A commentary upon the whole Old Testament, added to that of the same author upon the whole New Testament published many years before, to make a compleat work upon the whole Bible. Vols. 2-4. Wherein the divers translations and expositions, literall and mysticall, of all the most famous commentators both ancient and modern are propounded, examined, and judged of, for the more full satisfaction of the studious reader in all things, and many most genuine notions inserted for edification in the grace of our Lord Jesus Christ. A work, the like unto which hath never yet been published by any man, yet very necessary, nor only for students in divinity; but also for every Christian that loveth the knowledge of divine things, or humane, whereof this comment is also full. Consisting of IV parts. I Upon the Pentateuch, or five books of Moses. II Upon the historical part, from Joshua to Esther. III Upon Job, Psalms, Proverbs, Ecclesiastes, and Solomons Song. IV Upon all the prophets both great and small. By John Mayer, doctor of divinity.

CHAP. VII.

IN this chapter and hence forward, as Lyra observeth, are five visions more. 1. Of four monstrous beasts, and of the coming of the Judg, and of the whole * 1.1 proceeding of the last tribulation. 2. Setting forth the fight of the Persians and Grecians by a Ram and a Goat, and herein the principall conflict of the same tribulation. chap. 8. 3. Of an Angell foretelling the 70 weeks to the death of the Messiah, in whom should be an end of the tribulation, chap. 9. 4. Of a man declaring the end of tribulation, and the dayes of the lasting thereof, chap. 10. 5. Of the fight of Christ, and his finall victory and tri∣umph under the type of the king of the South and of the North, chap. 11. thus Lyra. But Polanus saith, that in these visions the sufferings of the people * 1.2 of God, under the four Monarchies of the world are set forth, and specially in the time of Antiochus Epiphanes, when the worship and service of God was quite overturned, the end whereof yet for the comfort of the faithfull is set forth by certain dayes, by a mighty deliverance, and after that by the coming of the Messiah, who yet by the greatest part of the Jews should be rejected and slain, and for this their city should be destroyed, their Temple overthrowne, and the

Leviticall Service there abolished, and never be restored again, yet in that time of common destruction the Elect should be by the power of the Messiah pre∣served, and finally that at Christs second comming all the dead shall rise some to everlasting life, some to everlasting condemnation. But to leave these generals and to come to the visions in order.

First Daniel saith, that he saw in his vision by night, and four winds strove up∣on * 1.3 the sea, and four great beasts came up from the Sea, by these four winds, saith Lyra, understand four Angels set over the four Monarchies of the World, who are * 1.4 said to strive, when each one standeth for the Monarchy, over which hee is set, yet ready, when Gods makes his will known to either of them to acquiesce and rest therein. As for their striving, 1. it is not to bee understood, that they did thus all together at one time, but successively, the Angell of the Ba∣bylonian Monarchy against him of the Persian, striving to uphold it against Darius and Cyrus, but giving way to the destruction thereof, when God had made known his will in this regard, and likewise he over the Persian against the Grecian, and he that was over the Grecian against the Roman. For these beasts the first was like a Lion having Eagles wings, and his wings were pluckt, and he was lift∣ed * 1.5 up from the earth, and made to stand upon his feet like a man, and a mans heart was given unto him. This was the king of Babylon, because as a Lion amongst all the beasts of the Forrest is as King, so was he of all other men far and wide; and * 1.6 therefore under this name of Lion he is also set forth, Esa. 5. 29. Jer. 4. 13. and under the name of an Eagle, Jer. 48. Ezek. 17. And he had two wings of an Eagle, the one of riches, for which he was also set forth before by a golden head, and the other of military prowesse, for herein both for might and skill he excelled all other, in somuch, as that some say, he was stronger then Her∣cules. And wings of an Eagle are ascribed unto him for his pride, in regard of these two, by which he was lifted up above all other men, as the Eagle a∣bove all fowls of the air by the strength of his wings, as was touched before, chap. 3. But his wings were pluckt when after his strouting of himselfe in his pride, hee was in minde made like a Beast, for then he was for a long time not onely as an Eagle with his feathers pluckt, not able to soar above others any more, and by this means kept lower and beneath them all, even the mean∣est man, but also whereas the Eagle his feathers being pluckt, hath still the minde of an Eagle, he contrariwise was herein inferiour to other men also, he had not the understanding of the simplest man in him. And he was lifted up and made to stand upon his feet as a man, which is not to be understood, as being done by means of his wings, for they are said before this, to have been pluckt, but by the mercy of God shewed again towards him in restoring him so de∣based. For then he was lifted up and stood erect as a man, and went not up∣on all four, making feet of his hands, as he did before, but his face that so long had been towards the ground as the face of a beast, was now lifted up again to look towards heaven, & as God there, by whose favour the case was thus altered with him, as man herein is differenced from a beast, according to the saying, when other animals look downward to the earth, he hath given a sublime face to man, and * 1.7 bidden him look upward. And a mans heart was given unto him: which is just accor∣ding to the saying before upon the vision of the great and admirable tree in vision represented to Nebuchadnezzar, chap. 4. 32. where after his driving from amongst men, and the heart of a man taken from him, he saith, his un∣derstanding returned to him, and he looked up towards heaven. Lyra hath also another interpretation of his being pluckt his feathers, when all his power and riches were taken away by the Persians, at what time hee stood, as a man, that is, as a poore ordinary man of the meanest sort, and had the heart of a man given him, that is, whereas before he thought himselfe as good as God, now he knew by experience, that he was no God but a miserable man. But it is improper to say of one slain, that he was lifted up and stood upon his feet as a man, or that he had the heart of a man given him, when his hearts bloud was shed & he perished, yea this were absurd, and therefore I rest in the former. But Polanus who is for this, seeketh to make it probable, by saying, that hee

