Hexapla in Danielem: that is, A six-fold commentarie vpon the most diuine prophesie of Daniel wherein according to the method propounded in Hexapla vpon Genesis and Exodus, sixe things are obserued in euery chapter. 1. The argument and method. 2. The diuers readings. 3. The questions discussed. 4. Doctrines noted. 5. Controversies handled. 6. Morall observations applyed. Wherein many obscure visions, and diuine prophesies are opened, and difficult questions handled with great breuitie, perspicuitie, and varietie ... and the best interpreters both old and new are therein abridged. Diuided into two bookes ... By Andrevv Willet Professour of Diuinitie. The first booke.

CHAP. VII. (Book 7)

1. The Argument and Methode.

THis Chapter containeth, 1. a vision of foure beasts rising out of the Sea: 2. the interpretation thereof.

1. In the vision, 1. are set forth certaine circumstances, of the time, when, the person, to whome this vision was shewed, and the manner how, v. 1, 2. 2. the matter of the vision, which is, 1. of the foure beasts, of their flourishing and prosperous estate, to v. 9. then of the iudgement of God against them, v. 15.

The beasts are described, 1. in generall, v. 3. by the efficient cause, the winds blew; by the number, they are foure; by the place, they came out of the Sea; by their qualitie, they were one diuers from an other.

2. In particular. 1. the three beasts are briefly set forth, v. 4, 5, 6. which are euery one expressed, 1. by their similitude or resemblance, by their parts, and by their euents. 2. the fourth beast is described in generall, by the qualitie, it was fearefull and strong, the parts, it had yron teeth, and tenne hornes, and by the effects, it deuoured, &c. then the little horne is particularly set forth. 1. by the qualitie of it and the place, it was a little one, and came vp among the other hornes. 2. by the effects, it pluckt away three other hornes. 3. by the parts, the eyes and mouth.

2. The second part of the vision is of the iudgement. 1. the manner and forme, see the parts thereof, quest. 30. following. 2. the effects, which are two, 1. in the destruction of the fourth beast, v. 11. and of the other with it, v. 12. 2. in setting vp the kingdome of Christ, where 1. his person is described, 1. by his name, the Sonne of man. 2. by the place, in the cloudes. 3. by his authoritie, he approched to the Ancient of daies. 2. his kingdome is described by the vniuersalitie of it, all nations shall serue him: and the eternitie, it shall be for euer.

2. The interpretation followeth. 1. the manner first is shewed how he came by the in∣terpretation of it, v. 15, 16. An Angel declared it. 2. then the interpretation it selfe is set downe. 1. of the beasts. 2. of the iudgement. The beasts are expounded in generall, v. 17. then in particular, the fourth beast: where is first a repetition of the vision, v. 19. to 23. then the declaration, 1. of the fourth beast, v. 23. 2. of the tenne hornes, v. 24. 3. of the little home, what it shall doe, it shall rage against kings, against God, against his people: and how long, v. 25.

Then the iudgement is set forth by the two effects thereof, the destruction of all other kingdomes, and the aduancing of the kingdome of Christ, v. 26, 27.

The conclusion followeth, which sheweth the effect of this vision in Daniel by these three operations. 1. his perplexed cogitations. 2. the change of his countenance. 3. his deepe meditation, I kept it in mine heart.

2. The text with the diuerse readings.

1▪ In the first (one. C.) yeare of Belshatzar king of Babel, Daniel saw a dreame, and visions of his head (were G. B.) vpon his bed: then he wrote the dreame, and declared the summe (the head. C.) of the matter.

2 Daniel spake, and said, (L. det.) I saw in my vision by night, and behold, the foure winds of heauen stroue (did fight, C.) vpon, (or in, I.) the great Sea:

3 And foure great beasts came vp from the Sea, diuers one from an other (this from that. C.)

4 The first was as a Lyon (lyonesse. L. cor.) and had eagles wings: I beheld, till the wings thereof were pluckt off, and it was lifted vp from the earth, V. A. B. G. (better, then taken

away from the earth, L. S. for the Chaldean Monarchie hereby expressed, was not vtterly dissol∣ued: or by the which (wings) it was lifted from the earth, I. Pol. for the decaying state of this Monarchie is signified: and the meaning is, that whereas it had before eagles wings, and did soa••e aloft, it could now scarce heaue or carrie it selfe from the ground) and set (caused to stand. C.) vpon his feete, as a man▪ and a mans heart was giuen him.

5 And behold an other beast, the second was like vnto a beare, and it stood vpon one side (it stood on part, L. det. it erected one dominion. I. B. but the other reading is the better, see q••. 14. following) and he had three ribbes (three orders. L. three morfels, V.) in his mouth be∣tweene his teeth, and they said thus vnto him, Arise and deuoure much flesh.

6 After this I beheld, (I was seeing. C.) and lo, there was an other like a leopard, and it had foure wings of a foule vpon his backe, (vpon him, L.) and dominion was giuen him.

7 After this I saw in the visions of the night, (by night. B. G.) and behold, the fourth beast was fearefull and terrible, and exceeding (maruelously, B. very, G. too strong. L.) strong: and it had great yron teeth, it deuoured, and brake in pieces, and stamped the residue vnder his feete: and it was diuers from (vnlike to. L. B. G. but the preposition (min) signifieth from) the beasts that were before it: and it had ten••e hornes.

8 I considered the hornes, and behold the last horne beeing little I. (an other little horne, caeter, but (achari) signifieth the last, as well as an other) did come vp among them, and three of the first hornes were pluckt away before it, and behold eyes as the eyes of a man, were in this horne, and a mouth speaking presumptuous things (great things. C.)

9 I beheld, till the thrones were set vp, (taken away. I. V. but the words following, which describe Gods glorious sitting in his throne, doe confirme rather the first reading) and the An∣cient of daies did sit, whose garment was white as snow, and the haire of his head like pure wooll: his throne was like the flame of fire, and the wheeles thereof (that is, of his throne: for so the vse was for Princes thrones to be set vpon wheeles) as burning fire.

10 A streame of fire issued, and came forth from before him: thousand thousands mini∣stred vnto him, and ten thousand times tenne thousand (not tenne thousand thousand. B. G. or tenne thousand times an hundred thousand. L. S. the word is (rhibo) which signifieth tenne thousand, in the which sense (rebobah) is taken, Levit. 26. 8.) stood before him: the iudgement was set, and the bookes opened.

11 Then I beheld from the time that the voice of presumptuous words begunne, I. V. (from the voice of presumptuous words. C. because of the voice of presumptuous words, caeter. but the preposition (min) signifieth (from) which the horne spake: I beheld, vntill (not, because. L.) the beast was slaine, and his bodie destroied, and giuen to be brent in the fire. B. (vnto the burning of the fire. C.)

12 And of the rest of the beasts there dominion was taken away, (they had taken away, C.) but their liues were prolonged (a length or space in life was giuen them) for a time and season (a time and time. L. A. but there are two diuers words vsed in the originall.)

13 I beheld in the visions of the night, and behold with the (in the. V. B. G. but the pre∣position signifieth with) cloudes of heauen one like the Sonne of man comming: and he ap∣proched vnto the Auncient of daies, and they presented him before him.

14 And dominion was giuen him, I. V. S. (he gaue him dominion. L. B. G. but the verbe is of the passiue signification) and honour, and a kingdome, that all people, nations, and langua∣ges should serue him: his dominion is an euerlasting dominion, which shall not faile (passe away. C. shall not be taken away. L. B. G.) and his kingdome is that, which shall not be de∣stroied (corrupted. C.)

15 My spirit was troubled (pierced. C.) yea I Daniel in the middes of my bodie, V. (I Daniel was troubled in spirit in the middes. B. G. L.) and the visions of my head made me a∣fraid:

16 I came then vnto one of the standers by, and asked him the truth of all this: so he told me, and shewed me (made me to vnderstand. C.) the interpretation of these things.

17 These great beasts, which are foure, are foure kings (not kingdomes, L. S. yet that is the meaning) which shall arise out of the earth.

18 And they shall take the kingdome of the most high Saints (not the most high Saints shall take the kingdome. L. V. and it is better read, the most high Saints, V. I. then Saints of the most high. L. B. G. for the word (high) is in the originall in the plurall number) and they, (that is the Saints, see qu. 48.) shall possesse the kingdome for euer, yea for euer, and euer.

19 After this I desired (or wished, I.) to know the truth concerning the fourth beast which was so diuers from (vnlike to, B. G.) all these, exceeding fearefull, whose teeth were of yron, and his nayles of brasse: he deuoured, and brake in pieces, and stamped the residue vnder his feete.

20 Also concerning the tenne hornes, which were in his head, and of the last, Iun. (the o∣ther, caeter. see before, v. 8.) which came vp, and three hornes fell before it: of this horne (I say) which had eyes, and a mouth speaking presumptuous things, whose looke was more stout (great, C.) then his fellowes.

21 I beheld, and the same horne made battell with (against, L. B. G.) the Saints, and pre∣uailed against them.

22 Vntill the Auncient of daies came, and iudgement was giuen vnto the most high Saints: (Saints of the most high, L. S. see before, v. 18.) and the time approched, that the Saints possessed the kingdome.

23 Thus also he said, The fourth beast shall be the fourth kingdome in the earth, which shall be diuers from (vnlike to. B. G. greater then. L. S.) all the kingdomes, and shall deuoure the whole earth, and shall tread it downe, and breake it in pieces.

24 And tenne hornes out of this kingdome (that is, tenne kings shall arise: and the last (I. Br. an other. L. S. V. see before, v. 8.) shall rise vp after them, and he shall be diuers from the former (not greater. L. or shall ouer come all the euill, that were before him. S.) and he shall subdue three kings,

25 And he shall speake words against the most high (better then on the side, or behalfe of the most high. A. or of diuine things. V. the word (letzad) here signifieth against) and shall con∣sume (not deceiue. S.) the Saints of the most high, and he shall thinke that he may change times and the law, (lawes, L. S.) and they shall be deliuered into his hand, V. L. (by his hand. I.) vntill a time, and times and the deuiding of time. (a long time or a short. V. the halfe of time. L. a part of time. I. pelag signifieth a part or diuision.)

26 But the iudgement shall sit, and they shall take away his dominion, in consuming and destroying it I. (to consume and destroy it. B. G.) vnto the ende.

27 And the kingdome and dominion, and the greatnes of the kingdomes (not kingdome, L. B. G. for the word is in the plural, nor of the kings. S.) shall be giuen to the people of the high Saints, A. V. B. (the people of the Saints of the most high. L. the most holy people of the most high. G. but the word (galonin) is in the plurall, and answereth to Saints) whose kingdom is an euerlasting kingdome, and all powers shall serue and obey it. B. (him. G. that is, the peo∣ple before spoken of.)

28 Hetherto the ende of these words (of this matter hetherto. V. or, this is the ende of the matter. G.) euen me Daniel many cogitations troubled V. (troubled me. C. à pleonasm••s. better: then as for me Daniel, many cogitatious troubled me. Pol. or I Daniel had many cogi∣tations, which troubled. B. G. for here many words are inserted not in the originall) and my countenance changed in me: but I kept the words (the matter. G.) in mine heart.

3. The questions and doubts discussed.

1. Quest. Of the order obserued by Daniel, in the setting downe of these visions.

This vision contained in this chapter, beeing shewed vnto Daniel in the first yeare of Bal∣thazar, who was the last king of the Chaldeans, and before Darius, vnder whome that mira∣cle fell out, in Daniels deliuerance from the lyons, c. 6. is a manifest argument that the for∣mer storie is transposed; this vision in time comming before it, yet in order beeing placed af∣ter it: the reasons hereof are these. 1. Theodoret saith, that in the former sixe chapters, hi∣storico more prophetiam conscripsit, he writ the prophecie after an historicall manner, shew∣ing what things happened vnder Nebuchadnezzer, Balthazar, Darius; but in the sixe chap∣ters following, he setteth downe those predictions, quas•• per diuinam reuelationem do∣ctus est, which he was taught by diuine reuelation. 2. Hierome doth adde further, that in the former chapters Daniel historically setteth downe, quid mirabilium signorum ac∣ciderit, &c. what memorable signes happened vnder these kings; but in the rest of this booke he declareth such visions, quarum solus propheta conscius est, which the Prophet onely was priuie vnto himselfe. 3. Hugo giueth this reason: the things before histori∣cally rehearsed, tempore suo impleta sunt, were such as were fulfilled in Daniels time;

but these here following were visiones futurorum, visions of things to come to passe af∣terward. 4. Further, in the former histories God had appointed Daniel, interpretem & magistrum profanis regibus, an interpreter and teacher vnto the profane kings: nunc praefecit Ecclesiae doctorem, now he set him vp as an instructer of his Church, Calvin. 5. The former histories and miracles shewed the calling of Daniel, and the confirmation thereof by signes and miracles: in these chapters Daniel exerciseth his vocation and function, in his propheti∣call visions, Iun. 6. Lyranus beside the reason before touched, that the former visions were partly historicall, partly propheticall, and therefore were set downe together, but these visi∣ons are mere propheticae, merely propheticall; assigneth also this reason, that the former visi∣ons belong vnto the first comming of Christ, and therefore are set together: these following concerne his second comming: but this is not so, for c. 9. there is a manifest prophecie of the first comming of the Messiah, and the very time is described: and though mention be made by the way (as it were) of the resurrection, and the finall iudgement, c. 12. yet the visions are principally intended to foretell such things, as should befall the Church of the Iewes before the first comming of the Messiah.

2. Quest. Of the visions which follow in generall.

1. Bullinger reduceth all the visions following vnto fowre, making the visions in the 3. last chapters but one: for it is a continuance of the same prophecie: wherein the condition of the Church is described vnder the state of the Persians and Grecians, especially vnder Antio∣chus Epiphanes. c. 11. 2. Lyranus maketh fiue visions of them, thus distinguishing them: the first, c. 7. significat (vltimae) tribulationis totalem processum, signifieth the totall proceeding in the last tribulation of (that) Church: the second, c. 8. which treateth of the combate between the Persians and Grecians, designat ••iusdem tribulationis principalem conflictum, doth de∣signe the principall conflict of that tribulation: the third, c. 9. which prophecieth of the comming of the Messiah: and so, designat eiusdem tribulationis solatium, it sheweth the com∣fort in the same tribulation: the fourth vision is of the man which appeared, prophecying of the deliuerance of the people, & designat eiusdem tribulationis terminum, and sheweth the ende of that tribulation, c. 10. the fift is of the victorie of Christ vnder the signe and figure of the king of the South, and the king of the North, & designat eiusdem tribulationis trium∣phum, it setteth forth the triumph ouer that tribulation. c. 11. But, as is shewed before, the same vision is contained and continued, c. 10, 11, 12. 3. This vision in this chapter is gene∣rall of the state of the foure Monarchies, which afterward are particularly described: like as Cosmographers in the description of the world, doe first set forth a generall mappe of the whole world, and then particular tables of seuerall countries: the same order Daniel obser∣ueth in these visions: in the 7. chapter, he is informed concerning the generall condition and state of the foure kingdomes: then in the 8. followeth a particular narration of the Persian and Grecian Monarchie: and in the 11. chap. a more large description of particular accidents vnder the diuided kingdomes of the Grecians, one of the South, the other of the North. Bulling.

4. The summe then of these visions following is this. 1. The state of the Church of the Iewes is described, how they shall suffer much affliction vnder the fowre Monarchies, but e∣specially vnder the fourth. 2. But the affliction shall be but for a time, it shall ende at the comming of the Messiah: who shall of many be refused, and put to death, whereupon shall follow the destruction of Ierusalem, and dissolution of the Leuiticall state•• 3. And then Christ at his second comming shall perfect all: the dead shall rise, some vnto life, some vnto euerlasting condemnation.

3. Quest. Of visions in generall.

1. Two waies did the Lord reueale himselfe vnto his seruants, either by oracle and liue∣ly voice, as he spake to Moses face to face, Numb. 12. 6. or by vision; wherein certaine repre∣sentations and similitudes of things were exhibited for the more liuely demonstration of that thing which was reuealed: in which visions sometime the truth it selfe of things to come was simply manifested without any other shadow, as Ezek. 40. sometime vnder the similitude of beasts and other things, demonstration was made, as here, c. 7, 8.

2. Visions were shewed either vnto men waking, or sleeping: and beeing waking they ei∣ther saw them with their eyes, as Abraham was bid to behold the starres, for so should his ••eede be in multitude, Gen. 15. 5. or in the minde, as in a traunce: such was the vision of the

〈◊〉〈◊〉 cornerd sheete which Peter sawe, Act. 10.

••. And visions also were declared vnto men by dreame, when they were a sleepe in the 〈◊〉〈◊〉 as vnto Iacob was shewed while he slept, that vision of the ladder, Gen. 28.

〈◊〉〈◊〉. This vision which Daniel sawe was of both kinds: it was both a dreame, and a vision: 〈◊〉〈◊〉 shewed vnto Daniel partly in his sleepe, and partly beeing awake: God did giue a b••essing vnto Daniels religious care to knowe the vision, visione redintegrans id ipsum, quod 〈◊〉〈◊〉 per somnum exhibuerat, renewing the same thing by vision, which he had exhibited be∣fore by dreame, Inn.

Quest. 4. Of the time when this vision was re••••aled vnto Daniel.

V. 1. In the first year•• of Belshazzar, &c. 1. ••ererius saith that this first yeare of Belshazzar, whom he supposeth to haue raigned 17. yeares, was 18. yeares before the deliuerance of Israel out of captiuitie, which was the 54. yeare of their captiuitie, and from the buil∣ding of Rome, the 176•• yeare, when ••••quinius Priscus was king of the Romanes: But Pe∣••••••ius in this reckoning committeth diuerse errours. 1. Belshazzar raigned not 17. yeares, but three yeares onely: as hath beene shewed before, cap. 5. quest. 51. 2. the 54. yeare of the captiuitie was indeede the 18. yeare before their deliuerance, but the first yeare of Belshazzar was in the 68. yeare of their captiuitie, 3. yeare before they were deliuered. 3. the 54. yeare of the captiuitie did concurre with the 190. yeare after the building of Rome, in the raigne of Seruius Tullius, not of Tarquinius Priscus, as Bullinger well collecteth in his tables.

2. Pelanus also is deceiued, which thinketh that this vision in the first yeare of Belsha∣zar, was 17. yeares before the ende of the captiuitie, for so long he thinketh Belshazar to ••••ue raigned: which was in the 34••9. yeare from the beginning of the world, and 552. be∣fore the comming of Christ: But three yeares onely must be allowed vnto Belshazar: Bero∣sus giueth vnto him but 5. yeares, as M••t••she••es reporteth him in his booke de iudicio tem∣porum: and the 17. yeare before the captiuitie ended, was according to Bullinger•• account, in the yeare of the world 3408. H. Br. in his account much varieth for the yeare of the world, making the first yeare of Belshazar to fall into the yeare 3407. In these accounts there is great vncertaintie, euery one following his owne coniecture.

3. Herein therefore I approoue rather Bullingers iudgement, that this first yeare of Bel∣shazar, was onely three yeares before the 70. yeares ended: for Daniel maketh mention onely of the third yeare of Belshazar, c. 8. 1. and now the time of their deliuerance approa∣ched, and was neere at hand, Oecolamp.

Quest. 5. Why the vision of the fowre Monarchies is againe reuealed vnto Daniel, beeing shewed before to Nebuchadnezzar, cap. 2.

1. The vision which Nebuchadnezzar saw was more obscure, aspiciunt quidem aliquid impij, sed in caligine, vt nihil distinguant, the wicked indeede see somewhat, but darkely, they cannot distinctly perceiue any thing: This vision which Daniel hath of the same thing is more distinct and manifest, Calvin.

2. An other reason of this repetition, is for more certaintie: as Pharaoh had two dreames signifying the same thing, vt firmitatis indicium sit r••petiti•• illa, that the repeating thereof might be a token of the firmenesse and certaintie, Pap. & ••ine noua repetitione non tam at∣tenti essent Iudaei, &c. without a renewing of that vision, the Iewes would not haue beene so attent vnto the prophesies, Calvin.

3. Beside, it was requisite, that Belshazar and his people, the times beeing now much declined, should be admonished, as Nebuchadnezzar was: and therefore this vision is one∣ly written in the Chalde, that they might be without excuse: the rest of the visions following are not imparted vnto them, because the Chaldes went on in their impietie, and shewed themselues obstinate, Iun. in comment.

4. And in respect of the people of God, it was necessarie, that the same vision in sub∣stance should be reuealed, now vpon the point of their deliuerance, that they should not promise vnto themselues a quiet state, no not after they were come o••t of captiuitie, but should knowe, that still they must be exercised vnder affliction, Calvin, Genevens.

Quest. 6. What manner of vision this was which Daniel here had, and how it was reuealed.

1. This propheticall vision was two wayes shewed vnto Daniel, first by a dreame, which

was sent of God; and then this vision was reuealed vnto him againe beeing awake: he sawe it in his minde, Polanus. and therefore he calleth them the visions of his head: composita & sobria mente ab ipso visa, they were seene and perceiued of the Prophet with a sober and well aduised minde, Bulling, therefore he saith, I sawe a dreame, he porceiued and vnderstood: Nebuchadnezzar had a dreame, but he vnderstood it not, Calvin.

2. This dreame came in the night: which signifieth as Pellican▪ quod annuntiantur grauia, that many heauie things are declared; for the night is taken in Scripture for tribulation: But this rather was the meetest time for such visions, when the mind was freest from all other in∣cumbrances: and when the externall senses are quiet, facilius recipitur cognitto supernatura∣lium, the knowledge of supernaturall things is more easily receiued, Lyran.

3. This vision Daniel committeth to writing: some thinke, eum repente exilijsse ex lecto, that he of a sudden leaped out of his bedde, least he should forget the dreame•• but that is a friuolous collection: hereby is signified, that Daniel knowing that this things was reuealed vnto him, not for himselfe, but for the generall vse of the Church, committeth the same to writing, Calvin. And where it is said. Daniel spake and said, this is to be vnderstood of the writing, as is ••uident in the first verse; he wrote the dreame, and declared the summe of the matter, that is, in writing.

Quest. 7. What is meant by the fowre windes which stroue together vpon the Sea.

1. Hierome by these fowre windes vnderstandeth the good Angels, who are compared to the windes in three respects. 1. for their celeritie. 2. because they are invisible. 3. and are knowne onely of vs by their effects, as the windes are: and these good Angels doe striue for the good of those seuerall countries, ouer the which they are set: as the Angel which was president of Chaldea, laboured that the Iewes might remaine still in captiuitie for the instruction of the Chaldeans: the Angel of the Hebrewes, endeauoured that they might be deliuered: But, neither haue the good Angels such speciall regiments assigned vnto them, neither are their endeauours contrarie each vnto other, neither doe any of them labour a∣gainst the people of God, but they doe all minister for the elects sake.

