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The|at| |ye| coynage of ye money of due weight & finess is a thing of very great consequence to ye nation as may be understood by the ill consequences of bad money & \& by/ the great punishments of them that clip or counterfeit it both in this & other nations & or that or coyn it worse then the ( such as are the pains of death for \as in cases of/ high treason, boyling in oyle \castration/ &c ) \or coin it ill in legal mints ( such as are boyling in oyle &c ) / & by th or that in legal mints coyn it worse then the laws allow, ( as of the {Mr} & Wr {of} wch in some nations ( is accounted decreed a \as in Scotland is/ adjudged a crime of the same nature wth {illeg}b diminishing or counterfeiting ] . And therefore the I{j}|J|ury ought to be very That this the nations {illeg} exact in examining m|th|e moneys in the Pix for ye satisff|ac|tion of ye nation.

That they are are {sic} to try it by the {illeg}a \these moneys by/ her majts standard{s}|| \weights & trial pieces/ kept in her Majts Excheqr & now in the Treasury & now p\r/oduced before them for that purpose & that to satisfy themselves that her Majts trial Piece|s| is \are/ genuine \if they have any sample/ they are allowed to compare |th|it|em| wth the Indented trial pieces in their own custody. |& if they desin to satisfy the{y}|m|selves about the trial pieces in the custody of ye officers of the Mint they are allowed to also to \see them/ compared them with th|h|e|r| st Majesties standard pieces|

That they are to in examining the they are to examin the moneys by ye rules set down in the Indentures made between the crown & the {pr}|p|{r}{e}sent Master & worker \of the Mint/ & particularly to try if a pound weight 44li 10s \in Gold moneys/ make a pound weigh Troy recconing a Guinea at 20s & if 3li 2s in silver moneys also make a pound weight Troy.

They are also to try if the gold moneys be 22 carats fine gold & two cart|a|ts allay & the silver moneys 11 ounces two pen{ny} weight fine \siver {sic}/ & 18 penny weight allay. & if

And because the moneys cannot be coyned {illeg} exactly {b} without some \accidental/ error in weight or |in| finess \or in both/ they {to}|ar|e examin {whe} \to/ take notice of the error if they find any & see whether it be within the limits all allowed by the Indentures & under the name of \& called/ the Masters remedy, that is, if \to say whether in weight or fineness or both together/ it do not exceed the sixt part of a carat in \c{ertain}/ god|l|d \moneys/ or two penny weight in \in standard/ silver \moneys/ in the pound weight Troy. [ And if they know of any error committed by designe, tho it be within these remedies, they are to take notice of it, because \an error/ in the {r}|c|oynage of ye money {no error} committed by designe makes the money ]

In the constitution of ye Mint ye great care has been \is/ taken to have ye money coyned exactly. The gold & silver is first reduced to standard by the weight & assay before melting & after melting it is again assayed to see if it bee standard, & after coyn in the coynage it is {w} every piece is weighed & {sized} & the weight examined by the Offices of \apart & reduced to a just weight/ & after coynage it is again weighed & assayed before delivery & is not deliverable if it be either without the remedy or within the remedy & yet faulty by designe. For no error i{t}|s| allowed in the coynage otherwise then by accident. Yo \And/ After all this circumspection you are now to ens{u} \it remains that they/ examin the moneys again by weight & assay with the utmost exactness according to t|h|er Majesties standards & Indenture wth the utmost exactness {to} And for greater security one piece of gold moneys in every 15 pounds weight Troy & one piece of silver moneys in every 60 pound weight troy has been taken \is/ put into ye Pine {box} before before ye Officer & to be now tried \with/ by them in weight & assay according to her Majts standards & Indenture \in this publick manner/ wth the utmost exactness.

& therefore a limit \called the Masters remedy/ is allowed of the sixt part of a carrat in ye gold moneys & of two penny weight in the silver moneys in the pound wt Troy, wch limit \or remedy/ the error in weight or fineness or both is not to exceed: the Iury is to {ab} observe if the error doth not exceed this limit, & w {wch} this error ( if there be any ) & if it doth not exceed this remedy.

