The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

A SERMON Preached upon

DANIEL XII. 12.

Blessed is he that waiteth, and cometh to the thousand three hun∣dred and five and thirty days.

13. But go thou thy way till the end, for thou shalt rest, and stand in the lot at the end of days.

DOTH he not speak riddles? Tis hard to tell whether verse is harder. And I have chosen to speak to them, partly that I may explain them, partly in subsequence to my late discourse about Gog, Rev. XX 8. I shewed that meant an enemy to true Religion (and more particularly the Pope) styled by the name of the old Enemy, Ezek. XXXVIII. & XXXIX. I shewed that Gog was Antiochus, that laid wast the Jews Religion, and would force them to turn to the manners of the Hea∣then: that forbad them Circumcision, Law, Religion, forbad the daily Sacrifice, and profaned the Altar with Swines flesh, and sacrifices abominable and offered to Idols. I cited that that speaks concerning him, Chap. VII. 25. He shall speak great words against the most High, and shall wear out the Saints of the most High, &c. until a time and times, and the dividing of time: that is, a year, two years, and half a year; or, three years and an half.

In the verse before the Text there is mention of the same matter, and there are reck∣oned only a thousand two hundred and ninety days. From the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. For the Holy Ghost reckons by round sums, near about three years and an half, which he calls a time, times and half a time; and does not punc∣tually fix upon the very exact sum. And so in the Book of the Revelations, where allusi∣on is made to the same space of time, viz. three years and an half, it is sometimes expres∣sed by a thousand two hundred and sixty days, as Rev. XII. 6. The woman fled into the wil∣derness, where she had a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Sometimes by forty two months, Chap. XIII. 5. And there was given to the beast a mouth speaking great things and blasphemies, and power was given him to continue forty and two months. You have both in Chap. XI. 2. They that tread the holy City under-foot forty and two months. And vers. 3. I will give power unto my two wit∣nesses, and they shall prophesie a thousand two hundred and threescore days.

Now let your thoughts conceive the case and state of the people and Temple in this time, a thousand two hundred and ninety days, three years and an half or there abouts: no Law, no Religion, no Sacrifice, but what is abominable; the Temple filled with Idols, the Heathen there sacrificing swines-flesh, and other abominable things to their abominable gods. Ah! Poor Jerusalem, what case art thou in! How is the gold become dim, nay changed to dros? What desolation of Religion is come upon thee, and what bondage and thraldom under irreligion? How it goes against their heart not to circum∣cise their children? But they dare not do it. How grievous to see the Books of the Law burnt, and they upon pain of death dare not save them, nor use them? How bitter to see Altar, Temple, Holy of Holies all defiled with abomination, and all Religion laid in the dust, and they cannot help it, dare not resist it? What should these poor people do? Wait Gods deliverance: for Haec non durabunt in secula. These things will not always last. Stay but till one thousand three hundred thirty five days, but forty five above the thou∣sand two hundred and ninety of the Temples defilement in the verse before and there is deliverance.

And read two verses together. From the time that the dayly sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days. Add but forty five days further, the sum to come up to a thousand three hundred thirty five days, and there is some remarkable thing done; as pleading the cause of the people and Religion, that had been so abused: which in all probability was the death of the Tyrant, that had brought this misery upon them: or at least some signal thing done by God for the relief of the people, who had been so oppressed. But I ra∣ther believe the former. The story of whose actions and death you may read in the first Book of the Maccabees, Chap. I. beginning. The story of which book goes almost step by step with Josephus. However his death was the Mercy, or some other special provi∣dence, the words afford plainly these two Truths.

• I. That the time of the affliction of the people of God is determined with God.
• II. That it is a blessed thing for the afflicted to wait his time and determination.

The former Observation lies in the latter clause, the latter in the former. The two things, the latter an inference upon the former, or the former a Doctrine, the latter the Use and Application of it, I shall handle in the same method and order. The time of the affliction of the people of God is determined with God; Therefore it will prove a blessed thing for the afflicted to wait his time and determination.

In prosecuting either, I shall not so much prove as clear them; and to begin with the former, I must begin with clearing a scruple or objection or discouragement.

Tis true, will an afflicted people and person say, that in the times of the Old Testa∣ment God did determine the time of his peoples affliction, but we can find no such deter∣mination now. The affliction in Egypt determined to four hundred years, Gen. XV. 13. And though the time were long, yet they knew when it would expire; and there might be the more patient bearing, because the end was known, and the end would come. So for their wandring in the wilderness, God told them before that it should be forty years, and they might the more contentedly bear it, because they saw some shore, and knew that that calamity would last but to such a time. So the affliction upon Judah by Israel or Ephraim, it was told before hand, that it should last so long, and no longer, Esa. VII: 8. Within threescore and five years shall Ephraim be broken, that it be not a people. What need I speak of the Captivity in Babylon told of before, and limited to seventy years, and no longer. And these miseries of the people in the Text, it is told them before that they should expire at the end of a thousand three hundred thirty five days.