2. Albertus Magnus (so also Hugo, Lyranus,) vnderstandeth here the euill Angels, which are said to fight and striue, because they stirre vp men to strife and contention: but these are called the windes or spirits of heauen, which title is not giuen vnto euill Angels.

3. Pererius by these fowre principall windes which doe blowe from the 4. corners of the earth, would haue signified the 4. Monarchies, whereof one was in the North, an other in the South, one West, another East: But the fowre Monarchies and kingdomes are vnder∣stood by the fowre beasts, which rise out of the Sea.

4. Theodoret vnderstandeth by these windes, the great commotions and perturbations, quae in exortu cuiusque monarchiae extiterant, which were raised in the beginning of euery Monarchie: for Darius and Cyrus by tumult of warre ouercame Balshazar: so did Alexan∣der the great the last Darius of Persia: And thus the Monarchies were translated not with∣out great vexation and trouble: so also Bullinge••, Osiander. but these stirres and commoti∣ons followe vpon the rising of these beasts, as procured by them: these windes goe before, and bring forth these beasts.

5. Pellican by the windes vnderstandeth the afflictions and persecutions of the Church: but these beasts were the causes of these afflictions: the windes goe before, and are the cau∣ses of their comming forth.

6. Calvin thinketh that Daniel, similitudinem notam ominibus assumit, both take a simili∣tude well knowne vnto all: for the windes doe not blowe so much vpon the solid earth, as vpon the liquid Sea: by this similitude he sheweth that the world shall be like a trouble∣some Sea.

7. Iunius thinketh that mention is made of the windes, quia Deus solitus est seruos su••s praemisso ventorum impetu praeparare, because God vseth to prepare his seruants by sending the windes before, when they receiue any visions as Elias was so prepared, 1. King. 19.

8. But beside these allusions, specially by these words is expressed the ministrie of the Angels, who are compared to windes, Psal. 104. 4. which maketh the spirits or windes his messengers, so Reuel. 7. 1. the fowre Angels are said to hold the fowre windes of the earth, that they should not blowe: not that particular countries are assigned to the custodie of Angels; which conceite is refuted before: but hereby is signified, that the Angels are like the windes dispersed euerie where in the world, as ministers of Gods will, Iun. Polan.

9. Now whereas it is expounded afterward what the beasts signifie, v. 17. but not what the words betoken, the reason is, the harder and hidden things are expounded, and some things are pretermitted, tanquam per se manifesta, as manifest of themselues, Oecolamp.

Quest. 8. Of the description of these beasts in generall.

1. The cause is set forth, which raiseth vp these beasts, the windes, which signifie the ministring spirits, which are as swift as the windes to expedite the businesse committed vnto them.

2. The place or subiect is expressed, where these windes blowe and worke, the world, which is compared vnto a Sea, in respect of the turbulent and changeable state thereof.

3. Then followeth a description of the effect, the bringing forth of these beasts, which are described, 1. by their number, they are fowre. 2. they are great. 3. by the manner, they ascend, by degrees these terrene Monarchies attained to their power and strength. 4. by the matter, they all came out of the Sea, they are all terrene and earthly. 5. by their fashi∣on and forme, they are one vnlike an other.

Quest. 9. Why the kings and kingdomes of the earth are likened vnto beasts.

1. In that kings are resembled vnto beasts, it is not spoken in disgrace of the honoura∣ble calling of Magistrates, which is the ordinance of God: and in these Monarchies there were some good Princes, as Cyrus, Artaxerxes, which fauoured the people of God: 2. But because many of those great kings were Tyrants, and oppressed the people of God, they are tearmed beasts: as Hierome saith, regnorum feritas bestiarum nomine demonstratur, the crueltie of those kingdomes is shewed by the name of beasts. 3. So that which is essentiall in the calling of princes, namely, the institution and ordinance of God, is not here signified, but that which is accidentall in them, the abuse of their gouernement, which proceedeth not from the institutor, or institution, but from themselues, Calvin. Polan.

Quest. 10. Of the agreement betweene this vision of the 4. beasts, and that of the image shewed to Nebu∣chadnezzar, cap. 2.

1. As there the king sawe a great image, so here the Prophet nameth a great Sea. 2. here fowre beasts came vp, and there the image is compounded of fowre mettalls, gold, siluer, brasse, and yron, which represent the fowre great Monarchies and kingdomes. 3. as there the yron and clay feete had their toes, which in number are tenne, so the last beast here hath tenne hornes, v. 7. 4. there the kingdomes are likened to an image, and here they come out of the Sea, to shewe the mutable and changeable state of the world. 5. there a stone cut out of the mountaine without hands, breaketh the image in peices: here also one like the sonne of man taketh vpon him the kingdome, rule, and dominion, Oecolamp. ex Euseb.

But yet herein is the difference between these two visions. 1. both in respect of the man∣ner: that which is but there obscurely propounded, is here more euidently handled, Iun. commentar. 2. and of the person: There Nebuchadnezzar had a dreame, but vnderstood nothing: here Daniel seeth a dreame, he hath a reuelation in his dreame, and the illuminati∣on of minde withall to vnderstand it, Calvin.

Quest. 11. Of the first beast representing the Chaldean Monarchie.

Concerning this Monarchie two things are declared. 1. The flourishing state. 2. and then the declining thereof.

For their prosperous state, they are compared vnto the lyon and the eagle. 1. The vulgar Latine readeth a lionesse, whereupon Hierome noteth two properties in the Chaldean Mo∣narchie, ingentem ferociam & libidinem, their fiercenes and intemperate lust: for the lionesse is more fierce then the lyon, and verie insatiable and intemperate, not onely coupling with the Lyon, but with the Hyena, and the Pardus, whereof commeth that mixt kind of the Leopard: but the word here vsed, arieh, signifieth a lyon, not a lionesse: therefore that note hath no ground, which the ordinar. gloss. borroweth out of Hierome, that for crueltie this Monarchie is compared to a lyonesse, rather then to a lyon.

2. There are diuers names giuen vnto lions according to their age, ghur, is a lyons whelpe, chephir, a young lyon, ghur shacal, a middle lyon, laish, an olde lyon, labi, a decrepite lyon.

3. The Chaldeans are resembled to a lyon, as Theodoret thinketh, because it was both the most auncient, and first of all, and it continued longest, almost a 1300. yeares, as Diodorus, and Ctesias G••idius write: but rather this comparison is made to shewe both the magnanimitie and courage of them, as likewise withall, their crueltie and rage: In the image, c. 2. the Chaldean state is compared vnto gold, and here to a lyon, which is the most excel∣lent and heroicall beast: thus also the Prophets resemble the Chaldeans to a lyon, Isa. 5. 29. Ierem. 4. v. 7.

4. By the Eagles wings is signified the great celeritie and swiftnesse of the Chaldeans in their conquests and victories: so also doe the other Prophets liken the Chaldeans to a swift Eagle, Ierem. 48. v. 40. Esech. 17. v. 3. by the two wings, are vnderstood, the Baby∣lonian and Assyrian state, which now were both ioyned together, by the which this Monar∣chie was carried aloft aboue all others: Melanct. Osiand.

Then followeth a description of their declining estate, in these foure degrees. 1. the wings are pulled away: their dexteritie and courage is taken from them: t••e Chaldeans gaue themselues to idlenesse and pleasure: likewise the Persians pulled their wings, when they stripped them at once of all their dignitie and gouernement. 2. then it was reared from the earth: whereas they did flie aloft before, now it can scarce lift vp the head from the ground: the Latine readeth it was taken from the earth: but the Chaldean state remayned still after their wings were pulled, it was not vtterly dissolued. 3. then he was set vpon his feete as a man: they could no longer flie with Eagles wings, but stood vpon the ground as other or∣dinarie and priuate men. 4. and a mans heart was giuen him: they became timorous and fearefull, in so much that when the citie was besiedged, the Babylonians durst not looke out at their gates, Iun. comment. the Babylonians were tributarie to the Persians, and were their seruants to till their ground, and saluted them as their masters when they met them: they al∣so maintained Cyrus garrison in Babylon: and so they which were lords before, became as ordinarie priuate men, Polan. ex Xenophon.

Aben Ezra, and Hyppolitus doe expound this of Nebuchadnezzar: Lyranus also, and the ordinar. gloss. do not mislike that interpretation, which Hugo. Car. and Osiander also fol∣low; how his wings were clipped, and his pride abated, when he became as a bruit beast, depriued of his reason and vnderstanding: and when he was restored to his vnderstanding, he was as set vpon his feete, and had a mans heart giuen him againe, whereas he had a beasts heart before till 7. yeares were past: But because this is a description of the whole state and Monarchie, and Nebuchadnezzar was at this time dead, the former interpretation is better.

Quest. 12. Where the Chaldean Monarchie here described must take beginning.

1. Some thinke that the Assyrian Monarchie beganne in Nimrod, and so continued as Diodorus Siculus thinketh a 1300. yeares, vnto Sardanapalus: who was the last king of the Assyrians, and against whom conspired Arbaces a Mede, and Phul Belochus the gouernour of Babylon, at such time as Iotham raigned in Iudea, and Pekah in Israel: But exception may be made hereunto. 1. although Nimrod were mightie in his time,* 1.1 and raigned in Ba∣bel, yet not long after in Abrahams time, Chedorlaomer king of Elam or Persia, was grea∣ter then Amraphel king of Shinar, or Babylon, for Sodome and Gomorrha were sub∣iects to the king of Elam. 2. Herodotus counteth but 520. yeeres for the whole time of the Assyrian Monarchie vnto Sardanapalus. Pap. But whether the Assyrian Monarchie continu∣ed so long, or not, we are not here to fetch the beginning thereof so farre for the application of this vision: for it is euident, that Daniel hath speciall reference to the state of that Monar∣chie then present.

2. Eusebius thinketh that these Monarchies are here vnderstood, vnto the which the Iewes were subiect 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.2 from the times of this Prophet. And this seemeth the most probable, that this vision should beginne from the raigne of Nebu∣chadnezzar: for so in the vision of the image, c. 2. Nebuchadnezzar is expounded by Dani∣el, to be the head of gold, the first Monarchie.

3. Pappus beginneth the Assyrian and Chaldean Monarchie from the time of Sardana∣palus: after whom the kingdome was deuided: Arbac••s had Media and Persia, and Phul Beloch Chaldea and Assyria. 1. The first king then of the Chaldeans and Assyrians after the diuision of the Empire, was this Phul, who is supposed to haue raigned 48. yeares: to him

Menahem king of Israel paied a 1000. talents of siluer which was imposed vpon him, 2. king. 15. 19. 2. Next vnto him was Tiglath Peleser, who ouercame Pekah king of Israel, and car∣ried captiue all the land of Nepthali on this side Iordan, and all the countrey beyond, into As∣shur, 2. king. 15. 29. he helped Ahaz king of Iudah against Pekah king of Israel, and Rezin king of Aram, 2. king. 16. 7. he is said to haue raigned 23. yeares. 3. Then succeeded Sa••∣manazar, who ouercame Hoshea king of Israel, and tooke Samaria, and carried away the people captiue, 2. king. 17. 3. 6. he raigned 11. yeares. 4. Senacherib followed, who besie∣ged Ierusalem in the time of Hezekiah, and lost of his armie in one night by the stroke of an Angel an 185000. men: to him are giuen but 7. yeares. 5. Senacherib beeing slaine by his sonnes, Asarchaddon his sonne succeeded, 2. king. 19. 37. who raigned 10. yeares. 6. A∣bout this time it seemeth that the Chaldeans ouercame the Assyrians, and Berodach Bala∣dan, that sent presents to Hezekiah to congratulate for his recouerie, 2. king. 20. 12. had the whole Empire, who is held to haue raigned 40. yeares. 7. Next to him was Ben Merodah who raigned 21. yeares. 8. Nabuchadnezzer the Elder followed, who ouercame Egypt, whome Iosephus affirmeth to haue raigned but 21. yeares: but it is gathered that he raigned 35. yeares. Bulling. Papp. 9. After him was Nabuchadnezzer the Great▪ who raigned 45. yeares: he carried away Iechoniah prisoner in the 8. yeare of his raigne, and ••fterward tooke Ierusalem, and put out Zedekiahs eyes, and bound him in chaines. 11. After him raigned Euilmerodach his sonne, who tooke Iechoniah out of prison in the 37. yeare of his captiuitie and imprisonment, 2. king. 25. 27. 12. The last of this race was Belshazzar, in the third yeare of whose raigne was Babylon taken by Darius and Cyrus. Thus Bullinger and Pappus set downe the succession of the kings of Assyria and Babylon.

4. But the Chaldean Monarchie in this vision reacheth not so high, as either to the diui∣sion of the Empire after Sardanapalus, or the alteration of the kingdome vnder Berodach Baladan: Daniel onely describeth the state of the Monarchie in his time, beginning at Na∣buchadnezzer the great: as he expounded the like vision of the image, c. 2. resembling Nabu∣chadnezzer to the head of gold.

13. Quest. Of the second beast: and why the Persian Monarchie is compared to a beare.

1. Lyranus thinketh they are so resembled, because the beare is lesse cruell: and so the Persians were more equall toward the people of God: but in this sense, this vision should differ from the other, c. 2. where the armes and breasts, which signifie the Persian Monarchie, appeared to be of siluer, as inferiour to the first, which was of gold.

2. In diuers other respects then the Persian state is resembled to a beare: as in their ob∣scure beginning: the Persians were at the first a nation of no fame or renowne: like as the beare, is at the first but a rude lumpe of flesh without any fashion, which the damme by con∣tinuall licking bringeth to fashion. Perer. Pintus.

3. Beside, the beare is most patient of labour and hunger: all winter long they liue with∣out food, beeing nourished onely by sleepe, as Plinie writeth of them, lib. 8. c. 36. So the Per∣sians 〈◊〉〈◊〉 a most frugall nation, for the most part they liued onely of bread: and they dwelt among the mountaines, as wild beares seeking their food. Perer. Hug. Card.

4. The beare is of a weake sight, and of a tender head, but of a vast and vnhansome bodie, whereby is signified that the Persians did fight rather with their vast and huge numbers, then with martiall stratagemes and policie, Perer. as Cyrus was ouercome of the Massagetes, and his head was cut off by Thomyris, hauing 200. thousand men in his armie. Pisistratus beeing expelled Athens for his tyrannie, was sent against Grecia by Darius, with an armie of an 100. thousand footmen, and 10. thousand horsemen: and was ouercome by Miltiades the Athe∣nian captaine in the fields of Marathon, onely hauing a 11. thousand men. Xerxes with 10. hundred thousand men inuaded Greece, and was ouercome by Sea of Themistocles, and by land of Leonidas and Pausanias with a small number, and he himselfe constrained to flee a∣way in a small boate. Leonidas at Thermopylae with 3000. men kept the streights against all the Persian armie: and with 300. men set vpon their hoast of 500. thousand, and slue of them 20. thousand; where he himselfe also, and all his companie was slaine.

5. They were like vnto beares ob barbariem, because of their barbarousnes, Calvin. they were a sauage and barbarous people brought vp in the mountaines: like as the beare is to the sight a more vncomely and vnpleasant bea••t, then a lyon.

6. But herein the fittest resemblance is, the beare is, typus barbaricae & ferinae crudelita∣tis,

a type of babarous and beastly crueltie, Iun. Theodoret hath speciall reference here vnto the cruell torments, which the Persians vsed, in fleaing of men, and pulling off their skinnes, and hewing them into peices: But generally rather is described the sauage and cruell nature of that nation (as it followeth in the rest of the vision) by the ribbes betweene the teeth, and their deuouring of much flesh.

Quest. 14. Why the beare is said to stand vpon the one side.

1. The vulgar Latine readeth, in parte stetit, it stood vp on a part: but the true reading is, it stood vpon one side, which the Hebrewes expound, that this Monachie was not so cruell against the Iewes, as the other: for diuerse of the Persian kings were beneficiall toward the people of God.

2. Hierome giueth this sense, they first rose vp on a part, that is, surprised the Chaldean kingdome, that they might more easily subdue the rest.

3. Theodoret referreth it to that part of the kingdome, which the Persians held still vnder the Romane Monarchie, though the dominion of Egypt, and Asia minor, and Syria, were taken from them: but in this vision the Persian Monarchie is described how it was in the time of the pri••e and glorie thereof, before it was dissolued by Alexander.

4. Calvin, and the Geneuens. following him, doe vnderstand it of the meane beginning of the Persians: respicit obscura initia regni illius, it respecteth the obscure beginning of that kingdome.

5. Vatablus vnderstandeth it of the taking of Babylon: that the Persians leaned on one side, they onely set themselues against the Babylonians, they spared the Iewes, so also Pintus.

6. But the best interpretation is, it stood vpon one side, ex duobus lateribus, id est, distinctis regnis, vnum effectum est, of the two sides, that is, two distinct kingdomes, there was one side, that is, one kingdome made: for the Medes and Persians ioyned together, Iun. in com∣mentar. so also Bulling. Iunius in his annotat. followeth an other reading, retayning the same sense, dominatum vnum erexit, he erected one dominion: that is, subdued all other nations, and made but one dominion of them all: so also Polanus: the word satar, with a pricke on the left side ouer shin, signifieth a side, also so D. Kimchi readeth: but with a pricke on the right side, shatar, it signifieth rule and dominion: the first reading seemeth to be the fitter, because of the preposition lamed, set before lishtar, on the side, which is omitted in the other reading.

7. Oecolampadius thus interpreteth, he stood vpon one side, that is, there was a place found for the Persians to be numbred among the cruel beasts: but this sense is not so proper.

15. Quest. Of the three ribbes in his mouth, what they signifie.

1. R. Saadia vnderstandeth three kings which succeeded Cyrus: but Hierome refuseth this interpretation, because there were more then three kings of Persia: Osiander also ex∣poundeth by these three long teeth, three great kings of Persia, Cyrus, Darius, Xerxes: but it appeareth not, seeing there were 10. kings of Persia, or according to Hierome 14. kings, why these three should be vnderstood beside therest: Melancthon vnderstandeth other three, Cyrus, Darius, Artaxerxes.

2. Hugo interpreteth these three teeth, which the Latine translateth, three orders, to be those three chiefe officers, which were set ouer all the kingdome, as we read, cap. 6. 2. so al∣so Apollinarius: but these chiefe gouernours were the teeth rather of the beast, then the pray betweene the teeth.

3. Hierome vnderstandeth the three kingdomes, Persia, Media, and Babylon: Hyppolitus the Assyrians, Medes, and Babylonians.

4. Calvin, and so Bullinger thinke not good to define any certaine number by these three ribbes: but by three ribbes vnderstand plures, many: for so they subdued not one kingdome, but many: and the words following seeme to approoue this sense, arise, and de••oure much flesh.

5. Oecolampadius placeth not the force of the words, in the number of three: but in that they are said to be ribbes, carnibus deuoratis arrodebat ossa, the flesh beeing deuoured, he gnaweth the bones, not one onely, but three together, to shewe him to be vnsatiable.

6. Iunius in his commentarie, by the three ribbes, interpreteth, ex omni parte, that they shall deuoure on euerie side: because three wayes onely a beast vseth to gnawe bones, before,

and on each side.

7. But in his annotations he vnderstandeth by the three bones, tres partes orbis habitabi∣lis, the three parts of the habitable world; into the which the Monarchie of the Persians was extended: And so Theodoret expoundeth the three parts of the world, the East, North, and South: likewise Polanus.

Now of all these, the third exposition of the three principall kingdomes, Persia, Media, and Chaldea, seemeth to be most probable: because although Cyrus subdued many coun∣tries beside, yet these were the three sweetest bones, which he had first in his mouth: and af∣ter this he deuoured and destroyed much flesh beside.

Quest. 16. Who said vnto him, arise, and deuoure, &c. v. 4.

1. Herome, and Lyranus following him, with others, as gloss. interlin. gloss. ordinar. Hug. Card. doe interpret this of Assuerus, who was encouraged by Haman to deuoure and destroy the Iewes: But this beeing attempted onely by Haman, not effected, cannot be the meaning of these words, which shewe, that as this beast had alreadie a pray in his teeth, so he should deuoure more.

2. Pererius thinketh it may be referred to Cyrus, who was insatiable in his ambitious de∣sire, and his ende was answerable thereunto: for he beeing ouercome of Queene Thomyris, and 200. thousand of his men slaine, she caused his head to be cast into a bowle of mans blood, vttering these reproachfull words of him, bibe sanguinem, quem ••itiuisti, & cuius in∣satiabilis semper fuisti, drinke thy fill of blood, which thou hast thirsted for, and wast thereof insatiable, ex Iustin. But seeing this vision containeth a generall description of the whole Monarchie of the Persians, it is not so fitly applyed vnto one.

3. Calvin thus expoundeth, they said, that is, the Angels.

4. Bullinger saith, caelitus iussio descendit, that this commandement came from God: they were iussi à Deo, bidden of God: The Persians were raised vp of God, who, though not the author of their crueltie, yet concurred as a iust iudge, vsing them as his instruments in puni∣shing the sinnes of the world, Pap. mandatum ei diuinitus, &c. it was commanded him from God to enlarge his Empire, Iun. annotat.

5. As both these last senses may be receiued, so yet further here may be vnderstood the instruments whereby the kings of Persia were stirred vp, to destroy and deuoure: as Darius, called also Cyaxares, and the Hyrcanians, together with Gobryas a gouernour of Assyria, did stirre vp Cyrus against the Babylonians, Xenophon lib. 4. Mardonius likewise perswaded Xerxes to take in hand the warre against Grecia, but Artabanus disswaded him: in which warre, as Orosiu•• writeth, were consumed in three battels and in three yeares,* 1.3 10. hundred thousand men. So that this Monarchie, thorough their ambitious desire to rule, was the cause of the effusion of much blood: as it is here said vnto them, arise, and deuoure much flesh.

6. So then all these concurred together, in setting vp this Monarchie, God is the author, the Angels as the chiefe ministers, and then other instigators and setters on, as the instru∣ments: like as the Chaldeans prouoked Nebuchadnezzar to cast the three Hebrewes into the fierie fornace, cap. 3. and the Persian gouernours caused Daniel to be cast into the Lyons denne, cap. 6.

