unto him in heaven and in Earth The exercise of which power he would first have to be manifested in discipling whole Nations of the Gentiles Matt. 28.18 19. receiving them into Covenant by the Sacrament of Baptisme as the Jews were by the Sacrament of Circumcision Where the word Nation in order to the Gentiles must without controversie be taken in the same sense as it was with a reference unto the Jews for as the Nation of the Jews was made up of all sorts and sexes old and young so in like manner are the Nations of the Gentiles And because his commission which he then gave unto his Apostles was not formed according to the erroneous fancy of these deluded people who in effect render it thus Go and Disciple all men But thus Go and Disciple all Nations baptising them in the name c. And Children being a part of the Nations we may conclude without any hesitancy that the intent and purpose of the Lord in this commission to his Apostles was that they should wheresoever they came baptise the Children as well as the Parents And seeing he came to break down the wall of partition that was between Jews and Gentiles which was actually done in the execution of this Commission It is not to be imagined that he would by it set up a partition-wall between Parents and their Children so as that they should be at as great a distance the one from the other in point of eternal Salvation as Heaven is from Hell A thing he never did in all the Ages before and undoubtedly whatsoever these Dreamers may blasphemously prate against him He hath not done it now because he is still the Same I will not dwell any longer upon the Conviction of these obstinate people least the more reason be shewed unto them out of the Scripture to lead them into the way of truth they be thereby according to their usual wont the more hardened in their errour The Lord open their eyes that they may see betimes what dishonour they bring unto Jesus Christ in the diminution of his power by their frantick Opinions What disturbance they create unto his Church and consequently what hazard they run notwithstanding their conceited assurance of their own everlasting Salvation We have now done with this second particular viz. Jesus Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Same to day which he was yesterday that is The Same to his Church in the time of the gospel which he was in the time both before and under the Law CHAP. III. Sheweth how JESUS CHRIST shall continue to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Same for ever Vnto his Church WE should now according to our prescribed method come to speak of the third course or computation of time here mentioned in the Text and of that which is predicated of it viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus Christ the Same or the onely He for ever But to avoid Prolixity which hath already spun out the former parts into a greater length then was intended we shall not distinguish this into several propositions as hath been done with those before Neither indeed can we be able to speak of what shall come upon the Church in the continuation of this day of the Gospel to the end of the world Onely this we can say because the Holy Ghost witnesseth it That persecutions and Afflictions do abide it but withall that Jesus Christ will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto it which he ever hath been Hereupon therefore shall we fix the short remainder of our discourse deriving some inferences from it for the further edification of those that take pleasure in beholding the immutability of the Lord Jesus Observe then In the midst of all the various changes and chances that may come upon the Church to the end of the world Jesus Christ will be unto it still The Same No variableness nor shadow of turning shall ever be found in him either in his Mediation with the Father or in the dispensation of his power among his people But he will be Semper idem Alwayes the Same Now herein we can but speak of the exercise of Christs Mediatory office as we have already done and therefore it will be needless to spend many words about it As he began so he will continue to be the Prophet Priest and King of his Church The same word of truth which he hath revealed he will still continue no addition unto it or diminution from it will he ever suffer his Gospel is an everlasting Gospel Rev. 14.6 1 Pet. 1.25 His word abideth for ever And if an Angel from Heaven should come and preach any other we must therefore much more will he ho'd him accursed Gal. 1.8 He is a Priest for ever according to the oath of God not to be retracted saith the Prophet Hath an unchangeable Priest-hood saith the Apostle Ps 110.4 Heb. 7.24 A Priest established in his Dignity as master and Lord by virtue of his Son-ship not like unto the servants the Priests of Aaron's order Who when they entred into the most Holy place were not there to sit but otherwise to execute their office