was made to stand upon his feet, as a man when his pride was abated by the Persian, he being before as a Lion, and that hee had the heart of a man given him because he was then as another ordinary man, & the people of that king∣dome made tributary. For these beasts coming out of the Sea, here by the Sea is set forth the world for the fluctuating condition hereof, now flow∣ing, now ebbing, now boisterous through windes, now calm; their rising then out of the Sea is up in the world successively one after another, as God in his providence, who foreshewed this, appointed. For the 4 winds striving upon the great Sea Polarus noteth, that for so much as the angels are set forth hereby, * 1.8 who under God govern in all the four parts of the world. 1. That Angels are as windes for their celerity, in executing the will of God, Psal. 18. 11. 114. 4. 2. That whatsoever is done in any part of the world is not done by chance or fortune, but by Gods providence using the Ministery of Angels therein. 3. That the Church of God is not to expect peace and quiet in this world, but great troubles as in tempestuous weather by the many alterations and changes herein. 4. That the Church of God being delivered from one trouble, or storm, is not to expect thenceforth to be free from more, but to be tumbled and tossed with many adversaries, till shee cometh at the haven of everlasting peace, for after the striving of the windes, four beasts arise time after time, to renew troubles after troubles to the worlds end. Now for the foure kingdomes here represented by beasts, this is done to shew [Note.] the savagenesse and cruelty of these Heathen Kings, especially toward the Church, for the acquainting of whom especially their arising was under these [Note.] formes set forth, that when they should suffer by meanes of them they might be armed with patience, as knowing that no cruelty could be exercised against them, but by his providence.

