A Complete History and Mystery of the Old and New Testament, Volume 3 · Appendix · Chapter 1

A Complete History and Mystery of the Old and New Testament · Volume 3 · Appendix · Chapter 1

p. 735APOCRYPHA CHAP. I.

REmarks in General: Firſt, are

Firſt, Malachy knew that after him no Prophet ſhould ariſe, until the Days of John Baptiſt (as is aforeſaid) therefore he ſhuts up his Prophecy with a most ſolemn Exhortation to the Jews, that from henceforth after his Departure, and in the Departure of the Spirit of Prophecy with him alſo: They muſt read and remember the Law of Moſes, and with it the Prophets, thoſe Interpreters of the Law, and excellent Commentators thereupon, Mal. 4.4. Buxtorf obſerveth, that a great Zain is put in the Hebrew Word [Zakor] Remember, to intimate the neceſſity and excellency of this Duty of minding Moſes Law, &c. during the Deficiency of Prophecy, while there was no more any Prophet among them, &c. Pſalm 74.9. from which Expreſſion there, ſome do conclude, that this Pſalm was penned after the Captivity, for there was then [Cathimath Chazon] a Sealing up of Prophecy, as Dan. 8.26. and 12.4, 9. and though this ſealing up and ceaſing of that Spirit of Prophecy continued for ſome hundreds of Years, yet at their Expiration, Malachy tells them, God will ſend them one as great as Elijah, to prepare the way for the bleſſed Meſſiah, Mal. 4.5. He ſaith not the ſame in Perſon, as the Jews and Romanists fondly Fable in favour of ſuch Miſtakes as they have adopted; the one, that Jeſus (who was crucified) was not the Christ; and the other, that the Pope is not the Antichrist; becauſe Elias the Thisbite is not yet come: But the Angel of God better Interprets Malachy's meaning, Luke 1.15, 16, 17. and ſo doth the Angel of the Covenant the Lord of Angels, Matth. 11.10, 11, 12, 13. and 17.9, 10, 11, 12, 13. though John deny'd himſelf to be a Prophet in their Sence, John 1.21. yet doth not that contradict this, for Christ calls him one greater than a Prophet, Matth. 11.9. and the Evangelist Mark begins his Goſpel with theſe very Words of Malachy.

Remark the Second, In General. The Books called Apocrypha (which were written after Malachy's Death, and after the departure of the Spirit of Prophecy) were never received among the Canonical Books, by the Antient Jewiſh Church, to whom the Oracles of God were betrusted, Rom. 3.2. the Authentick Catalogue, whereof was collected by Ezra (whom ſome ſuppoſe to be Malachy as above) either alone, or with the Aſſistance of other Prophets who lived in his Time; and as neither Christ, nor any of his Holy Apoſtles condemn any where the unfaithfulneſs of the Jewiſh Church, in corrupting the Canon, ſo nor do they honour the Apocrypha with one Quotation out of it. N. B. The Synodicum ſet forth by Pappus tells us this Story, that the Council of Nice made a miraculous Mound betwixt the Apocryphal and the Canonical Scriptures, ſetting them altogether a little below the Holy Table, and earneſtly pray'd to the Lord, that thoſe Books of Scripture, which were of Divine Inſpiration might be found above, but thoſe that were of a ſpurious Extract might be left below; and this (ſaith Gregory) God granted them graciouſly, for a diſtinguiſhing ſign between them. N. B. We are commanded by the two great Apostles to give no heed to Jewiſh Fables, 1 Tim. 1.4. and 4.7. and 2 Tim. 4.4. and Tit. 1.14. and again 2 Pet. 1.16. ſuch as the History of Suſanna, and of Bell and the Dragon both additionals to the Book of Daniel, and both which Jerom confidently condemns for a couple of Jewiſh Fables, and no better a Character can be given of the History of Judeth, whereof Joſephus (the Jewiſh Historian, and an exact Searcher of the Hebrew History, and the Antiquities of that Church) maketh not the leaſt mention of. N. B. Luther boldly affirmeth, that thoſe Books of Judeth, Tobit, &c. were at the first but Plays or Comedies acted as Stage plays, and then converted into Histories afterward: The best Title I find given them is, that they might be ſacred Poems, &c. and though Eccleſiasticus be the beſt undoubtedly of all the other Apocryphal Books for a Moral Diſcourſe, about the avoiding of Vice, and the purſuing of Vertue, &c. yet therein is found a minture of many Matters (ſaith Diodate) contrary to Canonical Scripture, and too p. 736low for the Majesty of God's Spirit: Nor is it at all Historical, and therefore improper for our preſent purpoſe, in relating the History of the Jews.

Remark the Third, In General, though both the Books of the Maccabees be an Historical Narrative of the State of the Jews in this Interval, betwixt Malachy and John Baptist, yet was it not written by infallible Inſpiration, ſeeing then was a Ceſſation of Prophecy, &c. and though the ſubject of the first Book be very profitable and neceſſary for the underſtanding of Daniel's Prophecy, &c. yet ſeeing it cannot be made manifeſt, that the Author of it was foreign, inſpired of God, therefore could it never be accounted Canonical, having only the Greek-Tranſlation, and not any Hebrew Original: Much leſs hath the ſecond Book of Maccabees found Reception in the Church of Christ. Becauſe Firſt, In the beginning of that ſecond Book we have a strange Story, how the Holy Fire (that first came down from Heaven) was found hid in the Earth after the Captivity, and of the Altar, Ark, and Tabernacle, all hidden by Jeremiah. Secondly, The other Part of that ſecond Book (which begins at Chap. 2. ver. 20.) beſides the Deſcription of the Death of Antiochus, Chap. 3. is very much differing from that in the first Book, Chap. 6. there is likewiſe the commending of Rhaſis for murthering himſelf, Chap. 14.41, to 46 which Act of ſelf-murder, the Doctrine of the ſixth Commandment, and of all Canonical Scripture is quite contrary unto, and therefore all Learned Divines, look upon it as a Fact rather to be pitied than defended. And Thirdly, The falſe Judgment that Author gives concerning Judas Maccabeus, his Sacrifices and Prayers for thoſe of his Army that had been ſlain in Battel, for the Expiation of their Sins, to turn away God's Wrath from the ſurviving Remnant of it, as if that had been done for the Benefit of thoſe who were dead for their Sins alſo, Chap. 12.44, 45. whereas the Holy Scripture giveth no Ground nor Approbation for uſing any Sacrifices or Prayers for the Dead; and 'tis contrary to the Custom of the Jews at this Day to do ſo. Moreover Joſeph ben Gorion (who wrote theſe Matters in Hebrew, and out of whoſe writings this Author took his Abridgement) maketh no mention of this Prayer for the Dead, Lib. 3. Chap. 19. nor, ſuppoſing Judas did ſo, is this particular Example ſufficient to eſtabliſh a Doctrine, no more than Zipporah's was to prove, that Woman might administer Sacraments, Exod. 4.25. or the ſingle Example of Rhaſis, that one may lawfully kill himſelf.

