as one unconcern'd. He answer'd Nothing. At which Pi∣late

marvelled, believing there was something Extraor∣dinary in it Mar. XV. 3—5. To find the bottom of this, Pilate thought fit to ask our blessed Lord by Himself, what the meaning might be of that which they insisted upon, and he himself did not deny; namely, of his taking upon him to be a King. For this purpose he took our Saviour with him into the Iudge∣ment-Hall; and there he asked him a Second time, Ioh. XVIII. 33—38 saying, Art thou the King of the Iews? Our blessed Lord desired to know his Meaning in Asking him this: whether it was for his own Information, to know the truth of his Doctrine; or whether it was to know what he had to say to that Accusation. Pilate told him in the first place, vers. 35. he would know what he had done to give Occasion for this Accusation. Our Saviour told him plainly, My Kingdom is not of this World. And as to his doing any thing that might give Occa∣sion for this charge, the contrary had sufficiently appear'd, in his Suffering himself to be delivered to the Iews, and forbidding any resistance. Pilate asked him, vers. 37. Art thou a King then? in any sense? He would know what our Saviour meant by it. The explaining of that matter, so as to make Pilate understand it, was not to be done in few Words; and there was not time now for many. But as to the matters of the Accusation, Pilate was now satisfied that there was nothing in Them: and therefore he went out again to the Iews, and told them, I find in him no fault at all. Ioh. XVIII. 38. Luke XXIII. 4. What followed on Pilates clearing our Saviour, we are to learn from St. Luke: who goes on with the Ac∣count of it XXIII. 5—16. He tells us, the chief Priests, having heard what Pilate said for the clearing of our Lord, were therefore the more fierce in Accusing him. They said, he stirrs up the People, teaching throughout all Iewry, beginning from Galilee to this place. No doubt, by their mention of Galilee they would have it to be understood, that he was one of that Sect which was very prevalent in that Countrey ever since the Time of the Taxing, Acts V. 37. when Iudas of Galilee † 1.967 took up Arms to oppose the paying of Tribute to Caesar. It seems very likely that those Galileans, whose Blood Pilate ming∣led with their Sacrifices, were of that Sect. Luke XIII. 1. If they were, then the destroying of them was doing of Service to Caesar: and therefore Herod, being Caesar's Tetrarch of Galilee, had so much the more reason to take it ill of Pilate that he should take this Office out of his

hands. This might very well be the occasion of the En∣mity that was between Pilate and Herod at this time, Luke XXIII. 12. Pilate knowing that Herod was now at Ierusalem, on the Account of the Passeover, did gladly take this Occasion; both to get rid of this troublesome matter, by putting it over to Herod; and also to let him see by this Instance how unwilling he was, without a pre∣sent necessity for it, to meddle with any that belonged to Herod's Iurisdiction. And therefore as soon as he heard that our blessed Saviour was of Galilee; he presently sent him to Herod, that he might be Judge of this matter. Herod could not but be glad at our Saviour's first com∣ing to him, because he had been so long desirous to see him, in hope of seeing some Miracle done by him. But he soon found how much he was mistaken in his expectation. Our blessed Lord had something else to do, than to satisfy men's Curiosities. And therefore, though Herod asked him many Questions, he Answered him nothing. Luk. XXIII. 9. Much lesse would he Answer the chief Priests and Rulers; who, having followed him thither, vers. 10. Stood and vehemently accused him before Herod and all his Court. It could not but be a sad Spectacle to see our blessed Lord, as he stood there before them, so disfigur'd with the Barbarous Usage he had newly received from those very men that were now his Accusers. And now to hear them charge him with such Ambitious and turbu∣lent Practices and Designs, to make himself King of the Iews; it was a meer Jest to these Courtiers. And to carry it on a little farther, they arrayed him in a Gorgeous Robe; and so sent him back to Pilate in that Ludicrous Dresse, without any other Censure. Hereupon Pilate called together the chief Priests and the Rulers and the People, to give them an Account of this matter. Luke XXIII. 13. It seems that the People were now coming to Pilate with their Demand for the Release of a Prisoner; which was a Favor the Governors had usually granted them against that good Time of the Passe∣over vers. 17. Matt XXVII. 15. Mar. XV. 6. Pilate, having them and the chief Priests there together, told them, he had sent the Prisoner to Herod, and found Herod was of His Opinion touching the Prisoner's Inno∣cence, as to any matter that could reach his Life. He therefore proposed it to the People, that this might be the Man they would chuse to have him Release to them now at the Passeover. Ioh. XVIII. 39. But withall, for the Satisfying of the Priests, that they might not seem to have made all this Stirr about nothing; he offer'd that he would Chastise him first, before he Released him. Luke

XXIII. 14—17. The chief Priests were not at all pleased with this. And Pilate did not wonder at it, for he knew they had deliver'd him for Envy Matth. XXVII. 18. But the People, being the Body whom he most studyed to oblige, were by this time ingaged for the saving of an∣other Prisoner. One Barabbas, that had been taken in an Insurrection, wherein he had also committed a Murder; Mar. XV. 7. for all this, had found Friends among the chief Priests. And they had secretly moved the People to shew Him this Favor. Mar. XV. 11. Pilate seem'd not to have so ill an Opinion of the People, as to think a Majority of them would be so wickedly partial as to preferr so great a Criminal before an Innocent Person. And therefore he ventured to join them both together in his Question. He asked the People; Whom will you that I release unto you? Barabbas, or Jesus which is called Christ? Matt. XXVII. 17. Now the Chief Priests and Elders with all their might perswaded the Multitude, that they should ask Barabbas, and destroy Jesus. vers. 20. Whereupon, as St. Matthew goes on, when the Gover∣nor asked them again, whether of the Twain will you that I Release unto you? Matt. XXVII. 21. They cryed out all at once; saying, Away with this man, and Release to us Barabbas. Luk. XXIII. 18, 19. Ioh. XVIII. 40. There∣upon Pilate asked them, what shall I do then with Jesus who is called Christ? They all cryed, saying, Crucify him, Crucify him. Matt. XXVII. 22. Luke XXIII. 20, 21. He said to them the third time, Why? what Evil hath he done? Matt. XXVII. 23. Mar. XV. 14. Luk. XXIII. 22. Then, hearing no Answer but a confused Noise, he declared to them, as he had done before; I have found no Cause of Death in him, I will therefore Chastise him, and let him go. Luk. XXIII. 22. And having said this, he returned with his Prisoner to the Judgement-Hall Mar. XV. 16. What the Chastisement was that our Saviour received there, we are told briefly in the two first Gospels: Matt. XXVII. 27—30. Mar. XV. 16—19. for which reason St. Luke quite omitts it. But St. Iohn gives a fuller Account of this matter, and of all that followed it, in Order, till Pilate's giving the Sentence of Death on our Saviour. Ioh. XIX. 1—16. That Evangelist shews how Pilate strove, as much as such an Obnoxious man could, to have avoided the giving of that Sentence: Especially since his Wife had sent him an Account of her Dream, and thereupon warned him to have nothing to do against that just Man. Matt. XXVII. 19. This Message came to him When he was set down on the Iudgment-Seat. Ibid. And that might probably be at the time, when he gave

Sentence for that, which he called Chastising him, whom a little before he had owned to be an Innocent Person. In all our blessed Lord's accusation, the only thing that stuck with Pilate, was his taking upon him to be a King. For tho he had explained himself, by saying his Kingdom was not of this World; yet in Pilate's Opinion, that did not clear him from being guilty of an innocent folly in affecting a Greatness that did not belong to him. He might think it necessary he should be Corrected for this. And therefore he condemned him to be Scourged; which among the Romans was properly the punishment of Slaves. For the executing of the Governor's Sentence, that being the Soldier's business, the whole Band of Pilate's Guards were called together, and our blessed Lord was delivered into their merciless Hands. No doubt they were acquainted with that which they were to Correct him for, which could not but seem extremely Ridiculous to them, in one of so despicable a Figure as he then made. It seems to have moved their Indignation and Scorn to the utmost Degree: Which they shewed, not only in Scourging him, according to his Sentence, but also in Handling him afterwards in a most cruel and Insolent manner. First they platted a Crown of Thorns, and put it on his Head; Then they stripped off his Clothes, and put on him a Robe of Scarlett Matt. XXVII. 28. of Pur∣ple Mar. XV. 20. Iohn XIX. 2. probably it was patched up of both these together. And to make the Mock Royalty complete, they put a Reed in his right Hand, and made him hold that for a Scepter. Matt XXVII. 29. Then, as it were doing Homage, they bowed the knee before him, saying, Hail King of the Iews. Matt. XXVII. 29. Mar. XV. 19. Iohn XIX. 3. And to finish their Sport, they spit on him: and taking the Reed out of his Hand, they † 1.968 gave him several blows with it on his Head. Matt. XXVII. 30. Pilate seeing our blessed Lord in this cruel Mockery of Royall Attire, having his Face all besmear'd with their Spittle, and his own Blood, had Reason to hope such a Spectacle as this might have moved the Compassion of the People; especially, since he that suffered all this, for ought that appeared to Them, was an Innocent Per∣son. And therefore he brought him forth to them, saying, behold the Man, into what a miserable Condition you have brought him; and this for Nothing. It seems not un∣likely that this might have moved the People: but the Chief Priests no sooner Saw him, but they and their Officers cryed out, saying Crucifie him, Crucifie him, Ioh. XIX. 6. Then the People also, following their

Example, were Instant with loud voices requiring that he might be Crucified. Luke XXIII 23. But Pilats knowing these were set on by the Chief Priests, applied himself to Them in particular: and told them, if they would have this Man Crucified, they must do it themselves; For his part he found no fault in him. Ioh. XIX. 6. They Answer'd him, we have a Law, and by our Law he ought to dye, be∣cause he made himself the Son of God. vers. 7. By the Son of God, they meant the Christ, as appears Matt. XXVI. 63. And it was true, that by their Law, he that falsely made himself to be the Christ ought to dye Deut. XVIII. 20. But Pilate understood not the Lan∣guage of their Scriptures. And therefore, hearing that this Man made himself the Son of God, he understood by it that he pretended to be of Divine Extraction and Linage. And having likely heard of his Miracles, espe∣cially of his raising of Lazarus, and of his last Publick Entring into Ierusalem; having seen also his unmov∣able firmness of mind in all this Trial; and having heard from his Wife, what Dreams she had of him this very day; and hearing this at last which the Chief Priests said of him; he was afraid, as Grotius thinks, he might be indeed of such a Birth, as some of those whom he wor∣ship't were said to have been. And therefore taking him again into the Iudgement-Hall, he asked him Whence art thou? Inquiring into his Birth and Family. Iesus gave him no Answer, Ioh. XIX. 8, 9. for he saw as to himself, that there needed none to this last charge, be∣cause it came without any Proof: and he could do Pilate no good by any thing he could say at this time to his Question. Therefore our blessed Lord gave him no Answer. Then Pilate asked him in some kind of Anger, Speakest thou not to Mee? Knowest thou not, that I have Power to Crucifie thee, and Power to Release thee? vers. 10. It was true, he had the Power of Life and Death in his Hands: but he could Act by it no farther than God would give him leave. And our blessed Lord had often shewn, that when He pleased, no Humane Power could touch him. But it was the Will of God, that the Messias should be cut off, and Now the Time appointed for it was come: which things the Iews might have known by their Prophecies, and it was their Fault that they did not. This is what Grotius takes to be the effect of his Answer: Ioh. XIX. 11. Thou couldest have no Power at all against Me, but that it is given thee FROM ABOVE: Therefore He that Deliver'd me to Thee, has the greater Sin. It was chiefly Caiaphas, and the Sanhedrin, that deliver'd him to Pilate: and They were the Men that chiefly ought to have known

who he was; as, if they had been so disposed, they might have known by their Scriptures. Therefore though it was a great Sin in Pilate, to do what he was now going to do, against Law, and against his own Conscience: yet it was a far Greater Sin in Them, that went against a far Greater Light, even that of Divine Revelation. This touched Pilate so far, that, as the Text saith, from thenceforth Pilate sought more than ever to Release him. But the Iews, seeing that, cryed out; If thou let This Man go, thou art not Caesar's Friend. Whosoever makes himself a King, he takes so much from Caesar, vers. 12. This amounted to a Threatning of Pilate, with that which of all things in the World he most feared. He had been guilty of so many Acts of Misgovernment, which would have been brought in open View, upon any Complaint that should have been made to Caesar against him; that he dreaded nothing more than This. And it appeard he was in the right; for by such a Complaint he was Ruin'd within few years after. Therefore, as it fol∣loweth in the Text, When Pilate heard that Saying, he brought Jesus forth, and sat down on the Iudgement-Seat vers. 13. And from thence having shewn that miserable Spectacle, to the People now, as he had done before to the Priests; he said to them, Behold your King vers. 14. They no sooner heard it, but they cryed out, Away with him, Crucifie him. Then Pilate asked them, shall I Crucifie your King? The chief Priests Answer'd him, We have no King but Caesar. Ioh. XIX. 15. God has taken them at their Word: they have had no King but Caesar's Successors ever since. But here St. Iohn leaves us to the two first Gospels. They tell us, that Pilate, when he saw he could prevail Nothing, but that rather a Tumult was made: he took Water, and washed his Hands before the Multitude: saying, I am Innocent of the Blood of this just Person, See you to it. Then Answer'd all the People; and said, his Blood be upon Us and our Children Matt. XXVII. 24, 25. And so it is to this Day, and will be till their Conver∣sion. Ioel. III. 21. Then Pilate hearing this; and being willing to content the People, Mar. XV. 15. he gave Sentence that it should be as they required Luke XXIII. 24. And so he Released Barabbas unto them, and delivered Jesus to be Crucified. Matt. XXVII. 26. Mar. XV. 15. Luk. XXIII. 25. Ioh. XIX. 16. It was the Preparation of the Passeover, and about the sixth Hour, Iob. XIX. 14. when Pilate sat down on the Iudgement-Seat, as was before mention'd. St. Iohn

reckons his Hours the Roman way, as has been shewn by my learned Friend † 1.969 Mr. Whiston. And therefore, as to the Point of Time, his sixth Hour was the same as ours is, at Six in the Morning. But then, the Romans dividing their natural Day from Sun-set to Sun-set into four Watches, whereof each was of three Hours, according to * 1.970 Censorinus; they called each of these Watches by the Name of that Hour at which it begun. The Iews also reckoned their Watches in the same manner, as Dr. Hammond shews on this Text. Onely with this difference; that whereas the Romans called every Watch by the name of that Hour at which it began; The Iews called it by the name of that Hour at which it ended: So that the Space from six to nine, which the Iews called the Third Hour, was the sixth Hour in the Roman Account. But this was common to them both, that the name of the Hour at which the Trumpet sounded, was continued the whole Space of 3 Hours till the Trumpet sounded again. As for St. Iohn's Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 about, which, as Mr. Whiston saith, may be taken any where within that Lati∣tude; it seems most likely in this place to be intended of the middle between six and nine in the morning. For there was a considerable part of this Watch already spent, since Pilate enter'd upon this Business: and yet, as it will presently appear in this Discourse, there remained Business enough to fill up the rest of the Time till Nine in the morning; which was, in the Jew's Account, the third Hour; and yet That, as St. Mark tells us, was the very Time of our Saviour's being Crucified. Mar. XV. 25. It is also to be observed, that this whole Fore∣noon was, as St. Iohn calls it, the Preparation of the Passeover; the Paschal Lamb being to be Killed about 3 this Afternoon, and to be Eaten after it was dark the same Evening. It seems to have been toward Eight in the morning, when the blessed Iesus was condemned by Pilate to that cruel and Ignominious Death. Luke XXIII. 24. After which, our Saviour was immediatly by him delivered to his Soldiers, whose Office it was to put his Sentence in Execution. The Suddenness of this was against the Roman Law in all Ordinary cases: for by that Law some days of Respite were Generally allowed the condemned Per∣sons, to prepare themselves for their Suffering. But here was Order given for present Execution. The Chief Priests could admit no Delay, because the Passeover was to be within a few Hours. And Pilate, having yielded to them in the main Point, would not break with them about any

