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SL245, described in the Sotheby catalogue as c. 300,000 words on 975 pp., was bought at the Sotheby sale by Gabriel Wells for £48 and sold to Yahuda on 1 Aug. 1936 for the sale price plus 15%. On 24 May 1949, Yahuda wrote to the London dealer Heinrich Eisemann, 'As to lot 245 the new arrangement and replacement of the pages resulted in 1,530 pages instead of 975 pages as many pages had to be taken out from other lots. But for this manuscript I have a customer who wants to pay a much higher price than $3,800 suggested by you.' If this was true, the prospective buyer's desire to part with his or her cash presumably waned. There must subsequently have been further reordering of the manuscript as the present Yahuda Ms. 7 amounts to nowhere near 1,530 pp.
The Prophesy of the scripture of truth is a commentary
upon the Vision of the Ram & He-Goat, & Daniel compre
hends the times of the two first Monarchies in the Ram, &
the times of the two last in the Goat. For he tell us that y, and that e
the Ram having two horns are the kings of Media & Persia
that is, the horn which came up first is the kingdom of
Media & the horn which came up last is the kingdom of
Persia. The kingdom of Persia is the second Empire &
the kingdom of Media was contemporary to the first.
And as the Ram in the reign of his first horn compre
hends the times of the first horn & in the reign of his
second horn is the second Empire, so the Goat in the
reign of his five first horns is the third Empire &
in the reign of his last horn comprehends the times of
the fourth.
For Daniel tells us that the Goat had a notable horn between his eyes & waxed very great & when it was strong the great horn was broken & for it came up four notable horns ones towards the four winds of heaven. And in explaining
this he saith that the rough Goat is the king of Greece & the great horn that is between his eyes is the first king Now that being broken, off whereas four stood up for it four kingdoms shall stand up out of the nation, but not in his power. In all this Prophesy Daniel's kings are
kingdoms. The kings of Media & Persia are the kingdoms
of Media & Persia, & the k4ing of Greece is the kingdom
of Greece, & the first king is the first kingdom. It is
not the person of Alexander the great but his kingdom in
a monarchical form during his own reign & the reign of his
brother Aridlast
by four kingdoms & kingdoms did not come in the room of
Alexanders person but in the room of his kingdom. Now by
all this it is manifest that the Goat in the reign of these horns
is the Greek Empire or third Monarchy represented by the
Leopard; the four horns of the Goat & the four heads &
four wings of the Leopard signifying one & the same thing
Daniel tells us further that out of one of the four
horns came forth a little horn , and in explaining this he saith that chin the end of their kingdom when the transgressors are come to the full, a king of fierce countenance & understanding dark sentences shall stand up & his power shall be mighty but not by his own power. All which is
as much to say, that in the end of the kingdom of the Leo
pard when his dominion shall be taken away by
Beast, his life shall be prolonged & he shall still be mighty
but not by his own power; that is, that the Greeks, after
their proper dominion shall be taken away by the Romans,
shall flourish under the Romans administration of the
Romans & be mighty by their power. And therefore the
Goat in the reign of the last horn was contemporary to the
fourth Empire.
The Goat & Leopard are one & the same kingdom,
& reign by their own power untill their dominion is taken
away, & survivin
dominion is taken away reign by & under the power of
another. In the vision of the four Beasts Daniel describes
only the reign of the Leopard by his own power & tells you
that after his dominion is taken away his life shall be –
prolonged: in the vision of the Ram & Goat he repeats the
reign of the Leopard by his own power ch
the end of the kingdom of the four horns of the Goat, &
then under the type of the Goat reigning in a new horn he
describes the life & actions of the Leopard after his domi
nion is taken away & tells you that his power shall be
mighty but not by his own power. He represents this horn
great above all the former horns, exceeding great in
breadth eastward & southward & great in height up to
the stars of heaven but not by his own power. And such
a greatness can signify nothing less then the mighty power
of the Greeks by & under the administration of the
Romans; this being the only power in the world that has
hitherto been greater then the power of Alexander e
So then the Goat in the reign of e
surviving the loss of his dominion & being still mighty but
not by his own power,
falls upon the feet of the Image & breaks in pieces all the
four parts of the image at once, that is, till the end of the
fourth Empire. For the nations of the Greeks in Europe
Asia Syria & Egypt are still mighty but not by their own
power. They were formerly mighty by the power of the Ro
mans & they are now mighty by the power of the Turks, & Daniel
tells us that the vision of the Goat reigning in his last horn
is at the time of the end & in the last end of the indignation
(Dan. VIII.17, 19) that is, it reaches to the end of all Daniels
visions & to the last end of the Iewish captivity.
The last horn of the Goat is by some taken for Antiochus
taken for single person. A new horn always signifies
a new kingdom, & the kingdom of Antiochus was an old
one. Antiochus reigned over one of the four horns, &
the little horn was at first a little one & waxed exceeding great
& so did not Antiochus. It is described great above all
the former horns & so was not Antiochus. His kingdom
on the contrary was weake & tributary to the Romans
& he did not enlarge it. The horn was a king of fierce
countenance & destroyed wonderfully & prospered in
his practices against the holy people, but Antiochus
was frighted out of Egypt by a mere message of the
Romans & afterwards routed & baffled by the Iews.
The horn was mighty in anothers power, Antiochus
acted by his own. ed till e
granted a licence to the transgressors of the holy covenant
to teach the customes of the heathens in Iudea, in the
sixt year he spoiled the Temple, in the eighth he set up
the heathen worship in the Temple & in all Iudea, &
in the eleventh the Temple was cleansed, & none of
these periods answer to the 2300 days. The Iews kept
no account of time by days longer then a month. They
counted the age of the Moon or days of the Month, &
the Moons or Months in a year, but their years
consisted of no certain number of days: and for
Daniel to tell the Iews of an exact period of 2300
natural days when they had no method in use of count
ing that number nor could determin by their years
& months the number of days in any time past, would
have been very improper. And therefore days in this
prophesy as well as in all the rest of Daniel's prophesies,
are types of years, &
Yet the little horn began to grow great in the reign of
Antiochus Epiphanes or soon after. For as the two horns of e
Ram continued standing together upon his head till the Goat
smote him & brake both his horns, & yet the Medes were
conquered by the Persians long before, so we are to conceive
that the four horns of the Goat, notwithstanding any con
quests that they may make upon one another, continue
standing upon together upon the head of the Goat untill they
begin to fall by a forreign power, that is, untill the 8th year
of Antiochus Epiphanes when the Romans conquered the
kingdom of Macedon ch
the time of their reign & the end in the end of their kingdome when the transgressors are come to the full a king of fierce countenance shall stand up. By transgressors
he means such as forsake the holy covenant to worship the
Gods of the heathens. For the transgression he calls the trans
gression of desolation (Dan. VIII.13) ch
it the abomination of desolation. These transgressors in
the first year of Antiochus set up a place of Exercise
in Ierusalem for teaching the heathen customes, & in the
eighth year of were come to the full, being grown so
numerous & degenerate as to encourage Antiochus to take
away the daily sacrifice & place the abomination. The
king of fierce countenance therefore stood up
between the beginning of e
in ch
the conquest of Egypt by Augustus when its fall was com
pleted.