17. Quest. Of the Persian Kings with whom the Persian Monarchie beganne and ended.

1. Hierom, whom the ordin. gloss. followeth, reckoneth vp 14. kings of Persia. 1. Cyrus. 2. Cambyses. 3. the Magi. 4. Darius, vnder whom the Temple began to be reedified. 5. Xerxes the sonne of Darius. 6. Artabanus. 7. Artaxerxes Longimanus. 8. Xerxes, an other of that name. 9. Socdianus. 10. Darius Nothus. 11. Artaxerxes Memnon. 12. Darius O∣chus. 13. Arses. 14. Darius the last, whom Alexander ouercame.

2. Some doe number eleuen in this order. 1. Cyrus. 2. Assuerus Artaxerxes, which was Cambyses. 3. Darius Assyrius. 4. Artaxerxes pius. 5. Xerxes the terror of Grecia. 6. Artaxerxes Longiman••••••. 7. Darius Nothus. 8. Artaxerxes Memor. 9. Ochus. 10. Arses, or Arsanes. 11. Darius Codoma••••us, whom Alexander subdued: H. B. in the short viewe of the Persian Monarchie, following Beroaldus.

3. Some account not so many kings of the Persians, as Pappus nameth all these before re∣hearsed, omitting Arsanes who succeeded Ochus.

4. But the best numbring of them, is that which Iunius in the argument of the bookes of

Ezra and Nehemiah, and Bullinger in his Chronicle tables followeth, who number 10. Kings of the Persians beside Smerdes the Magician, and his brother: and with them an eleuen. 1. Cy∣rus. 2. his sonne Cambyses. 3. then the Magi. 4. Darius the sonne of Hystaspis. 5. Xer∣xes his sonne, who inuaded Grecia with such an huge armie. 6. Artaxerxes Longimanus, so called as it seemeth because one hand was longer then an other. 7. Darius Nothus. 8. Artaxerxes Memnon, who committed horrible incest, and left behind him Darius Ochus. 9. This Ochus molested the Iewes: Bagoas his captaine polluted▪ the Temple, and depriued them of the priuiledges graunted them by Cyrus, Darius, Artaxerxes: he was at last slaine by the same Bagoas. 10. Then this Bagoas set vp Arsanes the sonne of Ochus, and slue him also at the length. 11. The last was Darius Codomannus, whome Alexander vanquished. But Smerdes is rather to be omitted in this number, because he was an vsurper, and raigned but 7. moneths: and by the same reason also Artabanus must be fetched in, and other vsurper after Xerxes: and if Smerdes be admitted, Xerxes should be the 5. not the 4. king, as Daniel maketh him, c. 11. 2.

18. Quest. Of the third beast, called a leopard, and of the description of the third Monarchie.

There are foure parts of the description. 1. à simili, from the similitude and likenes of the Pard, or leopard: whereunto in diuers respects Alexander is compared. 1. The Leo∣pard is noted to be subtile and craftie, lying in waite for them which goe by the way, as Iere∣mie saith, c. 5. 6. A leopard shall watch ouer their cities, euery one that goeth out thence shall be torne in pieces: so Alexander by subtiltie and policie preuailed much. 2. The leopard is very swift, as Habak. 1. 8. Their horses shall be swifter then leopards: So Alexander in a short time conquered the most knowne countries of all the world. 3. He is likened also to a leo∣pard for his strength. Polan. 4. The Panther, Pard, or Leopard is full of spots, which ei∣ther noteth the varietie of countreies and nations which Alexander subdued, Hug. or rather his variable and changeable nature, which was tempered both with excellent vertues, and notable vices. Perer. 5. The Leopard they say is taken by this meanes: it much coue••eth and desireth wine, which beeing poured neere vnto their dennes, the sent thereof draweth them forth: and the hunters set not farre off, vessels of wine, which the beast drinketh, till he falleth a sleepe, and so is taken: And herein was Alexander like vnto the leopard, who died of surfeting, and drunkennes.

2. Then this beast is described by the adiuncts, it had foure wings. 1. Some hereby vn∣derstand Alexanders foure vertues. 1. his strength of bodie. 2. courage of minde, which feared nothing. 3. dexteritie and industrie. 4. his great liberalitie and clemencie. Lyran. Perer. 2. Some by the foure wings, and foure beasts, vnderstand the same thing, namely, his foure successors, Melancth. Calv. but then should something in this description be super∣fluous. 3. Hereby rather is signified Alexanders great celeritie, which is shadowed forth in the nature of the beast, but more liuely expressed by wings: & he is said to haue foure wings, not two, quia nihil fuit velocius Alexandri victoria, because nothing was swifter then Alex∣anders victories, Hier. for in 12. yeares he made conquest of all the famous kingdomes of the world: yea in sixe yeares, as Hierome testifieth, he subdued all Egypt, a great part of Europe, all Asia euen vnto India: in the first yeare of his kingdome he tooke the citie Thebes: in the 2. he ouercame Darius armies at Granicum: in the 3. yeare he againe ouercame Darius at Issum: in the fourth yeare he tooke Tyrus, when he had besieged it 7. moneths, and then in the 5. subdued Syria, and Iudea: in the 6. yeare he finally vanquished Darius at Arbela, and so possessed the Asian Empire. Polan.

3. Then this beast is set forth by the number of the heads, the beast also had foure heads. 1. Iunius hereby would not haue vnderstood foure kingdomes, but the great dexteritie of Alexander, in taking care for all the parts of his kingdome, as if he had had foure heads. Iun. in comment. 2. The most doe take them for Alexanders foure successors in the kingdome: Cassander in Macedonia, Antigonus in Asia minor, Seleucus in Syria, Ptolome in Egypt: so Oecolamp. Perer. Papp. Calv. with others: but these 4. kingdomes make the fourth beast, as afterward shall be shewed. 3. Wherefore better are here vnderstood the 4. chiefe captains of Alexander, which did aide him to atchieue his victories, and afterward gouerned the kingdome vnder Aridaeus Alexanders brother, who beeing slaine, they diuided the king∣dome among them: So Hugo saith, quatuor dicit duces Alexandri, he meaneth the foure captaines of Alexander, which afterward became his successors: so Iunius in his annotations

vnderstandeth quatuor satrapiae, the fowre regements of the kingdome, which after Alex∣anders death should haue come vnto his two sonnes Alexander and Hercules, but they a∣greed to make Aridaeus Alexanders brother king, and appointed Antipater, to be protector of the kindome: but at length, both Alexanders sonnes were slaine by Cassander, and A∣ridaeus also: And then Cassander succeeded Aridaeus in Macedonia, and after him Antipater: And the other three in their seuerall kingdomes, as is before expressed.

4. The last part of the description is from the efficient cause and author of this great do∣minion, which Alexander had, it was giuen him of God: and that he obtained not such great victories by his owne power or policie, but by the extraordinarie assistance of God, doth e∣uidently appeare by these fowre arguments. 1. because he in a shorter time subdued more countries then other 〈◊〉〈◊〉 captaines haue taken cities: as is before shewed in the second part of the description. 2. in that he with so small an host of 30. thousand, encountred with such great armies of the Persians, first, with an 150. thousand, then with 400. thousand, and last of all with 10. hundred thousand, which Darius Codomannus had gathered together a∣gainst him. 3. Alexanders securitie is an euident argument also thereof, who the same day that Darius was ouercome, was so fast asleepe in his Tent, that all his captaines could not awake him, making a noise round about, for they durst not goe in. 4. Alexander himselfe al∣so confessed as much, who meeting Iaddua the high Preist in his pontificall robes, and fal∣ling downe before him, and reuerencing him, being asked the reason of Parmenio, answered, that he worshipped not the man, but God in the man, who in the same habite had appeared vnto him, and encouraged him to goe on in his enterprise to ouercome Asia, and promised to lead his armies: thus Iosephus writeth, lib. 11. Antiquit. c. 8.

Quest. 19. Why the fourth beast hath no name.

1. The Hebrewes doe here imagine that although this fourth beast be not expressed by name, yet that it was a wild boare, whereby they would haue signified the Romane Empire which destroyed Ierusalem: and they alleadge that saying in the Psalme, 80. 13. the wilde boare out of the wood hath destroyed it: But seeing this last kingdome is described to be more fierce and cruell then the rest, it was not like to be resembled by the wild boare, which is not so terrible, as the other three beasts, the lyon, the beare, the Leopard, vnto the which the other three kingdomes are compared.

2. Theodoret applying this vision to the Romane Empire, thinketh that this is the reason why certaine beasts are before named, but none here: because in the other three kingdoms, there was a certaine forme of gouernement by kings; but in the Romane state the forme of gouernment often changed: they were gouerned 1. by kings, 2. by Consuls. 3. by the Tri∣bunes of the people. 4. by Dictators. 5. by Emperours. But it shall euidently appeare after∣ward, that this vision is not to be extended to the Romanes.

3. Hierome giueth this reason: the beast is not named, vt si quid ferocius bestijs supradictis cogitauerimus, hoc imperio Romanorum attribuamus, &c. that if any thing can be imagined more cruell, then the forenamed beasts, it should be attributed to the Romane Empire: thus also Lyran. gloss. ordinar. with others: Hieromes reason here in generall is to be admitted, but he faileth likewise in his particular application to the Romane state.

4. Pererius hath this conceit, that if this last Monarchie here described, which he suppo∣seth to be of the Romanes, should be represented by any certaine kind of beast, it is most like to be that, which Aristotle out of Ctesias Gnidius, saith is found in India, which he de∣scribeth in this manner: the name of the beast is Mantichora,* 1.4 it hath three rowes of teeth a∣boue and belowe: with lyons feete, and of bignesse and haire like to a lyon: with mans eares, a scorpions tayle: it maketh a noise like a trumpet: as swift as an hart: so wilde that it can neuer be tamed: it coueteth mans flesh most of all.

But both it may be doubted whether any such beast is to be found in the world: and if there were, seeing the spirit of God hath not expressed any particlar kind, it were great presumption for vs to gesse at it.

5. Wherefore those two reasons may be yeelded, why no certaine beast is here named: both in respect of this description here made, propter infinit am, varietatem, for the great va∣rietie of the parts (borrowing of some beast one, and of some an other) it cannot be resem∣bled to any certaine kind, Iun. annot. And in regard also of the signification: no beast can be named so cruell, quod posset naturam ostendere istius bestiae, which can expresse the nature

of this beast, Calvin, which can sufficiently portraite out vnto vs the crueltie of this fourth kingdome and gouernement. Polan.

Quest. 20. Of the description of the fourth beast in generall.

It is described 1. by three adiuncts, it was fearefull, terrible, and strong. 2. by the ef∣fects, which are three, it deuoured, brake in peices, and stamped the residue vnder the feete. 3. by the dissimilitude and vnlikenesse which it had to the other beasts, it was vnlike the beasts that were before it. 4. by the parts, it had yron teeth, and hornes: the hornes are first set down in generall, it had tenne hornes, then there is a particular description of one horne, which is expressed by fowre arguments. 1. by the adiunct of the smalenesse, it is called a little horne. 2. by the manner of growing, it came vp among the other. 3. by the effects, three of the other hornes were pluckt away before it. 4. by the parts, it had the eies of a man, and a mouth, which is described by the effects, speaking presumptuous things.

Quest. 21. Whether the Romane or Turkish Empire be signified by this fourth beast.

1. The Rabbines by this fourth beast vnderstand the Empire of the Turkes, of which o∣pinion are R. Ab. Ezra, and R. Saadiah; because mention is made afterward of one like the sonne of man, to whom power and dominion was giuen, which sheweth that the Mes∣siah should raigne after this fourth kingdome should be dissolued, whom because they hold not yet to be come, they would haue this vision vnderstood of the Turkish Empire. And to make their opinion more probable, they ioyne the Greeke and Romane Empire together, comprehending them both vnder the third beast: And Ab. Ezra, doubteth not to call A∣lexander king of the Romanes. So by this deuise they would prooue Christ Iesus not to be the Messiah, because he was borne vnder the third Empire.

Contra. 1. Herein the Rabbines shew their great ignorance in confounding the Greeke and Romane Empire: vnlesse it be because Constantinople was called newe Rome, and they finde that one of the Romane Emperours was called Alexander, which are slender reasons to confound the two Empires. 2. neither was Alexander knowne vnto the Romanes, who yet at time were of great power, and mightier then diuerse kings. 3. this vision cannot be applyed vnto the Empire of the Turkes: for it cannot be shewed, how he hath 10. hornes, that is, so many kings, nor what that little horne should be, before the which three other were pluckt away.

2. Some doe apply this vision to the Romane Empire alone, and that but vnto the first comming of Christ, as Calvin.

3. Some doe vnderstand the Romane Empire, that it shall continue to the ende of the world: as Hierome saith, that toward the ende of the world when the Romane Empire shall be destroyed, there shall rise tenne kings, which shall deuide the Empire among them: But neither of these opinions can stand: for whereas these kingdomes are described by the simi∣litude of beasts, whose crueltie they should imitate toward the people of God; before the first comming of Christ the Romanes had not practised such crueltie against the Iewes, as that therein they should haue beene vnlike to all which went before them: neither yet is the Romane Empire to continue vnto the ende of the world, which was long since dis∣solued.

4. Pappus thinketh that both the Turkish tyranie, and the proud iurisdiction of the Popes of Rome, are described vnder this last beast, shewing how all the properties of the lit∣tle horne agree vnto them both, in their small beginnings, their subtiltie and hypocrisie, their blasphemie against Christ and his gospel: Neither neede it seeme strange saith he, that two diuerse gouernements are signified by one horne, because they both propound vnto them the same ende and scope, the subuersion of the Church, and vse the same weapons in gene∣rall, crueltie, and blasphemie.

Contra. 1. This fourth kingdome shall be destroyed by the comming of the Messiah in the flesh, as was prophesied before in the vision of the image, c. 2. 44. and here also, v. 13. one like the sonne of man came in the clouds, which is to be vnderstood not of his second commming to iudgement, but of his first comming to finish the worke of our redemption, as shall be shewed more at large, when we come to that place: now neither Turke nor Pope were then head of the world, when the Sonne of man came in the flesh, nor diuerse hundred

yeares after. 2. this fourth beast should be more cruell, then any of the rest toward the peo∣ple of God then, for whose comfort this vision was reuealed to Daniel: but the Romanes before the comming of Christ had beene more equall toward the Iewes, then any of the o∣ther Monarchies. 3. this horne came forth of the fourth beast: the beast signifieth but one Monarch or kingdome, as the other three before: therefore two kingdomes, and the same opposite the one to the other, cannot be comprehended vnder one horne: other reasons why the Romane Monarchie is not understood neither in this, nor that other vision tending to the same ende, c. 2. see at large, c. 2. quest. 49.

5. Seeing then that the Romane Empire is here excluded, all that labour may be spared which Pererius taketh to shew wherein the Romane power consisted, by what meanes they attained vnto their large dominion, and whether iustly or vniustly, as impertinent to this place: yet it shall not be amisse, to take a short viewe of that, which is set downe by him touching these three questions. 1. Their greatnesse consisted, first in the largenesse of their dominion,* 1.5 which extended Westward to Spaine, Southward to Ethiopia, and Eastward to Armenia: in so much that Appian affirmeth, that the other three Monarchies had not the half part, of the Romane Empire. Secondly, in their prouision for warre: the Romanes had al∣waies in a readines 200. thousand footemen, 40. thousand horsemen, 300. Elephants for warre, 3000. chariots, amour in store for 300. thousand, 2000. shippes, 1500. gallies, 80. great shippes: this strength they were of vnder Adrian the Emperour, as Appian wri∣teth. Thirdly, their strength consisted in their riches and treasure: they had of treasure in a readinesse in diuerse places, 75. thousand Egyptian talents: a talent of Egypt weighed 80••. which is equiualent to 8000. Italian peices of gold: the whole summe will amount to 600 times tenne hundred thousand, that is, 600 millions of gold. 2. Touching the means where∣by they enlarged their Empire, they were these. 1. the loue of libertie. 2. their ambitious desire to rule. 3. their affecting of praise and renowne. 4. their militarie discipline. 5. their curtesie to their friends, and seueritie against their enemies. 3. Some part of their kingdome they got vniustly, as Pompey tooke Asia from the rightfull kings: Cyprus they tooke from Ptolome, Sardinia from Carthage. Some countries were giuen and bequeathed vnto them, as Asia by Attalus will, Bythinia by Nicodemus testament: the Cyrenians, and Pentapolis by Ptolome, Lybia by king Appio••, Perer. But all this discourse here is superfluous, seeing in this place we haue nothing to doe with the Romanes, but as it is typically shadowed forth in the kingdome of the Seleucians.

6. It remaineth then that this fourth beast must represent the kingdome of Syria, where∣in tenne kings succeeded one another, the last of which was Antiochus Epiphanes, who is the little horne here spoken of: That this interpretation is most probable, shall appeare in the handling of the seuerall parts of this vision: neither is it new, taken vp by Iunius onely, Polanus, and others; but Hierome maketh mention of one Polichronius, who so vnderstood it and Theodoret also sheweth the same to haue beene the opinion of some, though he re∣solue vpon the Romanes: And yet we denie not but that typically also vnder the kingdome of the Seleucians, is shadowed forth the Monarchie of the Romans, as S. Iohn in the descrip∣tion of the beast with seuen heads and tenne hornes, hath relation vnto this vision, thereby implying the Romane Monarchie, Apocal. 13. 1.

Quest. 22. That the kingdome of Syria which was held by Seleucus, and his posteritie, was the fourth beast.

Pappus, who expoundeth this fourth beast of the Turke and Pope together, against this other exposition taketh these exceptions.

Obiect. 1. Seleucus Nicanor is comprehended vnder the third beast, which is described with fowre heads: the beast is Alexander, and the fowre heads are his fowre sucessors that followed after him, of the which Seleucus was one: he cannot be both a part of the third beast, and the fourth also.

Contra. He is comprehended in the the third beast, as then gouerning vnder that king∣dome: for Alexanders 4. captaines, were at the first regents vnder Alexander and his suc∣cessor Aridius: but he made the fourth beast, when he constituted and erected a kingdome to himselfe, and his successors: though the fourth beast had his beginning and first erection vnder the third, yet now the succession and continuance of that kingdome may make the fourth beast.

Obiect. 2. They which reckon tenne kings of Syria, vnto Antiochus Epiphanes, doe in∣sert two of the Egyptian kings, Ptolomeus Euergites, and Ptolomeus Philopator, otherwise they cannot make vp the number: for there be but eight in all beside.

Contra. Though these two were kings of Egypt, yet by conquest they held for a time the kingdome of Syria: Ptolomeus Euergites expelled Seleueus Callinicus: and Ptolomeus Phi∣lopator expelled: Antiochus the great, though they were dispossessed againe of the king∣dome; yet because they did hold it for a time, they may be numbred also among the rest of the kings.

3. Antiochus Epiphanes is one of the tenne hornes: he cannot then be the other little horne, that plucketh away three hornes before it, which maketh the eleuenth.

Contra. The little horne is the last of the tenth, it maketh not the eleuenth, the word is acharee, which the most translate, an other, but it more vsually signifieth the latter, this lit∣tle horne then, was not another beside the tenne, but the last of the tenne.

Ob. 4. As in the third beast, the fowre heads doe not signifie 4. kindomes one after ano∣ther, but fowre set vp all at once: so these tenne hornes must signifie ten kings or kingdomes all at once.

Contra. 1. Though these 4. heads, of the 3. beast doe here signifie 4. kingdomes raised vp together: yet alwaies it is not so: for Apocal. 17. 9. by the 7. heads, are signified 7. kings one succeeding another: as it is there said, vers. 10. fiue are fallen, and one is, and one is not yet come.

2. In this chapter the Angel expoundeth these 10. hornes of succession: the last shall rise after them, v. 24. the latter of these tenne shall be after the other, they were not then alto∣gether.

3. Againe, it is there said, v. 24. that these tenne hornes, should arise out of one king∣dome: But in one kingdome at one time there could not be 10. kings.

Ob. 5. After the abolishing of the fourth beast, the kingdome is giuen vnto the Saints, v. 27. but the Romane Empire came betweene the determination of the kingdome of the Seleucians, and the birth of the Messiah, in whome this spirituall kingdome of the Saints, beganne.

Contra. It cannot be gathered out of the text, that immediately after the destruction of this beast, the Messiah should come: but after Antiochus Epiphan••s, who is intended by that little horne, though other of the Seleucians succeeded, yet none of them afflicted the peo∣ple of God as he had done: they had peace and tranquilitie from those forren Tyrants of Sy∣ria: and yet there remained some life in the other beasts, though their kingdomes were ta∣ken away a long time before: as there was some reliques of the Babylonian kingdome in the Armenians, of the Persian in the Parthians, of the kingdomes of Syria and Egypt, af∣ter their power and strength was taken from them by the Romanes.

Ob. 6. The ende of the world and finall iudgement followeth after the destruction of the fourth beast: but so did it not after the dissolution of the kingdome of the Seleucians.

Contra. That description v. 9. is not of the finall iudgement at the last day, but of that which God exerciseth in this world against the wicked: as Apocal. 4. 2. a throne likewise is set, and iudgement prepared.

Ob. 7. After the kingdome of the fourth beast, the dominion is giuen vnto the Saints: but the kingdome of the Seleucians fell vnto the Romanes.

Contra. The temporall kingdome was inuested in the Romanes: but the spirituall king∣dome, was giuen to the Messiah, and in him communicated vnto the Saints: of this spiritu∣all, not of any temporall kingdome speaketh the Prophet, v. 14. which is described, by the vniuersalitie, all nations and languages should serue him, and the eternitie, his kingdome shall neuer be destroyed.

Ob. 8. Antiochus Epiphanes is described by a little horne, which came forth of one of the fowre hornes of the goat, cap. 8. 9. which is taken for Alexander, and answereth to the third beast here: he therefore is comprehended vnder the third beast, he maketh not the fourth.

Contra. 1. That is a diuerse vision from this, they are not then to be confounded toge∣ther: he may belong to the second beast there, the goat, and yet make the fourth beast here. 2. This collection maketh strongly, to procue Antiochus to be the little horne here, because he is resembled to a little horne there, and other parts of that vision agree with this.

Obiect. 9. Against Antiochus whom they would haue signified by this horne, the ships of Chittim are sent, c. 11. 30. but this beast is not destroyed by any humane power, but by the iudgement: of God in the ende of the world, Pappus.

Contra. 1. It followeth not, because God is said here to iudge him, that therefore he v∣sed no humane instruments: God destroyed the kingdome of Syria, by stirring vp the Ro∣manes against them. 2. this place is not to be vnderstood of the finall iudgment▪ as is shewed before.

Quest. 23. Of the yron teeth, and other parts of the generall descripti∣on of the fourth beast.