N. B. 1. It follows then, theſe Apocryphal Books were upon good grounds not received by the Church among thoſe that were accounted Canonical, and plainly of Divine Inſpiration, becauſe moſt of them are justly ſuſpected to be stuffed with vain Jewiſh Fables, and not penned in a stile any way agreeable with the Majesty of God's Holy Spirit, but far off from bearing the Character of thoſe Scriptures divinely inſpired: Therefore the Author of this ſecond Book of Maccabees not being inſpired of God, acknowledges his own Infirmity and deſires Pardon for what he had done amiſs, Chap. 15.39.

N. B. 2. Though the Apocrypha cannot prove any Point of the Chriſtian Religion, ſave ſo far as they conſent with the Canonical to confirm the ſame, or rather, whereon they are grounded; yet may they be read as the Works of Godly Men, for the Instruction of Godly Manners, as alſo for advancing our Knowledge of the History of the Jews; in which Books is declared, that God at all Times had a ſpecial Care of his Church, never leaving her utterly deſtitute of means to confirm her in the Faith and Hope of the promiſed Meſſiah; as likewiſe they declare the fulfilling of foretold Threatnings by the Prophets for her Exerciſe, and for the Destruction of her Enemies.

Remark the Fourth in General. Beſide theſe Apocryphal Additions to the Canonical Scriptures, Joſephus the Jew is look'd upon by the Learned as the beſt of Hebrew Hiſtorians, and the moſt curious Searcher of the Jewiſh Antiquities, yet not without his foul Faults, as hath been occaſionally obſerv'd all along in this Hiſtory of the Scriptures; and therefore the Romaniſts (eſpecially Barclay by Name) are juſtly blame-worthy for ſaving that the loſs of the Holy Bible would be the leſſer loſs; ſo Jofephus's Antiquities were but carefully preſerved, becauſe the whole Hiſtory of the Old and New Teſtament may be ſupplied out of that Joſephus the Jew. 'Tis true, Jerome calls Joſephus the Greek Livy for the excellency of his Hiſtory, and reckons him in the Catalogue of the Eccleſiaſtical Authors, becauſe not only he was ſo kind to the Chriſtians, tho' himſelf was a Jew; but alſo and more eſpecially, becauſe he ſpeaks ſo Highly and Honourably of Chriſt himſelf in Lib. 18 of his Antiquities, therefore Jerom listed up his Name among the Writers of Eccleſiaſtical Hiſtory, ſaith Sixtus Senenſis, Bibl. lib. 4. He was certainly moſt Learned of all the Jews in his Time, both in Greek and Hebrew, ſaith Fuller Miſcel. lib. 2. cap. 3. and ſo ſay Spanhemius Dub. Evang. par. 2. Dub. 2. and Voſſius de Hiſtor. Graec. lib. 2. cap. 8. and Bodinus Method. Hiſt. &c. but above all, Cuneus's Character of him is moſt obſervable, ſaying, He is an Author worthy of all Praiſe, and who (next to the Holy Scriptures) deſerveth p. 737beſt (of all other Authors) to be believed: And tho' he excells all others in Gravity, yet he is not found altogether free from the Dotages of his Jewiſh Nation-Cuneus de Repub. Hebr. lib. 3. cap. 2, &c. Joſephus is taxed for this fault by Luther, Gen. 34. by Rivet on Exod. 2. and by Chamter, &c. that writing the Antiquities of his Nation (with a deſign to have them publiſhed) he deſcribes them, as Stately as he could; and when he thought the Simplicity of the Scripture did not ſufficiently ſet off the commendaetion of Matters done among the Hebrews, he then indented and added many Matters of himſelf: Therefore ought he to be Read with a great deal of Chriſtian Care and Prudence. N. B. There was another Jew of later Times, who out of True Joſephus wrote an Hebrew Hiſtory under the Falſe Name of Joſeph Ben-Gorion (above-named) Tranſlating Joſephus out of Greek into Hebrew. By this latter Mock-Joſeph many of the Jews were deceived, taking him for the True one, becauſe both were Prieſts, Learned and Noble, &c. Geneb. Chronol. lib. 2. cap. 4.

Remark the Fifth in General. Tho' both the Apocrypha and Joſephus (as we have ſeen) be but uncertain Guides to Conduct us through the Wilderneſs of this Hiſtory of the Jews in this interſpace of time when the Spirit of Prophecy was ceaſed from Recording the Memorials thereof, yet have we a more ſure word of Prophecy, as 'tis ſaid 2 Pet. 1.21. &c. even ſomewhat in the Old Teſtament which was of Divine Infallible Inſpiration; to wit, the Book of Daniel; who writes an Hiſtory (as well as a Prophecy) of what aſſuredly came to paſs.

Mark 1. As Firſt; Daniel ſaw the Viſion of the four Monarchies (call'd the four Mettal Kingdoms in Nebuchadnezzar's Dream, Dan. 2.) which troubled the World, but eſpecially the Church in the World, from the firſt Riſing of Nebuchadnezzar (that Golden Head) until the Coming of the Everlaſting Kingdom of Chriſt in the Goſpel. N. B. Notewel, Dan. the 7th. which Prophecy is as a General Map of all the whole World; his following Prophecies are as particular Tables of ſeveral Countries therein: So in Ch. the 8th. he had his Viſion of the Perſian Ram with a Golden Fleece and full of Fleſh, but Conquer'd by the Grecian Goat; this introduceth ſome particular Paſſages relating to the Hiſtory of the Jews: Nehemiah had mentioned Jaduah or Jaddus, Neh. 12.22. who was the very High-Prieſt of the Jews, that met this Capering Goat Alexander the Great, (who was coming with an intent to Plunder Jeruſalem) in his way to War with the Ram; but Jaddus meeting him in his Prieſtly Veſtments (for Glory and Beauty, Exod. 28.2.) did ſo Dazle him, that his Fury melted into a ſtrange Veneration, more eſpecially when Jaddus ſhewed him this Prophecy of Daniel, that he ſhould certainly Conquer Darius the Ram. Alexander hereby was much encourag'd in his Enterprize, and not only offer'd Sacrifice to the True God, according to the High-Prieſt's Direction, but alſo granted much freedom and many favours to the Jews, yea whatever they demanded of him, Joſephus's Antiquities, lib. 11. cap. 8. N. B. This 8th. Chapter of Daniel is a Notable Abridgment of all Great Alexander's Victories (wherein his Pacification toward the Jews while he Warred againſt all the World, are Included) and looks more like an Hiſtory than a Prophecy.