Now Daniel tells us that the little horn came out
of one of the four horns, that is, it grew out of the side
thereof as a branch, so that the horn & its branch appear
ed together in the form of two horns upon one base the
lesser of ch
the division of one of the four kingdoms into two, lesser
the lesser of which arises & increases out of the greater
substance of the greater. Daniel tells us also that this
little horn waxed exceeding great toward the south & toward
the east & toward the pleasant land, & therefore it arose
in the northwest quarter of the Empire of the Greeks &
conquered southward & eastward. And in expounding this vision
Daniel tells us that in the latter end of the kingdom of the four
horns when the transgressors are come to the full, that is, in or after a king of fierce countenance shall
the 8th year of Antiochus,
stand up & be mighty but not by his own power, that is, the little
horn in or after the 8 shall th year of Antiochus the little hornbecome exceeding great stand up over the nations of the Greeks by
conquering southward & eastward & thereby become exceeding great
but not by his own power. And by all this I conclude that the
little horn is the kingdom of Pergamus.
For that kingdom arose in the western border of Asia
minor which was the western side of the northern horn. It was
at first exceeding little being only a castle w
trict. By degrees it increased in power & at length took from
the northern horn almost all Asia on this side the mountain
Taurus, & beating also the Gauls to whom it had been tribu
tary, the governor of Pergamus was saluted king by his
army. Thus it grew on the side & out of the substance of
the northern horn in form of a little horn. Afterwards it lost
part of its territories to Antiochus the great, but recovered all
again by the assistance of the Romans. And continuing in strickt
Kingdom of Macedon th
156,
a little horn, but soon after (An. Sam. 969) by the last
will & testament of its last king Attalus, it became a king
of fierce countenance mighty in power but not by its own power.
It was not conquered, & broken to pieces
& continued in their hands as a
in the throne of this kingdom by a legal right & reigned over
it in the room of its kings as their heirs & successors, & by
their administration management & assistance it became a
king or kingdom of fierce countenance. Then it conquered
the kingdom of Syria An. Sam. 1037 & the kingdom of Iudea
An. Sam. 1038, & the kingdom of Egypt An. Sam. 1071, &
by conquering those three kingdoms it stood up & became waxed exceeding great towards the south & towards the east & towards the pleasandt land, but not by its own power. And by
conquering the Iews it grew up also waxed great even to the host of heaven
its dominion over them & the Christians it cast down some of the host & of the stars to the grownd. Then it magnified it self to the Prince of the host, & took away his daily worship & cast down the place of his sanctuary, that is of the
sanctuary of his people host or people the Christians. For the
Prince of the host is Iesus Christ And an host was given it by means of transgression against the daily sacrifice worship of the host of
heaven & it cast down the truth to the ground, & it practised & prospered even to the last end of the indignation against
the holy covenant: for at the time of the end shall be the vision. But what is meant by the little horn, the trans
gression of desolation & the time of the end will
appear more fully by comparing this vision with the
prophesy of the scripture of truth. For that prophesy
is a commentary upon this vision, both of them conteining the
affairs of the
appear by comparing the prophesies. th
In the prophesy of the scripture of truth Daniel
tells us how the first kingdom of the Greeks represented
by the first horns of the Goat broke into four great
kingdoms seated to the four winds of heaven, & then
describes the history of the kings or kingdoms of the
north & south ch
the description down to the eighth year of Antiochus
Ephiphanes, the year in ch
was conquered by the Romans, & there he breaks off
& passes from describing the kingdom of the four
horns to describe that of the little horn of the Goat
or king of fierce countenance in these words, And arms out of him shall stand up. Arms are every
where in this prophesy put for the military force of a out of him is out of the people of his kingdom
& standing up signifies making war & growing great &
powerfull by conquest, & here it signifies standing up over
over the kingdoms of the north & south of which Daniel
has been hitherto speaking. Arms shall stand up & a
king of fierce countenance shall stand up are expressions
of the same signification. These arms are the king of
fierce
Goat. Arms out of him shall stand up, that is, the little
horn growing out of the substance or people of the northern
horn or kingdom of the north, shall wax exceeding great
towards the south & towards the east & toward the
pleasant land by conquest. These arms grew out of
the people of the king of the north by conquest till
they became a little horn, & this horn was still to
grow out of the remainder of the people of that
king by conquest & thereby wax great & by carrying
on his conquests also into Egypt wax exceeding great.
Syria & Phenicia, to wax exceeding great, but not in its own power.
You may translate קמנן not out of him but after him, as ממלח signifies after the king Dan.
11.8. And then the words will run thus, And after him arms shall stand up, & may be understood of
the kingdom of Macedon standing up first in the power
of the conquering Romans & then by the access of
the kingdom of Pergamus & successive conquests of
the kingdoms of Syria Phœnicia & Egypt. In the prophe
sy of the he-goat this kingdom is derived from the kingdom
of Pergamus represented by the little horn of that beast. In this
of the scripture of truth it is derived from the kingdom of Macedon For the fundamental kingdom of the Greek Empire, For it arose from & the first kingdom
them both growing into one by the legacy of Attalus
of the Greeks whose power became mighty but not by his own power.
For it arose from the kingdoms of Pergamus & Macedon growing into
one by the legacy of Attalus, & it was fit that both its originals
should be represented in these prophesies.
After the Prophet had described the rise of the Greek
Empire & the actions of the kings of the north & south down to the
eighth year of the reign of Antiochus Epiphanes, the year in which
the Romans conquered Macedon, he proceeds downwards from that
period by two large steps intervalls of time to the day of judgment
describing only the greatest turns of affairs. The first intervall
The Angel Gabriel in interpreting the vision of the ram
& he-goat, tells Daniel that the rough Goat is the king of Greece & the great horn that is between his eyes is the first king. And that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation but not in his power. And in the latter time of their kingdom when the transgressors are come to the full a king of fierce countenance & understanding dark sentences shall stand up & his power shall be mighty but not by his own power. By kings he understands kingdoms. And because the period
of time when the transgressors are come to the full relates to the
vision concerning the daily worship & the transgression of desolation
which was to last 2300 prophetick days, the same Angel
described the rise of the kingdom of Greece represented by
the rise of the first horn of the Goat, & its breaking into
four kingdoms represented by the four next horns, to point out
the period of time called the latter time of their kingdom when
the transgressors are come to the full & the king of fierce counte
nance begins to stand up, he describes the particular actions of
the single kings of two of the four horns kingdoms ch
calls the kings of the north & south & prosecutes the descrip
tion to the last return of Antiochus out of Egypt, which was
in the eighth year of his reign the year in which ed
describing the actions of the kings of the north & south to de
scribe the affairs of the Arms which then begin to stand up.
And therefore the eighth year of Antiochus is the period
of time called the latter time of the kingdom of the four
horns when the transgressors are come to the full & the king
of fierce countenance begins to stand up; & the arms ch
then begin to stand up are this king of fierce countenances,
or last horn of the goat; & the remaining part of the
prophesy of the scripture of truth relates to that horn.
