a.1
 
 UNIVERSITY OF CALIFORNIA 
 AT LOS ANGELES
 
 A N 
 
 ATTEMPT 
 
 TO DEMONSTRATE THE 
 
 MESSIAHSHIP OF JESUS, 
 
 FROM THE 
 PROPHETIC HISTORY AND CHRONOLOGY OF 
 
 MESSIAH'S KINGDOM IN DANIEL. 
 BY RICHARD PARRY, D.D. 
 
 PREACHER AT M AR K ET - H AR BOROU CH. 
 
 ' ; Whofo readeth [DANIEL THE PROPHET] let 
 him underftand." JESUS. 
 
 LONDON: 
 
 Printed by J. and W. O L I V E R in Bartholomew-dofe : 
 
 And Sold by LOCKYER DAVIS in Holborn, 
 
 Printer to the ROYAL SOCIETY. 
 
 893 ft <1 
 
 * M D'tC LXXm.
 
 TO 
 
 SIR JOHN PRINGLE, BARONET. 
 
 S I R, 
 
 SOME years ago you were pleafed 
 to requeft of the celebrated Profeffor 
 atGoETTiNGEN a faithful, and, what 
 he, thought, a true verfion of Daniel's 
 prophecy concerning the Seventy 
 Weeks. He inftantly replied, without 
 the lead deliberation, that he could 
 not poffibly give one. His reafon then 
 was, that the received reading is fuf- 
 picious. And he has fince fent you 
 his doubts about this famous prophecy, 
 inftead of a verlion of it. 
 
 Sequeftered
 
 [VI] 
 
 Sequeftered from the learned, and 
 from books, (except fuch as my own 
 little library fupplies me with) I have 
 been forced to take the prophecy as I 
 found it ; and I have endeavoured to 
 give a good account of it. I wifh, Sir, 
 it may afford you any fatisfaction, as 
 the prophecy feems to have been an 
 object of your attention. It will not 
 appear with lefs advantage, by being 
 connected with the other two. For 
 thefe prophecies, joined together, 
 form fuch a threefold cord as, I truft, 
 will not be quickly broken. 
 
 I have, Sir, the honor to be, with 
 the greateft refpecl, 
 
 Your moft humble y 
 
 and moft obedient fervant, 
 
 Ri. PARRY.
 
 ADVE RTI S EME N T. 
 
 JL H E following papers contain nothing 
 more than what the title expreffes, " an 
 ATTEMPT to demonftrate the Meffiahmip 
 of Jefus," a faint iketch, or rude outline, 
 which might perhaps be filled up and per- 
 fected by fome happier writer, of greater 
 abilities, more leifure, and better health 
 for fludies of this nature. 
 
 The ARGUMENT employed is the argu- 
 ment from PROPHECY, a medium of proof 
 peculiarly, though not exclufively, addrefTed 
 to the JEWS. " To them were committed 
 the oracles of God," arid they apply moil 
 of, if not all the prophecies, which we do, 
 to MESSIAH. The only difpute is about 
 the SENSE, that is, whether they are to be 
 underftood in a TEMPORAL or a SPIRITUAL 
 fenfe. And one would think, that, after 
 the experience of SEVENTEEN CENTURIES, 
 little more than a common underflanding, 
 with the affiftance of common integrity, 
 were requifite to decide the controverfy. 
 
 The
 
 [ VIII ] 
 
 The prophecies, attempted to be explain- 
 ed and illuftratcd, are confeffedly of the 
 greateft importance. They have been prefs- 
 ed into the fervice of every writer, of every 
 party. But party is the bane of religious 
 truth. And if the author of thefe papers 
 has fucceeded in his attempt, the fuccefs 
 is to be imputed, folely, to his freedom 
 from party, and prejudice, and prepofTeflion. 
 
 PAPISTS and PRO'TEST ANTS, as fuch, are 
 out of the queilion. The difpute is, here,, 
 confined to JEWS and CHRISTIANS. And 
 if it fhall appear, that the FALL OF PAGA- 
 NISM, throughout the ROMAN empire, is 
 fairly predicted in the firft prophecy, the 
 FALL opjEWDAisM inthe fecond, the very 
 TIME of the fall of Jewdaifm in the third, 
 and that JESUS was the author of thofe 
 great events ; it is hoped, that every capa- 
 ble and candid inquirer will join in the 
 necefTary conclufion, That < THE TESTI- 
 MONY OF JESUS IS THE SPIRIT OF PRO- 
 PHECY." 
 
 INTRO-
 
 [ I ] 
 
 INTRODUCTION. 
 
 THE great evidences to the truth 
 of Chriftianity are prophecies and 
 miracles. The miracles which 
 Jefus wrought, are unquelrionable proofs, 
 that He was a teacher fent from God. 
 And the prophecies, fulfilled in Jefus, are 
 unqueflionable proofs likewife, that He 
 was the MeiFiah foretold to be fent, in due 
 time, into the world. For if Jefus did 
 the works which no man ever did, and if 
 He fulfilled the law and the prophets, 
 which no other man did ; What pre- 
 tence can the Jew and the Deifl have for 
 difputing his miffion or his Mefliahfhip ? 
 
 Prophecies are not necefTary credentials 
 to a divine commhTion. For who pro- 
 phecied of Mofes ? And yet his authority 
 was fufficiently eftablifhed by miracles. 
 But Jefus offered himfelf to the Jewifh 
 B nation
 
 2 INTRODUCTION. 
 
 nation as their Mefliah foretold by Mofes- 
 and the prophets. He muft therefore ne- 
 cefTarily appeal to the evidence of pro- 
 phecy. Miracles alone would be, in his 
 cafe, infufficient. For if Jefus did not 
 anfwer to the characters of the Mefliah 
 given by the prophets, all his miracles 
 could never prove him to be the Mefliah ? 
 
 It is therefore incumbent on the ra- 
 tional advocate for Chriftianity to fhew 
 the completion of the MerTiah-character 
 in the peiion of Jefus [ i .] With this view 
 1 have undertaken an explanation of fome 
 very important predictions. I have en- 
 deavoured, witli the ftricteft impartiality, 
 to find out their true meaning. And I 
 riow offer the refult of my inquiry as an 
 ESSAY towards flrengthening the great 
 argument from prophecy for the truth of 
 Chriflianity. 
 
 THE
 
 [ 3 1 
 
 THE 
 
 KINGDOM OF HEAVEN; 
 
 OR, THE 
 
 FALL OP PAGANISM. 
 
 Nebuchadnezzar's Dream. 
 
 A GREAT IMAGE. 
 ItS HEAD Of fine GOLD, 
 
 Its BREAST and ARMS of 
 
 SILVER, 
 
 ItS BELLY and THIGHS of 
 BRASS, 
 
 ItS LEGS Of IRON, 
 
 Its FEET part of 
 
 Daniel's Interpretation. 
 
 [ PAGANISM. ] 
 TH ou THYSELF art the 
 
 HEAD Of GOLD. 
 
 After thee will arife AN- 
 OTHER empire. 
 
 Then a THIRD empire. 
 
 Then a FOURTH empire 
 will be ftrong as iron, for- 
 afmuch as iron breaketh in 
 pieces and fubdueth all 
 [metals] ; and, as iron that 
 brealceth all thofe [metals], 
 it will bieak in pieces and 
 bruife [all nations]. 
 
 And whereas thou faweft 
 FEET and TOES, part ot 
 
 B 2
 
 4 THE KINGDOM OF HEAVEN >, OR, 
 
 Daniel's Interpretation 
 continued. 
 
 Nebuchadnezzar's Dream 
 continued. 
 
 IRON and part of CLAY. 
 
 A STONE was cut out 
 without hands, and it fmote 
 the image upon its FEET 
 of iron and clay, and brakt 
 them to pieces. 
 
 Then was the iron, tht 
 clay, the brafs, the filver, 
 and the gold, broken to 
 pieces together, and the\ 
 became like the chaffoftht 
 fummer threfhing floors, 
 and the wind carried them 
 
 potter's clay, and part of 
 iron, the empire will be 
 DIVIDED [into TEN king- 
 doms or provinces], and 
 rhere will be in IT [in each 
 divifion]oftheROOTof iron, 
 rorafmuch as thou faweft 
 IRON 1 mixed wiih clay. 
 
 And as the TOES of the 
 FEET were part of IRON 
 and part of CLAY, fo A 
 KINGDOM will be partly 
 STRONG and partly BRIT- 
 TLE. 
 
 And whereas thou faweft 
 iron MIXED with clay, they 
 will MINGLE themfelves 
 with the feed of men [the 
 Romans with the provin- 
 cialitts], but they will not 
 cleave one to another, even 
 as the iron did not mix with 
 :he clay [fo as to cleave to 
 
 In the days of thefe kings 
 the God of heaven wif! fet 
 up a KINGDOM which (hall 
 never be deftroyed ; and the 
 kingdom (hall not be left 
 
 o other people, but it flidll 
 break in pieces and confumc 
 
 11 thefe kingdoms, and it 
 [hall ftand forever; foraf- 
 much as thou faweft that a 
 STONE was cut out of a 
 mountain without hands,
 
 THE FALL OF PAGANISM. 
 
 Nebuchadnezzar's Dream 
 continued. 
 
 Daniel's Interpretation 
 continued. 
 
 away, that no place was and that it brake in pieces 
 found for them ; and the the iron, the brafs, the clay, 
 
 ftone that fm.'te the image 
 becam^ a great mountain, 
 and filled the whole earth. 
 
 the fiiver, and the gold. 
 
 DANIEL II. i 45. 
 
 Every thing in thefe exhibitions is fo 
 ftrongly marked, and fo accurately dif- 
 tinguifhed, that it requires fome pains, 
 and more fubtilty, to miflake the mean- 
 ing. The KING, for the dream was fent 
 to him in that character, " had been think- 
 ing upon his bed what would come to 
 pafs hereafter." By comparing this re- 
 mark with the dream itfelf, which was 
 intended to be an anfwer to his thoughts, 
 and " to make known to the king what 
 was to come to pafs," we may fafely af- 
 firm, that this mighty prince had been 
 confidering the future fates or fortunes 
 
 of HIMSELF, his EMPIRE, and its RELI- 
 GION ; whether BABYLON would always 
 continue " THE GOLDEN CITY, THE LADY 
 OF KINGDOMS*," and whether HE HIM- 
 SELF might not hereafter be inroiied in 
 the {acred canon of divinities, and repre- 
 B 3 fented, 
 
 * Ifaiah xiv. 4. Chap, xlvii. 5.
 
 6 THE KINGDOM OF HEAVEN , OR, 
 
 fented, as an' object of worfhip, by a 
 GOLDEN IMAGE [2], Full of thefe pleanng, 
 flattering thoughts, he fell afleep j when 
 God vouchfafed him, for his inftruction, 
 a prophetic dream, fuited and adapted to 
 his fituation and circumftances. The 
 dream alarmed him, for it was more than 
 common ; " his fpirit was troubled, and 
 his fleep broke from him." In this anxiety 
 and diftrefs, he gave orders for the whole^ 
 tribe of flate-jugglers to be called to- 
 gether, " the magicians, the aftrologers, 
 and the forcerers, and the Chaldeans, to 
 fliew the king his dreams." He imme- 
 diately acquaints them with the occafion 
 of his fending for them. " I have dream- 
 ed a dream, and my fpirit is troubled to 
 know the dream." The Chaldeans faid 
 to the king, cl Tell thy fervants the dream, 
 and we will fhew the interpretation." He 
 anfwered, with great addrefs [3], "The 
 thing is gone from me. If ye will not make 
 known unto me the dream, with the in- 
 terpretation, ye (hall be cut in pieces, and 
 your houfes ihall be made a dunghill. 
 But if ye fhew the dream, and the inter- 
 pretation thereof, ye fhall jeceive of me 
 gifts, and rewards, and .great honor." 
 
 They
 
 THE FALL OF PAGANISM. 7 
 
 They anfwered again, " Let the king tell 
 his fervants the dream, and we will fliew 
 the interpretation of it." The king re- 
 plied, cc I know of certainty that ye would 
 gain time, becaufe ye fee the thing is gone 
 from me. But if ye will not make known 
 unto me the dream, there is but one de- 
 cree for you ; for ye have prepared lying 
 and corrupt words to fpeak before me, 
 till the time be changed. Therefore tell 
 me the dream, and I lhall know that ye 
 can mew me the interpretation thereof.'* 
 It was not poffible to put the matter upon 
 a fairer iiTue. ONEIROCRITICISM, or the 
 interpreting of dreams, was a very connV 
 .derable part of pagan .divination. Now 
 .common fenfe will readily inform any man., 
 who will condefcend to liften to it, that, 
 without infpiration, there can be no true 
 interpreting of prophetic dreams ; and that 
 with infpiration, which all diviners pre- 
 tended to, the dreams themfelves may be 
 as eafily known as their meaning. " Tell 
 me therefore the dream, faid the king to 
 his diviners, and I (hall know that ye can 
 fhew me the interpretation thereof." The 
 Chaldeans replied, " There is not a man 
 upon the earth that can fhew the king's mat- 
 is 4 jter;
 
 8 THE KINGDOM OF HEAVEN 5 OR, 
 
 ter ; therefore there is no king, lord, nor 
 ruler thatafked fuch things of any magician, 
 or aflrologer, or Chaldean. And it is a rare 
 thing that the king requireth, and there 
 is none other that can fhew it before the 
 king, except the Gods whofe dwelling is 
 not with fieih." After this frank decla- 
 ration, " the king was angry and very 
 furious, and commanded to deflroy all the 
 wife-men of Babylon," without exception, 
 as cheats and importers. " So a decree 
 went forth, that the wife- men fhould be 
 fiain." 
 
 Daniel, it fcems, and his three country- 
 men were unknown to the king [4], for he 
 called andconfulted the Chaldeans [5] only. 
 But when the decree went forth for the 
 deftruclion of all the wife-men, then 
 " they fought Daniel and his fellows to 
 be (lain " likewife. 'I he prophet, who was 
 totally unacquainted with every thing that 
 had happened, addrefled himfelf " with 
 counfel and wifdom to the captain of the 
 guard," who was intruded with the exe- 
 cution of the fatal edicl, and inquired 
 into the caufe of it. " Why," fays he, 
 upon what, or whofe account, " is a de- 
 cree fo hafty from the king ? The officer, 
 
 with
 
 THE FALL OF PAGANISM. 9 
 
 with great attention and politenefs (for 
 Daniel, though a captive, was of the royal 
 family of Judah) informed him of the 
 whole bufmefs ; and, with equal huma- 
 nity, permitted him to go in to the king 
 " to deiire time" till the next day, when 
 11 he would fhew him" both the dream 
 and " the interpretation." At the time 
 appointed ( " the fecret" having been pre- 
 vioufly " revealed to Daniel," at his ear- 
 neil requeft, " in a night-vifion)," he was 
 introduced to the king, and faid, " The 
 fecret, which the king hath demanded, 
 cannot the wife-men, the aftrologers, the 
 magicians, the footlifayers, fhew unto the 
 king. But there is a God in heaven that 
 revealeth fecrets, and maketh known to 
 king Nebuchadnezzar what fhall come to 
 pals hereafter. As for me," continues the 
 prophet, with the greatefl modefty, " this 
 fecret is not revealed to me for any wif- 
 dom that I have more than any living, 
 but for their fakes," his own and his bre- 
 thren and companions' fake, " who fhall 
 make known the interpretation to the 
 king, and that thou mayeft know the 
 thoughts of thy heart. 
 
 Thou,
 
 jo THE KINGDOM OF HEAVEN ; OR, 
 
 Thou, O king, fawefl, and behold ! A 
 GREAT IMAGE. This great image, whofe 
 brightnefs was excellent, flood before thee, 
 and the form thereof was terrible." The 
 image, I conceive, afcended gradually cut 
 of the earth, according to the fuccerlion 
 of its component parts, till at length it 
 flood upon its feet, a huge formidable CO- 
 LOSSUS, the exprefs reprefentative of PA- 
 GANISM, tyrannizing in four fucceffive em- 
 pires, and perfecuting the church of God. 
 
 As the ColofTus itfelf is the image of 
 paganifm, or falfe religion, fo the four 
 METALS of which it was compofed de- 
 note fo many diflincl NATIONS, and its 
 fucceffive PARTS, the fucceffive EMPIRES 
 of thofe nations. The firft in order, and 
 which was then exifling, was the BABYLO- 
 NIAN. " THOU THYSELF * art the HEAD OF 
 GOLD." That is, the KING of BABYLON 
 was fo ; for it follows, 
 
 " And after THEE," not perfonally but 
 politically, <c mall arife ANOTHER EMPIRE, 
 inferior to thee." This was the MEDO- 
 PERSIAN. Our prophet, who lived to fee 
 the fall of the Babylonian empire, exprefsly 
 tells us, that then " DARIUS THE MEDIAN 
 
 took 
 
 * NIPT nni* See the Louden Polyglott.
 
 THE FALL OF PAGANISM. n 
 
 took the empire -f-," according to the pro- 
 phecy given to Belfhazzar, " Thy king- 
 dom is divided, and given to the MEDES 
 and Perfians J." And from that time to 
 the reign of Cyrus, the Babylonians were 
 fubjecl: to <c the laws of the MEDES and 
 Perfians ||," which are afterwards called 
 " the laws of the PERSIANS and Medes ." 
 " Then another, a THIRD EMPIRE OF 
 BRASS." This was v the empire of the 
 .GREEKS or MACEDONIANS. The Greeks, 
 we know, were ftyled x*** 6 *, 171 *) brafen- 
 coated. But I lay no ftreis on this cir* 
 cumftance, nor indeed ought any ftrefs to- 
 be laid upon it, for brafs cannot reprefent 
 brails [6]. It is more material to obferve, 
 with the prophet, that the third empire 
 was to " bear rule over all the earth," 
 exactly as Alexander himfelf and the hif- 
 torians defcribe it. Juftin fays, that Alex- 
 ander, " having at length received the 
 empire, commanded that he iliould be 
 called the king of ALL the EARTH, even 
 
 of 
 
 f Dan. v. 31, t Dan. v. 28. 
 
 || Dan. vi. 8, 12, 15. 
 
 Efther i. 19. So ver. 3. " the power of PERSIA 
 and Media}" and ver. 18, " the ladies of PERSIA and 
 
 Media."
 
 12 THE KINGDOM OF HEAVEN > OR, 
 
 of the world * j" for, as Arrian obferves, 
 " he feemed to himfelf and to his friends 
 to be lord both of all the earth and fea ." 
 The next empire in fucceffion was the 
 ROMAN, which is thus prophetically de- 
 lineated. " Then a FOURTH empire will 
 beftrong as IRON, forafmuch as iron break- 
 eth in pieces and fubdueth all " metals ; 
 " and as iron that breaketh all thofe, it 
 will break in pieces and bruife " all the 
 people reprefented by them. Nothing 
 could be more truly characteriftic of the 
 Romans, than the metal which formed 
 the LEGS of the flatue. They were indeed 
 an IRON race, breaking in pieces the gold, 
 the filver, and the brafs, and reducing 
 them to dirt ; that is, bringing the nations, 
 reprefented by thofe metals, into theloweft 
 and vilefl fubjeclion. " Plunderers of the 
 world ! as Galgacus the Britifh general 
 ilyles them, When lands fail before the 
 cleftroyers of all things, they ranfack even 
 the fea. If an enemy is rich, they are 
 covetous of his wealth j if poor, ambitious 
 
 of 
 
 * tc Accepto deirnle imperin, regem fe terrarum om- 
 nium, ac mundi, sppellari poffit." Idem lib. 12. c. 16. 
 9- 
 
 $ Avro* rt avria A\;%a.v$fiji xj TOK aw.^' O.VTOV $wr t im yn$ 
 n a.ica.<7-K ^ &ctXcrcrrj; r.y^ov De cxped. Alex. lib. 7. C. \\.
 
 THE FALL OF PAGANISM. 13 
 
 of his dominion ; whom neither the eaft 
 nor the well can fatisfy. They alone de- 
 fire with equal affection both riches and 
 poverty. Pilfering, flaughtering, plunder- 
 ing under falfe pretences, is in their opi- 
 nion empire j and where they make a fo- 
 litude, they call it peace *." 
 
 From the Romans themfelves the 'pro- 
 phet pafies to their pagan kingdoms or 
 provinces, placed, with the mofl exquifite 
 propriety, under the iron legs of their 
 matters. C Whereas thou faweft the feet 
 and TOES, part of potter's clay and part 
 of iron, the empire will be DIVIDED," or 
 distributed, into as many kingdoms as the 
 toes upon the feet of the image [7] . Hence 
 ROME is flyled by the Jews " DOMINA DI- 
 GITORUM," that is, without a figure, " the 
 LADY OF KINGDOMS " or, in the language 
 of St John, " that great city, which REIGN- 
 ETH over the KINGS, the KINGDOMS, of 
 
 the 
 
 * " Raptoresorbis ! Poftquam cunfla vaftantibus de- 
 fuere terras, et mare fcrutantur. Si locuples hoftis eft, 
 avari ; fi pauper, ambitiofi ; quos non oriens, nun oc- 
 cidens fatiaverit. Soli omnium opes atque inopiam 
 pari affe&u concupifcunt. Auferre, trucidare rap.re 
 falfis nominibus, imperium ; atque ubi folitudinem fa 
 ciunt, pacem appellant." Tac. vita Agric. f. 30.
 
 i 4 THE KINGDOM OF HEAVEN -, OR, 
 
 the earth -j-." " And there will be in IT," 
 in each divilion, implied in the term DI- 
 VIDED^], " of the root of [9]" the nation 
 reprefented by " the IRON, forafmuch as 
 thou faweft IRON mixed with miry clay." 
 This feems to fignify, that for the better 
 fecuring of the provinces, and keeping of 
 them in fubjeclion to their mailers, a pro- 
 portionable number of Roman legions 
 would be ilationed in each divifion ; or 
 that Roman merchants would fettle among 
 the provincialifts for the fake of trade and 
 commerce. " And as the TOES were part 
 of IRON and part of CLAY, fo A KING- 
 DOM," each kingdom or province repre- 
 fented by a toe, " will be partly STRONG 
 and partly BRITTLE." Though every 
 kingdom or province would be, in part, 
 firmly united to the parent country, juft 
 as the iron part of each toe was firmly 
 united to the leg from whence it derived 
 its exiftence, yet would it likewife, in 
 
 another 
 
 f Rev. Xvii. 1 8. 'H woXt; ^syaAn, ys%ovffa. EASIAElAtf 
 
 wiTo,>BA2:iAEnNT>?7') ? . Thefe were THE KINGDOMS OF 
 THIS WORLD, which were difplayed by the tempter in 
 all their glory to the b'.efled Jefus, and which he then 
 greatly rejected, and afterwards difclaimed, when he 
 witnefled that good confeffton before Pontius Pilate, 
 
 '* My KINGDOM IS NOT OF THIS WOULD."
 
 THE FALL OF PAGANISM. 15 
 
 another part, be brittle, crumbling like 
 clay, and ready to fall away upon every 
 occafion of difcontent, and oftentimes 
 without any. " And whereas thou faweft 
 iron MIXED with miry clay, they will MIX 
 themfelves with the feed of " private" men; 
 but they will not cleave one to another, 
 even as the iron was not mixed with the 
 clay," fo as to cleave to it. This perhaps 
 may mean, that the Romans will inter- 
 marry with the provincialifls j the lords of 
 the world, as they proudly flyled them- 
 felves, with their vaffals. But even this 
 natural principle of union and agreement, 
 will not be powerful enough to prevent 
 variance and diflention; the luft of rule 
 and dominion being more prevalent than 
 all the fofter afFeclions. 
 " And in the days of thefe kings will 
 the GOD OF HEAVEN SET UP A KINGDOM 
 which mall never be deftroyed; and the 
 kingdom mall not be left -to other people, 
 but it mail break in pieces and confume 
 all thefe kingdoms, and it fhall (land for 
 ever ; forafmuch as thou faweft that a 
 STONE was cut out of a MOUNTAIN with- 
 out hands, and that it brake in pieces the 
 iron, the brafs, the clay, the filver, and the 
 
 gold i"
 
 16 THE KINGDOM OF HEAVEN ; OR, 
 
 gold," and fucceeded into the place of the 
 image. 
 
 KINGS, as the prophet himfelf has more 
 than once explained his meaning, are here 
 put for KINGDOMS. And by THESE king- 
 doms we are to underftand ROME and her 
 pagan PROVINCES; the Jewiih writers call- 
 ing every kind of government, whether 
 fovereign or dependent, by the common 
 name of kingdom. " IN THE DAYS OF 
 
 THESE kingS SHALL THE GOD OF HEAVEN 
 
 SET UP A KINGDOM." Accordingly the 
 heir to his kingdom was born in the reign 
 of " Casfar AUGUSTUS [10]." And " in the 
 fifteenth year of the reign of TIBERIUS 
 Cscfar, came John the baptift preaching in 
 the wildernefs of Jewdea, and faying, Re- 
 pent ye, for THE KINGDOM OF HEAVEN 
 is AT HAND*." And when the baptift 
 had fulfilled his courfe, Jefus began his 
 miniftry in the fame manner, " preaching 
 the gofpel of THE KINGDOM OF GOD -[-." 
 The other empires had been fet up by hu- 
 man craft, and human power ; by the 
 ftratagems of politicians, and the ftrength 
 of armies. But THIS kingdom was to be 
 iblely the work of God, as the ftone was 
 
 cut 
 
 * Matt. iii. 2. f Mark i. 14..
 
 THE FALL OF PAGANISM. 17 
 
 cut out of the mountain, " Jerufalem, the 
 holy mountain," WITHOUT HANDS. Daniel 
 himfelf ufes the word " hand " elfewhere 
 in the fame fenfe. Speaking of Antiochus 
 Epiphanes under the image of " a little 
 horn," he fays, " he (hall be broken with- 
 out hand *," he fhall be deftroyed neither 
 in anger nor in battle, but by the ven- 
 geance of God. The Jews feem to have 
 ufed this expreffion proverbially, to denote 
 any thing MIRACULOUS/ Our Saviour had 
 faid, " Deftroy this temple," meaning the 
 temple of his body, " and in three days 
 I will raife it up." The comment of the 
 Jews was, " I will derlroy this temple," 
 the temple of Jerufalem, " that is made 
 WITH HANDS, and within three days I will 
 build another made WITHOUT HANDS -)-." 
 Thus " the ftone was cut out of the 
 mountain without hands." The king faw 
 the axe, but the hand that hewed there^ 
 with was invifible. And in like manner 
 the Chriftian church was feparated from 
 the Jewifh by the fecret power and opera* 
 tion of the holy fpirit. The apoflles were 
 indeed the vifible inftruments in this great 
 C work 
 
 * Dan. viii. 25. f Mark xiv. 58.
 
 1 8 THE KINGDOM OF HEAVEN ; OR, 
 
 work. Some planted, others watered; 
 but God alone gave the increafe. 
 
 " This kingdom fhall never be de- 
 ftroyed, nor left to other people." The 
 BABYLONIAN empire was deflroyed, and 
 left to the Perfians j the PERSIAN was 
 deflroyed, and left to the Macedonians > 
 the MACEDONIAN was deflroyed, and left 
 to the Romans. But THIS kingdom, the 
 kingdom of the God of heaven, fhall 
 never be deflroyed, nor left to other peo- 
 ple. It fhall not be fucceeded by a new 
 EMPIRE ; no FAMILY, nor any other po- 
 litical, COMPACT fhall fo far prevail, as 
 to fet up a fixth UNIVERSAL monarchy. 
 So far from being itfelf deflroyed, " it 
 fhall break in pieces and confume all thefe 
 kingdoms," all the pagan kingdoms of 
 the fourth empire Rome herfelf and her 
 provinces. " The kingdom of heaven," 
 as the phrafe implies, and as the lord of 
 the kingdom has exprefsly declared, " is 
 not of this world , " and therefore the 
 terms " breaking and confuming" muft 
 .be underflood accordingly. The Jews in- 
 deed, ever devoted to the low and little 
 concerns of this life > fondly expelled a 
 temporal kingdom, a fifth monarchy to 
 
 be
 
 THE FALL OF PAGANISM, 19 
 
 be erected upon the ruins of the fourth; 
 and Jerufalem to be the metropolis of the 
 empire. But, behold the reverfe of their 
 vain expectations ! At the very time when 
 they were looking for the Meffiah to fub- 
 due the nations, " to bind their kings in 
 chains, and their nobles in links of iron," 
 even then they themfelves were broken in 
 pieces and confumed, and their city and 
 temple deftroyed by the Romans ; and 
 " THE WICKED ROMAN," as they delight 
 to fpeak, is flill remaining. If plain and 
 obvious FACTS will not open people's 
 eyes, and change their fentiments, it is 
 h'ard to fay what will. And yet there is 
 another FACT, the completion of this 
 prophecy, which muft be, at leaft, equally 
 convincing to every unprejudiced inquirer. 
 The mountain is the Jewifh church j the 
 {tone, cut out of that mountain, is the 
 infant kingdom of God, or church of 
 Chrift, extracted from the Jewifh. The 
 Jews themfelves acknowledge, that " the 
 flone reprefents the Meffiah ;" that is, 
 agreeably with the ftyle of the prophecy, 
 the Meffiah's kingdom. And they will 
 do well to obferve, that the flone cut out 
 of the mountain, and not the mountain 
 c 2. itfeif,
 
 20 THE KINGDOM OF HEAVEN ;. OK, 
 
 itfelf, was to demoJifh the image ; or, in 
 other words, that the Meiliah's kingdom, 
 extracted from the Jewifh, and not the 
 Jewiili kingdom itfelf, was to atchieve 
 what is here predicted. As the ftone was 
 homogeneal with the mountain [ 1 1], from 
 whence it was hewn, fo was the Chriftian 
 church with the Jewifh, from whence it 
 derived its exiftence. They were indeed 
 eflentially the fame. One believed in A 
 MESSIAH TO COME, the other acknow- 
 ledged him in the perfon of JESUS -, and 
 THE MESSIAHSHIP OF JESUS . is THE 
 
 FOUNDATION OF THE GOSPEL [l2J. " The 
 
 ftone fmote the image, the reprefentative 
 of paganifm, on its FEET of iron and clay, 
 and brake them to pieces." That is, ac- 
 cording to Daniel, " the kingdom of God 
 fhall break in pieces and con fume all the 
 kingdoms " of the earth ; or, in other 
 words, the true and undented religion of 
 Chrift fhall prevail over and deftroy the 
 falfe and idolatrous religions of the Roman 
 empirej all men fhall " willingly offer 
 themfelves," and become fubjecls of the 
 great King. As foon as the ftone fmote 
 the image upon its feet, it brake them in 
 pieces, and inlarged itfelf by an aeceffioiv 
 
 of
 
 THE FALL OF PAGANISM. 21 
 
 of thofe new materials. " The iron, the 
 clay, the brafs, the filver, and the gold, were 
 broken to pieces together [13], and became 
 like the chaffof the fumrner threfhing-floors, 
 and the wind carried them away, that no 
 place was found for them." And as foon 
 as the apoftles addrefied themfelves to the 
 converfion of the Gentiles, they made 
 amazing havock in the provinces, and, in 
 token of their conquefts, gave the con- 
 quered a new name ; for, as St Luke ob- 
 ferves, in honor of his native city, " the 
 difciples were called by divine appointment 
 [14] CHRISTIANS firft in Antioch," the 
 capital of Syria, which implies that they 
 were afterwards called fo elfewhere. The 
 prophet is not fpeaking of the deftruction 
 of the empire in a phyfical, but in a moral 
 fenfe, " The weapons of our warfare," 
 fays the illustrious apoille to the Gentiles, 
 who well knew botli their nature and their 
 ufe, " are not carnal, but fpiritual." The 
 Romans therefore were not to be con- 
 fumed, but converted ; the pagans were 
 to be deftroyed, and not the men ; the 
 only army to be {lain was the " noble 
 army of martyrs." Sent forth cc like fheep 
 into the midft of wolves ;" the apoftles 
 c 3 went
 
 22 THE KINGDOM OF HEAVEN 5 OR, 
 
 went forth, in the fpirit of fimplicity, 
 humility, and meeknefs, armed only with 
 truth and innocence, the goodnefs of their 
 caufe, and the power of their God. And 
 with thefe weapons they fought, prevailed, 
 and conquered. So that before two cen- 
 turies were run out, the provinces, the 
 cities, the courts, the camps, were all full 
 of Chriftians ; and within lefs than three, 
 from its firft publication, the -religion of 
 Jefus became the religion of the empire. 
 " The ftone" (that " little flock," as the 
 good fhepherd once pathetically called it) 
 went on " from ftrength to ftrength, in- 
 creafing with the increafe of God," till at 
 length, by converting the materials of the 
 image , into itfelf, it " became a great 
 mountain, and filled the whole earth." 
 The Jewifh church (the mountain from 
 whence the ftone was taken) was compa- 
 ratively very fmall, and confined to one 
 obfcure corner of the Roman empire. 
 But the ftone (the Chriftian church) 
 fpread, with an irrefiftible progrefs, from 
 eaft to weft, grew into an exceeding great 
 mountain which filled the whole of it. 
 In this manner did the kingdom of the 
 God of heaven break in pieces and con- 
 fume
 
 THE FALL OF PAGANISM. 23 
 
 fume all the pagan kingdoms of the fourth 
 monarchy. " It came upon the princes 
 as upon mortar, and as the potter tread- 
 eth clay. All kings fell down before it, 
 all nations did it fervice." And thus the 
 bleffed JESUS, the fon of the higheft, was 
 conftituted in SPIRITUALS, what CAESAR 
 was in TEMPORALS, " KING OF KINGS, 
 
 AND LORD OF LORDS." 
 