Mark 2. Daniel Prophetically declareth the Hiſtory of the Jews diſtinctly after the Death of Great Alexander (who was the Great Horn, and broken by a Fever in the flower of his Youth, which his Surfeiting and Drunkenneſs caſt him into, Dan. 8.8.) under a little Horn which ſprang up out of one of the four Potent Succeſſors of Alexander, ver. 9. This was Antiochus Sirnamed Epiphanes, Illuſtrious, but Polybius call him Epimanes the Mad-man, deſcended from Seleucus (who ſucceeded Alexander in Syria, one of his four Notable Captains) and is call'd a Little Horn becauſe 1. He was much leſs than Alexander, (call'd the Notable and Great Horn, ver. 5, 8.) 2. Little, becauſe the youngeſt of his Brethren, having nothing of Grandeur at the firſt, ſave only born a Prince, but without a Kingdom till he came to be an Ʋſurper. 3. Little, becauſe being of a low Fortune, he was ſent a Pledge and Hoſtage to Rome by his Father Antiochus Magnus, (whom the Romans had Cudgel'd into a Complyance about the beſt part of his Kingdom of Syria.) And Little 4. becauſe after his Father's Death he made his eſcape from Rome and ſeized upon the Crown of Syria, Depoſing Demetrius his Nephew and the Right Heir; after this he grew from Little to Great, yea greater and greater, by pretending to be Protector to his young Nephew Ptolomeus Philometor, he got into his hands the Kingdom of Egypt, from which Crown when the Romans forced him, he returned with great Rage to pour forth his Revenge upon the poor Jews (who were leſs able than the Romans to Reſiſt him) and in plain terms, He play'd the Devil amongſt them, ver. 10, 11, 12, &c. N. B▪ Wherein this Epiphanes, Famous (as his flatterers ſtyl'd him, but rather Epimanes Infamous, a Vile Perſon, as the Angel named him, Dan. 11.21.) Acted the part of a Mad-man in three caſes; Firſt, In caſting down ſome of the Stars of Heaven to the p. 738ground, ver. 10. that is, thoſe Godly Prieſts and Princes of the Jews, called Stars, becauſe they ſhone in their Sphere of God's Church Militant, Worſhipping the God of Heaven, whoſe Names were writ in Heaven as ſo many Citizens thereof. Secondly, He did not only caſt them down, but he alſo trampl'd upon them, and ſtamp'd them under his Feet, ver. 10. theſe he prophaned, and cruelly Murther'd them. Such Shining Stars as theſe (Rev. 1.10.) Perſecutors ſpight in all Ages is ſpecially againſt, Zech. 13.7. Thirdly, He magnify'd himſelf in an Hoſtile manner againſt the Meſſiah, (who was Lord of the Temple and the Captain of the Jews Sufferings and Salvation, Heb. 2.10.) in taking all his Worſhip out of his Temple, yea and Chriſt too (as it were) he caſt out of his place, ſetting up in his room Jupiter Olympus, an Image of the Devil, v. 11, 12. and burnt the Books of the Law, 1 Macc. 1. 47, 59. N. B. How long this loſs of the Daily Sacrifice and thoſe ſad Deſolations ſhould laſt, was likewiſe declared to Daniel by the Palmony Hamadabber, or Excellent Numberer, the Man or Meſſiah, ver. 13, 14, 15, 16, &c. The Term told him was for 2300 Days, that is, for ſix Years, three Months, and twenty Days. Reckoning 365 Days to a Year, and adding the two Days of the the two Leap-Years therein to it, this was not full ſeven Years from the beginning of Antiochus's Prophaning the Prieſthood and Temple unto his Death that the Jews did ſuffer under him, much leſs was it Seventy Years, as formerly they had ſuffer'd in Babylon; which muſt needs be a Comfort to the Church of the Jews, when Daniel declared it from Chriſt to them. How this Phophecy was fulfill'd, ſee 1 Maccab. 1.12, 13, 14. and 4.52. and 2 Maccab. 4.12. This Vile Perſon Acted Vilely from firſt to laſt, and ſuch an Hell-hound was hardly heard of.

Mark 3. Daniel in his 9th. Chapter receiveth a Prediction of what ſhould befall the Jews from the Time of their Deliverance from Captivity until the Death of Chriſt, Chap. 9.24, 25, 26, 27. namely Seventy Weeks, or Seventy times ſeven Years, or four Hundred and Ninety Years from Cyrus's Proclamation to the Death of Chriſt. This Interſpace the Angel divideth into three Ʋnequal Parts; the firſt is Seven Sevens, or Forty nine Years, to the finiſhing of Jeruſalem's Walls, &c. The ſecond is, the Sixty two Sevens, or four Hundred Thirty four Years, from that time till the laſt Seven; the Events of which are mention'd ver. 26. The third is the laſt Seven in the latter part (ſaith Dr. Lightfoot) Chriſt Preached; 26. The third is the laſt Seven in the latter part (ſaith Dr. Lightfoot) Chriſt Preached; to wit, three Years and an half, and then was Crucified, &c. So that from the Decree of Cyrus to the Death of the Meſſias, 'twas juſt 490 Years. N.B. I have conſulted various Authors about this Term of Time; as Alſted's Encuclop. pa. 2974. and Dr. Willet on Daniel, pag. 284. where he ſaith, Daniel having had a Revelation of Chriſt, who is call'd the Stone cut out of the Mountain without the hands of any Humane Help, Dan. 2. Chap. and of the Son of Man's coming in the Clouds, Chap. 7. pag. 283. therefore was he the more Inquiſitive about the Times of Chriſt, &c. as likewiſe Pemble, pag. in folio 353. and many other Antient and Modern Authors. N.B. Many great Wits have been exerciſed about this Noble Prophecy: Cornelius A Lapide ſpeaks of one Learned Gentleman who run out of his Wits after many Years ſtudy upon it. I find the Doctors are much divided about the beginning and ending of theſe Seventy Weeks; 'tis moſt probable they began at the outgoing of Cyrus's Decree, Dan. 9.25. and ended at Chriſt's Death, tho' ſome ſay at the Deſtruction of Jeruſalem by the Romans under Titus Veſpatian; but 'tis better to Compute it as Above, than to Diſpute it without End. N. B. However, ſure I am, it may well be obſerved, That the Jews after their Seventy Years Captivity, have Seven Seventies of Years granted them, wherein they enjoyed their own Countries; ſhewing him how God's Mercies bear the ſame proportion to his puniſhing Judgments, which Seven (a complete Number) beareth to an Ʋnit or One; for their Seventy Years Bondage in Babylon was Recompenc'd by the Lord with Seven Seventies of Inlargement in their own Land, beſide that Mercy of Mercies here promiſed them, even the Grace of the Meſſiah, who in the laſt Seven Years of the Seventy confirmed the Convenant with many Elect Gentiles, ver. 27. N. B. But the Jews did ſo Degenerate and were ſo Infatuated into ſuch a Sottiſh Superſtition, that they put to Death the Prince of Life, Acts 3.15. and after that their Seditious Zealots (as they call'd themſelves) committed ſuch abominable Outrages, as to ſill the Temple with Dead Bodies of their own People, as Joſephus relateth; then came the Time of Chriſt, the King's ſending forth his Roman Armies, Matth. 22.7 to Murder thoſe that had Murder'd him, and to burn their City and Temple, and to put a period to all their Sacrifices and Services. This is call'd Chriſt's Coming, Mal. 3.1, 2. John 21.22. Jam. 5.7. and therefore 'tis ſaid here, Dan. 9.27. that Chriſt himſelf makes it Deſolate for its overſpreading Abominations; now rendring this once Holy City not only the Slaughter-houſe of God's Saints, but alſo of the World's Saviour; for which foul Fact, they are become the Scorn of the World, and the Contempt of all Countries thereof.