less matter: especially since there was an Exception in that Law for any one that was to suffer on the Account of Se∣dition, which was our blessed Saviour's case. Therefore as soon as the Sentence was pass'd, the Soldiers were presently for hurrying him away. And so putting an end to their mockery, they took off the Purple Robe from our Saviour, and put on his own clothes. Then having provided a Cross on which he was to suffer, they layd that on his Shoulders, to make him carry it Himself; as all those used to do that were to be Crucified, according to the manner of the Romans. And thus our blessed Lord, bearing his Cross, went forth toward the place of Execu∣tion. Ioh. XIX. 17. But it appears he could carry it no great part of the Way, being so spent and disabled, that he was ready to sink under the Burthen. Therefore one Simon of Cyrene, who was then coming out of the Countrey, happening to come in their way, the Soldiers layd the Cross upon Him, and compelled him to bear it after Him. Matth. XXVII. 32. Mark. XV. 21. Luke XXIII. 26. St. Luke shews, that at that time there were many of the Iewish Nation who differ'd very much in their Opi∣nion of our Saviour from those of their Brethren, that had been all this morning crying out, Crucifie him, Crucifie him. For as he there tells us, vers. 27. even Now when he was going to suffer, there followed him a great Company of People, and of Women, which also bewailed and lamented him. Our blessed Lord could not but have a just Sense of their Compassion toward him in his present Condition. But he had a much greater Compassion for Them, considering what They were to suffer within a few Years, and especi∣ally the Inhabitants of the City of Ierusalem, of whom there were many in that Company. For as the blessed Iesus himself was now going to be cut off, and so to ful∣fill His part of Daniel's Prophecy, so he Knew the next thing there foretold was to be fulfilled upon Them, in the destroying of their City and Sanctuary. Then they were to suffer those Direfull Calamities, which were foretold so long since, even by Moses himself † 1.971 Deut. XXVIII. 49—57. The best Office our Saviour could do them at present was to let them know what they were to expect, that they might not be surprized, when these things should come to pass: and especially, the Women of that City, whose Condition was most Pityable of all

others. Therefore he turned himself to them, and said, Yee Daughters of Jerusalem, Weep not for Mee, but weep for your selves and for your Children, For behold, the Days are coming, in which they shall say, Blessed are the Barren, and the Wombs that never bare, and the Paps that never gave Suck. No doubt he reflected on the 56, and 57th. verses of that Prophecy, which speak of the tender and delicate Woman's eating her own young Children for hunger secretly in the Siege: Which thing Iosephus tells us was most remarkably fulfilled in that Siege at which he was present. Ios. de Bell. Iud. VII. 8. And there also in Chapter 17. he tells of above two thousand men, among whom were two of the most bloody Zealots of all the Iewish Nation, that had hid themselves in the Bottom of severall Jakes, to escape the Hands of the Romans. These no doubt were intended in those Words of the Prophet's, foretelling of those that should Cry to the Mountains, and to the Hills, to fall on them, and cover them from the Dreadfull Judgements of God. He bid them think by what they now saw, if God spared not the Green Fruitfull Trees in the Day of his Wrath, what the End must be of the Dry that are good for nothing but the Fire. St. Luke also takes notice of other Company that our Saviour had, who as to outward things were in the same Condition with himself; Namely, the two Male∣factors, that were led with him to be put to Death. vers. 32. according to that Prophecy. Esai. LIII. 12. When they were come to the Place called Calvary, vers. 33. in Hebrew Golgotha, that is the Place of a Scull; there St. Luke leaves his Reader to the two former Gospels. Matt. XXVII. 33. Mar. XV. 22. And there, the First thing our blessed Lord was to suffer, being that which David foretold would happen to the Messias, (for he could not say this of himself,) they pierced my Hands and my Feet, Psalm. XXII. 16. this was fulfilled in their Nailing of our Saviour's Hands and Feet to the Cross on which he was to suffer. That was the Roman way of fastening all them that were to be Crucified. But it caused such horrible Pain while it was doing, and much more after it was done, that for the Supporting of them that were to suffer it, there was given them before hand a Draught of that which was called the Cup of the Con∣demned: that was onely Uinegar and Gall, which was thought good enough for the vilest sort of Criminals. And to them a great Favor it was, either to hasten their Death, and so to put them the sooner out of their Pain, or to Stupify them, so that they should be almost in∣sensible of it. This Cup was offer'd to our blessed Saviour

by the four Soldiers, that were his Executioners, Ioh. XIX. 23. as he doubtless expected it would; being foretold in one of the Psalms of his Passion. Ps. LXIX. 21. They gave me Gall for my Relief, † 1.972 to ease my sufferings. David could not say this of Himself, but Prophetically of the Messias. And therefore our blessed Saviour knowingthat thus it must be, onely shewed his Obedience, in Tasting it. But that being done, he would not Drink, because he would not use Art to avoid, or to abate, any thing of the suffering which God had laid upon him for our Sins. St. Mark, as others have observed, in his Gospel, hath both abridged that of St. Matthew, and hath added such things as He, or St. Peter, judged to be of great Moment. And such undoubtedly is that which he has in his Ac∣count of our Saviour's suffering. Mar. XV. 23. and they gave him to drink Wine mingled with Myrrhe, but he re∣ceived it not. Myrrhed Wine was accounted a rich and delicate Drink among the Romans * 1.973; and yet a large Draught of that † 1.974 would hasten Death, or would stupi∣fy, as well as that of Uinegar and Gall. Therefore it might very well be, that when our Saviour had refused the former Cup, those Friends of his that minister'd to him of their Substance might prevail with the Soldiers to offer him this Draught, which they had provided for that purpose. But, as our blessed Lord, though he Tasted of that Cup with Gall in it for the fulfilling of a Prophecy, yet refused to Drink it, for the Reasons before mention'd; So, having the same Reasons not to Drink of this Draught, but not the same Reason to Tast of it, therefore he Received it not, he would not take it into his Mouth. By this Time it was the Third Hour, Mar. XV. 25. that is, it was Nine of Clock in the Morning. And now the four Soldiers that were our blessed Lords Execu∣tioners, having done their Preparatory Business, they Nailed him to the Cross, and so Crucified the Lord of Life. The mean while other Soldiers did the like to the two Malefactors whom they Crucified with him, One on the Right hand, and the other on the Left. Luke XXIII. 33. The Lord Iesus they placed in the midst Ioh. XIX. 18. And so, as it is observed, Mar. XV. 28 The Scripture was fulfilled, which saith, And he was numbered with the Transgressors. Esai. LIII. 12. The four Soldiers had no sooner finished their Work, but they were presently dividing the Spoil. They parted his Garments among them. Matt. XXVII. 35. all but his

Seamless Coat, which they reserved to cast Lots for it after∣ward. This they did under the Eyes of the blessed Iesus, who was then hanging on the Cross. And even there, amidst all his sufferings, he Prayed for them that were the Au∣thors and Instruments of his Misery, as many of them as were capable of receiving Benefit by his Prayers; He said, Father! forgive them, for they know not what they do. Luke XXIII. 34. And as his Prayers seem'd to be more Particularly intended for the Soldiers, so the Blessing of them came down, first, and that visibly, on the Centurion, and those that were with him, while they were yet on the Place, as it follows, Matt. XXVII. 54. Mar. XV. 39. Luke XXIII. 47. It was the Roman manner, when any one was Cruci∣fied, to set up his Accusation written in a Table, Nailing it up over his Head. Now it being charged by the Chief Priests on our Saviour, that he called himself King of the Iews: as Pilate, being vexed at their pressing him with this, had, it seems to vex them, called him your King, more then once; Ioh. XIX. 14, 15. So now to vex them more, he had it written in the Table above mention'd, Iesus of Nazareth, the King of the Iews. It seems, before this was Nailed up, that many of the Iews had read it; as all might that would, for it was written in Hebrew, Greek, and Latin; there being scarce any of the Iews but understood one or more of these Languages. Hereupon the Chief Priests, being disturbed, did, as it seems, hinder the setting of it up for a while, till they had spoken with Pilate. And fain they would have perswaded him not to write, the King of the Iews; but that he said, I am King of the Iews. But Pilate did not fear their complaining to Caesar of This: and therefore being, as Philo says, inflexible in his own Nature, and Angry with them be∣sides, he Answer'd them accordingly, what I have written, I have written. Ioh. XIX. 19—22. While this matter was in Debate, the Soldiers expecting the Title, and having nothing else to do at present, sat down, and watched him there. Matt. XXVII. 36. It seems to have been on that Occasion of Pilate's giv∣ing our Saviour the Title of King of the Iews, that their Rage, which he had quieted a little before by Sentencing him to that cruel Ignominious Death, now flamed out afresh, to that degree that they were for punishing him More, if it were possible. They did what they could toward it, by falling upon him in several Attaques, reviling, and scoffing, and insulting over his Miseries. First we read how the People that stood Looking upon him,

and the Rulers also with them D•…•…rided him. Luk. XXIII. 35. wherein They fulfilld that part of the Prophecy Psal. XXII. 6. in which David says in the Person of the Messias, They that See me, laugh me to scorn. Next, They also that Passed by reviled him, wagging their Heads, Matt. XXVII. 39, 40. Mar. XV. 29, 30. therein fulfilling the following part of the same Prophecy. But above all the rest, the San∣hedrin, or a Commitee of them, (for they were of all three Orders, Chief Priests, and Elders, and Scribes,) that at∣tended there to set on the People, had so much forgot the Sacredness, or even the Gravity of their Profession, that they stood there mocking at him, and jesting among themselves, Matt. XXVII. 41. Mar. XV. 31. Some of these Scoffers charged him with those Words that the false Witnesses could not agree about; that he said, he would destroy the Temple, and build it again in three Days: a plain Wresting of the Words of that Pro∣phecy of his Death and Resurrection, which was even now to be fulfilled. Others scoffed at his Miracles, as if his saving others were nothing, unless he did now save himself, And yet they could not deny he had newly raised Lazarus from the Dead: and they very well knew he had foretold that after three days he would rise himself. Matt. XXVII. 63. The Scoff they all join'd in was at his being called the King of the Iews, the King of Israel, the Messias, the Christ, the Son of God; these are severall Words for the same thing, and the Scoffers used some one Word, some another; all agreeing in this, that if he were the Christ, he must come down from the Cross. But he had told them often before, that he was to be lifted up, Ioh. XII. 34. but not once of his coming down. And he was to prove his being the Messias. not by his escaping Death, but by his Resurrection from the Dead. The strangest of all their Scoffs, was in these Words, He trusted in God, let him deliver him now if he will have him. Matt. XXVII. 43. Strange indeed, that they that saw his Hands and Feet pierced, when he was Nailed to the Cross; and now he was hanging on it, they could tell all his Bo•…•…es; they that saw the Soldiers parting his Garments; all which things they had read in that Psalm of the Passion Psal XXII. 16, 17, 18. should themselves use those Words which it is there foretold some would use on that Occasion, Psal. XXII. 8. A plain Instance of the just Judgement of God upon them for their Obsti∣nacy; that though they read the Writings of the Prophets every Day, yet they fulfilled All that was written in them of our Saviours sufferings. Act. XIII. 27, 28, 29. It is no wonder that the Soldiers also mocked our Saviour,

when they saw it done by all those of his own Nation. But these poor Heathens did it with some kind of Huma∣nity. For, coming to him, they offerd him Vinegar. Luke XXIII. 36, 37. This being mingled with Water was their common Drink † 1.975. And no doubt it was in com∣passion that they offer'd it to him: it was for the asswaging of his Thirst, which could not but be very great, after his violent Sweat•…•…, and so much loss of Blood. The Soldiers at this time, having received the Table with that Superscription before mention'd, were or∣der'd to Nail it on the Top of the Cross, above our Saviour's Head. Luke XXIII. 38. Which being done, they were now at Leisure to do what they had left undone at the time of their dividing our Saviour's Garments. They had then laid aside the Seamless Coat, and now they cast Lots to know whose it should be. So Now they had ful∣filled the whole Prophetical verse, in that Psalm of the Passion, Psal. XXII. 18. where David saith, not of him∣self, but the Messias; They parted my Raiment among them, and for my Vesture they did cast Lots. They had fulfilled the former part of it before. Matt. XXVII. 35. Now the latter part also was accomplished. Th•…•…se things therefore the Soldiers did. Ioh. XIX. 23, 24. Of all sorts of men, Iews, and Gentiles, that were present at our Saviour's Sufferings, there were none but had already taken their Turn in reviling and scoffing at him, but onely the two Thieves that were Crucified with him. But they also having heard what the Chief Priests said of him, that if he were Christ, he should now come down from the Cross; they cast the same in his Teeth. Matt. XXVII. 44. Mar. XV. 32. But it was onely one of them did this, as we learn from Luke XXIII. 39. He said, if thou be Christ, save they self and Us. The other hearing this, rebuked him for it; and told him how different their Case was from Christ's. We indeed suffer justly, for we receive the due Reward of our Deeds: but this Man has done nothing amiss. vers. 40, 41. It appears by what this man said of Christs Innocency, that he knew of his Holy and Exemplary Life. He knew also of his Doctrine, and Miracles; So far as to be thereby converted; though Probably not till since his committing those Crimes for which he suffer'd. This appears by his Prayer that he made to our Saviour: Lord, remember me when thou comest into thy Kingdom. vers. 42. It is clear that he had such a Faith in Christ at this time, as some of his Disci∣ples had not till they were convinced of his Resurrection. Luke XXIV. 21. No wonder therefore that he received

this Gracious Answer to his Prayer: Iesus said unto him, Verily I say unto thee, to Day shalt thou be with me in Paradise. vers. 43. It was About the sixt Hour, when these things happened Luke XXIII. 44. And when the sixt Hour was Come Mar. XV. 33. that is, when it was † 1.976 NOON, there was Dark∣ness over all the Earth untill the Ninth hour. Matt. XXVII. 45. Mar. XV. 33. Luk. XXIII. 44. that is, it was dark from Mid-day till Three of Clock in the Afternoon. This Darkness was over all the Land. Matt. and Mar. Ibid. that is, not onely over all Iudaea, but over all the Roman Empire; or at least all the Eastern Part of it. For, according to Phlegon, (who lived in those Parts, and was in favor with Adrian the Emperor,) there was this * 1.977 year the greatest Eclipse of the Sun, that ever was known. It was Night at the sixt Hour of the Day, so that the Stars of Heaven were seen. We know that this could be no Natural Eclipse, for the Moon was then at Full, as it must be at the time of the Passeover. But we are not con∣cern'd to enquire how it came to pass, being very cer∣tain of this, that He that made the Sun, could take away the Light of it, at what time, or in what manner, it pleased him. He did more than this in Ioshua's, and in King Hezekiah's, Days. It happen'd at that very time, as the same Phlegon tells us, that there was in Bithynia so great an Earthquake, that a great Part of the City of Nice was overthrown by it. No doubt it was the same Earthquake that we read of in the three first Gospels. They tell us, that at the time of this Darkness, the Vail of the Temple was rent in the Midst. Luke XXIII. 45. It was rent in Twain, from the top to the bott•…•…m. Matt. XXVII. 51. Mar. XV. 38. and the Earth did quake, and the Rocks rent, and the Graves were opened: and many Bodies of Saints which slept, arose, and came out of their Graves, and went into the Holy City, and appeared to Many. Matt. XXVII. 51—53. But this last thing of Rising from the Dead, was not till After Christs Resurrection, as St. Matthew there tells us. It must be so, for Christ himself was the First Fruits of them that slept. I Cor. XV. 20, 23. He was the First that rose into a state of Incorruption and Immortality.

