come, relates to the advent of Christ, and specially, I think, to his ministerial advent. The sixth particular, the anointing of the Most High One, and the commencement at least of the fifth particular, the sealing of the vision and the prophet, synchronize with the baptism of Christ. While the three first particulars, the completion of the apostasy, the perfecting of the sin-offerings, and the making atonement for iniquity, were all accomplished at the crucifixion. Hence it is manifest, that these three synchronical particulars are the latest in point of chronology, being posterior in their fulfilment to the other three. It will follow therefore, that the seventy weeks must expire with the fulfilment of them that is to say, the seventy weeks must expire with the crucifixion. It is further manifest, that the seventy weeks cannot expire with the siege of Jerusalem, as some commentators have imagined: for not the least hint is given in any one of the six particulars, that the siege of Jerusalem is included within the seventy weeks. But we can scarcely suppose that so very striking an event would have been omitted in the enumeration, had it been included within the seventy weeks; more especially since, if it be included, it must mark their termination. Had it been the design of the Holy Spirit to connect the siege of Jerusalem with the seventy weeks, he would surely have added two more particulars to the six

which are at present specified; he would surely have subjoined, and to cause the sacrifice and meatoffering to cease, and to bring upon the border the abomination of desolation. He is however totally silent upon this point; and teaches us, that the seventy weeks are the precise period to effect no more than sir particulars, not one of which can be construed to have the least relation to the siege. It is plain therefore that the seventy weeks must end with the latest of these six particulars. But the three, which are jointly the latest, synchronize with the crucifixion. Consequently, the seventy weeks must terminate with the crucifixion.

Having thus ascertained their expiration, we must reckon back 490 years in order to arrive at their commencement. Now the crucifixion took place in the year 33 of the vulgar Christian era or the year 4746 of the Julian period, and at the time of the Passover which was always celebrated in the middle of the month Nisan. If from this era we reckon back 490 years, we shall be brought to the corresponding month Nisan in the year 458 before the Christian era or the year 4256 of the Julian period. But, in that very month of that very year Ezra received his commission to carry into effect the decree enacted by Artaxerxes Longimanus in the seventh year of his reign. Hence it will follow,

See the chronological table at the end of Chap. ii.

since the 490 years of the seventy weeks were thus accomplished even to a month at the time of the crucifixion, that the decree, from which they are to be calculated, must be the decree enacted by Artaxerxes Longimanus in the seventh year of his reign.

3. Here however the question will occur, How is this arrangement consistent with the seventy weeks being the times of the holy city*? Jerusalem began to be rebuilt from the first year of Cyrus, which considerably preceded the seventh year of Artaxerxes Longimanus, my supposed commencement of the seventy weeks; and was not destroyed until the year of our Lord 70, which considerably succeeded the era of the crucifixion. Therefore, according to the arrangement here proposed, the seventy weeks are plainly not the times of the holy city.

(1.) It is readily allowed that such is the case, if by the holy city we understand the literal Jerusalem. But I argue from this very circumstance, that the literal Jerusalem is not here intended. Since the seventy weeks certainly are the times of the holy city, and since the times of the literal Jerusalem are 605 years extending from the commencement of its rebuilding in the first year of Cyrus in the year A. C. 536 to its second demolition by the Romans in the year of our Lord 70; it will follow, that the holy

* According to the 4th abstract position.

city, the times of which are limited to 490 years, cannot be the literal city of Jerusalem.

(2.) In order to establish this position, we must compare the prophecy with the edict. Now the prophecy teaches us, that we are to compute the seventy weeks from the going forth of an edict to rebuild Jerusalem: and it moreover teaches us to infer, that those seventy weeks expire with the chronologically latest of the six specified particulars *. Such being the case, they must inevitably expire with the crucifixion: and must therefore inevitably be reckoned from the going forth of the edict in the seventh year of Artaxerxes. Consequently, the edict to rebuild Jerusalem alluded to in the prophecy must be the edict of the seventh year of Artaxerxes: and the city in the prophecy destined to be rebuilt must be the city the rebuilding of which is the subject of that edict.

The words of the prophecy are; "Know and "understand, from the going forth of an edict to "rebuild Jerusalem unto the Anointed One the "Prince shall be weeks seven and weeks sixty and

two; it shall be rebuilt, with perpetual increase "and firm decision, even in the short space of the "times."

The words of the edict are: "Artaxerxes, king "of kings, unto Ezra the priest, a scribe of the law

According to the 2d abstract position.

"of

"of the God of heaven, perfect peace, and at sucli έσ a time. I make a decree, that all they of the people of Israel, and of his priests and Levites in

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my realm, which are minded of their own free "will to go up to Jerusalem, go with thee. For"asmuch as thou art sent of the king and of his

seven counsellors, to inquire concerning Judah "and Jerusalem, according to the Law of thy God " which is in thine hand; and to carry the silver "and gold which the king and his counsellors have

freely offered unto the God of Israel, whose habi"tation is in Jerusalem, and all the silver and gold "that thou canst find in all the province of Babylon, "with the free-will offering of the people and of the priests, offering willingly for the house of their "God which is in Jerusalem: that thou mayest

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buy speedily with this money bullocks, rams, "lambs, with their meat-offerings and their drink

offerings, and offer them upon the altar of the "house of your God which is in Jerusalem. And, "whatsoever shall seem good to thee and to thy "brethren to do with the rest of the silver and the

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gold, that do after the will of your God. The "vessels also that are given thee for the service of "the house of thy God, those deliver thou before

the God of Jerusalem, And whatsoever more "shall be needful for the house of thy God, which "thou shalt have occasion to bestow, bestow it out