But now there is no such prediction, no such limitation, that men can know of. Poor afflicted Christians may take up that mournful Ditty, Psal. LXXIV. 9. There is no more any Prophet, neither is there among us any that knoweth how long. We are afflicted, oppres∣sed, trodden under foot, and we cannot tell when these things will come to an end. How long, Lord, holy and true, dost thou not avenge our blood, &c. is their cry, Rev. VI. 10. But they cannot tell how long that How long will be. Is not this some disadvantage to poor Christians above what those had in antient times, that God hath not, doth not certifie them before hand of the end of their calamities? Their case seeming something like theirs, Esa. LIX. 10, 11. We grope for the wall like the blind, we grope as if we had no eyes. We roar like bears, and mourn sore like doves; we look for salvation but cannot discover how far it is from us.

I shall not insist to discuss, why God gave that people of Israel such revelations before hand of the term and date of their miseries, and hath not imparted such forehand disco∣veries to his people now. It is enough to say as the Apostle, These things were done to them, and are written before us for our learning: that since he is the same God still that changeth not, and hath the same regard of the afflictions of his own people yesterday and to day, and the same for ever; we might believe and be assured, that the affliction of his people is determined now with him, as well as then; that he sets his period now as well as then, that he numbers the days of it now, as he does theirs in the Text.

But what am I the better as to my comfort, if I know not when this period, date and time is set?

I remember the story of him, that carrying a basket covered very close, and being asked what was in it? Answered, It is covered so close purposely that none should ask or know what is in it. And I remember withal the saying of our Saviour, Act. I. 7. It is not for you to know the times and the seasons, which the Father hath put in his own power. That was spoken in the beginning of the going forth of the Gospel, and may very well be taken notice of in all ages after.

It pleased God so to reveal the term and end of Israels affliction to them, as being a pe∣culiar people, and a people of whom Christ should at last descend, and they not fail from

being a people till Christ was come of them. Therefore when such calamities came upon them, it pleased God to tell them still of the end of them, that they might still bear up in their subsistence and expectation of Christ to come. Let me observe these two things to you.

I. That you have some old women and barren till old, bare children in some generati∣ons before Christ: Elizabeth in the very half year before Christs birth; but you read of no such thing after. The reason whereof is, because their supernatural child bearing was to make way to the belief of the supernatural child bearing of the Virgin Mary. For thus may reason justly argue, if these bear children when past the course of na∣ture, why not a Virgin beyond the course of nature? But after the birth of Christ, such births of old women ceased, because in the birth of Christ, that which they related to was fulfilled.

II. That the Holy Ghost draws up a Chronicle of times from the Creation to the Re∣demption, from the beginning of time to the fulness of it, viz. from the beginning of the World to the Death of Christ, and there he leaves and counts the time no further, save only that he mentions Pentecost fifty days after. The reason whereof is, because by links and links of time God would draw men on to observe, how God was numbring and counting out times toward that great time of promise and expectation, and to ob∣serve, when that great matter was accomplished, how faithful God was through all changes and vicissitudes of times, to carry on that great promise. Accordingly it plea∣sed God in the time before that great work of Redemption to certifie his people oft when they fell into misery, nay oft before, how long the time of their affliction and oppressi∣on should be; that still they might be carried on to look for deliverance: and by the deliverance might still have an eye to the promise, and be confirmed in the promise con∣cerning deliverance by Christ.

So Jacob foreseeing in Gen. XLIX. 17. the great deliverance of Israel from the Phili∣stins by Samson of the Tribe of Dan, that he should be as a Serpent by the way, and an Adder in the path, that bites the Horse-heels that he throws his rider: So he caught the heels of the Philistins Horse, the posts of the house on which they were mounted, and over∣threw house and riders, even three thousand. I say, Jacob foreseeing this, presently cries out, vers. 18. O Lord, I have waited for thy salvation. His eyes look beyond that deli∣verance of Samson to the deliverance or salvation of Christ; and in the sight of that Type his belief of that greater matter signified is confirmed. So in this very thing we are speaking of: Till Christ came God very frequently acquainted his people before hand of what times were to come upon them? What miseries? What deliverances? What oppressions? What deliverance? Seventy years captivity in Babylon, and then deliver∣ance: three years and half oppression under Antiochus, and then deliverance; and so in other examples: that still in their afflictions their hearts might be held up patiently to wait Gods time of deliverance: and the deliverance answering and verifying the promise of deliverance, they might be built up in belief and expectation of the truth of the promise of the great Deliverer when he should come.