according to the order prescribed unto them by Moses Heb. 10 11 They stood as became servants saith the Apostle ministring before the Lord. But Jesus Christ when he had offered one Sacrifice for sins for ever and according to the Law entred into the holy place to finish the Atonement Sat down on the right hand of God noting the perpetuity of his office according to the dignity of his person and that he ever liveth which was not possible for any other to do to make intercession Dan. 7.14 Mach. 4.7 His Throne in like manner is for ever and ever His Kingdom an everlasting Kingdom and his Dominion endureth throughout all Generations No Salvation then to be expected for ever Act 4.12 but onely by him No other Name under Heaven given among men from the beginning of the world to the end of it whereby we must be saved For before him as he saith of himself there was no God formed Es 43 10 or rather as it may be rendred nothing formed of God for any such purpose as to be a Saviour Ec. 2.12 Ps 145.11 12. neither shall there be after him What alas can the man do that cometh after the King What He may speak of the glory of his Kingdom and talk of his power to make known to the Sons of men his mighty acts and the glorious Majesty of his Kingdom But to imitate him in his power and his mighty Acts or to compare with him in the Majesty of his Kingdom would not onely be a contempt cast upon his Crown and Dignity but an utter impossibility and a meere vanity for men or angels to attempt it They poor Creatures being infinitely unfit and unworthy must let that alone for ever and they that will expect it of them will finde it to be folly
to the people of that Nation as Saint James also did yet withall he is very cautious herein to put them in minde of their duty to their own peculiar Guides that had the rule over them which we see he doth once and again in this 13 Chapter vers 7.17.24 But the truth is as it is said these reasons are but conjectural that which is to satisfie us in this point is this even so it seemed good to the Holy Ghost And thus I have given a large and clear resolution of this doubtful matter which indeed was but fit to be done because I do here oftentimes speak of the said Apostle as the sure and certain Authour of that Epistle Secondly Whereas there are sundry branches of this Treatise which do seem to have no affinity with the sense of the Apostle in the Text and consequently not to be connatural with the main Doctrine that is here insisted upon I answer First As Jesus Christ himself is according to the Apostles word All and in All Col. 3.11 That sea of living waters by whom all springs and rivulets of divine truth have their rise and original and unto which they must return again so is this Text as it is here interpreted not onely comprehensive of the whole mystery of Christ but also of the whole duty of man towards him And therefore that which is here written in order thereunto should not be accounted as an impertinent digression Secondly it is no new thing to finde corollaries and collateral intersertions superadded in a way of subserviency to the principal subject handled in Tractates either of a Theological or meer Humane Alloy For it is with Books as one very well makes the resemblance as it is with Trees these have some Masters and chief Branches in which the main Sap of the Root is carried but they have also some under-spriggs and water-boughs which by the vegetation of the principal Shootes do prosper the better and are made to serve both for ornament and fecundity to the whole Body Those have commonly some eminent subject into which their whole strength and stream runs but they have likewise sundry Parerga of less consequence annexed thereto which though abstractedly considered may seem to be at a wide distance yet being Methodically linked together have a coalescency imparting each to other both illustration and confirmation So is it here sundry resultancies and inferences do occasionally spring up in this Book as there do in all our Sermons that we undertake when the bloud and juyce of it runs chiefly into the Apostles sense of the Text viz. the Doctrine of the Eternity and Immutability of the Lord Jesus Christ which giveth life unto all the rest So that what the Evangelist Saint John spake of his Gospel which he wrote the same may I say of all that is contained in this Book These things are written that you might believe that Jesus is the Christ and that believing you might have life through his name But I hear what is further objected as that I multiply Quotations borrow the help of sundry Authours and do but actum agere bring the same crambe of words repeating what hath sufficiently been imparted to the World by others who have at large and with much perspicuity and serenity of spiritual Wisdome wriâ—ten of this subject Now though I have hinted at this before yet I conceive a necessity is laid upon me to rejoyn unto