1. They which vnderstand the fourth beast to be the Romane Empire: some by the yron teeth would haue signified the famous and valiant captaines, by whose meanes the Romanes subdued the nations: dentes regni sunt princip•••• fortissimi, the teeth of the kingdome are the valiant captaines, by whose meanes the king de••oureth as with teeth, gloss. So also Bulling. Such teeth were C. Fabricius, who subdued Pirrhus, M. Marcellus conquered the Germans: Paulus Aemilius Greece, Scipio Africanus Africa: Crassus and Pompey the East, Iulius Cae∣sar the West: Calvin by the yron teeth vnderstandeth, audaciam & inexplebilem cupidua∣tem, their bouldnesse, and insatiable desire of dominion; intelligitur Romani imperij crude∣litas, the crueltie of the Romane Empire is signified.

But this doth euidently conuince, that the Romanes are not here vnderstood at all: be∣cause this fourth beast should be more fierce and cruell then the rest against the people of God, the Iewes, as v. 21. they shall make battell with the Saints: But till the comming of the Messiah, the Romanes shewed themselues more equall toward the Iewes, then any of the former kingdomes.

2. Therefore by the yron teeth of the fourth beast, are better vnderstood the crueltie of the kingdome of the Syrians, exercised against the people of God: and more particularly by the teeth, are expounded, duc••s & ••opiae, their armies and captaines, whereby they did bite and deuoure, and as it were grind the Iewes. And for this cause, this beast is said to haue nayles or clawes of brasse, v. 19. whereby they did rent and teare in sunder the people of God: for they are the speciall obiect of their crueltie.

Quest. 24. Why it is said to stampe the residue vnder the feate.

1. They likewise which referre this to the Romane Empire doe diuersely expound it. 1. Bullinger taketh it to be a phrase of speach taken from wanton beasts, which beeing full, what they cannot eate themselues, doe tread the rest vnder their feet: whereby he thinketh is signified the great insolenci•• and crueltie of the Romanes, in making hauocke and spoile of all. 2. Oecolampadius vnderstandeth it of their enuie, quibus frui non poterat, alijs inuidens, &c. what they could not enioy themselues they stamped vnder their feete, as enuying that others should haue it. 3. Calvin▪ whom the Gonevens. followe, doth expound it of this politike deuise of the Romanes, that what they could not quietly enioy in other countries, they would giue to other kings and rulers, whom they might vse at all times as their vassals: Thus they aduanced Masinissa in Africa, and gaue him great gifts, that by his meanes, they might haue Africa more peaceable. 4. the most doe thus vnderstand it▪ that whom they did not consume and destroy▪ tributo & seruituti subijcieba••t, they brought them vnder tri∣bute and seruitude. 5. the meaning is, that those whom they vtterly destroyed not, they did as it were spurne with their feete, that is, by all meanes afflict and oppresse them, Iun.

Quest. 25. Wherein this fourth beast was vn∣like the rest, v. 7.

1. They likewise which thinke the Romane Empire here to be shadowed forth, do make diuerse applications of it. 1. Some doe referre it, to the diu••rse forme of gouernement a∣mong the Romanes, who were first gouerned by kings, then by Consuls, afterward by Tri∣bunes, the Dec••••viri, Dictators: whereas the other Monarchies were perpetually ruled by kings, Bulling. Ofiand. 2. An other sense is: because in the former beasts, singula fortitudi∣num signa fuerunt, in hac omnia, there w••re some particular signes of fortitude, but in this all together, Hierome, Hugo. 3. or in impe••io Rom•••• orum omnia simul fuere regna, &c. in the Romane Empire were ioyned together all those kingdomes, which were separated before: 4. It was monstrum insolitum, a strange monster, Cal. in respect of their straunge rising vp, and of their great power.

2. R. Leui thinketh, that this beast is distinct from the rest, to signifie, that it should continue a long time: true it is, that the Syrian kingdome continued 248. yeares longer then the Persian Monarchie, or the Chaldean, counting from the beginning of Nebuchad∣nezzars raigne: but it is not the quantitie or continuance of time, but the qualitie and con∣dition, that maketh a thing like or vnlike.

3. Wherefore this vnlikenesse to all the rest is vnderstood of the crueltie, wherein it should exceede all the rest, toward the people of God: prae tyrannidis grauitate, in the great∣nesse and grieuousnesse of the tyrannie, it should be vnlike them, Iun. annot. Polan. And therefore in the vision of the image, c. 2. this last kingdome is resembled to the yron feete, which did breake and bruise all in peices.

Quest. 26. Of the tenne hornes, what is signified thereby, v. 7.

The diuerse opinions which are held concerning the interpretation of these words, are of two sorts, some by tenne vnderstand not precisely a certaine number, but an vncertaine and indefinite, they take tenne for many, as Num. 14. 22. they haue tempted me tenne times, Iob. 19. 2. yee haue tenne times reproached me. Some vnderstand according to the litterall sense, so many kings precisely.

1. Of the first sort. 1. Some by tenne kings vnderstand all the kings which should be in the Romne Empire, from the beginning to the ende thereof, vnto the comming of Anti∣christ; numero isto denario vniuersitas Regum significata est, &c. by this number of tenne is signified the vniuersall companie of the kings in the Romane Empire, August, lib. 20. de ciuit. Dei. c. 23. 2. Some by these kings vnderstand the seuerall prouinces and kingdomes which were gouerned by Proconsuls and deputies, the Romane Empire yet standing, Calv. 2. Some the kingdomes into the which the Romane Empire was diuided and dissolued: as first it was parted into the East and West Empire: in the East sprang vp the kingdomes of the Persians, Saracenes, and of other nations: in the West, of the Gothes, Lombards, Hunnes, Bulling. so also Pintus, Sa, Oecolamp. Perer.

But all these are deceiued. 1. in taking this number of tenne for a number indefinite: for seeing this number is diuided, as after mention is made of three kings, which shall be pul∣led away, a certaine and finite number must be signified: and if tenne did not betoken a cer∣tain number, the time should not be known, when the little horne, the last of the ten, should be expected. 2. The kings doe not signifie kingdomes, but so many kings out of one king∣dome, as it is expounded, v. 24. the tenne hornes out of this kingdome, are tenne kings that shall rise: they must rise out of one kingdome. 3. neither can these tenne kingdomes, which they vnderstand, be raised after the dissolution of the Empire; for the beast is not destroyed, that is the kingdome dissolued vntill the little horne came vp, v. 11.

2. Of the second sort also there are diuerse opinions. 1. Some by tenne hornes vnder∣stand so many kings, which in the end of the world shall diuide the Romane Empire among them, and then shall the eleuenth horne rise vp, which they suppose to be Antichrist: of this opinion is Hierome, whom Lyranus followeth, Hugo, gloss. ordinar. & interlin. But, as Oe∣colamp. noteth, we finde this to be otherwise: for one part of the Romane Empire onely which is in Europe, we see to be diuided into tenne kingdomes: as Portugall, Spaine, Eng∣land, Fraunce, Denmarke, Suecia, Polonia, Bohemia, Hungaria, Naples: the other parts of the Empire were deuided into more kingdomes.

2. Some vnderstand the 10. Prouinces, which were subiect to the Romane Emperour, gouerned by Consuls: as Strabo lib. 17. reckoneth tenne of them: But the Proconsuls and Deputies were not kings: and though they were as kings, they had their seueral prouinces as their kingdomes, but these kings must come out of one kingdome.

3. Some doe here number tenne seuerall kingdomes, into the which the Romane Empire was diuided: as some doe reckon these: Italie, Spaine, Fraunce, Germanie, Illyricum, Gre∣cia, Africa, Egypt, Asia, Syria, Melancthon. Some doe for Illyricum, put England, numbring the rest which are before rehearsed, Osiand. Some doe name the tenne kingdomes in Eu∣rope before specified, ex Pap. But it is euident, that more then ten kingdomes are risen out of the Romane Empire, seeing so many are found onely in Europe.

4. Some then leauing this conceit of the Romane Empire, doe finde these tenne hornes, that is so many kings in diuerse kingdomes, putting together Macedonia, Egypt, Syria: this was the opinion of Porphyrie rehearsed and refuted by Hierome:

for these kings must rise out of the same kingdome, as these tenne hornes came out of one and the same beast.

5. Wherefore these tenne hornes, were indeede tenne kings of Syria, which the Seleu∣cia••s held, one succeeding another, and these they were. 1. Seleucus N••canior. 2. An••io∣chus Soter, who was in loue with Stratonica his fathers wife, whom he enioyed by the meanes of Erasistratus his Physitian, and raigned, his father yet beeing aliue. 3. Antiochus called Theos, God, of the Milesians, for deliuering them from the tyrannie of Timarchus; him his wife Laodice, the daughter of Ptol••me Philadelphus, poisoned. 4. Seleucus Callmi∣cus, whom Ptolome Euergetes expelled his kingdome. 5. P••olome Euergetes. 6. Seleucus Ceraunus, Ptolome Euergetes being expelled. 7. Antiochus the great the brother of Cerau∣nus, who had warre with the Romanes, and draue them out of Asia. 8. Ptolome Philopa∣tor, who inuaded Syria, Antiochus the great beeing otherwise occupied and busied, and held the kingdome a while. 9. Then Philopator beeing expelled by Antiochus and his sons, Seleucus Philopator succeeded. 10. And Seleucus beeing slai••e, then Antiochus Epiphanes the younger brother inuaded the kingdome: who was the little horne here spoken of, and did rage most cruelly against the people of God, Iun. ann. there were after him other of the Seleucians, that held the kingdome of Syria, but they had not that power ouer Iudea, which the other had; for Antiochus Eupator, and after him Demetrius the sonne of Seleucus, attemp∣ted in vaine to subdue Iudea vnto their kingdome. Polan.

6. But here is some defference betweene Iunius and Polanus account of these tenne kings: Iunius maketh Ptolome Euergetes the fift, who expelled Seleucus Call••nichus, and Seleuchus Ceraunus, the sonne of Callinicus the sixt: But Polanus omitting Ptolome Euerge∣tes, maketh Ceraunus the sonne of Callinicus the fift, and the sonne of Ceraunus the s••xt, who beeing but a child, and not able to gouerne the kingdome, after he had raigned two yeares, was poisoined: But I rather followe Iunius for these reasons. 1. seeing Polanus confesseth that Euergetes expelled Callinicus, and held the kingdome, he is as well to be counted a∣mong these tenne kings, as afterward Ptolome Philopator, who inuaded the kingdome vn∣der Antiochus the great. 2. Seleucus Ceraunus raigned himselfe but three yeares, and next vnto him succeeded Antiochus the great: no mention is made in some Chronicles of Cerau∣nus sonne comming betweene, Bullinger.

7. But against this interpretation of the tenne kings of Syria, thus it will be obiected. 1. Lyranus saith that these kings must not be vnderstood per successionem vnius post alterum, by the succession of one after another, but they were all at one time, as the Angell expoundeth afterward.

Contra. 1. The contrarie appeareth by the Angels exposition, that these kings shall one succeed another,* 1.6 as v. 24. the Angel saith, tenne hornes out of this kingdome, are tenne kings that shall rise: now in one kingdome there cannot be tenne kings at once, euerie king hath his kingdome: 2. as the three kings which shall be subdued, are vnderstood successiuely, so are the tenne: but these followed one an other by succession: as Andreas whose opinion Hugo reporteth, thus expoundeth, alios duos sibi succedentes similiter occidet, he shal likewise kill two other kings succeeding one another.

2. Pererius obiecteth that in the Syrian kingdome, there were but eight kings in all vn∣to Antiochus Epiphanes.

Contra. There were but eight of that line: but two kings of Egypt, Ptolome Euergetes, & Ptolome Philopator, which held the kingdom by conquest, are to be numbred among them.

3. This fourth kingdome shall be more fierce and mightier, then any before it: but the kingdome of Syria was not mightier then Alexanders, Perer.

Contra. It is not said simply to be mightier, or stronger, but in respect of the Iewes, whom they carried a more strong and terrible hand ouer, then did Alexander who fauoured them.

4. It may be obiected, that this fourth beast shall deuoure the whole earth, and shall tread it downe, and breake it in peices, v. 23. but the kingdome of Syria did not subdue the whole earth.

Contra. By the whole earth is here vnderstood the whole land of Iudea, as is expounded v. 25. he shall consume the Saints of the most high: and so thinketh R. Saadia, that the whole earth is taken here for Iudea, which was brought into such subiection vnto the kings of Syria, that Memnon in his Chronicle lib. 13. 14. calleth Antiochus warring with the Romanes, the king of Iudea.

Quest. 27. Who is signified by the little horne, ver. 8.

The diuerse opinions here conceiued about the interpre••ation of these words, are of fiue sorts. 1. Some apply them to the Empire of the Turkes. 2. Some vnderstand them of the Romane Empire. 3. Some of both ioyned together. 4. Some of Antichrist. 5. Some of the Syrian kingdome, and hold Antiochus Epiphanes, that cruell enemie of the Iewes to be this little horne. All these opinions shall now be examined in their order.

1. That this little horne should be the Turke, it is the opinion of Melancthon and O••ian∣der, and of Vatablus and Pintus, among the Romanists: vnto whom they make all the pro∣perties of this little horne to agree: for as this is called a little horne, so Mahomet was of obscure beginning, who vnder the Emperors Heraclius and Honorius, about the yeare 600. by craft, cousenage, and sorcerie did drawe many after him: he is said to haue the eyes of a man, because he was most cunning to deceiue: he spake proud things: for Mahomet fayned that he had familiar conference with Angels, and that he was a great Prophet, and he said his lawe was better, then Moses or Christs.

Melancthon to the same purpose, sheweth, how these fowre things doe fitly agree vn∣to the Turkish Empire, the time of their rising vp, their doctrine, power, and place of their dominion.

1. For the time, they sprang vp, when the Romane Empire was decaying, and vnder the Emp••rours before named. 2. for their doctrine, they abolish the writings of the Prophets, and Apostles, they denie Christ to be the Sauiour of the world, and many horrible blasphe∣mies doe they vtter against the Son of God. 3. their power exceedeth all other Monarchies: they haue vnder their Empire the most part of Africa, and a great part of Europe, and Asia. 4. For their place, they came from the North, from the mount Caucasus, as Ezekiel pro∣phesieth that Gog and Magog shall come from the North, Ezeck. 39. 2.

But Pererius sheweth by these two arguments, that the Turke is not here meant to be this little horne. 1. because when Mahomet did rise, there were not tenne kings in the Romane Empire, it was not yet dissolued and deuided into tenne kingdomes, but remayned whole vnder the obedience of the Emperor. 2. This horne shall afflict the people of God a time, two times, and an halfe, that is three yeares and an halfe: but Mahomet and his followers, haue persecuted the Church of God many hundred yeares. 3. Burgensis addeth further this reason: that the Turke doth not make the fourth beast, which is the fourth Monarchie here described, nor that set forth in the Image, c. 2. because before the first comming of Christ, which is there spoken of, there was no mention at all of the Turkes and Saracenes: and the fowre Monarchies were absolute in their times, that no other kingdome was able to resist them: So is not the Turke, for he is encountred with other enemies equivalent vnto him: 4. But this further may disprooue this opinion for the Turkes: this fourth kingdome shall make warre with the Saints and the people of God, which then were vnderstood to be the Iewes, the knowne, people of God: But the Turkes are at this day great friends vnto the Iewes, of whom they borrowe the greater part of their religion. This little horne then vp∣on the reasons aforesaid, is not the great Turke, to whome by way of analogie many of the properties of this horne may agree, but historically it is not meant of him.

2. Of the second sort that here vnderstand the Romane Empire, is R. Leui, who some∣time maketh the next after the tenth Caesar, which was Traiane, to be this horne, sometime Constantine: But both of these were commendable Emperours: Traiane is renowned euen among the Gentiles, and Constantine was a vertuous and religious Emperour, as all our hi∣stories doe write of him.

3. Calvin would haue this little horne to be Iulius Caesar, Augustus, and the other which succeeded him: But seeing that the tenne hornes are expounded to be tenne kings, the little horne beeing the last of the tenne, cannot be the first, nor the second, or the rest in order: Iulius Caesar was the first Emperour, next to him was Augustus, and so the rest that follow.

4. Oecolampadius doth indifferently vnderstand this little horne to be both the Pope in the West, and the Turke in the East; which he expoundeth to be the beast with two hornes, Apocal. 13. 11. the one pushing in Europe by ••ypocrisie and deceite, the other in Asia and Africa, by tyrannie and violence, so also Pap. But v. 24. the Angel expoundeth the tenne hornes to be tenne kings of one kingdome: the Pope and Turke make not one kingdome, therefore they cannot both be this horne.

5. Some apply this prophesie vnto Antichrist, whom they suppose shall come in the end of the world after the Romane Empire is destroyed, and deuided among tenne kings: Hier. Lyran. Hugo. who out of Andr••as reporteth, that this Antichrist shall drawe the Iewes vn∣to him, and reedifie the Temple at Ierusalem: But this is an olde dreame, that such an Anti∣christ shall come toward the ende of the world: this phansie is receiued both of Turkes, who in their Alcaron speake of Antichrist that shall come, whom Christ shall destroy, and the Papists expect the like Antichrist to come, three yeare and an halfe before the second com∣ming of Christ: Both of them are grossely deceiued: for the little horne here described, should make warre with the Saints, that then were the Iewes, whose commonwealth long since was dissolued, and they through the world dispersed.

6. Bullinger vnderstandeth this little horne to be the Pope, shewing, how from small beginnings that Sea did growe vp at the first, as a little horne, partly by the graunt of the Emperours, as Boniface the 3. obtained of the Emperour Phocas to be called the Vniuersall Bishop, partly by their pride and ambition: But still this principle must be held, that Dani∣el describeth here by this horne, a great enemie and persecutor of the Iewish nation, the people of God then: therefore this vision, although analogically it may be referred to the Pope the verie Antichrist, of whom Antiochus Epiphan••s might well be a type and figure, yet literally and historically it is not so intended.

7. But the Hebrewes of all other are the most malicious and absurd, who most blasphe∣mously make Iesus Christ our Blessed Lord and Sauiour, this little horne: for so they say, his beginning was small and base, he came out of the fourth beast, he ioyned with the Romane Empire as appeared in Constantine: he spake presumptuous things, in making himselfe e∣quall vnto God, and changed times, in abrogating the ceremonies of Moses lawe, ex Paul. Burgensi. But all this is malitiously and ignorantly deuised of the Iewes. 1. because this horne is little at the first, it followeth not, that whosoeuer is little and smal at the first, should be this horne. 2. neither is the Romane Empire this fourth beast: and though the Imperi∣all authoritie did set forth and maintaine the gospel of Christ, there is great difference be∣tweene terrene dominion, and the spirituall kingdome of Christ. 3. out Blessed Sauiour was equall to his father as God, and as the true Messiah was to determine and abolish the legall ceremonies: The Iewes therefore thus obiecting, doe but bewray their own ignorance, concerning the true Messiah.

8. It remaineth then, that this little horne was historically Antiochus Epiphanes, who was the te••th king of Syria from Seleucus Nicanor, and yet typically also Antichrist, as bath beene shewed in the former questions: and to him best agree all properties of the lit∣tle horne, as shall be shewed in the questions next ensuing: Thus Polychronius interpreted this place, whose opinion Hierome misliketh: lunius thus expoundeth, and Polanus fol∣lowing him.

Quest. 28. Who those three kings should be, signified by the three hornes plucked away.

Some doe take this number of three indefinitely for no certaine number, some do strictly vnderstand three as they are named: and each of these opinions hath diuerse varieties and differences.

1. They which take it indefinitely. 1. Some by three kings vnderstand many, R. Leui of many kings subdued by the Romane Empire, R. Saadia of the Turkish dominion, Oeco∣lampadius of both: and the wearing of the Popes triple crowne signifieth his dominion o∣uer three, that is, diuerse kings: But where diuerse numbers are named, and there is a diuisi∣on of number: as here of tenne and three; there certaine numbers are vnderstood: otherwise if the number of ten should be taken indefinitely, and so the number of three; more should not be signified by tenne, then by three, no certaine number beeing contained in either.

2. Calvin giueth this exposition: This litttle horne tooke away three hornes, that is, a great part of the regall power and authoritie; which he thinketh was done, when Augustus Caesar tooke from the Senate the authoritie of naming Proconsuls and Gouernours for the Prouinces: But whereas the Angel by the three hornes vnderstandeth three kings, this is no proper sense, to vnderstand by these three kings, the authoritie of naming the Proconsuls, which were many; and this power was not extinguished: though it were taken from the Se∣nate, it remained still in the Emperor: but these three hornes shall be quite pluckt away be∣fore this little horne.

3. They which take this number for three precisely. 1. Some, which doe vnderstand it of the Turke, name three kingdomes, which he hath surprised: but therein they agree not: Melancthon setteth downe Egypt, Syria, and Cilicia: Osiander, and Pappus, Asia, Grecia, and Egypt: Vatablus nameth the Empire of Constantinople, and the kingdome of Egypt for two, the third is not yet subdued to the Turke, which he nameth not: But the Turke hath many more then three kingdomes vnder him.

4. They which imagine a certaine Antichrist to come in the ende of the world, vnder∣stand these three kings, of Egypt, Africa, Aethiopia, whom when Antichrist hath subdued, the other seuen shall yeeld themselues: so Hierome, whom Lyranus, gloss. ordinar. Hugo, Pintus, followe.

But this conceit of this supposed Antichrist, is confuted before, quest. 27. 5. and it is said that this horne shall pull away onely 3. hornes, not that he shall subdue all the tenne.

5. Bullinger making the Pope that Romane Antichrist to be this little horne, by the three kings would haue signified, Leo the 3. the Emperour of Greece, whome Gregorie the 2. excommunicated for condemning of images, and tooke from him the Exarchateship of Rauenna: and Childerichus king of Fraunce was deposed by Pope Zacharie: and Pope Leo the 3. obtained of Charles the Exarchateship and gouernement of Italie, the Longobards beeing ouercome, and their king Desiderius slaine: But this cannot be the meaning for these reasons. 1. this little horne signifieth one king specially, then it is not properly referred to many Popes, one succeeding another. 2. the Popes deposed and did excommunicate many more kings and Emperours beside these. 3. and these 3. hornes must be plucked away before the other, to make a way for the little horne, not after this horne is exalted.

6. Palychronius, who by this little horne rightly expoundeth Antiochus Epiphanes, yet is deceiued, in taking the Persians, Aegyptians, and Iewes, for these three hornes, ex Oeco. for the Egyptians had an horne by themselues, and the Iewes could not be an horne of this fourth beast, for they were pushed at by the beast, they had no hornes to push others withall.