This Darkness, and this Earthquake, being such things, as † 1.978 all Mankind look upon as Tokens of God's wrath, when either of them happens; and the Jews † finding them so accounted in their Scriptures; therefore the com∣ing of both these together could not but be very Dread∣full to them by whom they were both seen and felt at the same time. Especially it must have been so to them that were there reviling and scoffing at that blessed Man, whom many among them took to be the Son of God, and none of them could shew any Cause of his Suffering. They seem to have been so sensible of this, that they all withdrew themselves, and went home one after another; or at least they forbore giving our blessed Lord any farther disturbance; for we read nothing more of them, during all the Space of Three hours that the Darkness continued. But on the contrary, his nearest friends that, as it ap∣pears, were not suffered to come within Hearing of him all this while, were now come up to him, and he had the freedom of speaking to them, as they stood by the Cross. There are named particularly, Ioh. XIX. 25. the blessed Virgin Mary, Mother of our Lord, and her Sister Mary * 1.979 Mother of Cleopas, and Mary Magdalene; and together with them Iohn the Evangelist, who speaks of himself, as he doth always, in the third Person, and calleth himself the Disciple whom Iesus loved. It was an Extraordinary thing, that these Women durst own any Relation or Friendship to our Saviour, among so many of his bloody and violent Enemies. It could not have been safe for them, but that they kept at a distance, till now when their Enemies were frighten'd away. Now when they were come so near him, as they shew'd their

Affection in it, so he shewed his Care of his Mother, together with his Authority over Her and his beloved Disciple. He bad her, that was now losing Him, take Iohn instead of himself, to be her Son: and bad Iohn take charge of her, as his own Mother. Which he tells us, he accordingly did. From that hour he took her to his own home. vers. 26. 27. It may be observed of those two other devout Women, that as they were the last that stayd with our blessed Saviour at his Death, so they were the First whom he appear'd to after his Resurrection. Our blessed Lord being now to have no more Com∣munication with Mankind in this Life, applyed himself wholy to God in Supplications and Prayers. For which he had much more Occasion now on the Cross, than he had in his Agony in the Garden the night before. He was Now suffering the utmost of all that he then onely fear'd. He was now in a nearer view of all the Terrors of Death. His Spirits were spent with so much Effusion of Blood; and Nature was now sinking under the burden. His onely Support being the supernatural Assistance of the Spirit of God, it seems he had lost the Sence of that for the present; which made him cry out, in the first Words of the two and twentieth Psalm, My God, my God! why hast thou forsaken me? But as he shewed the firmness of his Faith in calling God by that Title: So it appears he did not forget himself to be the Mes∣sias of God, for whom David made that Psalm in the Spirit of Prophecy. And God appear'd to Answer his Prayer, by a visible Token, in dispelling that Darkness, which had now continued three Hours, as was before mentioned. It was at the Ninth hour that the Darkness went off. Matt. XXVII. 45. Mar. XV. 33. That was the hour of Prayer in the Temple. Act. III. 1. the Time of the Even∣ing Sacrifice. After which imediately followed the killing of the Paschal Lambs; And that held from the Ninth hour to the Eleventh, as Iosephus tells us, de bell. Iud. VII. 17. At the Beginning of this part of the Day, namely at the Ninth hour, Iesus cried with a loud voice saying, Eloi, Eloi, lamma Sabachthani, My God, my God &c. Mar. XV. 34. The Words that he spoke were in the Syriac tongue, which was our Saviour's natural Language. And as Bp. Walton saith, they were the Words of the Ierusalem Targum of that Psalm. But some of them that stood by, when they heard it, said, behold, he calleth for Elias. Mar. XV. 35. Grotius thinks they were Hellenists, such as

understood not that Language, and therefore mistook the Word Eloi for Elias. After this, Iesus knowing that all things were now ac∣complished, that belong'd to his State of Humiliation, his Death onely excepted: to the end that the Scriptures might be fulfill'd, he said, I thirst. Ioh. XIX. 28. There∣upon one run, and fill'd a Spunge full of Vinegar, whereof there stood a Vessel full, probably for the Soldiers use. And putting this Spunge on a Reed, or Stalk of Hyssop, (which seems to have been a Shrub, or small sort of Tree in that Countrey; l. King. IV. 33.) with this they put it to our Saviours Mouth. Matt. XXVII. 48. Mar. XV. 36. Ioh. XIX. 29. Others, that were in the same mistake, being pleased with this, for the asswaging of his Thirst, that he might not die presently, said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (Go on, so Grotius renders it) Go on keep him alive, that we may see whether Elias will come to take him down. Matt. XXVII. 49. Our blessed Lord did receive the Vinegar. Ioh. XIX. 30. and so fulfilled the latter Part of that Prophecy, Psal. LXIX. 21. In my thirst they gave me Vinegar to drink; which was the last Prophecy to be fulfilled before his Death. Our blessed Lord had no sooner Received this, but he said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ioh. XIX. 30. Which Word may be ren∣der'd, it is fulfilled: And so by what he said vers. 28. St. Iohn, seems to have understood it of the fulfilling of the Prophecy. It is render'd in our Translation, it is Finished: and so the same word is used by St. Paul. II. Tim. IV. 7. Our blessed Lord had now Finished his great Work, that he had undertaken. He had pay'd the last drop of his Blood for our Redemption: and had nothing more to do, but to resign his Soul to God. To shew how willingly he did this, he cryed with a loud Voice, saying, Father! into thy hands I commend my Spirit. Luke XXIII. 46. They are the Psalmist's words, Psalm. XXXI. 5. to which our blessed Lord added onely the Title of Father, which he alone could use in his own proper Right. And so in perfect Obedience to his Father, he did, as it was foretold of him, pour out his Soul unto Death. Esai. LIII. 12. He Bowed his Head, and gave up the Ghost. Ioh. XIX. 30. St Iohn tells us in his next Words, vers. 31. that it was now the Preparation of the Sabbath. He further tells us, that that Sabbath-day was a High-day. So the Iews called the first and last days of their great Feasts. Ioh. VII. 37. This was therefore the first of the seven days of Unleaven'd Bread; which falling upon a Sabbath-day, was a High-day more than Ordinary. But for this Prepa∣ration of the Sabbath, the Apostle is carefull to distinguish it from the Preparation of the Passeover, mentioned be∣fore,

vers. 14. That of the Passeover, as he there told us, was about the Sixt hour, which, as it was shewn before in page Lxvj. held from Six till Nine in the morning. But this Preparation of the Sabbath, was not till three of the Clock in the Afternoon. So it is expressly said in Augustus his † 1.980 Edict for the exempting of the Iews from giving Bail in Suits of Law; that it should not be re∣quired of them on their Sabbath-dayes; nor on their Pre∣parations or Sabbath-day Eves, from the Ninth hour, that is, from three of the Clock in the Afternoon. It was some three hours before our Saviours death, that, as St. Luke tells us, XXIII. 44, 45. The Sun was darkned, and the Vail of the Temple was rent in the midst; plainly shewing, that the Eclipse, as Phlegon calls it, and the Earthquake, came both together, as they have been placed before in this Discourse. But it seems very likely that there was another Shock of the Earth-quake, at the time when our blessed Saviour expired. For St. Matthew not only places the Earthquake immediately after our Sa∣viours death; but also saies, Thereupon the Centurion, and they that were with him watching Iesus, when they saw the Earthquake, feared greatly. But that which struck them most, was their seeing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (Matt. XXVII. 54 Luk. XXIII. 47.) what happened, in the Man∣ner of our Saviour's death. Mar. XV. 39. viz. that he So Cryed Out, and then immediately gave up the Ghost. St. Luke saies; The Centurion seeing these things happen together, Glorified God; Owned that this was certainly his Work; and that He must be a Righteous Man, for whom God was so much concerned; nay he must be what he owned himself to be, The Son of God. As that Word was what made Pilate afraid, Iohn. XIX. 8. so it did now the Soldiers, that had thus ill treated so great a Favorite of God. But not only They, but all the People that were come together to that sight, when they beheld 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the things that had happened, smote their breasts, and returned. Luke. XXIII. 48. no doubt with sad hearts; thinking what heavy Judgements of God this Great Sin was like to bring upon their Nation. But soon after, they that had been the Authors of this, being still Zealous for the Externals of their Religion, were concern'd that the dead Bodies should not be suffered to hang upon the Cross on the Sabbath day: Especially, that being a High day, as was before mentioned. They therefore besought Pilate that the Bodies might be taken away. Ioh. XIX. 31. But to shew that they meant the Condemnd Men no Favor in this, they desired it might not be with∣out breaking their Legs first, which was a Cruell way

of putting them out of their pain. Pilate ordered how∣soever, that it should be as they desired. So the Soldiers came, and brake the Legs of the first, and of the other which was crucified with Him. vers. 32. But when they came to Jesus, and saw that He was Dead already, they brake not his Legs: but, to be sure of his being dead, one of the Soldiers with a Spear pierced his Side, and forth∣with there came out Blood and Water. vers. 33, 34. Which, as is commonly observed, was a sure sign that the Spear had pierced his Heart. St. Iohn declares himself to have been an Eye witness of this; against them that held that Christ died not really, but in appearance; which was a prevailing Heresie in those days. But withall he shews how wonderfully God orderd things, by taking our Sa∣viour so soon out of the World, to make way for the ful∣filling of two other Prophecies of Scripture. One of them was, to shew that in Him that great Type of the Paschal Lamb was accomplished. In token whereof, as He Died at the same Hour when the Paschal Lamb was to be kil∣led; so according to the Ordinance of the Passeover, Exod. XII. 43, 46. it truely came to pass that not a Bone of Him was broken. Iohn. XIX. 36. The other was, that in Zechary's Prophecy of the Conversion of the Iews, wherein it is saied by Him whose Spirit spake in the Pro∣phets, They shall look on Mee whom they have pierced, Zech. XII. 10. So now to put them out of doubt that he was Dead, his blessed Body was pierced, which would have been Spared if he had been yet Living. St. Iohn layes great weight upon that which he Saw, of the fulfilling of both these Scriptures in our Saviours Person. First, that He was the true Paschal Lamb, that was slaine to redeem us by his Blood. Rev. V. 6, 9, 12. VII. 14. XII. 11. That we may often think of this, he mindes us of it above twenty times more in that Book. The other is, that the Jews shall know him to be their Messias by that very Token of their having Pierced him. Psalm. XXII. 16. Zech. XII. 10. That they would use him so, was foretold in those Prophecies which their own Writers † 1.981 have acknowledged to belong to the Mess•…•…. They are now so blind they cannot see it; But it will be otherwise at the coming of the Son of Man. Dan. VII. 13. to their Conversion. Then they shall see Him whom they have Pierced, and all the Tribes of Israel all the World over shall waile because of him. Rev. 1. 7. Our blessed Saviour himself sayd the same in effect, Matt. XXIV. 30. That then shall be the fulfilling of these Prophecies. Even then, when he shall gather his Elect from the four Winds, from one end of Heaven to the other. vers. 31.

The fulfilling of this Prophecy concerning Christ's Death, proved by In∣stances out of the foregoing Account of the Gospel History.

THe Chief design of all this Discourse in relation to our present business, has been to shew how our blessed Saviour understood and Explained that principal part of the Angel's Prophecy, That after LXII Weeks the Messias shall be cut off: And also to shew how it was fulfilled in his Person, so as to prove beyond contradi∣ction that He was the very Messias spoken of in this Prophecy. In Order to this, here are two things to be considered: First, what the Messias was to suffer; And Secondly, The time when it should come to pass.

First what He was to suffer, the Angel expressed in one Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is properly rendred, he shall be cut off. But as the Reader will find in the Explication of this Prophecy, it is to be cut off Judicially; either by Man's Judgement, or by the Judgement of God. The learned Iews will find that the Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies so in fortie places of their Scripture; and it is never used otherwise in speaking of a Person, Affirmatively, as it is here in this Prophecy. Now as to our blessed Saviour's case, we are to shew that He was cut off Judicially both ways.

First, he was so by the Judgement of God, in being made a Curse for us, Gal. III. 13. and that according to the Sentence of the Law; which saies, He that is Hanged is accursed of God. Deut. XXI. 23. The Iews know to whom they Apply this.

Secondly to be cut off by Man's judgement, is, according to the usuall practice, to be taken, and Tried for one's Life; and being found guilty, to be condemned, and put to Death. And it must be to such a Death as the Law of the Land has prescribed for such a Crime; as Particularly in the Roman Empire, for any one of Servile condi∣tion, that was found guilty of any State Crime, by their Law he was to be Crucified. Much needs not be said to shew that this was our blessed Saviour's case.

Secondly, as to the Time when the Messias was to suffer this, to be cut off Iudicially, The Angel foretold it should be after LXII. Weeks. Dan. IX. 26. And in the next verse before he saies, there should be VII. Weeks, and LXII. Weeks, from the going forth of the Commandement to build Jerusalem again, till the Messias the Prince. VII. Weeks and LXII. are LXIX. Weeks, that is, they are 483 years. And these are to be reckond from Nisan or soon after, in the 20th of Artaxerxes Longimanus. So that after the End of these 483. years, was to be the Death of the Messias, as is shewn in the Explication of this Prophecy. Now these 483 being such years as were generally known in the place and Age in which Daniel lived; Namely years of 360 days; let them begin from Nisan in the 20th year of Artaxerxes, that is, from April in the year 445. before Christ; they will end in May, or very little later, in the 32th year of the Vulgar Aera, as hath been already shewn in the first set of Tables. And therefore, it must be within the compass of a year after M•…•…y 32, that the Messias was to dye ac∣cording to this Prophecy: it must not be a whole Day after the LXII Weeks.

How our blessed Saviour himself understood those Words, of his being cut off, will appear by many Instances in the Chronological account, which are referr'd to at the bottom of the Page. The first time we read of the Iews having determined to a 1.982 kill Him, was upon his healing one on the Sabbath. Iohn V. 16, 18. That was at the Time of Passeover, in the 30th year of the Vulgar Aera. The next year in Galilee, for another such Sabbath-breach, as they called it, the Pharisees took Counsel to b 1.983 de∣stroy Him. Matt. XII. 14. But our Saviour, knowing their design, did only withdraw Himself, He made no Reflexion upon it till the Weeks were Expired. Then in the 32th year of the Vulgar Aera, our blessed Lord upbraided the Pharisees with their unbelief, not c 1.984 discerning the signs of the Times. Matt. XVI. 3. Then He BEGAN to shew his Dis∣ciples, what He was to suffer, and by whom, with all the particular Circumstances. The

Iews having so long rejected their Messias, because he did not come as they would have him, in worldly Pomp, God had therefore •…•…ustly given them up to their own lusts, which carried them on to the commit•…•…ing of that Great sin, in fulfilling all that which was written of Him. Act▪ XIII. 29. Therefore now our blessed Lord, plainly tells his Disciples, how every thing should happen as God had a 1.985 determined, Luk. XXII. 22. and how b 1.986 all things that were written by the Prophets, should be accomplished. Luk. XVIII. 31.

It was at three several times that our Saviour declared these things to his Disci∣ples; without any great variation; only the latter Declarations were fuller & clearer than the former. The first time was soon after the Expiring of the LXIX. Weeks c 1.987 Matth. XVI. Mar. VIII. Luke. IX. 22. The second time was presently after his Trans∣figuration d 1.988 Matt. XVII. Mar. IX. Luk. IX. 44. The third time was at his going up from Iericho to Ierusalem e 1.989 Matt. XX. Mar. X. Luk. XVIII.

The things that He foretold at those several times, being here summed up to∣gether, it may be observed that He spoke of every thing in the same Order in which it happen'd. Which shews that throughout the whole Course of his sufferings, He saw before him every step he was to make, even to the End of his Life: so truely He sayd, The Son of Man goeth, as it is written of him. Matt. XXVI. 24. In summing up the things that our Saviour foretold of himself, it shall be noted, for the short∣ning of this Work, in what page of the Chronological Account it may be found, when, and how, every thing was Fulfilled.

First our Saviour told them f 1.990 He must go up to Ierusalem. (He could not dye but in that place. Luk. XIII. 33.) There he must be betrayed into the Hands of Men, namely, to the Chief Priests and Scribes. Accordingly Iuda•…•… g 1.991 bargained with them, and h 1.992 delivered Him to them.

He foretold that he should suffer many things of the Elders, and Chief Priests, and Scribes; that is, of the whole Sanhedrin: and that they should Condemn him to Death. How he suffer'd in Caiaphas's House, i 1.993 before the Meeting of the Sanhedrin, & how afterwards by the Sanhedrin k 1.994 at their Meeting, and how they condemned him, may be seen in the pages here quoted. It follows that they should l 1.995 deliver him to the Gentiles, that is, to the Romans, who had then the Power of Life and Death: and that he should be mockt by them, and spitefully intreated, that they should m 1.996 scourge him, and spitt upon him; and that being n 1.997 rejected by the Elders, Chief Priests and Scribes, he should be o 1.998 killed: That must be by the Romans; So it follows, that the Gentiles should crucifie him. There is a Prediction after all these, that the third day he should rise again. But that is beyond our present purpose.

We have seen how the chief Matter foretold in this Prophecy, namely that of the Messias being cut off, was Understood by our blessed Saviour; and how it was Fulfilled in his Person. We are next to consider the Time here prefixed for the fulfilling of it. The Time is expressed in these Words, viz. after those LXII Weeks; which, as the Words have been just now explained, must fall within the Year after May, Iune or Iuly in the 32d Year of the Vulgar Aera. We cannot but be greatly concern'd to know how our blessed Lord himself understood this. And it is our business to shew others, that he was the Messias, by his being cut off at the time spoken of in this Prophecy.