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A little before ye death of Philopat{e}|o|r his son Demetrius was sent hostage to {Rr}|R|ome & his brother \in the {roon} place of/ Antiochus Epiphanes \who had been hostage there/ was set at liberty /the brother of Philopator\ {illeg} & \Antiochus/ was at Athens w{illeg} in his way home when Philopator died. Whereupon Heliodorus the treasurer of the kingdom stept into the throne. But Antiochus

& therefore \in these few words & after him arms shall stand up , / he comprehends all the /succesive\ conquests by wch the Romans {str} extended their dominion over the Greeks & from the conquer last of those conquests wch was the conquest of Egypt, he steps down \down/ to the next action of \great/ note wch among \within/ \the dominions of/ the Gre{ee}ks, wch was the war against the Iews the taking away daily worship, & setting \up/ the heathen Idols {by} throughout all their land \Iudea/ & \thereby/ dispersing the people into all nations , | . | that is the set This Daniel calls the setting up \of/ the abomination of desolation, that is the \setting up the/ abomination whereby the land is made desolate \& empty/ of its inhabitants |or the setting up of the abomination wch maketh desolate the land desolate| Such an abomination Antiochus endeavoured to set {u} not \This was/ the setting up of idolatry \not/ in the temple alone but in all the cities & towns of I{e}|u|dea & compelling all the inhabitants to fly worship them or fly their country. Such an abomination Antiochus endeavoured to set up but his devices against the {hol} did not prosper \without success. The abomination wch he set up did not make the land desolate/ . Such an abomination { [ } the Romans { ] } was \effectually/ set up by the Romans. & by them alone. Daniel kills us that They & they alone set it up wth success & ever since they set it up the land has continued desolate & empty of its people |the Iews| as we see at this day.

Thus all things came to pass as Daniel had foretold, and this destroying the city & sanctur|a|ry by the Romans \& causing desolations in |ye| land untill the end of the war, / & causing \making/ the daily worship \sacrifice/ to cease & overspreading the land with a wing of abominations making it \{causit|n|g}/ desolate|i|ons therein unto the end of the war & therewith\by/ making it desolate unto the end of the indignation is \a/ full explication of what Daniel in other places calls the setting up of taking away the daily sacrifice & setting up the abomination of desolation.

Yet Before this desolation the Iews – – – who were thereby grafted into the stock of the Iews & became Gods people became Gods people till the abomination of desolation was set up also in their churches.

that is he shall speak \them/ as a lawgiver & by {illeg} making \dictating/ laws against the laws of God he |shall| exalt & magnify himself above every God \& weare out the saints/ . For imposing \dictating/ laws in matters of revealed religion is usurping divine authority & setting on \& It is usurping sitting in/ Gods throne, or as the Apostle Paul expresses|t|h, {it} it is \exalting himself above all that is called God or that is worshipped {& at} that he as God/ sitting|eth| in the Temple of God shewing himself that he is {a} God. It is sitting {illeg} in Gods throne in |ye| Temple between the Cherubims where God dictated laws to the Iews & was worshipped by them as their lawgiver. As the |When Daniel tells us that the| little horn of Daniels|h|is fourth Beast was to \should/ speak gr|e|at words & {even} against the most High & wear out the saints of ye most High : he {illeg} means that this Horn should spa|e|ak as a lawgiver & by making laws against the laws of God should wearout the saints. For {he} D he adds in the next words \he adds/ that the|is| \horn/ should s|t|hink to change times & laws & they should be given into his hand for a time times & half a time . And in the same sense he tells us that the king who doth according to his will should magnify himself above every God & speak marvellous things against the God of Gods

B  {illeg} Among the Heathens of Persia & India there are \to this day/ sects of people who live very austere lives placing their religion in abstinence from weomen \marriage/ & \from/ meats, & in bodily exercises & severities \austerities/ whc|i|ch are \mischievous to themselves &/ of no advantage to mankind. {illeg} And such a sort of \superstitious/ people were the Monks among the Christians. |They were a new sort of Christians not known to Christ & his instituted by Christ or his Apostles| You may know them by their fruits: For by they were the ringleaders in bringing into the Christian Churches \the doctrine of Ghosts, the invocations of the dead, the worshipping \of/ their \reliques/ pictures & images, |&| the/ all manner |feigning of \miracles {&}/ legends of|ary| miracles stories of miracles for promoting these things. | of heathen superstitions & feigning of {sic}

and wth things of value. Thus shall he do in the most strong holds [ or Temples ] with a strange God whom he shall acknowledge & increase with honour & he shall cause them [ the Mahuzzims ] , to reign rule over many & shall divide the earth [ among them ] for lucre |every city town family & trade honouring his Guardian saint with gifts| . Now this king by magnifying himself above every {Go}d & speaking marvellous things ( in \his/ t|l|aws ) against the God of Gods & together wth a strange God whom his fathers knew not honouring Mahuzzims in this|e| Temple|s| |with things & & gems &{illeg} things of value that is with statues & pictures & altars adorned with these things| , {illeg} removed \took away/ the \daily/ worship of the true God & set up the abomination of desolation in the Christian Churches as the cities & towns as the old Romans had done before in the Iewish; & \now/ the Chirstian nations are now become as desolate of Gods people as the Iewish \Iudea is of the Iews/ & must remain so till the end of the indignation.