 Thus far, at leaft, we may venture to 
 fay, with Daniel, " the dream is certain, 
 and the interpretation thereof is fure." 
 Neither the one nor the other is the mere 
 fport of the imagination and fancy, for in 
 every part the event has verified the pre- 
 diction ; and there cannot poffibly be a 
 flronger atteflation to the truth of any 
 prophecy than its accomplishment. We 
 have feen the kingdom of the ftone, and 
 we have feen the empire of the mountain. 
 We may therefore fee u rely trufl the re- 
 maining part in the hands of God. This 
 kingdom " fhall fland for ever." It has 
 already flood, to the aftonifhment of every 
 ferious obferver ! almoft eighteen hundred 
 years. The pagan empires were c of the 
 earth earthy," and therefore of no long 
 continuance. The Babylonian was de- 
 c 4 flroyed
 
 24 THE KINGDOM OF HEAVEN } OR, 
 
 ftroyed by the Perfians, the Perfian by the 
 Macedonians, the Macedonian by the Ro- 
 mans ; and at lafl the Roman empire was 
 fwallowed up and loft in the church of 
 Chrift. But this {hall never be deftroyed. 
 It {hall ftand, in the ftricteft fenfe, FOR 
 EVER. The kingdom of GRACE fhall be 
 commenfurate with the exiflence of the 
 prefent world, and the kingdom of GLORY 
 with that of the world to corne. For as 
 the LORD'S THRONE is in HEAVEN, neither 
 the powers of EARTH nor of HELL SHALL 
 
 BE EVER ABLE TO PREVAIL AGAINST IT. 
 
 We have now examined, in a curfory 
 manner, the rich contents of this manifold 
 prediction, and have viewed the gradual 
 completion of all its parts. We have feen 
 the FOUR great empires of the world fuc- 
 ceflively rifing and falling, and yielding to 
 3 new mafter. We have feen too, which 
 is the capital object intended, a FIFTH 
 empire, called THE KINGDOM OF THE GOD 
 OF HEAVEN, emerging from the moft ob- 
 fcure corner of the Roman territories, 
 wading through a bloody fea of troubles^ 
 and at length triumphing over the powers 
 of paganifm, " leading captivity captive," 
 
 and
 
 THE FALL OF PAGANISM. 25 
 
 and fixing the facred ftandard of the CROSS 
 [15] in every part of the empire -and the 
 fcene of the prophecy extends no farther. 
 Here then we too will clofe the fcene, 
 only obferving, that a time will come when 
 the Chriftian church will be both inlarged 
 and purified. I cannot better defcribe 
 this happy change of men and manners, 
 than in the exprefftve language of the 
 evangelical prophet. " The WOLF (hall 
 dwell with the LAMB, and the LEOPARD 
 fhall lie down with the KID, and the CALF 
 and the young LION and the FAT LI KG 
 together, and a little CHILD fhall lead 
 them. Even the cow and the BEAR fhall 
 feed, their young ones fhall lie down to- 
 gether, and the LION fhall eat flraw like 
 the ox. And the SUCKING child fliall 
 play on the hole of the ASP, and the 
 WEANED child fhall put his hand on the 
 COCKATRICE'S den. THEY SHALL NOT 
 
 HURT NOR DESTROY IN ALL MY HOLY 
 MOUNTAIN; FOR THE EARTH SHALL BE 
 FULL OF THE KNOWLEDGE OF THE LORD, 
 AS THE WATERS COVER THE SEA*." 
 
 * Ifaiah xi. 69. 
 
 THE
 
 26 THE KINGDOM OF HEAVEN ; OR, 
 
 THE 
 
 KINGDOM OF HEAVEN; 
 
 OR, THE 
 
 FALL OF J E W D A I S M. 
 
 Daniel's Vifion. 
 
 Behold ! the four winds 
 of the heaven ftrove upon 
 the great fea, and FOUR 
 
 GREAT WILD- BEASTS 
 
 came up from the fea, di 
 verfe one from another. 
 
 The FIRST was like a 
 Li N, and had eagle's wings. 
 I beheld till the wings there- 
 of were plucked, where- 
 with it had been lifted up 
 from the earth, and it was 
 made to ftand upon two 
 feet as a man, and a man's- 
 heart was given to it. 
 
 And, behold ! another 
 wild-beaft, a SFCOND like 
 to a BEAR, and it raifed up 
 itfelf on one fide, and it 
 had three ribs in its mouth 
 between its teeth ; and they 
 faid thus to it, A rife, de- 
 vour much flefli. 
 
 The Angel's Interpre- 
 tation.
 
 THE FALL OF JEWDAISM. 27 
 
 Daniel's Vifion continued. 
 
 After this I beheld, and, 
 lo ! ANOTHER like a LEO- 
 PARD, which had on its 
 back four wings of a fowl ; 
 the wild-beaft had alfo four 
 heads, and dominion was 
 given to it. 
 
 After this, behold ! a 
 FOURTH wild-beaft, dread- 
 ful and terrible, and Itrong 
 exceedingly, and it had 
 great iron teeth; and it de- 
 voured and brake in pieces 
 and ftamped the refidue 
 with its feet ; and it was 
 a copy of all the wild-beafts 
 that were before it, and it 
 had TEN HORNS. 
 
 I confidered the horns, 
 and, behold ! there had 
 come up among them ANO- 
 THER, A LITTLE HORN, 
 before whom three of the 
 firft horns were plucked up; 
 and, behold! in this, horn 
 were eyes like the eyes ol 
 a man, -but a mouth fpeak- 
 ing great things. 
 
 1 beheld till two thrones 
 were placed, and the an- 
 
 tient of days the judge 
 
 did fit, and the books were 
 opened. 
 
 I beheld then, becaufe 
 of the voice of the greai 
 words which the horn fpake 
 till A BEAST was flain 
 
 The Angel's Interpre- 
 tation.
 
 28 THE KINGDOM OF HEAVEN , OR, 
 Daniel's Vifion continued. 
 
 and its BODY deftroyed, 
 and given to the burning 
 flame. As to the REST, 
 [the remains,] of the beaft, 
 their dominion was taken 
 away, but their lives were 
 prolonged for a feafon and 
 time. 
 
 I faw, and, behold ! the 
 likenefs of A SON OF MAN 
 came upon the clouds of 
 heaven, and came to the 
 ANTIENTOF DAYS and was 
 brought near before him. 
 And he gave him domi- 
 nion, and glory, and a 
 kingdom, that ALL people, 
 rations, and languages (hall 
 ferve him. His dominion 
 is an everlafting dominion, 
 which (hall not be taken 
 away, and his kingdom that 
 which (hall not be deftroyed. 
 
 I Daniel was grieved in 
 my fpirit in the midft of 
 my body, and the vifions 
 of my head troubled me. 
 
 I went near unto one of 
 them that ftood by, and 
 afked him the truth of all 
 this. 
 
 So he told me and made 
 me know the interpretation 
 of the things. 
 
 The Angel's Interpret 
 tion. 
 
 Thofe GREAT WILD- 
 BEASTS, namely, thole 
 FOUR. 
 
 FOUR EMPIRES fuccef- 
 fively arife out of the earth.
 
 THE FALL OF JEWDAISM. 29 
 
 Daniel's Vifion continued.) The Angel's Interpre- 
 
 tion continued. 
 Then the SAINTS OF 
 
 THE MOST HIGH ftiall TC- 
 
 ceive the kingdom, and pof- 
 fefs the kingdom for ever, 
 even for ever and ever. 
 Then I would know the 
 
 truth of the FOURTH wild- 
 
 beaft, which was copied 
 
 from all the others, ex- 
 ceeding dreadful, whofe 
 
 teeth were of iron, and its 
 
 nails of brafs, which de- 
 voured, brake in pieces, and 
 
 ftamped the refidue with its 
 
 feetj 
 
 And of the TEN HORNS 
 
 that were in its head ; 
 And of the OTHER 
 
 which had come up, and 
 
 before whom three fell, 
 
 even of that horn that had 
 
 eyes, and a mouth that 
 
 fpake very great things, 
 
 whofe look was more ftout 
 
 than his fellows. 
 
 I had looked, and the 
 
 fame horn made war with 
 
 the SAINTS, and prevailed 
 
 againft them, until the an- 
 
 tient of days came, and 
 
 gave judgment for the faints, 
 
 that the time was come that 
 
 the faints (hould poffefs the 
 
 kingdom. 
 
 The FOURTH wild-beaft. 
 A FOURTH empire will 
 arife out of theearth, which 
 will be copied from all the 
 empires, and will devour
 
 30 THE KINGDOM OF HEAVEN-, OR, 
 
 The Angel's Interpre- 
 
 Daniel's Vifion continued. 
 
 tatiun continued. 
 
 the whole earth, and tread 
 it down, and break it in 
 pieces. 
 
 And the TEN HORNS. 
 
 Out of this empire TEN 
 kings will arife j then 
 ANOTHER will arife after 
 them, and he will be di- 
 verfe from the firft ; then 
 three kings will be fub- 
 dued ; and he will fpealc 
 great words againft the 
 moft high, and will wear 
 out the. faints of the moft 
 high, and think to change 
 times and laws ; and they 
 fhall be given into his hand 
 until a time, and two-times, 
 and the half of a time. 
 Then the judge, will fit, 
 and they fliall take away 
 his dominion, to confume 
 and todeftroy it at the end. 
 
 And the kingdom and 
 dominion, and thegreatnefs 
 of the kingdom under the 
 whole heaven, /hall begiven 
 to a people, the faints of 
 the moft high, whofe king- 
 dom is an everlafting king- 
 dom, and all dominions 
 (hall ferve and obey him. 
 
 Then (hall be an end of 
 the matter. 
 
 DANIEL VII. 128. 
 
 As
 
 THE FALL OF JEWDAISM. 31 
 
 As in the former vifion Nebuchadnez- 
 zar, a PAGAN prince, faw the defrruction 
 of PAG AN ISM, fo here Daniel, a JEWISH 
 prophet, faw the deftruclion of JEWDAISM ; 
 and the reprefentations were fuited and 
 adapted to the peculiar circumftances of 
 each beholder. The great objects of pa- 
 gan worfhip were MEN DEIFIED. Paga- 
 nifm therefore was very fitly reprefented 
 to Nebuchadnezzar under the form of a 
 great HUMAN IMAGE, the four metallic 
 parts of which denoted four empires. 
 The Jews were ufed to defcribe tyrannical 
 and perfecuting ftates under the figure of 
 WILD-BEASTS [16]. The fame empires 
 are therefore properly fet forth in this vi- 
 fion by SUCH types ; and the prophet had 
 the misfortune to fee his own little ftate 
 defcribed and punimed under the fame 
 form. In the beginning of the vifion 
 " Daniel faw, and, behold! the four winds 
 of the heaven {trove upon the great fea, 
 and FOR GREAT WILD-BEASTS came up" 
 fucceflively " from the fea, diverfe one 
 from another." As thefe be-afts came out 
 of a troubled and tempeftuous fea, fo the 
 empires, reprefented by them, fucceflively 
 arofe from the ftrivings of the people. 
 
 " The
 
 3 z THE KINGDOM OF HEAVEN; OR, 
 
 c< The FIRST was like a LION." This an- 
 fwers to the golden head of the image, 
 and {lands for the empire of the BABYLO- 
 NI NS. The Greek and vulgate verfions 
 read a LIONESS. And Jerome fays ex-^ 
 prefsly, that " the Babylonian empire for 
 its favagenefs and cruelty is not called a 
 lion but a lionefs j for the writers on na- 
 tural hiflory report, that the lionefles are 
 the fiercefr.*." If what Jerome here fays 
 of the fex of the bead be true, I would 
 fuppofe, that, at lealr, the head of the 
 image was female. And thus the two 
 types would be more properly expreffive 
 of tc Babylon the great, the MOTHER of 
 harlots and abominations of the earth -f-." 
 
 This lion, or lionefs, at firft Cf had eagle's 
 wings, by which it was lifted up from the 
 earth [17]. But Daniel looked " till the 
 wings thereof were plucked, and it was 
 made to fland upon two feet [18] as a 
 man, and a man's heart was given to it." 
 As the foaring of the beaft above the earth 
 
 is 
 
 * Regnum Babylonium propter faevitiam et crude- 
 Htatem non LEO fed LEJENA appellatur. Aiuntenim 
 hi qui de beftiarum fcripfere naturis, leaenas effe feral- 
 ciorcs." Hieron. in loc. 
 
 f Rev. xvii. 5.
 
 THE FALL OF JEWDAISM. 33 
 
 is plainly oppdfed to its Handing upon two 
 feet like a man, with the additional cir- 
 cumflanee of " a man's heart being given 
 to it," the meaning may perhaps be found 
 in that noble EPINIKION, or triumphant 
 ode, upon the fall of Babylon. " How 
 art thou fallen from heaven, O Lucifer, 
 fon of the morning ! How art thou cut 
 down to the ground, which did weaken 
 the nations ! For thou haft faid in thine 
 heart, I will afcend into heaven, I, will 
 exalt my throne above theflars of God I 
 will afcend above the heights of the clouds, 
 I will be like the moil high. Yet thou 
 (halt be brought down to the grave, to 
 the fides of the pit *." If this be the true 
 meaning of the paiTage, Daniel lived to 
 fee in reality, what he here faw in vifion, 
 the overthrow of the Babylonian empire. 
 
 " The SECOND wild-beaft was like to a 
 BEAR, and it raifed up itfelf on one fide, 
 and it had three ribs in its mouth, between 
 its teeth j and they faid thus unto it, 
 Arife, devour much flefh." This anfwers 
 to the filver breaft and arms of the image, 
 and reprefents the empire of the MEDES 
 and PERSIANS. " It raifed up itfelf on 
 D one, 
 
 * Ifaiah xiv. 12 15,
 
 34 THE KINGDOM OF HEAVEN; OR, 
 
 one fide," for at firft the Medes had the 
 fuperiority. In this flate it had only three 
 ribs, a few bones, between its teeth. But 
 afterwards it arofe and devoured much 
 flefh. This is commonly underftood of 
 the cruelty of the Perfians [19]. But, in 
 fymbolical language, FLESH fignifies 
 RICHES, and the oppofition between 
 three [20] and much, ribs and flefh, 
 clearly fhews that this empire was to 
 make larger conquefls, and obtain more 
 fpoils and riches under the Perfians than 
 under the Medes. Accordingly we read, 
 that Xerxes, " the RICHEST of all the 
 kings of Perfia *, reigned, from India even 
 unto Ethiopia, over A HUNDRED AND 
 
 SEVEN AND TWENTY provinces -J-. 
 
 " The THIRD wild-bearl was like a 
 LEOPARD, which had upon its back four 
 wings of a fowl ; the wild-beaft had alfo 
 FOUR HEADS, and dominion was given to 
 it," to each head. This correfponds with 
 the belly and thighs of the image, and re- 
 prefents the third, or MACEDONIAN, em- 
 pire under Alexander's fucceffors, for f 
 Alexander himfelf is pafTed by. The 
 term IT, to which dominion was given, 
 
 does 
 * Dan. xi. 2. t Efth. i. i.
 
 THE FALL OF JEWDAISM. 35 
 
 does not relate to the beaft, for the very 
 fymbol itfelf implies dominion, but, diftri- 
 butively, to the four heads of the beaft. 
 We have a fimilar defcription of this em- 
 pire, with its explanation, elfewhere. " A 
 HE-GOAT came from the weft had a nota- 
 ble horn between its eyes the great horn 
 was broken, and for it, " inftead of it," came 
 up FOUR notable ones towards the four 
 winds of heaven. The rough goat is the 
 empire of Grecia, and the great horn between 
 his eyes is the firft emperor. Now that 
 being broken, whereas four ftood up for it," 
 inftead of it, " four kingdoms will ftand 
 up out of the nation *." The only dif- 
 ference between the vifions is, that the 
 goat appeared at firft with one horn, and 
 then with four j whereas the leopard rofe 
 up at once with its four heads [21]. A 
 convincing proof, were any proof necef- 
 fary, that Alexander's empire was the fame 
 with that of his fucceflbrs. 
 
 " The FOURTH wild-beaft was dreadful 
 and terrible, and ftrong exceedingly, and 
 it had great iron teeth ; it devoured and 
 brake in pieces and ftamped the refidue," 
 the remains of the other three, <f with its 
 D 2 feet j 
 
 * Dan. viii, 522,
 
 36 THE KINGDOM OF HEAVEN , OR, 
 
 feetj and it was copied [22] from all the 
 beafts that were before it, and it had TEN 
 HORNS." This bead, without a name, an- 
 fwers to the iron legs of the image, and 
 reprefents the ROMAN empire. As Daniel 
 informs us in general, that this beaft was 
 copied from the other three, fo St John 
 has fpecified the feveral parts of this extra* 
 ordinary compofition. " The wild-bead 
 was like unto a LEOPARD, and its feet were 
 as the feet of a BEAR, and its mouth was 
 as the mouth of a LION -j-." The ten 
 horns of this namelefs bean: anfwer to the 
 ten toes of the image, and, like them, 
 fignify the PAGAN provinces of the fourth 
 empire. It was a moft unhappy conceit 
 of Mr Collins, to make the ten horns fo 
 many SUCCESSIVE kings in the KINGDOM, 
 as he calls it, of the Seleucidae and Lagidae. 
 For though no abfurdity appears in the 
 notion of ten fucceflive horns, yet the 
 fancy of ten fucceflive TOES muft be too 
 abfurd, even for the head of a freethinker. 
 Daniel " confidered the horns." He 
 had difcovered, perhaps, the correfpond- 
 ence of the fourth beaft with the fourth 
 pait of the image, and of the ten horns 
 
 with 
 { Rev. xiii. 2,
 
 THE FALL OF JEWDAISM. 37 
 
 with the ten toes. Something-, however, 
 was ftill wanting. He perceived nothing 
 that anfwered to the mountain. He there- 
 fore attentively reviewed the ten horns, 
 and obferved, that " ANOTHER had come 
 up behind them, a LITTLE horn, before 
 whom three [23] of the firft horns were 
 plucked up." This horn evidently an- 
 fwers to the mountain in the former vi- 
 fion, and confequently denotes the Jews. 
 There the Jews were confidered in their 
 fpiritual capacity, as a CHURCH, and very 
 properly reprefented by a mountain, <c the 
 mountain of the Lord's houfe." Here 
 they are fliewed, in their civil capacity, as 
 a little PROVINCE of the Roman empire, 
 and are as properly reprefented by a horn 
 of the fourth beau:. It had grown up be- 
 hind the other ten. It arofe after them 
 in time, and behind them in place. Thus 
 at the time of the vifion the Jews had no 
 political exiflence, they were captives in 
 Babylon. And when they returned, and 
 their polity was revived, it was in the re- 
 moteft corner of what was afterwards 
 called the Roman world. We may ob- 
 ferve farther, that when it is exprefsly 
 P 3 faid.
 
 38 THE KINGDOM OF HEAVEN; OR, 
 
 faid, " Three horns were plucked up BE- 
 FORE the little one," it is fairly implied, 
 that the little one itfelf was plucked up 
 afterwards. The caufe of its deftruclion 
 follows. " In this horn were eyes like 
 the eyes of a man, BUT A MOUTH SPEAKING 
 GREAT, " that is, blafphemous" THINGS." 
 Our Saviour feems to have had this pro- 
 phecy in view, when he fays to his difci- 
 ples, " Ye {hall hear of wars and rumors 
 of wars, fee that ye be not troubled ; for 
 all thefe things muft come to pafs, but the 
 end is not yet. For nation fhall rife againft 
 nation, and kingdom againft kingdom, 
 and there fhall be famines, and peftilences, 
 and earthquakes in divers places. All 
 thefe are the BEGINNING of forrows -f." 
 They are the predicted forerunners of thofe 
 unparalleled calamities, which fhall not 
 determine but in the defolations of Jeru- 
 falem. " For," as it is added in St Luke, 
 " thefe are the days of vengeance, that all 
 things which are WRITTEN may be FUL- 
 FILLED J." 
 
 The prophet continued looking, " till 
 two thrones were placed" [24] in heaven, 
 
 (for 
 
 f Matt. xxiv. 68. Mark xiii. 7, 8. 
 Luke xxi. 9 22.
 
 THE FALL OF JEWDAISM. 39 
 
 (for the prefent fcene is there) " and the 
 antient of days, " the king eternal" did fit" 
 upon one of them, ( " his garment was 
 white as fnow, and the hair of his head 
 like the pure wool ; his throne was as the 
 fiery flame, its wheels as burning fire $ 
 a fiery ftream iflued and came forth from 
 before him -, thoufand thoufands minif- 
 tered unto him, and ten thoufand times 
 ten thoufand flood before him) the judge 
 f 25]did fit, and the" prophetic" books were 
 opened." The thrones are here limited to 
 two, becaufe two are fufficient for the 
 purpofe, one of them being placed for the 
 antient of days, and the other for " the 
 fon of man [26]," who will appear pre- 
 fently. The judge is the fame with the 
 antient of days, who is introduced a fe- 
 cond time on account of the defcription 
 in the parenthefis. And I call the books 
 prophetic, becaufe they relate to the com- 
 ing of the TIME when the faints poiTefTed 
 the kingdom. 
 
 Daniel ftill " beheld, becaufe of the voice 
 of the great words which the horn fpake, 
 till A BEAST was flain, and his BODY de- 
 ftroyed and given to the burning flame. 
 The REST, " the remains," of the beaft, they 
 D 4 h:.d
 
 40 THE KINGDOM OF HEAVEN ; OR, 
 
 had their dominion taken away, but their 
 lives were prolonged for a feafon and time." 
 The common fyftem fuppofes., that this 
 was the FOURTH GREAT bead; whereas 
 it was a FIFTH and a LITTLE one. It was 
 indeed no other than the little horn itfelf 
 now transformed into a beaft. The pro- 
 phet, who faw the beafts, their fize and 
 number, could not poffibjy be under any 
 doubt whether he faw four or five, and 
 whether the fifth was a fmall beaft or a 
 great one. Nor will any unprejudiced 
 reader be under the leaft doubt concerning 
 this matter, if he confiders the whole of 
 the angel's interpretation, and compares, 
 one part of it with another. The inter- 
 pretation has already appeared, and will 
 be given again in its proper place here- 
 after. In the mean time we may obferve, 
 that the body of this beaft [27] is exprefsly 
 contradiftinguiflied from its other parts, 
 and that, though the body itfelf was de- 
 ftroyed, the ct lives of the remains were pro- 
 longed for a feafon and time." That is, 
 the people, reprefented by the beaft, were 
 deftroyed as a body politic ; but the lives 
 of the individuals, of thofe who remained 
 28], were prolonged for an appointed 
 
 feafo n
 
 THE FALL OF JEWDAISM. 41 
 
 feafon. And, I prefume, I need not to 
 add, that the Jews themfelves bear tefli- 
 mony to the truth of the prediction. 
 
 But this is not all. Though the remains 
 of the tjeaft had their lives prolonged, yet 
 " their dominion was taken away." What 
 dominion ? The very life of a fymbolical 
 beaft is its dominion. When the beaft 
 therefore is killed, and its body deftroyed, 
 what dominion can be left for its remains ? 
 In anfwer to this queftion I obferve, that 
 the Jews were under a double dominion, 
 TEMPORAL and SPIRITUAL. And as the 
 firft was taken from them by the a6t of the 
 Romans, fo the latter was taken from 
 them by the at of God. Jacob himfelf 
 foretold the lofs of this dominion at the 
 very time when he conveyed it to the tribe 
 of Jewdah. " The fcepter [29] fhall not 
 depart from Jewdah, for from him fhall 
 arife the lawgiver until Shiloh," He whofe 
 it is, " ihall come; but unto him fhall the 
 gathering of the peoples be *." That is, 
 in the words of Shiloh himfelf, " The 
 kingdom of God fhall be taken away from 
 you, and given to a nation bringing forth 
 the fruits of it f ." 
 
 The 
 
 * Gep. xlix. 10. f Matt, xxi, 43.
 
 42 THE KINGDOM OF HEAVEN -, OR, 
 
 The FIFTH BEAST being thus deftroyed, 
 Daniel " faw in the night- vifions, and, 
 behold !" the fon of God [30] " like a fon 
 of man, came in the clouds of heaven, and 
 went towards the antient of days, and 
 they brought him near before him. And 
 there was given him dominion, and glory, 
 and a kingdom, that all people, nations, 
 and languages mould ferve him. His do- 
 minion is an everlafting dominion, which 
 mail not pafs away, and his kingdom that 
 which mail not be deftroyed." Though 
 Daniel did not underftand, exactly, the 
 meaning of what he had feen, yet he knew 
 enough to alarm and terrify him. He 
 " was grieved in his fpirit in the midft of 
 his body, and the vifions of his head trou- 
 bled him." He therefore " went near 
 unto one of them that flood by," (thofe 
 minifters of God which do his pleafure) 
 " and afked the truth of all this," the fig- 
 nification of the myfteries which he had 
 feen. c * So he told me, fays Daniel, and 
 made me know the interpretation of the 
 things." 
 
 " Thofe great wikUbeafts, namely, thofe 
 four. Four empires fucceifively arife out 
 of the earth. Then the faints of the moft 
 
 high
 
 THE FALL OF JEWDAISM. 43 
 
 high fhall take the kingdom, and poffefs 
 the kingdotn for ever, even for ever and 
 ever." Mere the myftery begins to open. 
 FOUR wild-beafts are plainly oppofed to a 
 FIFTH, four GREAT wild-beafts to a SMALL 
 one. That is, four empires are oppofed 
 to a kingdom ; the great empires of Baby- 
 lon, Perfia, Greece, and Rome, to the petty 
 kingdom of Jewdea. The mode of the 
 angel's expreflion is remarkable, and ne- 
 ceflarily leads us to this interpretation. 
 He does not fay, The beafts, or The four 
 beafts, are four empires, (which would have 
 been fufficient if no more than four had ap- 
 peared) but he fays, " Thofe great beafts, 
 namely, thofe four, are four empires which 
 fucceffively arife out of the earth." He 
 adds, " Then," under the fourth empire, 
 " the faints of the moft high fhall take the 
 kingdom," the kingdom of heaven now for- 
 feited by the Jews, "and fhall poflefs the 
 kingdom for ever and ever." 
 
 We, who have the advantage of laying 
 the whole of the angel's interpretation at 
 once before us, and may compare one part 
 of it with another, can readily fee more of 
 his meaning in the general explanation, 
 than Daniel himfelf could poflibly difcover. 
 
 It
 
 44 THE KINGDOM OF HEAVEN; OR, 
 
 It will clearly appear hereafter, that the 
 little horn and the beaft that was (lain 
 are one and the fame kingdom, in different 
 refpefts. And both thefe emblems apply 
 with the greateft exa&nefs to the Jews. 
 As Jewdea was a Roman province, it was 
 very fitly reprefented by a horn of the fourth 
 beaift. But though this horn had eyes like 
 the eyes of a man, had the appearance of 
 being humanized, yet he had " a mouth 
 fpeaking great," that is, blafphemous 
 " things ;" and he acted accordingly. No 
 wonder therefore, if his next fcenical ap-? 
 pearance was that of a wild -beaft, the 
 Jewifh fymbol of a tyrannical, perfecuting 
 power. His brother in the Revelation is 
 defcribed in the fame language. " I be- 
 held another WILD-BEAST * coming up 
 out of the earth, and he had two horns 
 like the horns of a lamb, but he SPAKE 
 as a DRAGON -)-." 
 
 Daniel, as I have obferved, could not 
 poflibly underftand the full and precife 
 meaning of what he had feen, nor was his 
 curiofity fatisfied with the angel's general 
 interpretation. He was therefore defirous 
 of knowing, more particularly, " the truth 
 
 of 
 
 * flupiw. f Rev. xiii. u.
 