And this I take to be the true reason why the Angel
after he comes to this period insists no longer upon
the particular actions of the single kings of the north
& south but passes on through all the times following
by touching only upon the main turns of affairs relating
to the reign of the last horn. sometimes under anothers
power & sometimes
And it is to be observed that the Angel in passing on
from this period downwards to the end of the prophesy proceeds
by two large intervalls of time answering to the double
reign of the last horn, that reign ch
great to the host of heaven, & that which followed its
waxing up to the Prince of the host. The first intervall
conteins the reign of this horn by anothers power, the or
the reign of the Greeks under the dominion of the Latines.
the second conteins the reign & fate of the Greek Empire
after separation from the Latines. The first comprehends
the taking away of the Iewish daily worship & placing
of the abomination of desolation in their land: the second
comprehends the taking away of the Christian daily worship
& placing the transgression of desolation in the sanctuary of
the Christians. The first is ushered in thbut it shall not prosper, for yet the end is at the shall be at the time appointed, that is, the conspira
cy of Antiochus Ephiphanes with the king of Egypt against
the holy covenant for taking away the daily worship
of the Iews & setting up the heathen Gods in all the land
of Iudea, shall not prosper because the time of the end
in which the transgression of desolation is to prosper in Iudea
words, And of those of understanding there shall fall to try them & to purge & make white to the time of the end because it is yet for a time appointed, or because
there is yet a certain time in ch
time of the end commences. For a king shall do according to his
8rhis will – & shall prosper till the indignation [against the
holy covenant] be accomplished [& the sanctuary be cleansed.]
In setting up the abomination of the Mahuzzims & casting
down those of understanding & making a desolation of the saints
this king of Gree
of the end, & shall prosper not only in setting up the transgression
of desolation before the time of the end, but also in continuing it
during all the time of the end untill the indignation of the little horn
the holy covenant be accomplished & the sanctuary be clean
sed. For the last end of the indignation is the time of the
end. The abomination lasts till the sanctuary be
cleansed, & the desolation accompanies the abomination
& is caused by the kings indignation, &
continue at the height is called the time of the end. For as
Antiochus Epiphanes, when he last returned out of Egpyt
& interdicted the daily sacrifice of the Iews & set up the daily worship of the heathen Gods in all Iudea, is said to
have indignation against the holy covenant (Dan. 11.30) so
by the indignation in the reign of the king who doth accord
ing to his will is to be understood the kings indignation
against the holy covenant in favour of the abomination
of the Mahuzzims, whereby the people of God are troden
persecuted troden under foot & made desolate untill the
sanctuary be cleansed, & by consequence all the time
of the end. But let us go over the prophesy in order of
time.
After the kingdom of Pergamus was united to that
of Macedon, & by the power of the Romans & under
their administration had extended its dominion over Syria
Iudea & Egypt (all which is comprehended in the words And after him arms shall stand up) they made a new
war upon the Iews in the reign of Nero Vespasian
Trajan & Hadrian, burnt their Temple, destroyed their
city, set up the heathen Gods in all Iudea, & dispersed
the people into all nations, forbidding them to enter
Iudea upon pain of death. And this is thus described by Da
niel: And they shall pollute the sanctuary of strength & take away the daily [worship] & place the abomination which maketh desolate. For thus Christ himself understood this prophesy,
telling his disciples: When ye therefore shall see the abomination of desolation stand where it saught not in the holy place (whoso readeth let him understand) then let them who be in Iudea fly unto the mountains Mat XXIV.15. And this also
described plainly by Daniel in his prophesy of the weeks. The Messiah, saith he, shall be a cut off – & the people of a prince that shall come shall destroy the city & the sanctuary, & the end thereof shall be with a flood, & unto the end of the war desolations are determined – & upon a wing of abominations
[or by the overspreading of abominations as a bird overspreads
her wing] he shall make [the land] desolate.
Ier. 48.40 &
49.4
the desolation completed o
in these words The children of Israel shall abide many days without a k King & without a Prince, & without a sacrifice & without
9rwithout an image & without an ephod & without a Teraphim. Afterward the children of Israel shall return & seek the Lord their God & David their king & shall fear the Lord & his goodness in the latter days.
When the Romans made war upon the Iews they
looked upon all the Iews (the Christian Iews as well as
others) to be their enemies & upon all the Christian
Gentiles to be friends to the Christian Iews, & for that
reason began from that time forward to vex the
Christians. And because the Christians were enemies
to the heathen religion, the heathens continued to vex
& persecute them from time to time till the reign of
Constantine the great & his sons. And then the Empire
becoming Christian, great multitudes of heathens came
over to the profession of the Christian religion. All which
is thus exprest by Daniel. And such as forsake the covenant [fals Christs & false Apostles & fals prophets,
the many Antichrists who began in the Apostles days days to
go out of the Church & are called the mystery of iniquity, they] shall seduce men with flatteries: but the people that do know their God shall be strong & act. And they that understand among the people [the Apostles & true teachers] shall instruct many, yet they shall fall [in the heathen per
secutions] by the sword & by flame & by captivity & by spoile many days. And when they shall fall they shall be holpen with a little help [by conversion of the Empire
to Christianity in the reign of Constantine] but many shall cleave to them with flatteries. They that fall are the
stars ch
ground & stamped upon the
are the heathens who in the reign of Constantine &
his sons flowed into the Christian churches in great num
bers for temporal ends, being not truly converted but
feigning & only making an outward profession of the
Christian religion. And these dissembling hypocrites made
the church numerous & splendid in outward appearance
but being still inclined in their hearts to the heathen
superstitions & continuing to live voluptuous & vitious
lives quickly corrupted the Christian religion filling it
full of heathen superstitions & vitious practises, whereby
the sincere part of Christians who opposed the super
stitions & vices of the multitude could not avoid being
involved in new troubles. For the flatterers pressing
into places of profit honour & trust (ch
end of their professing Christianity) easily prevailed
by their numbers & power to establish their superstiti
ons & oppress all those that opposed them. And
therefore Daniel adds: But of those of understanding there shall fall to try them & to purge them [from & to make white even to the time of the end because it is yet for a time appointed. These last words,
as I represented above, shew that this is a very notable
period of time & begins a new scene of things, namely
a new reign of the Greeks by the division of the Roman
Empire & a new persecution of the saints under this king.
And this reign & persecution last a least till the time of the
end.
The flatterers therefore now separate from the people of
God & prevail in the Greek Empire & become the host of the
little horn & begin to persecute the saints. For Daniel adds
in the next words: And the king [of Greece] shall do according to his will & [by assuming a legislative power in matters of
religion & by his host of flatterers] shall exalt himself & magnify himself above every God & shall speak marvellous things against the God of Gods & [in doing
saints] shall prosper till the indignation be accomp [against
Gods people & the holy covenant] be accomplished: for that which is determined shall be done.
The Greek Emperors by calling together Councills of
their own bishops imposed upon the Churches what laws
they pleased in matters of religion. For the Council
decreed whatever the Emperor pleased, as is manifest in
history. And therefore saith: He shall magnify himself above every God & speak marvellous things against the God of Gods, that is, he shall speak them as a law-
giver & by dictating laws against the laws of God he
shall exalt & magnify himself above every God & wear
out the saints. For dictating laws in matters of religion
revealed religion is usurping divine authority & sitting
in God's throne, or as the Apostle Paul expresseth, it
is exalting himself above all that is called God or
that is worshipped, so that he as a God sitteth in the
Temple of God shewing himself that he is ab a God.