Thus the Empire of the Greeks according to is by Daniel des{en} distinguished into several successive periods. The first is of the Greeks alone before the Romans began to conquer them, the second is of the rise & reign of the Romans over the Greeks untill the \Roman/ Empire \became divided/ into the Greek <2r> & Latin Empire|s| the Third is of the Greek Empire after separation from the Latins { , } /untill the rise of the mahometans religion\ |The fourth is of the Empires of the Mahometans Empires & their wars upon the Greeks. | [ And this third is distinguished into two principal |parts| the first of wch preceedes the time of the time of the end & the last is the time conteins the rise & standing of the Saracen & Turkish Empires & is called the time of the end ] And these three periods are distinguished by saying at the end of the first & second that it \between the first & second & between the second & third that the end/ is yet |at| for at time appointed |& by calling the fourth the time of the end. | . The first preceded|s| the attempts \practises/ against the daily sacrifice \of/ the Iews the second begins {wth} conteins those at the attempts of {A} acting against the daily sacrifice by Antiochus & the Romans those attemps beginning wth the spoiling {a} of the Temple {by} Antiochus, the third \the history of those practises & of the \primitive/ Christian religion succeeding the Iewish &/ the third conteins the history of the religion of the Moncks succeeding the religion of the \first/ Christians. < insertion from the bottom of f 2r > \And/ This third is distinguished into two parts the last of which conteins the history is called the time of the end , & \the fourth/ conteins the history of the Mahometans. In the first of these two parts {sic} \third/ ye religion of the Moncks proceedet|d| to the invocation of Saints wch was a breach of ye first commandmt in the second \fourth/ it proceeded to the making & worshipping \of their/ Images wch is a breach of the second, \& is by Daniel called the abomination of desolation/ And by setting up these abominations the Christian Churches were made desolate. as the Iewish had been before. And these Idols being <1v> being abominated by true Christians, have And while true Chirstians abominate \& fled from/ , these Idols, they & left the \Idol-/Churches desolate of Gods people , \& were not suffered to assemble in other places, / the Idols are first called the abomination of desolation. the setting up of these Idols was setting up the abomination of desolation. among Chirstians in the Christian Churches among Christians < text from f 2r resumes > The first ends|e|d & the second begi|a|ns an. Abr. 1831 when Antiochus Epiphanes & Philometor the kings of Egypt & Syria spa plottet|d| mischief & spake lyes at one table \in Eg/ against the holy C{illeg}|ov|enant & Antiochus immediately marched to Ierusalem & spoiled the Temple. The second ended & the third began when the religion of the Monks & particularly the {illeg} invocation of |Saints or worship of Mahuzzim{s} began to| Mahuzzims \began preva{l}led &/ overspread the Greek Empire. This when the |ye| veneration of Mahuzzims or invocation of Saints \ ( a breach of the first commandment ) / began to prevaile & {over spread}{overspread} the Greek Empire. This third is distinguished into two principal parts one The first \part/ of wch \of wch/ preceded the time of the end & the second \other/ is called the time of the end. [ In the first the religion of the Moncks grew up & was \became/ established ware out the saints & became universal. \In/ The second conteins the history of the kings of the South & north rising \rose {illeg}/ up & maki|de|ng war upon the Greek Empire, & therefore the time of the end begins with the rise of ye \{Ma}/ Empire of the Saracens. {o}| [ | or perhaps wth the rise of the Mahometan religion. [ At that time the Greek Emperor Phoca{s} granted \to/ the Bishop of Rome the Vniversal Bishopric & the temple Pantheon to set up the Images of the Virgin Mary & all the Christian saints \in the room of all the heathen Gods/ & from that time forward the erecting of images \By the influence of the Bishop of {Rome} the universall Bishopric images were erected/ to ye Saints in Churches overspread both {in} the whole |throughout in all the| Greek Empire as well as \in/ the Latine. the {his} In the first part of the third period the invocation of Saints prevailed generally & grew general, in the second part called the time of the end the erecting of Images to the saints & worshipping them grew gener prevailed & grew general, but not without some opposition made by some of the Greek Emperors. [ For \after Images had been erected/ Leo Isaurus, Constantines Copronymus & Leo IV caused \the Images/ them to be abolished throw abolished the|ir| use of |& p| Images , Constantine VII & his mother Irene restored them, Leo V, Michael Balbus, & his son Theophilus th abolished them again, & Michael the son & successor of Theophilus wth his mother Theodora restored them again A. C. 841 & the next year established {est} established their \use &/ worship by a council called at Constantinople |&| in memory of their restauration institud|t|ed an annual festival. A. C. And this was the last act of setting up the abomination of desolation in the Christian Churches of the Greek Empire. ] wch end wch did not end till th{e} reign wch till the reign of T the Emperor Theophilus & his mother Theodora A. C. 841. ] In the first the religion of the Moncks proceeded to ye breach of the first commandmt by|ye| invocation of Mahuzzims wch was a breach of the first commandment. In the second it proceeded to the {ve} setting up \of/ images to the Mahuzzims & venerating the Images wch was a breach of ye second commande|m|ent| . | & completed the setting up the {Ab} And by these abominable \abom/ sorts of worship the Churches {a} /|And its observable th{}|at|| {now} first the heathen\ And by setting up these abominations the Christian churches were made desolate of Gods people. Pictures & Images were at first set up only to instruct the people. {w} A At length the people began in great numbers to worship the \erected/ images & wch caused some of the Greek Emperors to abolish them & they were not fully e{n}|s|tablished till the reign of the Emperor Theophilus & his mother Theodora A. C. 841. But I Pictures & Image The