Our blessed Lord himself, as has been shewn in the next foregoing Discourse p 1.999 under∣stood that the LXII. Weeks were expired within some short time after the last Passeover before that on which he was to be Crucified. The Passeover now spoken of was on the 11th of April in the Year of our Lord. 32. For it was soon after this, that our blessed 〈1 page missing〉〈1 page missing〉

Notes

• * 1.1

  Of the Historical things.
• * 1.2

  Cóncerning Da∣niel himself. See
• a 1.3

  DISSERT. I. His great Holi∣ness.
• * 1.4

  His Zeal for Re∣ligion.
• * 1.5

  His Favour with God.
• * 1.6

  Shew'd in God's Sending Messages to him by the Angel GABRIEL, the same whom he sent after∣ward to the Vir∣gin MARY.
• a 1.7

  Ann. 555. before Christ. Dan. VII.
• b 1.8

  Ann. 553. before Christ. Dan. VIII.
• c 1.9

  Ann. 558. before Christ. Dan. IX.
• * 1.10

  It was so De∣clared by the Angel.
• d 1.11

  Dan. IX. 22. 23.
• e 1.12

  Luke I. 28.
• f 1.13

  Dan. X. 11, & 19.
• * 1.14

  But appear'd much more by his Messages: to Her of Christ's Incarnation;
• * 1.15

  •…•…o Daniel, of the just Time of christ's Death,
• a 1.16

  Luke XXIV. 26, 27. Act. XXVI. 22, 23.
• b 1.17

  1 Pet. I. 10. 11, 12.
• * 1.18

  Which was á Mystery,
• c 1.19

  Eph. III. 9, 10. unknown to the Angels them∣selves.
• * 1.20

  The TIME OF this Vision; the first year of K. Da•…•…us's Reign over Babylo•…•….
• d 1.21

  Da•…•…. IX. 1.
• * 1.22

  This Darius was K of the Medes as his Father had been before him.
• e 1.23

  Tobit XIV. 15.
• f 1.24

  DISSERT. 1.
• g 1.25

  Usser. Annal. ante Chr. 600.
• * 1.26

  They are in the hands of that most worthy Gentleman, his Grandson, Iames Tyrrel Esq who, it is to be hoped, will cause them to be published in a new Edi∣tion of that incomparable book.
• * 1.27

  He was called CYAXARES SON of Astyages.
• a 1.28

  Herodot. and Xe∣nophon.
• b 1.29

  Dan. V. 30. Daniel's account of his coming to to be King of the Chaldeans,
• c 1.30

  Dan. V. 30.
• d 1.31

  v. 31.
• e 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.33

  IX. 1.
• * 1.34

  and of many o∣ther things of his History.
• g 1.35

  Dan. V 31.
• gg 1.36

  and IX. 1.
• h 1.37

  see n. 20, 21.
• i 1.38

  IX. 1.
• k 1.39

  V. 31.
• l 1.40

  v 30.
• m 1.41

  VI. 1.
• n 1.42

  v. 8, 12, 15.
• o 1.43

  Esth. X. 1.
• p 1.44

  See U•…•…r. Ann. 495 before Chr.
• q 1.45

  Dan. V. 3•…•….
• r 1.46

  VI. 28.
• * 1.47

  According to Daniel there was no other King between Darius and Cyrus. But according to Sr. I. M. there was another between them; namely Ahasuerus in the book of Esther; to whom he gives a long reign of 42 years. Canon Chron. pag. 590. Where did he think Daniel was all that while?
• * 1.47.1

  VI. 28.
• * 1.48

  Different Ac∣counts, from Sr. I. M. &c.
• * 1.49

  What a vain Attempt Sr. Iohn Marsham has made: to bring Daniel's four Vi∣sions to terminate in one and the same thing; and that to be only the profaning of the second Temple, by setting up Heathen Idolatry in it, for 3 or 4 years in Antiochus Epiphanes his time; and to make this third vision of no other use but only to be a Chronology for it: And for his beginning the first VII Weeks of the LXX in the first year of Darius, what strange Fancies he had; to make him to be a Medo-Persian, that was made King over the Realm of the Chaldeans, as he saies, at Susa, by taking that City and Kingdom from King Nebuchadnezzar; who, for all that, within 4 or 5 years after, by this Gentleman's telling, run mad with excess of Prosperity; these things the Reader may see an Account of in the Premo∣nition: and hereafter more at large in a following Dissertation.
• * 1.49.2

  Sus•…•… expugna•…•… Ann. Nab. 161. ut ait Can. Chr. 564. sed anno 165. Nebu. •…•…had. fuit in sta∣tu floren•…•…issimo. Dan. IV. 4, 22. & V. 29. & post XII menses insa∣nivit. IV. 29. Id autem contigi•…•… Ann. Nab. 166. u•…•… ipse ait in C•…•…n. Chron. p. 55•…•….
• * 1.50

  How the•…•… things were foretold by the Prophets: and they ex∣plain'd by Heathen writers.
• a 1.51

  Dan. IX. 2.
• b 1.52

  Ier. XXV. 〈◊〉〈◊〉.
• c 1.53

  and XXIX. 10.
• d 1.54

  XXV. 14. that there should come against Babylon,
• e 1.55

  Ier. XXVII. 7.
• f 1.56

  XXV. 11.
• g 1.57

  Vers. 9.
• h 1.58

  XXVII. 7.
• i 1.59

  I•…•…r. XXV. 14.
• * 1.60

  MEDES, Kings, and Nations.
• * 1.61

  Ann. 595. before Christ.
• k 1.62

  I•…•…r. L•…•…. 11.
• a 1.63

  v. 28.
• * 1.64

  They were in the Hebrew called A•…•…kenaz, that first peopled Phrygia and Bi∣thynia: from whence, as Bochart thinks, with great probability, the adjacent Sea was called Axenu•…•…. But the Greeks not liking that word, which signifies Inhospi∣table in their language; they changed it, for luck's sake to Euxenus, that signi∣fies very hospitable. It is now not so commonly called the Euxin•…•…, as the Black Sea,
• b 1.65

  Xenop•…•…. Cyrop. VII. has the King and Queen of Armenia, the Phrygian•…•…. Paphla∣gontan•…•…, Cappado∣cian•…•…, &c. led by a PER∣SIAN.
• c 1.66

  Ier. LI. 27.
• † 1.67

  In the English Bible, it is, her horses; but the word her is not in the Hebrew, nor is horses in the plural.
• i 1.67.3

  Ier. LI. •…•…7.
• d 1.68

  Esai. XXII. 6.
• * 1.69

  Bochar•…•…. Geogr. S. IV. 10. & Casielli Lex. in 〈◊〉〈◊〉.
• † 1.70

  Xenoph. Cyrop, 〈◊〉〈◊〉. 3, says of Persia, that it was so mountainous a country, that it was rare to see a horse in it, And there were none but Foot in Cyrus his Ar∣my; till after his first victory over Crasus. Then he mounted them on Lydian horses, and taught them all Horsemanship; upon which they so valued them∣selves; that, as Xenophon saith, in his time, no Persian of any credit would be seen on foot by his good will. Xen. Cyrop. IV. 3. That▪ Humour continues among them to this day. But that was extraordinary, which S•…•…bo tells us; That this was inscribed on the Tomb of King 〈◊〉〈◊〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I was the best Horse-man, and Archer. Stra•…•…. XV. 730. D.
• * 1.71

  namely, by CYRUS.
• e 1.72

  Xenoph. Cyr. l. 2.
• ee 1.73

  Ib. 1. 5.
• f 1.74

  Ier. LI. 27.
• g 1.75

  n. 33.
• h 1.76

  v. 11, 28.
• * 1.77

  They came, and took the City of Babylon.
• a 1.78

  Her•…•…d. I. 178, 179.
• b 1.79

  Ib. I. 186.
• c 1.80

  Her•…•…d I. 190.
• d 1.81

  Xenop•…•… Cyrop. VII. 5.
• * 1.82

  Ath•…•…n. Deipnosoph. XIV. from C•…•…esias, and Berosus. Their Sheshach (Ier. XXV. 26,) is Ven•…•…s. in all the Rabbins Comments, as Broughton says, p. 122. of his works.
• e 1.83

  Her•…•…d. I. 178, 179.
• f 1.84

  Her•…•…d. I. 19•…•….
• g 1.85

  Xenoph. Cyrop. VII. 5.
• h 1.86

  Xenoph. Ib.
• * 1.87

  D•…•…n. V. 30.
• † 1.88

  This whole account we have, partly from Herodotus, but chiefly from Xenophon in his Cyropaedia. The first of these Writers was born within the•…•…escore years of the time, and the other not very long after. There is no reason to think that either of them had ever read Daniel's History: and yet having, as they tell us, received their Informations from the people of those Countries, we cannot won∣der that in all these things their Histories do so well agree with his writings.

  They differ chiefly in the Names of Persons; Daniel calling him Darius the son of Ahasuerus, whom those Greek writers call Cyaxares the son of Astyages; and Daniel calling him B•…•…shazzar, whom they call Labynitus, or Nabonidus, whom also the Astronomer's Canon calls Nabonadius, and Iosephus calls Naboandelus. But this cannot be strange to any one that considers the manner of those Eastern Nations. At Babylon Daniel himself, as he tells us, had his name changed to Bel•…•…shazzar. And of the Three that were brought thither with him, every one had a Chaldee Name given him instead of his Hebrew. So among the Persians likewise Zerubbabel was called Sheshbazzar by Cyrus when he put him into the Govenment: and Esther, being made Queen, had her name changed to Ha∣•…•…assa. Of their Kings themselves, the two that came between. Cyrus and Darius, whom Ezra ch. IV. 5, 7. calls Ahasuerus and Artaxerxes, are called Cambyses, and Smerdis the Magu•…•…, by the Greek Historians. It were easy to add more ex∣amples; but these may suffice to shew that where in the Eastern Histories we read different names of Persons, we are not from thence to conclude that they' are not the same Persons; but rather to judge of them by what we read of their. Actions, and of their other Circumstances.
• * 1.89

  The Heathen writers, not having the same Names that are in▪ Scripture, accounted for, by their com∣mon changing of Names in the Eastern▪ Nations.
• * 1.90

  DARIUS the Mede had that Kingdom.
• a 1.91

  n. 24.
• aa 1.92

  Dan. V. 25—28.
• b 1.93

  Ier. XXV. 14.—XXVII. 7.
• c 1.94

  Dan. V. 31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.95

  Xenoph. Cyro∣paed. VIII. 5. It seems he came not to Babylon.
• * 1.96

  On the contrary we find in the Astronomer's Canon, that, after the seventeenth year of Nabonadius, (or Naboandelus, if that be a true reading in Iosephus, who saith that so they carled K. Belshazzar) that seventeenth year being his last, the next year was the first of Cyrus in their account, without any mention of Da∣rius between. But then, whereas Xenophon makes the reign of Darius to have been Two years over Babylon, and then gives seven years to Cyrus; the A∣stronomers give all these Nine years to Cyrus, which is a certain proof that, in all that time, they at Babylon never saw any other King there but Cyrus,
• n 1.96.4

  Ios. Ant. X. 12.
• o 1.96.5

  Xen. Cyropaed. VIII.
• e 1.97

  Xenoph. Cyro∣paed. VIII. 5.
• f 1.98

  Ib. VIII. 9.
• g 1.99

  Xenoph. Ib.
• h 1.100

  Ios. Ant. X. 12.
• * 1.101

  But Cy•…•…us came to him at E•…•…ba∣tana, bringing Daniel thither with him.
• i 1.102

  n. 45.
• ii 1.103

  Dissert. I. There he mar∣ried the daugh∣ter of K. Da•…•…us, who declared him his Suc∣cessor in his Kingdoms.
• k 1.104

  Xenoph. Cyrop. VIII. 7.
• l 1.105

  Ib. VIII. 5.
• m 1.106

  Da•…•…. VI. 8, 〈◊〉〈◊〉, 15.
• a 1.107

  Esther I. 3. 14. 18
• b 1.108

  vers. 19.
• * 1.109

  The first Empire in Dan. VIII.
• c 1.110

  An. 553. before Christ. (being the second of the four in Dan. VII.)
• e 1.111

  —vers. 6.
• f 1.112

  VIII. 3.
• g 1.113

  —v. 20.
• * 1.114

  was there said to be of Media and Persia.
• * 1.115

  The M•…•…des had the •…•…dence •…•…n 〈◊〉〈◊〉 •…•…ime.
• h 1.116

  Da•…•…. IX. 1.
• * 1.117

  N•…•… reigned 17 years, and after him Cyrus. 9 years. P•…•…l. Can. and Berosus in Iosephus against Ap•…•…. 1.
• i 1.118

  Xen. Cyropaed. VIII. The OCCASION of God's sending Daniel this Pro∣phecy.
• * 1.119

  He had now seen the fulfilling of many Prophe∣cies.
• * 1.120

  〈◊〉〈◊〉 An•…•… 〈◊〉〈◊〉 Ch•…•… proves th•…•… 〈◊〉〈◊〉 K. A•…•…rus was the same whom the 〈◊〉〈◊〉 call Darius Hy•…•….
• * 1.121

  But still the old stile remained in th•…•… 〈◊〉〈◊〉, 〈◊◊◊〉〈◊◊◊〉
• a 1.122

  see n. 15.
• b 1.123

  Cyropaed. VII.
• * 1.124

  The latest of these Prophecies was that of the Hand-writing on the Wall.
• c 1.125

  Dan. V. 10, 11.
• d 1.126

  Herodot. I. 188.
• * 1.127

  Daniel read it publickly.
• e 1.128

  Dan. V. 28.
• * 1.129

  it was fulfilled the same night.
• a 1.130

  Dan. V. 30.
• * 1.131

  This minded the Jews of their ancient Prophe∣cies against Baby∣lon.
• * 1.132

  particularly, those of Esaiah.
• b 1.133

  Esai. X. 5, &c.
• * 1.134

  bb—XIII. 1.
• c 1.135

  —v. 2.
• cc 1.136

  —v. 4.
• d 1.137

  —v. 6.
• e 1.138

  see n. 12.
• f 1.139

  Esai. XIII. v. 17.
• g 1.140

  see n. 13.
• h 1.141

  Esai. XXI. 2.
• i 1.142

  XLI 25.
• k 1.143

  XLI 2. & XLVI. 11.
• l 1.144

  Herodot. I. 131.
• m 1.145

  Esai. XLVI. 1.
• n 1.146

  Esai. XLVI 6.
• o 1.147

  XLVI. 1, 6.
• a 1.148

  Ier. L. 2.
• * 1.149

  and those of Ie∣remiah L. and LI.
• b 1.150

  Ier. L. 4—8 & v. 19, 20. & LI. 5, 10.
• c 1.151

  Ezra III. 12, 13.
• * 1.152

  These they saw now fulfilled.
• d 1.153

  Ier. L. 9.
• e 1.154

  L. 41. & LI. 48.
• ee 1.155

  LI. 27.
• f 1.156

  LI. 11, 28.
• g 1.157

  v. 27.
• h 1.158

  see n. 13.
• i 1.159

  Ier. L. 42. LI. 27.
• k 1.160

  L. 10.
• l 1.161

  v. 21, 23, 24, 28.
• m 1.162

  v. 29.
• n 1.163

  v. 35, 36, 37.
• o 1.164

  v. 38.
• a 1.165

  LI. 36.
• * 1.166

  Especially in the taking of Babylon.
• b 1.167

  see 〈◊〉〈◊〉. 15.
• c 1.168

  Herodot. I. 191.
• d 1.169

  Herod. ibid.
• e 1.170

  Ier. LI. 31.
• f 1.171

  Xenoph. Cyrop. VII. 5.
• g 1.172

  they found him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. lb.
• h 1.173