And behold another beast like unto a bear, and it raised it self on one side, and it had * 1.9 three ribs in the mouth, and they said unto it. Arise, devoure much flesh. Here the Kingdome of Persia is represented by a Beare, because a Bear is baser then a Lion, by subtilty getteth his prey and is more cruell. 1. He is baser, as not having so specious a form as a Lion, so the Persian was poore and inha∣bited a barren countrey, and therefore lived more basely, and upon courser food then the Babylonian, whose countrey was more fruitfull, for so Xenophon * 1.10 saith, the Persians through their want fed basely, and lived laboriously for the asperity of their country. 2. As the Bear, so the Persian by subtilty wrought the over∣throw of Babylon, for Zopyrus knowing by an old Prophesie, that Babylon should then fall, was content to cut and mangle his body and face, that so he might fain himself to be full of wrath against the Pyrsians for thus misusing him, then he fled to the Caldees complaining of their cruelty, and by his subtlety prevailed so far, that he was made a chief Captain in the City * 1.11 to defend it against the Persians, by which means the Persians gat such advan∣tage by his letting them in, that they suddenly subdued all And the prophesie that he went upon, was, that when a mule should foale, Babylon should be taken, for he had a mule, that foaled when he lay at the siege, and upon this he took courage to him to doe so as hath been said. For the cruelty and greedi∣nesse of the Bear to devoure much, which is also intimated in the last words here, devour much flesh, herein the Persian was also like unto the Beare, for of their cruelty, and the Medes in devouring men by destroying them, it is spoken, Esa. 13. 17, 18. They despise silver and gold, with their bowes they shall pierce even children, and not pity the fruit of the Womb, their eye shall not spare little children. The Vulgar Latine, for these words raised up it selfe, hath these, it stood in part, which Lyra expoundeth of the Medes and Persians standing for the Jews to * 1.12 deliver them out of captivity. Polanus renders it, he erected a domination, and this most agreeable to the Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the first of which words signifi∣eth Dominion, the next, if it be taken for a contract of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 onely, as if hee had said erected, or raised up a Dominion of many countryes into one. For so Cyrus did, of the Medes, Assyrians, Caldeans, and other Nations of the lesser * 1.13 Asia, for so Xenophon saith, Cyrus taking with him a small company of

men united the Medes voluntarily unto him, and subdued the Syrians, Assyrians, Arabians, Cappadocians, the Phrygians, Lydians, Carians, Phoenicians and Babylo∣nians. He also injoyed the Bactrians and the Indies of the Silicians, the Sacri∣ans and Paphlagonians, and the Mariandines, and very many Nations more, the names whereof are not easily to be counted; in a a word, he struck such a ter∣rour into all Nations by his name, that to gratifie him, they desired to bee ruled according to his pleasure; thus Xenophon Kimtri following another copy in which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath a prick in the left horn, first rendred it side, and so N. Tr. On one side, but enough hath been said upon this to shew the right ren∣dring and sense: that of the vulgar Latine having no verisimilitude, because the scope of the Vision is, not to shew to whom the Perstan stood in any part, but the greatnesse of his Dominion, and how many Kingdomes he united in∣to one. But Lyra who followeth the vulgar, contrary to that which hath been said, will have the Persian represented by a Bear; because hee was not so sierce, but milder towards the Jews then Nebuchadnezzar; forsomuch as by him they were delivered. But because there is nothing more wood then a Bear, which spareth none, as a Lion sometime doth, it is to be held, whatso∣ever favour Cyrus thus represented shewed to the Iews, it was not the scope of this Vision in any part to set it forth, but only his rising greatnesse, and manifold devouring, as it were of men and countries by bringing them un∣der. For the next words; whereas Lyra according to the vulgar Latine hath it; three orders were in his mouth; in the next words Theodot. three sides, Theodor. three wings, Vatablus tres boli, of so uncertain signification is the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, comming of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to lick, follow we the N. Tr. and then by three ribs in his mouth, either three kingdomes are set forth, the Persian, Median, and Babyloni∣an; now all in the power of Cyrus, or three parts of the world, East, West, and South, as some say, or rather East, South and North; as others, the East subdued by Cyrus, the South by Cambyses, wherein stood Egypt and Lybia, the North by Darius Hystaspis, where the Scythians were. This Bear is bidden eat much flesh, to shew that the destructions made by him in the world were by Gods appointment, and not at his own will, and for this end it is also said of the next, that Dominion was given to it.