It is sitting in Gods throne in the Temple between the
cherubims where God dictated laws to the Iews, & was
worshipped by them. When Daniel tells us that the
little horn of the fourth beast should speak great words against the most high & wear out the saints of the most high, he means that this horn should speak
as a law-giver & by making laws against the laws
of God should wear out the saints. For in the next
words he adds that this horn should think to change times & laws & they should be given into his hands for a time times & half a time. And in the same sense he tells
us that the little horn of the fourth Beast king who
doth according to his will should speak marvellous things against the God of Gods.
In the reign of Constantine & his son Constantius
the profession of monkery was set on foo
nesses of Egypt & Syria by Antony & Hilarion, & in the
reign of Valens & Theodosius, the moncks in those two
under the protection of the bishops of Alexandria
& Egypti Antioch &
placed their religion in abstinence from marriage & from
meats & in bodily austerities ch
selves & of no use to mankind. And for these things they
were admired by all the empire as men more holy
than the rest. And therefore Daniel adds: Neither shall he regard the God of his fathers nor the desire of weomen, that is, the
matrimony, as the Apostle Paul thus explains: In the latter times some shall depart from the faith, giving heed to spirits of seduction & doctrines of Ghosts, speaking lyes in hypocr y isy, having consciences seared as with a hot iron, forbidding to marry & commanding to abstein from meats which God hath created to be received with thanksgiving of them that know the truth. The Moncks were a
new sort of Christians not instituted by Christ or
his Apostles nor heard of in the primitive
Churches. You may know them by their fruits.
For they were the ring-leaders in bringing into
the Christian Churches all manner of heathen
superstitions & particularly the doctrine of ghosts,
the invocation of the dead, the worshipping of
dead mens reliques & images & pictures & images
& the feigning of miracles & legendary stories
for promoting their superstitions. And from that
time the religion of the Moncks became the reli
gion of the Empire. There remain to this day
among the heathens of Persia & India certain
sects of religious men who place their religion
in abstinence from marriage & meats & in bodily
austerities, & by comparing them with the Moncks
you will find that they are all of a piece.
About four or five years before the reign
of Valens there began to be a rumour of great
miracles done at the shrines of the martyrs in
Syria. And in his reign & the reign of Theodosius &
Arcadius, the reliques of the martyrs were dispersed
from Egypt & Syria by the Moncks into all the
Empire & lodged in Churches for their miraculous effects
& an opinion was spread that all the dead Saints heard
our prayers, & men began to invoke them & to se
their pictures in cæmeteries & Churches, & at length the Moncks being the ringleaders in
their Image al
all these practises. And therefore Daniel subjoyns: But in his seat he shall honour with [his] God Mahuzzims [or potent even with a God [composed of several substances ] whom his fathers knew not shall he honour them with gold & silver & with pretious stones & things of value [to delude the people by the
splendor of their worship.] Thus shall he do in the most strong Holds [or Temples] with a strange God whom he shall acy acknowledge & increase with honour, & he shall cause them [the Mahuzzims] to rule over many & shall distribute divide the earth [among them] for an inheritance a Patrimony,
every & trade
guardian saint
the rock & fortres & tower of his people, & his Temple
the sanctuary of strength: so fals Gods are called the
rocks of the nations & by Daniel Mahuzzims & their
temples strong holds. t Peter & are called Peters Patrimony; so the lands given to Abbies Monasteries & other religious societies are the Patrimony of the saints to whom the Societies with their lands are dedicated.
Now this king by magnifying himself above every
God & speaking mervellous things against the God of Gods in
his laws against the God of Gods & together with a strange
God whom his fathers knew not honouring Mahuzzims in the
Temples with a strange gold & silver & with gemms & things of
value, that is with altars & pictures & other presents adorned
with gold & silver & gemms took away the dayly worship &
set up the abomination of desolation in the Christian cities
& towns as the old Romans had done before in the Iewish. All
which Daniel has thus described in his vision of the last horn
of the He-Goat. Yea he magnified himself even to the Prince of the host [that is, to Iesus Christ] & by him the dayly worship
[of the people of the Prince the Christians] was taken away & the place of his sanctuary was cast down [or places of
meeting to worship him] was cast down. And an host [or
great multitude of transgressors, the flatterers going over to
him,] was given him in transgression [the transgression of the
Mahuzzims called afterwards the transgression of desolati
on] & it cast down the truth to the ground & it practised & prospered. This practicing & prospering relates to the time
of the
& in the last end of the indignation. The setting up the
transgression of was attempted by Antiochus Epiphanes but
was not then to prosper th because the time of the end
was not come. It was not to prosper till the time of the
end. And therefore since the king who doth according to his
will prospers till the indignation be accomplished, he
reigns till the sanctuary be cleansed till the time of end
& in it, & the worship of the Mahuzzims continues
till the sanctuary be cleansed. For the time of the end
is now commencing.
For after the invocation of Saints & the venera
tion of their pictures & reliques were established: the
empire of the Saracens rose up in the south & made
lasting wars in the upon the Greek Empire, taking
some countries from the Greeks & besieging Constantino
ple several times. And after the reign of the Saracens,
quered the Greek empire & extended its conquests gra
dually over Syria Phœnicia Arabia Egypt Libya &
Ethiopia, reigning over all these countries to this day.
All which is thus described by Daniel. And at the time of the end the king of the south shall push at him & the king of the north shall come against him like a whi
[of the Greeks] & shall overflow [them] & pass over
[by conquering their Empire.] He shall enter also into the glorious land [of Iudea] & many countries
[in those parts] shall be overflown. But these shall escape out of his hands, even Edom & Moab & the chief of the children of Ammon, [that is, Arabia
Petrœa not yet conquered.] He shall stretch forth his hand also upon the [remoter] countries & the land of Egypt shall not escape, but he shall have power over the treasures of gold & of silver & over all the pretious things of Egypt, & the Libyans & Ethiopians shall be in his progress.
But tidings out of the east & out of the north shall trouble him: therefore he shall go forth with great fury to destroy & utterly to make away many. And [his king
dome being the little horn of the Goat ch
the Prince of Princes] he shall plant the tabernacle of his palace between the [mediterranean & dead] seas in the glorious holy mountain , yet he shall come to his end [in the battel of
Gog& none shall help him. And at that time [when he
shall go forth with great fury to destroy] shall Michael stand up [against him] the great Prince who [in the battel of the
great day of God almighty against the kings of the east] standeth for the children of thy people, [the Prince of the host,
the Prince of Princes against whom the little horn of the
Goat stands up, the son of man who cometh with the clouds
to the ancient of days, the word of God th
coming out of his mouth, the
against the Dragon] & there shall be a time of trouble such as there never was since there was a nation even unto that same time. And at that time thy people shall be delivered [from the tribulation] every one that shall be found written in the book. [For the ancient of days
shall sit in judgment whose garment is white as snow
& the hair of his head like pure wooll & his throne like
the fiery flames & from whose face the heavens & earth
flee away & the books shall be opened] & many of them that sleep in the dust shall awake, some to everlasting life & some to everlasting shame & everlasting contempt. And they that be wise shall shine as the brightness of the firmament & they that turn many to righteousness as the stars for
14rfor ever & ever. – But go thou thy way [Daniel] for thou shalt rest & stand in thy lot in the end of the days [amongst them
that awake out of the dust] in the end of the days.