  Ier. LI. 39, 57.
• * 1.174

  and the End of that Empire in Nebucadn•…•…zzar's Son's Son.
• i 1.175

  Ier. XXVII. 7.
• k 1.176

  v. 1.
• l 1.177

  Ios. An•…•…. X. 1•…•….
• m 1.178

  Dan. V▪ 11, 28.
• * 1.179

  all this done by a Persian.
• n 1.180

  Esai. XLI. 2.
• o 1.181

  XLVI. 1.
• p 1.182

  v. 10.
• q 1.183

  XLI. 2.
• a 1.184

  XLI. 7. XLVI. 6, 7. and him coming from the North,
• b 1.185

  XLI. 25.
• c 1.186

  v. 22. 23.
• d 1.187

  v. 26.
• e 1.188

  XLVI. 9.
• * 1.189

  CYRUS by Name.
• f 1.190

  1. Kin. XIII. 2.
• * 1.191

  and that He should build the Temple.
• g 1.192

  Esai. XLIV. 28.
• h 1.193

  v. 24—27.
• i 1.194

  XLV. 1.
• * 1.195

  Cyru•…•… knew of this Prophecy.
• k 1.196

  Ann. 536. be∣fore Christ.
• l 1.197

  Ezra I. 1.
• m 1.198

  Ann. 606. be∣fore Christ.
• n 1.199

  Ie•…•…. XXV. 1, 10.
• * 1.200

  But he could not build it yet.
• a 1.201

  see n. 18, 19.
• * 1.202

  This made Da∣niel think of Two Prophecies, each of LXX weeks.
• b 1.203

  Dan. IX. 2.
• * 1.204

  1. that after LXX weeks God would punish Babylon.
• c 1.205

  Ier. XXV. 13.
• d 1.206

  v. 11, 12.
• e 1.207

  Ann. 607. be∣fore Christ.
• f 1.208

  Dan. I. 1.
• * 1.209

  see DISSERT III.
• a 1.210

  Ann. 538. be∣fore Christ.
• * 1.211

  a a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.212

  Ier. XXIX. II. that after LXX weeks, he would bring back his Captive people.
• c 1.213

  Ier. XXIX. v. 10.
• d 1.214

  Ier. XLVI. 1.
• e 1.215

  XXV. 1.
• f 1.216

  Dan. I. 2. II Chron. XXXVI. 7.
• g 1.217

  Ann. 606. be∣fore Christ.
• h 1.218

  Ann. 537. be∣fore Christ.
• i 1.219

  Ezra I. 1.
• * 1.220

  Daniel saw that the first LXX years were past, and Babylon pu∣nished.
• k 1.221

  Dissert. III.
• l 1.222

  Dan. IX. 2.
• m 1.223

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• n 1.224

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He saw the se∣cond year near past, but nothing done for his Peo∣ple;
• o 1.225

  Dan. VI. 2, 3.
• p 1.226

  v. 4. &c.
• * 1.227

  He knew they must Pray for it.
• a 1.228

  I•…•…. XXIX. 12, 13, 14.
• b 1.229

  —vers. 1•…•….
• * 1.230

  He Prayed, and joyn'd Fasting with it.
• c 1.231

  Dan. IX. 3, 4.
• * 1.232

  He kept a strict Fast.
• d 1.233

  Dan. X. 2, 3.
• e 1.234

  —1. 13.
• f 1.235

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.236

  The Persians used to anoint themselves every day, delicately and profusely. P•…•…in. Nat. Hist. XIII. 1.
• g 1.237

  Dan. IX. 〈◊〉〈◊〉.
• h 1.238

  〈◊〉〈◊〉 III. 6.
• i 1.239

  E•…•…. IV. 1▪ 2, 3.
• a 1.240

  Dan. IX. 1▪ 2, 3.
• * 1.241

  Of DANIEL'S PRAYER.
• b 1.242

  Tract. IV.
• c 1.243

  Dan. IX. 21.
• d 1.244

  Dan. IX. 3.
• e 1.245

  Dan. VI. 10. v. Grotium in •…•…oc.
• f 1.246

  IX. 20.
• g 1.247

  vers. 4.
• h 1.248

  Neh. I. 5.
• i 1.249

  Tract V.
• k 1.250

  Dan. IX. 5.
• l 1.251

  Ps. CVI. 6.
• m 1.252

  〈◊〉〈◊〉 Kin. VIII. 47.
• * 1.253

  Circumstantial things are only toucht at.
• n 1.254

  Tract. IV. & V.
• * 1.255

  In the Main, it shews us his excellent Spirit;
• o 1.256

  see 〈◊〉〈◊〉. 1, 2, 3.
• * 1.257

  his Humility▪
• a 1.258

  Dan. IX. 4.
• b 1.259

  Ezek. XIV. 14, 20. see Dissert. I.
• * 1.260

  See Usser. Ann. 594. before Christ: and remember this Prayer was I•…•…o D•…•…ll, that is, in the year before Christ 537; near threescore years after that Prophecy.
• * 1.261

  his Self. Denial;
• c 1.262

  Ezra VII. 9.
• d 1.263

  See Dissert. I.
• e 1.264

  Dan. VI. 28.
• f 1.265

  Dan. XII. 12, 13.
• * 1.266

  his Concern for God's People, especially for the City of Ierusalem;
• g 1.267

  Dissert. I.
• h 1.268

  Ps, CXXXVII. 5, 6. King David's be∣loved City.
• i 1.269

  See Ps. CXXII.
• a 1.270

  Ps. XLVIII. 1.
• b 1.271

  Dan. IX. 16, 24.
• * 1.272

  Ps. LXXIV. LXXIX, LXXX, CII, CVI, CXXXVII, all, or most of them: see Tract. V.
• c 1.273

  Ps. CVI. 6.
• * 1.274

  not so much for the Temple.
• d 1.275

  Dan. IX. 7, 12, 16, 18, 19.
• † 1.276

  The Onely mention of the Temple in Daniel's prayer vers. 17. where the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy holy place, is render'd the Sanctuary: But some take that to be the same which the Angel calls thy holy City, vers. 24.
• e 1.277

  vers. 24.
• f 1.278

  Dan. IX. 25.
• g 1.279

  〈◊〉〈◊〉 vers. 26.
• * 1.280

  he knew that would forth with be built.
• h 1.281

  Esaia XLIV. 28.
• * 1.282

  But he knew not when the City would be built.
• i 1.283

  Ezra I. 1.
• k 1.284

  Esai. XLIV. 28.
• g 1.285

  Ezra IV. 5. 24.
• h 1.286

  Ezra II. 70.
• i 1.287

  Neh. VII. 4.
• k 1.288

  II. 1.
• l 1.289

  Dan. IX. 24.
• m 1.290

  vers. 25.
• n 1.291

  Ib.
• o 1.292

  Neh. II. 5, 6.
• p 1.293

  Neh. III, VI, &c.
• * 1.294

  Therefore he prayed for that chiefly.
• * 1.295

  He also shewed his Zeal for God's Glory, in the Arguments that he used in his Prayer.
• a 1.296

  Dan. IX. 4, 7. 9, &c.
• * 1.297

  especially in praying for the Jews, as God's People.
• b 1.298

  Dan, IX. 9, 15.
• c 1.299

  verse 10, 13, 14.
• d 1.300

  vers. 15, 16.
• e 1.301

  vers. 19.
• * 1.302

  A DIGRESSION.
• * 1.303

  Of the Rabbins three Olams.
• f 1.304

  v. Raim. Mart. pugio •…•…d. II. 10, 1. &c. Hoornb. de Conv. Iud. II. p. 180.
• * 1.305

  the threefold Dispensation of the Covenant of Grace.
• a 1.306

  Gen. III. 15.
• * 1.307

  especially the se∣cond, being that of the Jewish Church.
• b 1.308

  2 Chron. XX. 7. Esai. XLI. 8. Iam. II. 23.
• c 1.309

  Gen. XII. 3.
• d 1.310

  Gal. III. 1•…•…
• e 1.311

  Gen. XVII. 1•…•…
• f 1.312

  Gen. XXI. 12.
• g 1.313

  Heb. XI. 17, 18, 19.
• h 1.314

  Gen. XVII. 1.
• i 1.315

  XXVIII. 3.
• k 1.316

  XXXV. 11.
• * 1.317

  First in Egyp•…•… God called them to be a National Church.
• a 1.318

  Gen. XLVI. 27.
• * 1.319

  There went thither of Abraham's Seed only Iacob himself, and L•…•…IV Sons and Grandsons of his, together with one daughter, Di•…•…, and Grandaughter, Ser•…•…; and there they found Ioseph and his two Sons, which made up that whole num∣ber of LXX. Gen. XLVI. 7.—27.
• l 1.319.6

  Gen. XLVI. 7—27.
• b 1.320

  Deut X. 22.
• c 1.321

  Ex. I. 7—10.
• d 1.322

  —v. 14.
• e 1.323

  —v. 22.
• f 1.324

  Ex. II. 23, 24.
• g 1.325

  Ex. III. 6.
• * 1.326

  Sent by Moses, from JEHOVAH, their God,
• h 1.327

  IV. 1—9.
• i 1.328

  III. 13.
• * 1.329

  † It is 〈◊〉〈◊〉 〈◊〉〈◊〉. But it should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in that plac•…•… 〈◊〉〈◊〉 〈◊〉〈◊〉
• m 1.329.7

  Ex. III. 18.
• n 1.329.8

  V. 3.
• k 1.330

  Ex. V. 1, 3.
• * 1.331

  He found them weak and per∣ve•…•….
• kk 1.332

  V. 21.
• f 1.333

  Ex. VI. 3.
• g 1.334

  VI. 7.
• h 1.335

  VI. 9.
• * 1.336

  〈◊〉〈◊〉 XIV. 1•…•…. and given to Ido•…•…atry.
• * 1.337

  k Ez•…•…k. XX. 7.
• * 1.338

  〈◊〉〈◊〉 Thu•…•… 〈◊〉〈◊〉 More Nebochim. 1. 6•…•….
• * 1.339

  † Hen•…•… 〈1 line〉〈1 line〉 thy People, being 〈◊◊〉〈◊◊〉.
• o 1.339.9

  D•…•… IX. 19.
• a 1.340

  Ezek. XX. 〈◊〉〈◊〉.
• * 1.341

  It seems that from the Egyptian Apis, and Mnevis, they took that Idea of their God, in which they made A•…•…n set up a Golden Calf for them to worship, Ex. XXXII. 4.
• o 1.341.10

  Ex. XXXII. 4
• b 1.342

  XX. 9.
• c 1.343

  Deut. IX. 27.
• d 1.344

  Deut. IV. 37.
• e 1.345

  Gen. XV. 13. 14. Ps. CV. 42.
• g 1.346

  Deut. VII. 8.
• * 1.347

  God sent him to Phar•…•…h, with Miracles;
• h 1.348

  Ex. VII. 1.
• i 1.349

  ver. 11, 12.
• * 1.350

  with ten Plagues
• k 1.351

  Ex. VIII. 19.
• * 1.352

  not touching God's People.
• l 1.353

  VIII. •…•…2.
• m 1.354

  ver. 23.
• n 1.355

  X. 21.
• a 1.356

  v. 23.
• * 1.357

  He takes them into Covenant.
• * 1.358

  by the Sacrifice of the Passover.
• b 1.359

  1 Pet. I. 18, 19.
• * 1.360

  the chief Type of the Messias,
• c 1.361

  DEMONSTR. II. 1.
• d 1.362

  Esai. LII, LIII.
• e 1.363

  Ib. D•…•…M. II. 2.
• f 1.364

  Ib. DEM. II. 3.
• g 1.365

  Dan. IX. 26.
• h 1.366

  Ex. XII. 6.
• a 1.367

  XII. 47.
• b 1.368

  〈◊〉〈◊〉 V. 43.
• * 1.369

  God delive•…•… his People out of Egypt.
• * 1.370

  He brought them through the Red Sea.
• c 1.371

  E•…•…. XIII. 21.
• d 1.372

  Ex. XI. 5. X•…•…. 29.
• * 1.373

  d d Ex. XIV. 10.
• e 1.374

  vers. 11, 1•…•….
• f 1.375

  v. 19, •…•…0.
• g 1.376

  v. 21.
• h 1.377

  XIV. 2•…•….
• i 1.378

  v. 31.
• * 1.379

  They were mur∣muring on all Occasion•…•….
• k 1.380

  XV. 24.
• i 1.381

  Ex. XVI. 2, 3.
• k 1.382

  v. 8, 9.
• a 1.383

  Ex. XVI. v. 12.
• b 1.384

  v. 13.
• c 1.385

  v. 21.
• d 1.386

  v. 26, 28.
• e 1.387

  Ex. XVII. 1—4.
• f 1.388

  v. 7.
• g 1.389

  v. 5.
• h 1.390

  Num. XX. 2.
• * 1.391

  God still bore with them, and took care of them;
• i 1.392

  Ex. XVII 8, &c.
• k 1.393

  Deut. XXV. 18.
• l 1.394

  Ex. XII. 36.
• * 1.395

  It is hand in the singular Number in the Hebrew text, but hands in the Samaritan and LXX.
• m 1.396

  Ex. XVII. 11.
• a 1.397

  vers. 12.
• * 1.398

  He brought them to M. Horeb.
• b 1.399

  Ex. III. 1. 2.
• c 1.400

  Ex. III. 12.
• d 1.401

  XIX. 3, 4, 5.
• e 1.402

  XIX. 3—6.
• f 1.403

  v. 8.
• g 1.404

  v. 10, 11.
• * 1.405

  So the Jews understand it, as the learned Selden sheweth at large in his Book dé Synedriis. The whole manner of it is described in that command of God for Sanctifying of the Levites, Lev. VIII. 7.
• q 1.405.11

  Selden. de Sy∣ned. 1. 3. p. 24, &c.
• r 1.405.12

  Lev. VIII. 7.
• h 1.406

  Ex. XIX. 14.
• i 1.407

  v. 18. and XX. 18.
• l 1.408

  v. 19.
• m 1.409

  Ex. XIX. 9.
• n 1.410

  Ex. XX. 1—17.
• * 1.411

  He gave them the Law at M. Sinai.
• o 1.412

  vers. 〈◊〉〈◊〉.
• p 1.413

  Ex. XXXIV. 28. Deut. X. 13.
• a 1.414

  Ex. XX. 3.
• * 1.415

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being in the singular Number, shews that it should be render'd, thou shalt have no other God. And by those words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before me, it was inti∣mated to them, that if they had any other God, they could not hide it so, but that the great JEHOVAH must see it.
• b 1.416

  vers. 4.
• * 1.417

  Warning them especially a∣gainst Idolatry.
• c 1.418

  v. 22, 23.
• d 1.419

  Deut. IV. 13, 15.
• e 1.420

  Ex. XXI, XXII, XXIII.
• * 1.421

  He gave them the Judicial Law.
• f 1.422

  Ex. XXIV. 3, 4.
• g 1.423

  v. 7.
• h 1.424

  v. 8.
• i 1.425

  Ex. XXIV. 6.
• k 1.426

  v. 7.
• l 1.427

  v. 8.
• * 1.428

  Moses gets up in∣to the Mount.
• m 1.429

  Deut. IX 11.
• n 1.430

  Ex. XXIV. 12.
• o 1.431

  Deut. IX. 10.
• a 1.432

  Ex. XXIV. 18.
• * 1.433

  Stays there forty daies.
• b 1.434

  Ex. XXV—XXXI.
• c 1.435

  Ezek. XX 25.
• d 1.436

  Ier. VII. 22.
• * 1.437

  The People set up a Golden Calf.
• e 1.438

  Ex. XXXII. 1.
• f 1.439

  Ps. CVI. 21.
• g 1.440

  Ex. XXXII. 22.
• h 1.441

  vers. 4, 8.
• * 1.442

  This is thy God.... So it is in Neh. IX. 18.
• i 1.443

  v. 5.
• k 1.444

  v. 6.
• a 1.445

  Ib. 7.
• b 1.446

  vers. 17, 18, 19.
• * 1.447

  Moses intercedes for them.
• c 1.448

  v. 7.
• d 1.449

  v. 1.
• e 1.450

  v. 7.
• f 1.451

  v. 10. Deut. IX. 26.
• g 1.452

  Ex. XXXII. 10. Deut. IX. 14.
• h 1.453

  v. 11.
• i 1.454

  Deut. IX. 28.
• k 1.455

  Deut. IX. 20.
• * 1.456

  He breaks the Tables.
• l 1.457

  Deut. IX. 15.
• m 1.458

  Ex. XXXII. 16.
• n 1.459

  v. 19.
• o 1.460

  vers 20.
• p 1.461

  Deut IX. 21.
• q 1.462

  Ex XXXII. 7.
• a 1.463

  Ex. XXXII. 26.
• b 1.464

  ver. 2•…•….
• c 1.465

  Gen. XLIX. 7.
• d 1.466

  Deut. XXXIII. 9, 10.
• * 1.467

  God requires their Publick Repentance.
• e 1.468

  Ex. XXXII. 32.
• f 1.469

  vers. 34. and Ex. XXXIII. 2.
• g 1.470

  Ex. XXXII. 34.
• h 1.471

  Ex. XXXIII. 7.
• i 1.472

  vers. 5.
• k 1.473

  vers. 6.
• l 1.474

  vers. 4.
• * 1.475

  and forgives them on Mose•…•…'s prayer.
• m 1.476

  vers. 14.
• n 1.477

  vers. 16, 17.
• a 1.478

  Ex. XXXIV. 10.
• b 1.479

  v. 14.
• * 1.480

  Moses a second 40 days in the Mount.
• c 1.481

  Ex. XXXIV. 28. Deut. IX. 18, 25. X. 10.
• d 1.482

  Deut. X. 1.
• e 1.483

  v. 2, 4.
• f 1.484

  Ex. XXXIV. 29.
• * 1.485

  Being come down, he orders all the Levitical Worship.
• g 1.486

  Ex. XXVII. I.
• h 1.487

  XXXVII. 1.
• i 1.488

  Ex. XXXVII. 1.
• k 1.489

  Deut. X. 1—5.
• l 1.490

  IX. 9, 11.
• m 1.491

  X. 8.
• * 1.492

  Now going for Canaan.
• a 1.493

  Levit. I. II. &c.
• b 1.494

  Num. X. 11.
• c 1.495

  Deut I. 1•…•….
• * 1.496

  They murmur at Taberah;
• d 1.497

  Num. X. 33.
• e 1.498

  XI. 1, 2, 3.
• f 1.499

  Num. XI. 4.
• * 1.500

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies the Rabble, or scum of the People. They seem to have been the same that are called the mixed Multitude that came out of Egypt with the Israelites, Ex. XII. 38. The word Ereb there seems to signify Arabs, as it certainly does in Ier. XXV. 20, 24. They were, no doubt, such as minded their bellies more than any thing else. This appears by their wishing they had stayed in Egypt, where they had all those delicacies mention'd, Num. XI. 5. Not only the Melons of Egypt are delicious; but even the Leeks and Onions, as Travellers say, eat better than most of the Plums in our Northern Countreys.
• m 1.500.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• n 1.500.14