Another like a Leopard, which had upon his back four wings of a Fowl, and four heads * 1.14 and dominion was given unto it. Hereby the third Monarchy of Alexander and the Grecians was represented. Touching the Leopard some thinke that it it all one with the Panther, as Aristotle, Pliny, Dioscor. Gaza, but Solinus, that the * 1.15 Panther and Leopard are two kinds. It is rather to be held, that it is one kind onely differing in the sex, Pardus the Leopard being the he, and the Panthera the shee. This beast was most aptly shewed to set forth Alexander, because it is of divers colours intermingled all over the body, so Alexander had in him a mixture of vertues and vices. 2. It is most swift of foot and greedy of bloud, so was Alexander, in so short a time subduing all the world, (i. e.) in 12. yeares. 3. It is delighted in wine very much; in somuch as that by wine, set as a bait to take it, he cometh and maketh himself drunken therewith, and so taken; and to drinking of wine was never any man more addicted then Alexander, and he finally perished thereby. 4. It is proud and despiseth other beasts, as not comparable to it self, whereupon Plutarch telleth of a contention * 1.16 betwixt the Panther and the Fox, to which the Panther spake disdain∣fully for the base colour, of which the Fox was: but the Fox replyed, that beauty which thou hast in thy body I have in my minde, and that it is better to have wit and subtlety then a fair skin; so Alexander was very proud vaunting himselfe as the son not of a man, but of God, of Iupiter. And this Leopard hath four four wings and four heads; by the wings his celerity in running or flying over the world to subdue, being further noted, and by the four wings and heads the division of his Empire amongst four when hee was dead, Seleucus, Ptolemy, Philip and Antigonus: the first being King of Syria, the second of Egypt, the third of Macedonia, the fourth of Asia minor.

A fourth beast terrible and strong and it had great iron teeth, &c. it was diverse from * 1.17

all the beasts that were before it, and it had ten horns, I considered the hornes and there came up among them another little horn, and three of the first horns were pluckt up by the roots before it. By this beast differing from all the rest, the Ancients generally understand the Roman Empire, which was so diversly ruled, sometime by Tribunes of the people, sometime by Consuls, by Dictatours, by the Triumviri, and by Emperours, and therefore it was unlike to any of the kingdomes before going, and is set forth as more terrible for the great iron teeth and horns, and the feet stamping all under foot, by subjecting them to tribute in all countries and Nations. For which cause this Monarchy could not by▪ any beast be represented, but onely be described, as a monster amongst beasts. So that the Rabbins, who hold it to have been a wilde boar, of which the Psalmist speaketh, saying, the wild boar out of the wood hath devoured it, were more * 1.18 bold to vent their own phantasies then any thing near the truth. But these that are for the Monarchy of Romans amongst the Ancients meant by this beast are all for the little hornes setting forth Antichrist, and that not already come, but to come hereafter towards the end of the world, when the Roman Monar∣chy shall be in the hands of ten Kings. For then, say they, shall one base man of obscure beginning arise; as a little horn, but grow to that strength, that three Kings shall be soon overcome by him, the King of Egypt, of Lybia and Ethiopia, which the other seven seeing shall soon submit themselves unto him, and he shall persecute unto the death all such as refuse to obey him. Thus * 1.19 Ierome who is commonly followed by others, but he also saith, that Porphy∣rius * 1.20 a great enemy to the Christian religion, and to this Book in particular, as hath been before said, holdeth that the Seleucidan kingdome is by this fourth beast set forth, which in cruelty towards the Jewes exceeded all the king∣domes before mentioned, and that his ten hornes were ten kings reigning therein, and the little horn Antiochus Epiphanes, who raged most, for a time, and times, and half a time, that is three yeares and an half, as after followeth. But this opinion, besides the infamy of the Authour that broached it, is ma∣nifestly against all circumstances of the Vision. 1. Of the distinction made between this and the three former beasts, which as all agree, set forth the three Monarchies before spoken of, in setting forth the last, of which four wings and four faces are spoken of, to foreshew the division of that Monarchy after Alexanders death into four, of which the Seleucidan kingdome was one, and therefore in reason cannot be represented again in this beast, it being already done withall, so much as the Lord was pleased to make known in this place. Therefore the kingdome represented here must be another arising up after the third. Again, the judgement next following after this, whereby the Do∣minion of this horn is not onely taken away, but also given to the Saints for ever, vers. 26. 27. sheweth, that the kingdome here spoken of being destroyed, the Saints should reign in all parts under the whole heaven for ever, which cannot be applyed to the time of Judas Machab. and the Jews who flourish∣ed indeed for a time, but neither had Dominion all over the world, but a little part thereof, when their Dominion was greatest, neither was it so long lasting. And therefore this must needs be understood of the Dominion of Christ by his Word and Spirit, subduing all Countries and Nations in the time of the Gospell, which was long after Antiochus Epiphanes, and by con∣sequence this fourth kingdome must be the Roman, in the time whereof the Son of man spoken of, v. 31, 14. cometh to his Dominion, as was partly touch∣ed upon before chap. 2. as being represented by the stone cut out of the moun∣taine without hands, and becomming a kingdome filling the whole earth, where also I have proved by the circumstance of time, in the dayes of these Kings, &c. that the fourth kingdome cannot be any other but the Roman▪ Yet both Junius and Polanus, and some others of ours follow Porphyrius herein. I yet for my part shall take leave to preferre Ierome before Porphyrius, holding that not the Seleucidan but the Roman Monarchy is by this fourth beast prefigured. For so likewise both Revel. 13. and chap. 17. it is shewed as a beast having ten hornes, and as here, vers. 24. so there the hornes are