Thus Daniel in this prophesy of the scripture of truth hath
described by steps the chief actions & revolutions within the
compass of the Greek empire in all ages from the reign of
Alexander the great to the resurrection of the dead. F And
in doing this he hath distinguished the times into three or four
cardinall periods. The first is of the reign of the Greeks untill
the Romans began to conquer them. The second is of the Romans
over the Greeks untill the division of their Empire into the
Empires of the Greeks & Latines. The third is of the Greek Em
pire at Constantinople after separation from the Latines untill
the rise & reign of the Mahometans. And the fourth is of
the Mahometans reigning successively in the south & north
& making war upon the Greeks. And these periods are distin
guished from one another by saying in the beginning of the
second & again in the beginning of the third that the end is
yet for a time appointed & calling the fourth the time of
the end.
daily worship of the Iews, the third with the rise & reign
of the religion of the Moncks, & the fourth with the rise
& reign of the religion of the Mahometans. In the second
the abomination of the heathens was set up in all Iudea, &
deavoured by many persecutions to be set up in among the
Christians; in the third the abomination of the Moncks of
invoking the dead, ch
was set up among the Christians in all the empire in the
fourth the Monckish abomination of worshipping ch
is a breach of the second commandment, was also set up
in all the Empire; & these abominations made a desolation
of Gods people wherever they were set up, ch
continued all the time of the end untill the cleansing of the
sanctuary.
And its observable that when
covenant
143 when Antiochus Epiphanes returned out of Egypt &
spoiled the Temple (1 Maccab. 1.20,) & that the last act of
setting up the abomination was in the beginning of the year
of Christ 842 & end of the Iudaic year of Seleucus
1153 when a Council called at Constantinople by the
Empress Theodora & her son Michael, decreed that
ges which had been condemned & thrown down by some
former Emperors, should be set up again & venerated
as before, & a festival was set up instituted to be kept
annually on Feb. 11 in memory of their restitution: &
that the difference between these two periods being 1010 years Iudaic years, is the same with the difference
between the 2300 & the 1290 days, putting a prophetick
day for a Iudaic year.
And it's further observable that Daniel describes
the last end of all these things by three steps or successive
events. The first event is the fall of the last horn of
the fourth Beast in the end of a time times & a half a time.
The second event is the fall of the last horn of the Goat
in the end of the indignation when God shall have accomplished to scatter the power of the holy people & the sanctuary
accomplished, Dan. 8.19. & 11.36. And the third event is at the
resurrection of Daniel & by consequence at the day of judgment.
But of that day & hour knoweth no man. Now these three
events he describes in this manner. 1 And one said to the man cloathed in linnen who was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man cloathed in linnen who was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man cloathed in linnen who was upon the waters of the river when he lift up his right hand & his left unto heaven & sware by him that liveth for ever that it shall be for a time times & an half.
2 And [after that] when he shall have [further] accomplished to scatter the power of the holy people all these things shall be finished. And I heard but I understood not. Then said I, O my Lord what shall be the end of these things
[when he shall have accomplished to scatter the power of the
holy people & all these things shall be finished?] And he said – from the time that the daily sacrifice shall be taken away & the abomination that maketh desolate set up [unto that accomplishment] there shall be ] untill he shall have accomplished to scatter the power of the holy people a thousand two hundred & ninety days.
3 Blessed is he that waiteth & .[after the great Tribulation]] cometh to the thousand three hundred & five & thirty days. For then all these things shall be finished But go thy way till the end be: for thou shalt rest & stand in thy lot at the end of the days
The he-goat in the reign of his last horn is called by the Apostles
the man of sin from the transgression of desolation set up by him & the
Antichrist from his standing up against the Prince of Princes. And
because he magnifies & exalts himself above every God & speaks
marvellous things against the God of Gods & reigns
end of the indignation
& exalt himself above every God thing that is called God or
that is worshipped & to sit in the temple of God & continue till
Christ destroys him with
also represented by the Dragon in the Apocalypse & from his
idolatry called the devil & Satan & his host or Church is e
Goat was the kingdom of Pergamus, this Satan is
have his seat or throne in Pergamus.
Daniel tells us that the words [of the prophesy of the scrip
ture of truth] are shut up & the book is sealed till the time of the end. The seales of this book (of the scripture of truth the book
opened in the Apocalyps. & then follows the time of the end called Then many, saith Daniel, shall run to & fro & knowledge shall be increased. And many shall be purified & made white & tried [by
persecutions,] but the wicked shall do wickedly. & And none of the wicked shall understand [these things] but the wise shall understand, & knowledge shall be encreased till the Gospel
be preached in all nations. –
The four Empires being described by Iohn the Image
of four metalls & again by the vision of e
Empire being more fully described by the vision of the he-goat
& still more fully by the prophesy of the scripture of truth: a
fuller description of the fourth empire was reserved for the
prophesies began with the times of the Babylonian
captivity; Iohn's prophesy was in the beginning of the
Roman captivity; & the relation of the two captivities
to one another is represented in Iohn's by giving the name
of Babylon to Rome.
That b
so plainly interpreted that it cannot be disputed. And
so that the four Beasts signify the same four
are signified by the four Beasts & by the four parts
of Nebuchadnezzars image & by consequence the Baby
lonian Monarchy by the first Beast e
second,
upon For the excepting that chsome about the fourth, I think not worth mentioning.
dispute
Yet Porphyrius a heathen for eluding the Prophesy
as if written ee
things were fulfilled, third Beast signified the fourth
nified the Greek Monarchy only during e
Alexander & e
the reign of his successors & the interpretation has & his
been revived by Grotius but th& thet
need not stayten eten kings of Egypt & Syria untill e
Antiochus Epiphanes. But this But this opinion And
this interpretation as tis contrary to the constant
opinion of all e
And whilst the whole Beast signifies e
kingdom, his parts must signify ecorresponding analogous
parts of eg(The govern
ing part his horns the military strength & his body e
body of e
part for the one for eeee
for ee! as the governing
part of the kingdom& are & & conquerors are in scripture frequently called eeFrom y, the eee
Chalde Paraphrast interprets, From the lower People to e
Princes. So Moses saith to Israel: Thou shalt lend unto many nations & thou shalt not borrow. Deut 28.12, 44. And y ethineAnd again So The Lord will cut off from Israel head & tail, branch & rush in one day. The ancient & honourable he is the head & the Prophet that teacheth lies he is the tail. also so Captains are said to
be in the head of e
called ee
a Beast comprehends all those who are upermost in e
Kingdom & govern e
more heads then one, they ing a distinction of
the kingdom into tof po Governments,
dynasties, Principalities or Dominions or
So the three heads of e
there interpreted to signify three Kingdoms &
heads of Daniels Leopardch
Greek Monarchy after e
The same distinction is signified also by the four wings
of this Leopard. For the hairs feathers & Beastsof Birds are by the Prophets & put eastern
for men people Ezek 57, 12 17.3, 7, & 2 Esdr. 11. & thence the stretching
forth of wings signifies the sending forth
regions to conquer. The stretching out of y ee
Isa. 8.8. He shall fly as an eagle & spread his wings over Moab.