p. 739N. B. 1. This Scripture doth ſo evidently demonſtrate both the time of the Coming and of their Killing of the Meſſiah, and the Wrath of God lying ſo ſeverely upon them for that wicked Act, Acts a. 23. that it not only confutes their Ʋnbelief and confirms our Faith in Chriſt, but alſo it hath convinced ſundry of the Jew-Doctors, who by the clear Evidence of this Text, have been compell'd to confeſs, That the True Meſſiah is already come, and that he was that Jeſus whom their Fore-fathers Crucified; as R. Samuel acknowledges in his Epiſtle to R. Iſaac, related by Dionyſ-Carthur's Comment on this Text, and Rab. Hoſea in his Lamentation for this Inexpiable Guilt of the Jewiſh Nation, Recorded by Galatinus, lib. 4 cap. 18.

N. B. 2. Jerome well obſerveth, That all thoſe ſad Occurrences (contained in the Seventy Weeks, or Ten Jubilees, which make up 490 Years) were Determined even until the Conſummation, ſo were all the effects of a Divine Decree, and therefore Irrevocable and Irreſiſtible: And the preciſe periods of Time (wherein each particular would be performed) is expreſly Revealed in this Prophetical Prediction, the like whereunto is not to be found in any other of the Prophets; namely, the Time of the Life and Death of the Lord Jeſus, of burning the City (that Slaughter-houſe of the Saints) and of the Sanctuary (that Den of Thieves) and likewiſe how long their Deſolation ſhould laſt even until the end determined by God's Decree: And therefore tho' the Jews have oft attempted, yet could never to this Day Recover their own Land, nor are ever like to do, until they be made willing to ſay [Bleſſed is He that cometh in the Name of the Lord] Matth. 23. 38, 39. This Scripture and Rom. 11.25, 26. give hopes (ſaith Graſerus) of an End of that Flood of God's Wrath, which flowed in upon the Jews, and ſo overfloweth (as Noah's Flood had done) and ſo…ept them all away out of their own Country.

Mark 4. But above all, Daniel hath a moſt diſtinct Revelation concerning the Condition of the Jews under their many powerful Adverſaries, till the Madneſs of Antiochus Epiphanes was over, in his three laſt Chapters; all which look more like an Hiſtory than a Prophecy, from the Third Year of Cyrus to the period of Antiochus's Perſecution. Firſt, Daniel the 10th. Chapter is but a Prologue to the main Prophecy, wherein ſome things are premiſed as Preparatory to it. Secondly, The 12th. Chapter is the Epilogue Annexed, wherein the Pious are comforted with Promiſes both of Protection and of Deliverance. Thirdly, But the main Body of the Prophecy, or rather Hiſtory, is revealed in the 11th. Chapter, which reacheth to the Jews raiſing out of the Duſt of their Diſperſion, &c. wherein the State of the Church of the Jews (ſaith Brand Mullerus) is Deſcribed under a double Reſpect: N. B. 1. It was very Miſerable in reſpect of the bloody Wars between the Lagidae the King of Egypt and the Seleucidae the Kings of Syria; for Judea (having Egypt on the South and Syria on the North) lay as Corn betwixt two Mill-ſtones, and was miſerebly grinded to powder by their frequent Incurſions of their Armies, commonly marching through the bowels of Judea and waſted it. The 2d. Reſpect was Antiochus's Perſecutions, eſpecially at three times: 1. When he returned from Egypt in his ſecond Expedition, Dan. 11.28. 2d. In his third Expedition thither, ver. 30. And 3dly. In his fourth, ver. 41, &c.

N. B. 1. Daniel Mourning for the ſad Eſtate of the Jews in Judea, hath this Viſion vouchſafed to him to Relieve him againſt his great fright and fainting, by being informed of the Affairs of both the Perſian and Grecian Empires; the Diſaſters whereof (relating to the Church of the Jews) put good Daniel into his Dumps, Dan. 10.2.3. till comforted by Gabriel, ver. 12. yet not all at once, but by four Degrees was Daniel raiſed: 1. He is ſet upon his Knees and upon the palms of his Hands, ver. 10. after his three Weeks Mourning, &c. this poſture was an Emblem of Prayer. 2. He is cauſed to ſtand upon his Feet, tho' trembling and ſilent, ver. 11, 15. 3ly. His Mouth is opened to ſpeak, but with much weakneſs, fears and ſorrows, ver. 17. And 4thly. He is fully ſtrengthened, ver. 18. N.B. God gives his Anſwers of Peace to the Prayers of his People not all at once but gradually; for he is a God of Judgment, and bleſſed are they that wait on him, Iſa. 30.18. The Angel comforts Daniel with this. That the Perſians ſhall be Diverted by the Grecians under Great Alexander; ſo that they ſhall have little leiſure or mind to meddle with the Jews, for Michael or Chriſt ſtood up for his Church in the want of all Humane Helps, ver. 19, 20, 21. ſo that the Devil cannot prevail, Matth. 16.18.