said to be kings for their great strength to goar and to bear down others, and as here, vers. 25. his time is said to be a time and times and halfe a time, so there, or 42 months, or 1260 dayes, which are all one. And as here a little horn springeth up after the tenth; so there, after the beast with ten horns, another beast comes up, Revel. 13. 11. But although I herein agree with an∣tiquity, both that the Roman Empire is set forth by this beast with ten horns of which I have also said enough upon Revel. 17. shewing what ten kings these horns were, and that the little horn was Antichrist, who was to a∣rise during the time of this Empire, yet whereas they say, that Antichrist is yet to come towards the end of the world, and that he shall when he cometh, reign but three yeares and an half: in this I cannot subscribe, but contrari∣wise hold, that Antichrist is come, and is not one man but a succession of men in the Roman State, ruling not by force at the first, but by flattery and false perswasions, for which it is said, that he had eyes like the eyes of a man, and * 1.21 a mouth speaking great things: for hee seeth according to the carnall reason of a man, whereby hee conceiveth himself (because he is Saint Peters successor, who had the government of Christs Church committed unto him) to be as high Priest, and Lord over all Churches and Churchmen speaking to this purpose most magnifically of himselfe, as Christs vicar being over all powers not onely spirituall, but temporall, it being in him to dispose of the king∣domes of the world as hee pleaseth, putting down one and setting up ano∣ther. And therefore this horn little at the first must needs be the Pope of Rome, to whom these things doe most aptly agree. Whereof to speak more at large here I forbear, because I have proved this already upon Revel. 13. and 17. And vers. 25. here following makes it yet plainer, saying, Hee shall change times and Laws, and they shall be given into his hand for a time, and times, and halfe a time: because hee hath changed times by setting up dayes of cessa∣tion from work to the honour of his imagined Saints, and dispenseth with Gods Laws, and makes Decretals as Laws. And hee is said to wear out the Saints, for so the Pope hath done both by persecution stirred up against such as oppose his proceedings▪ and by corrupting the world with false do∣ctrine, so that the Churches every where under him are worn out from being a Communion of Saints to become Conventicles of blind superstitious persons. Lastly, he is said to be divers from the ten Kings mentioned before, therefore no secular king, but another kind of man; as the Pope is yet of no lesse but greater Dominion, and he subdueth three Kings, vers. 24. which I know not how better to understand then of three put downe at severall times by the Popes, viz. Chilperick▪ the French king, and Pipin and his son Charles set up. Frederick the Emperour, his son Rodulphus being set up, and king Iohn of England, whom of a free king he made to him a tributary. For his speaking of great words against the most high, the speeches of the Pope before commemorated were such in intituling himselfe vice-deus, and doing, as if he had said By me Kings reign, for this is against the most high as being de∣rogatory to Gods sole supremacy over all. And for three kingdomes com∣ing under him, it may be considered, whether they be not three of the migh∣tyest in Europe, Spain, Germany and France; or whether this prefigured not his Triple Crown. For the time, and times, and half a time; that is, as Ierome re∣solveth it, a yeare, two yeares and halfe a year; for the second word is a du∣all number, in dayes 1260. which counting a day for a year, as hath beene done upon Revel. make so many yeares, this sheweth, that it cannot be understood of any one, but a succession of men, as was before said.