Ier 48.40 & 49.22. Vpon a wing of abominations he shall make it desolate Dan 8, that is thth
army of Idolaters. For so the author of the Home 49 in eeth Homily
himself expounded it. Hoc et Petrus And accordingly for saith he apud Clementem
exponit.e
in Matthew we find armies encomapassing Ierusalem in
Luke. And hence to signify that e
represented by e
founded by econquest Macedonians over for conquered
nations (Greece Asia Syria & Egypt) the Leopard is also
said to have ch
the heads reign over the conquered countries
Horns truth & hoofserefer also to military armies Iethherewith egoo offfers
of Rams & the heathen kingdoms to Goats & describing
the dispersion of eYe have pusht all y Ezek. 34.21 ethAnd Zedekiah made him horns of iron & said [the [ the King of Israel] – w 1 King th
22.11. Arise thresh o daughter of Zion. I will make thy hoofs brass & thy horns iron & thou shalt beat in pieces many nations people Micah 4.13. Hence God
is called e
Israel to save them from their enemies Psal 18.2
Luke 1.69, 71, but properly a horn is considered as
the member of a beast or kingdom & refers to martial
men. So the horn of a king 1 Sam 2.10 Psalm 89.
24, & of a kingdom Ier 48.25 Lam. 2.3, 17 is their
military force as thes. And Moses tells
you expresly that a horn signifies an army. The glory of Ioseph, saith he, is the firstling of his bullock & his horns are the horns of a wild bull: w. Deut. 33.17. And theeso where Daniel & Iohn So the Prophet Zechary chap.
1.19, 21 by the four horns che
So the horn ch
of Iudah to scatter it is their army Zech 21 & the four
horns of ech
of four
horns for e
hath its proper standing army, they put eereckon the represent the rise &
fall of e
For they tell us ethe perso single persons but the
push one another are not e
When Daniel tells e
persons but four Kingdoms. When he tells us the of are e
Rame
For in eee
broke ee
broke etwo Kings
For they had then but one
that eeee
he means teewhole& cone
sisting of several Kingdoms eeKingdoms dominions Kingdoms. For he tells us that when e
was broken off whereas four stood up for it four kingdoms shall
stand up out of the nation. The great horn e
kind thechsucceeded it
For Alexanders person was not succeeded by kingdoms but by per
sons & his kingdom by kingdoms. And so Daniel himself interprets
it. And a mighty King shal stand up tth
on & when he shall stand up his kingdom shall be broken & divided
towards e
signifies the military power force of a Kingdom & when horns are
numbered they signify te
kingdoms governed each by its proper standing army. And therefore Whence eesignify
which Daniel tells us are ten Kings, must signify a divisionl of that the fourth Monarchy into ten military Kingdoms, & the
eleventh horn charmies Kingdom another Kingdom. And so eech
out one of e
a a little e
the Dominion were
successing & distinct interfered th& by the conquest
of one anothers people but in respect of their people pe countries they were dist collateral & distinct ee
golden head reigned & then e& & & of of
the brazen belly & eall these continued together members ceased not th
continued together (in respect of their distinct nations) this till fell upon ee& upon its feet & brake in
pieces the iron the brass the clay the silver & the gold together
& e
prets it, till eee
one after another, but after the dominion of the thre first
was taken away their lives were prolonged for a season
& time Dan. 7.12. And therefore the bodies of the Beasts
that they may continue & live all together& live
& live all together after e
is taken away, must be placed in several nations, suppose
the two first in Babylonia & Persia & ee
nations beyond Euphrates over ch
third in Greece, Asia, Mino Syria & Egypt (e
are ee
sequence epart of e
Empire. For thus the every Beast after his dominion was
taken away by y ee
the dominion of his conqueror, the first under te
the second under tetfor a time The Roman Empire therefore
in its greatness consisted of two Beasts, the third conquer
ed by the fourth & the fourth reigning over the third. And But after the division of the Empire, the western
Empire was e
And this directs us to look for the ten horns within
the we regions of e
The same thing is confirmed by the Prophesy of
Iohn, where the [Roman Empire is at first repre] the Dragon
sented bye
rises out of e
& thence forward the Dragon & Beast are, bothcontinue e
of eeeeeAll
The Dragon ee
agree) & upon division of e
Empire is rises out of eeof nations
& the Dragon leaves him his old throne Rome & retires
into e
or without till the end of e
saith Iohn, was like y unto y eee
Apoc 13.2. He names Daniel's three first Beasts in order e
kindred & the fourth of them he assimilates him to them &
puts him in the fourth place in the room of Daniels fourth.
He was like the Leopard, t
feet were as ee
stamp things thin his in fighting as a Bear doth: his mouth
was as ee
long teeth to tear & devour as a Lyon doth. And by par
taking of all these qualities he was neither Lion Bear nor
Leopard but a strange monster of a different species. And be
sides this he rose out of the sea & had ten horns & reigned
42 months or three years & an half & was cast into the
lake of fire & the time of his end was when the Word of
God came in heaven the
nations the
All che
Beast. For that Beast was dreadfull & terrible & strong ex
ceedingly
the residue with his feet (like a Bear) & was divers from all
the beasts that were before it & rose out of the great sea &
had ten horns & reigned th
an half, & was cast into the burning flames & the time
of his end was when the judgment was set & the books
were opened & the Son of man came into the clouds of hea
ven to receive an universal & everlasting dominion that
all nations should serve him. Th [Iohn's Beast hath
common heads & horns thewas latent in ee
the Dragons heads are & not to shew e
that the Dragon reigned in all eee
Beast & for eeche
or sea is called eall of e
& eee
Beasts head & said to receive power as Kings ethee
gin their reign soon after his rise. And thus we have
not only the time region where e
also the time of their rise. Daniel In
the feet of eethe stron iron Leggs & therefore the dreadful & terrible reign ]
of the fourth Beast precedes ekings horns.
They rose not with e
Daniel expresseth. The fourth Kingdom saith Daniel, shall be strong as iron forasmuch as iron breaketh in pieces & subdueth all things. This is the reign of ebegins
the reign of the feet e
Daniel adds, & whereas thou sawest the feet & toes part of potters clay & part of iron the kingdom shall be divided. The
fourth kingdom therefore in e
to continue strong & entire & in e
to become divided. into two
Now the reign of this fourth Beast is both by Dani
el & Iohn describes a double one. The Of In e
part of his reign he is united & strong, in e
vided into several & weak. The first part of his reign
is by Daniel in represented
by the iron leggs of e
& toes mixed of iron & clay. And the fourth Kingdom,
saith he, shall be strong as iron, forasmuch as iron breaketh in pieces & subdueth all things. And whereas thou sawest the feet & toes part of potters clay & part of iron, the kingdom shall be divided – & be partly strong & partly brittle – & they shall not cleave into one to another eaven as iron is not mixed with clay. Dan. 2.40
The first part of edescribed by Iohn
represented by the seven heads of e
before the ee
of ehead The Beast that those sawest & is not saith Iohn, was & is not & shall ascend out of yeeto inferisoeeThe seven heads, saith Iohn are seven Kings: five are fallen & one is & the other is not yet come & when he cometh he must continue a short space. And y eeeeechchthe
Iohn 17.8. So then the feet of eechwas & is not ascendsd out of e
sequence eeFor western at division of e
became complete; the western part thereof became at oncedividedinto those many kingdoms represented by the mixture of iron & This division began
clay in the feet & by the ten toes & horns.
first between ee
healed again for about 10 years & then revived between Valentinian
& Valens A.C. 364 & betwee ate e
dosius A.C. 395. & then eat once into many& then the western Empire brokeinto kingdoms A.C. 408A.C. between . If ee
of eeor second division eeeeeor (as tis
out of e& ethence forward be taken only for ee
&edeath of the last division
& throne to enew may e
that they may be said to receive power as kings ethe
this time divided into ten kingdoms will appear by the following history.