this Charge a full and clear Vindication First then this I say I know not of any that hath written of this subject so largely before me But this I know that both for the matter and manner of handling it as it is grounded upon that foundation which is precedaneous unto it I am alone without any competitours or pretenders whatsoever Secondly I do yield that I have in the carrying on of this Work consulted with Writers both Ancient and Modern and have thereupon not without good cause been the bolder to offer my conceptions to publick view though possibly in some places they may not be well resented finding them confirmed by those that have been worthily reputed burning and shining Lights of the Church in their several Generations who have born the burden and heat of the day in the Lords Vineyard and upon whose Labours we are now happily entred Yea more I have not onely consulted them but frequently made use of their Testimony rendring it in their own words sometimes to put by Imputations of Collusion otherwhiles for the Conviction of Adversaries alwayes to give full satisfaction to those who shall diligently apply themselves to a religious perusal hereof Nor am I at all ashamed to acknowledge what I have done in this kinde nor need I fear to be taxed with any Plagiary superinducements of other mens Labours though indeed as I have gone thorough my Neighbours Fields the Owners whereof I do for the most part signifie by name I have here and there plucked some Eares of Corn and fitted them for my purpose which by a natural propriety is challenged of all as a common right yet I have no where put in my Sickle and so can plead a justification in that particular Howbeit this I may without arrogancy make my Plea viz. My borrowing whatsoever it hath been is fully counter-ballanced with my lending again which though it be to be reckoned but as a poor Mite cast into the Lords Treasury yet it is secundum mensuram donationis Christi ac moderationem Spiritus dividentis singulis prout vult and may through Gods blessing be to the furtherance of the Gospel especially in regard of those interpretations of Scripture which I have here given to which no Expositors of Holy Writ nor any Authours whatsoever could lay any claim nor any of their Assertours can at this day for them All which I do humbly commend to the Churches Examination a List whereof I conceive fit here to present unto you though the Table at the latter end of the Book will give directions by Asterisks to the places where they are to be found Exodus 33.18 I beseech thee shew me thy Glory Exodus 33.19 And he said I will make all my goodness c. Exod 34.6 And the Lord passed by before him and proclaimed the Lord the Lord God c. Deut. 32.7 Remember the dayes of old consider the years c. Deut. 32.8 When the most high divided to the Nations c. Deut. 32.12 The Lord alone did lead him c. Deut. 33.5 And he was King in Jeshurun c. Psalm 2.7 I will declare the Decree c. Psalm 8.3 When I consider thy Heavens c. Psal 74.12 For God is my King of old c. Daniel 9.24 Seventy Weekes are determined c. Amos 5.18 Woe unto you that desire the day of the Lord c. Amos 5.19 As if a man did flee from a Lyon c. John 1.10 He was in the World and the World was made c. John 1.11 He came unto
his command shutting them up with Bars and Bolts within their decreed place Jer. 3.22 giving a charge to the poor inconsiderable Sand to be a boundary unto them and though they roar all like Bears and Lions yet they are not able to pass over it When we consider also the Earth the Center of the World as it may be called how stedfast and immoveable That though it be founded on the Seas and established on the Floods Job 38.6 Ps 104.5 Ps 104.24 yet the Corner-stone should be so surely laid that the Foundation shall not be removed for ever How vast and inexhaustible the Treasures thereof are it being full of the Riches of God How excellent and glorious the Attire wherewith it is every year adorned How fertile her Womb from whence such a numerous multitude of living Creatures do derive their Pedigree and Extraction Her uberous Breasts also still sending forth millions of streams to feed as with milk both her young and old Fruit In a word How that from it is ministred matter to defend or offend feed or famish cherish or starve make blind or receive sight to overturn or build up to procure health or sickness soe 's or friends peace or war pleasure or pain sorrow or mirth sleep or watchfulness sores or soundness barenness or fruitfulness life or death and what not When I say we consider these things and amongst them all in a more especial manner our selves made indeed a little lower then the Angels Ps 8.5 6. but crowned with glory and worship having dominion over the works of Gods hands How can we choose but be filled with admiration and say O Lord our Lord how excellent is thy Name in all the World How glorious is thy Majesty How infinite is thy