  Ex. XII. 38.
• o 1.500.15

  Ier XXV. 20, 2•…•….
• p 1.500.16

  Num. XI. 5.
• * 1.501

  and again at Ki∣br•…•…th Hattaavah.
• g 1.502

  Num. XI. 20. v. 6.
• h 1.503

  Ps. LXXVIII. 25.
• i 1.504

  v. 19, 20.
• ii 1.505

  v. 27.
• k 1.506

  Num. XI. 31.
• l 1.507

  Ios. Ant. III. 1. p. 72. E.
• a 1.508

  Num. XI. 31, 32.
• * 1.509

  Ludolph. Com. Aethiop. l. 966. is of opinion that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, here render'd Quails, might be Locusts: of which, he saith, in those parts there are infinite Numbers; and that they are as big as Birds, that they are very wholesome, and are more pleasant than young pigeons. He has many Authors for this, pag. 179—189.
• b 1.510

  Num. XI. 19, 20, 21.
• c 1.511

  Ps. LXXVIII. 30, 31.
• d 1.512

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.
• e 1.513

  Num. XI. 20.
• f 1.514

  v. 34.
• * 1.515

  Of twelve Spies sent to Canaan, ten misrepresent it.
• g 1.516

  Deut. I. 19, 20, and 21. IX. 23.
• h 1.517

  Num. XIII. 1, 2.
• i 1.518

  v. 17—20.
• k 1.519

  v. 25.
• l 1.520

  v. 26, 27. Deut. I. 25.
• m 1.521

  See Bp. Patrick on verse 23.
• n 1.522

  v. 28, 29.
• o 1.523

  v. 31.
• p 1.524

  v. 27. 32.
• q 1.525

  Num. XIV. 1.
• * 1.526

  This put all the People in a Sedi∣tion.
• r 1.527

  v. 2.
• s 1.528

  Deut. I. 27.
• a 1.529

  Num. XIV. 3.
• b 1.530

  v. 4.
• c 1.531

  v. 5.
• d 1.532

  v. 10.
• * 1.533

  It was a brutish perversness.
• e 1.534

  Num. I. 1, 3.
• f 1.535

  Num. X•…•…. 21.
• g 1.536

  Num. XIV. 36▪ 37.
• h 1.537

  Ex. XX. 19.
• i 1.538

  Ex. XVI. 8.
• k 1.539

  XVII. 6.
• l 1.540

  Num. X. 11, 34.
• a 1.541

  Num. XIV. 10.
• * 1.542

  for which the ten Spies dyed presently, the People must all dye in 40 years.
• b 1.543

  v. 11.
• c 1.544

  v. 12.
• d 1.545

  v. 37.
• e 1.546

  v. 13 〈◊〉〈◊〉 19.
• f 1.547

  see n. 82.
• g 1.548

  Ex. XXXII. 14.
• h 1.549

  Num. XIV. 20.
• i 1.550

  Num. XXXII 10. Deut. I. 34.
• k 1.551

  Num. XIV. 22, 23.
• * 1.552

  That the Men here spoken of were all those that came out of Egypt at the age of 20 years and upward, except Ioshua and Cal•…•…b, this appears by what follows after∣ward, v. 29, 30. And of these men it was that God said, they have seen my Miracles in Egypt, and in the wilderness; and have tempted me now these Ten times. These Times are therefore to be understood of what happen'd in Egypt, as well as what happen'd in the wilderness. And it was plainly in Egypt that God first shewed them his Miracles. There first he gave Moses the power to work those three Miracles that are mention'd Ex. IV. 1—9. for the proving of his Mission to the people of Israel. Accordingly Moses did shew those Signs in the sight of the People; and thereupon they believed v. 30, 31. But when, upon his delivering his message to Pharaoh soon after, they saw no other Effect of it, but that by this means Pharaoh was provoked to use them worse, and to make their burthens heavier to them; Thereupon it was that the Officers of the Children of Israel fell upon Moses and Aaron with those bitter words, Ex. V. 20, 21. This was their first murmuring

  I. against Moses, and therein they first tempted God, that had given him the power of working those Miracles before them.

  II. Upon Moses complaint of this to God, he sent Moses to them a second time, Ex. VI. 2—8. But when he was about to deliver his Message, they had not Patience to hear him, v. 9, 12. they bid him, let us alone to serve the Egyptians, for it is better for us to do so than to dye in the wilderness. This was their second murmuring against Moses there in the Land of Egypt.

  III. Afterwards, when he had brought them out of Egypt, and they were come to the very edge of the Red Sea; there seeing Pharaoh and his host in pursuit of them, they murmured against Moses a third time: Ex. XIV. 11, 12. mind∣ing him of the hard words they had given him, that second Time.

  IV. After this, when they were passed through the Red Sea, and come into the wilderness; there, finding the water to be bitter, at the place which from thence was called Mara, Ex. XV. 23. There a fourth Time the People murmured against Moses, (b) v. 24.

  V. After that, when their Victuals were spent, then they murmured a fifth time, even the whole Congregation of the Children of Israel; wishing they had died in the land of Egypt, rather than come to be starved in this wilderness, Ex. XVI. 2, 3. Thereupon God sent them Manna from Heaven, v. 15. &c.

  VI. After that, when they came to want Water, thereupon they murmured the sixth time, which was at the place called Massa and Meriba in the wilderness of Sin. Hitherto the Long Suffering of God had shewed it self wonderfully, in passing by all their provocations, so that not one Man died for any of them.

  VII. The seventh was, when Moses had been receiving God's Commands on Mount Sinai for forty days; upon which long Absence of his, (who had never been from them one day before) the People said, as for this Moses we know not what is become of him, let us make a God to go before us, &c. Thereupon they made the Golden Calf; which being the Sin of Idolatry, God, who had spared them hitherto, now began to punish them for this. But it was only by cutting off the most notorious Transgressors, and putting a Penance on the rest.

  VIII. Their eighth murmuring was at Tabera, for which many of them were consumed by the fire of the Lord that burns among them, Num. XI. 1.

  IX. The ninth was at Kibroth Hattaavah, where they that lusted for flesh had their fill of it, for a whole month, Num. XI. 4. But they died with it in their mouths, v. 33.

  X. Therefore this murmuring against Moses, and this tempting of God, upon the occasion of the Spies ill Report, was certainly the Tenth including those two in Egypt. And it was the Act of those Men that had seen God's Miracles in Egypt, as well as in the wilderness: for he saith of those very men, they have Tempted me now these Ten times. Moses seems to have thought of the same, when, speaking of this very matter of their Rebellion at Kadesh Barnea, he told them that this was no new thing: for, saith he, you have been Rebel∣lious against the Lord from the day that I knew you, Deut. XI. 24. It plainly appears that they were so, by the Account that He gives us of their Murmuring against him, and therein their Tempting of God, first in Egypt, and afterward in the Wilderness, till they had made up the Ten times above mentioned.
• * 1.553

  Ten times they had tempted God.
• l 1.554

  Num. XIV. 22.
• m 1.555

  Ex. IV. 1—9.
• n 1.556

  v. 30, 31.
• o 1.557

  Ex. V. 20, 21.
• p 1.558

  Ex. VI. 2—8.
• q 1.559

  v. 9—12.
• r 1.560

  Ex. XIV. 11, 12.
• a 1.561

  Ex. XV. 23. i v. 24.
• c 1.562

  Ex. XVI. 2, 3.
• d 1.563

  v. 15.
• e 1.564

  Ex. XVII 2, 7.
• f 1.565

  Ex. XXXIII. 1. &c.
• g 1.566

  Num. XI. 1.
• h 1.567

  Num. XI. 4.
• i 1.568

  v. 33.
• k 1.569

  Num. XIV. 1 &c
• l 1.570

  v. 22. 23.
• m 1.571

  Deut. XI. 24.
• * 1.572

  Now he Sen∣tenced them to dye in the wil∣derness.
• a 1.573

  Num. XIV. 11 12.
• b 1.574

  v. 10.
• c 1.575

  •…•…s. CI 1.
• d 1.576

  Ex. XXXIV. 7.
• e 1.577

  Num. XIV. 37.
• f 1.578

  Dan. VII. 12.
• * 1.579

  g Num. XIV. 28.
• a 1.580

  v. 2.
• b 1.581

  h v. 32.
• * 1.582

  This Sentence was given, in or about the sixth Month of the year 1490. before Christ: and the time of their passing over Zered, when all that Generation was dead, except Ioshua and Caleb; this was about the sixth month of the year before Christ 1452. so that the Execution was compleat just 38 years after that Sentence. see Uss. Annal.
• a 1.582.17

  Deut II. 14.
• * 1.583

  all within forty years.
• c 1.584

  Num. XIV. 31.
• d 1.585

  Deut. I. 39.
• e 1.586

  Num. XIV. 33.
• f 1.587

  v. 34.
• † 1.588

  It was in the year 1491 before Christ, in the first Month, and on the tenth day of that Month, that by God's Command the People of Israel chose out their Lambs for the first Passover in Egypt, Ex. XII. 23. Which Passover they eat on (c) the fifteenth day of the first Month: and that very night was their coming out of Egypt, Num. XXXIII. 3. But it was in the year before Christ 1451, on the tenth day of the first Month that the Children of Israel first passed over Iordan into the Land of Canaan, Iosh. IV. 19. and there at Gilgal they eat their first Passover on the fifteenth day of the first month, Josh. V. 10, 11. So that between their choosing of the Paschal Lambs, in order to their going out of Egypt, and their passing over Iordan to enter into the Land of Canaan, there was a space of just forty years. And there was neither more nor less than forty years, between their first Passover in Egypt, and their first in the Land of Canaan. For this also see Uss. Annal.
• b 1.588.18

  Ex. XII. 23.
• d 1.588.19

  Num. XXXIII 3.
• e 1.588.20

  Ios. IV. 19.
• f 1.588.21

  V. 10. 11.
• g 1.589

  v. 33.
• * 1.590

  They would go up and fight, though forbid∣den.
• h 1.591

  Num. XIV. 40.
• i 1.592

  Num. XIV. 25. Deut. I 40.
• k 1.593

  v. 41.
• a 1.594

  Num. XIV. 24. Deut. l. 42.
• b 1.595

  vers. 43.
• * 1.596

  The coming of those Spies was not only known to the Canaanites, but was re∣member'd by them forty years after, Num. XXI. They knew that the God of the Israelites had given them that Land, Iosh. II. 9.
• o 1.596.22

  Num. XXI. 〈◊〉〈◊〉.
• p 1.596.23

  I•…•…sh. II. 9.
• c 1.597

  Num. XIV. 4•…•…, 45.
• d 1.598

  Num XIV. 45. Deut. I. 44.
• e 1.599

  v. 45.
• f 1.600

  Num. XIV. 45.
• g 1.601

  Deut. l. 46.
• * 1.602

  They w•…•…nder 38 ye•…•…rs in the wil∣derness.
• h 1.603

  Deut. II. 1.
• i 1.604

  v. 4.
• k 1.605

  v. 8.
• l 1.606

  v. 13.
• m 1.607

  v. 14. 1•…•….
• n 1.608

  v. 16.
• a 1.609

  Num. IX. 15—23.
• b 1.610

  Bp. Patrick on N•…•…m. XXXIII. 19.
• c 1.611

  Geo. Synce•…•…us in Chronogr. p. 142. 〈◊〉〈◊〉. Paris.
• * 1.612

  Of their three last Rebellions.
• * 1.613

  〈◊〉〈◊〉. that of Korah.
• d 1.614

  Ios. Ant. IV. 1.
• e 1.615

  Ex. XXIX.
• f 1.616

  Lev. IX.
• g 1.617

  Lev. IX. 24.
• h 1.618

  Num. III. 9. VIII. 19.
• * 1.619

  Num. III. 12, 〈◊〉〈◊〉.
• a 1.620

  Nu•…•…. XVI. 〈◊〉〈◊〉, 3.
• b 1.621

  v. 1•…•….
• * 1.622

  King Uzzial•…•… attempting to burn incense to God, though he was not put to death, he was chastised with the utmost severity for it. The Leprosy rose up in his Fore•…•… at that Instant, and they that saw it thrust h•…•… out of the Temple; yea, him∣self also hasted to go out: and he dwel•…•… ever after in a separate house, being a Leper unto the day of his death; and Iotham his Son took upon him the Government of Israel 2 Chron▪ XXVI. 16—21.
• n 1.622.24

  C•…•…ron. XXVI. 16—21.
• c 1.623

  Nu•…•…. XVI. 〈◊〉〈◊〉
• d 1.624

  v. y.
• e 1.625

  〈◊〉〈◊〉. IX. ult▪
• f 1.626

  N•…•…. XVI. 〈◊〉〈◊〉
• g 1.627

  v. 5, 6, 7.
• h 1.628

  v. 11.
• i 1.629

  v. 11.
• k 1.630

  v. 13.
• l 1.631

  v. 14.
• m 1.632

  v. 24.
• a 1.633

  Ios. Aut. IV. 2.
• b 1.634

  Num. XVI. 3.
• c 1.635

  vers. 19.
• * 1.636

  God's Judge∣ments on Him, and his Com∣plices;
• d 1.637

  vers. 26.
• e 1.638

  v. 28, 29, 30.
• f 1.639

  31, 3•…•….
• g 1.640

  v. 40.
• h 1.641

  v. 35.
• i 1.642

  Num. XXVI. II.
• k 1.643

  1 Chron. VI. 22—29.
• l 1.644

  Ps. XCIX. 6. and on the incor∣rigible People.
• m 1.645

  Num. XVI. 41.
• n 1.646

  v. 42.
• a 1.647

  v. 49.
• b 1.648

  v. 49.
• * 1.649

  God appoints two Memorials to be kept.
• c 1.650

  Num. XVI. 37—40.
• * 1.651

  d v. 40.
• e 1.652

  XVII. 1, &c.
• * 1.653

  The People obsti∣nate to the last:
• f 1.654

  Num. XVII.
• * 1.655

  After Mose•…•… and Aaron had brought the Children of Israel out of Egypt, their first Complaint against them was this, that whereas they had put the people in hope, of bringing them into a Land flowing with milk and honey Ex. XIII. 5. They found fault that they had brought them into a wilderness, Ex. XIV. 11. where first, their water was b•…•…r, XV. 24. and where there was nothing to eat, XVI. 3. and at last there was no water, XVII. 3. God was so Gracious as, notwithstanding all this, to supply fall these defects, and to forgive their Sin of murmuring, so that not one of them died for it. And after that, he was pleased to renew to them that Promise, of bringing them into a Land flowing with milk and honey, Num. XXXIII. 3. But when he had just brought them to that Land, and the Spies, whom they had sent to look into the na∣ture of it, had told them, it was a Land that eat up the Inhabitants thereof; which was quite contrary to what Moses had promised them; then they broke out into a Tumuk, worse than any of the former. For this, in the first place, God cut off those Spies that had given them that false information. Then for their so often repeated▪ Sin of murmuring against God, he declared that they all should dye in the wilderness; and that within the space of forty years. This terrible Sentence daunted them for a while. But soon after, in the time of Kor•…•…h's Rebellion, Dath•…•… and Abiram revived this very thing, Num. XVI. 13, 14. In their charge against Moses, they told him, Thou hast brought us up to kill us in the wilderness; thou hast not brought us into a Land that flows with milk and honey. Wilt thou put out the eyes of these men? Wilt thou make them be∣lieve this is a Land flowing with milk and honey, when they see it is a Wilderness? This was a downright Rebellion against God; for which, as those Ten Spies died of the plague; so these two Da•…•…han and Abiran•…•…, and all that belonged to them, were swallowed up at once by the Ground opening under them. But it seems, the Sin these Men died for, was no other than what all the People had in their hearts. There seems to be an acknow∣ledgement of it in these words; when, reflecting upon this Judgement on Dathan and Ab•…•…ram, they could not forbear telling Moses, XVII. 12. be∣hold we dye, we perish, we all perish; that is to say, if all that are of this opinion must dye, then, there is no help for it, we must all dye, and perish. They were as good as their words. They boldly said this, again and again, when they saw many others to join with them in it. And this was the cause of their dying in the next judgements of God that came upon them in the Wil∣derness, Num. XX. 2, 3. and XXI. 5.