If the Beast rise out of ee
thenceforward become eee
second division e
revive & at e
power & throne to the Beast for ever: we are to expect
that this Beast soon after he
ὡρανebroke e
since they are the horns of the
kingdom to Iohn's Beast, that is to compose his body & were all
crowned on his head & not on ethineethin
began his kings
kingdoms e
The western Empire continued entire till
then was invaded & broken into n great army
of Vandals, Alans, Suevi, Burgundians & other barbarous nations
The Iews seem to know or nothing of e
Babylonian & Persian Monarchies besides what they
have out of ee
own no more kings nor years of kings then they
can find in those books. The kings they reccon
are only Nebuchadnezzar, Evilmerodach, Beshazzar,
Darius e
The last Darius they reccon to be the Artaxerxes in
whose reign Ezra & Nehemiah came to Ierusalem
accounting Artaxerxes a common name of all e
Persian kings. For this they infer from Ezra's saying
that e
Cyrus & Darius &
Least they should make it built by more kings then
two & finisht after e
nezzar, they say, reigned 45 years, eight th
hojakim & 37 afterwards (Ier. 1.25. & 2 King. 25.
37) & Belshazzar reigned three (Dan. 8.1) & thence
to Evilmerodach they allot 23 years to make up
71. For because the prophesy of the seventy years
was given in the first year of Nebuchadnezzar &
Ierusalem taken (as they reccon) in his second year,
they date those seventy years from that second
year to e
rius the Mede whom they reccon the first king
of the Modo-persian Empire, they attribute but
one year or at most but two (Dan. 9.1) to
Cyrus three years incomplete (Dan. 10.1) to Athashu
one year more till the Iews smote their enemies (ch.
9.1) & one year more till the Iews smote their enemies (ch.
9.1) & one year more till Esther & Mordecai wrote
the second letter for the keeping of Purim (ch 9.29)
in all 14 years, & thus they reccon seventy years also
from the destruction of the Temple & City to the
second year of Darius (Zech. 1.1, 12.) And the whole
time of the Persian Mon Monarchy during theeoverthrew the Persian Monarchy
they reccon but 34 years. Thus the Iews reccon in
their great Chronicle called Seder Olam Rabba. Whence
its plain that we are not much to depend upon
them in the history of these kingdoms but must
have recourse to e
them with the records of the Greeks. This I note
to remove the prejudice of such opinions about the
two first Monarchies as rest upon their authority
alone. Of che
of the captivity was in the 28th year of e
of Cyrus over Persia, that Artaxerxes was e
mon name of all the kings of Persia & that San
ballat lived in e
the Temple of ee
made wars upon him.
This prophesy I translate & interpret thus. Seventy weeks are cut out upon thy people & upon thy holy City to finish transgression & toaa. Heb. to seal, i.e. to finish. .
Here by putting a week for seven years, there are rec
conned 490 years from the time that the shouldreturningfrom captivity. & become or a bodybody politick politick(that is a body politicke
transgression should be finished & sins ended & iniquity
expiated & everlasting righteousness brought in & this
vision &
the days of e& Prophet spoken of by MosesBy joyning ethe expiation of sins the
accomplishment of ethe& thethen year was in I.P. dispersedbody politick or City people & a City
when they returned intobecame a body politick & this was in the seventh
year of Artaxerxes when Ezra returned th
captivity, revived e
Magistrates in all the land to judge & govern e
to ee&c the
two returns from captivity, Zerubbabel's & Ezra's, & in Zerubbabels
they had only commission to build e
became a polity or City by a government of their own. [& then
fore the is the time 70 weeks must be dated from thence]Count
the time from thence to e
years, as Funicius & others have noted.For Artaxerxes began
to reign about August
erxes began th year fell in thed year
of eth Olympiad, & ehalf
to Ierusalem was in eth year of eAdd Count
490 years & the summer will end in Iul. Per 474 e
of Christ according to e
4747, or according to e
the time from thence to e& you in Iudaic years
& you will find it just 490 years Iudaic years. If you count in
Iudaic years commencing at Michaels in autumn & date e
recconing from e
when he set put e
execution: the death of Christ will fall on ee
Per 4747, Anno Domini 34, & the weeks
ending with sabbatical years, & the last year in & ch
died will be e
this I take to be the truth. But if you date had rather
place e
done, you may include ee
recconing.
Know also I place An. Per. Iul in ee
period 4747. [For this being both e
(as Eusebius notes) the year of Iubile, wherein servants were set free & debts remitted, & is re it was
a type of Christs freing us by his death: & for e
reason that his eee
This a]
will fall upon ee
4257, chaefirst year of Artaxerxes began in ethof the in Ezra returned chth
Iews from captivity, revived the Iewish worship, & by e
Kings commission created Magistrates in all the land
to judge & govern the people according to e
& the Kings Ezra 7.25. For the 7th year of Artaxerxes fell in theeth Olympiad, excepting ttherefore the people or body politick holy City after
as tis in ee
the 70 week 70 weeks. For till now they had no po
lity. There were but two returns from Captivity, Zerub
babel's & Ezra's, & in the Zerubbabel's they had only a
commission to build the temple a their owne
are rightly dated from e
Know also and understand that from ye. The former part of the prophesy
related to e
to his coming to be Prince or King seems to relate
unto his second. seale Princecome Annointed to be Prince & reign.
to reign
to the end of the world, & there is scarce a pro
phesy in ech
doth not in something or other relate to his
second coming. If Irenœus divers of e
Irenœus l. 5, c. 25, aa apud Hieron
in h. 1.
& Apollinaris applied the half week to e
of Antichrist why may not e
the same liberty ee
the brightness
of Christs coming
clause therefore I had rather leave to be
explained by time then venture upon a rash
interpretation of what I do not yet under
stand.
Yet threscore & two weeks shall b the City Ierusalem it return & the street be built & the wall, but in troublesome a strait of times:
Having foretold both comings of Christ & dated the
last from the
prevent the applying that to erestoring & building
Ierusalem by Nehemiah, he distinguishes this from
that by saying tit shall from this period building
period to eMessiah
& this in a strait of e
weeks the Messiah shall not be the Prince or King e& they not his & they
his & the city & sanctuary shall be destroyed. Now
Nehemiah came to Ierusalem in eth year of
taxerxes was eewall houses
& wall unbuilt (Nehem 2.17 & 74) & finished e
(saith Iosephus) in eth year of eninth month chee
Iulian period 4277 in eDecember October September.For Ezra ee
& therefore he & Nehemiah came to Ierusalem in
the reign of one & the same Neb Artaxerxes.
Count now from this year threscore & two weeks
of years as December ewho
the birth of Christ two years before that vulgar For he was born in two years before the vulgar e
but according to truth three or four years before eth year of Augustius & 28th of the Actiac victory
account, where Clemens Alexandrinus, Irenœus, Eusebus, Epiphanius & Orosius as it it so that this being the general opinion till
sively & so plae
3 or 4 years b
fore e
account ab som
account. If th
two or three months earlier in emonth
in October e
How after this period Christ was cut off & the Iesus & the City & sanctuary destroyed by
rejectede
mans is well known.