N. B. 2. Gabriel gives a more particular Expoſition of the Viſions, Chap. 7. and 8. This latter Explanation in Chap. 11. being more plain than the former before; for in Chap. 11. the Angel (with the greateſt clearneſs) declares in particular the ſeveral Kings of Perſia and of Grecia, more eſpecially the ſundry Paſſages of thoſe Divided Kings one againſt another, eſpecially relating to the Jews, the other two Kings of the Eaſt and of the Weſt being of a leſſer figure than the other two of the North and South, p. 740(all four Succeſſors of Alexander) and not meddling with the Church of the Jews; therefore the Angels meddleth not with them in this Hiſtorical Prophecy: But of the Northern Kings of Syria and of the Southern Kings of Egypt, Gabriel giveth an Account of ſeven ſeveral Wars between them in this 11th. Chapter: As 1. Between Ptolomeus Lagus of Egypt (who was a great Enemy to the Jews, ſaith Joſephus) and Seleucus Nicanor of Syria, ſtronger than Ptolomy. Chap. 11. ver. 5. the poor Jews (that lay betwixt theſe two Potent Princes) were beaten on both ſides. 2. Between Ptolomeus Philadelphus (ſo call'd becauſe he Marry'd his own Siſter, yet was a Learned King, and being a great lover of Learning, he Founded that famous Library wherein were two hundred Thouſand Books, and among them the Septuagint, which he cauſed to be compoſed by 72 Rabbins) and Antiochus Theos, or God, as his Paraſites ſtyled him. Theſe two Kings made a Marriage out of Sinful Politicks to compoſe all their Controverſies by a Confederacy, ver. 6. Antiochus Marrys Ptolomy's Daughter (for confirming the Concord) Berenice, which ſignifies a Daughter of Innocency, but not right named (ſaith Junius) becauſe he Marry'd his own Siſter: Nor could this Berenice cauſe theſe two Kingdoms cleave together as was foretold, Dan. 2.43. but they brake out again into open War, and this fond God Antiochus was poiſoned by his Wife; a juſt Judgment from a jealous God, that he ſhould die by jealous Laodice. 3ly. Between Ptolomeus Evergetes and Saleucus Callinicus was the third War, Dan. 11.7, 8, 9. Antiochus after a while put away Berenice, who long retain'd not the power of her Arm, ver. 6. that is, her Intereſt in her Husband; her Queendom and her Life were ſoon after loſt, for he betook himſelf to his former Lawful Wife Laodice; yet ſhe ſeeing War preparing againſt him for putting away Berenice, and fearing her Husband's Inconſtancy for the future, makes means to Poiſon him, and ſets up Callinicus her Son in his ſtead, and ſlays Berenice and her Son, with all their Followers and Favourers: Hereupon Ptolomy Euergetes (the own Brother of Berenice) ſtands up as the fifth Horn to Revenge his Siſter's Death againſt Seleucus Callinicus Son of Laodice by Antiochus Theos, and Ptolomy prevailed ſo as to over-run the moſt part of Callinicus's Kingdom. 4ly. The fourth War was between this Ptolomy Euergetes and Antiochus Magnus, ver. 10. This Antiochus being of a great Spirit, and not enduring that Ptolomy ſhould poſſeſs any part of Syria under his very Noſe, his ſtout Stomach ſtirr'd him up as the ſixth Horn, to Recover what his Father had loſt to Ptolomy, and over-ran all that loſt part of Syria and Judea alſo with a moſt formidable Army and with frequent Incurſions, as Hiſtory tells us. 5ly. The fifth War was between Ptolomy Philopator (ſo call'd per Antiphraſin, becauſe he Kill'd his Father, &c.) and Antiochus Magnus, ver. 11, 12, 13, 14, 15, 16. Tho' this Philopator was otherwiſe very Vitious, yet was he permitted to be very Victorious againſt Antiochus the Great, over whom he prevailed ſo much (ſaith Polybius) that had he effectually purſued his Victory, he might not only have Recovered all Syria, &c. but alſo have ſpoil'd Antiochus of his Kingdom; but his Luxury (ſaith Strabo) let him eſcape by flight, ſays Joſephus: However, his caſting down ten Thouſands of the Jews, ſerves to make him the ſeventh Horn; but Antiochus Recruited while he led a luxurious Life and prevailed, as is here declared. 6ly. The ſixth War was between Ptolomy Epiphanes (a young Child at his looſe Father's Death, haſten'd by his Intemperancy) and Antiochus Magnus, ver. 17, 18, 19, 20. Antiochus long'd ſore to be Lord of Egypt, ſo lays hold of that opportunity while Ptolomy Epiphanes was young, and makes uſe of both Force and Fraud to obtain it, but could not maſter it by either of the two means: 1. Not by Force, for many Jews join'd with Ptolomy (becauſe he had given them leave to build a Temple in Egypt, which was built by Onias at Helioplis upon pretence of fulfilling that Prophecy, Iſa. 19.19.) ſo that Antiochus proſper'd no…in that Expedition: Nor 2ly. By Fraud, for that he might gain by ſecret Treachery what he could not win by open Hoſtility; he beſtows his beautiful Daughter Cleopatra upon Ptolomy, ſuborning her to deſtroy her Husband; but ſhe (as became a good Wife) clave to her Husband, Nature having taught her to prefer him before a Father, as Michal had done to ſave David from Saul, &c N.B. 'Tis Matter of great Admiration, that Daniel ſhould write ſo diſtinct an Hiſtory of the Life and Death of this Antiochus the Great, and of his dwindling at laſt from his Magnitude into nothing, ver. 17, 18, 19. and of the Death of Seleucus Philopator alſo,ver. 20. all ſo exactly as they came to paſs long after Daniel's Day, agreeable to all Relations both of Greek and Latine Hiſtorians after the Accompliſhment of this Prophecy: For Livy, Strabo, and many other Writers tell us, How Ptolomy being beſieged by this Antiochus, craved Relief of the Romans, who were then very faithful in protecting their Allies, and who couragiouſly came upon Antiochus (the more, becauſe Hannibal being beaten by Scipio, had fled to him for Refuge) and not only rais'd the Siege, but alſo beats him in Battels both by Sea p. 741and Land, proving too hard for him at his own Weapons of Power and Policy, and ſo Recovering all the Countries he had Conquer'd from Ptolomy and his own Daughter Queen Cleopatra, and from the Roman State alſo, when he had (like a Lion enrag'd by his miſſing his Expedition againſt Egypt) faln foul upon them, but the Conquering Romans caſt him out of all his Conqueſts, and caſt back his own Contumelys againſt them all upon himſelf, calling him in contempt, Antiochus once the Great, but now retired into a narrow and remoteſt corner of his Kingdom, where he ſecured himſelf for a little time; but ſeeking to enrich himſelf by Robbing the Temple of Jupiter Belus, the Rude Rabble of that Country hew'd him to pieces. This was the ſad Cataſtrophe of Antiochus Magnus, whoſe Greatneſs found this foul and fatal Fall, as Daniel did foretel and all Humane Hiſtories do teſtifie; and tho' his Son Seleucus Philopator (ſo call'd becauſe he was his Father's Darling) ſucceeded him, yet he proving a covetous griper (calling Money his beſt Friend) he gather'd no leſs of Curſes than of Coin from his Subjects; ſo ſoon becomes poiſoned by Heliodorus, whom he had employ'd to Rifle the Temple's Treaſury, ver. 20. and 2 Macc. 3.7. the ſeed of evil doers ſhall never be renowned, Iſa. 14.20. But 7ly. The ſeventh War between Ptolomy Philometor and Antiochus Epiphanes, was the worſt War to the woful Jews; the Hiſtory whereof Daniel declares diſlinctly from the mouth of the Angel Gabriel, ver. 21. to the end of the Chapter.