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The first preceedes the endeavours to take away the Mosaical daly sacrifice. In the second that sacrifice is taken away & the abomination placed in \all/ Iudea.  | succeeded in Iudea by the In the third the Chr

In ye first the Mosaical daily sacrifice continues wthout interruption. In the second it is taken away & the true worship remains only among the Christians. In the third the primit{y}|i|ve Christianity is succeeded by the religion of the Moncks. In the fourth the abomination of desolation reigns.

{illeg} Thus Daniel has described by steps, all the great \chief/ changes|a|ctions & revolutions in ye Gre Empire of the Persians & Greeks down from his own days to ors & in doing this has he has distinguished the times into five grand cardinal periods. The first of the reign of the Persians, the second is of the reign of the Greeks alone until the Romans began to conquer them{illeg} the third is of the rise & reign of the Romans over the Greeks until the division of their Empire into the Empires of the Greeks & Latines the fourth is of the Greek Empire \at Constantinople/ after separation from the Latines untill the re|i|se & reigne of the Mahometan|s| religion & the fift is of the Mahometans reigning \successively/ in the South & north & making warr upon the Greeks. The {sec} And the four last periods are distinguished \from one another/ by saying between the first & second & between the se third & \again/ between the third & fourth that the end is yet at the at t|a| time appointed & calling the fift the time of the end. The third began with the practises against the daily sacrifice of the Iews, the fourth with the rise of the religion of the Moncks & fift with ye rise of the religion of the Mahometh|a|ns. In ye third the \heathen/ abomination of desolation was set up in all Iudea. In the firs|ou|rth the \Monkish abomina{illeg}tion of/ e|i|nvokatio|ing|n of Saints, was s wch is a breach of the first commandment, was set up \in the Christian Churches {throu th}/ in all the Empire. In the fift the Monks |abomina{able}tion of| worship|pi|of|ng| Images, wch is a breach of the second commandment, & the abo abomination of desolation among Christia to true Christians was \also/ set up {&} also in all the Empire , | . | & this is has \these have/ made the \Christian/ Churches desolate of God to this day. ever since to this day. & \the abettors of/ these abominations have worn out the Saints & made Christendome desolate & \And/ these abomination|s| ma{k}|d|e a desolation of Gods \both/ people wherever they were set up. {Af} In Iudea {th} the \heathen/ abomination made a desolation only of the unbelieving Iews, in Christen the believing Iews flying their country & the unbelieving being slaughtered & expelled. In Christendom he|the| made a desolation o \Monkish abomination/ wore out the saints & made a desolation of all Gods people & {illeg} |The first act against ye holy covenant was in autumn in the \{Iudaic}/ year of Seleucus 143 ( 1 Maccab. 1.20 ) when Antiochus spoiled the Temple. | the last act of setting up th{is}|e| abomination was in the beginning of the year of Christ 842 \that is {t{illeg}|ow|ard} the end of the \Iudaic/ year of Seleucus {1153 2443} 1153/ when a Council called at Constantinople by the Empress Theodora decreed that Images wch had been \condemned &/ thrown down \{&}/ by some former Emperors should be set up again & in memory of their restitution \was commemorated annually in a festivall instituted for that purpose/ an annual festival was kept on Febr. 11. \& venerated as before &/ & an annuall festival \was/ instituted on Febr. 11 in memory of their restitution. And the first act against the holy covenant And |And its observable that| \and that/ the difference between these periods \being 1010 Iudaic years/ is the same with the difference between the 2300 & the 1290 years, vizt 1010 \Iudaic/ years. \prophetic days/ days putting a |prophetic| day for a Iudaic year

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Professor Rob Iliffe
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