Yet he shall confirm y: eththat was
& calling of es after his death. echcheth year of Nero A.C. 17
Vespasian went with an Army invaded them, & ended in ed year
of Vespasian A.C. 70 in autumn Sept. 7, when Titus took e
having burnt et
years & an half. Whence eAnd in half a week, he shall cause y, eI that is the to
City gen Iews afterwards made go new commotions
in severall countries & were opprest by eth
slaughter, he concludes: And untill y.eche
The Prophets in representing Kingdoms by birds Beasts & fowls put
their wings stretcht out into any country for their armies sent
out to invade & t
is here an army of invading Idolaters
in scripture for a fals God as where Chemosh is called e
of Moab & Molech the abomination of Ammon. The meaning there
fore is that he shall destroy ee
of eintroduce place introducein all & by placing
them in all eCountry make desolation eof to ee
times of e
Thus have you –
We avoyd also thedone cheby joyning
& sixty two weeks into as if put for sixty & nine weeks
Had that been ––– Daniel's. Some apply eAnnointed or Messiah
or Annointed to some other person then Iesus rChrist but thisbut not considering that they do thereby deny ch
deny tte
I do not think their opinion worth confuting: but to shew e
of eerer
subjoyned the following into Chapter.
And in half a week he shall cause the sacrifice & oblation to cease: & upon d a The Priests . [The weeks in all these
computations are Iewish weeks that is such as end
in sabbatical years. For therefore are they reccon
ed by weeks rather then by days, & e
in chee
burnt the temple years ending war began
in eth year of Nero th year
Vespasian went against them thds
in eburnt took
the temple Aug 10 &esept 7 having burnt
the Temple a month before & this was a Sabbatical year.
their force was desolation was completed.
Thus have you in this short prophesy as it
is here interpreted, a prediction of all e
of the coming of the Messiah, of ays ofestories of his birth, that
that of the timeteeof e
In Nebuchadnezzar's vision of the Image composed of four metalls
the saints do not reign nor are the king had seen
the head & breast & belly & things & leggs & toes feet
was cut out of the mountain without hands & broke in pieces smote the
image upon its feet & broke the image to pieces & became a great
mountain & filled the earth chch
be destroyed nor left to other people but shall stand for ever.
Here the four parts of the Image composed of four metalls
denote the same kingdoms with the four Beasts in the vision of
Daniel chwas
earth answers to the dominion & kingdom of the saints of the
most highchone whom coming in the clouds of heaven that (after the reign
Daniel saw
of the ten horns of the fourth Beast) all people nations & langua
ges should serve him & whose dominion is an everlasting domini
on chch
be destroyed. The little horn of the fourth Beast made war th
the saints & prevailed against
came & judgment was given to the Saints of the most High & the
time came that the saints possessed the kingdom. This little horn
spake great words against the most High & did weare out the saints
of the most High & thought to change times & laws: & they were
given into his hand during a time, two times & half a time. And then
the Iudgment did sit, & they took away his dominion to consume & destroy
it unto the end. And the kingdom & dominion & greatness of the kingdom
under the whole heaven was given to the people of the saints of the
most High whose kingdom is an everlasting kingdom, & all dominions did
serve & obey him.
When the Woman (in efrom heaven
left a remnant of her seed ch
had a testimony of Iesus. These are the 144000 which stand upon
mount Sion th
the 144000 servants of God whom the Angel sealed out of all the twelve
tribes of Israel with the seale of God in their foreheads: & the two
Witnesses ch
& are called the two Olive trees & the two Candlesticks. They are
called Gods two Witnesses because they keep his commandments and have e
testimony of Iesus. They are called two Candlesticks because they are
two of the seven Churches. in the beginning of Iohn Prophesy the They are called the two Olive trees because seven primitive Church was represented by the first
churches of Asia
Temple ch
catholic during the times of that Temple, that is untill the Woman
fled from that Temple into e
in the Iewish captivity]
they supply the lamps with oyle, that is, maintain the Presbytery of the
two churches.
In the beginning of Iohn's Prophesy the primitive Church is re
presented by the first Temple with seven golden Candlesticks whose lamps
illuminated the Church catholick during the times of that Temple, that
is untill the Woman flies from that Temple through
she is there arrived into her place of dominion & wealth is there fed & nourished
a times two times & an half or 1260 days or 24 months
month & 12 months to a old Kalendar year Kalendar of
the ancient year ch
horns of the fourth Beast hate the Whore & eat her flesh & burn her th
fire, that is devour her wealth & consume her by war, & & at the same
time kill the two Witnesses. But after three days & an half the two
witnesses rise again & ascend up to heaven in a cloud & the kingdoms of this
world become the kingdoms of God & his Christ, & he reigns for ever & ever
Thus was a stone cut out without hands & smote the Image on its feet &
became a great mountain & filled the earth. Thus did the little horn of
the fourth Beast make war with the saints & prevail against them untill the
time comes that ed the kingdom, & the kingdom & dominion
& greatness of the kingdom under the whole heaven be
of the most High whose kingdom is an everlasting kingdom & all dominions shall
serve & obey him, & many that sleep in the dust awake, some to everlasting
life & some to shame & contempt.
In the first part of the Prophesy of Iohn ch
Temple, the son of Man in the form of the High Priest, dresses the seven
lamps ch
alludes to the feast of Tabernacles in the seventh month. For then &
only then, the HIgh Priest dressed the Lamps in the morning. He dresses them
by dictating seven admonitory Epistles to them with relation to seven
successive states of the primitive church after she began to leave her
first love & before the fall of the first temple, vizt to Ephesus in the
reign of Dioclesian next before his persecution, to Smyrna in that persecution, to
Pergamus in the reign of Constantine, to Thyatira in the reign of his sons
during the division of the Empire, to Sardis in the reign of Constantius over
the whole Empire, to Philadelphia in the reign of Iulian the Apostate, &
to Laodicea in the reign of Valentinian & Valens. Five of these Churches
are found fault with & amonished to repent & & threatned if they do
not for five for want of repentence ceased with the first Temple
& the other two, vizt the churches of Smyrna & Philadelphia ch
admonished to repent nor found fault with, continued all the times of the
second Temple & represented the two Witnesses. The Church of Smyrna
in the times of Dioclesians persecution was in great affliction & testified
against the persecutors; & so did the church of Philadelphia in the reign
of Iulan the Apostate. And therefore the ch
these churches are proper types of the two the
times of the second Temples. For the two witnesses are not new churches
but a propagation of the old Church, Christ having but one church
catholick from the beginning to the end.
After the dressing of the Lamps Christ Iohn is called up to the Temple
the Cherubims, & round about the throne
of the 24 courses of the Priests; & the flame of the altar & musick of e
temple proceeding as it were out of the throne, & seven lamps burning
before the throne, & a sea of glass like crystals before the throne, & before
& behind the throne & on either side fou of it, four Beasts
people of Israel in the four sides of the peoples court & they rest not
day & night, that is at the morning & evening sacrifices, saying Holy Holy
Holy Lord God of Sabaoth who is & was & is to come; & in the right hand of
him that sat upon the throne a book written within & on the back side, sealed
with seven seales alluding to the book of the law ch
side of the Ark, & to ch
of the end. And Iohn looked, & lo (in allusion to the morning sacrifice) a Lamb