Power How incomprehensible is thy Greatness Thou who art the great Jehovah Exod. 15.11 Ps 89.13 the first born of every Creature the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that givest a Being to this All Who is like unto thee glorious in holiness fearful in praises doing wonders Surely thou hast a mighty Arm strong is thy hand and high is thy right hand Let therefore all the Earth fear thy Name Ps 33.8 yea let all the Inhabitants of the World stand in awe of thee and yield their homage unto thee And whatsoever is excellent in them let them lay it at thy feet and say Worthy art thou Rev. 4.11 O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created Secondly Since it is so let then the Lord Jesus Christ enjoy that absolute Sovereignty which he hath as his Peculiar over all the Earth to dispose of it as seemeth good unto him for it is the greatest right that possibly can be in the world imagined to have a peculiar Title to those things that are of one's own making Poor Creatures will stand much upon their Priviledge herein Hath not the Potter power over the Clay of the same lump when he hath prepared and fitted it for his use to make one Vessel unto honour and another to dishonour And hath not the Gardener likewise liberty when he hath contrived his Plat in stretching forth his Line and treading out his Beds and Borders according to his mind to dispose of them for his delight planting and transplanting where and when and as often as he pleaseth Is it not lawful for me said the Master of the Vineyard to do what I will with mine own This liberty is justifiable even by the Law of Nature Seeing then that Jesus Christ is the Creatour of all things and that therefore the Earth is his and the fulness thereof having received from him both matter and form which no Creature in the world can contribute to the work of his hands it is but very meet and requisite that his power should be paramount at all times in giving of it to whomsoever he will and that all men of what Rank soever and to what Right soever they do pretend to be Paravale unto him In vain it is to make a flourish and according to the fashion of the world in a proud insolent manner to boast of our Pedigree and Ancestours and that such an Estate is derived unto me through the prudence and providence of my wise and careful Progenitours whereby I have a Propriety in it and therefore to be perpetuated to me and my Posterity for ever Alas alas these words are but wind empty and foolish only they carry with them an arrogant encroachment upon that supreme Right which belongs unto Jesus Christ as if their present possession notwithstanding their frequent forfeitures by their multiplied disobediences did settle upon them such an entailment as that it lay not in the power of the Lord of the whole Earth to make a re-entry whensoever he pleased and to pass a new Grant unto others that are not of their House and Linage But the wind shall blow no man to preferment out of what quarter soever it may arise for the Prophet tells us Psal 75.6 Promotion cometh neither from the East nor from the West Ps 75.6 nor from the South or Wilderness as the word is rendred containing both North and South Neque à desertis montibus saith S. Hierom. Canaan being on both side begirt with Deserts But God is the Judge in this case as well as in any else He putteth down one and setteth up another V. 7. which he can and doth justifie very well to the silencing of all contradiction even upon the account of his Creatourship I have saith he Made the Earth the Man and the Beast that are upon the ground by my great power and by my out-stretched Arm Jer. 27.5 and have given it unto whom it seemeth meet unto me And thus have we seen how Jesus Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same mighty God or the only He as the word signifies in the work of Creation CHAP II. How the Text is Applicable to Christ in the work of Preservation JEsus Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same to Day in the work of Preservation and Government of the World which he was Yesterday in the work of Creation For Non minor est virtus quam condere facta tueri There is as much need of power and wisdom to Preserve as to Create What avails it to plant a Garrison without a Captain to defend it To Rigg a Ship for the Sea without a Pilot to guide it To throw Seed into the Ground with an expectation of an encrease at Harvest unless means be used to preserve it from the Incursions of wild Beasts which would utterly destroy it So unless the Lord Jesus Christ be the Preserver of that which he hath created be is not the same to Day which he was Yesterday his years are expired that is his Wisdom Power and Goodness in order to the Creatures have