7. Porphyrius likewise, taking this little horne to be Antiochus Epipha••es▪ yet erreth herein: these three kings he taketh to be Ptolome Euergetes, Ptolome Philom••tor, and Ar∣taxias king of Armenia, whom Antiochus subdued: for although Antiochus raigned at the same time with Philometor, and ouercame him, (wherein Hierome is deceiued, who thinketh that Philometor was dead before Antiochus was borne, for they raigned 11. yeares toge∣ther, one in Syria, the other in Egypt, Perer.) yet Ptolome Euergetes the Elder, was 40. yeares before Antiochus, and Euergetes the younger, was twentie yeares after him: therefore neither of them could be any of the kings s••bdued by Antiochus: And though he ouercame Artaxias king of Armenia, yet he tooke not from him his kingdome.

8. Iunius thinketh that these were the three kings whom Antiochus subdued and de∣stroyed: Ptolome Philopator, whom he expelled out of Syria, ioyning with Antiochus the great his father, and Seleucus his brother: then he deposed Seleucus, and killed Demetrius his sonne, as he returned from Rome: But in this last is Iunius deceiued, for Demetrius the sonne raigned after Antiochus Epiphanes, therefore he was not killed by him, not deposed: Neither could this Demetrius beeing an hostage at Rome, procure while Epiphanes liued, to be king of Syria, but after his death he was receiued by the Syrians, and first hauing killed Lysias tutor of Antiochus Eupator, the sonne of Epiphanes, and then Eupator himselfe, he got the kingdome: Thus Ioseph. lib. 12. Antiquit. c. 15. Livius. lib. 46. Appian: and De∣metrius is none of the tenne hornes, quest. 26. therefore he could be none of the 3. hornes which were of the tenne: some other agree with Iunius, that these three forenamed were the three kings, but Demetrius they thinke was not killed, but onely deposed and kept from the kingdome. H. Br.

9. Therefore these three rather were the kings, Ptolome Philopator, expelled by Anti∣ochus Epiphanes, Antiochus the great his father,* 1.7 whom he procured to be slaine in a cer∣taine sedition, when his father went about to spoile the Temple of Iuppiter Dodoneus, the third was his Elder brother Seleucus Philopator, whose death he compassed likewise, Polan, and Iunius leaueth it as indifferent, whether Anti••chus the great, or Demetrius be held to be the third king.

Quest. 29. Of other prop••rties of this little horne.

1. It is called little. 1. which some applie to the Turke in respect of his small and ob∣scure beginnings,* 1.8 for Mahomet was of obscure and base parentage: Pappus, Osiander.

2. Some vnderstand it of the Pope, who at the first gaue himselfe titles of humilitie, as ••er∣vus servorum, seruant of seruants. 3. Calvin vnderstandeth it of Iulius Cesaer, who refu∣sed to be called king, but Tribune of the people. 4. Some referre it to their Antichrist, which shall come in the ende of the world, qui ignobilis in obscuro loco nascitur, who should be very base, and borne in an obscure place. Hugo. But these seuerall opinions we before con∣futed, qu. 26. qu. 27. 5. Therefore this is better vnderstood of Antiochus Epiphanes, who is resembled to a little horne, because he was younger brother to Seleucus Philopator, and had no right to the kingdome, but it should haue descended vnto Demetrius Seleucus sonne.

2. This little horne came vp among the rest. 1. Some vnderstand here,* 1.9 that inter ipsos & in terra eorum, &c. that this little horne or King shall come vp among the other kings, and in their land, Andreas ex Hugon. But how can he come vp among the tenne kings, seeing three are plucked vp before him to make a way for him. 2. Some hold that these te••••e kings shall come in the ende of the world, and that this shall be the eleuenth, whome they suppose to be Antichrist. Hierom. Lyran. 3. But the meaning rather is, that it shall come vp among them, that is, be one of the tenne, Iun. and he shall come vp, as of himselfe, intruding and vsurping: for Antiochus Epiphanes had no right to the kingdome, beeing the yonger brother: yet, though he be one of the tenne, he may be said to be the eleuenth, as differing from all the rest: see the like, Apoc. 17. 11. The beast, that was, and is not, is euen the eight, and is one of the seauen.

3. This little horne had the eyes of a man. 1. They which applie it vnto Antichrist, doe thereby insinuate, that he shall not be a deuill, as some thinke, but a man: though it be their opinion, that he shall be possessed of the deuill, who shall rule in him both in bodie and soule: the spirit of Sathan shall not be hypostatically ioyned vnto him, as the Godhead in Christ, but Sathan shall dwell in him, as in those that are possessed, not tormenting him, but in stirring of him vp, and instructing him, and teaching him many hid things: thus Hierome. Hugo addeth further, that although Antichrist shall be conceiued of the seede of his parents, yet the deuill shall enter into the wombe of his mother, cuius virtute nascetur puer, by whose power the childe shall be borne: and so by these eyes they vnderstand the wonderfull knowledge, and magicall science, which shall be infu∣sed into him by Satan. But all these are mens fansies concerning Antichrist: in that he is said to haue the eyes of a man, an humane not diabolicall science is insinuated. 2. Pintus ex∣poundeth the eyes of a man, of carnall wisdome, not spirituall. 3. Vatablus referreth it to the policie of the Turks. 4. Bullinger to the hypocrisie and subtiltie of the Pope. 5. Oe∣colampadius to both. 6. Calvin to the humanitie of the Emperours, that mad•• themselues in outward shew, as one of the Senators, but tooke all authoritie from them. 7. But it is a true description rather of Antiochus Epiphanes: three properties are signified by these hu∣mane eyes: first, that he should make an outward shew of humanitie, intending nothing els but deceit and crueltie; then hereby his subtiltie and cunning is expressed; and thirdly his couetousnes and ambitious greedie desire. Iun. Polan.

4. He hath a mouth speaking presumptuous things. 1. that is, Antichrist shall make him∣selfe God, and shall faine himselfe to be the Messiah, Hugo. he shall speake great things, pro∣mise more then he can performe. Lyran. 2. Vatablus vnderstandeth it of the blasphemie of the Turke against God, and his Church: so Melancth. O••iand. 3. Bullinger of the blasphe∣mies of the Pope. 4. Oecolampadius comprehendeth the blasphemies of them both: as the Turke denieth Christ to be the sonne of God, and saith he was not crucified, but an other for him: he preferreth his law, before either Moses, or Christs: So the Pope challengeth to be Christs Vicar in earth, that he can not erre, that he is the head and husband of the church, that he hath power to dispose of the kingdomes of the earth, and giue them to whome he will. 5. Calvin vnderstandeth the terrible threatnings of the Emperours of Rome against their enemies: who though they pretended humanitie, which is signified by their eyes, yet they were fierce and cruell.

5. But it is better vnderstood of the blasphemie of Antiochus, which he vttered against God and his people, as is extant in the histories of him, 〈◊〉〈◊〉.

30. Quest. Of the description of the glorious manner of Gods iudgement, expressed v. 9. to v. 15.

Here first is set forth the forme and manner of the iudgement it selfe, v. 9. 10. then the ex∣ecution, v. 12. to v. 15. In the forme of iudgement foure things are described, 1. he which

sate vpon the throne. 2. the throne it selfe. 3. the assistants. 4. the processe in iudgement.

1. He which sate vpon the throne is described by three essentiall properties. 1. his eter∣nitie, he is called the Auncient of daies, which also sheweth his infinite wisdome, which is found in the auncient. 2. his authoritie, his garments were white: which Hugo applieth to Christs transfiguration in mount Tabor: but the white garment was a signe of authoritie, as Ioseph, when he was aduanced by Pharaoh, had a white garment put vpon him. 3. by his haire, which was as pure wooll, is signified his innocencie and integritie in iudgement.

2. First it is said, that thrones were set, in the plural: which some read, thrones were cast downe, vnderstanding the thrones and kingdomes of the former beasts, Iun. Polan. Vatab. but it is better interpreted, thrones were set vp: as the 24. Elders had their seates about the throne, Apoc. 4. 4. these thrones were set as inferiour seates for the Lords assistants the Angels, which title of honour is vouchsafed vnto them in Scripture, Calvin. then the throne of God is set forth by three properties; it is fierie, which sheweth that all things are manifest vnto God: it hath wheeles, which signifieth the celeritie of Gods iudgements: and a fierie streame issued forth, which sheweth the power of Gods iudgements, which none can resist, no more then the course of a streame can be staied.

3. The Angels, as Gods assistants in this iudgement, are described, 1. by their number, thousand thousands, and ten thousand thousands, a finite number beeing taken for an infi∣nite. 2. by their office, they are saide to minister vnto God. 3. by their alacritie and rea∣dines, they stand before him, as readie at his becke to execute his will.

4. The processe is set forth, the bookes were opened; the bookes of euery mans acts; as Princes in their iudgements haue bookes and euidence brought forth: not that God nee∣deth any information, as terrene Iudges, but to shew the equitie of his iudgement.

2. The execution followeth, which is of two sorts, in iustice, in condemning the beasts, v. 11, 12. and in mercie, in setting vp the kingdome of his sonne Christ and his Church, v. 13, 14.

31. Quest. Whether the finall iudgement in the ende of the world be here described.

1. Some thinke that the forme of the finall iudgement of the world is here set forth, as they which either by the little horne vnderstand Antichrist, who (as they imagine) shall come in the ende of the world, as Lyran. Hug. and likewise they which by the fourth beast vnderstand the Romane Empire, or the Turks, as Bullin. Oecol. Osian. But seeing this vision, and that of the Image, c. 2. in effect is all one: as there the stone cut out without hands, that dashed the image in pieces, signifieth Christ in his first, not in his second comming: for that stone grew into a mountaine and filled the earth, but after Christ commeth to iudgement, his kingdome shall be at the full, it shall not afterward encrease: see this confirmed by other reasons, c. 2. qu. 55. So this iudgement here described must be referred vnto Christs first comming. And if the fourth beast be the kingdome of the Seleucians, as is before prooued at large, then these thrones must be set, when that beast was destroied.

2. Burgensis is of opinion, that the first vision concerneth the first comming of Christ, when he dashed the image in pieces, in that all idolatrie of the Gentiles was abolished at his comming: but this he referreth to the finall iudgement, when all the kingdomes and Monarchies of the earth shall be destroied, and Christ onely shall raigne. But Thoring ta∣keth exception here to Burgensis, that all idolatrie was not abolished at Christs comming, seeing in many nations it continued long after Christs comming into the world, and yet in Asia, Africa, and some places of Europe is practised: This rather maketh against Burgensis, that seeing in this vision there is a description of the foure Monarchies, which were repre∣sented in that image, c. 2. that the same manner of iudgement by the comming of Christ, for the destruction of those Monarchies, is in both places signified.

3. Calvin misliketh that this place should be vnderstood of the second comming of Christ, and yet he holdeth this fourth beast to be the Romane Empire: both these can not stand together: for the Romane Empire was not iudged nor dissolued at the first comming of Christ.

4. Therefore by the iudgement of God here shewed in this manner to the Prophet, is better vnderstood the processe of the diuine iustice against these Monarchies, which were all dissolued before the first comming of Christ. In like manner is the iudgement of God described in the ouerthrow of Senacherib, which came against Ierusalem, Psal. 76•• 9, 10. Thou

didst cause thy iudgement to be heard from heauen, &c. when thou O Lord arose to iudgement, to helpe all the meeke of the earth. Iun. Polan.

5. But yet we so vnderstand here the iudgement of God vpon these kingdomes at the first comming of Christ, as that it is also a type and figure of the finall iudgement: this iudge∣ment beginneth at the first comming of Christ, Genevens. and shall be perfected at his second comming, when all the enemies of Christ and his Church vniuersally shall be destroied.

32. Quest. v. 9. Who is said to be the Auncient of daies, and how.

1. Some vnderstand here the person of the Father, because mention is made, v. 13. of the sonne of man, which approached vnto the Auncient of daies, Polan▪ so also the ordinarie glosse taketh it: But Christ is there called the Sonne of man, in respect of his humane nature: as he is God, he is the Auncient of daies, from all eternitie, as God the Father is, as he is cal∣led the euerlasting father, Isa. 9. 6.

2. Some by the Auncient of daies, vnderstand Christ the Mediatour, Christus antiquus dierum introducitur, Christ is brought in as the auncient of daies, who is the lambe that was slaine from the beginning of the world, Oecolampad. But Christ as the Mediator God and man, is described afterward, v. 13. where he is called the Sonne of man, and approacheth to the auncient of daies: the Sonne of man then, and that Auncient of daies, are not all one.

3. Wherefore by the Auncient of daies, the euerlasting God is signified, Iun. the Father, Sonne, and holy Ghost, who were from all eternitie: for concerning the person of the Fa∣ther, our Sauiour saith, My Father iudgeth no man, but hath committed all iudgement to the Sonne, Iob. 5. 22. So Hugo, Deus aeternus iudicabit, the euerlasting God shall iudge: not God the Father onely by his sonne, as Osiand▪ but although the person of the Sonne onely shall appeare, non deerit pater & spiritus sanctus, yet there shall not be wanting both the father, and the holy Ghost, Vatab.

4. God is said to be the Auncient of daies, both in respect of his eternitie, who was from the beginning before all time, and shall continue for euer, Iob. 36. 26. The number of his yeares can not be searched out: And of his wisdome it is said, Iob. 12. 12. Among the aunci∣ent is wisdome, and in the length of daies is vnderstanding.

33. Quest. How God was seene of Daniel, who is inuisible.

1. God in his inuisible nature, such as he is in his diuine essence, was neuer seene of any. The Apostle calleth God the King euerlasting, immortall, inuisible, 1. Tim. 1. 17. who dwel∣leth in light that none can attaine vnto, whome neuer any man saw, neither can see, 1. Tim. 6. 16.

2. And yet, if God would not be seene at all, the Apostle would not haue said of Moses, that he saw him which is inuisible, Heb. 11. 27. God then did shew some visible signes of his presence vnto his seruants, not beeing in deede any such thing as he appeared, as fire, or any such thing: but he reuealed himselfe, & induit varias formas pro captu hominum, &c. and put on diuers shapes according to mens capacitie, as it was fit for them to see God, and they were able to beare. Calv. Polan.

34. Quest. How iudgement is said to be set, seeing God is Iudge from euerlasting.

1. The Lord applieth himselfe to our weaknes and imbecillitie: for although the Lord be Iudge for euer, yet he doth not alwaies exercise iudgement: So then while the Lord suffereth the wicked to preuaile in the world, and deferreth their punishment, he seemeth vnto men not to sit in iudgement: whereupon the seruants of God doe vtter these spea∣ches, Psal. 10. 1. Why standest thou so farre off, and hidest thee? Psal. 13. 1. How long wilt thou forget me, O Lord?

2. But when the Lord sheweth himselfe, and sendeth forth his iudgements, then he see∣meth to vs to sit in his throne: as Psal. 7. 6. the Prophet saith, Arise O Lord in thy wrath, and list vp thy selfe against the rage of mine enemies: we doe not (so effectually) acknowledge God to be iudge, nisi vbi reipsa se talem ostenderit, as when he sheweth himselfe so in deede. Calv. Polan.

35. Quest. What the fire signifieth, which issued from the throne.

1. All things about the throne are fierie, to signifie that God is ignis consumens, a consu∣ming

fire: he shall as a fire consume his enemies round about, Hug. 2. It also signifieth, Iu∣cem inaccessibilem, the light not to be attained vnto, wherein God dwelleth, Pintus. 3. Deus voluit me••um incutere prophetae, God by this terrible vision would strike a feare & reuerence into the Prophet, Calvin. 4. As fire is bright and giueth light, so hereby is shewed, that all things are knowne vnto God, and nothing can be hid from him: and that the iudgement of God shall be manifest to all the world. Perer. 5. His throne is compared to fire, propter zelum veritatis, for the zeale of the truth: he shall come to iudgement with zeale of iu∣stice as hoat as fire, Lyran. 6. And as the fire hath two properties, it purifieth gold, and con∣sumeth stubble: so God shall come as fire, vt malos puniat, bonos purget, to punish the euill, & to purge the good•• glosse inter. 7. By the wheeles is shadowed forth, incredibilis pernicitas, his incredible swiftnes to iudgement, Polan. and they are fierie, quod eius accessus impediri ••e∣quit, because his comming can not be hindred, Oecolampad. 8. A fierie streame issued and came forth, wherein three things are signified, poenarum perpetuit as per fluvium, the perpetu∣i••ie of the punishment of the wicked by the flood; acerbitas per ignem, the sharpnes thereof by the fire; potestas per rapidum motum, the power, in that it issueth, Hugo. like as the course of a streame can not be staied, Polan. 9. And three properties of the iudgements of God are here noted: they are constantissima, perlustrantia, pervadentia omnia, they are constant, as the flood alwaies runneth; they lighten all places, as the fire; and goe through e∣uery where, as a flood still issuing forth, and running along. Iun.

36. Quest. Of the number of Angels that ministred vnto God: thousand thousands, &c. v. 10.

Some haue taken vpon them to scanne the number of the Angels, where there are diuers opinions. 1. Athanasius reporteth the opinion of some,* 1.10 that thought there were so many Angels as men, because of that place, Deut. 32. 8. which the Septuag. thus translate, he ap∣pointed the number of the people, according to the number of the Angels: But this text proo∣ueth no such thing, which is thus truly translated, he appointed the borders of the people ac∣cording to the number of the children of Israel.

2. Gregorie seemeth to be of opinion,* 1.11 that there are more men put good and bad toge∣ther, then Angels good and bad: for first he setteth this downe, that there shall be as many men elected as Angels: but there are farre more men damned, then are saued: contrariwise he thinketh that there are more elect Angels then reprobate angels, as some would gather by that place, Apoc. 12. 4. how the dragon with his taile drew the third part of the starres of heauen: If then the elect men be equiualent in number to the elect Angels, and the repro∣bate men are more then the elect, but the reprobate angels are fewer then the elect Angels; it will follow that the number of men is greater, then of Angels. But this opinion is builded vpon an vncerten ground, that the number of the elect among men, is equiualent to the number of the elect Angels.

3. A third opinion is, that the number of Angels, farre exceedeth the number of men. A∣thanasius saith, that some thought, the Angels in number were more then men, as 99. to one; which they would gather out of that parable of the lost sheepe, when the shepheard left 99. to seeke that one. Lyranus, whome Pererius followeth, maketh this collection, that as the celestiall bodies the starres doe in bignesse farre exceede the things below, for one starre is bigger then the earth: in the same proportion because Angels doe not exceede men in quantitie, they doe exceede them, incomparabiliter in numerositate, without comparison in number.

4. But these things are more boldly then certenly affirmed: out of this place no such thing can be gathered: for it is agreed of all hands, that here a certen and finite number is put for an indefinite: as Hierome saith, non quia ministrorum Dei numerus definitus sit, &c. not that the number of Gods ministers is here defined, &c. but because a greater number can not be expressed by mans speech. Yet as touching this question, some things may cer∣tenly be resolued vpon, some things are doubtfull: 1. that the number of elect men is smaller then of the reprobate, is certen: for many enter in at the broad gate, and few finde out the narrow way, Matth. 7. 13, 14. 2. But the number of the elect Angels is greater then of those which fell: because the Prophet saith, when he shewed the young man the Lords fierie horse and chariots round about vpon the mountaines, They that are with vs, are more then they which be with them, 2. king. 6. 16. And in Scripture the good Angels are ex∣pressed in greater numbers, then the euill: we read in the Gospel of 12. legions of Angels,

Matth. 26. 53. but of one legion of deuills, Mark. 5. 9. And in this place, tenne thousand thousands of Angels are named. These things are certen. These following are probable. 3. That the number of the Elect men is greater then of the euill and reprobate angels, as Augustine thinketh,* 1.12 that the angels which fell shall be supplied out of the numbers of the Elect: As our blessed Sauiout said vnto his Apostles, Haue I not chosen you twelue, and one of you is a deuill, Ioh. 6. 70. there was one deuill to 12. elect Apostles. 4. Likewise the num∣ber of the elect Saints may seeme to be greater then of the elect Angels, by that vision A∣poc. 4. the foure beasts about the throne represent the blessed Angels, the 24. Elders the Saints. 5. It may be also coniectured, that the Elect Angels are more in number then the Saints which are at once vpon the earth; because two hosts of Angels attended at once vpon Iacob, Gen. 32. 1. when his brother Esau came against him, whereupon he called the place Mahana••m, the Lords hosts. 6. But whether the Angels good and bad, be equiualent in number to men good and bad, that liue at once vpon the earth, it can not be gessed at. And let this suffice of this question: It is not safe wading too farre without a bottome. Concer∣ning the diuers offices and degrees of Angels, which Pererius taketh occasion here to note, it shall be discussed among the controversies following.

37. Quest. What bookes these were which were opened, v. 10.

1. Hierome, whome Lyranus, and gloss. ordinar. follow, vnderstandeth here two bookes, the one of life, which is held in Gods hand, the other of death, qui tenebitur in manu accusa∣toris, which shall be held in the accusers hand, which is the deuill. But 1. as Augustine saith, non sic datur liber mortis, &c. there is not found to be a booke of death, as there is of life; onely they which are elected are said to be written, and the reprobate not to be written in the booke of life. 2. And whereas Pererius answereth, that though there be no such booke of death with God, yet the deuill may, haue such a booke: neither doth the deuill know who are saued, who condemned, and therefore he can haue no such booke: neither is there any booke mentioned in Scripture, but of the Lords writing, as Moses saith, Exod. 32. 32. Rase me out of the booke of life which thou hast written. 3. Apoc. 20. 12. there are o∣ther bookes saide to be opened beside the booke of life; then is not the booke of life here comprehended.

2. Augustine by these bookes,* 1.13 vnderstandeth the Saints which shall come with Christ to iudgement, In whose godly life and conuersation the good will of God appeared: and in them the wicked, as in bookes may see, what they should haue done: But by the opening of these bookes not onely the wicked, but the rightehus are iudged: Apoc. 20. 12. The dead were iudged of those things, which are written in the bookes.

3. Beda by these bookes which shall be opened in the day of the Lord, vnderstandeth the sacred Scriptures, according to the which mens doings shall be examined, and sentence giuen according to the same: But the Scriptures are called a booke, Apoc. 10. 9. not bookes.

4. Calvin by the opening of the bookes, would haue signified the manifestation of the knowledge of God vnto the world at the comming of Christ, which before lay hid: But here bookes are not opened for instruction vnto saluation, but for triall and examination vnto iudgement.