 THE FALL OF JEWDAISM. 45 
 
 of the fourth wild-beail, which was co- 
 pied from all the others and of the ten 
 horns that were in his head, and of the 
 other which came up, and before whom 
 three fell, even of that horn that had eyes " 
 like the eyes of a man, " and a mouth 
 that fpake very great things, whofe look 
 was more flout than his fellows. I had 
 looked, fays the prophet, and the fame 
 horn made war with the faints, and pre- 
 vailed againfl them, until the antient of 
 days came, and judgment was given to the 
 faints of the moil high, and the time came 
 that the faints pofleiTed the kingdom." 
 The angel thus replied. " The fourth 
 wild-beail. A fourth empire will be upon 
 the earth, which will be copied from all" 
 the preceding " empires, and will devour 
 the whole earth, and tread it down, and 
 break it in pieces. And the ten horns. 
 Out of this empire ten kings (or kingdoms) 
 will arife, then another will arife after 
 them, and he will be diverfe from the firft 
 (ten,) and three kings will be fubdued, 
 and he will fpeak great words againil the 
 moil high, and will wear out? the faints of 
 the moft high, and think to change times 
 and laws, and they will be given into his 
 
 hand
 
 46 THE KINGDOM OF HEAVEN; OR, 
 
 hand until a time and two times and the 
 half of a time. Then the judgment fhall 
 fit, and they fhall take away his dominion, 
 to confume and to deftroy it at the end. 
 And the kingdom, and dominion, and the 
 greatnefs of the kingdom under the whole 
 heaven fhall be given fo a people, the faints 
 of the moft high, whofe kingdom is an 
 everlafting kingdom, and all dominions 
 fhall ferve and obey him." 
 
 Here the truth of the interpretation, 
 before given, is fully confirmed. The 
 fourth wild-beaft is the fourth empire 
 upon earth. The fourth beafl was a copy 
 of the three preceding ones , and the fourth 
 or Roman empire comprehended the three 
 former, fo as to be, with its own proper 
 territories, rmftrefs of the whole earth. 
 The ten horns (the number TEN being 
 fymbolical, and denoting univerfality) are 
 all* the PAGAN kingdoms or provinces. 
 The other, which arofe behind them, is 
 J E w D E A. This horn is not called 
 the eleventh, though it was fo numeri- 
 cally, but is placed fmgly by itfelf ; for, 
 according to Balaam's prediction, " this 
 people were to dwell alone, and not be 
 
 reckoned
 
 THE FALL OF JEWDAISM. 47 
 
 reckoned among the nations *." " It 
 was DIVERSE from the firft" horns. And 
 the Jews were diverfe from all other peo- 
 ple, particularly in their form of govern- 
 ment, which is the very thing intended. 
 It was neither a monarchy, nor a demo- 
 cracy, nor an ariftocracy, but, as Jofephus 
 ^properly ftyles it, a " THEOCRACY"adminif- 
 tered by a deputy j and this fmgular mode 
 fubfifted, throughout the various changes 
 of vifible governors, from MOSES the firft 
 " king in Jefhurun" to VESPASIAN the laft 
 [31]. " And he fhall fubdue three kings" 
 or kingdoms, that is, agreeably to the He- 
 brew idiom [32], three kingdoms fhall be 
 fubdued. The fate of thefe kingdoms is 
 defcribed by no lefs than three different 
 expreffions -f-. And, no doubt, the thing 
 itfelf is fo often repeated, and fo varioufly 
 exprefsed, that it might take the fafter 
 hold on the attention of the Jews, and be 
 a SIGN to them, when it happened, of 
 their own approaching cataftrophe. " Ye 
 HYPOCRITES, (fays our Saviour, in the 
 moft upbraiding tone, to the Pharifees and 
 Sadducees) ye know how to difcern the face 
 of the fky, and can ye not difcern the 
 
 figns 
 
 * Numb, xxlii o. f ^3tT ^23 "
 
 48 THE KINGDOM OF HEAVEN; OR, 
 
 figns of the times * ?" and (to the people) 
 " Ye HYPOCRITES, ye know how to 
 difcern the face of the Iky and of the earth, 
 but how is it that ye do not difcern this 
 time ? " It is plain from this ftrong and 
 pointed language, that the Jews were pof- 
 fefTed of fome prophetic figns, which, if 
 properly attended to, might have led them 
 to a difcernment of the times. Elfe, 
 where was the HYPOCRISY in their not dif- 
 cerning what, in the nature of things, it 
 was impoffible for them to difcover ? And 
 if they had, in fact, any fuch prophetic 
 ligns of the times, I know not where to 
 feek them but in Daniel. The truth is, 
 that fo far as their, fuppofed, temporal 
 interefts were concerned, they could and 
 did fee the prophetic figns. On this oc- 
 cafion their difcernment was fufficiently 
 quick and penetrating. Puffed up with 
 the fond and foolifh conceit of a FIFTH 
 MONARCHY, and of reigning, in their turns, 
 upon the earth, they overlooked, or ra- 
 ther they would not difcern, the figns of 
 their deftruclion -, and fo, ftruggling for 
 the empire, they loft their liberty. <c They 
 thought that the kingdom of God would 
 
 imme- 
 
 * Matt. xvi. 3. Luke xii. 56.
 
 THE FALL OF JEWDAISM. 49 
 
 immediately appear -J-." And, with re- 
 gard to the time, they thought right, " for 
 the kingdom of God was among them.'* 
 But they would not underftand the true 
 nature of it, or of its appearance. The 
 kingdom of God, like God himfelf, is to 
 be feen only in its effects. " It Cometh 
 not, as our Saviour told them, with ob- 
 fervation j neither ihall they fay, Lo here ! 
 or, Lo there ! for, behold ! the kingdom 
 of God is among you ||." That is, as we 
 may interpret the words, The kingdom of 
 God does not make its appearance, as you 
 expect, like the Babylonian, Perfian, Ma- 
 cedonian, and Roman, " with a confufed 
 noife, and garments rolled in blood j" nor 
 is it attended with outward pomp and 
 fplendor. It comes in filence and in peace, 
 offering itfelf to the hearts and conferences 
 of men j it does not appear, though it ex- 
 ifts, for indeed 'it is already among you, 
 and you know it not. So pure and hea- 
 venly a kingdom was not fuited to the 
 tafte and genius of " the children of this 
 world." It had " no form, nor comelinefs, 
 nor any beauty, that they fhould deiire it." 
 They therefore rejected the gracious offer 
 E of 
 
 f Luke xix. ir. ]] Luke xvii. 20.
 
 50 THE KINGDOM OF HEAVEN ; OR, 
 
 of God, and were, in their turn, to be re- 
 jected by him. And that they might not 
 want figns of their approaching definition, 
 they are informed, that three, that is, many 
 kingdoms, fhall -fall and be fubdued before 
 them. Accordingly, our Saviour repeats 
 thefe figns to his difciples, exhorts them 
 " not to be troubled when they heared of 
 wars, and rumors of wars," for though the 
 defolations of Jerufalem would certainly, 
 yet they would not immediately, follow the 
 conquefts of other nations ; and he advifes 
 them to provide for their own fafety, the 
 very moment they faw Jerufalem encom- 
 pafTed with armies (the abomination of 
 defolation fpoken of by Daniel) by retiring 
 from Jewdea*. The believing Jews avail- 
 ed themfelves of their mailer's caution, 
 and were faved[33J. The unbelieving 
 periilied with their country. 
 
 The reafon of their definition is now 
 more fully difclofed. " He (the king re- 
 prefented by the little horn) will fpeak 
 blaiphemous words againft the moft high, 
 and will wear out the faints of the moft 
 high, and think to change times and laws, 
 and they fhall be given into his hand until 
 
 a time 
 
 * Matt. xxiv. 15, 16. Luke xxi.20.
 
 THE FALL OF JEWDAISM. 5* 
 
 a time and two times and the half of a 
 time." Can any one look upon this pic- 
 ture, and not immediately recollect the 
 original, from which it was copied ? Does 
 he not inftantly difcover the powers of 
 Jerufalem crucifying the Chrift, perfecut- 
 ing the Chriftians, contradicting and blaf- 
 pheming ? The crucifixion of the Meffiah, 
 though executed by the Romans, is always 
 charged upon the Jews as their own proper 
 a6l. Jefus himfelf fays to Pilate, " He 
 that delivered me unto thee hath the greater 
 fm -f-." And St Paul, I prefume, addrefied 
 the high-prieil as the reprefentative of his 
 nation, when he declared, in the fpirit of 
 prophecy, " God will fmite thee, thou 
 whited wall [34]. And doft thou fit to judge 
 me according to the law, yet commandeft 
 me to be fmitten contrary to the law*?", 
 This leads us to the next part of Daniel's 
 prediction. " And he will think to change 
 times and laws." The learned Mr Mede 
 informs us, that " the changing of times 
 and laws is an oriental phrafe to exprefs 
 
 POTESTATEM *uToxp*Top/xy j " that is, ail 
 
 imperial, felf-derived, and indeed a God- 
 like power. And did not the Jews affect 
 E 2 this 
 
 | John XIK. ii. * Acfo xxiii, 3.
 
 52 THE KINGDOM OF HEAVEN^ OK, 
 
 this very power, when they oppofed them- 
 felves to Caefar, to the Mcfliah, and even 
 to God himfelf ? Did they not THINK to 
 change both the times and the laws ? And 
 did they not perifh in the attempt ? Our 
 blefled Saviour has given us a very lively 
 defcription of their conducl, and their fate, 
 in his parable of C a certain houfholder, 
 who planted a vineyard, let it out to huf- 
 bandmen, and went into a far country for 
 a long time. And when the time of the 
 fruit drew near, he fent his fervants to the 
 hufbandmen, that they might receive the 
 fruits of it. And the hufbandmen took 
 his fervants, and beat one, and killed an- 
 other, and floned another. Again he fent 
 other fervants, more than the firftj and 
 they did unto them like wife. But laft of 
 all, he fent unto them his fon, faying, 
 They will reverence my fon. But when 
 the hufbandmen faw the fon, they faid 
 among themfelves, This is the heir, come, 
 let us kill him, and let us feize on his in- 
 heritance. So they caught him, and cafl 
 him out of the vineyard, and flew him. 
 When the Lord therefore of the vineyard 
 comethjwhatwillhe do unto thofe hufband- 
 men ? They fay unto him, He will mife- 
 
 rably
 
 THE FALL OF JEWDAISM. 53 
 
 rably deftroy thofe wicked men, and will 
 let out his vineyard unto other hufband- 
 men, which will render him the fruits in 
 their feafons *." The meaning of the pa- 
 rable is fo eafy and obvious that even " the 
 chief priefts and pharifees perceived it was 
 Ipoken againft them." The owner of the 
 vineyard is God, the vineyard is his church 
 or kingdom, and the hufbandmen are the 
 Jews. The fervants are the prophets, from 
 Mofes to the baptift, all of whom were 
 perfecuted, and fome murdered [35]. The 
 Ton is the Median, the Son of God, whom 
 the Jews flew in hopes of pofleffing his 
 kingdom. You know the event. The 
 kingdom was taken from them, and tranf- 
 lated to the Gentiles. And, as we learn 
 from Jofephus, the Jevvifh war lafted about 
 three years and a half [36]. So that the 
 faints, or Chriftians, were given into the 
 hands of the Jews " UNTIL a time and two 
 times and the half of a time." 
 
 Thefe are the two lafl events foretold by 
 Daniel. " Then," at the end of thofe three 
 years and a half, " the judgement ihall fit, 
 and they mail take away his dominion, the 
 dominion of the little horn, to confume and 
 to deflroy it at the end. , And the kingdom 
 E 3 and 
 
 * Matt. xxi. 3 41.
 
 54 THE KINGDOM OF HEAVEN j OR, 
 
 and dominion and the greatnefs of the 
 kingdom under the whole heaven fhall be 
 given to a people, the faints of the moft 
 high, whole kingdom is an everlafting 
 kingdom, and all dominions fhall ferve 
 and obey him." It now appears very 
 plainly, that the little horn and the beafl, 
 which were deftroyed, are one and the 
 fame kingdom in different refpetts. Con- 
 fequently, this beaft cannot be the fourth, 
 the reprefentative of the Roman empire. 
 For though the fame thing or perfon may, 
 in different refpefts, be reprefented in the 
 fame vifion by different fymbols [37], and 
 therefore the fame kingdom may be here 
 reprefented both by a horn and by a beaft, 
 yet the fame empire cannot poffibly be ty- 
 pified by the horn of a beaft and by the 
 beaft itfelf. Eecaufe this is the very fame 
 contradiction as to call a member the body, 
 or a part of any thing the whole of it. It 
 is a contradiction in ideas, as well as in 
 terms. Befides, the little horn in this vi- 
 fion anfwers to the firft mountain in the 
 other. Now the mountain cannot poffibly 
 fignify any other kingdom than that of 
 the Jews, in a certain refpeft. And there?- 
 fore, " if ye will receive it," the little horn 
 
 or
 
 THE FALL OF JEWDAISM. 55 
 
 or beaft muft necefiarily fignify the fame 
 kingdom in another. 
 
 The Jewifh kingdom was deftroyed by 
 the Romans, who had no other intentions, 
 at firft, than to chaftife a rebellious people. 
 But providence generally brings about its 
 own purpofes by means of fecond caufes. 
 And as the Romans were the instruments 
 of the Jews in the crucifixion of Chrift, fo 
 they were now employed as the inftru- 
 ments of providence in the deftruftion of 
 the Jews 3 their apoftafy from the Ro- 
 mans naturally bringing on the allot- 
 ted pimiiliment .of their apoflafy from 
 God. " The judge was feated on his 
 throne in heaven, and their dominion was 
 taken away.'' " Three horns fell before 
 the little one," and other rebellious pro- 
 vinces were fubdued by the Romans before 
 the Jews *., But thofe horns only fell, 
 thofe provinces were only humbled ; they 
 fabmitted, and were fpared. if The little 
 horn fell" never to rife again; the Jews 
 perfifted in their oppofition, to God and to 
 E 4 Csefar, 
 
 * Proximus annus civili btlb intcntus, quantum ad 
 JUD.S:O? per otium tranfiit. Pace per ITALIAM parta, 
 & EXTERNTE cu-s redicre. Augebat iras, quod SOLI 
 NON CESSIS^-ENT. Taciti Hiftoriar. lib. v. 10.
 
 5 6 THE KINGDOM OF HEAVEN -, OR, 
 
 Caefar, and perifhed. Their perdition was 
 exhibited to the prophet by that of " a 
 wild-beaft, whofe BODY was given to a 
 burning flame." Our bleffed Saviour, if I 
 irsiftake not, clearly alludes to this paflage, 
 when he lays to the difciples, " Wherefo- 
 ever the BODY is, thither will the EAGLES 
 be gathered together -f-." The expreflion 
 is indeed proverbial, and may, no doubt, 
 be applied generally to the defcruclion of 
 one army by another [39]. But as no true 
 critic will venture to deny, that the term 
 ft eagles" has, in this application, a direct 
 reference to the Roman eagles, fo I will 
 conclude, for myfelf, that the term " body" 
 has the fame reference to the body of the 
 Jewifli bead, whofe dominion was to be 
 taken away, and deftroyed, at the end. 
 
 The end, here fpoken of, is that of the 
 ft three times and a half," the .continuance 
 of the Jewifli war with the Romans. 
 " Then, fays the angel, there fhall be an END 
 of the matter," a period fhall be put to the 
 Jewifh nation and polity. Our Saviour fore r 
 tells the fame thing. Having mentioned va- 
 rious events that were to precede the de- 
 flruftion of Jerufalem, he adds, " Then 
 
 fliail 
 
 f Lulce xvii. 37.
 
 THE FALL OF JEWDAISM. 57 
 
 fhall the END come *," the end of the Mo- 
 faic church and ft ate. And have not thefe 
 predictions received the moft exact com- 
 pletion ? 
 
 Daniel was a patriot, as well as a. pro- 
 phet. It is therefore no wonder, that he 
 was fo deeply affected with this tremefrd- 
 ous fcene. " His cogitations much trou- 
 bled him, and his countenance changed in 
 him." And the blefTed Jefus too, who 
 was more than patriot, could not refrain 
 from tears, when he faw the approaching 
 fate of his unhappy country. " He be- 
 held the city, fays the evangeljft, and wept 
 over it -j-." Daniel " kept the matter in 
 his heart." And every other Jew will do 
 well to lay this matter to heart, to confi- 
 der, with candor, ferioufnefs, and atten- 
 tion, the many ftriking particulars record- 
 ed by this prophetic evangelift, and record- 
 ed with the fame precifion and accuracy, 
 as if he had lived and written after the 
 events. What rational account can the 
 Jews pretend to give of the deftruction of 
 their city and temple, and of the continued 
 defolations of their country ? The Romans 
 ff could have had no power at all againft 
 
 them, 
 
 * Matt. xxiv. 14. f Luke xix. 41.
 
 58 THE KINGDOM OF HEAVEN 5 OK> 
 
 them, except it had been given to them from 
 above." What then was the opprobrious 
 crime, which brought down fo fignal a cala- 
 mity upon this once highly favoured people ? 
 Let them look into the writings of their 
 own prophet Daniel, and there they may 
 read their crime in that of the HORN, and 
 their punifhment in that of the BEAST. 
 " The horn fpake blafphemous words a- 
 gainft the moft high ;" and the Jews refufed 
 to fubmit to the government of God, in 
 the way which he had appointed. " If 
 thou let this man go, faid the Jews to Pi- 
 late, thou art not Csefar's friend. Who- 
 foever maketh himfeif a king fpeaketh a- 
 gainfl Csefar J." And again, " We have 
 no king but Caefar -(-." God took them at 
 L-ii" word, and their king was their de- 
 
 The deftruclion of Jerufalem made way 
 f, ' 'he advancement of the kingdom of 
 God j or, in other words, the abolition of 
 the Jewiih theocracy upon earth, made way 
 for the eftabiiihment of the Meffiah's king- 
 dom in heaven, and was indeed a proof 
 of it. Our Saviour exprelfly appeals to it 
 as fuch. " Immediately after the tribula- 
 
 tion 
 
 J John xix. 12. f John xix. 15.
 
 THE FALL OF JEWDAISM. 59 
 
 tion of thofe days (hall the fun be darken- 
 ed, and the moon fhall not give her light, 
 and the ftars fhall fall from heaven, and 
 the powers of the heaven fhall be fhaken." 
 Some may poflibly imagine this prophecy 
 to be a defcription of the falling world, in 
 the literal fenfe of the terms. But our Sa- 
 viour intends nothing more than a cefTa- 
 tion of the Jewifn polity, exprefled in fym- 
 bolic language. He adds, " And then fhall 
 appear the iign of THE SON OF MAN IN 
 HEAVEN || . Well might he call this the 
 iign of the fon of man's being in heaven, 
 when the angel had fo long before made 
 the overthrow of Jerufalem the immediate 
 forerunner of the fon of man's inthroniza- 
 tion into his kingdom in heaven. " When- 
 ever the theocracy was abrogated, it muft 
 needs be done, fays a great writer, in the 
 fame folemn manner in which it was efta- 
 blimed. Nor, indeed, could it have been 
 abolifhed without diffblving the whole 
 frame of the republic ; fmce all the laws 
 of it, whether as to their equity, force, or 
 ntnefs, as well as the whole ritual of wor- 
 {hip, refpecled and referred to God as civil 
 governor J." - Take then a piece of hiftory 
 
 from 
 
 jj Matt. xxiv. 29. J T)iv, Leg. vol. iv. p. 243.
 
 60 THE KINGDOM OF HEAVEN ; OR, 
 
 from a Roman writer, no ways interefted 
 in the difpute between Jews and Chriftians. 
 Speaking of the PRODIGIES (or SIGNS) 
 which happened during the Jewifh war, 
 my author mentions this among the reft. 
 " ExpafTae fubito DELUBRI fores, & audita 
 major humana vox, EXCEDERE DEOS, fimul 
 ingens motus KXCEDENTIUM *." It is im- 
 poffible, I believe, to exprefs the ABOLI- 
 TION of the THEOCRACY in clearer or in 
 ftronger terms. 
 
 The Jewifh theocracy, that " wall of 
 partition," being thus removed, the Mef- 
 fiah's kingdom was extended over all na- 
 tions. " There was given him dominion, 
 and glory, and a kingdom, that ALL peo- 
 ple, nations, and languages, (reprefented 
 by the SEVEN remaining horns) mould 
 ferve him. His dominion is an everlafting 
 dominion, which fhall not pafs away, and 
 his kingdom that which mall not be de- 
 ftroyed." This is elfewhere called the 
 kingdom of the faints. " The kingdom, 
 and dominion, and the greatnefs of the 
 kingdom under the whole heaven fliall be 
 given to a people, the SAINTS of the moft 
 high, whole kingdom is an everlaflirjg 
 
 kingdom, 
 * Tahiti Hiftoriar. lib. v. 13.
 
 THE FALL OF JEWDAISM. 61 
 
 kingdom, and all dominions [throughout 
 the Roman empire] (hall ferve and obey 
 him." The Jews were once the peculiar 
 people of God, and, from their relation to 
 him, diftinguifhed by the honourable ap- 
 pellation of faints. " Gather my SAINTS 
 together unto me, fays God by the pfalm- 
 ift, thofe that have made a covenant with 
 me with facrifice *." And fo they are call- 
 ed throughout the Old Teftament, and 
 even in Daniel too -f-. But when they op- 
 pofed and blafphemed God and his Chrift, 
 then the ftyle is changed, they are exhibit- 
 ed among " the BEASTS of the people" by 
 the fame opprobrious fymbol, and the glo- 
 rious character of SAINTS is transferred to 
 the Chriftians. Hence St Paul, fpeaking 
 of himfelf before his converfion as a limb 
 of Antichrift, informs Agrippa, that" many 
 of the SAINTS he had flint up in prifon, 
 having received authority from the chief 
 priefts ." Hence too he addrefles his epif- 
 tles " to the SAINTS at Rome, Corinth, 
 Ephefus, Philippi, and CololTe." This is 
 not a partial diftinclion of fome Chriftians 
 from the reft (as fanatics, of all denomi- 
 nations, are too apt to appropriate the cha- 
 racter 
 
 * Pfal. I. 5. f Dan. viii. 24. A&s xxvi. 10.
 
 62 THE KINGDOM OF HEAVEN ; OR, 
 
 racier to themfelves) but it is the common 
 title of the whole family, under their co- 
 venanted relation to God and his Son, and 
 includes " every faint in Chrift Jefus *," 
 in oppofition both to Jews and Gentiles -, 
 and particularly to the former, the one 
 icripture ANTICHRIST. And here, per- 
 haps, it may not be improper to obferve, 
 that the term C Antichrift " does not always 
 denote a perfon, but fometimes a kingdom 
 the kingdom of SATAN oppofmg and 
 claiming to be the kingdom of God [40]. 
 It is the proper character of thofe "LIARS 
 who fay that they are JEWS, and are not, but 
 are the fynagogue of Satan [41]." Thus 
 the Babylonian KING {lands for the. Baby- 
 lonian KINGDOM -j~, and the term CHRIST 
 fignifies the Chrillian CHURCH J. In like 
 manner the Jewifh PONT IF may be ftyled, 
 reprefentatively , ANTICHRIST. And I 
 fcruple not tctcall the Latin PON TIP, as the 
 head and representative of his church, by 
 the fame title, for he evidently bears upon 
 his crown the NUMBER of the NAME of the 
 apocalyptic , BEAST [42]. And thus the 
 tranfition from one antichrift to the other 
 
 is 
 
 * Phil. iv. 21. f Dan. ii 38. 
 
 i Cor. xii. 12.
 
 THE FALL OF JEWDAISM. 63 
 
 is eafy and natural, each of them being to 
 be found within the pale of the church. 
 
 I v/iil fhut up my remarks on this pro- 
 phecy with an application to the members 
 of the papal communion, and to ourfelves. 
 
 The church of ROME is, in the opinion 
 of its votaries, the only TRUE church of 
 Chriil ; and one of the boafted NOTES or 
 MARKS of its truth is VISIBILITY, founded 
 in TEMPORAL power and dominion. Now, 
 fuppofmg VISIBILITY to be a proper MARK 
 of " the kingdom that cometh NOT WITH 
 OBSERVATION, and allowing TEMPORAL 
 authority to be a diftinguifhing NOTE of 
 " the kingdom that is NOT OF THIS WORLD," 
 yet it may be obferved, that a TRUE church 
 may, in length of time, degenerate into a 
 FALSE one. The JEWS were, once, the 
 peculiar people of God, and their church 
 was the only TRUE one. It was originally 
 founded by God himfelf on TEMPORAL 
 promifes, had a vifible, magnificent TEM- 
 PLE, and a rich, luxurious, politic PRIEST- 
 HOOD. In ihort, it had every advantage 
 and privilege that even a cardinal can 
 efteem effential to a true church. And 
 yet, with all thefe outward privileges and 
 
 advantages, it fell firft into apoftafy, 
 
 and
 
 6+ THE KINGDOM OF HEAVEN,' OK, 
 
 and afterwards into perdition. This then 
 mould be a conftant memento to the pa- 
 pal church, " that thinketh it ftandeth, to 
 take heed left it fall." This is not my ob- 
 -fervation but St Paul's. Comparing the 
 Jewifh church to a good olive tree, and 
 the Gentiles to a wild one, he reafons with 
 the latter in the following remarkable 
 words. " If fome of the branches be 
 broken off, and thou, being a v/ild olive 
 tree, wert grafted in amongft them, and 
 with them partakeft of the root and fatnefs 
 of the olive tree, boaft not againft the 
 branches. But if thou boaft, thou beareft 
 not the root, but the root thee. Thou 
 wilt fay then, The branches were broker! 
 off, that I might be grafted in. Well, be 
 it fo j becaufe of unbelief they were broken 
 off, and thou ftandeft by faith. Be not 
 high-minded, but fear. For if God fpared 
 not the natural branches, he will by no 
 means fpare thee. Behold therefore the 
 goodnefs and the feverity of God ; on them 
 which fell, feverity ; but towards thee good- 
 nefs, IF THOU CONTINUE in his goodnefs : 
 OTHERWISE, THOU ALSO (the apoftle is 
 addrefling the church of ROME THOU 
 ALSO) SHALT BE CUT OFF * [43]-" 
 
 " COME 
 
 * Rpm. xi. 1722.
 
 THE FALL OF JEWDAISM. 65 
 
 " COME OUT OF HER, therefore, MY 
 
 PEOPLE, 
 THAT YE BE NOT PARTAKERS OF HF.R 
 
 SINS, 
 
 AND THAT YE RECEIVE NOT OF HER 
 PLAGUES *." 
 
 WE indeed have, prudifhly, withdrawn 
 ourfelves from the grofser pollutions of 
 that meretricious community. How far a 
 fecond REFORMATION may be either necef- 
 fary or expedient, I muft not take upon me 
 to determine. This, however, may be faid 
 witk truth, and therefore, it is hoped, 
 without offence That the more there is 
 " OF THIS WORLD" in our ecclefiaftical 
 eftablifhment, the nearer it is to POPERY, 
 and the farther from the SIMPLICITY OF 
 THE GOSPEL. 
 
 * Rev. xviii. 4. 
 
 THE
 
 66 THE FALL OF JEWDAISM, 
 
 THE 
 
 FALL OF JEWDAISM, 
 
 IN THE 
 
 REIGN OF VESPASIAN, 
 
 Gabriel's Prophecy. 
 
 SEVENTY WEEKS are determined for thy 
 PEOPLE, and for thy HOLY CITY, TO 
 
 DESTROY THE WICKED ONE, and tO fill Up 
 
 fins, to make reconciliation for iniquity, 
 and to bring in everlafting justification, and 
 to feal up prophetic vifion, and TO ANOINT 
 
 THE MOST HOLY ONE.* 
 
 Know therefore and understand. 
 From the promulgation of a command- 
 ment to REBUILD Jerufalem UNTO Meffiah. 
 the prince, fhall be SEVEN weeks and SIX- 
 TY-TWO weeks. 
 
 IT SHALL BE REBUILT, the ftreet and 
 the furrow, even in the LITTLE of the 
 times. In the latter part of the SIXTY- 
 TWO
 
 IN THE REIGN OF VESPASIAN. 67 
 
 TWO weeks MESSIAH WILL BE CUT OFF, 
 for they will not be his. 
 
 Wherefore the people of the prince that 
 fhall come fhall overthrow the city and 
 the fancluary, and the end thereof fhall be 
 with a flood ; and at the end of the war 
 defolations are determined. 
 
 And he fhall caufe a covenant to prevail 
 with ALL [nations.] 
 
 [And] in ONE week, even in HALF of 
 the week, he fhall caufe the facrifice and 
 the oblation to ceafe; for with a wing [an 
 army] of abominations he fhall caufe defo- 
 lations, even until the confummation, and 
 that determined fhall be poured upon the 
 defolators. 
 
 DANIEL ix. i 27. 
 
 In the former prediction the FALL oF 
 Jewdaifm is folemnly announced, in this 
 the TIME of it. " SEVENTY WEEKS are 
 tc determined for thy PEOPLE, and for thy 
 <c HOLY CITY." This, you fee, is the ut- 
 moft f pace of time allotted, in the decrees 
 of heaven, for the exiftence of the city and 
 people of Jerufalem. Within that period 
 all the circumftances foretold fhall corns to 
 pafs. The fcene opens with the reft:>ra- 
 E 2 tion
 
 68 THE FALL OF JEWDAISM, 
 
 tion of Jerufalem, and clofes with her de- 
 ft ruction. 
 
 The Jews had weeks of YEARS as well 
 as of DAYS. And thefe SEVENTY WEEKS, 
 during which the JEWS were to be a PEO- 
 PLE and JERUSALEM a CITY, have a plain 
 reference to the SEVENTY YEARS of its DE- 
 SOLATIONS. Mofes himfelf, among other 
 threatenings, denounced the following. 
 
 " Your LAND SHALL BE DESOLATE, and 
 
 " your cities wafte. Then (hall the land en- 
 e< joy her SABBATHS as long as it liethDEso- 
 et LATE, and ye be in your enemies land; 
 " even then {hall the land reft, and enjoy 
 "her fabbaths. As long as it lieth DESO- 
 " LATE, it ihall reft, becaufe it did not reft 
 *' in your SABBATHS when ye dwelt upon 
 " it*." Accordingly, when the fins of 
 the Jews were ripe for this vengeance, Je- 
 remiah foretold, that " the whole land fhould 
 
 be a DESOLATION SEVENTY YEARS -J-," 
 
 the number of SABBATHS which the Jews 
 had neglected to obferve when they dwelt 
 upon the land ;f. Daniel therefore, foon 
 
 after 
 
 * Lev. xxvi. 33-7-35. f Jer. xxv. u. 
 
 "| " He brought upon them the king of the Chaldees, 
 " who carried them away to Babylon, where they were 
 *' fervants to him and his fons," and, " until the reign 
 
 of
 
 IN THE REIGN OF VESPASIAN 7 . 69 
 
 after the overthrow of the BABYLONIAN 
 empire, and fome few years before the 
 reign of PERSIA, reflecting upon the pro- 
 phetic denunciations of Mofes and Jere- 
 miah, applies himfelf, in the moll pathe- 
 tic ftrains of prayer and {application, to 
 the Lord God, befeeching him to " turn 
 " away his anger and his fury from his 
 " city Jerufalem, his holy mountain, and 
 " to caufe his face to fhine upon his defo- 
 " late fanctuary, for the Lord" Mefiiah's 
 " fake [44]." His prayer was beared-. 
 " At the beginning of his fupplication a 
 " commandment came forth," and the an- 
 gel Gabriel was fent to inform him, that 
 feventy weeks were allotted for the exiftence 
 of his people and holy city. As if he had 
 faid, the prefent defolations of Jerufalem 
 are fixed for SEVENTY, or TEN TIMES SEVEN 
 years j but from the reftoration of Jeru- 
 falem to her future defolations (hall be SE- 
 VENTY TIMES SEVEN. 
 