  But that which was freshest in their minds, and which most stuck with them, was this, that Moses had advanced his Brother Aaron, and his Sons, to the Priest∣hood; which always belonged to the first born in former times. This was, in their opinion, such an engrossing of Honour and Riches into one Family, as ought not to be endured. That this was the People's sense of the matter, it appeared by their so generally joyning with Korah and his Company, in opposition to Aaron's Priesthood. Koráh had with him 250 men of the chief of their Nation, who all took Censers in their hands, to officiate as Priests in burning Incense at the Door of the Tabernacle. The People saw them all struck dead with Fire from Heaven. After which, as Moses said, by God's Com∣mand, their Censers were taken up, and wrought into Plates for the covering of the Altar; and that expressly for this reason, that it should be a Memo∣rial to all others that were not of the •…•…ons of Aaron, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. not a man of them should come near to offer incense before the Lord, that he be not as Korah and his Company, Num. XVI. 40. All this the People must have known, or else it could not hare been a warning to them. They might also know what Moses now said, as from God, concerning Aaron's Rod, being now laid up before the Ark, for a second Memorial. He had said, that it was to mind the People not to meddle with any office of the Priesthood, that they dye not. It was, as most think, upon the hearing of this, that the Children of Israel spoke to Moses those passionate words, we dye, we perish, we all perish; that is in effect, we hear of nothing but dying. But those words especially went to their hearts, that Moses had said on occasion of the Plates, being made of those Censers, for a Memorial, &c. They repeat them here in effect, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 every one that shall come near the Tabernacle of the Lord shall dye.

  God heard this, and thereupon, for a farther provision against their falling into this Sin, he made a fresh Declaration of his mind, almost in the same words in which the People had repeated the former. They had said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 every one that comes near shall dye, God repeated it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 every one that comes near shall be put to death. For the Reason of this, enough has been said in the Context of this Discourse.
• g 1.656

  Ex. XIII. 5.
• a 1.657

  Ex. XIV. 11.
• b 1.658

  XV. 24.
• c 1.659

  XVI. 3.
• d 1.660

  XVII 3.
• e 1.661

  Num. XXXIII. 3. Lev. XX. 24.
• f 1.662

  Num. XIII. 32.
• g 1.663

  XIV. 37.
• h 1.664

  vers. 32.
• i 1.665

  33.
• k 1.666

  XVI. 13, 14.
• l 1.667

  XIV. 37.
• m 1.668

  XVI. 32.
• n 1.669

  XVII. 1•…•….
• o 1.670

  XX. 2, 3. XXI. 5.
• p 1.671

  Num. XVI. 2. vers. 18.
• q 1.672

  v. 35.
• r 1.673

  v. 37, 38, 39.
• s 1.674

  v. 40.
• t 1.675

  Num. XVI. 40.
• u 1.676

  Num. XVII. 10, 11.
• x 1.677

  vers. 10.
• y 1.678

  v. 12.
• z 1.679

  XVI. 40. XVII. 13.
• * 1.680

  XVIII. 7.
• * 1.681

  as appeared by their bitter com∣plaints;
• a 1.682

  Num. XVII. 12.
• * 1.683

  especially on K•…•…∣rah's death.
• b 1.684

  Num. XVI. 38.
• c 1.685

  See Num. XVI. 40. in the bot∣tom of page 47.
• d 1.686

  Num. XVII. 10, 11.
• a 1.687

  vers. 12.
• b 1.688

  XVI. 40.
• c 1.689

  XVII. 13. See it here in the bottom.
• d 1.690

  XVI. 41.
• a 1.691

  Num. XVII. 10.
• b 1.692

  vers. 22, 13.
• * 1.693

  God gives a New Law, against in∣truding into the Priesthood.
• c 1.694

  Deut. XVII. 11. 12.
• d 1.695

  Num. XVIII. 1—7.
• e 1.696

  vers. 7.
• f 1.697

  v. 3. Their second Massa and Meriba.
• a 1.698

  Num. XXXIII. 35.
• b 1.699

  1 Kings IX. 26. n. 73.
• c 1.700

  Num. XX. 1. and XXXIII. 36.
• * 1.701

  There it was that Miriam the Sister of Moses dyed; by which we know the just Time of their being there. For at Mount Hor, which was their very next stage, there her Brother Aaron dyed: which was in the fortieth year of the Peoples coming out of Egypt, and on the first day of the fifth month of that year. But Miriam's death is remember'd by the Iews on the Tenth day of the first month: by which account she dyed not quite four months before him. Iosephus saith she was buried there on a Mountain, which they call Sein, So it seems it was remember'd in his time.
• a 1.701.25

  Num. XXXIII. 38.
• b 1.701.26

  Ios. Ant. IV. 4. p. 109. G.
• d 1.702

  Num. XXVIII. 14. and Deut. XXXII. 51.
• dd 1.703

  Num. XX. 2. v. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.704

  v. 5.
• ee 1.705

  Ex. XVII. 6.
• f 1.706

  Num. XX. 3.
• g 1.707

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 13.
• h 1.708

  v. 10.
• i 1.709

  v. 11.
• a 1.710

  Num. XX. 8.
• b 1.711

  v. 12.
• c 1.712

  v. 28.
• d 1.713

  Deut. XXXIV. 5.
• * 1.714

  Third Murmur∣ing at Tsalmona.
• e 1.715

  Num. XXI. 4.
• ee 1.716

  v. 5.
• f 1.717

  v. 6. punisht with fiery Serpents.
• g 1.718

  v. 7.
• h 1.719

  v. 8.
• i 1.720

  Ioh. III. 14. XII. 32.
• * 1.721

  This place was so called from Tselem, which signifieth an Image, in memory of this Brazen Serpent. It seems the People took this away with them, and had it in so great esteem, that in process of time they came to worship it, as an Idol: for which it was broken in pieces by King Hezekiah, 2 Kings XVIII. 4.
• r 1.721.27

  2 Kin. XVIII. 4:
• * 1.722

  At Zered was an end of this mur∣muring Genera∣tion.
• k 1.723

  Num. XXXIII. 41.
• l 1.724

  v. 45.
• m 1.725

  Deut. II. 13.
• n 1.726

  v. 14.
• o 1.727

  Ps. XCV. 10.
• p 1.728

  v. 8.
• q 1.729

  v. 11.
• * 1.730

  The new ra•…•… under no Tem∣ptation to Mur∣muring.
• * 1.731

  a Num. XIV. 30.
• b 1.732

  Deut. III. 11.
• c 1.733

  Iosh. XIII. 25.
• d 1.734

  Num. XXI. 26.
• e 1.735

  Losh XIII. 25.
• * 1.736

  Especially hav∣ing Conquered the Amorites.
• f 1.737

  Gen. XV. 16.
• g 1.738

  Deut. II. 34. III. 6.
• h 1.739

  —II. 35. III 7.
• i 1.740

  Num. XXII. 1.
• k 1.741

  —v. 2.
• * 1.742

  Therefore new the Devil was for tempting them to Whore∣dom and Idola∣try.
• a 1.743

  1 Kin. XI. 1.
• b 1.744

  v. 4, 5.
• * 1.745

  All the Neigh∣bouring Nations wished their De∣struction.
• c 1.746

  Deut II 9, 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.747

  Num. XXII. 3, 4, 11.
• * 1.748

  d d Iosh. XIII. 25.
• e 1.749

  Num. XXII. 4, 5.
• f 1.750

  Ios. II 9, &c.
• * 1.751

  They hired the Prophet Balaam to assist.
• * 1.752

  Balaam was a Syrian, of Pethor, which was near the river Euphrates, in Mesopotamia. Tera the Father of Abraham dyed in that Country. After which, his Son Abraham being called by God, went from thence into Canaan: but his Son Nahor continued there. Both Isaac and Iacob married into Na∣hor's Family, and the latter of them lived twenty years in that Country. The knowledge of the true God did not wear out there presently, though it was much defaced with Idolatry. Even Balaam called him sometimes by the Name of Elshaddai, as the Patriarchs usually did: but oftener by the name of Iehovah; and once Iehova my God, Num. XXII. 18. even the same that was the God of Israel. Num. XXIII. 21. St. Peter plainly calls Balaam a Prophet; and no doubt there were many other such of the Patriar∣chical Religion; as St. Iames also calleth Iob, who lived some few ages before him, Iam. V. 10, 11.

  In those first ages of the world there were very often seen such extraordinary Actings of God on the Prayers of his Prophets, whether for or against any Per∣son or Nation, as were not to be expected by them that lived under a written Revelation. For instance, we see, upon the Plague that God sent on Abimelech King of Gerar, and his People; when he besought God to take it off, God directed him to Abraham; in these words, He is a Prophet, and he shall pray for thee. In like manner, God's wrath being kindled against Iob's three miserable Comforters, God sent them to Iob to pray for them; saying, Him will I accept, and not deal with you according to your folly. We see Balaam was fa∣mous for the proofs he had given of his Successfulness that way. It was a com∣mon belief, that those whom he blessed were blessed, and those whom he cursed were cursed, Num. XXII. 6.

  But whereas there were Presents usually made to the Prophets by them that employed them in this kind, this covetous Wretch could not deny himself the advantage that might be made of this. He was for getting all that he could. And since, as it commonly happens, the worst causes bring in the best Fees, he was for such to choose. He loved the wages of unrighteousness. And if in such Cases God would not help him, the Devil certainly would, by God's permission; who in his just Judgement sends strong delusions on them that have not the Love of the Truth. No delusion could be greater than this was upon Balaam; that, when God having forsaken him, he was come to be Co∣sem, a Cunning man in vulgar speaking; whose way of doing things, by Kesem, witchcraft, is an Abomination to God; 1 Sam. XV. 23. yet still, upon his invoking God's Name, the Devil came, and answered his Prayers; and did it so artificially, that, though the things that he asked were such as were not fit for God to grant, the Devil did it; and kept him still in the belief that it was God that heard and answered his Prayers.
• a 1.753

  Num. XXIII. 7.
• b 1.754

  XXII. 5.
• c 1.755

  Deut. XXIII. 4.
• * 1.756

  Of BALAAM
• d 1.757

  Num. XXIV. 4, 16.
• dd 1.758

  Num. XXII 8, 1•…•…, 19. XXIII. 3. 8. 12, 15. 16. XXIV. 6, 13.
• e 1.759

  Num. XXII. 18.
• ee 1.760

  XXIII. 21.
• f 1.761

  2 Pet II. 16.
• ff 1.762

  Iam. V. 10, 11.
• g 1.763

  See Bp. Patrick's Comment.
• * 1.764

  g g Gen. XX 7.
• h 1.765

  Ioh. XLII. 8.
• i 1.766

  Num. XXII. 6.
• k 1.767

  Sam. IX. 7.
• l 1.768

  2 Pet. II 16.
• m 1.769

  2 Thess. II. 10, 11.
• n 1.770

  Iosh. XIII. 22.
• o 1.771

  1 Sam. XV. 23. •…•…ee Deut. XVIII. 10. 11, 12.
• a 1.772

  Deut. XXIII. 4.
• b 1.773

  Num. XXIV. 11.
• c 1.774

  n 116.
• d 1.775

  2 Pet II. 15.
• e 1.776

  Num. XXII. 7.
• f 1.777

  v. 18. & XXIV. 13.
• g 1.778

  XXII. 11.
• h 1.779

  v. 6.
• i 1.780

  v. 18.
• k 1.781

  XXIII. 24.
• l 1.782

  See the bottom.
• * 1.783

  God would not let him do it, by Cur•…•…ing them.
• a 1.784

  Num. XXIV. 1.
• b 1.785

  XXII. 9.
• c 1.786

  XXII. 41.
• d 1.787

  XXIII. 2, 4.
• dd 1.788

  v. 8, 9, 10.
• e 1.789

  See le Clere on Num. XXIII. 27.
• f 1.790

  v. 13.
• g 1.791

  v. 14.
• h 1.792

  v. 15.
• i 1.793

  XXIV. 1.
• k 1.794

  v. 19, 20.
• l 1.795

  v. 23.
• m 1.796

  v. 21.
• n 1.797

  XXIV. 1.
• o 1.798

  v. 5.
• oo 1.799

  v. 8.
• p 1.800

  v. 9.
• a 1.801

  v. 11.
• b 1.802

  v. 14.
• c 1.803

  v. 15—25 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.804

  v. 25
• * 1.805

  He therefore took the Devil's way.
• e 1.806

  Num. XXXI. 8.
• f 1.807

  v. 16.
• * 1.808

  The Midianites lived at this time in several Tracts of Arabia Petraea: particu∣larly, they that are here spoken of lived in those parts which lay Eastward of the Countries of Moab and Ammon; having onely a ledge of Mountains between them and Arabia Felix; and only the Desert between them and Me∣sopotamia. By this Situation of their Country, they had a great advantage for Merchandize. And they diligently applied themselves to it, as it appears, from Ancient times. They trafficked, not onely near home, but also in far distant Countries. This sort of business requiring the use of Beasts for Carriage, and especially of Camels, which Nature seems to have made on purpose for those dry Countries, they provided themselves with these most particularly. We find, in the next Ages after this, they had Camels without number; as the sand by the Sea side for multitude. By their Merchandize they got very great Riches, which Iosephus saith, they made appear by their living so delicately and splendidly. It appear'd against their Will afterward, by the abundance of Plate and Jewels that were found among their Spoils. These Riches at present enabled them to be at that charge that Moab, having only Corn and Cattel, could not so well bear. They could reward Balaam ac∣cording to his own Heart's desire, as well for his Advice for the Destruction of Israel, as for the Journeys that he made on that Occasion. They could set forth their Women more to advantage for the carrying on of that accursed design, to cause Israel to fall into that sin in the matter of Peor. We find on that account a daughter of one of their five Kings, was kill'd in the fact of Whoredome with a Prince of the Simeonites. No doubt there were many more of the Midianites women, and probably of their King's daughters, en∣gaged in it as well as she. For they not onely joyned with the Moabites wo∣men, but led them into this design. We see it is wholely imputed to the Mi∣dianites, that all was carried on by their cunning intrigues. It was indeed through the Counsel of Balaam. But that was chiefly, if not only, owing to the Midianites, as it is shewn in this Digression.