5. Therefore these bookes are better interpreted to be euery ones conscience, wherein all their doings good and bad are written: whereof S. Paul speaketh, Their conscience also bearing witnesse, and their thoughts accusing one an other, or excusing, in the day when God shall iudge the secrets of men by Iesus Christ, Rom. 2. 15. And thus are those bookes interpre∣ted, Apoc. 20. 12. The dead, were iudged of those things, which were written in the bookes, ac∣cording to their workes. So Hierome, conscientiae, & opera singulorum in vtraque parte, bona vel mala revelabuntur, the consciences and works of euery one shall be reuealed whether good or bad, &c. To the same purpose also Rupertus. As here the acts and workes of this fourth beast are examined before sentence giuen.

6. But as Chrysostome well noteth, these bookes are not opened, that God should re∣ceiue information thereby, to whome all mens hearts are opened: like as in earthly tribu∣nalls, bookes are brought forth, non so••um vt princeps in instruatur, sed vt iudicium iustum appareat, not onely to informe the Prince, but that the iudgement may appeare iust, &c. So God openeth euery mans conscience, that they may themselues see and confesse, that their iudgement is most iust, whether to life or death. Oecolampad.

38. Quest. Of the destruction of the fourth beast, v. 11.

v. 11. I beheld till the beast was slaine, &c. Hierome, whome Lyranus followeth, vnder∣standeth this of the destruction of Antichrist, in the ende of the world, whome Christ shall destroy with the spirit of his mouth: so also Vatablus, Antichristus significatur & eius mem∣bra, Antichrist is signified, and his members. But in this sense this prophesie should not yet be fulfilled, whereas it is euident, that all this was fulfilled before the first comming of Christ.

2. Calvin applying this to the Romane Empire, thinketh that the beast was destroyed when the Empire beganne to decay, which was immediatly after Traiane the Emperours time: for after that time, well nigh these 15. hundred yeares, nullus Romano potitus est Imperio, none hath enioyed the Romane Empire: But, though the state of that Empire was somewhat empayred, yet it was not then wholly destroied, but continued in great power and glorie many hundred yeares after Traians time: but here the beast is slaine, and his body vtterly destroied.

3. Bullinger expoundeth this of the ruine of the Papall kingdome.

4. Osiander of the decay of the Turkish dominion, togither with the Romane Empire: so also Oecolampad. expoundeth it of the destruction of the Pope and Turke togither, by that prophesie Apoc. 19. 20. of the taking of the beast, and the false prophet. But these pro∣phesies must be distinguished: Daniels extendeth to the first comming of Christ, Iohns Re∣uelation to the second.

5. Iunius in his Commentarie, applieth this prophesie vnto Antiochus Epiphanes: his iudgement is set forth in three degrees. 1. the beast is slaine: the death of Epiphanes is fore∣shewed, who hauing receiued euill tidings first at Persepolis, then at Elymais fell into a grie∣uous and incurable disease, as is set forth, 1. Macchab. 6. 2. Macchab. 9. 2. his bodie is de∣stroyed: his armies were ouerthrowne, and all his posteritie rooted out: for Antiochus Eu∣pator his sonne raigned not aboue 3. yeares, and in him the whole familie of Epiphanes was extinct, and the kingdome returned to the right heires. 3. his bodie is giuen to the burning fire: whereby is signified the grieuous torments of his disease, which he endured, 2. Macch. 9.

6. But seeing Antiochus Epiphanes is the little horne of the fourth beast, and this iudge∣ment belongeth to the whole beast; here rather is described the ruine and destruction of the whole kingdome of the Seleucians: the meaning then is this rather: 1. that the power of the Seleucians after Epiphanes began to abate, and their kingdome to be much ••olested by enemies without, the Parthians and Armenians, and by commotions within: and so the beast was slaine:* 1.14 then the bodie of the beast was destroyed: the kingdome beeing taken from the house of the Seleucians, and giuen to Tygranes king of Armenia, as Iustine writeth, lib. 40. And this bodie was giuen to the fire, when Tigranes beeing taken, the kingdome was dissolued, and made a Prouince by Pompey. Polan.

39. Quest. v. 12. When the other beasts had their dominion taken away, and how their liues were prolonged.

1. Some doe interpret these words by the time past, that before the destruction of this last beast, the other three had beene destroyed: so Calvin, Vatablus: ante interitum quartae bestiae evanuerāt, they had vanished away before the ouerthrow of the fourth beast, Osiand. And though mention be made hereof after the destruction of the fourth beast, yet the o∣ther beasts were before remooued and taken out of the way, Calvin. But to what ende is it said that after the dominion of the other three beasts was taken away, their liues were prolonged, if there had not beene some remainder of the other Monarchies, the Chaldean, Persi∣an, and Grecian, after their dominion ceased.

2. Some on the contrarie hee thinke, that here is signified a prorogation and continu∣ance of other kingdomes, after the fourth beast is destroied: for after Antichrist is destroied, non statim omnes reges sine onima regna cessabu••••, not presently shall all the kings or king∣domes of the earth cease, but they shall haue a time giuen them to repent, Hugo. But it is euident by the interpretation of the Angel, v. 26, 27. that after the dominion of the fourth beast is taken away, then all these dominions shall cease, and all the kingdome and domini∣on shall be giuen to the people of God: Christ onely shall raigne.

3. Bullinger thinketh, that here is shewed a difference betweene the ruine of this fourth

kingdome, and the other three: innuit nullum ex omnibus regnis tam horribilem consequu∣tum esse exitum, &c. he sheweth that none of all the other kingdomes, had so horrible an ende, as this last. True it is that there is a difference, for there was some remainder of the other Monarchies, after they were depriued of their dominion, but this fourth had nothing remayning, it was vtterly destroyed: yet this is not all: here is described the ende of all those kingdomes together: that although the Lord had forborne them a great while, yet at length they are iudged.

4. Oecolampadius and Pellican make this the meaning, that whereas in the dissolution of the other kingdoms, one still succeeded another, post hunc quartum non sequutura alia, after this fourth, which he expoundeth of Antichrist, there shall followe no other: But this accor∣ding to our former exposition (the fourth beast beeing vnderstood to be the kingdome of the Seleucians) cannot stand: for the Romane Monarchie succeeded, which destroyed all the rest.

5. Hierome, whom the ordinar. gloss. followeth, so taketh this prophesie, as that toge∣ther with Antichrist, Romanum imperium, & alia omnia regna delabuntur, the Romane Em∣pire, and all other kingdomes shall be destroyed in the ende of the world: But this prophe∣sie is not to be referred vnto the second comming of Christ, it must be vnderstood of his first comming, as is before shewed, quest. 31.

6. The interlinear, gloss. expoundeth these words, their liues were prolonged, of the elect and Saints, which should liue vnder the raigne of Antichrist: But here is no mention made of the Saints, but of the beasts, whose liues should be prolonged till the time appointed.

7. Lyranus, wheras it is said, their liues were prolonged for a certaine time and season, vnder∣standeth by the first time, the persecution of the faithfull before the first comming of Christ, by the second the persecution following vnto the second comming of Christ: But it is eui∣dent; that all these fowre beasts must be destroyed before the Messiah should come in the flesh, and take possession at his ascension of his euerlasting kingdome.

8. Wherefore this is the meaning, that together with the fourth beast should be destroy∣ed the remainder of the other kingdomes, and all should be dissolued by the Romanes: there was some reliques of the ancient Monarchies, after their dominion ceased, as of the Babylo∣nians in the Armenians, of the Persians in the kingdome of the Parthians, of the Grecians in the kingdome of Macedonia, and Egypt: But all these were vtterly extinguished by the Ro∣manes, Iun. Pol. Perses the last king of Macedonia was subdued by P. Aemilius, and the king∣dome made a Prouince of the Romane Empire: & this was in the time of Antiochus Epipha∣nes, then some 90. yeares after that the kingdome of Syria was by Pompey reduced to the forme of a prouince: and some 50. yeare after Augustus ouercomming Antonie and Cleopa∣tra, made a prouince of Egypt, ex tabul. chron. Bulling.

Quest. 40. Why it is said, v. 13. one like the sonne of man.

1. Lyranus thinketh that this note of similitude is added, quia plus est quam filius homi∣nis, because Christ is more then the sonne of man, he is also the sonne of God: But the Pro∣phet describeth here the figure of man, which he saw: the Godhead could not be figured.

2. Pintus giueth this sense: quasi non similitudinem significat, sed certissimam confirmati∣onem: this word as or like, signifieth not here a similitude, but a most certaine confirmation, as the word is taken, Ioh. 1. 14. we sawe the glorie thereof, as the glorie of the onely begotten sonne of the father. But it cannot be so taken here, because Christ was not yet incarnate in∣deede.

3. Oecolampadius vnderstandeth this to be spoken of Christ now tryumphing in glorie, he was as the sonne of man, that is true man, but not now mortall and subiect to humane in∣firmities, as other men are, and therefore he is said to be like: he is not now altogether the same: But as yet the sonne of man had not taken vpon him our nature, with the infirmities thereof: therefore this cannot conueniently be vnderstood of the laying aside and putting off those infirmities.

4. The ordinar. gloss. expoundeth this by that place, Philippi. 2. 7. He tooke vpon him the forme of a seruant, and was made like vnto man: But in this place, as Calvin well no∣teth, non loquitur de essentia naturae humanae, sed de statu, the Apostle speaketh not of the essence of humane nature, but of the state and condition: that Christ came in a lowely state & condition, as the Apostle said before in the forme of a seruant: But the sonne of man

is here seene in the clouds, and in glory: his humble and abiect state cannot be here signified.

5. Iunius in his commentarie giueth this sense, in similitudine carnis peccati verus hominis silius, the true sonne of man in the similitude of sinnefull flesh, as the Apostle speaketh, Rom. 8. 3. And therefore he is said to be as the Sonne of man.

6. But the better sense is: that he is said to be as the Sonne of man, because he sawe one∣ly a figure of the sonne of man: for at this time, when Daniel sawe this, he was not yet the Sonne of man, but was to be borne, and become man in his time: Bulling. quia nondum in∣duerat Christus carnem nostram, because Christ had not yet put on our flesh: yea after Christ was incarnate, when he was seene figuratiuely in vision, he is said to be as the Sonne of man, as Reuel. 14. 14. I sawe vpon the cloud one sitting; as the sonne of man: because he was not seene in his substance, but in figure onely.

Quest. 41. How he is said to come in the clouds and approach to the Auncient of dayes, and when.

R. Leui vnderstanding this of the Messiah, by the auncient of dayes would haue signifi∣ed him, that shall be at that time ouer the Romane Empire, and shall entreate him for his people, as Moses did Pharaoh for the Israelites: But these Rabbines shewe themselues here∣in malitiously blinde, and grossely absurd: to apply that to the terrene state, which is here meant of Christs spiritual and eternall kingdome: and the auncient of dayes which is God, to make a mortall man: and the sonne of man comming in the clouds, to vnderstand in base and suppliant manner to come vnto a mortall Prince.

2. R. Saadia vnderstandeth this also of the Messiah, that he shall come as was prophesi∣ed of him sitting vpon an asse, that is, in great lowlinesse, and in the clouds, armies of Angels shall attend vpon him, and that great dominion shall be giuen, as the auncient of dayes, that is, sicut domini filiorum hominum, as they which are Lords among men, &c. But herein al∣so is his errour: 1. he confoundeth the first comming of Christ, which was in humilitie, and his second comming, which should be in glorie. 2. he dreameth of a temporall kingdome. 3. he misinterpreteth the auncient of dayes, which he applyeth to mortall men.

3. The most of the Christian writers doe here vnderstand the second comming of Christ to iudgement: as Lyran. Hugo. gloss. So also Oecolampad. Bulling. Pererius granteth that in the vision of the image, c. 2. the stone cut out without hands doth signifie Christ in his first comming: but here he thinketh that Christ is described comming vnto iudgement, be∣cause so it is said, Matth. 24. then shall they see the Sonne of man comming in the clouds, &c. And because this apparition of the Sonne of man followeth after the destruction of Antichrist.

But 1. Christ also ascending to his father was taken vp in the clouds. 2. the little horne of the fourth beast, signifieth not Antichrist, but typically and by way of analogie: it hi∣storically is meant of Antiochus Epiphanes, as is before shewed. 3. seeing the same Monar∣chies and kingdomes are described in the vision, c. 2. and this, c. 7. the same destruction and extinguishing of the kingdomes in both places must be insinuated. 4. neither is this aptly referred to Christs second comming, but to that his cōming, which followed vpon the dissolution of that fourth kingdome, which was of the Seleucians in Syria: as is shewed be∣fore, quest. 22. and quest. 26. 5. Iunius vnderstandeth the approaching of Christ to the Auncient of dayes, of Christs ascension vnto his father: but the comming in or with the clouds, he applyeth to Christs comming into the world, to finish the worke of our redemp∣tion, deitas illius figuratur aduentu è nubibus, his deitie is prefigured, by his comming out of the clouds, Inn, annot. so also Calvin thinketh the meaning is, that Christ though he were the sonne of man, yet differed much from all mankind, &c. his beginning was from heauen, ours is from the earth.

6. But all these are better ioyned together, to set forth the glorious ascension of our Blessed Sauiour: which type we see fulfilled, Act. 1. where Christ ascended vp in a cloud: by this approaching to the Auncient of dayes, is signified his equalitie with his father: he ap∣proached ad aequalitatem Deipatris, to be equall to his father in the diuine essence, Lyran. Bulling. and to sit at the right hand of God his father, Vatab. they brought him before him, that is, he offred and presented himselfe to his father: for so in the Chalde tongue the third person plurall is vsed impersonally, Iun. or else the Angels reioycing at the ascension of Christ, attended vpon him, when he ascended in tryumph to his father, as Iustine Martyr expoundeth, dialog. cum Tryphon. Polan.

7. And that this part of the vision is rather vnderstood of Christs first comming into the world, and his returning to his father, then of his second comming to iudgement, these two reasons out of the text it selfe may perswade. 1. because this dominion is here giuen vnto Christ: but Christ receiued his kingdome at his resurrection from the dead, when he said to his Apostles, all power is giuen vnto me in heauen, and earth: tunc regnum suum auspi∣catus est, then Christ beganne his kingdome, Calv. it was not deferred till his second com∣ming: Oecolampadius answereth, nouo modo datur illi gloria, quam in membris suis accipit, &c. then after a newe manner glorie shall be giuen him, because he shall receiue it in his members, &c. But it is euident, that this is meant of Christs receiuing this kingdome in himselfe, though for his members: because he is brought to the Auncient of dayes, as it were to sit downe in the throne with him, which cannot be vnderstood of his members. 2. the kingdome vnder the whole heauen is said to be giuen vnto the holy people, v. 27. but the celestiall and heauenly kingdome cannot be said to be vnder heauen: therefore it is not meant of the Church tryumphant in heauen, but of the Militant in earth.

8. And yet we so vnderstand this of the first comming of Christ,* 1.15 as that we say with Ru∣pertus, in primo aduentu coeptum fat••mur, quod in secundo consummandum est, we confesse this kingdome to beginne in the first comming of Christ, which shall be finished in his se∣cond, &c. and that Christs kingdome then tooke beginning he sheweth by that text, Ioh. 12. 31. now is the iudgement of this world, now shall the Prince of this world be cast out.

Quest. 42. That this kingdome could not be the kingdome of the Mac∣chabees.

v. 14. And he gaue him dominion and honour, &c. 1. Porphyrie by this kingdome vn∣derstandeth, the prosperous gouernement of the Macchabees, who obtained diuerse victo∣ries against Antiochus, and procured the libertie of their countrie. 2. But this cannot be. 1. Theodoret thus reasoneth: this kingdome here giuen shall neuer be taken away: but this gouernement of the Macchabees continued not long: Iudas gouerned three yeares, Iona∣thas 31. Simon 8. yeares: but afterward the countrey of the Iewes was oppressed againe: And though we take the whole time of the Macchabees which succeeded, it continued not aboue an 126. yeares, till the time of Herod, who depriued them of the kingdome: to this purpose Theodoret. 2. this kingdome shall be ouer all the world: but the Macchabees onely ruled in Iudea, Perer. 3. whereas this Sonne of man commeth in the clowds, and ap∣proacheth vnto the Auncient of dayes, it cannot be shewed how this should agree vnto mor∣tall men.

Quest. 43. That this kingdome is the kingdome of Christ our Blessed Lord and Sauiour.

1. The Iewes seeke by their cauils and shiftes to obscure this cleare prophesie, and first obiect, that Christs kingdome is not here vnderstood: Secondly, they argue, that Christ is that little home, which came out of the fourth beast.

1. The first they would thus prooue. 1. the fifth kingdome must destroy the fourth beast, but Christ at his comming did not dissolue the Romane Empire, it then most of al flourished vnder Augustus and Tiberius. 2. the fifth kingdome must be distinct from the fourth: but the kingdome of Christ flourished vnder the Romane Empire, beeing aduanced by Constantine, and other Christian Emperours. 3. this fift kingdome shall be of all other the most mightie: but there are other kingdomes mightier then the Christans, as the Turkish power. 4. this fift kingdome must continue for euer: but the kingdome of Christianitie de∣creaseth, and is more and more empayred.

2. That Christ is that little horne, out of the fourth beast, and so consequently not this fifth kingdome, thus they obiect. 1. this horne was little in respect of the obscure beginning, so was Christs rising vp obscure. 2. this horne speaketh proud things: so Christ said he was without sinne, that he was the sonne of God. 3. this horne changeth times and lawes: so Christ violated the Sabbath, and abolished the ceremonies of Moses. 4. and as this horne was to continue a time, two times, and an halfe, that is, three yeares and an halfe: so Christ preached iust so many yeares.

Contra. 1. Their reasons vpon the first point are easily answered. 1. It is denied that the Romane Empire is the fourth beast, but rather the kingdome of the Seleucians in

Syria, which was destroyed before the comming of the Messiah. 2. And so Christs kingdome was distinct from the fourth, and from all other terrene kingdomes and dominions: they are earthly and temporall: Christs is spirituall and eternall: the Christian faith is maintained vnder the Romane Empire: yet it is farre differing from it: the Iewes here imagine, that this fift kingdome should be a temporall and externall kingdome in the world, such as they dreame of their Messiah, but therein they are deceiued: for our blessed Sauiour himsefe saith, that he came not to be ministred vnto, but to minister, Matth. 21. and he said to Pilate, that his kingdome was not of this world: yea the thiefe who was conuerted vpon the crosse vn∣derstood as much, saying to Christ, remember me when thou commest into thy kingdome: therefore Christ had no temporall kingdome in this world, but spirituall, in which respect it was diuerse and distinct from all other earthly kingdomes: See more hereof cap. 2. que. 58. 3. And though this kingdome of the Messiah doth not alwaies shewe it selfe mightier in this world, in externall power, then other kingdomes: yet the spirituall power thereof farre exceedeth all temporall dominion; seeing euen those terrene powers, which persecuted the gospel of Christ, were by the power thereof subdued vnto the faith, as Constantine the Em∣pecour, and other Christian Emperours and Kings, which maintained the Christian faith: according to the prophesie of Isay, 49. 23. Kings shall be thy nursing fathers, and Queenes thy nursing mothers. 4. though the terrene bounds and limits of those kingdomes, which prof••sse the gospel of Christ, may sometime be enlarged, sometime empayred: yet the spiri∣tuall kingdome of Christ is not conquered, which triumpheth in the middes of the greatest trialls and afflictions of his seruants: and it is most certaine, though the Church of Christ may be translated from one kingdome to another, yet it shall remayne as long as the earth endureth, and after shall raigne in heauen for euer.

2. Concerning the other obiection, that Christ should be this little horne. 1. The most of these arguments are answered before, quest. 27. 7. to the which place I referre the Rea∣der. 2. Christ violated not the Sabbath, but taught the right vse of the Sabbath against the superstitious obseruations of the Iewes. 3. though this little horne was to rage against the Saints, 3. yeares and a halfe, it followeth not because Christ preached no longer, that he should be this little horne: euerie meane Logician knoweth, what an inartificiall kind of rea∣soning it is to conclude affirmatiuely in the second figure: as thus: this little horne shall rage 3. yeares and an halfe, Christ preached 3. yeares and halfe, Ergo, he is this little horne: Beside there is great difference betweene raging and tyrannizing against the Saints, and preaching to the Saints: so that beside the fayling in the forme of the argument, they assume not right. 4. But that Christ no wayes can be this little horne, it is euident: for these hornes must be kings, and kings of the fourth kingdome or Monarchie, and it must plucke away three kings before it, but Christ was no king neither of the Syrian, nor Romane kingdome: neither can it be shewed how he remooued 3. kings before him. 2. and after this horne is taken a∣way, it is said the Saints should haue the kingdome: but after Christ was put to death, the people of the Iewes were more afflicted, then they were before: and within fewe yeares their citie and Temple were destroyed by the Romanes: Therefore this their assertion, is most blaspemous and absurd, that Christ should be this little horne. 3. Those Rabbines are more reasonable, which doe vnderstand this kingdome of the Messiah, as R. Iesua, Ab. Ez∣ra, R. Saadia: though herein they fayle in dreaming of a temporall kingdome, which should be raised by their Messiah.

Quest. 44. That this kingdome giuen to the Sonne of man, shall not be in earth: against the Chi∣liastes.

1. Some of the auncient writers were of opinion, that after 6. thousand yeares (for so long they held the world should continue, for euerie of the sixe dayes of the creation coun∣ting a thousand yeares) Christ should come, and raigne with his Saints a thousand yeares in all prosperitie in the earth: they should be raised from the dead (which they call the first re∣surrection) and liue in peace and all happinesse, marrying wi••es, and begetting children: And after these thousand yeares Sathan should be let loose, and then should be the greatest persecution that euer was by Antichrist, after which time the dead should be raised to life, which they say is the second resurrection, and then the Saints should raigne with Christ in heauen for euer.

2. Of this opinion was Papias, whom Ireneus affirmeth to haue beene one of Iohns disciples: who for his antiquitie mooued others to embrace the same opinion: as Iustinus dialog: cum Tryphon. Iereneus, Tertullian, also as Hierome thinketh, lib. 11. in Ezekiel, Victo∣rinus in Apocalyps. Lactantius also, and Seruius Sulpitius: But the simplicitie of Papias gaue occasion to this error, who vnderstood literally those things which the Apostles spiri••ually meant, of the glorie and peace of Christs kingdome: and to Eusebius giueth this testimony of Papias, that he was a man, ingenij perquam tenuis, of a verse slender wit, as may appeare by his writings.

3. The chiefe ground of this errour is by the mistaking of that place, Apocal. 20. 2. that Sathan should be bound for a thousand yeares: and that the Saints liued and raigned with Christ a thousand yeares: this is the first resurrection: But this place maketh nothing at all for this opinion, as shall be shewed afterward.