 The things in general to bz brought a- 
 
 bout within the compafs of the weeks are 
 
 F 3 th.-ie. 
 
 '* of the kingdom of PE RSI A , to fulfil the word of the 
 *' Lord by the mouth of Jeremiah, until the land had 
 " enjoyed her SABBATHS, "for " *s long as (he was defo 
 * late fhe kept fabbath, to fulfil THREESCORE AND TEN 
 ** years." 2 Chron. xxxvi 11 21.
 
 7 o THE FALL OF JEWDAISM, 
 
 thefe. "To DESTROYTHEWICKED ONE*." 
 This is no other (in the primary fenfe of 
 the term) than the " LITTLE HORN" and 
 fifth " BEAST " exhibited in the foregoing 
 vifion, " that man of fin, the fon of per- 
 dition, THAT WICKED ONE, whom the 
 " Lord mall confume with the fpirit of his 
 *' mouth, and deftroy with the brightnefs 
 < of his coming [45] J." 
 
 " To fill up fins." Here are two read- 
 ings, occafioned by the fimilitude of two 
 letters in the original ||. But, take which 
 of them you pleafe, the fenfe is the fame j 
 " to fill up fins." And at the time fore- 
 told the fins of the Jewifli nation were at 
 their height. " FILL YE UP then the mea-r 
 fure of your fathers ," faid Jefus to the 
 unbelieving Pharifees. Accordingly they 
 proceeded " to fill it up" in a few days after 
 by crucifying the Lord of life. Hence St 
 Paul defcribes them as perfons who both 
 killed the Lord Jefus, and their own pro- 
 phets, and perfecuted the apoftles ; as dif- 
 p-leafing to God, and contrary to all men, 
 
 4< FILLING UP THEIR SINS "jr." 
 
 "To 
 
 * T^^T t 2 ThefT. ii. 38. 
 
 H DDT 1 ? Dnrr? Matt, xxiii. 32. 
 t i ThrfT. ii. 15, 1 6.
 
 IN THE REIGN OF VESPASIAN. 7 r 
 
 ** To make reconciliation for iniquity." 
 This is fo diftinguifhing a part in the cha- 
 racter of MESSIAH, that he is fly led, by 
 the antient Jews, nsD tTN " the man of pro- 
 <c pitiation, " or" the atonement-maker." 
 Ifaiah had long before defcribed him as " a 
 ct lamb brought to the flaughter, making 
 <c his life an offering for fin, and bearing 
 " the iniquities of all *." And who has 
 looked into the gofpel, and has not there 
 beholden " JESUS, THE LAMB OF GOD, THE 
 " PROPITIATION for the fins of the 
 world ?" 
 
 Juftification is the confequence of atone- 
 ment. It therefore immediately follows 
 -- " and to bring in everlafting righteou- 
 " nefs" or juftification. " Ee it known 
 ft unto you, Men and Brethren" (fays the 
 apoftle, in his fpirited addrefs to the Jews 
 at Antioch) " that through this" Jefus 
 11 is preached unto you the forgivenefs of 
 " fins, and by him all that believe are juf- 
 " tified from all things f ." The angel 
 ftyles this Juftification " everlafting, "or the 
 Juftification " of ages," in oppcfition to 
 legal Juftification, which was only tempo- 
 rary, and confined to the Jewifh age. 
 E 4 Whereas 
 
 * Ifaiah. liii. 7 12. f A&s xiii. 38^ 39,
 
 72 THE FALL OF JEWDAISM, 
 
 Whereas the juftifj cation to be brought in 
 by the death and refurrection of Mef- 
 fiah is, in the ftrifteft fenfe, everlafting j 
 being intended for the benefit of all ages, 
 and being itfelf, like its divine author, 
 " the fame yefterday, and to day, and for 
 " ever." Hence the blood of Jefus, " the 
 " Lamb flain from the foundation of the 
 * c world," is called " the blood of the ever- 
 " lafting covenant* ." And in this fenfe 
 we are to underftand that remarkable ex- 
 preflion in the fame epiftle; where St Paul, 
 oppofmg the facrifice of Jefus to the legal 
 oblations, fays, " If the blood of bulls and 
 " of goats fanctifieth to the purifying of 
 " the flefli, how much more fhall the 
 l< blood of Chrift, who J*/* TWU/^T^- r/ox" 
 (not thro' THE eternal Spirit, meaning his 
 own divinity or the holy ghoft, but) " with 
 
 <c AN ETERNAL SPIRIT^]," pOWCr Ol* 
 
 efficacy, " offered himfelf without fpot to 
 * God, purge your confcicnce from dead 
 " works -f- ?" 
 
 " To feal up vifion and prophecy," that 
 is, prophetic vifion. Vifion and prophecy 
 are here faid to be " fealed" in the days of 
 MeiTiah, becaufe in him they were to re- 
 ceive
 
 IN THE REIGN OF VESPASIAN 73 
 
 ceive their completion. The Jews them- 
 felves underftand the words in this fenfe,. 
 " All the prophecies fhall be fulfilled at 
 tf the coming of Meffiah." Now he 
 who claimed the Meffiahfhip declared, that 
 he " came to fulfil the law and the pro- 
 phets*. "And whoever impartially confiders 
 the feveral types and prophecies relating to 
 MESSIAH, will find that they all meet in 
 JESUS, by a wonderful coincidence, like 
 different rays in the fame center. 
 
 < c And to anoint the moll holy." The 
 perfon who delivered this prophecy con- 
 cerning Meffiah was the angel Gabriel. 
 And the fame divine mefTenger, when he 
 was predicting the birth of Jefus to his 
 virgin mother, expreffly ftyles him " the 
 " holy one," and fays," He fhall be great, 
 " and fhall be called the fon of the High- 
 " eft, and the Lord God fhall give unto 
 " him the" fpiritual " throne of his father 
 " David; and he fhall reign over the 
 " houfe of Jacob for ever, and of his king- 
 " dom there fhall be no end -f-." 
 
 The angel now goes on to inform us of 
 the time and manner in which thefe great 
 
 events 
 * Matt. v. 17. f Luke i. 3235.
 
 74 THE FALL OF JEWDAISM, 
 
 events are to be accomplifhed. " Know 
 " therefore and underfland. 
 
 " From the promulgation of A com- 
 " mandment to rebuild [47] Jerufalem 
 ce unto Meffiah the prince fhall be feven 
 " weeks and lixty two weeks." The com- 
 mencement of thefe weeks is the great point 
 in difpute. Various are the afTertions, ar- 
 guments, demonftrations of the celebrated 
 writers upon the fubject. Where then 
 lhall we fix ? Or what is that precife point 
 of time marked out by the prophecy ? Now, 
 with leave of the chronologers, the refolu- 
 tion of the queftion is not very difficult. 
 For, as one of the beft of them cqnfefles, 
 " This prophecy exprefleth the time that 
 was determined upon the people of Daniel, 
 that is the Jews, and upon the holy city, 
 that is Jerufalem, the whole of which was 
 feventy weeks *." The learned connector 
 has indeed a figurative interpretation, 
 and he fays, that " all was accom- 
 plifhed at the death of Chrift." But I will 
 fo far prefume upon the privilege of com- 
 mon fenfe, as to fuppofe, that the Jews 
 ceafed not to be a people, nor Jerufalem 
 to be a city, till the reign of Vefpafian. 
 
 " The 
 
 * Prideaux Connect. Vol. I. p. 262,3. 8vo.
 
 IN THE REIGN OF VESPASIAN. 75 
 
 <c The end of the weeks" (to borrow the 
 Doctor's method of reafoning, which is very 
 fimple, and ftridlly logical) " being thus 
 fixed, it doth necefiarily determine us 
 where to place the beginning of them, that 
 is four hundred and ninety years before." 
 Reckon then from the DESTRUCTION OF 
 JERUSALEM in the SECOND year of VESPA- 
 SIAN to the SECOND year of DARIUS 
 NOT H us, and you will find the number 
 of years, according to Ptolemy's canon, 
 
 [48JFOUR HUNDRED AND NINETY,O1' tliere- 
 
 abouts, for exaclnefsof computation is not 
 in this cafe to be expected, and perhaps 
 is hardly poffible. And the fcriptures, 
 fairly and candidly interpreted, place THE 
 
 COMMANDMENT TO REBUILD THE TEM- 
 PLE, the principalpart of JERUSALEM, the 
 very part from which it received its diflin- 
 guifhing denomination of the HOLY CITY, 
 in the SECOND year of the fame DARIUS. 
 
 Ezra informs us, that " when the adver- 
 faries of Jewdah beared that the children of 
 the captivity builded the temple to the Lord 
 God of Ifrael, they weakened the hands of 
 the people of Jewdah, and troubled them in 
 building, and hired counfellors againfl 
 them, to fruftrate their purpofe, all the 
 
 days
 
 76 THE FALL OF JEWDAISM, 
 
 days of CYRUS king of Perfia, and until" 
 and during ' ' the reign of D A R i u s " H Y s T A- 
 SPIS " king of Perfia. And in the reign of 
 AHASUERUS, XERXES [49] in the beginning 
 of his reign, wrote they unto him an accu- 
 fation againft the inhabitants of Jewdahand 
 Jerufalem. And in the days of ART AXE R- 
 XES" LONGIMANUS " wrote they unto the 
 king, who gave a commandment to caufe the 
 work to ceafe. Then they went up in halle 
 to Jerufalem unto the Jews, and made 
 them ceafe by force and power. So it 
 ceafed unto the SECOND year of DARIUS" 
 NOTHUS " king of Perfia *. Then the 
 elders of the Jews builded, and they prof- 
 pered through the prophefying of Haggai 
 and Zechariah ; and they builded and fi- 
 nifhed it according to the commandment of 
 CYRUS and DARIUS" NOTHUS, " and AR- 
 TAXERXES" MNEMON " king of Perfia ." 
 
 The account then plainly Hands thus. 
 CYRUS favored the Jews with a decree to 
 rebuild their temple, and ordered an allow- 
 ance out of the treafury towards defraying 
 the expences J. But the Samaritans, who 
 were enemies to the work, corrupted the 
 officers in the Perfian court, and fo prevail- 
 ed 
 
 * Ch, iv. 124. Ch. vi. 14. J Ch. vi. 4.
 
 IN THE REIGN OF VESPASIAN. 77 
 
 ed with their bribes, that the royal bounty 
 was flopped during the reigns of CYRUS, 
 CAMBYSES, SMERDIS the ufurper, and 
 DAR lus Hyftafpis. A method^ which ferv- 
 ed " to fruftrate the purpofe" of the indi- 
 gent Jews as effectually, as if the kings 
 themfelves had iiTued out their imperial 
 prohibitions. 
 
 When AHASUERUS, or XERXES, came to 
 the throne, the Samaritans changed their 
 fyftem, and, inflead of bribing the officers * 
 they addrefled the king himfelf, " and wrote 
 an accufation againft the inhabitants of 
 Jewdah and Jerufalem/' What the arti- 
 cles of this accufation were, and what ef- 
 fect it produced, we know not. The hi- 
 torian only remarks, that it was fent " in 
 the beginning of the reign" of Ahafuerus. 
 It is therefore probable, that this aceufa- 
 tion gave way to that more important one 
 of cc Haman *" againft the whole body of 
 the Jews. Here indeed, through the inter- 
 pofition of the queen J, who was a Tewefs, 
 they triumphed, and had their full revenge 
 of their enemies. This, one would think, 
 was the proper feafon for profecuting the 
 
 work 
 
 * Eaher iii. 8, 9. 
 
 is, called {imply, in fcrip.ture. Either.
 
 78 THE FALL OF JEWDAISM, 
 
 work of the houfe of the Lord. But, I know 
 not how, the Jews were ever moft wanting 
 to their duty in the days of their profperity. 
 
 In the time of ARTAXERXES Longima- 
 nus we find an accufation at large from the 
 Samaritans, together with the king's de- 
 cree againft the building, which was exe- 
 cuted with the utmoft rigor. " Then ceaf- 
 ed the work of the houfe of God which is 
 at Jerufalem. So it ceafed unto the SECOND 
 year of DARIUS" Nothus " king of Perfia." 
 That is, it then ceafed by FORCE, as it had 
 before ceafed by STRATAGEM, unto the 
 reign of Nothus. 
 
 But now the time is come when JE.RU- 
 
 SALEM, THE HOLY CITY, MUST BE BUILT. 
 
 The accomplifhment of prophecy depends 
 upon it. No wonder therefore, if you find 
 God himfelf commanding and incouraging 
 the work, defeating the Samaritans, ani- 
 mating the Jews, and inclining the hearts 
 of the kings of Perfia to protecl and aflift 
 them. " They builded, and profpered 
 through the prophefying of Haggai and 
 Zechariah ; and they builded and finifhed 
 it according to the commandment of the 
 God of Ifrael, and according to the com- 
 mandment of CYRUS, and DARIUS" Nothus, 
 
 and
 
 IN THE REIGN OF VESPASIAN. 79 
 
 " and ARTAXERXES" Mnemon tf king of 
 Perfia." The houfe indeed, that is, the 
 mere building, was fmifhed in the fixth 
 year of Darius " Nothus," and the feafl of 
 dedication was kept with great joy *. But 
 the ornamental part, " the beautifying of 
 the houfe of the Lord -f," as Ezra expref- 
 fes it, was not finifhed till the time of Ar- 
 taxerxes Mnemon ; in the feventh year of 
 whofe reign a decree was granted to EZRA 
 for that purpofe J. And in the twentieth of 
 the fame Artaxerxes a new decree was grant- 
 ed toNE HE MI AH to complete the other build- 
 ings of the city, which he accomplifhed in 
 twelve years . Thus the firft divifion of 
 the angel's prophecy was fulfilled. " From 
 the promulgation of a commandment TO 
 REBUILD JERUSALEM unto Mefliah the 
 prince fhall be SEVEN WEEKS and fixty two 
 weeks ; IT SHALL BE REBUILT, the ftreet 
 and the wall, even in the LITTLE of thofe 
 times." For from the fecond year of Da- 
 rius Nothus, which was the year of Na- 
 bonaflar 327, to thethirty fecond of Arta- 
 xerxes Mnemon, the year of NabonafTar 
 
 37 6 > 
 
 * Ezra vi. 15, 1 6. f Ezra vii. 27. J ver, 23. 
 $ Compare Nehem. v. 14. vii. 4. xi. 
 
 i.
 
 80 THE FALL OF JEWDAISM, 
 
 376, are juft " feven weeks" of years ac- 
 cording to Ptolemy's canon ||. 
 
 Thofe refpectable writers, Jofeph Scali- 
 ger and Joieph Mede, fixed the commence- 
 ment of the weeks where I have placed it. 
 Others, however, no lefs refpeclable *, 
 have urged an objection to it from the pro- 
 phet Haggai. " Who is left among you 
 that faw this houfe in its firrt glory ? And 
 how do ye fee it now ? Is it not in your 
 eyes in comparifon of it as nothing -)-?" 
 " This text, they fay, plainly exprelles, 
 that fome were then alive who had feen 
 the firft temple, and were capable of com- 
 paring it with the fecond. And therefore 
 if this Darius were Darius Nothus, they 
 muft have been of an age BEYOND BELIEF. 
 From the deftruclion of the temple to the 
 fecond of Darius I. were only SIXTY EIGHT 
 years. From the deftruclion of the tern- ' 
 pie to the fecond of Darius II were an 
 HUNDRED AND SIXTY six years. And 
 where PROBABILITY and IMPROBABILITY 
 appear fo plainly upon the face of the dif- 
 ferent calculations, they think the diftance 
 of time may be admitted as a fufficient ar- 
 gument to determine the queftion." 
 
 To 
 
 || Thus, 326-f-49 = 376. * See Sir Ifaac Newton, 
 Dean Prideaux, &c. j Hag. iii. 3.
 
 IN THE REIGN OF VESPASIAN. 81 
 
 To which I anfwer in the words of a 
 very illuftrious writer, on another occafi- 
 on. " The Promifes of God have never 
 " borrowed help from MORAL PROBA- 
 " BILITIES. His promifes to ABRAHAM 
 cc were not of this kind *." And why then 
 fhould they be of this kind to the Children 
 of Abraham ? The Jews lived under an ex- 
 traordinary difpenfation of providence* 
 LONG LIFE was the general promife of 
 the Mofaic law to the obedient. And this 
 promife was particularly repeated at the 
 time we are fpeaking of. " There fhall 
 yet OLD men and OLD women dwell in the 
 ftreets of Jerufalem, and every man with 
 his flaff in his hand for VERY AGE -)-." 
 Who now can think it improbable, when 
 events correfpond fo exaclly with every 
 part of the prophefy, that fome among the 
 Jews mould be found of an exceeding great 
 Age? " IF IT BE MARVELLOUS IN THE 
 
 EYES OF THE PEOPLE IN THESE DAYS, 
 SHOULD IT ALSO BE MARVELLOUS IN 
 MINE EYES, SAITH THE LORD OF 
 
 HOSTS ||[5o]?" 
 
 I obferve farther, that our Saviour him- 
 G ielf 
 
 * Bifhop Sherlock's fermons, Vol. I. P. 222. 
 f Zech. viii. 4. H Ibid. 6,
 
 82 THE FALL OF JEWDAISM', 
 
 felf, one of the befl interpreters of icrip- 
 ture, has placed the end of the weeks, and 
 by necefTary coniequence their beginning, 
 where we place it. c< When ye {hall fee 
 Jerufalem comparTed with armies- the 
 abomination of defolation fpoken of by 
 Daniel the prophet then know that the 
 defolation thereof is nigh *." Here the 
 end of Jerufalem and the end of the weeks 
 are plainly contemporary. Our Saviour, 
 as well as Daniel, places " the abomina- 
 tion of defolation" in the laft week. The 
 firfl week therefore mufl commence from 
 the fecond year of Darius Nothus, four 
 hundred and ninety years before. This 
 deferves the ferious confideration of believ- 
 ers [51]. Nor can unbelievers, without 
 thegreaterr.abfurdity,objecT: to our Saviour's 
 authority in the prefent inilance; his com- 
 ment being at once a proof of Daniel's in- 
 fpiration and of his own Mefliahfhip. For 
 the cafe Hands thus. Daniel foretold cer- 
 tain things to be accomplifhed, within a 
 given period, by Meffiah. Jefus foretells 
 the fame things, and applies them to him- 
 felf. The event anfwered to the predic- 
 tions. Confequcntly, Daniel was a true 
 
 pro- 
 
 * Matt, xxiv. 15. Luke xxi. 20.
 
 IN THE REIGN OF VSP ASIAN. t$ 
 
 prophet, and Jefus is the Meffiah foretold 
 by Daniel. 
 
 The fum of what has been faid is this. 
 The Angel declares, that FROM the pro- 
 mulgation of a commandment to rebuild 
 Jerufalem TO its final deftruclion, fhall be 
 SEVENTY WEEKS, or four hundred and 
 ninety years. A commandment to build 
 Jerufalem was promulged in the fecond 
 year of the reign of DARIUS. According 
 to the fcripture account of thePerfian kings, 
 this Darius was the SECOND of that name. 
 The fecond Darius in the canon of Ptole- 
 my is NOTHUS. From the fecond year of 
 DARIUS NOTHUS to the deftruction of Je- 
 rufalem in the fecond of VESPASIAN were 
 SEVENTY WEEKS, or four hundred and 
 ninety years. If thefe principles are al- 
 lowed, and they cannot reafonably be dif- 
 puted, the confequence is inevitable, That, 
 as the weeks END in the fecond year of 
 VESPASIAN, they muft neceflarily BEGIN 
 in the fecond of DARIUS NOTHUS* 
 
 Having thus fettled the commencement 
 of the weeks, we may now proceed to ex- 
 plain and to apply the remaining parts of 
 the prophefy. 
 
 " From the promulgation of a com- 
 G 2 mand-
 
 $4, THE FALL OF JEWDAISM, 
 
 mandment" in the fecond year of 
 Darius Nothus (l to rebuild Jerufalem, 
 unto MESSIAH THE PRINCE, {hall be SEVEN 
 weeks and SIXTY TWO weeks." Our blefs- 
 cd Saviour was a PROPHET a PRIEST and 
 a KING j and therefore he was in each of 
 thefe refpefts the MESSIAH. But the An- 
 gel points at him in his regal character. 
 " Unto Meffiah the PRINCE." This is the 
 character, by this he ftands eminently dif- 
 tinguimed in the writings of the Jews. 
 " King Meffiah" is the conftant defcription 
 of him who was to redeem Ifrael. Now 
 it is obfervable, that, though the promifes 
 of this king arefo frequent in the fcriptures 
 of the old teftament, he is no where abfo- 
 lutely ftyled Meffiah but in the prophefy 
 before us *. This is a demonstrative proof 
 
 of 
 
 * " Abfque hoc loco, vix unum vet. teft. aflignare 
 poflis, quo niterctur ifta expeiatio MESSIJE, h. e prin- 
 cipis EO NOMINE infigniti. De UNCTIONE ahhi legimus, 
 Ct aliquando dc UNCTO DOMINI, fed nufquam alibi, 
 quod memini de Mi SSIA abfolute, ut loquuntur, po- 
 fito ; ct tamen apud Judaos nomrn hoc de PRINCIPE 
 VENTURO celeberrimum eraf. Joh. 1.4?. irquit An- 
 dreas Pctro, *' invenimus MESSIAM ;" imo etiam apud 
 Samaritanos obtinuit. Joh. iv. 25. *' Scio quod MES- 
 8IA3 veniet." Unde vero hoc nomen adeo percrebuit, 
 nifi ex hoc przclaro vaticinio ? Buxtorffius (Lex'ic. 
 
 Rabbin.
 
 IN THE REIGN OF VESPASIAN. 85 
 
 of the undoubted Jewifh application of 
 this prophefy to their Meffiah. And thus 
 we difcover the true reafon why this title 
 in particular was fo generally given by the 
 Jews, in the age of Jefus, to their expect- 
 ed deliverer. For what could be more 
 natural, at the very TIME MARKED OUT, 
 as they fuppofed, by Daniel for expecting 
 hi? appearance, than to call him by the 
 very fame NAME and TITLE attributed to 
 him by Daniel ? The time here fixed for 
 his COMING, in his regal capacity, is the 
 feventieth or laft week j for the term of 
 fixty nine weeks was to be run out before 
 he came. " UNTO Meffiah the prince fhall 
 be SEVEN weeks and SIXTY TWO weeks." 
 And he came accordingly -, firft to diffolve- 
 the polity of the JEWS, and then " to take 
 the HEATHEN for his inheritance, and the 
 utmoft parts of the earth for his- porTeffion." 
 The angel having mentioned two periods, 
 a little period of <c feven weeks," and a 
 large period of " fixty two," he immediate- 
 G 3 If 
 
 v. Meffiah) enumerat LXX plus minus locos, in quibus 
 nomen MESSIJE occurrit in paraphrafi Chaldaica ; inde 
 conftat maximo apud Judjeos confenfu illud principi 
 fuo c*nvenire, qucm' ardentibus votis praftolabantur." 
 cl. Sulfingiec; ad I. Marfham.
 
 S6 THE FALL OF JEWDAISM, 
 
 ly tells the prophet what was to be done 
 in each of them. " In the LITTLE of the 
 times it," Jerufalem, " fhall be rebuilt, the 
 ftreet and the furrow ;" that is, Jerufalem 
 {hall be built again within and without, 
 there fhall be not only a temple for the God 
 and king of Jfrael, but houfes alfo for the 
 citizens, and a wall to defend the city. For 
 by yiirr which fignifies a furrow, J underr 
 ftand, with Mede, " that circuit bounding 
 out the limits of the city, whereon the 
 wall was buiided, and antiently ufed to be 
 marked out with a plough earing a furrow 
 round about. By nm which implies a broad 
 place, I imderftand the are.a or plot of 
 ground within, whereon the houfes were 
 to be buiided." And how exactly do the 
 prophefy and the hiflory correfpond to each 
 other! Nehemiah, we are told, during his 
 firft adminiftration, which lafted from the 
 
 TWENTIETH tO the THIRTY SECOND year 
 
 of Artaxerxes Mnemon, not only buiided 
 the wall, and fet up the gates of Jerufalem, 
 but finding the city was large, and the 
 people were few, and the houfes not build- 
 jed, he made^the Jews caft lots to bring one 
 of ten out of the qther cities to dwell in 
 Jerufalem the holy city * -, which necefTarily 
 
 implies, 
 
 * Neh. vii. 4. and xi f.
 
 IN THE REIGN OF VESPASIAN. 87 
 
 implies, that houfes were alfo to be built 
 for their reception. Now from the fecond 
 year of Darius Nothus, in which the com- 
 mandment went forth to rebuild Jerufa- 
 lem, to the thirty fecond year of Artaxerxes 
 Mnemon, before which it was completely 
 rebuilt, within and without, were " feven 
 weeks" of years. 
 
 " And in the latter days of the fixty and 
 two weeks Meffiah will be cut off." The 
 angel does not fay fimply " fixty and two 
 weeks," but " THE fixty and two weeks," 
 meaning thofe he had mentioned before ; 
 and therefore the " feven" preceeding weeks 
 muft be reckoned with them. Aquila and 
 Symmachus render the pafiage, by way of 
 -explanation , " after the feven weeks and 
 fixty two weeks." The term " after" fig- 
 nifies here, as in other places, during the 
 continuance of that period, or fome time 
 before the .conclusion of it. Thus, " af- 
 ter three days I will rife again," that is, on 
 the third day. So, " after the fixty two 
 weeks," that is, before the expiration, to- 
 wards the conclufion, or, as the original 
 may be well rendered, " in the latter days 
 of the fixty and two weeks." This is an- 
 other demonftrative proof of the undoubted 
 G 4 Jewi/h
 
 88 THE FALL OF JEWDAISM, 
 
 Jewifh application of this prophefy to 
 Chrift. " The lail days, fay the Jews, are 
 the days of king Meffiah." And accord- 
 ingly, about the time of Jefus there was 
 a national expectation of his coming. 
 Now what prophefy, except this before us, 
 could afford fufficient ground for fo gene- 
 ral an expectation ? Ifaiah indeed, Joel, and 
 others have fpoken of <c the latter days." 
 But who is he among the prophets, that 
 has directly, or even indirectly, fixed the 
 commencement of that decifive period ? 
 Daniel alone has determined the time. By 
 him we are afTured, that within the com- 
 pafs of " SEVEN weeks, SIXTY TWO weeks, 
 and ONE week," or four hundred and ninety 
 years, " from the promulgation of a com- 
 mandment to rebuild Jerufalem," it (hall 
 be again destroyed ; and that " in the LAT- 
 TER DAYS pf the SIXTY TWO weeks MES- 
 SIAH will be cur OFF." The LAST DAYS 
 therefore are the CONCLUSION of the JEW- 
 ISH AGE j they are the days of the MES- 
 SIAH, becaufe he was to appear and be cut 
 off in them [52] ; andthe time intended by 
 the expreffion, which in other prophets is 
 general and indeterminate, is here particu- 
 larly determined: for the Jewifh age and 
 
 the
 
 IN THE REIGN OF VESPASIAN. 89 
 
 the feventieth week are to expire together. 
 In thefe " laft days, faidthe Angel, Mef- 
 fiah will be cut off." Agreeably to which 
 we find, that " CHRIST was manifefted in 
 
 the LAST TIMES, the CONCLUSION OF THE*' 
 
 Jewifh fe AGE, to put away fin by the fa- 
 crifice ofhimfelf*." Andhiftory informs us, 
 that within forty years after the death of 
 Chrifl both the city and the temple of Je- 
 rufalem were totally deftroyed. But of 
 this hereafter. In the mean time we are 
 to obferve, that Meffiah was to be con- 
 demned and put to death in a judicial 
 manner, for fo the original word implies. 
 Now what but the fpirit of prophefy could 
 forefee, ' that the Jews themfelves would 
 thus endeavour to quench the light, and 
 to cut off the hope of Ifrael ? Even Pilate 
 aiked with fome amazement, though, no 
 doubt, farcaftically, " Shall I crucify YOUR 
 KING?" Yet'" they ALL cried out, let 
 him be crucified." And the " title of his 
 jaccufation was 
 
 THE KING OF THE JEWS [53]." 
 
 It follows in the Prophefy, ft ]w, which 
 I render, " for they," Daniel's " people" 
 mentioned before, " will not be his." Ac- 
 cordingly, 
 
 * i Peter i. 20. Heb. ix. 26. See Lev, xvii. 14.
 
 90 THE FALL OF JEWDAISM, 
 
 cordingly, " he came to his own, and his 
 own received him not *." And Meffiah 
 himfelf declared, that " he muft be reject- 
 cd of that generation -f-." And again, with 
 the addition of a moft awful threatening, 
 " thofe mine enemies, who would not 
 that I fhould reign over them, bring hither 
 and flay before me J." 
 
 This is the very next eircumftance in the 
 angel's prophefy. " Wherefore a people 
 of the prince that fliall come (hall deftroy 
 the city and the fan6luary, and the end 
 thereof fhall be with a flood ; and at the 
 end of the war defolations are determined." 
 The Romans are here ftyled the " people 
 r>f Meffiah, the prince that fliall come[54]," 
 becaufe they were employed in his fervice 
 againft the Jews. Thus the Aflyrian is call- 
 ed " the rod of God's anger, and the ftaff 
 in their hand his indignation, though he 
 himfelf meant not fo, neither did his heart 
 think fo, but it was in his heart to deftroy 
 and cut off many nations || ." In like man- 
 ner, with equal elegance and propriety, 
 " the locuft canker-worm caterpillar and 
 palmer- worm" are faid to be " his great ar- 
 my ." And our Saviour himfelf, alluding 
 
 tQ 
 
 * John i. 2. j Luke xvii. 25. J Ibid, xix, 27. 
 S Ifaiah x. 57. Joel ii. 25.
 
 IN THE REIGN OF VESPASIAN. 91 
 
 to this very definition of Jerufalem by the 
 Romans, declares that " the king, that is 
 God, fent forth his armies*." The true 
 meaning therefore of the paffage is plain- 
 ly this. The Romans, Meffiah's armies, 
 Oiall come pouring in like fome mighty 
 inundation, fweep away the inhabitants 
 of Jerufalem, totally deftroy both the city 
 and the temple, and make the whole land 
 an utter defolation. This is the PROPHE- 
 CY. And are not Jerufalem and her chil- 
 dren, at this very day, wonderful monu- 
 ments of itS COMPLETION ! 
 
 This train of calamities, however, was 
 not to fall upon the devoted nation imme- 
 diately. It makes the proper and diftin- 
 guifhing fubjec"l of the " one week," called 
 by St John " the laft timef ," and the an- 
 gel foretells a flriking circumftance that 
 was to be, as it were, the forerunner of 
 it. " He, the prince that fhall come, fhall 
 caufe a covenant to prevail;}; among many." 
 The term cc many" frequently fignifies all. 
 Daniel himfelf ufes it in this fenfe. " MA- 
 NY of them that fleep in the dull of the 
 earth fhall awake," that is, all, as our Sa- 
 viour 
 
 Matt. xxii. 7. f John iii. 18, 
 See the Lexicons.
 