Mark 1. This Antiochus was younger Brother to the aforeſaid Seleucus, who was the Romans Tribute-gatherer, to whom he was to pay a Thouſand Talents by the Year, (according to the ſordid Conditions to which the Romans had reduced the Grandeur of his Father Antiochus the Great.) This Polling of the People for that great Tax out of Syria, made the Son (who was the Father's Darling) extreamly hated of his Subjects, and ſo became poiſon'd by Heliodorus (a great Court-Favourite) in favour of this Antiochus Epiphanes.

Mark 2. This younger Brother and Succeſſor in the Kingdom is call'd by the Angel a Vile Perſon, ver. 21. which was his true Title (as a Wicked Perſon was Haman's, Eſth. 7.6.) tho' he affected to be call'd Epiphanes, or Famous and Illuſtrious; yea the ſowre Samaritans (to ingratiate with him in his Cuelty againſt the Jews) ſtyled him Antiochus the Mighty God, as Joſephus relateth. Here was a Bramble brought to the Throne, yet as a Vile Perſon to be deſpiſed, Pſal. 15.4.

Mark 3. He came in peaceably under pretence of being Protector to his young Nephew Demetrius; and tho' the Nobles did not give him the Kingdom, yet he took it partly by force (whether they would or no) and partly by flatteries, winning their hearts by Preſents, pretended Courteſies, and private Practices, ver. 21. and no ſooner is he ſettled upon the Throne but he makes an Attempt upon Egypt, inſinuating himſelf as Protector to his Nephew Philometer his Siſter Cleopatra's Son during his Nonage and Minority, in which time he did overflow Egypt as with a flood of Forces, ver. 22, 23, 24. Conquering the Country as far as Peluſium, &c.

Mark 4. When Ptolomy Philometor was grown up, Antiochus made his ſecond Expedition againſt Egypt, and farther over-ran his Kingdom, corrupting his very Courtiers to betray Philometor, and to make Agreement with him his Conquerous, feaſting him and giving great Gifts to him, but with a Fox-like and feigned Amity on both hands, ver. 25, 26, 27. then returned he with vaſt Riches into his own Land, ver. 28. and Judea lying in his way to Syria, the Devil (that grand Make-bate) takes him up as a fit Turbulent Tool to torment the Jews, who were in Covenant with God, and profeſs'd the True Religion. Satan with be ſure to ſcratch the Church's Face; when at any time he can gain an opportunity, he leaves her, as he left her Lord, only for a ſeaſon, Luke 4.13.

Mark 5. Antiochus made a third Expedition into Egypt, whereof the Angel giveth an Account both of Time, Action, and Event, ver. 29, 30 yet even then the Roman Legate Publius Popilius came and commanded him in the Name of the Senate of Rome, to depart out of Egypt, or at his Peril, &c. Hereupon not daring to provoke the Roman Lion, he forthwith departed with his Army, remembring how the Romans had Cudgel'd his great Father Antiochus; but this forced Retreat (God croſſing him in the height of his Hopes, Job 20.6.) did ſo enrage him, that now Epiphanes Illuſtrious was indeed turn'd into Epimanes Furious or Stark-mad againſt the Jews in his way home again; and this is deſcribed from ver. 30, to ver. 40.

Mark 6. The Miſchiefs done by this Mad-man to the Jews, are all deſcribed by their Parts to the number of Seven: As 1. His ſending Soldiers againſt the City Jeruſalem, that they might Revel in its Ruins, ver. 31. with his great Army he brought from Egypt. 2ly. His Prophaning the Temple and City after his Conqueſt of it, by entring into that Holy Place, by touching, and taking away the Holy Veſſels Sacrilegiouſly. 3ly. Nor was p. 742this Pollution and Spoilation of the Sanctuary a ſufficient Outrage, but he cauſed their publick Worſhip in the daily Sacrifice to ceaſe. 4ly. He placed a Garriſon of prophane Soldiers in the Holy Sanctuary to turn all Holy Worſhip of God out, and to keep in all prophane Worſhip of the Devil, &c. 5ly. To promote his Devil-Worſhip the more, he ſets up that Abominable Idol Jupiter Olympus in God's Temple, ver. 31, 38. which made the Holy Jews fly from it, ſo made the Houſe of God Deſolate, ver. 31, 39. Matth. 24.15. 6ly. His Debauching many of the Carnal Jews (always bent to Backſliding) with Bribes and promis'd Preferments, and his Deſtroying thoſe Godly Jews who would not be Debauch'd with his Idolatry, ver. 32, 33, 34, 35. 7ly. His Domineering over the Apoſtate Jews, doing according to his own Will in Judea, ver. 36. tho' he could not do ſo in Egypt, becauſe the Romans put a ſtop to his Rage there; but that proud People of Rome looked ever with Diſdain upon the poor diſpicable Jews and upon their God, as not worthy to be compared to Bacchus, &c. as the Roman Cicero moſt baſely and blaſphemouſly ſpeaketh Therefore did this furious Beaſt Antiochus ſo proſper in his Proſecutions againſt the Jews, according to his Will and Wiſh, ver. 36. ſeeing the Romans would not Interpoſe as Checkmate for them as they did for Egypt, &c.

Mark 7. Antiochus, being now Drunk with Succeſs, and pufft up with Pride by his proſperous Purpoſes againſt Judea, Magnified himſelf above all Gods; yea the God of Gods, the True God of Iſrael he blaſphemed, ſuppreſſing God's Worſhip and ſetting up his own Idolatry; and ſo far was he without Natural Affection, that his own Jewiſh Wife, tho' of much eſteem with him (ſaith Joſephus) yet could not diſſuade him from his Villany, ver. 37, 38, 39. So that after his fourth Expedition againſt Egypt, he falls foul upon the Jews again, being recalled thither by Rumors, ver. 40, 44. that the Romans, &c. were again raiſing Forces againſt him, he returns with greateſt fury to Deſtroy the Jews utterly by a Third Perſecution; in order hereunto he pitch'd his Tent-Royal at Emmaus near to Jeruſalem, ver. 45 between the Mare Mortuum and the Midland-Sea, which are the bounds of Judea, call'd the Glorious Land, ver. 41, 45. the Glorious Holy Mountain, being the glory of all Lands, Ezek. 20.6. Here he proſper'd again in this Third and worſt Pereſecution, till God had avenged by him the Quarrel of his Covenant upon his Apoſtatiz'd People, Levit. 26.25. and till himſelf had filled up his Epha with his Wickedneſs, Zech. 5.7, 8. then Antiochus came to his end, and that a loathſom and lamentable end, 1 Macch. 6.8, to 16. The Accompliſhment of this Prophecy in the Hiſtory of it, is ſet down in the Six firſt Chapters of the Firſt Book of Maceabees, declaring to the full the manifold Extremities that the Jews ſuffer'd in this Third Perſecution, and how miſerably he died, notwithſtanding his Jupiter Olympus, whom he had ſet up as his Tutelar God, who fail'd him in his defence againſt Death; Joſephus ſaith, God ſtruck him with a great Plague, with an Incurable Diſeaſe, of which no Man could help him, and his fleſh crawled full of Worms, ſo that no Man could abide the ſtink of him; yea, he became loathſom to himſelf, as is further declared 2 Macc. 9.10, 12. and Appianus adds, that he died of the foul Diſeaſe from his Leachery; however, it was ſurely ſome ſtrange ſtroke of God to cut off a wicked Perſecutor.