came unto his own John 1 11. c. is to be understood viz. with a reference not unto any particular people as it is commonly interpreted of the Jews the Context about it utterly excluding that Interpretation but unto Mankind that is to his Rational Creature whereof he being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The man per excellentiam 1 Tim 2.5 1 Tim. 2.5 as being the Original of the whole Species that is the Spirit and Life he therefore like a good Father makes provision for his own that they may live under him quietly and peaceably one with another In order hereunto did this great Jehovah himself in the beginning rule over man exercising his absolute Sovereignty as seemed good unto him keeping Court as we may say and proceeding against Delinquents Adam Eve Cain the old World and there was none in a political Subordination unto him for God gave Sovereignty to Adam over Fishes and Birds Gen. 1.28 Pastores pecorum magis quam Reges gentium Gen. 11.25 c. not over Creatures made to his own likeness And the first Righteous men we read of were rather Shepherds and Herdmen over Beasts then Kings over Nations the name of Servant never imposed in Scripture till Noah bestowed it upon his accursed Son saying Cursed be Canaan a servant of servants shall he be unto his brethren Remarkably not Cham though the Offendour possibly because he was one of the old World not to be brought under such a censure whereupon it is probable as one makes the Collection Nomen illud culpa meruit non Natura it was not Nature that brought that Denomination into the World but sin So that it appeareth The Lord alone as saith the Psalmist was our King of old and for a space the justice that was done upon earth he did it himself In those daies to speak of this matter in the words of Moses In those years of many Generations when the most High not Adam Deut. 32.7 8.12 Seth Enos or any of the rest divided to the Nations their Inheritance when he separated the Sons of Adam the Lord alone was at that time the Leader and there was no strange God with him But in that golden Age there rose up a Generation of Rebels the Progeny of that Renegado Cain who would not submit themselves to that incomparable Government which was then established in the World but contrary to the Crown and Dignity of Heaven Gen. 6.11 12 13. of Jesher signifying righteousness or uprightness Gen. 6.3 corrupted their waies and filled the whole Earth with their Violence Gen. 6.11 12 13. This Jeshurun whom God made upright Ec. 7.29 grew lawless and unruly and like a fatted Bullock kicked against his Ieeder Now therefore because God would not have his Spirit alwaies to strive in that way and kind with man who was but flesh Gen. 6.3 He was pleased after he had made himself known by the Judgment which he executed upon the World of the ungodly to constitute a subordinate Power in his stead giving out his Decree for the confirmation of it in these words Who so hereafter sheddeth mans blood Gen. 9.6 by man shall his blood be shed The judiciaâ—y form of Gods proceeding against Man-slayers before was not it seems to transmit them over to men to be punished nor himself to punish them with death Gen. 4 15.23.24 as may be seen in the case of Cain and Lamech But now man is ordained to be a Servant unto God herein and to execute upon those of his own kind the Judgment written yet not every man neither for there is an express Law to the contrary Thou shalt not kill this honour hath the Magistrate who under God hath Jus vitae necis Power to punish and to preserve according to the laws and orders given him by his Superiour that is Jesus Christ who is King of Kings and Lord of Lords Irenaeus a holy and peaceable Servant of the Church in the Primitive times gives us his judgment concerning the Introduction of this subordinate Power into the World in these words Because man would not know the fear of the Lord therefore did God put upon him the fear of man that so fearing humane Laws men should not devour and consume one the other as the manner of Fishes is Clearly then the Powers that be are ordained of God and not only so but he who exerciseth the power let him be of what form soever in respect of the power or of what profession soever in respect of Religion or by what lawful way soever he came at first to be vested in his Authority whether by Conquest or by Contract or by Election or by Inheritance he I say with the Apostle is the Minister of God yea and more then so he is the Minister of God to man for good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13.4 Rom 13.4 The Article there added is very emphatical noting the good which it attends upon to be very remarkable If it be demanded what is that Good I answer much every way Look what good the Son of God our Lord Jesus Christ was to bring unto the Sons of men if he himself had still continued his Personal Reign among them the same I say not in a gradual sense but Analogical is to be and undoubtedly shall be if the sins of men do not hinder it the blessed effect of those subordinate Powers that are now under him throughout the World If any