 92 THE FALL OF JEWDAISM, 
 
 viour explains it. ce ALL that are in the 
 graves fhall come forth*." So God fays 
 to Abraham, " A father of MANY nations 
 have I made thee j" which St Paul produ- 
 ces as a proof, to the Jews, that Abraham 
 " is the father of us ALL -f-." The word 
 has the fame meaning here. " He fhall 
 caufe a covenant," the new covenant, of 
 which Mefliah was to be the mefTenger, 
 <c to prevail among all" nations. " This 
 gofpel of the kingdom rnuft firft be pub- 
 lifhed among ALL nations, and then fhall 
 the end come J ? " Here we have our Sa- 
 viour's authority for the interpretation. 
 And accordingly, in confequence of Chrift's 
 commiffton to cc go and teach all nations," 
 theapoftles " went forth and preached every 
 where," proclaiming the glad tidings of 
 Meffiah's kingdom, " the kingdom of hea- 
 ven," in all parts of die Roman empire. 
 " Their found verily went into all the 
 earth, and their words unto the ends of the 
 world." So that even in St Paul's time 
 " the gofpel was preached to every creature 
 under heaven ||." 
 
 Here 
 
 * Dan. xii. 2=John v. 28. f Gen. xvii. 4, 5. Rom, 
 iv. i 6, 17. J Matt. xxiv. i4.=Mark xiii. 10. 
 1 Col.i. 12.
 
 IN THE REIGN OF VESPASIAN. 93 
 
 Here, one would think, infidelity her- 
 felf muft blufh, when fhe fees, and, iffhe 
 opens her eyes, fhe cannot but fee this feem- 
 ingly improbable event fo plainly foretold, 
 and fo fully accomplilhed. Let any can- 
 did Jew, any " Ifraelite indeed," confider 
 the author and the preachers of this new 
 religion, and fay, whether the fact was 
 fuch as lay within the reach of human 
 forefight and human power. If he looks 
 into the gofpel hiftory, he may there find 
 the author of the faith betrayed by one of 
 his difciples, denied by another, forfaken 
 by all by thofe very perfons he had pur- 
 pofely chofen to fpread his religion in the 
 world -and at laft nailed to a crofs. Were 
 not thefe now, both the mailer and the 
 fervants, biefTed mftruments to work with ! 
 And yet through their means, fo admira- 
 ble are the ways of providence ! this gof- 
 pel of the kingdom grew mightily and 
 "PREVAILED."" Behold then ! ye defpifers, 
 and wonder, and" be perfuaded. For if 
 this thing were not of God, it will be im- 
 poffible to fay what is. If ye can {till refill 
 the evidence of fo flrong a proof, well may 
 ye difbelieve, " though one rofe from the 
 dead." 
 
 " Then,
 
 94 THE FALL OF JEWDAISM, 
 
 " Then," fays our Saviour, when thd 
 gdfpel has been publifhed among all na- 
 tions, " fhall the end" of the Jewifli age 
 " come." For then, as the angel goes on, 
 ipeaking of the" ONE remaining WEEK [55], 
 in HALF of that week he fhall caufe the 
 facrifice and oblation to ceafe; for with a 
 wing [56], an army, of abominations 
 he fhall caufe defolation, even till the con- 
 fummation, and that determined fhall be 
 poured upon the defolators." 
 
 What doubts foever might have arifen 
 concerning the commencement of the week s , 
 one would have thought there could not 
 reafonably have been any about the conclu- 
 fion of them. The end of Jerufalem is 
 their end alfo. This is fo expreflly affirm- 
 ed both by the angel and by Jefus, that no- 
 one who pays proper attention to either can 
 difpute it. In this laft week Mefliah was 
 to come. For " from the promulgation of 
 a commandment to rebuild Jerufalem UNTO 
 Median the prince were to be SEVEN weeks 
 and SIXTY TWO weeks," or SIXTY NINE 
 in the whole. He was therefore- to come 
 in the SEVENTIETH. Our Saviour's king- 
 dom began at his refurrection from the 
 dead, and he took pofleflion of it at his af- 
 
 cenfion
 
 IN THE REIGN OF VESPASIAN. 95 
 
 cenfion into heaven. But then only was 
 his regal power manifefted, when he" CAME, 
 as he himfelf exprefles it, IN HIS KING- 
 DOM." This coming of Meffiah, with its 
 neceflary confequence, thedeftruction of the 
 Jewifh temple and city, is frequently fore- 
 told in the new teftament. " Verily I 
 fay unto you, there be fome {landing here 
 who (hall not tafte of death, till they fee 
 the fon of man coming in his kingdom *. 
 " This generation fhall not pafs [57] till all 
 thefe things, the coming of the fon of man 
 and the deftruclion of Jerufalem, " be ful- 
 filled -(-." And again, when Peter was de- 
 firous to know the fate of the favorite 
 difciple, after he had heared his own, Jefus 
 replied, " If I will that he tarry till I 
 COME, What is that to theej? And 
 the fame Peter declares, " We have not 
 followed cunningly devifed fables, when 
 we made known unto you the POWER and 
 COMING of our Lord Jefus Chrift, but 
 were eye-witnefles of his MAJESTY." And 
 then, to gain credit to his fecond afTertion, 
 the fpeedy cc COMING of Jefus Chrift," he 
 appeals to " a fure word of PROPHESY [58] 
 this very prophefy recorded by Daniel.'' 
 
 For 
 
 * Mat. xvi. 28. | Ibid, xxiv. 34. J John xxi. 22.
 
 9 6 THE FALL OF JEWDAISM, 
 
 For though other prophets had indeed pre- r 
 difted Meffiah's coming, yet none but Da- 
 niel had fixed the time of it. 
 
 The defign of his coming was to caufe 
 the temple- fervice, " the facrifice and the 
 oblation to ceafe," that is, finally, as the 
 word necefTarily imports, when there is no- 
 thing to reflrain its meaning. This he 
 did by caufing the temple itfelf, the place 
 of facrifice, to be deftroyed. " With an 
 army of abominations he fhall caufe defo- 
 lation," both in the city and the temple j 
 for the angel fays expreflly, " the people 
 of the prince that fhall come, fhall deflroy 
 the city and the SANCTUARY." And our 
 Saviour foretells the fame thing. " Your 
 HOUSE is left unto you DESOLATE ; and 
 there fhall not be left one ftone upon ano- 
 ther that fhall not be thrown down -f- ." 
 This deftruction of the temple was, with- 
 out controverfy, providential. The Ro- 
 man general, as might naturally be expec~l- 
 ed, labored to the utmoft of his power to 
 fave that ftupendous edifice from the rage 
 of war, as a grace to his conqueft, and as 
 an ornament to his empire. But in defi- 
 ance to all his commands, intreaties, threat- 
 
 nings, 
 
 f Matthew xxiii. 38, and xxiii. 2.
 
 IN THE REIGN OF VESPASIAN. 97 
 
 nings, and even blows, thofe very foldiers, 
 who before had been accuftomed to obey 
 orders, now "actuated by a divine en- 
 thufiaftic impulfe * paid no attention to 
 their commander, but intrepidly encourag- 
 ed each other in throwing firebrands into 
 various parts of the temple, till at length 
 this pride of Jewry, and of the world, was 
 totally confumed. The deilruclion of the 
 city foon followed that of the temple, and 
 in both the Jews perifhed without num- 
 ber -)-. Well then might thefe armies be 
 fly led the " people of Mefliah, the prince 
 that fliould come," when they fo punctu- 
 ally fulfilled his word in " deftroying thofe 
 murderers, and in burning their city." 
 
 The neceflity of this fevere difpenfation 
 is no lefs confpicuous than the juftice of 
 it. Nothing gave more offence to the be- 
 liever, or afforded matter of greater triumph 
 to the unbeliever, than the continuance of 
 the Jewifh temple and worihip. Hence 
 that irreligious infult of the fcoffers, 
 <c Where is the promife of his coming J?" 
 And hence thofe warm exhortations of the 
 apoftles to their converts, " to hold faft 
 H the 
 
 AAIMONIin ogfAn 
 
 Jofephus, p. 1291. Edit. Hudfon. J 2 Pet. iii. 4.
 
 98 THE FALL OF JEWDAISM, 
 
 the profeffion of their faith without wa- 
 vering ; and not to forfake the afTembling 
 of themfelves together, as the manner of 
 fome was, but to exhort one another" to 
 fleadfafhiefs in the faith, " and fo much 
 the more as they faw THE DAY," the day 
 of their Lord's advent, ct APPROACHING *.'" 
 Beiides, the temple and city of. Jerufalem 
 were the vifible tokens of the THEOCRACY, 
 or God's fpecial government of the Jews 
 and of Jewdea. It was therefore neceflary 
 to remove thefe out of the way, that, " the 
 middle wall of partition being broken 
 down," the kingdom of heaven might be 
 , extended, as foretold, over all nations. 
 This was truly, what our blefled Saviour 
 himfelf emphatically calls it, " THE SIGN 
 
 OF THE SON OF MAN IN HEAVEN -f-." 
 
 And thus was " THE MOST HOLY" JESUS 
 folemnly " ANOINTED ; and there was 
 given him dominion and glory and a king- 
 dom, that ALL people nations and lan- 
 guages fliould ferve him." 
 
 We muft now go back again to the pro- 
 phefy. " In half of that," the feventieth 
 or laft " week with a wing of abomi- 
 nations he fhall caufe defolation." Wings 
 
 o 
 are 
 
 * Heb. x. 2325. | Matt. xxii. 30.
 
 IN THE REIGN OF VESPASIAN. 99 
 
 are no unufual figures for armies. " An 
 army of abominations" then is, in the 
 Jewifh ftyle, an army of idolaters, as " peo- 
 ple of abominations J " is an idolatrous 
 people. We are indebted to St Luke for 
 this interpretation. For inftead of the 
 <c abomination of defolation ftanding in 
 the holy land ," he fays, " Jerufalem en- 
 compaffed with armies * [59]." And here 
 we cannot but obferve and pity the cool, 
 defperate malice of that arch-infidel, Mr 
 Collins, on this occafion. " What, fays 
 he, can be more unaccountable, than mak- 
 ing JESUS, who had been DEAD thirty five 
 years, the GENERAL of the Roman army 
 that took Jerufalem, and deftroyed the tem- 
 ple f ?" The Chriftian anfwer is, that the 
 fame JESUS, who died, ROSE again on the 
 third day. Nor was ever any one, I pre- 
 fume, fo unaccountably abfurd as to ima- 
 gine, that Jefus himfelf fought perfonally 
 againft the Jews. We find in Ifaiah this 
 burden of Babylon. " Lift ye up a ban- 
 ner upon the high mountain j I have 
 
 commanded my fanftified ones, I have, alfo 
 
 called my mighty ones for my anger. 
 
 H 2 The 
 
 j Ezra ix. 14. Mat. xxiv. 15. 
 
 * Luke xxi. 20. f Scheme, &c. p. 189.
 
 too THE FALL OF JEWDAISM, 
 
 The noife of a multitude in the mountains, 
 like as of a great people, a tumultuous 
 noife of the kingdoms of nations gathered 
 together; THE LORD OF HOSTS MUSTER- 
 
 ETH THE HOST OF THE BATTLE. They 
 
 COME from a far country, from the end of 
 heaven, even the LORD, and the weapons 
 of his indignation, deftroy the whole land. 
 
 THE DAY OF THE LoRD IS AT HAND ; 
 
 BEHOLD! THE DAY OP THE LORD COM- 
 ETH, TO LAY THE LAND DESOLATE*." 
 
 This image is not only proper, but elegant 
 and noble. And if God himfelf may be 
 thus defcribed, " muttering the hoft, and 
 coming to lay the land of Babylon defo- 
 late," why may not the Son of God be de- 
 fcribed in the fame terms, as prefiding 
 over the Roman eagles, and " coming" to 
 the defolation of Jerufalem ? The plain 
 meaning therefore of the prophecy is this. 
 The deftruclion of the holy city will be as 
 fignal a manifestation of the power of 
 Meffiah, as if he were to come vifibly, at 
 the head of the Romans, " conquering and 
 to conquer." 
 
 The time too, in which this deftruction 
 was to be accomplifhed, is minutely de- 
 fcribed 
 
 * Ifaiah xiii. i 9.
 
 IN THE REIGN OF VESPASIAN. 101 
 
 fcribed by the angel. " In HALF of the" 
 laft " WEEK he fhall caufe defolation." 
 And it appears by Jofephus's hiftory of the 
 Jewiih war, compared with Ptolemy's ca- 
 non, that from Vefpafian's marching into 
 Jewdea to the definition of Jerufalem were 
 
 about THREE YEARS AND A HALF [60]. 
 Full SEVENTEEN HUNDRED YEARS has 
 
 Jerufalem now continued in her defolations 
 and muil continue, as the angel pro- 
 ceeds, <f even till the confummation, and 
 that determined fliall be poured upon the 
 delblators." That is, in the language of 
 our Saviour, " Jerufalem (hall be trodden 
 down of the Gentiles until the times of 
 the Gentiles be fulfilled *." And then, as 
 St Paul obferves, when " the fulnefs of the 
 Gentiles is come in, all Ifrael," both Jews 
 and Gentiles, " fhall be faved f ." 
 
 CONCLUSION. 
 
 I have now gone through the feveral 
 particulars of thefe illufrrious and mofk 
 important predictions. We do not here 
 read of one fingle point only, but of a long 
 train of events to be accomplimed within 
 H 3 certain 
 
 * Luke xxi. 24. f Rom. xi. 25, 16.
 
 102 THE FALL OF JEWDAISM. 
 
 certain fucceffive periods. And we affirm, 
 that each of thefe events has been accom- 
 plifhed in its feafon. We affirm likewife, 
 that all the particulars of thefe predictions, 
 fo far as Chriftianity is concerned, were 
 fulfilled by JESUS, who is therefore, as 
 we believe, THE MESSIAH. 
 
 It is not difficult, nor indeed uncom- 
 mon, to find out likenefTes where there are 
 none, or at leaft where none were intend- 
 ed. But will you fay, that the correfpon- 
 dence, in fo many points, between MES- 
 SIAH and JESUS, is fanciful, or the effecl: 
 of mere chance ? This, I prefume, can- 
 not be juftly faid. Here then are PROPHE- 
 SIES, and here is the COMPLETION of every 
 part of them, to which if we can make no 
 reafonable objection, we ought to admit 
 " the everlafting gofpel of the blefTed God," 
 and to endeavour to know and to do his 
 facred will, accounting this to be the bcfr, 
 the only foundation of our prefent hopes, 
 and of our future happinefs. cc FOR 
 
 OTHER FOUNDATION CAN NO MAN LAY 
 THAN THAT IS LAID, WHICH IS 
 
 JESUS THE CHRIST*." 
 
 * i Cor. iii. ii. 
 
 NOTES.
 
 NOTES. 
 
 f_i] nPHOSE writers, who pretend to prove the 
 -** truth of the Chriftian religion independently 
 of the Old Teftament, deferve our pity. CHRISTI- 
 ANITY, as the very term declares, is relative, and fup- 
 pofes a CHRIST foretold. To talk therefore of a Chrift- 
 ianity independent of *<' the law and the prophets," on 
 which alone it can have a reafonable foundation, is pre- 
 cifely the fame abfurdity as to talk of a NEW teftament 
 without the OLD one. 
 
 [2] The GOLDEN IMAGE, creeled by this mighty 
 prince, feems to have been dedicated to himfeif. Sul- 
 pitiusSeverusdiredly afTerts it. " Nabuchodonofor,ela- 
 lus rebus fecundis, ftatuam SIBJ aurearn immenfae magni- 
 tudinis pofuit, adoraiique earn ut facram efn^iem pre- 
 cepit." p. 68. ed. Elz, 1656. Aqd it is fairly implied 
 in the hiftory of the tranf.iclion. u Nebuchadnezzar 
 the king made an image of gold and fent to gather 
 together all the great men of his empire to come to the 
 dedication of it." Dan. iii. 1,2. If the king had not 
 dedicated this image to himfelf, the facred writer would, 
 mod probably, have mentioned the name of the deitv. 
 If it were dedicated to himfelf, there was no occafion 
 to fpecify it, as it may be eafily collected from the fol- 
 lowing paiTages. " There are certain Jews thefe 
 H 4 men.
 
 jo4 NOTES. 
 
 men, O king, have not regarded thee, they ferve not 
 thy gods, NOR worfhtp the golden image which thou 
 haft fet up. Nebuchadnezzar faid unto them, Is it 
 true ? Do ye not ferve my gods, NOR worfhip the 
 golden image which I have fet up?" Dan. iii. 12 14, 
 In both thefe places Nebuchadnezzar's IMAGE is ex- 
 prefsly diftinguifhed from his GOD-. And therefore if 
 it were not a reprefentative of one of his gods, it mufl 
 have been the reprefentative of himfelf. Should any 
 one think it improbable, that after his prophetic dream, 
 he could be fo infatuated as to deify himfelf, I will 
 fhew the probability of it from a fimilar fa&. This very 
 prince " was at reft in his houfe, and florifhing in his 
 palace," when, in confequence of his pride and pre- 
 fumption, tc he faw a dream which made him afraid, 
 and his thoughts and the vifions of his head troubled 
 him." The meaning of the dre;im was, according to 
 Daniel's interpretation of it, " That the king fhould 
 be driven from men, and have his dwelling among the 
 beafts of the field, and that feven years fho-.ild pafs over 
 him, till he knew, or acknowledged, that the Moft 
 High ruleth in the kingdom of men, and giveth it to 
 whomfoever he will," Dan. iv. 3 25 Who would 
 think it probable, that, after fuch an exprefs admoni- 
 tion, Nebuchadnezzar would be guilty of fo great a 
 crime, as could deferve fo fevere a puniftiment ! And 
 yet, " at the end of twelve months he was walking in 
 the palace of the kingdom of Babylon, and proudly 
 faid, Is not this great Babylon, that I have built for 
 the houfe of the kingdom, by the might of my power, 
 and for the honour of my majeftv ?" He had fcarce 
 finished, when the former predi&ion was repeated and 
 fulfilled. Verfe 2933. 
 
 [3] " Veritus
 
 NOTES. 105 
 
 [3] " Veritus ne more hominum non vera, fed pla- 
 cita regi ex fomnio conjectarent, VISA SUPPRIMIT, 
 popofcitque ab eis, ut, fi vera in his divinatio efTet, 
 fomnium ipfum fibi dicerent ; turn demum interpreta- 
 tion! eorurn crediturum, fi prius enuntiando fomnium 
 artis periculum fecifient." Sulpit. Sever, p. 65. Ci- 
 cero underftood the true fecret of pagan divination. 
 " Tota res eft inventa FALLACIIS, aut ad quJEsxuM, 
 aut ad SUPERSTITIONEM, aut ad ERROREM." De 
 divin. lib. ii. 41. The Jewiih prophets give the 
 fame account of it. Ifaiah in particular, fpeaking of 
 the Chaldean diviners, introduces Jehovah declaring, 
 that he " FRUSTRATETH THE TOKENS OF THE 
 LIARS." Chap. xliv. 25. 
 
 [4] Nebuchadnezzar had this dream in " the SE- 
 COND year of his reign." Confequently he was not 
 the Nebuchadnezzar mentioned in the firft chapter. 
 For there we read, that Daniel and his companions 
 were to be nourimed " THREE YEARS, that AT THE 
 END thereof they might ftand before the king," ver. 5. 
 And we are told afterwards, that " AT THE END OF 
 THE DAYS that the king had faid that he (hould bring 
 them in, the'n the prince of the eunuchs brought them 
 in before Nebuchadnezzar," ver. 18. The firft Nebu- 
 chadnezzar therefore was NABOPOLLASSAR, and the 
 fecond was NABOCOLLASSAR in Ptolemy's canon. 
 " Ebrzis tam PATER quam FILIUS vocatur NABU- 
 CHODONOSORUS. In libro luchafin diftinguuntur. 
 * ^Etas quinta. Deportatio Ifraelis in Babel per Ne- 
 buchadnezarum FILIUM Nebuchadnezari.' * Pater 
 PRIMUS denominatur, filius MAGNUS.' In canone 
 fatis diverfa funt eorum nomina." Marftvimi can. 
 chron, p. 574, edit, Lipf. 1676. 
 
 [5] It
 
 io6 NOTES. 
 
 [5] It is remarkable that Tully enumerates the di- 
 viners almoft in the fame order as we find them in Da- 
 niel, " harufpices, et fulguratores, et interpretes often- 
 torum, et augures, et fortilegos, et CHALDJEOS." 
 And yet he had before faid exprefsly, " CHALDJEI 
 non ex ARTIS fed ex GENTIS vocabulo nominati." 
 De divin. i. i, et ii. 53. The paflage therefore in 
 Daniel may be thus interpreted. The king fent for 
 ** the magicians, and the aftrologers, and the forcerers, 
 who were Chaldeans." Accordingly, the converfation 
 is carried on between the king and the Chaldeans. 
 And Daniel, when he fpeaks in his own perfon, omits 
 them, reckoning only " the wifemen, the aftrologers, 
 the magicians, and the foothfayers." Thefe jugglers 
 therefore, by whatever titles dignified or diftinguiflied, 
 and the Chaldeans, are the fame perfons. 
 
 [6] Another reafon may be afligncd why this acci- 
 dental circumftance (hould deferve no notice, becaufe 
 if the Greeks had chanced to have been reprefented by 
 filver, an application is ready. " Cuigloriae utetiamexer- 
 citus ornamenta convenient, phaleras equorum, et arma 
 militum, ARGENTO inducit [Alexander] ; exercitum- 
 que fuum, ab ARGENTEIS CLYPEIS, ARGYRASPIDAS 
 appellavit." Juftin. p. in. ed. Amftel. 1644. 
 
 [7] Not exactly TEN, but, in a fymbolic fenfe, all 
 the pagan provinces of the empire. Indeed ' the TO 
 vf'.mot t) pi," as Mr Mede exprefles it, the decorum of 
 the reprefentation naturally leads us to this fenfe ; for 
 as by the term TOES, in their literal fenfe, the prophet 
 unqueftionably means the full complement of toes on 
 the feet 9f the image, fo in their reprefentative capacity 
 they muft denote the full complement of the pagan 
 
 ftates
 
 NOTES. 107 
 
 ftates or kingdoms of Rome. The learned and inge- 
 nious Dr Hurd, though he generally follows his prc- 
 dectflbrs in this argument, yet he leaves them here, 
 and, inftead of hunting for TEN kingdoms or ftates, he 
 plainly calls them * MANY diftindt kingdoms." Bifhop 
 Warburton's Le&ure, p. 399. 
 
 [8] So Pfalm xxxix. 7. " He HEAPETH up [heaps] 
 and knoweth not who {hall gather THEM." Thucy- 
 dides has the very fame mode of exprefiion. H f*Aw- 
 Ttj nOAEMHSEIN, v tv AYTft v$v OITIJ. I. 13. In both 
 thefe paflages the NOUN is evidently IMPLIED in the 
 
 VERB. 
 
 [9] Our public tranflation fays, "of the STRENGTH. 
 of the iron." Bu^t this very circumftance is exprefled 
 in the next claufe, and by a different term. The Greek 
 verfion has air* T PIZH2. which fu its the place exa&- 
 Jy, the provinces deriving their political exiftence from 
 the parent country. The vulgar Latin, Syriac, and 
 Arabic tranflations give the fame fenfe. 
 
 [lO] Luke ii. 1 6 Eytvero $s en raij ij/A 
 |jX9 Soypa. irot^oe, Katcrayo? ATrOYSTOY, 
 
 (AvT^ ) aTroy^apj) vfuTri syivnro lyt- 
 Kupijuoy.) Kai nrofevoro vcttTif UTTO- 
 i^ian 7roX. A|3>j ^ xa Iwcrtjp x.r.X. 
 
 The Englifli tranflation of this paflage feems totally in- 
 defenfible. Whatever the conftrudion of the paren- 
 thefis may be, the meaning is plain and obvious, it be- 
 ing the defign of the evangelift to diftinguilh this in- 
 rollment from another mentioned Ats v. 37. and which 
 was made by " Cyrenius governor of Syria." I fup- 
 pofe an ellipfis, and that the relative TJ; is implied in 
 #vti). The whole pafTage therefore may be thus tranf- 
 
 lated.
 
 io8 NOTES. 
 
 lated. " It came to pafs in thofe days [the days of 
 Herod the king of Jewdea, i. 5.] that there went out 
 a decree from Caefar AUGUSTUS that the whole land," 
 every part of Herod's dominion, " fboulcl be inrolled. 
 (THis inrollment was before" THAT "ofCyrenius 
 governor of Syria.) And all went to be inrolled, every 
 one into his own city. And Jofeph alfo went up from 
 Galilee, out of the city of Nazareth, into Jewdea, unto 
 the city of David, which is called Bethlehem, becaufe 
 he was of the houfe and lineage of David, to be in- 
 rolled with Mary his efpoufed wife, being great with 
 child." St Luke himfelf ufes the word o **/*! in the 
 fame fenfe elfewhere. " Men's hearts failing them for 
 fear and for looking after thofe things which are com- 
 ing on T>J eixot)f*Evj" [not the earth, but] " the land" of 
 Jewdea. Chap. xxi. 26. See ver. 21, 23. And, per- 
 haps, the word has the fame meaning Als xi. 28. As 
 to the word srgwr*}, that may as well be ufed for w^o as 
 s%ctrv for wrepo. St Mark, fpeaking of the woman 
 which had had feven hufbands, fays, i<%arv irawruv, " AF- 
 TER all the woman died," unquestionably not THE LAST 
 of all. Compare Markxii. 22. with Matt. xxii. 27. and 
 Luke xx. 32. So 2 Maccab. vii. 42. fx aT " ruy vtuv t 
 " AFTER the fons the mother died," not the laft of the 
 fons. As to the cllipfis (if the word TH? has not indeed 
 flipped out of the text by accident) it is not very harfh. 
 * THIS inrollment" neceflanly implies fome OTHER 
 which was THAT " of Cyrenius governor of Sy- 
 ria." There is a pafTage in Jofcphus, which, in the 
 opinion of fome learned writers, relates to this inroll- 
 ment mentioned by St Luke. The whole ftory is fo 
 long, that I muft refer the reader to it, Antiq. xvii. c. 
 2. 6. and to Dr Lardner's obfervations upon it, Cre- 
 dib, p. 367 369, and will only add two remarks to 
 
 thofe
 
 NOTES. 109 
 
 thofe of the learned doctor, i. When Jofephus fays, 
 that " all the Jews, except fix thoufand, fwore to be 
 faithful to CAESAR and the interefts of the KING," I 
 fufpect he does not really mean, though he would be 
 underftood to mean, king HEROD, but Csefer himfelf. 
 The Jewifh writers frequently ufe the NOUN for the 
 PRONOUN. Thus John iv. i. " When THE LORD 
 knew how the Pharifees had heard that JESUS made 
 and baptifed more difciples than John." Here the 
 Lord and Jefus are the fame perfon. So in Jofephus 
 Caefar and the king may be one and the fame. When 
 I confider the very bad terms on which Herod now 
 ftood with Casfar, as we learn from Jofephus himfelf, 
 I cannot be eafily brought to believe, thatCasfar would 
 include Herod in the oath of fidelity. If that had been 
 indeed the cafe, it would have been more natural to fay 
 >ojj<rai Ktergi x} #<n^, than x} TSIJ Scua-^iag Tt^ctypu.cri. 
 There was at this time a general expectation of a new- 
 king. The Jews claimed this king to themfelves. 
 This eafily accounts for the imperial decree, that all 
 the Jewifh nation (Trarrcj ?ov Iov$w.ov) fhould fwear to 
 be well affected to Caefar and his affairs. It is not to be 
 expected, that fuch a bigotted Jew as Jofephus would 
 be explicit on this occafion. His ill-will to the gofpel 
 (though Mr Whifton has been pleafed to chriften him) 
 (hall immediately appear, and I think it is a clear proof 
 that the latter part of the oath to Caefar has a reference 
 to St Luke's inrollment. For, 2. fome of the Pharifees, 
 who had refufed to take the oath, had likewife predict- 
 ed, according to Jofephus, that the Jewifh kingdom 
 would be transferred from Herod and his family to a 
 new king, who, (saving all things in his own power, 
 would grant to Bagoas, a court EUNUCH, the capacity 
 of marriage and of having children." I appeal to the 
 
 reader,
 
 no NOTES. 
 
 reader, whether the eunuch and his children are not 
 here brought upon tfce ftage merely as a banter upon 
 Chriftians, whofe Mefliah was born of a VIRGIN, if 
 this be fo, the paffage in Jotephus is parallel with the 
 hiftory of the birth of Jefus as related by St Matthew 
 and St Luke. 
 
 [n] Though the name of Grotius fhould be ever 
 mentioned with refpedt, yet his notions, when unfa- 
 vorable to the caufe of truth, may very properly be 
 cenfured ; efpecially as the adverfary has availed him- 
 felf of his authority in attacking Chriftianity. The 
 STONE, according to Grotius, " is the Roman PEOPLE 
 who originated from a MOUNTAIN, namely, the Pala- 
 tine." But the {tone and the mountain mult be ho- 
 mogeneal. Take then the terms either figuratively or 
 literally. If the (tone is a fymbol and reprefents a peo- 
 ple, the mountain muft do fo too. If the mountain 
 be underftood literally, fo muft the (tone. Both muft 
 be fymbols, or neither. To tell us therefore, that 
 MOUNT Palatine produced the ROMANS, is in fober 
 truth as ftrange, and as wide from the putpofe, as if 
 he had told us, that this fame mountain produced a 
 moufe. 
 
 The truth is, this great and good man was under 
 the power of a fatal prejudice. Proteftant writers had 
 connected the ftone's conqueft with the deftrudtion of 
 Papal Rome, not reflecting, that the mountain repre- 
 fents the Jewifli church, and confequently that the 
 ftone, " cut out of the mountain," can only fignify 
 Chrift and his apoftles, or at moft the Jewifh converts 
 to Chriftianity. Grotius therefore, having projected 
 an alliance between Papifts and Proteftants, not only 
 rejected the proteftant conceit, but the fober opinion of 
 
 Pagans,
 
 NOTES. in 
 
 Pagans, Jews, and Chriftians, who agree in the defcrip- 
 tion of the four empires. His fcheme is this. The 
 golden head, filver breaft, and brafen belly, fignify the 
 kingdoms of Babylon, Perfia, and ALEXANDER; the 
 legs and feet the KINGDOM of the SELEUCIDJE and 
 LAGIDJE; and the ftone, as we have feen, that of the 
 Romans. Now the diftinguifhing of Alexander's em- 
 pire from that of his fuccefibrs, is the moft unlearned 
 notion that ever entered into the head of a man of 
 learning. " PORPHYRY, as Mr Mede affures us, was 
 the firft broacher of if." Page 743. Bifhop Chandler 
 fays, " No ANCIENT HISTORIAN ever confined the 
 Greek empire to Alexander's perfon, or made a diftindt 
 empire of the four kingdoms that arofe upon his death." 
 Def. p. 99. And another refpe&able prelate aflerts, 
 that " ALL ANCIENT AUTHORS fpeak of the kingdom 
 of Alexander and his fucceflbrs as one and the fame 
 kingdom." Bifhop Newton, Vol. I. p. 416. Tacitus, 
 who, I think, has not been produced on this occa-fion, 
 has a moft remarkable paffage. " Dum ASSYRIOS penes 
 MEDOS queetPERSAs oriensfuit, defpeftiffima pars fer- 
 vientium [Judaei]. Poftqtiam MACEDONES praspotuere 
 
 etc. ROMANORUM primus Cn. Pompeius Ju- 
 
 daeos domuit." Hiftor. 1. v. f. 8, 9. Here the hiftory 
 is a perfect tally to the prophecy, as it reprefents the 
 four great empires in their fucceflive relation to the 
 Jews. We need not therefore be furprifed at the diffe- 
 rence between Daniel and Grotius, when we refleft, 
 that the prophet has interpreted Nebuchadnezzar's 
 dream, and the critic his own. 
 