4. Cerinthus the heritike had the like conceite of Christs raigning in earth a thousand yeares, as Eusebius testifieth, lib. 3. histor. Ecclesiast. c. 22.* 1.16 But herein they differed: Ce∣rinthus thought, that men vnder this kingdome of Christ should liue in carnall pleasure and voluptuousnesse. This opinion Augustine alwaies misliked, but he confesseth that some∣time he approoued the other, lib. 20. de ciuit. dei c. 7.

Cont••a. But now briefely it shall be shewed how vaine and false this opinion is. 1. Our Blessed Sauiour himselfe saith, that his kingdome is not of this world. 2. Christs kingdom is perpetuall, it is an euerlasting dominion, which neuer shall be taken away, v. 14. but this kingdome which they imagine, shall be but for a thousand yeares. 3. They which held this opinion, thought that the last of the sixe thousand yeares was begunne many yeares since: Augustine thought that in his time the last of the sixe thousand was entred, following the erroneous account of the Septuag. from the beginning of the world: and Lactantius who liued in Constantines time, thought that there were but 200. yeares remayning of the sixe thousand: In their opinion then, now the eight thousand yeare should be a foote, and yet their supposed kingdome is not begunne.

4. But as concerning that place in the Reuelation,* 1.17 it is greatly mistaken by them: there are diuerse expositions thereof. 1. Pererius by the first resurrection vnderstandeth the deli∣uerance of the soules from the bodies, & their receiuing vp into heauen: & by the thousand yeares he would haue signified, taking a finite number for an indefinite, all that time, which the soules of the Saints should reigne in heauen with Christ til his second comming: But this cannot be the meaning: for after these thousand yeares expired, Satan shall be loose: now at Christs comming Sathan shall be more bound then euer he was, and receiue his euerlasting doome.

2. Some doe vnderstand here the libertie which Christs Church shall haue in earth, but by a thousand yeares they thinke no definite or certaine time to be expressed: but in pro∣pheticall predictions, numbers must be taken properly and literally, especially, where a time is limited: as after these 1000. yeares Sathan must be let loose: if now a certaine time be not defined, before his loosing the Church should haue no certaine direction to expect it, and so they should haue small vse of this prophesie.

3. Some doe vnderstand here precisely so many yeares, as are named: and some beginne the account from Christs natiuitie, and ende it in the time of Pope Siluester the second: Ge∣nevens. Some beginne in the 36. yeare after Christ, and extend the 1000. yeares vnto the time of Hildebrand called Gregorie the 7. that forcerer, whom Satan vsed as his instrument in oppressing the Church of Christ, Iun. annot. in Apocalyps. But both these doe make the 300. yeares of persecution vnder the Romane Emperours, a part of this thousand yeares when Sathan should be bound, which cannot be, for then Satan raged against Christ and his members.

4. Therefore these thousand yeares for that reason must beginne, after the 10. persecu∣tions vnder the Romane Empire, in the time of Constantine the great: from thence Sathan was shut vp for a 1000. yeares, vnto the time of Iohn Wickleffe, and Iohn Husse: then beganne againe the generall persecutions of Christs Church, Fox Martyrolog. p. 101. And by the first resurrection is vnderstood the renewing of the soule, and the rising from dead workes by the preaching of the Gospell: So S. Paul vnderstandeth this first resurrection, Rom. 6. 4. Coloss 3. 1. and in diuerse other places.

Quest. 45. Of the excellencie of Christs kingdome beyond other kingdomes.

1. It excelleth all other kingdomes in the continuance and diuturnitie: the spirituall kingdome of our Blessed Sauiour hath alreadie continued 16. hundred yeares, and shall in∣dure vnto the ende of the world, and be perfited for euer to remaine in the next. Among earthly Monarchies, the kingdome of the Assyrians was of the longest time: but it reached not to a 1400. yeares: but the kingdome of Christ shall be euerlasting. 2. none of these ter∣rene kingdomes was vniuersall ouer all the world: but all nations and languages haue beene subdued to the spirituall kingdome of Christ. 3. It excelleth in force and efficacie: other kingdomes haue but power ouer the goods and bodies of men: but this kingdome of Christ worketh vpon the soule and conscience. 4. Other kingdomes doe but intend the publike peace, and maintenance of ciuill societie: this kingdome deliuereth men from the dominion of sinne and Sathan, and planteth in them true veritie and pietie. 5. Other kingdomes haue beene enlarged by force and armes: but Christs kingdome hath beene propagated by humi∣litie and patience: Our Blessed Sauiour hath founded by his glorious passion, and his faith∣full seruants the Martyrs, haue by their patient & constant sufferings propagated the church. 6. This kingdome in the excellencie of lawes and precepts farre surpasseth all other: If the Prophet Dauid spake such excellent things of the lawe of Moses, Psal. 19. 4. The lawe of the Lord is perfect conuerting the soule, the testimonie of the Lord is sure, and giueth wisedome vnto the simple: much more excellent is the Gospel of Christ: which is a perfect rule of righ∣teousnesse, which was first preached by the Lord himselfe. 7. They differ in the ende: Ter∣rene kingdomes doe but procure the outward peace and welfare of the people: but the go∣spel and kingdome of Christ doe bring the faithfull vnto euerlasting life. 8. Lastly, these kingdomes are diuerse in respect of their gouernours: These terrene dominions are ruled many times by vnwise, often by vniust, but alwaies by infirme, mortall, and weake men: But this spirituall kingdome of the Church, hath a Prince most prudent, most iust, most mighty: as the Prophet Esay describeth this Blessed Prince,* 1.18 by sixe titles: which may thus be sorted out to these properties before named: two of them shewe his power; he is wonderfull and mightie, two of them his wisedome, he is a counsellour, and the Prince of peace; by his hea∣uenly wisedome procuring the euerlasting peace of his Church: and for his iustice, he is an euerlasting father, not as an hard Lord ouer his people, but gouerning them as a foster fa∣ther: And all these three, his wisedome, iustice, and power, are comprehended in that one ti∣tle, he is the mightie God.

Quest. 46. How the kingdome of Christ is said to be euerlasting, seeing it shall be deliuered vp vnto God, 1. Cor. 15. 24.

1. Whereas the Apostle saith, then shall be the end, when he hath deliuered the kingdome to God, 1. Cor. 15. 24. and vers. 28. And when all things shall be subdued vnto him, then shal the sonne also himselfe be subiect vnto him, that did subdue all things vnder him, &c. Some vnderstand this of Christ in his members: Sancti, in quibus viuit filius puriss••me agnoscunt Regem ac dominum, the Saints, in whom the Sonne liueth, shall hartily acknowledge their Lord and king: and so Christ in his members shall be subiect vnto God: Oecolampad. But it is euident in the text, that the Apostle speaketh of Christ in his owne person: v. 24. He shall deliuer the kingdome to God the father, when he hath put downe all rule, &c. But Christ him∣selfe, and not his members, doth subdue and put downe all rule, &c.

2. Some doe thus interpret the Apostle, that Christ as man and head of his Church, shall: be subiect vnto God, and deliuer vp the kingdome vnto his father, Geneuens. who is said then to be subiect to his father as man, not that he was not subiect before, but because the Church which is his bodie, which shall be also subiect, is not yet perfect, Beza. This is most true, that the Sonne as man, is subiect vnto God: as Augustine saith, Christus vt Deus nos cum patre subiectos habet, vt sacerdos nobiscum patri subiectus est▪ Christ as God together with his father hath vs subiect vnto him, as he is the Priest, he is together with vs subiect to his father, lib. 1. de Trinitat. cap. 8. yet this doth not fully satisfie how Christ shall deliuer vp his kingdome; for as he is the Sonne of man, he is said here to haue a•• euerlasting kingdom, and he shall be adored and worshipped for euer, as the king of his Church.

3. Therefore this is to be vnderstood of the manner of his kingdome: that it shall not be administred in the next world as now, per ministerium verbi & sacramentorum, by the mi∣nisterie

of the word, and Sacraments, Osiand. And that part of Christs kingdome shall cease, which is exercised in the subduing and vanquishing of his enemies: for then there shall be no enemies at all to be subdued: this execution of Christs kingdome shall cease: yet Christ shall remaine king of his Church for euer, to be adored of his Angels, and of all his Elect.

47. Quest. v. 17. Of the rising of the foure beasts.

1. Where it is in the text, these foure beasts, are foure kings, Calvin following the vulgar Latine, readeth kingdomes: but the word is malchin, kings: malcutha signifieth a kingdome, v. 18. But yet by Kings, we must vnderstand kingdomes, Iun. Vatab. for there were diuers kings in the second Monarchie of the Persians, and in the fourth of the Seleucians. 2. It is saide, they shall arise, by a synecdoche, the greater part beeing taken for the whole: for the Chalde Monarchie was alreadie not onely risen, but almost at an ende: the other three were yet to rise, Polan. 3. They shall arise out of the earth: before it is said out of the Sea: sed metaphorice posuerat nomen maris, the name of the Sea he put metaphorically: the earth in respect of the troubles thereof, is compared vnto a turbulent, and vnquiet sea, Calvin.

48. Quest. Who shall possesse the kingdome of the Saints.

v. 18. Some read, they shall take the kingdome of the Saints of the most high. 2. Some, the most high Saints shall take the kingdome, &c. and possesse the kingdome for euer, yea for e∣uer and euer. 3. Some referre the first clause to the beasts, that they shall take the king∣dome, the second to the Saints, who shall possesse it for euer.

1. They which so vnderstand these words, as though these foure kingdomes which should rise out of the earth, shall possesse the kingdome of the Saints. 1. Some. by the kingdome vnderstand the earth, which is due vnto the Saints, and in Abraham was pro∣mised to the faithfull, which these foure Monarchies shall possesse for euer: that is, till the world be restored by Christ. Genevens. Iun. 2. Or it is said for euer, in respect of the lon∣ging desire of the Saints that are afflicted, who shall thinke the time very long before they be deliuered, Calvin. 3. Some doe thus interpret it: for euer, yea for euer and euer, that is, for diuers ages, shall these Monarchies keepe the people of God in subiection: for the Chal∣deans held them and their countrey in bondage 70. yeares, the Persians 207. yeares, the Seleucians 148. yeares, which make aboue 400. yeares: foure complete generations, Polan. But all these expositions are confuted by these two arguments. 1. because it seemeth an hard speech, that the wicked should possesse the kingdome of the Saints for euer and euer: whereas the kingdome onely of the Messiah shall be euerlasting, v. 14. 2. the kingdome of the Saints is not here taken for any earthly inheritance, but for a celestiall and spirituall do∣minion, as is euident, v. 22. 27. And therefore the other kingdomes are said to rise out of the earth, to shew a difference betweene this kingdome, and theirs: as the ordin. gloss. well ob∣serueth, Whatsoeuer is earthly, shall returne to the earth: Sancti non accipient regnum terre∣num, sed coeleste, the Saints shall not receiue an earthly kingdome, but an heauenly.

2. They which follow the second reading, that the Saints shall take the kingdome. 1. Some referre it to the euerlasting kingdome of heauen onely, which they shall receiue at the comming of Christ: hoc erit in iudicio finali, this shall be in the finall iudgement, Lyran. post regna mundi finita, post mortem Antichristi, after all the kingdomes are at an ende, af∣ter the death of Antichrist, gloss. interlin. But this fift kingdome the Saints shall receiue pre∣sently after the dissolution of the foure former kingdomes, which were ended before the first comming of Christ. 2. Oecolampad. likewise vnderstandeth this fift to be the celesti∣all kingdome, where the faithfull shall raigne with Christ: But it is euident, v. 27. where it is said, the kingdomes vnder the whole heauen shall be giuen vnto the people of God, that this kingdome of the Saints shall begin in earth: for the heauenly kingdome can not be saide to be the kingdome vnder heauen. 3. Some thinke that this kingdome of the Saints shall take place, while the other Monarchies doe yet stand; as vnder the fourth Monarchie of the Romanes the Church of Christ was propagated ouer all the world, Pellican: So also Bullin∣ger, Ecclesiam per omnes istus Monarchias in mundo futuram, that the Church shall be in the world during all these Monarchies: which exposition in part is true, that the Church of God, the spirituall kingdome of Christ, can not be extinquished, or ouercome, but shall still continue in the world, the very gates of hell shall not preuaile against it: yet herein it fai∣leth, that they suppose these Monarchies shall still haue dominion, when this fift kingdome

taketh place: whereas the contrarie is euident, v. 11, 12. that the fourth beast shall be slaine, and the dominion taken from the other three beasts, before this kingdome should be giuen vnto the Saints.

4. It remaineth then, that the fift kingdome, beeing the spirituall dominion of the Church, shall then beginne when the other foure kingdomes are extinguished. And for the more certen and euident demonstration hereof, these positions shall be here affirmed. 1. that the kingdome here spoken of, though the foure beasts shall first take it, yet in the ende shall be possessed of the Saints, not that those Monarchies shall possesse the kingdome of the Saints: so is it interpreted, v. 22. The time approched, that the Saints possessed the king∣dome. 2. this kingdome of the Saints is begun here in this world, it is not deferred to the second comming of Christ, though then it shall be perfited: as Hugo well interpreteth, ab hoc seculo in quo regnant per gratiam, vsque in futurum seculum in quo regnabunt per glori∣am, their kingdome shall begin in this world, wherein they raigne by grace, and continue vnto the next world, wherein they shall raigne in glorie, &c. 3. this kingdome of the Saints in Christ shall beginne after the dissolution of the foure former Monarchies, as is before shewed.

49. Quest. Why they are called the most high Saints, v. 18.

1. The vulgar Latine readeth, which H. Br. followeth in his commentarie, Saints of the most high God: but beside that the word high, ghelonin is in the plural, and so must be ioy∣ned with Saints, the other word (God) is not in the text. 2. Some by the high Saints, vn∣derstand the Angels: but that can not be, for v. 27. they are interpreted to be the holy peo∣ple of the most high: the Saints in earth. 3. neither by the high Saints, can God himselfe be vnderstood: the Scripture vseth not in the plural number so to speake of God. 4. some thus read, the Saints of the high things: that is, to whome belongeth the inheritance of the high and heauenly things, Iun. Polan. Calvin. But it is better ioyned as an epithete to Saints: they are called the high Saints: as v. 27. the people of the Saints most high: they are most high, in respect of all other people in the world, in respect of the most high Prince the Lord Christ, to whome they belong, and in regard of the most high inheritance of heauen, which appertaineth vnto them.

50. Quest. v. 20. How the horne called before little, is said to be in shew greater then the rest.

1. Before in the vision it is saide to be a little horne in respect of the obscure, base, and meane beginning: for so Antiochus Epiphanes beeing the younger brother, had no right nor title to the kingdome, and in this sense he was a little horne. 2. But the euent conside∣red, how afterward Antiochus Epiphanes, proud Antiochus, who of some is rather called Epimanes, madde Antiochus, exceeded all other of the Seleucians in greatnes, he is in this respect said to be greater in shew then the rest. So both are true, but not in the same time.

51. Quest. How this little horne is said to chaunge lawes and times.

1. Hierome, by changing times and lawes, vnderstandeth that Antichrist shall abolish and take away all religion: so also Lyran. he shall abrogate the worship of God, & sibi illum cultum vsurpabit, and shall vsurpe vnto himselfe that worship, making himselfe God. But Antichrist which was prophecied of, and is now come into the world, shall not be an open and professed enemie vnto all religion, but rather through hypocrisie and vaine shew of re∣ligion, shall deceiue many: and therefore the Apostle saith, he shall come with lying won∣ders, 2. Thess. 2. 9.

2. Calvin vnderstanding the Romane Emperours to be this little horne, giueth this sense, that omnia iura humana & divina peruertent, they shall peruert all lawes humane and diuine: as Augustus caused altars to be erected vnto him, though otherwise a ciuill Prince: Tiberius neglected all religion: Caligula threatned to banish Iuppiter their great god into Greece, and would often smite his image with his fift: Domitian wished that all the people of Rome had but one necke, that he might smite it off at once: he would haue made his horse Consul. But though these things may by way of analogie be thus applied, yet historically, as hath beene shewed at large, this prophecie was fulfilled before the com∣ming of the Messiah into the world.

3. Bullinger, with others, shew how this is practised by the Pope of Rome, to chaunge

lawes and times: for he canonizeth Saints, and erecteth holy daies vnto them: appointeth fast•• and fasting daies for religion: he chaungeth lawes, as commanding adoration of Ima∣ges, which is forbidden by the law of God: restraining mariage, which God hath made free for all: taking away the cuppe in the Eucharist, which Christ in the institution of his last sup∣per appointed to be vsed.

4. Other doe verifie these things in the Turke, who endeauoureth what he can to abo∣lish all Christian religion: he thinketh to doe it: laboureth what he can to extitpate the Go∣spel of Christ, but he can not. These two last expositions also we refuse vpon the former rea∣son. These applications by way of analogie we mislike not: but this prophecie had the hi∣storicall accomplishment before the birth of Christ.

5. Wherefore this is a true and liuely description of Antiochus Epiphanes, how he at∣tempted to change times, to abolish the festiuals of the Iews, & to prophane their Sabbaths: the rites also and ceremonies of Moses law he abrogated, defiling the Temple and the al∣tars, and setting vp most abominable idols, as is shewed at large, 1. Macch. 1. 46. &c. Antio∣chus sent his letters to Ierusalem and the cities of Iuda, that they should follow the straunge lawes of the countrey: that they should forbid the burnt offerings, and the sacrifices, and the of∣ferings of the Sanctuarie: and that they should defile the sabbaths, and the feasts, and pollute the sanctuarie, and the holy men: and to set vp altars and groues, and chappels of idols, and offer vp swines flesh, and vncleane beasts, &c. The like reporteth Ioseph. lib. 12. Antiquit. Iudaic. c. 6. It is very euident now by comparing the historie of the Macchabees with the prophe∣cie of Daniel, that all these things were most truly and properly fulfilled in the raigne of Antiochus Epiphanes, which are here described of this little horne.

52. Quest. What is meant, by a time, times, and a part of time. v. 25.

1. Some by these termes vnderstand, not any certaine definite time, but take it at large, for a certaine season not determined. 2. Others vnderstand precisely a certen prefixed time.

1. Of the first sort, 1. some doe vnderstand, longam durationem, a long continuance of time, yet certaine and determined with God, Papp. So Bullinger calleth it, praefinitum tem∣pus sol: Deo cognitum, a time defined, but onely knowne vnto God: to the same purpose also Calv. Genevens. Melancth. 2. Oecolampad. also here defineth not any certaine time, but giueth this reason, of three times and an halfe, which maketh halfe a propheticall weeke, di∣midiat Deus hebdomadam, God halueth the weeke, because he will not be angrie for euer: as our blessed Sauiour saith, that for the Elects sake those daies shall be shortned. But it is euident, that a certaine time is here prefixed and limited: and that by times, yeares are signi∣fied, as c: 4. in the vision of the great tree, by seauen times, are vnderstood seauen yeares.

2. They which vnderstand here a certen time, 1. some would haue hereby signified so many yeares, as there be daies in 3. yeares and an halfe: as R. Levi saith, that the desolation of the Temple shall continue a 1335. yeares, which number of daies Daniel hath, c. 12. 12. But the grosse blindnes of these Rabbins is euident to all the world: for since the last and finall desolation of the Iewes Temple by the Romanes, there are past aboue a 1500. yeares. 2. Osiander applying this prophecie to the Turke, by three yeares and an halfe, which contai∣neth in his estimate a 1178. daies (but it commeth to a 1278. daies) vnderstandeth so many yeares from the first rising of Mahomet in the yeare 613. so long he thinketh the Turkish tyrannie shall rage: but it is not necessarie, that all the halfe time should be fulfilled: it suffi∣ceth that the tearme exceede somewhat a thousand yeares. But this can not hang together, that if the account be of so many yeares, an hundred or two should be cut off from the rec∣koning, for this were to make the prophecies very vncerten.

3. Now some precisely here would haue vnderstood three yeares and an halfe, which time they limit for the tyrannie of Antichrist in the ende of the world, Hierom. Lyran. Hug. But this is an vncerten and vnprobable opinion, that Antichrist shall raigne iust three yeares and an halfe before the comming of Christ: for, 1. then it might be gessed at what time Christ should come to iudgement, if we may come so neare as within 3. yeares and an halfe. 2. S. Paul sheweth that the Romane Empire onely letted the comming of Antichrist, 2. Thess. 2. 7. which beeing long since dissolued, the Empire beeing translated to Germanie, and the name thereof onely left, Antichrist must be alreadie reuealed to the world.

4. The historicall sense then is, that the very time is here described how long Antiochus

should be suffered to change the times and lawes in polluting the Temple, and abolishing the sacrifices, which was iust three yeares and tenne daies: for this desolation beganne in the 145. yeare of the kingdome of the Seleucians, the 15. day of the moneth Chisleu, 1. Macch. 1. 57. and in the 148. yeare, the 25. day of the same moneth Chisleu, the true worship of God was restored, and sacrifices offered. And 80. daies after that, which maketh in all 1290 daies, on the 25. day of the moneth Xanticus the last but one, in the same yeare 148. Antio∣chus confirmed the Iewes lawes and manner of worship: 2. Macch. 11. 33. Iun. annotat. The historie then beeing so correspondent vnto the prophecie, we neede not search any further for the right meaning thereof.

53. Quest. What is meant by the halfe or diuiding of time, v. 25.

The word properly signifieth a diuiding, and so consequently a part: phalag is deriued of phelag, to diuide: whence Peleg had his name, because in his time the earth was diuided, Gen. 10. 25. whereupon some doe read, a part of time, Iun. Polan. Montan. or diuiding of time, Genevens. the Latine following the Septuag. readeth, dimidium 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, halfe of time, which reading because it is retained and vsed Apoc. 12. 14. is not to be refused.

1. Some now by this diuiding of time, vnderstand not any set tearme, as Calvin, who thereby thinketh to be signified, that those daies should be diuided, that is, shortened for the Elect sake. Melancthon thus interpreteth, that when the Turke is come to the height of his power, subita fiet inclinatio, there shall be a sudden change and inclination. But if time doe signifie a yeare according to the propheticall phrase, as c. 11. 13. the times of yeares beeing expired, then the halfe or part of time, shall signifie the halfe, or part of a yeare.

2. Hierome by the halfe, vnderstandeth iust sixe moneths, and so 3. yeares and halfe ma∣keth an 1260 daies, Apoc. 12. 6. which is all one with 42. moneths, Apoc. 11. 2. Pint. But 3. yeares and an halfe make iust 1278. daies: counting 15. daies ouer in the 3. yeares, and 3. daies ouer in sixe moneths: therefore precisely there are not by this account 3. yeares and an halfe.