shall desire to see this General branched out into particulars they may take notice of a fourfold good that under Christ accrueth unto men by Government viz. Natural Moral Civil Spiritual Natural Is it not good to have our Lives and the Lives of our Posterities preserved and secured against the rage and fury of unreasonable men whose feet are swift to shed bloud as Solomon speaks Pro. 1.16 Pro. 1.16 This is the fruit of Government Moral Is it not good to have Wickedness suppressed and Righteousness encouraged and advanced For Righteousness saith Solomon exalteth a Nation but sin is the shame of any people Pro. 14.34 This also is the fruit of Government Civil Is it not good that Laws and Ordinances be established for where no Law is to invert the Apostles word there will be all kind of Transgression Laws I say by virtue whereof men may sit quietly and safely under their Vines and Figg-trees and enjoy the good of all their labours live peaceably together Mich. 4.4 holding society one with another thereby preserving the honour of Mankind which of all Creatures under the Sun is the most lovely and most loving one to another if the malice of Hell did not mingle with them This again is the fruit of Government Spiritual It is very good doubtless that true Religion should prosper and flourish in a Nation that the Ordinances of Divine Worship be set up in their purity for this is the glory of a people But what alas would
will afford us the like Suffrage herein as the other Prophets have done But before we enter hereupon give me leave to premise a word or two It is not my purpose here to launch out too ventrously into this deep I foresee the danger that attends upon it many of late having lost themselves in so doing by a too much confidence of their skill and strength that I may not therefore fall under the guilt of rashnes and inadvertency in this kinde with others who have been peremptory in stating and determining the Epoche's and Periods of times mentioned in this Book and that of the Revelation which have appeared to their shame to be of a larger extent then those limits which they have set unto them I shall onely offer what I have to say to the judgement and examination of the Church not daring to determine in a point of such difficulty and uncertainty as that is which I am now about to insist upon The place which I have singled out for my purpose is in the ninth Chapter of this Prophecy and the twenty fourth verse Where the Angel who is before called the Man Gabriel because he appeared in a humane shape speaks unto Daniel in this manner Seventy weeks as it is translated are determined upon thy people Dan. 9.24 and upon thy Holy City to finish the Transgression and to make an end of sins and to make reconciliation for Iniquity and to bring in everlasting righteousness and to seal up the Vision and Prophecy and to anoint the most Holy In the exposition of which words I finde Interpreters do gene rally run upon this foot of account making these seventy weeks as they are called to be seventy times seven years and to begin at one of those four Edicts mentioned in Ezra and Nehemiah that came forth from those Persian Monarchs Cyrus Darius and Artaxerxes for the restoring and returning of the people and for the building of the Temple and City wherein they do much vary one from another and are at a great loss in their computations because not onely the Scripture doth not afford help in this matter not expressing the full years of the reign of those Princes nor yet the series of their succession but those Historians also that have been of old who as a learned Antiquary observeth having so many Bishop Mountague and so great helps at hand which we want of the Persian Babylonian Assyrian Egyptian Writers who at large related the acts of those Princes with whom in their times the state of the Jews did concur and who were abundantly furnished with Histories of the Seleucidan and Lagidan Princes of the Macedonian race with whom the Jews after the Captivity had great negotiations have left unto us so very poor or none at all helps for direction herein in so much that we have little or no cause to thank them for it Upon which consideration I say none of our Expositours before us could nor can any man else to this day conclude precisely upon a certain root of time for the beginning of these years according to this account nevertheless it is the concurrent judgement of writers that at one of these forementioned Edicts must these seventy weeks take their Commencement and Beginning the final Period whereof which must be as uncertain as the Beginning they make to be either at the coming of the Messiah or at his Baptisme or at his Death or at the destruction of Jerusalem and the Temple the amounty of which time say they makes up 490 years and are afterwards by the Angel branched out into several parcels where every part hath some Cardinal thing of special remarke