 [12] This is the true meaning of that famous text, 
 " Thou art Peter, &c." which the Romifh builders 
 have made the foundation of Papal authority. Our 
 
 Saviour
 
 U2 NOTES. 
 
 Saviour is inquiring of his difciplcs what the rumors of 
 the people were concerning him. ' \Viu.m do men 
 fay that I am ? a fon of man ?" a man like themfeives ? 
 *' Is not this the fon of Jofeph r" Luke iv 22. Jonn vi.42. 
 They reply, *' Some fay John the baptilt, fome Ellas, 
 and others Jeremias, or one of the prophets. He iaith 
 unto them, But whom fay YE that I am-? Simon Pe- 
 ter anfwered, " by divine revelation, *' THOU ART 
 CHRIST, THE SON OF THE LIVING GOD. Then 
 Jefus faid unto him, BlefTed art thou, Simon Bar-jonah, 
 for flefh and blood hath not revealed it unto thee, but 
 my Father who is in heaven. And I fay unto thee, 
 for thou art PETER *, that on that ROCK * I will build 
 my church, and the gates of death fhall not prevail 
 againft it," Matt. xvi. 13 18. Nothing was more 
 ufual with our blefled Lord than to raife matter of doc- 
 trine and moral inftru&ion from the things at hand ,. 
 It was, if I may fo fay, his peculiar ftyle. Thus iri 
 this very chapter, the difciples having forgotten to take 
 BREAD, he fays to them, " Beware of the LEAVEN of 
 the Pharifees and of the Sadducees," ver. 5,6. that is, 
 the hypocritical doctrines of the one, and the licentious 
 doctrines of the other. So to Peter himfelf, in the 
 character of a FISHER, " Thou (halt CATCH men," 
 Luke v. 10. What would the Romanift have more? 
 In the firft text there is a plain allufion to Peter's NAME, 
 in the laft to his PROFESSION. Our Saviour does not 
 mean by the " rock " either Peter himfelf, or his con- 
 feffion, but the great TRUTH contained in that con- 
 feffion, That " Jefus is the Chrift the Son of the liv- 
 ing God," communicated to Peter by divine revelation; 
 
 " Flefli 
 
 * wirp-, a (lone, verfat, a rock. 
 
 See Dr Jortin on the Chriftian religion, p, 213 316. 
 and from thence to p. 221 in the notes.
 
 NOTES. 113 
 
 " Flefh and blood hath not revealed it unto thee, but 
 my Father who is in heaven." This is a clear proof, 
 that he did not alk, Whom do men fay, that I, THE 
 SON OF MAN, am ? for that would have been a previ- 
 ous declaration of his Mefliahfhipj bat he puts twodif- 
 tinct queftions, " Whom do men fay that I am ? a fon 
 of man J ? " To which queftions Peter's anfwer has a 
 plain reference. " Thou art Chrift, the Son of the 
 living God." Jefus accepts the character, and makes 
 it the foundation of his church. 
 
 [13] Bifliop Chandler (the author of an excellent 
 Defence of Chriftianity againft Collins) has given a 
 very ftrange interpretation of this paflage, and, what 
 is worfe, he has made our Saviour himfelf the author of 
 it. THE KINGDOM OF GOD, fays Chrift, or ALX, 
 THE ADVANTAGES of the Mefliah's coming, SHALL 
 
 BE TAKEN FROM YOU, AND GIVEN TO A NATION 
 BRINGING FORTH THE FRUITS THEREOF. FOR 
 WHOSOEVER SHALL FALL AGAINST THIS STONE (a 
 
 one of your prophets * predicted) SHALL BE BROKEN; 
 BUT, I add, from another prophet f, fomething more 
 grievous for thofe that (hall break you, ON WHOMSO- 
 EVER IT SHALL FALL, it will GRIND HIM TO PO\V- 
 
 DER. The kingdom of the STONE fhall bruife the 
 Jews that (tumbled at Chrift's firft coming; but the 
 kingdom of the MOUNTAIN, when manifefted, (hall 
 beat the feet of the monarchical ftatue to dufjt, and leave 
 no remains of the fourth monarchy in its iaft, and de- 
 generate, ftate." Page 105. 
 
 This is directly oppofite to our Saviour's meaning. 
 
 The fame STONE that was to break the Jews, who 
 
 I fell 
 
 J See Luke iv. 22. and John vi. 42. and elfewhere. 
 * Ifaiah viii. f Dan. ii. 34, 35.
 
 ii4 NOTES. 
 
 fell againft it, was to grind the Gentiles to powder. 
 Nothing is faid about the MOUNTAIN. Chrift aflerts 
 two things, i. " That the kingdom of God," or all 
 the advantages of the Meffiah's coming, "(hall betaken 
 away from the Jews." 2. " That the kingdom of 
 God," or all the advantages of the Meffiah's coming, 
 " fhall be given to the Romans." In fupport of thefe 
 aflertions, he produces the evidence of twojewifh pro- 
 phets. " FOR (fays he, as Ifaiah predicted) whofoever 
 fhall fall againft this STONE fhall be broken ; BUT on 
 whomfoever IT fhall fall (as Daniel foretold) IT (hall 
 grind him to powder." I will leave the paffage to 
 fpeak for itfelf, only obferving, that, if the coming of 
 Chrift was to deftroy the fourth monarchy, it could 
 not receive ANY ADVANTAGES from his conning. 
 There is a very material difference between deftroying 
 the PAGANISM and deftroying the MONARCHY of 
 Rome. 
 
 [14] Ac"hxi.26. So I tranflate the word %?*;,aTjo-a, 
 I. becaufe this is its ufual fignification throughout the 
 new teftament. 2. If the difciples had been left to 
 themfelves, they would, moft probably, have taken 
 their name from JESUS, and have been called Jefuits. 
 3. Becaufe this fat was foretold by Ifaiah. " The 
 GENTILES {hall fee thy righteoufnefs, and all kings 
 thy glory; and THOU SHALT BE CALLED BY A 
 
 NEW NAME, WHICH THE MOUTH OF THE LORD 
 SHALL NAME." chap. Ixil. 2. 
 
 [15] Eufebius tells us, that as Conftantine was 
 marching againft Maxentius, having prayed to God 
 for his afliftance, he faw in the afternoon the trophy 
 of a crofs placed in heaven itfelf above the fun J, with 
 
 this
 
 NOTES. 115 
 
 this infcription annexed to it, TOYTft [>po7ra.*>] NIKA." 
 Life of Conftantine. 1.28. This was a fymbolic 
 vifion, denoting, I. Conftantine's victory over Max- 
 entius, and, 2. the triumph of Chriftianity over Pa- 
 ganifm, the principal objed intended. The fun, the 
 great ruler in the natural world, is the known fymbol 
 of the fupreme ruler in the political. The crofs, the 
 inftrument of crucifixion, Hands here for the perfon 
 crucified. And the crofs placed above the fun, figni- 
 fies, that "Chrift crucified is King of kings, and Lord 
 of lords." This was Conftantine's idea of the vifion ; 
 for in memorial of his victory over Maxentius, and of 
 the conqueft of Chriftianity over Paganifm, he creeled 
 before his palace an image of himfelf with a crofs placed 
 above his head (TO f*v c-wnjpio* vTre^KSi^evov T*JJ avrov 
 xitpahr,,;) and a wounded dragon under his feet."] Life 
 of Conftantine in. 3.] Eufebius explains the device 
 in the fame manner, and attributes it to a divine fug- 
 geftion, The propriety of the vifion is evident. " Re- 
 ligio tota CASTRENSIS (fays Tertullian, Apol. c. 16.) 
 SIGNA veneratur, SIGNA jurat, & diis omnibus PRJE- 
 PONIT." Another ENSIGN therefore was exhibited 
 to Conftantine, SUPERIOR to all the tutelary deities of 
 the pagan armies. For (to borrow the expreffive lan- 
 guage of St Paul) " CHRIST having fpoiled principali- 
 ties and powers, he made a fliew of them openly, 
 
 TRIUMPHING OVER THEM BY HIS CROSS." [Col. 
 
 ii. 15.] Some modern writers, prejudiced, perhaps, by 
 the popiih ufe of the SIGN of the crofs, which has no 
 relation to Conftantine's SIGN, have done their beft to 
 explain away the miraculous part of the vifion, for 
 which, I think, Chriftianity owes them no thanks. 
 But our leligionifts are now growing very refined in 
 I 2 their
 
 n6 NOTES. 
 
 their notions. For my own part, I not only admit 
 the fa& but the mirade too, being perfuaded that it 
 greatly contributed to the completion of a remarkable 
 prophefy recorded by Ifaiah. " A little one fhall be- 
 come a thoufand, and a fmall one a ftrong nation. I 
 the Lord will haften it in its time." Ifaiah lx.22. The 
 Converfion of the Roman empire was, doubtlefs, "the 
 Lord's doing, and " therefore it ought to be " mar- 
 vellous in our eyes." 
 
 [16] So Jer. xii. 9. and Ezek. xxxiv. " the beafts 
 of the field" are ftyled in the Targum " the kings of 
 the heathen and their armies." The Greek tranflators 
 call them Oi^a, wild-beafts. So in Daniel the Greek 
 has the fame word 0>?s<a. Yet in other places, where 
 the term rTTT ftands for other perfons, the LXX ufe 
 the term w, which fignifies animals or living crea- 
 tures. ThusExek. i. 5, 13, &c. and Ezek. x. 20. So 
 likewife Pfal.lxviii. 10. where our tranflation is, " thy 
 CONGREGATION hath dwelt therein." St John, in the 
 Revelation, obferves the fame diftinftion. The perfe- 
 cuting power is ftyled 0*is^ov conftantly. But the repre- 
 fentatives of fome other beings are called wa, which 
 our tranflators have ftrangely rendered BEASTS, though 
 a MAN is one of them. 
 
 [17] Our public tranflation fays, " and it was lifted 
 up from the earth." But how then did " it ftand upon 
 feet as a man ? " The tranflation in the margin is the 
 true one. For, as Grotius has obferved, "faepeChal- 
 daeis, ut et Hebraeis, copula vim habet relativi." 
 
 [18] In many places, where only TWO are meant, 
 the Hebrew word is in the plural number, or, as fome 
 
 gram-
 
 NOTES. 117 
 
 grammarians call it, the dual, without the numeral for 
 TWO. Thus Gen. xxvii. 36. he hath fupplanted me 
 thefe [D'DyS times] two times." So Lev. xii. 5. " (he 
 fliall be unclean [D^attf weeks] two weeks." Solike- 
 wife Dan. vii. 25. \Tiy times are, confefledly, " two 
 times." And the plural number is fo ufed in the place 
 before us. Elfe, how could the lion ftand like a man ? 
 
 [19] " Les Perfes ont exerce la domination la plus 
 fevere, et la plus cruelle que Ton connoifle. Les fup- 
 plices ufitez parmi eux font horreur a ceux qui les 
 lifent." Calmet on Dan. How ftrangely does the fpirit 
 of Popery affect the heads, and harden the hearts, of 
 the beft and greateft men ! Here this learned Bene- 
 di&ine, like a dutiful fon of Holy Church, roundly 
 afierts, that the Perfians have exercifed the moft fevere, 
 and the moft cruel dominion that we know of. And 
 yet he himfelf knew of the domination of Papal Rome, 
 the moil fevere and cruel we can conceive, being a 
 dominion over the confciences as well as bodies of 
 men. He fays too, that the punifliments ufed among 
 the Perfians beget horror in thofe who read of them. 
 They myft indeed beget horror even in the bread of 
 an inquifitor. But what then can be faid for the pu- 
 nifliments of the holy office of Inquifition, which are fo 
 exquifitely fevere, fo artificially cruel, that the only 
 merciful part of them is putting the fufferers to death ? 
 
 [20] The number THREE does not always fignify 
 that determinate number, but fornetimes an indeter- 
 minate, and nothing can be more unreafonable than to 
 interpret fymbolical numbers literally. " Eliflia, we 
 are told, 2Kingsxiii. 18, 19. faid to the king oflfrael, 
 Take arrows, and finite upon the ground. And he 
 i 3 fmote
 
 n8 NOTES. 
 
 fmote THRICE, and flayed. Then the man of God 
 was wroth with him, and faid, Thou fhouldeft have 
 fmitten five or fix times, then hadft thou fmitten Syria 
 till thou hadft ccnfumed it; whereas now thou {halt 
 fmite Syria" but " THRICE." That is, Thou (halt 
 only obtain a partial victory over the Syrians, and not 
 a compleat one. And in the place before us the oppo- 
 fition, as I have obferved, between three and much, 
 plainly fhews, that by three we are to underftand a 
 few. In other places the word has a contrary fignifi- 
 cation, and denotes many, great, excellent. Thus 
 St Paul " befought the Lord THRICE," that is, many 
 times, that fomething difagreeable might depart from 
 him. 2 Cor. xii. 8. In Proverbs, chap. xxii. v. 20. the 
 wifeman fays to his fon, *' Have I not written unto 
 thee OWb'& THREE things," that is, as our tranflators 
 fay, excellent things. Compare Prov. viii. 6. and Hof. 
 viii. 1 2. So ttHbBJ' a THIRD fignifies frequently a great 
 man. See i Kings ix. 22. 2 Kings vii. 2, &c. And 
 the Pope's TRIPLE CROWN feems to be neither more 
 nor lefs than the SYMBOL of 
 
 [21] Grotius fays, " Quatuor capita fuccreverant 
 loco unius." But the beaft with one head is evidently 
 a creature of his own making, for Daniel confines his 
 reprefentation to the ftate of the Greek empire under 
 its four heads. Indeed in another vilion he defcribes 
 the fame empire hi its two dates, the beaft appearing 
 at firft with one horn, and afterwards with four. And 
 it is exprefsly faid, " The great horn is the firft em- 
 peror," ( I fay the firft EMPEROR, for Alexander was 
 not the firft king of Macedon). " Now that being 
 broken, whereas four ftood for it," that is, inftead of 
 it, " four kingdoms will ftand up out of the nation." 
 
 Our
 
 NOTES. 119 
 
 Our learned countryman Mr Mede, expofing the opU 
 nion of Porphyry and his followers, who make two 
 diftinct empires out of the one empire of Alexander and 
 his fucceflbrs, thus exprefles his own femiments. 
 " Contra hanc interpretationem fie infurgo. Quod 
 unica beftia adumbratum eft, id unicum eft regnum, 
 et non duo regna; fcilicet alioquin unica beftia eflet 
 duae beftise j quod ab omni ratione alienum eft. Jam 
 vero omne regnum Graecorum, tam Alexandri quam 
 fucceflbrum ejus, unica beftia adumbratur. Ergo, etc. 
 Minorem leges apud Danielem, cap. viii. vers. 20, 21,22. 
 ' Aries (inquit angelus) bicornis, quem vidifti, funt 
 reges Mediae et Perfise j Hircus autem ille.villofus eft 
 rex Graeciae ; Cornu autem magnum interjectum oculis 
 ejus eft rex primus/ (Audin' hie regem PRIMUM ? ut 
 rex PRIMUS et reges SECUNDI non de diverfis dici 
 poflunt regnis, fed uno eodemque.) Pergitj " atque 
 hoc effradto, quod confurgent quatuor pro illo, qua- 
 tuor regna ex gente Aint aflurre&ura, fed non cum 
 robore illius.' Hie clariffimum eft Alexandrum cum 
 fucceflbribus fuis fuifle unius ejufdemque hirci cornua ; 
 ideoque unius regni poteftates. Ecquis jam dixerit 
 
 BESTIAM et CORNUA EJUS efle DUAS BESTIAS ? Me 
 
 judice, IPSE merebitur ILLIS annumerari, ne TERTIA 
 defit BESTIA." Page 715. 
 
 [22] All the tranflations agree in faying, that the 
 fourth beaft was " DIVERSE from all that were before 
 it." But as the prophet fet out with telling us, that 
 44 the four beafts were DIVERSE one from another,'' 
 we can hardly fuppofe, that he would here introduce 
 a very ufelefs tautology, and inform us again, that the 
 fourth beaft was different from his predeceflbrs. <c Satis 
 miror ( fays St Jerome ) quod cum fupra Leaenam, & 
 i 4 urium,
 
 120 
 
 NOTES. 
 
 urfum, &pardum, in tribus regnis pofuerit, Romanum 
 regnum nulli beftiae compararit, nifi forte ut formidolo- 
 fam faceret beftiam, vocabulumtacuit, ut quicquid fero- 
 cius cogitaveritnus in beftiis, hocRomanos intelligamus." 
 But the fourth beaft was not only different from the 
 other three, but was likewife COPIED from them, (for 
 this fenfe of the original word fee Deut. xvii. 18. and 
 Jofh. viii. 32. ) that is, as St John informs us, " a 
 LEOPARD with the feet of a BEAR and the mouth of 
 a LION, and fo, with its "ten horns" it was a proper 
 reprefentative of the Roman empire, which included, 
 in the idea of the Romans themfelves, THE WHOLE 
 WORLD. . 
 
 [23] The number " three," as I have already ob- 
 ferved, does not always import a determinate number, 
 but fometimes few, fometimes many, as the context 
 requires. In the place before us it feems to be ufed in 
 the latter fenfe. I fliall only obferve farther, that 
 " three of the ten horns being plucked up," SEVEN 
 remain, which, as a fymbolic number, denote the full 
 complement of the pagan provinces of the empire, for 
 the little horn does not belong to them. 
 
 [24.] " Not THROWN DOWN, as we of late have it. 
 Vulgar Lat. donee throni pofiti funt ; LXX et Theo- 
 dotion, i crow figjvo* irs00. VD-I VOID H 1? Chald. 
 et fie H!3"l ufurpatum de folio invenias apud Chald. 
 Paraph. Jer. i. v. 15. TlD"V1 ubi in Hebraeo eft 13/121 
 Septuag. jcat Qvffovffu." Mede, p. 762. 
 
 [25] Nothing is more ufual with the facred writers, 
 than to fpeak of a perfon hi the abftra&. Thus St 
 f aul fays, that " Chrift Jefus is made unto us righte- 
 
 oufnefs,
 
 NOTES. 121 
 
 oufnefs, and fan&ification, and redemption ;" that is, a 
 juftifier, fan&ifier, and redeemer, i Cor. i. 30. The 
 term "judgement" is here ufed in the fame fenfe. 
 The antient of days is the only judge, for * the fon of 
 man was brought near before HIM." It is faid indeed, 
 ver. 26. " the judgement fhall fit, and THEY {hall 
 take away his dominion ;" but the meaning is, the 
 judgement fhall fit, and his dominion fhall be taken 
 away. Two political folemnities are alluded to in the 
 vifion. i. That of an eaftern monarch fitting in judge- 
 ment to decide fome caufe of great importance to his 
 fubje&s. And, 2. that of his aflbciating the prince 
 royal into the fovereignty with himfelf. The caufe to 
 be determined was of the greateft confequence. The 
 queftion was no lefs than, Who are the church of 
 God ? the Jews or the Chriftians ? But how was this 
 caufe to be decided ? The Jews had been, confefiedly, 
 the true church of God, and they were ndw poflefied of 
 the temple and city of Jerufalem, the (landing, vifible 
 tokens of the theocracy. As to the Chriftians, they had 
 nothing to fhew, on their behalf, but their miracles, 
 their fufferings, and their patience; poor arguments to 
 " a perverfe and crooked generation ! " Their appeal then 
 could only be to heaven, " to God the judge of all.'* 
 There they were fure of a favorable hearing. Accord- 
 ingly the antient of days did fit as judge the prophetic 
 
 books were opened judgement was given to the 
 
 Chriftians, the faints of the moft high the Jews were 
 deftroyed as blafphemers and enemies of God and his 
 Chrift Meffiah, the Son of God, was feated on the 
 throne prepared for him in heaven and the faints pof- 
 fefled the kingdom. Here was a fair end to the con- 
 troverfy. " When ye have lifted up the fon of man, 
 then fhall ye know," that is, it fhall be known, " that 
 
 I am "
 
 122 NOTES. 
 
 J am " he. John viii. 28. For if the definition of 
 Jerufalem were the predicted confequence of cutting 
 off Meffiah, it was likewife the irrefragable " SIGN 
 
 Of THE SON OF MAN IN HEAVEN." 
 
 [26] Some of the Jews underftand the paffagc in 
 the fame fenfe. " One of the thrones, they fay, is for 
 Meffiah [the fon of] David.'* 
 
 [27] " The word which we tranflate here plurally 
 is, as it is pointed in the original, of the fingular 
 number, namely, N{W J whereas if it were the plu- 
 ral, it fhould be N/lVn ; for that, fay the Chaldee 
 grammarians, is the difference between the fingular 
 and the plural emphatic, that the one has fcheva [ : J 
 in the penultima, the other has camets []. And fo 
 we render N/)Vn with fcheva Angularly [beaft] twice 
 in the following verfes of this chapter, viz. 19 & 23." 
 Mede, page 780. I lay no ftrefs on the points. I fol- 
 low a furer guide, the context. But it was not im- 
 proper to produce this authority, to fhew that I am 
 not fingular in my tranflation of the word. Whether 
 I am right in the application, or not, muft be left to 
 the reader. 
 
 ' [28] Thefe REMAINS feem to be the ELECT fpoken 
 of by our blefled Saviour, Matt. xxiv. 22. " Except 
 thofe days [of the great tribulation of the Jews] fhould 
 be fhortened, there fhould no flefh be faved j but for 
 the elecYs fake thofe days fhall be fhortened ; " or, as 
 St Mark exprefles it, " except that the Lord had 
 fhortened thofe days, no flefh fhould be faved ; but for 
 the elecYs fake, whom he hath chofen, he hath fhort- 
 ened
 
 NOTES. 123 
 
 ened the days.*' chap. xiii. 26. He means the years of 
 Daniel's feventieth week deftined for the deftru&ion 
 of the city and people of Jerufalem, which were fhort- 
 ened and reduced to three and a half. In one week, 
 even in HALF of the week, he {hall caufe defolation." 
 Thefe remains were elected and faved from the general 
 carnage of that deftru&ive war, to continue down, to 
 lateft ages, a {landing teftimony to the truth of pro- 
 phecy. 
 
 [29] Much has been written ABOUT this famous 
 prophecy. To understand the true defign and mean- 
 ing of it, we muft obferve, that, befides a TRIBAL 
 and TEMPORAL fcepter, which Jewdah had in com- 
 mon with his brethren, he had alfo another of a 
 LARGER extent, and of A MORE IMPORTANT nature. 
 * PAN (hall judge his people AS ONE of the tribes, 
 or fcepters, of Ifrael." ver. 16. But unto JEWDAH it 
 is moreover faid, " THY FATHER'S CHILDREN SHALL 
 BOW DOWN BEFORE THEE." And then it follows, 
 
 " THE SCEPTER SHALL NOT DEPART FROM JfiW- 
 
 DAH." Here are plainly TWO diftindl: fcepters. And 
 therefore to fliew which of the two was intended in 
 trie prophecy concerning JEWDAH, it is immediately 
 added, " for OF HIM " (that is the meaning of the 
 phrafe " from between his feet") {hall come " THE 
 LAWGIVER." We meet with the fame thing elfe- 
 where. " Jewdah prevailed above his brethren, for 
 of him {hall come" (fo it {hould be tranflated) "the 
 chief ruler." iCh.v.2. And David fays, God hath 
 chofen Jewdah to be the ruler." iCh. xxviii. 4. Who 
 this is we learn from the moft unexceptionable autho- 
 rity, that of the whole body of the chief priefts and 
 fcribes." For when Herod demanded of them, "Where 
 
 fhould
 
 124 NOTE S, 
 
 fhould Mefilah be born ? " they replied unanimoufly, 
 " In Bethlehem of Jewdea ; for thus it is written by the 
 prophet. Thou, Bethlehem in the land of Jewdah 
 out of thee fhall come the GOVERNOR that fhall RULE 
 my people ISRAEL," not Jewdah only, Matt. ii. 4 6. 
 Micah v. 2. Hence then I conclude, that the thing in- 
 tended in the patriarchal prediction is THE SPIRITUAL 
 SCEPTER, the great " blefling of all men, promifed 
 to Abraham, eftablifhed with Ifaac, made to reft upon 
 the head of Jacob *," and now fixed by Jacob in the 
 tribe of Jewdah. And there it remained till Shiloh 
 came. But when the Jews refufed to fubmit to it, it 
 departed from them to the Gentiles. " The kingdom 
 of God, fays our Saviour, (hall be taken away from 
 you, and given to a nation bringing forth the fruits 
 thereof." This is THE SCEPTER OF JEWDAH. The 
 very fame fcepter that was taken from the Jews was 
 given to the Gentiles. And therefore it was a fpiritual 
 fcepter, for the kingdom of Jefus is not of this world. 
 So that this celebrated prediction is not, what it is 
 commonly fuppofed to be, a promife of the continuance 
 of the CIVIL fcepter in the tribe of Jewdah till the 
 Meffiah came (which is falfe in far) but a declaration 
 of the departure of the SPIRITUAL fcepter when he 
 
 came. 1 would juftobferve farther, that the fuppo- 
 
 fition of a temporal fcepter being the objec~l of this pro- 
 phecy is abfolutely inconfiftent with an exprefs law of 
 Mofes. <c When thou art come unto the land which 
 the Lord thy God giveth thee, and (halt poflefs it, and 
 (halt dwell therein, and (halt fay, I will fet a KING 
 over me, like as all the nations that are about me, 
 thou (halt in any wife fet him king over thee, whom 
 the Lord thy God (hall choofe j one FROM AMONG 
 
 THY 
 
 * Ecclus. xliv. 21 23.
 
 NOTES. 125 
 
 THY BRETHREN {halt jhou fet KING over thee, thou 
 mayft not fet a ftranger over thee, one which is not 
 thy brother," Deut. xvii. 14, 15. Here, you fee, any 
 Ifraelite, of any tribe, was eligible to the regal office. 
 Accordingly, the firft who " prevailed above his bre- 
 thren," in a civil fenfe, was BENJAMIN, and the laft 
 was LEVI, for Hercd was of no tribe. 
 
 [30] As this part of the vifion alludes to the cuftom 
 of a king's afibciating the prince royal into the fove- 
 reignty with himfelf, I have afcribed to the perfonage, 
 here intended, his proper character, for though he ap- 
 peared " like a fon of man," he was in truth THE SON 
 OF GOD. The Jews themfelves have gone before me 
 in giving him this character, and Jefus accepts it. 
 When he faid to the Jewifb. council, " Hereafter fhall 
 THE SON OF MAN fit on the right hand of the 
 power of God," they all joined in this contemptuous 
 queftion - ART THOU THEN THE SON OF 
 GOD ? And he faid unto them, Ye fay that 1 AM." 
 Luke xxii. 69, 70. 
 
 [31] O fx,iv yap MONAPXIAIS, $s ra 
 $vxarK aXX oe TOIJ IIAH0E2IN s7rtTf\J/ai< rw i|oucrai> 
 TUV irofartvtAccTuv* O oe rftfTep- i/|ito9T; ? f* fovrut 
 ovcioTiuii airetSt* ( w; ^' ai/Tif 7rot $a(7//,SK- Toy Aoyo ) . 
 eEOKPATlAN aw^|s TO ir^rtvu.*, 0Eil TUV %! xj T 
 xpaT- a8?, x. t. x. Contra Apion. lib. 2. f. 16. 
 p. 1376. 1.37 '42.' Edit. Hudfon. This peculiar form 
 of government fubfifted, as I have faid, from Mofes to 
 Vefpafian. It is indeed commonly fuppofed, that the 
 iheocracy ceafed with the judges. But why then Is 
 SAUL ftyled, by David, " THE LORD'S ANOINTED?" 
 ** THIS, as Bifliop Warburton obferves, was the com-
 
 126 NOTES. 
 
 mon title of the kings of Ifrael and Jewdah, and plainly 
 denoted their office of VICE-ROYALTY j improperly, 
 and fuperftitioufly transferred, in thefe latter ages, to 
 CHRISTIAN kings and princes*." DAVID too was, in 
 this fenfe, " the ford's anointed." " SOLOMON fat on 
 THE THRONE or THE LORD, AS KING, inftead of 
 David his father." But how could he fit upon THE 
 
 THRONE OF GoD, if the THEOCRACY HAD CEASED ? 
 
 The queen of Sheba exprefles her idea of the Jewifii 
 form of government, which had doubtlefs been con- 
 veyed to her by Solomon himfelf in this handfome com- 
 pliment to him. 4i BlefTed be THE LORD THY GOD, 
 which delighted in thee to fet thee on HIS THRONE 
 to be KING FOR THE LORD THY GOD." " During 
 the captivity the theocracy lay, as it were, in abeyance. 
 But it was afterwards revived. ." ACCORDING TO THE 
 
 WORD THAT I COVENANTED WITH YOU WHEN YOU 
 
 CAME OUT OF EGYPT, SO MY SPIRIT REMAINETH 
 AMONG YOU." What was THAT COVENANT? fays 
 Bifliop Warburton. That Ifrael (hould be his people, 
 and He their God and KING. The meaning therefore 
 muft be, That he would ftill continue their KING as 
 well as God f." Accordingly CYRUS is exprefsly ftyled, 
 by anticipation, "THE LORD'S SHEPHERD" and ''THE 
 LORD'S ANOINTED," that is, his vice-roy in Jewdea. 
 Hence StPaul calls the Roman emperor " THE MINIS- 
 TER OF GOD," for Jerufalem was ftill ct the holy city, 
 the city of THE GREAT KING;" and confequemly 
 Caefar, how fupreme foever elfewhere, was, in Jewdea, 
 neither more nor lefs than PRO-IMPERATOR, GOD'S 
 LIEUTENANT ; and therefore when the theocracy 
 
 ceafed, 
 
 * Div. Leg. Vol. iv. p. 226, 
 f Ibid. p. 239242.
 
 N O T, E S. 127 
 
 ceafed, Csefar's vice-royalty ceafed too. But as this 
 interpretation may be thought fingular, and as' the 
 apoftle's words have been twifted by party-writers, for 
 different purpofes, to different fenfes, it may not be 
 improper to fay fomething in fupport of it. 
 