But when Christ was come and had done that great Work; and there being now no such peculiar people to be born up in hope of their subsistence, till Christ should descend of them: but the Church of God being scattered through the World, and Christ ha∣ving sanctified the bearing of the cross to them by his own bearing it, and having allotted the cross to them for their portion, and assured them, 1 Cor. X. 13. That they should not be tempted above what they were able, but that with the temptation he would make way to escape, that they might be able to bear it.

First, It cannot be imagined that every particular Church in the World should be ac∣quainted with what persecutions and afflictions should come upon them, and how long they should last, and when they should be removed, as God was pleased to acquaint that peculiar Church. Nor,

Secondly, Is it requisite, that God should punctually and exactly tell them the end of their persecution and affliction, but that they should always be kept to their duty, wait∣ing, patience and dependance. When Peter would be curious to enquire concerning what should become of John, Christ answers, If I will that he tarry till I come, what is that to thee, follow thou me: Look not thou at his end but mind thou thine own duty. So if any people now should be inquisitive, How long Lord, and what, and when will be the end of this calamity? God might justly answer, It is not for you to know the times and the seasons; but keep to your duty, possess your Souls in patience, and wait to see the salvation of God in his own time and way. For let me repeat my Doctrine again, and now come to clear it further.

The time of the affliction of the people of God is determined with him.

He knows it, nay he hath set it. For these two are the main things we shall speak to in this Point.

That no times, no mens times are hidden from God, Job makes it a principle, as of which there is no questioning; Job XXIV. 1. Why seeing times are not hidden from the Al∣mighty, do they that know him, not see his days? The latter half of the verse is of some scruple, and translations are various, and scrupulous upon it; but the former is of no scruple, but of undoubted concession; that times are in no wise hidden from God. On∣ly the botching Greek Translation, which some would authorize above the divine He∣brew original, reads it clean contrary, Why are times hidden from God? As if they were hidden from him. Point the latter clause right as you should do (for I observe in some Bibles it is mispointed) and the passage is much cleared. Why since times, &c. do they that know him, not see his days? Or, not more consider of his Eternity?

Dan. VIII. 13. There is a word something strange in the Original 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the English Text reads it, That certain Saint, Then I heard one Saint speaking, and another Saint said unto that certain Saint that spake, How long shall be the Vision? &c. But the margent reads it, The numberer of secrets, or, the wonderful numberer. His name is Wonderful, Esa. IX. 6. And Judg. XIII. 18. Why askest thou after my Name, seeing it is secret? Marg. Wonderful. When he is now treating concerning times, he is called the wonderful numberer of them. Mene, mene, Tekel. He numbers and he finishes the Times of Men and Kingdoms: he weighs men and their Times and their Conditions. He is the Wonderful Numberer, in whose hand and knowledge and disposal are the times of all men, as David saith of his own, Psal. XXXI. 15. My times are in thy hand. Concerning Gods knowing and dating the Times of men, and their affairs, I might largely speak to these two things for evidence to it.

I. His foretelling of times and affairs before they come. By this very thing he proves himself to be the true God; and by coming short of this, the Gods of the Heathen to be but lies and vanity; Esa. XLI. 22, 23. Let them bring forth, and shew us what shall hap∣pen, let them declare us things for to come. Shew the things that are to come hereafter, that we may know that ye are Gods. But Chap. XLIII. 12. saith God of himself, I have declared, and saved and shewed, when there was no strange God among you. And Chap. XXVI. 9, 10. I am God, there is none like me. Declaring the end from the beginning, and from antient times the things that are not yet done, saying, My Counsel shall stand, and I will do all my pleasure. How did he determine the time of the sojourning of the children of Israel be∣fore their coming out of Egypt four hundred and thirty years before to the very day? Exod. XII. 40, 41. Now the sojourning of the children of Israel who dwelt in Egypt, was four hundred and thirty years. And it came to pass at the end of the four hundred and thirty years, even the self same day it came to pass, that the Hosts of the Lord went out from the land of Egypt. How did he foretel of the Death of Christ seven∣ty sevens of years, even four hundred and ninety years before it was, to the very hour? Dan. IX. 21. At the hour of the evening sacrifice, the Angel Gabriel tells Daniel the time to that very hour Christ should suffer: for he suffered at that hour. Is not the time of the affliction of his people determined with him, who foresees, foretels of times and affairs to a day, to an hour, so many hundred of years before they came?