fixed unto it that should happen within that time But I shall now crave leave to lay down my conceptions of this Scripture differing from the ordinary interpretation of it believing there is enwrapped in it the whole purpose and determination of God concerning his Israel from first to last beginning at some notable Epoche and to be continued untill the final restauration of that Nation which is yet to come This I confess may seem strange at first sight because of the novelty of it But by that time we have duely considered the words as they are delivered by the Angel it may happily be adjudged not altogether impertinent and may give occasion unto some of a more diligent search and enquiry after a further meaning of the Holy Ghost in this Scripture then as yet hath been thought upon Observe then the Prophet understanding by books as he saith in the second verse the number of years whereof the Word of the Lord came to Jeremiah that he would accomplish seventy years in the desolations of Jerusalem which years were then expired he setteth himself as ver 3. to seek the Lord God by prayer and supplication in the behalf of his people and the Holy City that mercy might at length be shewed unto them in their deliverance Whereupon this answer is presently returned unto him by Gabriel but what answer is it Not punctually positive to his prayer which was for the aforesaid deliverance so much desired by him now after the expiration of the terme appointed for the Babylonish Captivity that seems to be the least part of the Angels errand at this time but because Daniel was a man greatly beloved the Angel hath a matter of greater import here to reveal unto him in which he might be assured that the deliverance which he prayed for should also be included But what is this business of greater import Is it the happy consequents which should follow upon their deliverance Thus indeed hath it been conceived But rather is it not as I have said and which I shall undertake here to prove to be the purpose of God concerning his delivering this people out of all their troubles especially those which they endured in Egypt and Babylon and now also in their dispersion into all Lands where they are scattered to this very day from the very time when they were first brought into a preparatory way of being formed into a Nation As for the Holy City that onely is inserted in this answer because the Prophet had mentioned it in his prayer and the Angel speaks more particularly of it in the verses following This with submission of my judgment of the Holy Catholike Church and of my Mother the Church of England I conceive to be the genuine sense of that Scripture and what I have now to say to it I desire may be considered without prejudice My supputation of the time here mentioned is after this manner These 70. Weekes as they are called I take for 70. Jubilees each of which being 49. years they together make up 3430 years Now if we reckon from the time of Jacobs going down into Egypt which is the Epoche that I six upon the reason whereof I shall shew hereafter there will not at this time want much of compleating these seventy Jubilees For from that time to
the Incarnation of our Saviour the Lord Jesus Christ * Which agrees with Alstedius his account were 1721. years and since the Incarnation are 1660. Both which accounts make up 3381. So that to fill up the said number of Jubilean years there remaineth but one single Jubilee more which will fall out to be in the year of our Lord 1709. About which time the people of Israel called here Daniels people because of his care and tender affection towards them may become a people again according to the concurrency of Scriptural Prophecies their iniquity transgression and sin finished and taken away through the reconciliation that shall be then between their God and them in stead whereof they shall have an everlasting righteousness brought in by the good hand of God upon them whereby they shall become a righteous Nation for ever and so consequently the whole Vision and Prophecy concerning them will be sealed that is confirmed and concluded and the most Holy or the Holiness of Holinesses that is either the Holiness of Israel surpassing all the Holinesses of believing Gentiles shall be anointed that is exalted above all others or the Messiah even the Lord Jesus who is the Holiest of them all for there is Hoâ—ier then the Holiest and there is Holier then they shall be anointed that is reign as King over them and they by their unanimous acclamations and chearful subjection acknowledge him to be their Sovereign The sense of this Scripture I confess is new but it will not follow thereupon that it cannot be true Yet I am not confident that it is the onely meaning of the Spirit for then I should pretend to be wiser then Daniel But I will wait for the determination of the Holy Church about it and expect till the end be what Divine Providence will work