 Let it be obferved then, that the Jews were poffefied 
 of a notion of the unlawfulnefs of paying tribute, or 
 any other kind of civil obedience, to a Pagan magif- 
 trate, becaufe God alone was their lord and king. 
 This was the common principle of the nation, and 
 it was publicly inculcated by Judas of Galilee in the 
 days of the taxing under Cyrenius. He taught his 
 countrymen, as Jofephus informs us, that they 
 muft be downright cowards, pogo tt Pupcuox rttei 
 
 vvoftaant ^ META TON EON or<r 0NHTOYS 
 
 &<r7roT?, if they could fubmit both to pay tribute to the 
 Romans, and TOGETHER WITH God acknowledge 
 mortal (that is, heathen) Lords." J. W. b. ii. c.8. i. 
 I tranflate ftsra TOV @io (not after, but) together with 
 God, becaufe we learn from the fame Jofephus, that 
 the followers of Judas acknowledged GOD to be their 
 ONLY governor and king, and called no MAN (that is, 
 no heathen) their LORD." Ant. b. xviii. c. i. .61 
 The fame principles dictated thofe infnaring queftions 
 to Jefus, " Is it LAWFUL [for Jews] to give tribute to 
 CJESAR, or NOT [lawful] ? Shall we give ? or fhall 
 we not give?" Mark xii. 14, 15. Jefus admits fo much 
 of the firft principle as was true *, and thereby over- 
 turns the fecond, which was falfe. " WHOSE is this 
 image and fuperfcription," fays he, upon the tribute 
 money ? They fay, Czefar's. He replies, " Render 
 
 therefore 
 
 * Namely, that God was at that time their king and 
 governor.
 
 128 NOTES. 
 
 therefore to Czefar the things that are Caefar's, and to 
 God the things that are God's." ver. 16, 17. As if he 
 had faid, You boaft of being fubje&s of the theocracy. 
 But from Mofes' time to this the theocracy has been 
 adminiftered by a deputy. Now God's deputy muft be 
 of God's appointing. And Caefar's image and fuper- 
 fcription, which you acknowledge to be upon the cur- 
 rent money of Jewdea, are plain tokens that Caefar is 
 deputy. " Render therefore to Caefar the things that 
 are Caefar's, and to God the things that are God's ; " 
 or, in other words, Fear God, and honor his king. 
 
 This is the true ground of St Paul's reafoning in his 
 epiftle to the Romans. Too many JEWISH converts 
 flill retained a fcrupulous attachment to the law of 
 Mofes, and, among other prejudices, thofe 1 have al- 
 ready mentioned. Many of the converts from GEN- 
 TILISM, mifled by " thofe of the circumcifion," em- 
 braced the fame notions, and JEWDAISED too. To 
 both thefe parties, very numerous at Rome, the apoftle 
 thus addrefles himfelf. " Let EVERY (Chriftian) foul 
 be fubject to the fupreme powers, for there is no power 
 but of God ; the powers that be, YHO rov Qtov TiTay/*i>t 
 fiffn, are appointed BY and UNDER God." Saul was 
 appointed by and under God as well as David, Jeroboam 
 as well as Solomon, Cyrus and Alexander had the fame 
 divine appointment, and Caefar, the then prefent power, 
 had the fame. This the Jews well knew. And there- 
 fore our Saviour exprefsly charges them with HYPO- 
 CRISY, in the queftion concerning the LAWFULNESS 
 of paying tribute to the Roman emperor. " Whofoever 
 therefore refifteth the power, refifteth the ordinance of 
 God j and they that refift fhall receive to themfelves 
 damnation," that is, temporal deftru&ion, asthe Jewifh 
 
 people
 
 NOTES. 129 
 
 people did under Vefpafian. I underftand the word 
 x^^ in a temporal fenfe, becaufe it plainly ftandg op- 
 poled to (rum^a, a temporal " falvation," in the ele- 
 venth verfe. " Now, fays the apoftle, is OUR SAL- 
 VATION NEARER than when we (firft) believed; 1 * 
 a falvation, not at the laft judgment, but in that 
 ' day of vifitation," Luke xix. 44 mPet. ii. 12. which 
 was to bring deftru&ion to the Jews, and a deliverance 
 to the Chriftians from the Jewifh powers. The de- 
 ftrudion of Jerufalem was then nigh at hand, and there- 
 fore the day of falvation to the Chriftians was nigh at 
 hand too it was nearer than when they firft believed. 
 But what were the few years from their converfion to 
 the many centuries before the day of Judgment ? The 
 apoftle goes on thus. " Now f rulers are not a terror 
 to good works, but to the evil. Wilt thou then not 
 be afraid of the power ? Do that which is good, and 
 thou (halt have praife of the fame (power), for he is 
 the minifter of God to thee for good. But if thou do 
 that which is evil, be afraid; for he beareth not the 
 fword in vain, for he is the revenging minifter of God 
 for wrath to him that doeth evil. Wherefore ye muft 
 needs be fubjec}, not only for wrath (that will be exe- 
 cuted by Csefar), but alfo for confcience (towards God 
 whofe vicegerent he is). Now f for the fame caufe 
 pay tribute alfo, for they are theMinifters of God, per- 
 fevering * in this very thing. Render therefore [to all 
 their dues; tribute, to whom tribute (is due); cuftom, 
 to whomcuftomj fear, to whom fear 3 honor, to whom 
 K honor/' 
 
 f The facred. as well as other Greek writers, frequently 
 begin a fentence with yf , as we do with NOW. 
 
 * The word Trgjcrxa^Trgsm; does not relate to the 
 POWERS but to the SUBJECTS.
 
 130 NOTES. 
 
 honor." Rom. xiii. i 7. I {hall leave this fubjec"r, as' 
 Bifhop Sherlock does, " without drawing any confe- 
 quences, excepting one only, namely, That the fcrip- 
 tures are not to be tortured to fpealc in favor of one fide 
 or another; for they ftand clear of all difputes about the 
 rights of princes and fubjects ; fo that fuch difputes muft 
 be left to be decided by principles of natural equity and 
 the conftitutions of the country." Vol. iv. p. 371. 
 
 [32] The verb tranfitive is often ufed imperfonally. 
 " In that day fhall ONE take up a parable againft you ;" 
 Mic. ii. 4. literally, he fhall take up. " One " is 
 here fupplied by the translators, as it is elfewhere. So 
 that the place may be rendered, agreeably to the vul- 
 gar Latin, " There SHALL BE TAKEN UP a parable." 
 In like manner the Hebrew mode of expreflion, HE 
 SHALL CALL his name Wonderful," is very properly 
 changed in our vet fion, which fays, " His name SHALL 
 BE CALLED Wonderful." Ifai. ix. 6. The circum- 
 ftances in Daniel's vifion are defcribed as they happened. 
 I. A beaft with ten horns. 2. Another horn. 3. Three 
 of the ten fall, that is, "WERE PLUCKED UP," as 
 Daniel himfelf exprefles it. How they were plucked 
 up is not faid, nor was there any occafion to fay it. 
 For what could break off the horns of this beaft, but 
 the beaft itfelf? 
 
 [33] For the ufeof the term falvation in a temporal 
 fenfe, fee Dr Hammond in various places of his para- 
 phrafe and annotations j and for the fact, that the be- 
 lieving; Jews were faved, in this fenfe of the expreflion, 
 feeEufebius in hisEcclefiaftical hiftory. b. 3. c-5- Our 
 Saviour himfelf foretold it. " When thefe things [falfe 
 Chrifts, wars and commotions, the cncompafling of Je- 
 
 lufalem
 
 NOTES. 131 
 
 rufalem with armies, &c.] begin to come to pafs, then 
 look up and lift your heads, for YOUR REDEMPTION 
 draweth nigh." Luke xxi. 28. Jofephus ufes the word 
 fforvfKt, on this occafion, in the fame fenfe. See J.W. 
 b. in. c. vn. . 5. 
 
 [34] This was not a wanton fally of refentment 
 from the injured prifoner, but a calm and folemn, 
 though dreadful, denunciation of the infpired apoftle. 
 TvTrrc-a <TE fu*X 5 <&. StPaul addreffesthe high prieft 
 as the reprefentative of the Jewifh nation. He had open- 
 ed his fpeech to the council in this manner. " Bre- 
 thren, I have lived in all good confcience towards God 
 until this day." The high prieft was offended, and 
 " commanded them that flood by Paul to fmite him 
 en the mouth." The apoftle replies, "God will fmite 
 thee, thou whited wall." This gave frefh offence, and 
 fomeof the ftanders-by faid, "Revileft thou God's high 
 prieft? for it is written, Thou fhalt not fpeak evil of the 
 RULER of thy people." This quotation from the law 
 is commonly fuppofed to be part of St Paul's anfwer to 
 the accufation, and to contain a kind of apology for his 
 reflection on the high prieft, not knowing him to be fo. 
 But this cannot be admitted. St Paul was certainly 
 included in the general promifeto the apoftles. <c They 
 will lay their hands on you, and perfecuteyou, deliver- 
 ing you up to the fynagogues, and into prifons, being 
 brought before kings and rulers for my name's fake. 
 Settle it therefore in your hearts, not to meditate before 
 what ye (hall anfwer ; for I will give you a mouth and 
 wifdom, which all your adverfaries (hall not be able to 
 gainfay, nor refift;" Luke xxi. 12 15. or, as it is 
 expreffed in St Mark, '* whatfoever fhall be given you 
 K 2 in
 
 132 NOTES. 
 
 in that hour, that fpeak ye ; for it is not ye that fpeak, 
 but the Holy Ghoft." xiii. n. Now will you fay, that 
 the Holy Ghoft is here making apologies ? Or can you 
 feriouflv believe, that Paul, "brought up in Jerufalem 
 at the 'feet of Gamaliel," did not know the high priell ? 
 If he did not know the man, he muft have known the 
 magiftrate, by his habit, and by his place in the coun- 
 cil, which Paul "beheld earneftly." And, accordingly 
 he addrefles him as fuch. " Sitteft thou to JUDGE me 
 after the law ?" Where then is the pertinence of the 
 quotation, as coming from St Paul ? The apoftle could 
 fay nothing that required an apology. And therefore 
 when he was charged with having " reviled God's high 
 prieft," he replies roundly, On* of, " I do not acknow- 
 ledge that he is high-prieft," that is, " God's high-prieft" 
 the high -prieft mentioned by the objector. Nor was 
 he fo. He held his office, not according to the law of 
 Mofes, but by the appointment of the Roman governor ; 
 he was an "ungodly wretch, and NOT HIGH-PRIEST,'* 
 as Jafon who had a fimilar appointment, is defcribed 
 in the fecond book of Maccabees,. iv. 13. Place then 
 St Paul's words in a parenthefis, and connect the quo- 
 tation with the objector's queftion, to which it belongs, 
 and with which only it has a proper agreement. " Re- 
 vileft thouGod's high-prieft? (andPaul faid, 1 do not 
 acknowledge, brethren, that he is high-prieft) for it 
 is written, thou fhalt not fpeak evil of the ruler of thy 
 people." St Luke himfelf has a pafTage exactly parallel 
 to this conftruclion. " And he faid unto them that 
 flood by, Take from him the pound, and give it to him 
 that hath ten pounds ; (and they faid unto him, Lord, 
 he hath ten pounds) for I fay unto you, that unto every 
 one which hath (hall be given, and from him that hath 
 not, even that he hath {hall be taken away from him." 
 chap. xix. 2226. 
 
 [35] Which
 
 NOTES. 133 
 
 C35] " Which of the prophets have not your fathers 
 perfecuted ? and they have flain them which {hewed 
 before of the coming of the JUST ONE, of whom ye 
 have been now the betrayers and murderers." Actsvii.52. 
 
 [36] The CHRONOLOGY of the JEWISH WAR, from 
 Jofephus. 
 
 The Jewifli war began in the month Artemifius*, 
 in the TWELFTH year of NERO. 
 
 In HYPERBERETEUS Ceftius brought his army be- 
 fore the city. 
 
 Without any reafonable caufe he leaves it. 
 
 Is defeated by the Jews on the 8 th day of Dius, in 
 the TWELFTH year of NERO. 
 
 Vefpafian is employed by Nero againft the Jews. 
 
 Titus failed from Achaia to Alexandria fooner than 
 the WINTER feafon did ufually permit. 
 
 K 3 Vefpafian, 
 
 * The Macedonian months, here ufcd, anfvver to the 
 Jowifh, as appears from Jofephus himfelf, who fays, that 
 *' thepafsover was on the fourteenth day of Xanthicus," 
 confefsedly Nifara, or the firfl month. He fays too, that " the 
 fecond temple was burnt on the tenth day of Lous, the fame 
 day on which the firft had been burnt," that is, the month 
 Ab, or "the fifth month" according to Jeremiah. LII. 12. 
 The months then will ftand thus. 
 
 1. Nifan. Xanthicus. 
 
 2. Jiar. Artemiiius. 
 
 3. Sivan. Dasfius. 
 
 4. Tamuz. Panemus. 
 
 5. Ab. Lous. 
 
 6. Elul. Gorpieus. 
 
 7. Tifri. Hyperbereteus. 
 
 8. Marchefvan. Dius. 
 
 9. Cafleu. Apelleus. 
 
 10. Tabeth. Audineus. 
 
 11. Schebath. Peritius. 
 
 12. Adar. Dvftrus.
 
 134 NOTES. 
 
 Vefpafian, willing todemolimjotapata, was prevent- 
 ed by Jofephus, the 21" of ARTEMISIUS. 
 
 A terrible fight there between the Jews and Romans, 
 the 20 th of DESIUS. 
 
 Another at Japha, the 25 th . 
 
 Another at Gerizim between the Romans and Sama- 
 ritans, the 27th. 
 
 Jotapata taken, the ift of PANEMUS in the THIR- 
 TEENTH of NERO. 
 
 Jofephus taken prifoner there. 
 
 The inhabitants of Taricheae made prifoners, the 8th 
 of GORPIEUS. 
 
 The Romans enter Gamala, the 23 d of HYPERBE- 
 
 RETEUS. 
 
 Vefpafian enters Gadara, the 4th of DYSTRUS. 
 
 encamps at Neapolis, the 2 d of DESIUS. 
 
 went the next day to Jericho. 
 
 is informed that Nero is dead, having reign- 
 ed 13 years and eight days. 
 
 GALBA made emperor {lain in the market-houfe 
 at Rome, having reigned 7 months and feven days. 
 
 OTHO made empeior kills himfelf after reigning 
 three months and two days. 
 
 VITELLIUS made emperor. 
 
 Vefpafian removed fromCaefarea the 5th of DESIUS. 
 
 Simon gets Pofieflion of Jerufalem in XANTHICUS, 
 in the third year of the war. 
 
 VESPASIAN made emperor in the eaft. 
 
 VITELLIUS flain in Apelleus, having reigned eight 
 months and five days. 
 
 On the 1 5th day of the fiege of Jerufalem, the jth 
 of ARTEMISIUS, Titus got pofleflion of the firft wall. 
 
 The fecond wall taken the fifth day after taking the 
 firft. 
 
 Titus
 
 NOTES. 135 
 
 Titus was willing to preferve the city for his own 
 fake, and the temple for the fake of the city. 
 
 The Romans are forced "to quit the city. The Jews 
 elated with their fuccefs, imagine that the Romans will 
 not come there again, and that they (hall not be con- 
 quered, if they renew the battle j for GOD, fays Jo- 
 fephus, had BLINDED THEIR MINDS for their tranf- 
 greffions *. 
 
 The fourth day after Titus recovers the wall. 
 
 He intermits the fiege four days, and renews it on 
 the fifth. 
 
 The Romans began to raife their banks the I2th of 
 ARTEMISIUS, and finifhed them by the zgth. 
 
 The tower of Antonia taken. 
 
 On the 22 d of PANEMUS the Jews themfelves fet 
 fire to the N. W. cloifter of the temple. 
 
 Two days after the Romans fet fire to the adjoining 
 cloifter. 
 
 The famine was fo great in the city, that a noble 
 
 lady killed her own fon, a child fucking at her breaft, 
 
 K 4 then 
 
 * Jofcphus faysB. V. C. 13. . 5. EOS $e u o rov Xoy 
 IIANTOS KATAKPINAS, *) vatc-Kv O.VTOH; SfiTHPIAE ohr 
 o; airiyXftav a7rorfpw. " It was GOD that had CONDEMNED 
 the WHOLE people, and turned every way for their SAFETY 
 to their DESTRUCTION." This paflage, added to that above 
 is in part a comment upon what St Paul fays to the Theflfa- 
 lonians. Aia rovro wfx,-4/ ayroj? 'O 0EO2 ENEPFEIAN 
 HAANHS, j TO irirtvorui ttvTovf tu 4-uJ. \\iot. KPIOfJSI 
 I1ANTE2 S py virivo-avrs; TV X6. " For this caufe 
 GOD fhallfend them ftrong DELUSION, that they may be- 
 lieve a lie, that they ALL maybe CONDEMNED who believe 
 not the truth." 2 Thefs. ii. u, 12.
 
 136 NOTES. 
 
 then roafted him, and ate one part of him, referving the 
 other for a future meal *. 
 
 On the 8th of Lous Titus placed the battering rams 
 againft the weftern part of the inner temple. 
 
 On the loth, that fatal day of Lous, upon which 
 the temple had been formerly burnt by the Babylonians, 
 it was again burnt down in the SECON D year of VESPA- 
 SIAN. 
 
 Banks are raifed againft the upper city, the 20th of 
 Lous. 
 
 fmifhed the yth of Gorpieus. 
 
 Jerufalem burnt and taken the 8th. 
 
 See Ptolemy's canon in note [48]. 
 
 [37] So Rev. v. 5. our Saviour is ftyled the LION of 
 the tribe of Jewdah, and yet immediately appears as a 
 LAMB that had been flain. 
 
 [39] Job xxxix. 30. "Where the flain are, there 
 is fhe," the eagle. Hence fome learned writers have 
 been led to conclude, that our Saviour's expreflion is, 
 only, PROVERBIAL. But why may not a PROVERB, 
 ufed PROPHETICALLY, have a LITERAL fignification ? 
 * If the reader calls to mind the PREDICTION of our 
 Lord, as it is clfewhere exprefled without a figure 
 When ye (hall feejerufalem compafied with ARMIES" 
 Luke xxi. 20. and compares it with the EVENT, he 
 will hardly make a doubt whether EAGLES, in thofe 
 
 figurative 
 
 * Well might our Saviour fay to the "daughters of Jeru- 
 falem, Weep not for me, but weep for yourfelves and for 
 your children. For behold ! the days are coming, in the 
 which they fhall fay, BLESSED ARE THE BARREN, and THE 
 
 WOMBS THAT NEVER BARE, AND THE PAPS WHICH NEVER 
 
 CAVE SUCK." Luke xx nr. 28, 29.
 
 NOTES. 1^ 
 
 figurative predi&ionsy which refpeft the fame fubjed, 
 namely, the deftru<tion of Jerufalem, were not intended 
 by our Lord to denote the ROMA N armies." Dr Hurd's 
 Lectures p. 167. n. I am happy in having the fuffrage 
 of this eminent critic. 
 
 [40] "Sicut ANTICJESAREM dicimus QUI contra 
 Casfarem SE CJESAREM YULT DICI ATQUE CAESAR 
 HABE.RI, fie ANTICHRISTUS eft qui fe vero Chriftoop- 
 ponit EO MODO ut ipfe Chriftus haberi velit." Gro- 
 tius, append, de Antichrifto, p. . The eminent cri- 
 tic, above mentioned, has lately controverted this opi- 
 nion of the excellent Grotius. " The learned com- 
 mentator did not refleft, that words are not always ufed 
 according to the ftricT: import of their etymologies. 
 FALSE CHRISTS, we will fay, are, in the ftricT: fenfe 
 of the word ANTICHRISTS. But the queftion is, in 
 WHAT fenfe this word is ufed of the perfon Called, by 
 way of eminence, THE ANTICHRIST? Befides, it is 
 not fo clear, as Grotius fuppofes, that the ftridr, fenfe 
 of the word, ANTICHRISTUS, muft be is, qui fe 
 vero Chrifto opponit, eo modo ut ipfe Chriftus haberi 
 velit. Casfar, who generally exprefled himfelf with 
 exact propriety, thought fit, on a certain occafion, to 
 afiume the name and character of ANTICATO. Was 
 it Caefar's purpofe to fay, or was it his ambition to pre- 
 tend, " That he oppofed himfelf to the true Cato, E o 
 MODO ut ipfe CATO haberi vellet ?" Lecl. p. 2 17, 218. 
 n. 
 
 It is with the greateft regret, that I find myfelf oblig- 
 ed to daTent from this ingenious, learned, and fafhion- 
 able writer, efpecially in his proper province of CRITI- 
 CISM. But here he feems to be miftaken in every 
 point. Grotius was fo far from not reflecting, that 
 words are not always ufed according to their ftricl im- 
 port,
 
 3$ NOTES, 
 
 port, that his reafoning'is founded on that very reflec- 
 tion. CJESAR, he well knew, from being a FAMILY 
 name, became a name of OFFICE and DIGNITY. Ta- 
 citu?, fpeakingof the Jewifli averfion to images, fays, 
 " Non REGIBUS haec adulatio, non CJSA*.IBUS ho* 
 nor," that is, the Je\vs would not allow fiich a com- 
 pliment either to KINGS or EMPERORS. Hiftor. B. v. 
 f. 5. Accordingly Grotius haying mentioned the family 
 of the Csfars fays, " Caefares; JAM voco eos qui NATU- 
 RA aut ADOPTIONE ad Caefarurn.jjpMUM ,pertinebant, 
 quales ante Galbam omnes," (Ibid. p. 55.) plainly im* 
 plying, that he elfewhere ufed the word, Caefar, in a 
 different fenfe. Indeed the paflage itfelf, quoted by Dr 
 fiurd, is a fufficient proof of it. The terms CHRIST 
 andCjESAR are evidently ufed as names of OFFICE, and 
 therefore ANTICHRIST and ANTICJESAR muft be ufed 
 fo too. Nor did Grotius, as the Do&or would infi- 
 iiuate, fetch his meaning of Antichrift from the ety- 
 mology, but from the ufe, of the term. " CHRIST 
 HIMSELF, according to Dr Hurd, had made, the ap- 
 pearance of FALSE CHRISTS and falfe prophets, that 
 is, of ANTICHRISTS, to be one of the SIGNS by which 
 that HOUR (mentioned by St John, and fo fatal to the 
 Jews) {hould be diftmguilhed." p. 214. This is indeed 
 the truth. " Many, fays our Saviour, (hall come IN 
 MY NAME, faying, I AM THE CHRIST." Matt. xxiv. 5. 
 " NOMEN faepe OFFICIUM aut DIGNITATEM alicujus 
 Cgnificat. Dicuntur ergo hie exftituri qui fibi afcribant 
 dignitatem earn quae Jefu eft propria, i. e. ut fequitur, 
 QUI sE DICTURI SUNTCHRISTOS. CHRIST! nomine 
 pppulus Judaicus intelligebat vindicem libertatis. Nam 
 
 illud, if*? ^ DA7rio/x OT UVT^ ir o pehhuv Xurpot/ff-a* 
 
 Toi<r*x, Luc. xxiv. 41. defcriptioeft nominisCHRis- 
 TI. Quare quicunque fe miffos divinitus liberatores 
 
 populi
 
 NOTES. : i 3 9 
 
 populi Judaici dicebant, eo ipfo CHRI'-TOS SE profr- 
 tebantur, et erant -4/ey^o%piro*." Grot, in loc. Thefe 
 predictions, then current in the church, are clearly 
 alluded to by St John, when he fays, "Ye have HEARED 
 that ANTICHRIST {hall come." i Ep. ii. 18. The apof- 
 tle had faid, " It is THE LAST TIME," of the Jewifli 
 church and ftate, or, in other words, it is the LAST 
 of Daniel's SEVENTY WEEKS. In fupport of his afler- 
 tion he appeals to fome noted predictions, that "ANTI- 
 CHRIST SHOULD COME" IN THE LAST TIME, for 
 fo the ellipfis muft be fupplied. " Little children, it 
 is the LAST time; and as ye have heared, THAT ANTI- 
 CHRIST SHALL COME " at THAT time, " fo NOW there 
 are many Antichrifts : whereby we know that it i s the 
 LAST time." The apoftle is not fpeaking of fome fu- 
 ture Antichrift, but of fuch as really exifted at that 
 very time. Here is no MORALIZING, but ftrit, fo- 
 ber REASONING. Antichrift was to appear in the laft 
 time of the Jewifli ftate. Many Antichrifts appeared 
 in St John's time. THEREFORE, fays he, it is the 
 laft time. And now, I think, it will appear, that 
 the Doctor's AN Tic A TO is by ho means a parallel 
 with Antichrift. Cato fignified only the name of a 
 perfon. Confequently Anticato could denote nothing 
 more than a perfonal oppofition. And even if Cato 
 had affumed the name of Anticaefar, it could have de- 
 noted nothing more. But CHRIST was always a name 
 of OFFICE; and therefore ANTICHRIST muft be too. 
 Many will come in my name, faying, I AAJ CHRIST." 
 
 [41] Rev. ii. 9. and iii. 9. This indeed is faid of the 
 Churches of SMYRNA and SARDIS, Jews, in this 
 prophetic book, ftanding forChriftians. But then what 
 is here faid muft firft have been true of the Jews in the 
 
 literal
 
 i 4 o NOTES. 
 
 literal fenfe, before it could be applied to thofe Anti- 
 chriftian churches in the fpiritual. Juft as papal ROME 
 could not have been fty led, in the fame prophetic book, 
 BABYLON the great, if Babylon had not before been 
 " the mother of harlots and abominations of the earth." 
 chap. xvii. 5. 
 
 [42] " He caufeth that no man might buy or 
 
 fell, fave he that had the MARK or the NAME of the 
 BEAST, or the NUMBER OF HIS NAME. Here is wifdom. 
 Let him that hath understanding count the NUMBER 
 OF THE BEAST. Now it is the number of a MAN. 
 And his number is fix hundred fixty and fix." Rev. 
 xiii. 17, 1 8. " Here, fays Father Calmet, the CURI- 
 OUS are PERPLEXED there are many CONJECTURES 
 on this matter, and almoft all the commentators have 
 TRIED their abilities, without being able to fay cer- 
 tainly that any of them have fucceeded, in giving us 
 the true MARK of the BEAST, or the CYPHER whereby 
 he will DISTINGUISH his followers. He therefore ad- 
 vifes us, as the WISEST and the SAFEST way, to be 
 SILENT with refpect to both this NAME and CHARAC- 
 TER." [Dictionary, under the word ANTICHRIST.] 
 Well faid ! Pere Calmet ; for no one, acquainted with 
 the name and character of the beaft, will be a member 
 of the church of Rome. But " let him that hath un- 
 derftanding count the number of the beaft," that he 
 may know and avoid him. The following remarks 
 may, perhaps, lead us to a difcovery of his name. 
 
 1. A beaft is the fymbol of a ftate. 
 
 2. The number of the beaft is the number of his 
 name, that is, the numerical value of the letters in his 
 name is equal to 666, the number given. 
 
 3. Thi s
 
 NOTES. 141 
 
 3. This number is the number.of a man. As every 
 number is the number of a man, the term man muft 
 here be ufed in fome peculiar fenfe. Now the Jews 
 call Gentiles by the name of men. So Zech, ix. j. 
 ** the eyes of MAN, as of all the tribes of ISRAEL, 
 fhall be towards the Lord." Matt. xvii. 22. " The 
 Son of man (hall be delivered into the hands of men," 
 the Gentiles. St Peter ufes the word avO^Tn*- in the 
 fame fenfe. " Submit yourfelves to every HUMAN 
 creature," to every Gentile, to whom fubmiffion is 
 due; the emperor, governors, hufbands and matters, 
 I Ep. ii. 13. Judas the Galilean, as we have feen in 
 note [31], perfuaded his followers, that it was unlaw- 
 ful for a Jew to acknowledge any MAN, that is, any 
 Heathen, as his lord and governor, for they fubmitted 
 to the government of their own countrymen. Jofephus 
 has another remarkable paflage. I will fet it down in 
 the original, that the reader may judge, whether Zabulon 
 or Galilee is called the place of MEN. 
 
 ANAPfiN. J. W. b. ii. c. 1 8. f. 9. The fcripture ex- 
 preflion is, raxxa rut t&u, "Galilee of the Gentiles." 
 Ifai. ix. i. Matt. iv. 15. According to this fenfe, the 
 name, and confequently the number of the name, 
 muft be in GREEK letters. 
 
 4. Kings are ufed for kingdoms. The fourth king, 
 or empire, was the Roman. ?/*#- therefore was the 
 name of the fourth beaft. Now when St John faw thefe 
 vifions the Roman was one intire empire. But the 
 fpirit of prophecy forefaw the time when this empire, 
 foon after its converfion to the faith of Chrift, would 
 be divided into two parts -civilly, into the eaftern 
 and weftern empires ; ecclefiaftically, into the Greek 
 and Latin churches. Where then are we to look for 
 
 this
 
 142 NOTES. 
 
 this new edition of the Roman bead ? in the eaft or in 
 the weft ? at Conflantinopie or at Rome ? and what is 
 his name ? " Here is wifdom, v 'fays the angel j and 
 the man of wifdom, " he that hath underftancling," 
 \vUl follow the advice of the angel, and * count the 
 number of the beaftj" for his number will {hew his 
 name, and his name will lead us to his ftation. 
 
 The name of the old Roman beaft, or Pagan Romej 
 w^s, as I have faid, Pupsu*. But this name does not 
 contain the number. Befides, this name was common 
 to both empires. The emperors were alike ftyled RO- 
 MAN, and their fubjecb ROMANS. Constantinople 
 was called New ROME, .and the country about it RO- 
 MANIA. And it may be obferved too, that New, as 
 well as Old, Rome is feated on feven hills. 
 
 The fuccefsof our inquiry will therefore depend upoa 
 our rinding out that fpecific NAME of a kingdom (what- 
 ever it is, and wherever it is) the NUMBER of which 
 will at once discriminate both the beaft and his fol- 
 lowers. 
 
 Now IRENJEUS, a very antient ecclefiaftical writer, 
 who knew nothing of the divifion of the empire into 
 eaftern and weftern, Greek and Latin, has, among other 
 traditions, tranfmitted down to us the name AKTSU- 
 as containing the number of this queftionable beaft. 
 This deferves our attention; for the FACT is, that, 
 after the divifion of the empire, the fubfcriptions of 
 the eaftern and weftern Bifliops, in their general coun- 
 cils, were made under the diftinft fpecific titles of 
 GREEK fathers and LATIN fathers. 
 
 Count then the NUMBER of the NAME 
 
 AATE I NOT 
 30 + i H- 300 + ; + 104-50 + 70 + 200 
 and you will find it 666. 
 