3. Iunius, whome Polanus followeth, by this part of time noteth to be signified ten daies onely: but that cannot be the diuiding or halfe of time, which reading is before approoued because of that place, Apoc. 12. 14.

4. Wherefore rather this place is expounded by that Dan. 12. 11. from the time that the daily sacrifice shall be taken away, shall be a 1290 daies: So that it is counted the halfe of time, beeing much about it, though it sometime come short, as in the summe of a 1260 daies, there want 18. daies of 3. yeares and an halfe, and sometime shoote ouer, as in 1290 daies there are 12. daies more then three yeares and an halfe.

54. Quest. How this kingdome is said to be giuen to the holy people, v. 27. which is said v. 14. to be giuen to the Sonne of man.

1. Because first and principally this kingdome is giuen vnto Christ, as the first borne of euery creature, and in him communicated vnto the Saints his members: there is no contra∣diction betweene these two places: for so both the spirituall kingdome, as likewise the Priesthood is in this life graciously communicated by Christ our head vnto his members: as the Apostle saith, Apoc. 1. 6. He hath made vs Kings and Priests to God euen his father: As also through Christ his members are made partakers of his euerlasting kingdome: as our blessed Sauiour saith, Luk. 12. 32. Feare not litle flocke, it is your Fathers will to giue you a kingdome.

2. Here then that cauill of the Iewes may easily be remooued: who by this would ga∣ther, because the holy people are here mentioned, to whome this kingdome is giuen: that by the Sonne of man, vers. 14. the Messiah is not vnderstood, but the whole posteritie of A∣braham, and so likewise here: But whereas the Prophet saw one as the sonne of man, that can not be applied to Abrahams posteritie, who could not be said to be as man: they were then men beeing and existing: but Christ is said to be as the Sonne of man, because he was not yet incarnate: this vision was praeludium incarnationis, &c. a forewarning of his incarnation. So then v. 14. the author and foundation of this spirituall kingdome which is giuen vnto the Church is signified: for vnlesse Christ did sit at the right hand of God, and had all power gi∣uen vnto him, the Church should haue no kingdome at all. Calvin.

3. An other cauill also of Barbinel may be answered, who will haue this vnderstood of

an earthly and terrene kingdome, the kingdome vnder the whole heauen is giuen vnto them: for this ignorant Rabbin maketh a difference betweene beeing in the earth, and of the earth: the spirituall kingdome of Christ is in the world, though it be not of the world, Ioh. 18. 36.

4. And whereas this kingdome is generall ouer all the earth, it must be extended fur∣ther, then ad primum exordium, to the first beginning: for the Gospel of Christ was not at the first preached ouer all the world, but was receiued onely of a few: it was in processe of time propagated into all parts of the world, Calvin.

4. Places of doctrine.

1. Doctr. Of the authoritie of Scripture.

v. 2. Daniel spake and said. Daniels writing is here called his speaking, whereby we are giuen to vnderstand, that the writings of the Prophets and Apostles ought to be receiued with no lesse reuerence, then if we had heard them speake with their owne mouthes: So S. Paul saith to Timothie, that the holy scriptures were able to make him wise vnto saluation: and they were able to make the man of God absolute and perfect to euery good worke, 2. Tim. 3. 15. 17. Polan.

2. Doctr. The Church in this world subiect to affliction.

Because all these Monarchies and kingdomes are described by these foure beasts, which deuoure and destroy, beeing therefore resembled to cruell and sauage beasts, the lyon, beare, leopard, hence it is euident, that the portion of the Church of God in this world is, to be subiect for the most part to the violence and rage of oppressors: to the end, that they should not looke for their kingdome or inheritance in this world, but seeke for their peace and true comfort in Christ: Ioh. 16. 33. In the world ye shall haue affliction, but be of good comfort, I haue ouercome the world. Bulling.

3. Doctr. The Sonne of God equall vnto his Father.

v. 13. He approched vnto the Auncient of daies. By this kind of speach is signified, that Christ the Sonne of man according to his humanitie, is equall vnto the Father, touching his Godhead, as sitting together in the throne with him: as Apoc. 5. 6. The Lambe stood in the middes of the throne. And whereas the kingdome is here said to be giuen vnto the Sonne, that is to be referred to the time of his dispensation, and comming in the flesh, which glorie and kingdome he receiued as man, but it was his owne as God from the beginning: as Ioh. 17. 5. our blessed Sauiour thus praieth, Glorifie me, thou Father, with the glorie which I had with thee, before the world was. Bulling.

4. Doctr. Of the vocation of the Gentiles.

v. 14. That all people, nations, and languages should serue him. This is an euident testimo∣nie, that the Gentiles should be conuerted vnto the faith and knowledge of Christ, and so be subiect and obedient vnto him: as Tertullian by this inuincible argument sheweth that Christ is the true Mossiah, in quem enim alium vniuerse gentes crediderunt, quam in Chri∣stum? vpon whome els haue all the nations beleeued, then in Christ? and he reckoneth vp the Parthians, Medes, Egyptians, Germanes, Britaines, Scythians, and many other nations in the remotest parts of the world toward the North and South, and East countries, which haue receiued the faith: whereas all other kingdomes and dominions haue beene confined. The kings of Babylon and Persia raigned from India to Aethiopia, yet had limits and bor∣ders of their kingdome: neither did Alexander conquer all Asia: the Romane Empire was defended in their borders with garrisons: But the kingdome of Christ is not limited or con∣fined to any place, according to that prophesie in the Psalm. 2. 8. Aske of me, and I shall giue thee the heathen for thine inheritance, and the ends of the earth for thy possession: to this pur∣pose Tertull. l. 7. cont. Iudaeos.

5. Doctr. Of whome the kingdome of Christ consisteth.

v. 18. The high saints, or the saints of the most high shall take the kingdome. The Church of God then consisteth of the Saints and elect, which are ordained to euerlasting saluation. So our Sauiour calleth them his flocke for whome his Father had prepared a kingdome, Luk. 12. 32. And againe he saith, I pray not for the world, but for those whome thou hast giuen me. Ioh. 17. 9. they then which are of the world, are not of the Church of Christ: Hypocrites

then, heretikes, misbeleeuers, carnall liuers, way well be in the Church, but they are not of it: as S. Iohn saith, They went out from vs, but they were not of vs: for if they had beene of vs, they would haue continued with vs, 1. Ioh. 2. 19.

5. Places of controversie.

1. Controv. The Church is not discerned by the greatnes and bignes thereof.

v. 3. Foure great beasts came vp. These foure beasts signifying foure kingdomes, are said to be great: they were large and mightie in dominion, as the Persian Monarchie had vnder it an 127. Prouinces, yet all these kingdomes were enemies to the people of God: So then the Church of Christ is not to be measured by the bignes and greatnes of it: our Saui∣our calleth his flocke, a little flocke, Luk. 12. 32. and few there be, that finde the way vnto life, Matth. 7. 14. Vniuersalitie then and multitude is not a sure and infallible note of the Church, as the Romanists would haue it. Nicolaus the 1. thus wrote vnto Michael the Em∣perour, Numerus pusillus non obest, vbi abundat pietas, nec multiplex prodest vbi abundat im∣pietas, a small number doth not hurt, where pietie aboundeth, nor a great doth not profit, where impietie aboundeth. See hereof more, Synops. Centur. 1. err. 20.

2. Controv. Whether the Saints shall iudge the world.

v. 9. The thrones were set. Hence Pererius inferreth, that beside Christ, there shall be o∣ther, quasi iudicis assessores, as assistants of the Iudge: as our Sauiour saith, that his Apostles shall sit vpon 12. seates, and iudge the 12. tribes of Israel: But it is euident out of the Scrip∣ture, that Christ onely shall be Iudge of the world: for the Father hath committed all the iudgement to the Sonne, Ioh. 5. 22. But the Saints are said to iudge the world, not as Iud∣ges to giue sentence, sed iudicant vt testes, they iudge as witnesses: Bulling. their life and do∣ctrine shall be the condemnation of the world. In this sense our Sauiour saith, that his word shall iudge those which receiue it not, at the latter day, Ioh. 12. 48. that is, it shall be a witnes against them. Hugo hath here this distinction, Deus pater indicabit per authoritatem, filius per sententiae prolationem, sancti per assensum & approbationem, God the father shall iudge by his authoritie, the Sonne by pronouncing the sentence, the Saints by their assent and ap∣prohation, &c.

3. Controv. The vulgar Latine translation not authenticall.

v. 10. Whereas it is in the originall ribo riban, ten thousand times ten thousand, the La∣tine translator readeth, ten thousand times an hundred thousand. Pererius would excuse it thus: that the interpreter did not so much respect the words, as the minde of Daniel, which was to expresse an infinite multitude of Angels, putting a finite number for an infinite. Contra. But an interpreter is tied to the very words, which he translateth. It is one thing to interpret, an other thing to expound or comment. Interpreters must not take vnto them∣selues that libertie in following the sense, to leaue the text, and depart from the words of the originall.

4. Controv. Of the diuers orders of Angels.

v. 10. Whereas it is saide, a thousand thousand ministred vnto him, and ten thousand thousand stood before him: Hence Pererius would prooue that there are two sorts of An∣gels, some that minister in beeing sent abroad into the world to dispatch the affaires com∣mitted vnto them; other stand by as assistants, not beeing sent forth as the other, but they attend to know the will of God, and to giue direction vnto the ministring spirits. And fur∣ther, they assigne the foure higher orders which are Soraphim, Cherubim, Thrones, Domini∣ons, to the Angels assistant, and the fiue inferiour, Angels, Arkangels, Vertues, Powers, Prin∣cipalities, to the ministring Angels. But whether sort be more in number, the assistant or mi∣nistring spirits, it is not agreed among them. Gregorie thinketh that the number of mi∣nistring spirits is greatest, lib. 17. moral. c. 9. Dyenisius Areopagita, cited by Pererius, is of the contrarie opinion, that the higher the Angels are in degree, the more they exceede in number.

Contra. 1. Here is no distinction of the offices of diuers sorts of Angels, but onely a description of their office and ministerie: they stood before the Lord to minister: for so is this phrase of standing vsed, c. 1. 19. They stood before the king: and the Apostle saith, Are

they not all ministring spirits: which Pererius interpreteth that they doe not all minister im∣mediatly, but some immediatly by others: but this interpretation is taken away by the words following, sent forth to minister. Then all the Angels are sent forth to minister, as it pleaseth God to employ them: they doe not stand still before the Lord as informers of the rest. 2. This difference then of Angels, some ministring, some assistant, beeing taken a∣way, the other question is superflous, which should exceede the other in number. 3. And concerning those nine orders of Angels, it is but a curious conceit: those seuerall names doe shew, that there are degrees, and diuersitie of gifts among the Angels, but so many distinct orders can not thereupon be granted. See more hereof, Synops. Centur. 2. err. 1.

5. Controv. The glorious persons of the Trinitie are not to be represented by any image.

v. 9. The Auncient of daies did sit. From this place the Romanists inferre that it is no more inconuenient to picture and expresse by image the Trinitie, or any person thereof, as they did sometime appeare, then it was for them so to appeare: But there is great difference betweene the appearing of the Trinitie in some visible shape, as God the father as an aun∣cient man, the Sonne in the shape of a young man, and the holy Ghost in the likenes of a doue, and the picturing of them. 1. The one was Gods speciall dispensation, but the other is forbidden to make any image to be worshipped. 2. this apparition did not continue, but eftsoone vanished away, but pictures are permanent, and so are dangerous. 3. the ap∣parition was made onely to the Prophet here, but pictures are seene and beheld of all, which are in danger to stumble at them: the argument then followeth not, because it pleased God so to appeare, therefore he may be so described and pictured. 4. the apparition was a fi∣gure of Gods speciall presence, but so is not an image: God is not declared thereby more to be present, then where there is no image at all.

6. Controv. Against the Vbiquit aries which hold an omni∣presence of Christs humanitie.

v. 14. And he gaue him dominion and honour. Hence the Lutherans would inferre, that the very essentiall power of the deitie is communicated vnto the humane nature: and so consequently this propertie to be euery where, and in all places at once.

Contr. 1. They imagine, that this power was giuen onely to the humane nature of Christ: whereas it was giuen vnto his whole person, in respect of the office of his Mediatorship: this dominion was giuen to Christ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God and man. 2. Whereas this great power they would haue giuen by Christs diuine nature to his humanitie: it is euident out of the text, that it was giuen by the Auncient of daies vnto the Sonne of man. 3. And because in the text it is called an euerlasting dominion, they hereby vnderstand that dominion, which was without beginning, and shall be without ende: whereas this dominion giuen vnto Christ God and man, had a beginning with his incarnation, but shall haue no ende: and this is eui∣dent, v. 27. where this kingdome which is communicated vnto the Saints the members of Christ, is also called euerlasting: yet that kingdome hath a beginning. Polan. 4. Beside, that which is finite, can not be capable of that which is infinite: the humane nature then of Christ can not receiue the infinite power and omnipotencie of the deitie. Pappus answereth, that although in it selfe it be not capable, yet by the power of God, to the which nothing is impossible, it may be made capable of that infinite power and glorie. Contr. Gods power in∣deede is infinite, and he is able to doe more then he doth or will: the question is not of Gods power, but of his will and purpose: which is, that our blessed Sauiour, as he hath assumed our very flesh, with the naturall properties thereof, so he should reteine them still: as the Apo∣stle calleth him the man Iesus. Christ, 1. Tim. 2. 5. 5. Those things which are peculiar and proper vnto a thing, can not be communicated really vnto an other thing, without the de∣struction thereof: it is proper to the diuine nature to be infinite, omnipotent, omnipresent, and to the humane, to be finite, and in one place at once: if now the humane nature should be∣come infinite, omnipotent, omnipresent, it should loose the properties of the humane na∣ture. Papp•••• againe answereth, that there may be a reall communication of properties without the destruction of the thing: as yron made redde hoate keepeth the properties of yron still, as the thickenesse, the heauinesse, and such like. Contra. 1. The proper∣ties of the fire are not communicated really to the yron, but certaine effects onely: for if the yron had the very propertie of heate, it would continue hoate still, the fire beeing taken from it: and if the fire should impart the properties of lightnesse to

the yron, it should be no more heauie, but the very nature thereof would be changed. 2. Like as then the bodie as long as it liueth is animated by the soule, beeing quickned with a∣gilitie, vital spirits, and heat, yet the soule communicateth not the essentiall properties there∣of vnto it: so the humane nature of Christ is glorified, and in a manner deified by the God-head, yet each of the natures reteine their essentiall properties still.

7. Controv. That diuturnitie and long continuance without interruption, is no infallible note of the Church.

v. 14. His dominion shall be an euerlasting dominion. Bellarmine inferreth from hence,* 1.19 that the Church is discerned and knowne by the durable state and continuance thereof. Contra. This is spoken of the spirituall and inuisible kingdome of Christ, begunne in this life, and perfected in the next. It followeth not because the Vniuersall Catholike Church of Christ, which is not alwaies visible in the world, is perpetuall; that a particular visible church should be alway discerned by this marke and note. 2. for euen idolatrous kingdomes, as that of the Assyrians, which is held to haue continued aboue a thousand yeares, for diutur∣nitie may compare with any visible Church.

8. Controv. That the dominion of the Pope is temporall rather, then spirituall.

Whereas the Hebrewes to prooue the Romane Empire, which they imagine to be the fourth, and the kingdome of Christ to concurre together, to auoid, that the fift kingdome should not be Christs, which was to destroy the other foure; doe giue instance of the Bishop of Rome, who receiued his authoritie and preheminence from Constantine, and other Chri∣stian Emperiours, and doth now crowne and confirme the Emperour. Burgensis, and Pereri∣us concur••ing with him, doe answer, to auoide this obiection, that the Pope, non tam corpo∣raliter, quam spiritualiter tot•• orbe regnet, doth raigne rather spiritually, then corporally throughout the whole world: as appeareth in his power of binding and loosing. Contr. This answer is insufficient and vntrue. 1. for the Popes dominion medleth more with tempo∣rall, then spirituall things: as in making warre, in taking vpon him to depose and set vp kings, and to dispose of their kingdomes. 2. and though he challenge to himselfe the chiefe stroke in the censures of the Church, as in suspending, excommunicating, he vseth them one∣ly for the augmentation of his temporall dominion: he intendeth not thereby mens saluati∣on. 3. So in effect, though vnder an other colour, the Pope exerciseth the Imperiall autho∣ritie, as beeing risen vp out of the ruines of the old Empire: as it is saide in the Reuelation, c. 13. 12. he did all that the first beast could doe before him.

9. Controv. That Antichrist is alreadie come.

Bellarmine to auoid this,* 1.20 vseth diuers euasions. 1. he saith, that before Antichrist should come, there should be ten kings, which should diuide the Romane Empire among them.

Contr. This appeareth to be false out of the text. 1. these ten kings must beare rule o∣uer the Saints before the comming of the Messiah, and the erection of the fift kingdome, v. 25. they shall consume the Saints. 2. their kingdome must be destroied before Christ come, v. 11. 3. after the destruction of them, the kingdome of Christ must be set vp tho∣rough the world (which was by the preaching of the Gospel:) but this is done alreadie.

2. He saith, that the little horne is Antichrist, which should come before the ende of the world.

Contr. This also is confuted by the same reasons. 1. this horne is one of the ten kings, which should beare rule ouer the Saints, v. 25. which then were vnderstood to be the Iewes the people of God. 2. this horne must be destroied before the kingdome of Christ be ere∣cted, v. 11. 3. this horne was Antiochus Epiphanes, as is before shewed, who prefigured and shadowed forth Antichrist.

3. He saith, that this little horne shall arise from the nation of the Iewes. Contr. It ari∣seth among the other hornes, which were interpreted to be kings of the fourth beast and Monarchie, therefore not from the Iewes.

4. He addeth, that by fraud and deceit he shall obtaine the kingdome of the Iewes. Cont. But the text sheweth, v. 21. that he shall make warre against the Saints: he shall then ouer∣come them by force rather then fraud.

5. Further he saith that this little horne, which he taketh for Antichrist, shall ouercome three kings of Lybia, Egypt, Aethiopia. Contr. It is euident in the text, v. 8. that the three kings which shall be subdued, shall be out of one and the same kingdome, v. 22. 24. the tenne

hornes out of this kingdome are tenne kings.

6. Likewise he saith, that this horne shall subdue also the other seuen, after it hath ouer∣come the three. Contra. But no such thing is affirmed in the text: 2. neither can it be so, seeing these tenne kings are to succeede one an other, the tenth and the last could not rise vp at the same time with the other tenne.

7. An other of Bellarmines positions is, that this Antichrist should raigne but 3. yeares and an halfe, v. 25. Contra. 1. This was literally and historically fulfilled in Antiochus E∣piphanes, as is before shewed. 2. Antichrist which was to come into the world, must rise immediatly after the dissolution of the Romane Empire, which onely letted while it stood, the manifesting and appearing of Antichrist, 2. Thess. 2. 4. Therefore the Romane Empire beeing now long since dissolued, Antichrist hath bin a good while manifested in the world.

6. Morall obseruations.

1. Observat. The bed must be kept vndefiled.

v. 1. There were visions in his head vpon his bed. God vsed to reueale himselfe vnto his seruants vpon their bed, as beeing the fittest place for heauenly meditation, when the soule was sequestred from all worldly affaires. Therefore must we take heede, that the bed be not defiled with any vncleane pollutions, as are the beds of adulterous fornicators and wanton persons: we should with Dauid water our couch with teares, there meditate vpon God, not make it a place of wantonnes and vncleannes.

2. Observ. The conscience must be carefully kept and watched ouer.

v. 10. And the bookes were opened. These are the bookes of euery mans conscience, which are Gods faithfull witnesses and records in man: as the wise man saith, The light of the Lord is the spirit (or breath) of man, and searcheth all the bowels, Prov. 20. 27. that is, mans conscience is as the Lords lanterne, whereby he searcheth our secrets: let vs therefore take heede what we write in these bookes of our conscience: for whether it be good or euill, there it will appeare either to accuse or excuse vs.

3. Observ. The word of God, and the ministers thereof to be resorted vnto for our instruction.

v. 16. As Daniel to vnderstand this dreame went to one of the Angels, which stood by: so now because we haue no such accesse vnto Angels, we must haue recourse to the mini∣sters of Gods word, which are said to be Angels of the Churches, Apoc. 1. 2. 3. So Christ sent Paul to Ananias for further direction, Act. 9. and the Angel sent Cornelius to Peter, Act. 10.

4. Observ. Of the terror of the day of iudgement.

v. 15. I Daniel was troubled in my spirit, &c. If Daniel was so perplexed seeing the man∣ner of Christs iudgement but in vision, how much more terrible shall be the iudgement it selfe: then all things which are now hid and secret, shall be brought to light: like as packes and fardels of wares are not opened till they come vnto the faire or market, then the things hid before, are openly shewed: so all secrets shall be reuealed in that day: the terror of that day should perswade men to take heede, what wares they lay vp in their heart and consci∣ence, for then all shall be disclosed.

Notes

• * 1.1

  Gen. 14. 1. 5.
• * 1.2

  de praepar. E∣uang. c. 15.
• * 1.3

  Oros. l. 3. c. 17.
• * 1.4

  Aristot. lib. 2. de histor. animal. c. 1.
• * 1.5

  Wherein the Romane pow∣er chiefely con∣sisted.
• * 1.6

  See further ap∣pendix. exerci••. 1. argu. 8. 1.
• * 1.7

  See more ap∣pendix. exer∣cise 1. a••gum. 10.
• * 1.8

  Why the horne is called little.
• * 1.9

  Why it is 〈…〉〈…〉 a∣mong the rest.
• * 1.10

  〈…〉〈…〉.
• * 1.11

  Hom. 34. in E∣vangel.
• * 1.12

  lib. 22. de civ. ca.
• * 1.13

  lib. 2 de civit. Dei, c. 14.
• * 1.14

  See appendix in the ende of the booke, ex∣ercise 1. argu. 8. answ. 3. & argu. 11. answ. 1.
• * 1.15

  Rupert. lib. 1. 〈◊〉〈◊〉 in Daniel. c. 12.
• * 1.16

  〈…〉〈…〉
• * 1.17

  The thousand yeares expoun∣ded, Apoc. ••0. 2. during which time Sathan should be bound.
• * 1.18

  〈◊〉〈◊〉 9. 7.
• * 1.19

  〈…〉〈…〉
• * 1.20

  lib. 3. •• Rom. Pontif. c. 16.