  That the Midianites were the chief Authors of it, appears by God's distinguish∣ing them from the others in their punishment. For God expressly com∣manded Moses, saying use Hostility against the Midianites, for they have acted Hostilely against you. And again, after Moses had settled things among his own People, God gave him a second Command for the execution of the former. He said to him Avenge the Children of Israel of the Midianites, af∣terwards shalt thou be gathered to thy People. It was as Moses called it, the A∣venging of the Lord against Midian. It was so especially against their Women, for that these had caused the Children of Israel through the Counsel of Balaam to com∣mit trespass against the Lord in the matter of Peor. The Israelites, in execution, of this Sentence, first slew the five Kings of the Midianites, and all other Males, both old and young. Of the Females, at first they took all for slaves, toge∣ther with the spoils of the slain. But afterwards, by Moses Command, they killed all those Women that had known Man by lying with him for the Reason above-mentioned. And so they made an utter Desolation of that Rich and Populous Countrey. This dealing of his with the Midianites was very diffe∣rent from that which he used toward the Moabites and Ammonites: who did onely follow the Midianites into this Sin. For though even for that they were not to pass without punishment; yet God did not therefore destroy them as he did the other. But he set a Mark upon them and all their Posterity. He made it a standing Law to his People, that no Soul of either of those Nations should be admitted into the Congregation of the Lord, 'till the tenth Generation, Deut. XXIII. 3.
• * 1.809

  Of the MI∣DIANITES.
• a 1.810

  Gen. XXXVII. 28.
• b 1.811

  v. 25.
• c 1.812

  Iud. VI. 6.
• cc 1.813

  VII. 12.
• d 1.814

  Ios. Ant. IV. 7.
• e 1.815

  Num. XXXI. 16.
• f 1.816

  Ib.
• g 1.817

  XXV. 8, 15.
• h 1.818

  Num. XXV. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• hh 1.819

  XXXI. 16.
• i 1.820

  XXV. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• k 1.821

  XXXI. 2.
• l 1.822

  ver. 3.
• m 1.823

  v. 16.
• n 1.824

  v. 9, 10, 11.
• g 1.825

  n. 112.
• a 1.826

  Num XXIII. 28.
• b 1.827

  XXXI. 16.
• bb 1.828

  XXV. 18.
• c 1.829

  v. 1.
• d 1.830

  See le Cle•…•… on Ex. XXXIV. 15.
• e 1.831

  Num XXV. 18.
• a 1.832

  v. 1.
• b 1.833

  v. 2.
• * 1.834

  The Moabitish Women tempted them to Forni∣cation and Ido∣latry.
• c 1.835

  v. 2.
• d 1.836

  v. 3.
• e 1.837

  Ex. XXXIV. 15.
• * 1.838

  God sent a Plague for this.
• f 1.839

  Num. XXV. 〈◊〉〈◊〉.
• g 1.840

  Deut. IV. 〈◊〉〈◊〉.
• h 1.841

  v. 4.
• i 1.842

  v. 4.
• k 1.843

  v. 5.
• * 1.844

  Phineas zeal put a Stop to it.
• l 1.845

  v. 6.
• m 1.846

  Ex. XXIII. 9. 10.
• n 1.847

  Num. III. 38.
• a 1.848

  Num. XXV. 6.
• b 1.849

  v. 7.
• c 1.850

  El. Hakkubba to the Alcove. Le Clerc.
• d 1.851

  v. 8.
• e 1.852

  De vità Mos•…•…s. 1.
• f 1.853

  v. 10, 11.
• g 1.854

  v. 14.
• h 1.855

  v. 15.
• i 1.856

  XXXI. 8.
• * 1.857

  The Plague held but one day.
• k 1.858

  〈◊〉〈◊〉 Cor. X. 9.
• l 1.859

  Num. XXV. 18.
• m 1.860

  v. 9.
• n 1.861

  Deut. IV. 3.
• o 1.862

  Deut. I. 3.
• p 1.863

  v. 4.
• * 1.864

  Moses's last num∣bring of the People.
• a 1.865

  Num. XXVI. 3.
• b 1.866

  53... 55.
• c 1.867

  v. 1.
• d 1.868

  Num. l. 1.
• e 1.869

  v. 46.
• f 1.870

  Num. XXVI. 65.
• g 1.871

  v. 51.
• h 1.872

  XXI. 31, 35.
• * 1.873

  They had now all Extraordi∣nary means.
• i 1.874

  v. 71, 86, 93.
• k 1.875

  Deut. VIII. 3.
• l 1.876

  v. 15.
• m 1.877

  v 4. and XXIX. 1.
• n 1.878

  v. 2, 3, 16.
• * 1.879

  With little of the Ordinary.
• o 1.880

  Iosh. V. 5.
• p 1.881

  v. 10, 12.
• q 1.882

  Ex. XX.
• r 1.883

  XXXIV. 27.
• s 1.884

  Ex. XXI. XXII. XXIII.
• l 1.885

  Deut. XXXI. 9—25.
• * 1.886

  Their great De∣generacy.
• a 1.887

  Gen. XVII. 19.
• b 1.888

  Gen. XXXV. 22.
• c 1.889

  XXXVIII. 18.
• d 1.890

  XXXIV. 27.
• e 1.891

  XXXVII 18.
• f 1.892

  v. 27.
• g 1.893

  v. 29.
• h 1.894

  v. 26.
• * 1.895

  Mingling with Idolatrous Na∣tions, Canaanites, and Egyptians.
• i 1.896

  See n. 76, 77.
• k 1.897

  Ex. VIII. 26.
• l 1.898

  Ex. I. 8.
• a 1.899

  Ex. I. 14.
• b 1.900

  v. 16. 22.
• c 1.901

  II. 23.
• * 1.902

  See n. 64.
• d 1.903

  Ex. XXXII.
• * 1.904

  But their pecu∣liar sin was their Murmuring and tempting God.
• * 1.905

  The Egyptians gave them no such Example.
• * 1.906

  e Gen. XLI. 1—40.
• f 1.907

  v. 30, 31.
• g 1.908

  v. 46.
• h 1.909

  v. 48.
• i 1.910

  XLVII. 14.
• k 1.911

  v. 17.
• l 1.912

  v. 20.
• m 1.913

  v. 22.
• n 1.914

  v. 20.
• o 1.915

  v. 25.
• a 1.916

  Gen. XLVII. 21.
• b 1.917

  v. 26.
• * 1.918

  It was the manner of the Kings of the Nations, that they had a Tenth part of the profits of all the peoples land, as we see in Samuel's time. And it was •…•…o in Aristotle's time. But this was but half as much as the Kings of Egypt had by Ioseph's Law.
• l 1.918.28

  2 Sam. VIII. 15, 17.
• m 1.918.29

  Aristot. Oeco∣nom. II.
• c 1.919

  Gen. L. 7.
• d 1.920

  v. 10.
• e 1.921

  v. 11.
• * 1.922

  It was wholely of themselves.
• f 1.923

  Ex. XV. 23, 24.
• g 1.924

  XVI. 1.
• h 1.925

  XVII. 1.
• i 1.926

  v. 2.
• k 1.927

  v. 4.
• a 1.928

  Num. XII. 4.
• * 1.929

  God called them a Stiffnecked People.
• b 1.930

  See n 88.
• c 1.931

  Ex. XXXII. 9, 10.
• * 1.932

  The meaning of this word stiffnecked, when it is spoken of Beasts, or of Men with Resemblance to them, is doubtless that they are hard to be brought to the Yoke: But it seems to be used in speaking of Men commonly without that Resemblance. For in the Hebrew Phrase you to hear is usually put for to obey. And of them that will not be brought to Obey, it is very often said, they will not hear, nor do any thing towards it. They will not encline their ear. They will not turn towards him that speaks to them. This is the com∣mon meaning of the word that they are Stiffnecked. And so the Prophet Ieremy seems to have understood it, Ier. VII. 25. where charging the Iews of his age with the Obstinacy derived to them from their Fathers, even from the time of their coming forth of the Land of Egypt to this day; he tells them what God said of them v. 26. I have sent to them all my Servants the Prophets &c. but they hearkned not to me, nor enclined their ear, but stiffen•…•… their neck. So the words are in the Hebrew. In like manner Ieremy himself having admonished them to keep the Sabbath, Ier. XVII. 22, 23. when he could not bring them to it, saith, They obeyed not, nor enclined their ear, but made their neck stiff, that they might not hear, nor receive Instruction Whosoever would see more Examples of this kind, may find them in 1 Kin. XVII. 14. 2. Chren. XXXVI. 13. Neh. VII. 16, 17. 19. Ier. XIX. 5.
• * 1.932.30

  Ier. VII. 25.
• * 1.932.31

  v. 26.
• i 1.932.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ier. XVII. 22, 23.
• d 1.933

  v. 14.
• e 1.934

  XXXIII. 3.
• f 1.935

  v. 5.
• g 1.936

  Ex. XXXII. 5.
• h 1.937

  XXXIII. 46.
• a 1.938

  XXXIV. 9.
• * 1.939

  Among the Iews, Aben Ezra and Sal. Iarchi; and among the Christians, Gro∣tius, and others of the highest Note of Commentators, have been of Opinion that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should be rendred as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Although. For so, as Noldius sheweth, it doth signify in some other places of Scripture. But others are of Opinion that the rendring of it so in this place would make the Text less intelligible than it is in our English Translation. And ours followeth the Septuagint, and the Vulgar Latin, and the words are thus interpreted by R. Bechai, and likewise by Calvin in locum.
• * 1.939.33

  Vid. Noldii Con∣cord. partic. p. 399.
• * 1.939.34

  R. Bechai fol. 113, 114.
• * 1.940

  Moses makes it an Argument in his Prayer.
• aa 1.941

  Ex XXXII. 9.
• b 1.942

  XXXIII. 3, 5.
• c 1.943

  v. 4, 6.
• † 1.944

  Moses had seen some Instances of this, as we may read, Ex. XIV. 19, 20. XVI. 7, 10. XXXIII. 10. He saw many more afterwards, which he speaks of, Lev. IX. 23, 24. Num. IX. 19—23. XI. 25. XIV. 10, 14. XVI. 19 and 42. Though all th•…•…s while, as to the generality of them, it was true that is said Ps. LXXVII. 34—36. They onely flattered and lied, as the Text saith, they trifled as Iona∣than renders it: and so it followeth v. 37. their heart was not right with him, neither were they stedfast in his Covenant. But still Moses hoped better of them: and he knew, if there were any way to bring them to good, it must be this, which he therefore so earnestly begs of God.
• * 1.945

  Vid Uss. Annal. Tom. I. p. 25. p. 38 bis. p. 95, 96, & 115.
• * 1.946

  In the 20th year of K. ARTAXERXES Nehemia came up to Ierusalem. Neh. II. 1, 6.
• † 1.947

  In his 32th year he returned to the King. Neh. XIII. 5. And after that he came back to Ierusalem, and did those things which follow in his Book.
• * 1.948

  VII Weeks after the 20th of ARTAXERXES, was to be the End of Vision and Prophesy in the Jewish Church: after which they were to stick to the H. Scriptures Mal. IV. 4. and to look for no other Prophet, till John Baptist vers. 5, 6.
• * 1.949

  There being a Decree of AUGUSTUS Caesar, that Registers should be made of the Names and Estates of all the Subjects of the Roman Empire; Luk. II. 1, 2. in order to this, Ioseph with Mary his betrothed Wife came from their dwelling-Place, at Nazareth in Galilee, to Bethlehem in Iudaea, where they were born; they being of the lineage of David, and that being the Seat of his Family. Luk. II. 4. On this occasion it was that our Saviour was born there this Year: and that on Dec. 25. according to the Churches account. From hence we reckon the years of the true Age of CHRIST.
• † 1.950

  In the 1st or 2d Month of this 3d year before the Vulgar Aera, dyed Herod the great; having first slaughtered the Infants at Bethlehem, and then his own Son Antipater, whom he had designed for his Heir. He dyed in the utmost degree of torment and misery; leaving 3 Sons, between whom his Dominions were divided by Augustus toward the middle of this Year. His Son Archelaus was made Tetrarch of Iudaea and Samaria; Herod Antipas of Galilee and Peraea; and Philip of Iturea, Trachonitis, and Lysanias's Abilene. Josephus de Bello Judaico I. 21. & II. 1. Jos. Antiq. XVII. 10, & 13.
• * 1.951

  Augustus having deprived Archelaus for misgovernment▪ adds Iud•…•…a and Samaria to the Pro∣vince of Syria: and orders the new Governour Quirinius to levy a Tax upon every ones Estate ac∣cording to the Valuation that was made in the 4th year before the Vulgar Aera. Luk. II. 2. Act. V. 37. Other notes for this Table see in the next following pages.
• † 1.952

  The LXII Weeks expired.
• * 1.953

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.
• † 1.954

  For the Days, see the page before Daniel's Tables.
• † 1.955

  For the Days, see the page before Daniel's Tables.
• † 1.956

  Buxtorf. Exercit. de S. Coena § XXX.
• † 1.957

  See Luk. XIX. 28. Ioh. IX. 6. XI. 11. and 28. & 43. XVIII. 1.
• † 1.958

  Buxtorf. Synag. c. XVIII. saies that the Jews Paschal Supper ends not till near Midnight.
• † 1.959

  Grotius from Aristot. hist. Animal. Lib. III.
• † 1.960

  Censorinus Cap. XXIV.
• * 1.961

  v. Hesychius in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. His first rendering of that Wordis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.962

  Piin. Nat. Hist. X. 21. saies, beside the Crowing of the Cock at the beginning of the fourth Watch, he also crowes again to give notice of Day-break.
• † 1.963

  〈◊〉〈◊〉. Hammond on Mar. XIV. 59.
• † 1.964

  Talmud Shebaoth IV. 5.
• * 1.965

  The Iews say that 40 years be∣fore the Destruction of the Temple, Capital Judgements were taken away from Israel. v. Lightfoot Vol. I. pag. 265.
• † 1.966

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was after Sun-rising. See LXX. Iud. IX. 33. II Sam. XXIII. 4. II King. III. 22. So here Mar. XV. 1. Censorinus C. XXIV saith, vocatur Mane cum lux videtur solis. It must signify so in this place for it was Day a good while since. Luke XXII. 66.
• † 1.967

  See Dr. Hammond on Acts V. Not: h.
• † 1.968

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iohn. XIX. 3.
• † 1.969

  Short View of his Harmony. Prop. V. p. 116.
• * 1.970

  cap. XXIIX.
• † 1.971

  The Iews do acknowledge the fulfilling of this Prophecy was to be at the Destruction of their City by Titus. See Menass. ben Israel de term. vitae III. 3.
• † 1.972

  See Gusset. Comm. Ling. Ebraic. voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.973

  Plin. Nat. Hist. XIV. 13.
• † 1.974

  Galen. de Simpl. Medic. facult. V. 19.
• † 1.975

  See M•…•…ill. in Ioh. XIX. not. XXXVI.
• † 1.976

  At noon the Trumpet sounded for the Beginning of the third Watch. See Grotius on Matt. XXVIII. 45.
• * 1.977

  Phlegon Trallianus, in the XIIIth. Book of his Olympiads, saies, this happened in the last year of the 102d Olympiad. Euseb. Chron. and Chron. Paschale, and Philopon. de Creat. II. 21. That Olympiad ended in the 19th year of Tiberius, as Philo∣ponus there shews: and some Months after April 3. AD. 33.
• † 1.978

  See Grot. on Matt. XXVII. 45, and 51. who shews this both from Heathen Writers, and from Scripture. He saies, the Iews might now remember that Prophecy of Amos VIII. 9, 10. which he speaks of as being now literally fulfilled.
• * 1.979

  This Mary, being, as it appears, next of kin to our Saviour, was Mother to two of the Chief 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iames, who was the first Bishop of Ierusalem, and Cleopas, Father of Symeon, who succeded Iames in that See. She is called by the Evan∣gelists, Mother of Iames and Ioses. Matt. XXVII. 56. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mar. XV. 47. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. XVI. 1. It appears that both those Sons were alive when those Gospels were written. But now when St. Iohn writ, Iames had been dead thirty years. Ioses it seems was not living. But Cleopas was, or at least his Son Symeon, for he was then Bishop of Ierusa∣lem. And therefore she is here called Ioh. XIX. 25. the Mother of Cleopas, not the Wife, as it is in our Translation.
• † 1.980

  Jos. Antiq. XVI. 10. p. 561. E.
• † 1.981

  See Pearson on the Creed p. 201. Edit. 1692.
• a 1.982

  pag. xx.
• b 1.983

  pag. xxj.
• c 1.984

  pag. xxiij.
• a 1.985

  pag. xLiv.
• b 1.986

  pag. xxix.
• c 1.987

  pag. xxv.
• d 1.988

  xxv.
• e 1.989

  pag. xxix.
• f 1.990

  pag. xxxj.
• g 1.991

  pag. xxxvij.
• h 1.992

  pag. Lij.
• i 1.993

  pag. Liv.
• k 1.994

  pag. Lvj.
• l 1.995

  pag. Lvij. Lviij. &c.
• m 1.996

  pag. Lxiij.
• n 1.997

  pag. Lxv.
• o 1.998

  pag. Lxviij. Lxix. Lxx.
• p 1.999

  pag. xxiij.