 And
 
 NOTES. 143 
 
 And as AT * is the NAME of the BEAST, and 
 contains the NUMBER of the NAME, fo does it include 
 his MARK likewife. LATIN is the CHARACTERISTIC- 
 of thePAPAL church. SheLATiNiZEs in everything; 
 Are not all her trumpery, BULLS, CANONS, COUNCIL-S^ 
 DECRETALS, in LATIN ? Are not all her folemnities 
 
 lOO, BIBLE, CREED, MASS, HYMNS, LITANY, HI 
 
 LATIN ? Nay, do not even the Greek ejaculations,- 
 adopted by her, bear the fame MARK, and appear i 
 LATIN characters ? Kyrie eleefon- Chrifte eleefon 
 LATIN then is the one difcriminatjng MARK of tiie 
 POPE'S KINGDOM ; the SIBBOLETH of the ROMANH 
 CATHOLIC CHURCH. We may therefore apply to 
 every fubjeiSr of Peter's fucceflbr what was faid to Peter 
 himfelf, " Surely thou art a GALILEAN, for thy 
 SPEECH bewrayeth thee." And we need not fcruplat 
 to fix the SEAT of the apocalyptic BEAST at ROMS' 
 in ITALY. 
 
 True 
 
 * Grotius excepts againft the orthography of Aarwvo?, as 
 if it ought to be written Aa-nxo?. But the authority of old 
 EN N lus may fairly be put in the fcale againft that of any 
 modern critic. Take then the following inftances in one 
 exprefuon Popolfii tenuere LatEinEi. Dr More has 
 collected many other inftances out of he fame writer, bu 
 thefe are fufficient to fhew, efpecially as one is a cafs. 
 in point, that the Latins ufed the diphthong for i long. 
 Ireneus too. exhibits the name in the fame form. And, 
 poflibly the tradition came from t, John hjmfelf, who 
 might have feen upon the forehead of the BEAST 
 MTZTHPION. 
 AATEINOS. 
 
 ri^ 
 
 Let the Reader read from the i ith verfe to the end of the 
 chapter, and judge of this, St John feeras to me to have 
 feen what he wrote,
 
 144 NOTES. 
 
 True it is, as the induftry of the Popifh writers has 
 fully proved, that the NUMBER may be found in many 
 other NAMES. But then it is equally true, that thofe 
 names are nothing to the purpofe. According to the 
 analogy of interpreting fymbolic prophecies, as the 
 BEAST is a KINGDOM, the NAME of the BEAST muft 
 be the NAME of a KINGDOM. To what purpofe then 
 is it, to amufe us with the PERSONAL names, ULPIUS*, 
 Mohamed f, Luther J, and perhaps a thoufand others, 
 
 if 
 
 * OYAIIIOE. Here they are forced to fink the value 
 of S 200 to that of ?, which fignifies the number 6. 
 
 f MOAMETIS. 
 
 J ^n t ?1 t ? as they choofe to give us the name. 
 
 The only name in Calmet's catalogue that comes near 
 the truth is .n^DII (Romana). The numeral value of 
 thefe letters is cxaftly 666. This is the name adopted by 
 MrDAUBUz, the celebrated commentator on the Revelation. 
 But, with great fubmiflion to fo able a judge of thefe mat- 
 ters, it is only near the truth* The number 666 expreffed 
 in HEBREW letters is not the number of a MAN. St John, 
 fpeaking of another KING, informs us, that " his NAME in 
 the HEBREW tongue is ABADDON, but in the GREEK 
 tongue APOLLYON;" or, in other words, his name is 
 ABADDON in the JEWS' language, but APOLLYON in that 
 of a MAN. Rev. ix. 1 1. But the great objection to /VD'H 
 is its gender. The name fhould be in agreement with 
 K-ING, according to the prophetic ufe of king for kingdom 
 "The four BEASTS are four KINGS." Dan. vii. 17. And. 
 Daniel fays to the KING of BABYLON, " THOU art the head 
 of gold." ii. 38. The NAME therefore of the fourth BEAST, 
 the fymbol of the fourth KING, muflbe P<yft:uof,not Pup.a,i t 
 nor /1 V D1"1 in the Hebrew. Not to mention, that there 
 would have been no great WISDOM in difcovering that the 
 NAME of the fourth empire was ROMAN, which, however, 
 in the prefent cafe, would be no name of diftinftion.
 
 NOTES. 143 
 
 f indeed they contained the number, but to (hew us 
 their dexterity in the arts of controverfy, and their rea- 
 dinefs to trifle with ferious fubje&s. 
 
 [43] So the paflage is applied even by GrotiuS. 
 * Admonitio Pauli Rom. xi, 22. proprie quidem Ro- 
 MANIS accommodata eft, quos plane velim ejus fem- 
 per meminifle." Append, de Antic, p. 84. 
 
 [44] This expreflion, cohfidered by itfelf, may fig- 
 nify " thine own fake." But here " the LORD" feems 
 evidently oppofed to ' the SERVANT " in the eleventh 
 verfe, and therefore MESSIAH feems to be the oppo- 
 fite of MOSES. StPaul hasafimilarfentiment: "Mofes 
 was faithful as a fervant, but Chrift as a fon." Heb. 
 
 [45] St Paul had faid to the converted Jews of Thef- 
 falonica, in his firft epiftle, " Ye, brethren, became 
 followers of the churches of God which in Jewdea are 
 in Chrift Jefus ; for ye alfo have fuffered like things 
 of your own countrymen (the ignoble Jews of Thef- 
 falonica) even as they have of the Jews (in Jewdea) ; 
 who both killed the Lord Jefus and their own prophets, 
 and have perfecuted us (the apoftles); and theypleafe 
 not God, and are contrary to all men to fill up their 
 finsalway; for WRATH is COME UPON THEM ; ri*&, 
 AT THE END." Chap. ii. 14 16. From this, and 
 other 'paflages to the fame purpofe, mifunderftood by 
 the ** unlearned," and perverted by the. " unftable,'* 
 the afflicted Chriftians were feduced into a uriftakea 
 opinion, that the day of their deliverance from the 
 I" Jewifli
 
 146 NOTES. 
 
 Jewiih perfecutors, by .the deftru&ion of Jerufalem, 
 " was at hand." To correct this fatal error is one 
 part of the apoftle's defign in his fecond epiftle. " Now 
 we befeech you, brethren, concerning the coming of 
 our Lord Jefus Chrift, and our gathering together* 
 unto him, that ye be not foon fhaken from your (for- 
 mer) opinion, nor be troubled f, either by fpirit, (any 
 falfe teacher,) or by word or by letter, as from us -(the 
 apoftles gf Chrift) as that the day of Chrift ('s firft com- 
 ing to judgment) is at hand. Let no man deceive you 
 by any means. For (that day will not come) except 
 there firft be the falling away J (of the Jewifti nation 
 from the Roman government) that the man of fin 
 may be revealed, the fon of perdition, who (now) op- 
 pofeth (the Romans) and exalteth himfelf above every 
 one called God or Worfhip || (Divus or Auguftus) fo 
 that he as God (or king) fitteth (or ruleth) in the 
 temple H of God (the king) fhewing himfelf that he 
 
 is 
 
 * "The gathering together" fpoken of by our Saviour. 
 Mat. xxiv. 31. 
 
 f The fame word, and on the fame occafion, Mai.xxiv.6. 
 
 J A7rory. This noun and its verb are frequently ufed 
 by Jofephus to exprefs the Jewiih APOSTASY from the Ro- 
 man government. ' 
 
 K. is frequently ufed in this fenfc. See Mat, v. 15. 
 xxv. 27. Luke xv. 23. 
 
 ac7fAa in the abftraft. bv a very ufual Hebraifm, for 
 
 Here again I am fo unfortuhate as to diffent from the 
 learned Dr HURD. " St Paul^ prophcfying of the Man 
 of iin, or Antichrift, to be rctealed in the latter days, 
 
 makes
 
 NOTES. 147 
 
 is God (or king). Remember ye not, that when I was 
 yet with you I told you thefe things [the APOSTASY 
 and the REVELATION of the man of fin ?] Kt w 
 
 TO 'MX,Tey(,ot eucWe, $ TO aTroxaTitxpSwai avrot TU IO.VTQV 
 
 xeuca. The Englifh verfion is, * And now ye know 
 what WITHHOLDETH that he might be revealed in his 
 time." And the ufual comment is, that there was 
 Come " LET or IMPEDIMENT to the coming of the 
 man of fin." But if there be any fenfe and meaning 
 in this trapflation or interpretation, I freely confefs, 
 that I am not able to reach it. If a certain time had 
 been fixed in the decrees of Providence, for the mani- 
 feftation of this "man of fin," Who, or what could 
 have LET and hindered it? There is evidently an 
 ellipfis, which .may be fupplied in this manner. " Re- 
 member ye not, that when I was yet with you I told 
 you thefe things ? So now know ye, that he who hold* 
 eth the temple. will fall away from and oppote the Ro- 
 L 2 mans, 
 
 makes It a diftinguiming part of his chara&er, < That he 
 SITTETH IN THE TEMPLE OF GOD.' Confider the force of 
 thefe words. A power, ' feated in the temple of God,' CAM 
 BE NOTHING but a power fuitable to that place, or a SPIRI- 
 TUAL power; juft as a power, feated in the throne of Csefar^ 
 could only be interpreted of a civil power." p. 361. This 
 is, in Dr Hurd's idea, a graphical defcription of the POPE. 
 But what the Pope of ROMS has to do in an epiftle to the 
 THESSALONIANS I know not. lam " no blancher of Po- 
 pery," nor would I endeavour to fix a character upon the 
 Pope which does not appear to belong to him. If the tem- 
 ple here fpoken of was that at Jerufalem, the power feated 
 there was a civil power, for God was king of the Jews in 
 the fame fcnfeas Caefar was king of the Romans.
 
 148 NOTES. 
 
 mans, that he may be revealed in his feafon." This 
 man of fin was in being when St Paul wrote, but was 
 not to be revealed till fome future rime, his appointed 
 feafon. " For the myftery of iniquity is already work- 
 ing." That is, the man of fin is even now at work, 
 but fecretly. This we know to be the fail. UnJer 
 the mafk of acknowledging "NO KING BUT CJESAR," 
 the Jews were meditating, at that very time, to wreft 
 the fcepter out of Caefar's hand, and to translate the 
 feat of empire from Rome to Jerufalem. " Only he 
 who now holdeth " the temple muft work on " till it 
 be taken out of the way. And then fhall that wicked 
 one be revealed." To underftand this we muft ob- 
 ferve, that the difpute between the Jews and Chriflians 
 was, Which were the true church of God? IfChrif- 
 tians, the followers of Jefus, were this true church, 
 the Jews could be only pretenders to that character. 
 But how was the difpute to be fettled ? Alas ! the 
 Chriftians had nothing to fhew, on their behalf, but 
 their MIRACLES, their SUFFERINGS, and their PA- 
 TIENCE poor evidences to " a perverfe and crooked 
 generation," who had ftill their temple, the acknow- 
 ledged token of the theocracy, {landing vifibiy among 
 them; from whence they falfely concluded that, be- 
 caufe they were now the CIVIL, they were likewife 
 the SPIRITUAL, kingdom of God. But the day of 
 dtciftun was now approaching, when God would fhew 
 " Who were His, and who were holy." The dtftruc- 
 tion of the temple would be a full manifeftation of the 
 man of fin feated there, " whom the Lord will con- 
 fume with the (p.rit of his mouth, and deftroy with 
 the brightnefs of his coming. Even him, as the 
 
 apoftlc
 
 NOTES. 149 
 
 apoftle goes on to defcribe him, whofe coming is after 
 the working of Satan, with all lying power, and figns, 
 and wonders *, and with all deceivablenefs of unrigh- 
 tsoufnefs, in them that perifh, becaufe they received 
 not the love of the truth, that they might be faved j. 
 And for this caufeGod will fend them ftrong delufions 
 that they fhould believe a lie, that they all might be 
 damned [in a temporal fenfe,] who believed not the 
 truth, but had pleafure in unrighteoufnefs " thejuft 
 judgment of thofe, who, having rejected the trueMef- 
 liah, liftened with pleafure to every profligate pretender 
 to the character, 2 Thefs. ii. i 12. 
 
 [46] St Paul ufes the prepofition J elfewhere in 
 in the fame fenfe. Thus 2 Cor. ii. 4. AIA iro^a* SxKfvuv, 
 " WITH many tears." Thus too Heb. ix. 12. OvJe Al* 
 f*aT8? rfo.yu* * f*9(w, AIA $s TOV J^JSD aj/xaro? nei- 
 ther WITH the blood of goats and calves, but WITH his 
 own blood he entered in once into the holy place, 
 having obtained eternal redemption." A in this verfe 
 is clearly the fame as ov %wg?, ''not WITHOUT blood," 
 in the feventh. 
 
 [47] Literally, " to return and build," that is, "to 
 build again," as it is in the margin. So in the latter 
 part of the verfe the fame phrafe is rightly rendered, 
 41 {hall be built again.*' 
 
 L 3 [48] An 
 
 * So Mat. xxiv. 24. 
 t Ibid. 13.
 
 I5o NOTES. 
 
 [48] An Extract from PTOLEMY'S Canon. 
 
 Years of 
 K. N. 
 
 122 
 
 Nabopolafiar - - 21 143 
 
 NabocolafTar ---_-___ 43 186 
 
 Ilvarod3,mus --------- 2 188 
 
 NiricafTolaffar -------- 4 192 
 
 Nabonadius --------- 17 209 
 
 CYRUS ---------- g 218 
 
 Cambyfes - - - - 8 226 
 
 Darius [Hyftafpis] 36 262 
 
 Artaxerxes [Longimanus] - - 41 324. 
 
 Darius II. [Nothus] - 19 34.3 
 
 Artaxerxes II. [Mnemon] - - 46 389 
 
 OchuS 21 410 
 
 Aroftus - - 2 412 
 
 Darius III. [Codomannus] - - 4 416 
 
 ALEXANDER ,--- - - T ; 8 424 
 
 Philippus Arideus ------ 7 431 
 
 Alexander Aegus ------- 12 443 
 
 PTOLEMY Lagus ------ 20 463 
 
 Philadelphia - - - 38 501 
 
 Euergetes - - 25 526 
 
 Philopater ----- 17 543 
 
 '. Epiphanes ----- 24 567 
 
 . Philorrnter -. - - - 35 602 
 
 ~ Euergetes IJ. * - - - 29 631 
 
 fc _ Soter ------- 36 667 
 
 Dionyfius 29 696 
 
 Cleopatra 22 718 
 
 AUGUSTUS 43 761 
 
 Tiberius 22 783 
 
 Caius -- 4 787 
 
 Claudius 14 801 
 
 Nero - - 14. 815 
 
 Vefpafian 10 825 
 
 Pur learned Countryman Sir John Marfham gives 
 this character to the Canon. " Canon NabonafTaraeus 
 
 ab
 
 NOTES. 151 
 
 ab Aftronomis primum ufurpatus, & Cceleftibus cha- 
 racleribus fancitus, maximam tandem au&oritatem 
 apud Hiftoricos non immeritoob:inuit. Cujus quidem 
 tanta eft cum facris literis congruentia, ut fine illo vix 
 diet ullus ab hiftoria Sacra ad Exoticam tranfitus."p 506. 
 The reader is defired to take notice, i. That this canon 
 is drawn up in a technical method. 2. That the Jewifh 
 begin ing of the reigns is different from that in the 
 canon. 3. That the angel in Daniel does not reckon 
 by SINGLE years, but by WEEKS of years. 
 
 [49] Sir Ifaac Newton, fpeaking of the . father of 
 Darius the Mede mentioned Dan. ix. i. calls him 
 
 " ACHSUERUS, ASSUERUS, OxYARES, AXERES, 
 
 prince AXERES, or CY-AXERES, the word CY figni- 
 fying a prince ; and he adds, that the Maflbretes error 
 neoufly call him AHASUERUS. Chronol. p. 309. And 
 he makes ACHSCHIROSCH, ACHSUEROS, or OXYARES, 
 the Maforetic AHASUERUS, the fame with XERXES.. 
 p. 353. See too Jofeph Scaliger. 
 
 [50] The principle of Newton, Prideaux, &c. is 
 undoubtedly right when rightly applied ; but in the 
 prefent cafe it is nothing to the purpofe. For what is 
 abfolutely IMPROBABLE under ONE difpenfation of 
 providence may be highly PROBABLE under ANOTHER. 
 It is therefore extremely iJlogical to argue from the 
 ORDINARY to the EXTR AoRDiNAR Y ^dminifttation. 
 And if we extend their principle to other cafes, we 
 {hall immediately perceive its impropriety in that before 
 us. Suppofe then that a queftion was put, upon the 
 bare narration in the book ofGenefis, Whether ENOCH 
 
 Was TRANSLATED TO HEAVEN, Of DIED AN IM- 
 L 4 MATURE
 
 152 NOT E S. 
 
 MATURE DEATH, according to the opinion of fome 
 of the Rabbins ? Here EXPERIENCE may be urged, 
 with much plaufibility, againft the MIRACLE ; and the 
 confuting principle of Newton and the reft will come 
 in feafonably to and and affift the objection. For 
 " where PROBABILITY and IMPROBABILITY appear 
 
 fo plainly upon the face of the different opinions '* 
 
 J3ut the learned writers, as we have fiid, have mifap- 
 plied their principle, and therefore we need not be in 
 any pain about the conclufion. The truth is, that the 
 experience of thofe who live under an ordinary provi- 
 dence muft be quite different from that of thofe who 
 live under an extraordinary one. Even the mod regu- 
 lar operations of Natute herfelf muft appear, miracu- 
 lous (hall I fay ? or improbable, to fuch as are unac- 
 quainted with them. And the good people, who al- 
 ways live under the influence of the warmeft fun, are 
 apt to fmile at the ilmplicity of the northerns, when 
 they talk of their frozen mountains covered with ice 
 and fnow. Our experience is not theirs. And when 
 men's principles are fo ve;y different, their conclufions 
 will naturally be fo too. 
 
 [51] Sir John Marfham fays, ? HjecDanielis verba, 
 ad ultimum Hierofolymorum excidium, a Chrifto ap- 
 plicantur iVhtt. xxiv. 15. 'Orttv no joW TO fc^vyp.* TJ? 
 t%npu<rio<i, TO prjBin AaviiA ra Tg^rjly. Eft autem 
 
 7rp. Illud TO fr>6 St TO iry<pKa non innuit 
 
 peculiarcm a Daniele editam fuifle prophetiam, de ca- 
 lamitate a Tito inferendi; fed fignificat verba Daniclis 
 rei, de qui fermo eft, optime convenire. " p. 618. 
 Confider the force of Chrift's words, " When ye fhall 
 
 fee THE ABOMINATION OF DESOLATION SPOKEN 
 
 op BY DANIEL THE PROPHET, and then fay, whe- 
 ther
 
 NOTE S." 153 
 
 ther the deftruftion of Jerufalem by Titus was fore- 
 told by Daniel, or not. 
 
 [52] " Thefe feventy weeks of Daniel are a LITTLE 
 PROVINCIAL KALENDAR containing the time that 
 the Legal worfhip and Jewifh ftate was to continue, 
 from the re-building of the fan&uary under Darius 
 Nothus until the final deftruftion thereof, when the 
 
 Kalender fhould expire. To thefe weeks therefore, 
 
 whofe computation fo efpecially concerns the Jews, is 
 reference made in thofe epiftles which are written to the 
 Chriftian churches of that nation." Mede p. 663. The 
 learned writer has noted feveral paflages, from which I 
 will feleft that of St Peter, i ep. iv. 7. " THE END 
 OF ALL THINGS is AT HANDJ" furely, not the end 
 of the world, which has continued from Peter's time 
 to this. Yes, fays Baromus, for the apoftle was mif- 
 taken, as believing that the end of the world would 
 have happened in his own days. But my good 
 
 lord Cardinal ! give me leave to afk, If Peter 
 
 himfelf were fo very fallible, whence arifes the infal- 
 libility of Peter's fucceflbr ? 
 
 [ 53 ] This title, we may fufpe, would offend the 
 Jews. Accordingly they apply to Pilate for an altera- 
 tion. Write not," abfolutely, " THE KING OF 
 THE JEWS, but, what he himfelf faid, I AM KING 
 OF THE JEWS." The governor gave them a fhort 
 anfwer. " What I have written I have written." 
 * LITER A SCRIPTA MANET." And let the modern 
 Jews difprove the FACT, if they can. 
 
 [54] **,Un TO Dy Few words, but full of 
 Carious fenfes. I will not trouble the reader with them,
 
 ,54 NOTES. 
 
 ajiheMaforer.es, Aquila, and our own tranflators have 
 chofen that, which feems to be, beyond any reafonable 
 doubt, the true one. A^ yovpe>o v i^o^ou, " the 
 people of the prince that (hall come." Now what 
 PRINCE can we fo reafonably fuppofe to be here in- 
 tended, as " PRINCE MESSIAH " fpoken of, before? 
 This fuppofition, reafonable in itfelf, is ftrengthened, 
 if not confirmed, by the CHARACTER immediately 
 
 following " THAT SHALL COME " one of the 
 
 known characters of Meffiah. " Art thou HE THAT 
 SHOULD COME ?" was the queftion which John the 
 Baptift put by his difciples, who doubted the Meffiah- 
 fhip of Jefus. The character is evidently taken from 
 Jacob's prophefy of SHILOH, and the angel's prophefy 
 of MESSIAH. It is a very eafy thing for a critic by 
 profefllon to embarrafs the plaineft text of fcripture. 
 But the context will generally unravel " the fpider'a 
 web." And fo it appears to be in the prefent cafe. 
 The prophefy fpeaks of ONE, and but ONE, eminent 
 perfonage (THE WICKED ONE excepted) throughout. 
 THE MOST HOLY to be ANOINTED is afterwards called 
 MESSIAH THE PRINCE THE MESSIAH WHO is TO 
 
 BE CUT OFF THE COVENANTER with ALL nations 
 THE PRINCE THAT SHALL COME, WHOSE people 
 
 (hall overthrow the city and the fanctuary, caufe the 
 temple-fervice to ceafe, and make the land an utter 
 
 defolation. And who was this, but " JESUS OF 
 
 NAZARETH THE KING OF THE JEWS?" 
 
 55] This account of the prophecy frees it from 
 all embarrafsment. Every thing is eafy and natural. 
 The angel firft of all gives us the WHOLE SUM of 
 SEVENTY WEEKS, which he afterwards divides into 
 
 THREE
 
 NOTES. 155 
 
 THREE PARTS, SEVEN WEEKS, SIXTY-TWO 
 
 WEEKS, ONE week j and then he tells us what was 
 to be done in each period. Tne following feems to be 
 t'he (rue ftate of the prophefy. 
 
 Weeks 
 SEVENTY weeks are determined for thy 
 
 PEOPL.E and holy CITY. 70 
 
 FROM the promulgation of a commandment - 
 
 to rebuild Jerufalem UNTO the coming of 
 
 Mefliah to deftroy it ihall be SEVEN weeks, j 
 
 And SIXTY-TWO weeks. 62 
 
 In the SEVEN weeks, or LITTLE of thofe 
 
 times, JERUSALEM SHALL BE REBUILT. 
 
 In the LATTER DAYS of the SIXTY-TWO 
 
 weeks MESSIAH WILL BE CUT OFF by the 
 Jews, and fliall caufe a NEW covenant to 
 prevail among ALL nations, GENTILES as 
 well as JEWS. 
 
 . In HALF of ONE Week HE SHALL COME | 
 
 in vengeance againft the Jews by means of 
 the ROMAN armies OVERTHROW THE CITY 
 and THE SANCTUARY thereby CAUSE 
 
 THE TEMPLE-SERVICE TO CEASE for ever, -i 
 
 and make the land defolate, 70 
 
 [56] Some learned writers have roundly aflerted, 
 that " there is no manner of ground for underftand- 
 ing an ARMY by cpj in this place. For though the 
 Latin ALA be putfor EXERCITUS, yetthejewifh writers 
 never u(e *\}3 in that fenfe." Now fuppofing, but not 
 allowing, this to be the fact, the obfervation is nothing 
 to the purpofe. For the paflage before us is a predic- 
 tion of what was to be accompliflied by a Roman army. 
 
 Nov;
 
 156 NOTES. 
 
 Now if ALA was a term in the ROMAN* taclics, then 
 *p3 is furely the proper word to exprefs it by in 
 HEBREW. And Tacitus informs us, that there were 
 in Titus's army, which invcfted Jerufalem, " olo 
 equitum A.LX." Kiftor. L. v. i. 
 
 [57] But though our Saviour forefaw, that the de- 
 ftrudion of Jerufalem would happen in that generation, 
 (for it could not poffibly exceed it) yet " of that day 
 and hour, fays he, knoweth no one; no not the angels 
 of heaven," not even Gabriel, who fiift revealed the 
 great event, " neither the Son," who now again fore- 
 tels it, " but the Father." Mark xxxii. 32. Nor does 
 one text contradict the other. The time in general 
 might be known ; the exaft time, "the day and hour," 
 unknown. As the Jews themfelves were to be the 
 inftruments in their own deftruclion, it was necefiary 
 to fecrete the particular feafon of it. " The day and 
 the hour" were wifely referved in the power of God, 
 that it might not be in the power of man to difappoint 
 his purpofes. 
 
 That the latter text does, in fdl, relate to the de- 
 jftrudlion of Jerufalem, is plain from the context. " Of 
 THAT day and hour knoweth no one." What day 
 and hour? Why the day and hour included in the dif- 
 ciples' queftion to Jefus, " WHEN fhall thefe things 
 be ? " his coming and the end of the age. Mat. xxiv. 3. 
 The Jews expected a TET^PORAL kingdom, and that 
 their nation, under Mefllah, would form a FIFTH 
 MONARCHY, and fucceed the ROMANS in the empire 
 of the world. They interpreted in a literal fenfe what 
 the prophet himfelf defigned to be underftood in a figu- 
 rative one. ' It (hall come to pafs IN THE LAST 
 
 DAYS,
 
 NOTES. 157 
 
 DAYS, that the mountain of THE LORD'S HOUSE (hall 
 be eftabliflied in the top of the mountains, and (hall 
 be exalted above the hills, and ALL NATIONS SHALL 
 FLOW UNTO IT." Ifai. ii. 2. No fooner therefore had 
 our Saviour mentioned the overthrow of THE TEMPLE, 
 than they began to dream of THE KINGDOM OF 
 ISRAEL," and that a new temple fhould be ere&ed, 
 large enough, as they foolifhly conceited, for the re- 
 ception of all nations. " Tell us, fay they, WHEN 
 {hall thefe things be? and Wh^t (hall be the fign of 
 thy COMING and of the END OF THE AGE?" It is 
 the fame queftion, as they afterwards put to him. 
 " Lord, wilt thou at this time grant THE KINGDOM 
 TO ISRAEL?" And it is remarkable, that he gave 
 them the fame anfwer. " It is not for you to know the 
 times or the feafons, which the Father hath put in his 
 own power." Ats i. 6, 7. 
 
 [58] iPet. i. 1619. " We have not followed 
 cunningly devifed fables, when we made known unto 
 you the POWER and COMING of our Lord Jefus Chrift, 
 but we have been EYE-WITNE.SES of his MAJESTY, 
 [for he received from God the Father honor and glory, 
 when there came fuch a voice to him from the excel- 
 lent glory, This is my beloved Son, in whom I am 
 well pleafed ; and this voice which came from heaven 
 we heared when we were with him in the holy mount] 
 jcj epcofti jSiCakoTffotr *, and we have a moft lure word 
 
 of 
 
 * The comparative is frequently put for the fuperlative. 
 So Matt. xi. 11. " He that is ^x.portp-, not LESS, but 
 IE AST in the kingdom of heaven." Ch. xviii. i. Who is 
 f*i&;y, thecREATEsx in the kingdom of heaven? " iCor. 
 xiii. Mfi^wv, the GREATEST of thefe is charity." xv. 19. " If 
 in this life only we have hope in Chrift, we are of all men 
 j*etyorfft, MOST miferable.'' And in many other places.
 
 158 NOTES. 
 
 of PROPHECY; whereunto ye do well that ye take 
 heed as unto a light that fliineth in a dark place, 
 until the day dawn, and the day-ftar arife in your 
 hearts." Two things are here aflerted, the POWER 
 and the COMING of Jefus Chrift. One was paft, 
 the other future. In proof of thefe two diftinft things 
 he produces two diftincT: teftimonies j the evidence of 
 his own fenfes for the one, and the evidence of pro- 
 phecy for the other. Here is no room for any compa- 
 rifon, for what is to be compared ? The apoftle's 
 having SEEN the MAJESTY of Jefus in the mount, was 
 no proof that he would COME in that majefty to judge 
 the perfecuting Jews. Nor was " the word of PRO^ 
 PHECY," how " fure" foever, any proof of his being 
 at that time invefted with POWER and MAJESTY. How 
 then can any comparifon be made between the different 
 kinds of proof ? Each was proper in its kind, and both 
 were equally " fure." St Peter's meaning therefore is 
 plain and obvious, and the conftruction of the pafTage 
 is this. u We have not followed a cunningly devifed 
 fable when we made known unto you the POWER of 
 ourLord Jefus Chrift, for we were EYE-WITNESSES of 
 his MAJESTY. Neither have we followed a cunningly 
 devifed fable when we made known unto you the 
 COMING of our Lord Jefus Chrift, for we have a moft 
 fure word of PROPHECY "relating to it. I confine 
 this " word of prophecy " to " the feventy weeks, " 
 becaufe the apoftle is not fpeaking fimply of the com- 
 ing, but of the fpeedy coming of Jefus Chrift. " THE 
 
 END OF ALL THINGS IS AT HAND." I Pet. IV. 7. 
 
 Now Daniel was the only Jewifh prophet, who had 
 fixed the time-for " THE END of the matter." 
 
 THE END.
 
 The Reader is defired to correct the following 
 ERRORS. 
 
 Page Line 
 10. 23. for politically read fymbolically. 
 
 15. 6. invert the commas, after of and before men 
 
 16. 13. for his read this. 
 ao. 28. read pieces. 
 
 31. 23. in (lead of FOR read FOUR. 
 
 32. 4. read BALYLONIANS. 
 
 63. 13. after OBSERVATION place ". 
 
 72. 17. for aiftwov read aiwnov. 
 
 73. 18. for thro' read through. 
 
 ,76. 4. Place the [ before XERXES. 
 1 8. Between this line and the next infert, the God 
 of Ifrael, and according to the command- 
 ment of 
 
 99- 9- for [59] P ut [56] 
 
 10 1. 7. for [60 j put [3bJ 
 
 107. 21. for K^icrav' read Kjxnyct^, 
 
 22. for Eye read ys. 
 
 112. 4. This line fhould be a Note at the bottom of 
 
 page 1 1 3. anfwering to the reference J 
 
 114. n. J for i>,K>v read j?uov. 
 
 11 9- '5- f or ut rea ^ at - 
 
 122. 10. 'for XnVD read N/VlTT 
 
 126. 11. after himfclf place a comma.
 
 893 
 
 6
 
 
 
 u 
 
 Jl 
 
 A" 
 
 RE1 
 Al 
 
 CWI 
 
 Q80UN 
 
 
 APR 1 5 m 
 
 SBLF 
 
 arm L i 
 m-l,'4ZT!(S19) 
 
 LOS ANGELEb 
 IJFKARY
 
 UC SOUTHERN REGIONAL LIBRARY FACILITY 
 
 )0 000 661