Remark the Laſt, upon the 11th. and 12th. of Daniel. As the Prophet hath hitherto (from Gabriel's Mouth) given us a diſtinct Hiſtory of the ſad State of the Jews under this Abominable Antiochus, ſo he foretels the ſad State of Chriſtians under Antichriſt the Pope in this Type and Picture of him.

Mark 1. This whole Hiſtory of this Syrian Antiochus (the tenth Horn, as ſome ſay, or the little Horn as others) may moſt aptly be accommodated to the Myſtery of the Roman Antichriſt by way of Analogy, which Graſerus and other greatly Learned Men, make the only ſence of Daniel's Prophecy here: But my Opinion is, that as the literal Senſe of this Hiſtory may not be denied as relating to Antiochus, ſo the Myſtical Senſe of the Myſtery muſt be acknowledg'd as it relates to Antichriſt alſo: N. B. For it may not be imagin'd (as Graſerus, &c. do) that the Angel here ſhould abruptly break off from the Hiſtory of Antiochus and his Prophetical Diſcourſe concerning him and the Jews (whereof Daniel was moſt deſirous to be informed, as lying neareſt to his care at preſent) and fall upon an Hiſtorical Prophecy of Antichriſt only, and of the Church of Chriſt under the Goſpel, which was not to fall out till towards the end of the World: Which Notion is Renounce it, (namely, the moſt Ingenious of them) tho' it would otherwiſe exceedingly gratifie them in their proving that the Pope is not Antichriſt: Thus Bellarmine builds all his Arguments to prove this Point from this Topick the Context of Daniel. as it is only a Prophecy of Antichriſt only, and not any History of Antiochus; the denial of which Notion renders all his many Arguments frivolous and ineffectual.

p. 743Mark 2. I cannot but better approve of Dr. Willet's Opinion, who judiciouſly takes along the Prophetical Hiſtory of this vile Antiochus, and yet makes the Myſtery of it to be alſo a Prophetical Hiſtory of that Man of Sin Antichriſt, betwixt whom and Antiochus, he learnedly demonſtrateth that they run all along in twenty five Parallel Lines together. As 1. Both roſe by Craft and Flattery. 2. Both Proſpered and Prevailed. 3. Both were Covetous and Rapacious, &c. 4. Both were notorious Diſſemblers. 5. Both ſtep'd up after a general Apoſtaſy, and falling away from the Faith. 6. Both abuſed the ſecular Power, as Inſtruments of their Butcheries, &c. 7. Both abrogated the True Worſhip of God, and ſet up a falſe Idolatrous Worſhip in its ſtead. 8. As Antiochus uſed thoſe Apoſtate Prieſts Jaſon and Menelaus to promote his falſe Worſhip; ſo Antichriſt uſeth the Pens and Tongues of Jeſuits, &c. 9. Both perſecuted Princes and People that would not Conform to them. 10. Both exalted themſelves above all that is called God. 11. Both exalt themſelves againſt the True God. 12. Both utter horrid Blaſphemies. 13. Both had ſucceſs for a Time, while their Leaſes are run out. 14. Both forſake the God and Religion of their Fore-fathers. 15. Both ſeem not to care for Women. 16. Both are for Atheiſm and Prophaneneſs, and in effect not caring for any God. 17. Both ſet up new Idols. 18. Both were for Theatrical Services of their new Idols. 19. Both were for diſtributing Dignities, &c. to their Flatterers, &c. but for Mony. 20. Both were abominably Ambitious. 21. Both are barbarouſly Bloody to the Church of God. 22. Both be inſatiable in Hunting after, and Hoarding up Treaſures of Gold and Silver. 23. Both be inraged againſt the faithful upon any defeat they find from them, and their Forces if foiled but a little by them. 24. Both have their Palaces ſituated between two Seas, the former between the Dead Sea and the Mediterranean, the latter between the Tyrrhene and the Adriatick: The one without and the other within the Temple of God, the Church. And Laſtly, Both be branded for their coming at laſt to moſt miſerable Ends, all which twenty five Marks (wherein both Antiochus and Antichriſt meet together in Parallel Lines) the Learned Doctor doth diſtinctly illuſtrate by as many undeniable Inſtances and uncontrolable Demonſtrations, too large to be related here, and therefore I muſt referr the Reader (who is curious to compaſs them) unto Dr. Willet's Hexapla upon Daniel, page 445, to 462. N.B. Who likewiſe excellently obſerveth, that as Antiochus's Tyranny continued not much above ſix Years, ſo that of Antichriſt in thoſe bloody Marian Times of abhorred Memory was cut ſhorter here in England, by a gracious God (who praedetermines the End of all his Church's Perſecutions, Dan. 11.27, and 36.) for that laſted not ſo long as this of Antiochus, for it continued not full out ſix Years, page 463. N.B. Oh how marvelous is the Proportion, that Divine Goodneſs obſerveth in Days of Perſecution: If it be but little, God lets it be long, but if it be very ſharp, then ſhall it be very ſhort, as in thoſe Inſtances.

Mark 3. Hitherto the Malady and Miſery of the Church of God, hath been declared by Gabriel to Daniel, Chap. 11. now is the Church's Remedy and Relief revealed, in Chap. 12. as was needful for the Comfort of thoſe that were found faithful.

In this Annexion to the foregoing Historical Prophecy, are handed in ſeven conſolatory Arguments to Daniel, for the Comfort of the afflicted Church, four from Gabriel and three from Christ himſelf.

The Firſt from the Angel is, that at that Time Michael (the Prince of Angels the Lord Christ) ſhall stand up to ſecure and ſave his Servants, ver. 1. being the mighty God (as Michael ſignifies) and always a faſt Friend and a Faithful, as well as a powerful Protector of his People, while the Government is upon his Shoulder, Iſa. 9.6. and he Lord of all, Acts 10.36. while he is Lord both of the Church and of the World, he lets not the Church be wrong'd by the World.