in bringing of it to pass hoping to rest and to stand in my lot with Daniel at the end of the dayes Some intricacies I know will appear in this interpretation which I shall endeavour to unfold Yet sure I am they are not so many as other Expositions are perplexed with and so snarled that they can never be resolved First an account will be required of me why I should call and reckon those for Jubilees which are in our Translation called Weekes I answer though the word be translated Weekes which I do not take upon me to correct the word having a measure according to Scripture-phrase extending to various significations yet such as are skilful in the Original do well know that these words may be also rendred thus sevens seventy are pared out for thy people Now the Scripture speakes of three several sorts of sevens or septenaries in order to such times which the Lord hath sanctified First the seventh day secondly the seventh year thirdly the seventh Sabbatical year The seventh day was the Sabbath wherein the people were to rest Lev. 23.3 Lev. 23 3. The seventh year was the Sabbatical year wherein the ground rested Lev. 25.4 The seventh Sabbatical year was the Jubilean Sabbath Lev. 25.8 The acceptable year above all the rest Lev. 25.4 Lev 25.8 Es 61.2 Ezek. 49.17 the year of liking or good-will Es 61.2 or as Ezekiel calls it the year of liberty or general releasement proclaimed by sound of trumpet wherein every man was to return to his Inheritance again and every servant to his freedome which priviledges doubtless brought on much rejoycing and jubilation among them It was a year of great expectation insomuch that it is conceived to be the great Epoche or Cardo of their times as the Olympiads were among the Graecians Hospinian de Orig. Fest. c. 9. and the lustra of old and indictions of late among the Romans Hoc observa saith Alstedius Jubilaeos esse infallibiles Characteres secundum ques praecipua tempora in Scripturis definiri possunt This know that Jubilean Sabbatisins are the most infallible characters to decipher and dâ—stinguish the principal times of note in the Holy Scripture This septenary therefore seems to be worthy of more then ordinary regard And the rather because it did likewise in an especial manner shadow out our deliverance by Christ which was indeed the acceptable year of remission prophecied of before Es 61.1.2 and so interpreted by our blessed Saviour Luk. 4.18 As also thereby was signified our return into the Heavenly Paradise Luk. 23.43 from which we are fallen in Adam The seventh year may be applied to every mans particular consummation when his soule is received up into glory but by the Jubilean Sabbath wherein all the Israelites had their re-entry upon their Lands formerly sold is the general re-entry of all believers into the Kingdome of Heaven which they had formerly forfeited by their sins most happily prefigured These things then being so and the Angel leaving it undetermined which seven of the three it is that is here meant Did not our Saviour allude unto the 70. Jubilees when he spake of our sorgiving one another seventy times seven whether this great Septenary rather then that of weekes of years may not in reason be judged to be that which the Angel here intended when he said sevens seventy are cut out for thy people let the Church determine As for that objection which perhaps may here be cast in that the Jubilean year was not ordained before such time as Moses gave out the Law to the people in the Wilderness and therefore could not be reckoned on before it was in being And that also that the Jubilee was a part of the Ceremonial Law and therefore as out of date not to be reckoned on in the time of the Gospel these I say upon due consideration will appear to be of no force For first the seventh day Sabbaths and Sacrifices were a part of the Mosaical Institute yet were observed by Gods people from the beginning of the World so might Jubilees too for ought that may be objected to the contrary Yea it is apparent that Jubilees have been distinguished of old into two sorts viz. Jubilaei Mundani Jubilaei Mosaici that is Jubilees of the Creation and Jubilees of the Law so that this account by Jubilees might be before the Law But there is no need to go so far for an answer The Angel might here speak of such an account of years by way of Prolepsis or Anticipation a Figure usual in Scripture though there were no Jubilees to be observed by that people for above 200. years after Jacobs going down into Egypt And whereas it is objected in the second place that because the Jubilee is a part of the Mosaical Pedagogy therefore it is not now to be reckoned on I answer no more do we so as to observe it according to the Law of Moses nevertheless while the world standeth 49. years will be so many still and no more nor fewer then they were wont to be when Moses gave out the Law And the Angel might speak according to the Phraseology of