II. His harmonizing of times in so sweet an union as he hath done, doth not that shew that he is the wonderful Numberer of times, and Numberer of times of the affliction of his people? The Scripture is most copious, and the providence of God most sweet and heavenly in this kind of consort; and it may much refresh and ravish the Reader of Scripture to observe such harmony. Henock, that glorious shining light upon Earth, to run his course here just in as many years, three hundred sixty five years, as the Sun doth his course in Heaven days, three hundred sixty five days; Gen. V. 23. David, to reign ex∣actly so long a time in Jerusalem, as Christ the son of David lived here upon earth, thir∣ty two years and an half; 1 Kings II. 11. No rain in Elias time three years and an half, Luk. IV. 25. Antiochus desolating of Religion three years and an half, in the verse before the Text, and Christs Ministery to be three years and an half, Dan. IX. 24. Doth not this Harmony tell that God is the wonderful Numberer of time, and Weigher of all affairs?

Multitudes of such Harmonies of times are to be found in Scripture: which all ••ound out this truth we are upon, that with God the times of the afflictions and Condition of his people are most certainly determined, because all times are determined by him.

For the further clearing of this Point, I might discourse distinctly of these two things.

• I. That it is Gods determination, that his children shall be afflicted.
• II. Gods determining of their afflictions leaves not the time, they shall last, undetermined.

It is the latter of these I shall prosecute. The Providence of God herein is not like the Ostrich, that lays Eggs, and leaves them in the sand: as if he determined of the thing, and left the time of its lasting at random, but he weigheth and setteth the one as well as the other. In Mene, Mene, Tekel, Upharisin, the two latter words are either of them two several Languages. Tekal in Chaldee, is, He hath weighed: Tekel in Hebrew, Thou art light. Parsin in Hebrew is the Persians; in Chaldee, They divide: And accordingly Daniel doth render them. So in Gods determination of the Saints affliction (as those words

speak of Gods determining that Kingdom) there are two several providences, viz. as to the thing it self, and as to the manner and time of it: these two are twins born together in Gods decree, and when he determines the one he determines the other.

In those passages in the Revelations where the Church is in the Wilderness in a sad and solitary condition a thousand two hundred and sixty days, Chap. XII. 6. And where the beast blasphemes and tyrannizes forty two months, Chap. XIII. 5. though the time be not that time definitely, yet the very expressions shew the times defined and determined with God. Allusion is made to the time of Antiochus tyrannizing over Religion three years and an half: not as though the Church was to be bewildred three years and an half, and no more and no less: but by using the memorial of that sum of three years and an half, he speaks the sad condition of the Church in that time it was in the wilderness, as the times under Antiochus were sad. And so concerning the Beasts blaspheming, tis not meant, as though he were to blaspheme and tyrannize forty two months exactly; take them either of days, which make three years and an half, or of years, a thousand two hundred and sixty years: but by the memorial of the time of Antiochus rage and mischief, the rage and mischief of the Beast is intimated. So, I say, though the time intended be not exactly and punctually the time named, yet when so punctual a sum is named, it must needs argue, that the time intended is punctually determined with God.

But need I to spend time to prove this to them that have learned that not a sparrow falls to the ground without our Father; and that the hairs of our heads are all numbred, Matth. X. 29, 30. which last passage puts me in mind of that, Luk. XXI. 18. There shall not an hair of your head perish▪ Observe, vers. 16. Some of you they shall cause to be put to death. And yet, Not a hair of your head fall to the ground; not a hair perish. With many a Saint of God head and all have fallen to the ground, as it was with them, Revel. XX. 4. that were beheaded for the witness of Jesus. And yet not an hair of their head perish? Some Expositors take this to have its accomplishment in the Resurrection, when the Saints, say they, shall rise with all their hair. Which granted, yet the Exposition is far fetched. The expression is a Proverbial speech, as appears by 1 Sam. XIV. 45. Shall Jonathan die, who hath wrought this great salvation in Israel? God forbid; as the Lord liveth, there shall not one hair of his head fall to the ground. The meaning is, he shall not suffer the least hurt or injury. And to apply it to that passage of our Saviour, and it speaks this com∣fortable Doctrine,

That the Saints of God in the bitterest persecution, yea in death it self, suffer not the least hurt or damage.

But however take it in what sense you will; if our hairs be numbred, and it be pro∣mised, that not one of them shall fall to the ground, then undoubtedly nothing befalls the Saints concerning affliction fortuitous or by hap hazzard, but the thing, matter, manner, measure, time of affliction is determined by God.

Is there not an appointed time for man on Earth, Job VII. 1. There is an appointed time for every man, which he shall not pass, Job XIV. 5. Be his end never so casual, accidental in the Eyes of men, yet it is prefixed by God, and he cannot pass it, or go beyond it. And can we think any thing occurs to a Saint of God in the way to his end, that is not likewise fixed?