The Second Comfort from the Angel is, that every one whoſe Name is found written in the Book of Life (to wit, all the Elect both Jews and Gentiles) ſhall aſſuredly be delivered by Michael their mighty Deliverer; and if not by a Temporal Deliverance (ſeeing many of the Saints be martyr'd by thoſe two matchleſs Monſters of Mankind, both Antiochus and Antichriſt) yet however by deliverance Eternal, ver. 2, 3. though they be Dead and do ſleep in their Graves, after they had born their Teſtimony, and made many Wiſe to Salvation by the Miniſtry of their Lives and Doctrine while they lived; yet the Angel aſſures him, even thoſe ſhall awake as out of a ſweet Sleep, filled with God's Image, Pſalm 17.15. and ſhall ſhine as Stars, &c. whereas their Perſecutors (who now Triumph over their Graves) ſhall be haled as worms out of their Holes, and condemn'd to Everlaſting Contempt, &c.

The Third Comfort is, more eſpecially to the Miniſters among thoſe Martyrs, who p. 744by their publick Miniſtry (wiſely managing it) do make many wiſe unto Salvation, and to partake of that Everlaſting Righteouſneſs, which the Meſſiah was to bring in, Dan. 9.24. Theſe ſhall have a moſt bleſſed and perfect Reward, after a peculiar Manner for all their preſent ſufferings, Dan. 11.33. with Rom. 8.18. Solomon allow'd but low and little Wages to his principal Workmen, Cant. 18.12. but Chriſt (greater than Solomon) doth grant greater Rewards, for they that turn many to Righteouſneſs ſhall ſhine as the Firmament, yea as the Stars, ver. 3. and yet higher, as the Sun in his Strength, Matth. 13.43. yea as Chriſt himſelf ſhineth, for ſuch ſhall all appear with him in Glory, Col. 3.4. though they now be ſlurr'd and ſlighted, &c. Oh what a glorious and deſirable Place will Heaven then be!

The Fourth Comfort or Cordial is, that the Church of God ſhould be preſerved by God even in thoſe worſt of Times: This was that precious Truth, a Jewel that Daniel is commanded to Seal up, ver. 4. until the Time appointed, ver. 9. and Chap. 8.26. Daniel muſt keep this Divine Secret to himſelf in ſacred Silence, and reſerve it in writing for the ſupport of after-Ages, that God would never forſake his People utterly, though their Sins moſt juſtly provoked the pure Eyes of God to profound diſpleaſure againſt them: Theſe Arcana Eccleſiae & imperii [Secrets concerning both Church and State] muſt be ſealed. Becauſe Firſt, To let Daniel know God's great Favour to him, who was Iſh Chamudoth, a Man greatly beloved, Dan. 9.23. and therefore of God's Council, Pſalm 25.14. Gen. 18.17. one betruſted with Divine Secrets. Secondly, Leſt, ſhould they come into common Hands, the Prophane might make either an evil uſe of them, or utterly deſpiſe them. Thirdly, That the truly Pious might prize them the more, as a moſt precious Treaſure, when brought forth out of God's private Treaſury. Fourthly, Theſe Secrets were Sealed, becauſe it would be long before they were all accompliſhed, whereas what were ſhortly to be fulfilled, were forbidden to be Sealed, 2 Chron. 21.12. Iſa. 8.16 Rev. 22.10. Fifthly, Though a full underſtanding of thoſe remote Predictions was reſerved for after-Ages (ſeeing Event is the beſt Interpreter of dark Prophecies) yet the Pious would ſpare no pains [running to and fro] for increaſe of Divine Knowledge concerning the Fates of the Church in Daniel's Prophecies. Sixthly, Such pious Soul as can be at any care and coſt (as the Queen of Sheba and the Aethiopian Eunuoh, &c.) for increaſing Knowledge and wait upon God in his own way, ſhall ſee ſome ſigns of the Times, and admire the Praeſcience and Providence of God, &c. Pſalm 77.5, 6, 7. Iſa. 26.8. 1 Pet. 1.10, 11, 12. for whatever was written, is written for our Learning, Rom. 15▪ 4.

The Fifth Comfort was a Cordial from Michael or Chriſt himſelf, as the former four were from the Angel Gabriel by Chriſt's Deputation: This is propoſed by way of a Dialogue or Conference betwixt our Lord and his two Angels, the one ſtanding on one ſide of the River Tigris, and the other on the other ſide, and Chriſt ſtanding between the Banks upon the Waters (as Matth. 14.25. ſignifying many Nations, Rev. 10.2, &c.) and one of the Angels asks the Man Michael [How long ſhall it be to the end of theſe forementioned Myſteries] ver. 5, 6. Chriſt Anſwers with holding up both his Hands toward Heaven, &c. whereas the common uſe of taking Oaths, is by holding up the right Hand only, but our Lord aſſures both the Angels upon both the Banks with both his Hands, concerning the Truth ofhis Anſwer; that all the Fury of the Church's Fiery Adverſaries ſhould be finiſhed at the end of Time, Times and a half of Time, ver. 7.2 Time certainly determined by God, but unknown and uncertain to Man, which was Daniel's trouble, ver. 8. as he ingenuouſly acknowledged (for the beſt know but in part, 1 Cor. 13.12.) and for whoſe ſatisfaction the Angels ask'd alſo as being ignorant too, Matth. 25.36. Eph. 3.10. 1 Pet. 1.12. If Angels, much more Men may not know Myſteries, 1 Cor. 8.2.

The Sixth Comfort is propounded (together with the ſeventh) in a Dialogue betwixt our Redeemer and Daniel, who occaſion'd it by freely confeſſing, he underſtood not Chriſt's Anſwer, about the Time of the Church's Deliverance, and the Reſtitution of all things in God's Worſhip: Daniel begs an Explanation of that Myſtical Number, Chriſt Anſwers with good Words and comfortable (as Zech. 1.13.) ver. 9, 10. 1. Relating to Daniel himſelf [though thou be greatly beloved, yet muſt thou be Content to be of God's Court, but not altogether of God's Council: Thou muſt be ſatisfied to be ignorant of ſome things which are concealed of future Ages, that are chiefly concerned in them] ver. 9. N. B. There is a laudable and a learned Neſcience, as of Ʋnneceſſaries, of Impoſſibles, or of Ʋnprofitables, ſuch as how long we ſhall live, when ſhall the World end, which of Mortals are Reprobates, and which are Elect, &c. 2. Relating to the Church in General, that my People ſhall meet with hard Meaſures, but they ſhall laſt no longer, p. 745than until they be made White by that ſcouring black Soap, ver. 10. and Chap. 11.35. and when I have ſcoured and ſcourged my Children by ſuch a race of Rebels, the Rod of mine anger, ſo deſperately ſet upon ſinning, ver. 10. then will I throw my Rod into the Fire and burn it.

The Seventh Cordial is propounded from Chriſt himſelf, ver. 11, 12. where he tells Daniel of two comfortable Events more plainly, the former is, that after one thouſand two hundred and ninety Days, reckoning from the Time of Antiochus his taking away the daily Sacrifice and ſetting up the Abomination, my People ſhall begin to proſper: The latter is, but after one thouſand three hundred and thirty five, that is, forty five Days more they ſhall proſper much more in many Victories.