I beheld till the Thrones were cast downe and the ancient of dayes did sit. Whose * 1.22 garment was white as snow and his haire as wooll, and his throne was like a fiery flame, and his wheeles as burning fire. The thrones here spoken of were the Thrones of the ten kings before going, whose authority and power hereby was shewed to be ended, all kingdomes now comming to be the Lords, who alone sitteth and reigneth after this for ever: and that Christ is hereby meant,

is shewed, vers. 13. saying, One like the Son of man came with the clouds, and came * 1.23 to the ancient of dayes, and to him was given Dominion and glory, and a kingdome, never to have end. The vulgar, till the thrones were set, for these words, till the thrones were cast downe; whereupon Lyra, there shall not onely be one, but more thrones * 1.24 at the day of judgement, because it is said, yee shall sit upon twelve thrones and judge the twelve tribes of Israel; but neither is the day of judgement here set forth, nor will the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying projicere, to cast downe, beare that translation. Hereby then is meant the overthrowing of earthly kingdoms, as was said before. For the pure white garments and hair here spoken of, they served, as Polanus hath it, to set forth his purity and holynesse, and un∣spotted * 1.25 justice: whereunto adde also his glory, because when Christ shewed himselfe in his glory, his garments are said to be white as snow, and in promising heavenly glory to some in Sardis the spirit saith, they shall walke with mee in white.

Here by the ancient of dayes Lyra understandeth Christ in his Divinity, and by the sonne of man brought unto him, vers, 13. Christ in his humani∣ty, * 1.26 but Polanus by the first God the Father, and God the Son incarnate by the second. I rather prefer Lyra, because God the Father hath never taken unto him any similitude, but the Son as a praeludium of his incarnation, and Ezek. 1. where one sitting upon a Throne above the Cherubims appeared like the Son of man, it was undoubtedly God the Son; and here is a repre∣sentation of a Judge, which Office is, by the Father deputed to the Son. There is somewhat said like unto this, Revel. 20. 12. where the proceedings at the day of judgement are set forth, and as there, so here the opening of the Bookes are spoken of, but hereby is nothing else meant, but that it should be justly proceeded against the kings before spoken of, as when a Judge now goeth according to plain evidence in condemning malefactours. His Throne like a fiery flame, and his wheeles. All things about this Judge appeared fiery, because fire is most terrible, and the force thereof irresistible, and the torments of those that suffer by fire extream; for which also it is said, Our God is a con∣suming * 1.27 fire, and vers. 10. a fiery stream issued from before him: which should make all the wicked to tremble and turn from their wickednesse, and to seek [Note.] for mercy and reconciliation with God, that from fiery hee may turn to them a refrigeration and cooling, as to Anonias, Azarias and Misael in the fiery fur∣nace. By wheeles also is this Judge set forth in his judgements, as Ezek. 1. for his celerity in executing them, so that when he cometh in judgement a∣gainst any people, he in a short time overrunneth all places therewith. Hee is indeed long before hee cometh to judge the wicked, because he would have them turn to him by repentance, but when he setteth forth, hee cometh for the greater destruction of the obstinate most swiftly, that none may set up∣on repenting afterwards for this still hardening their hearts, but take time to turne now for fear of sudden destruction to come without any time of repentance granted. But it may here be demanded, if the last judgement bee not set forth in this place, why doth the Judge appeare sitting more now then any other time? Sol. Because the casting down of the Thrones here spoken of being so great and extensive, even over all the world which had beene suf∣fered to stand so long to the extreame afflicting and doing all manner of vio∣lence and wrong to Gods people, was as it were a solemn keeping of Assizes all over the world, the Judges now comming on to his Throne, where hee might not seem before to have beene, because not so remarkably. For whilest [Note.] the wicked and bloud thirsty goe on age after age, and if one beast bee put downe, another ariseth no lesse obnoxious to the Church and people of God, how doth the Lord shew himselfe to sit upon the Throne that judgeth righte∣ously? But when he cometh with his judgments upon Thrones, and those the greatest in the world, over turning them, and not ceasing to proceed thus till hee hath put down all Dominion and power adverse to him; yea spirituall powers ruling by idolatry and superstition, as hee did in the time of the Go∣spell, then he sheweth himselfe indeed to sit, as is here said. If it bee thought

that this representation of God in a likenesse is a ground for us to make an image of him in like manner, it is a diabolicall deceit to intangle men una∣wares in the foul sinne of idolatry. For thus the devill hath bewitched * 1.28 heathen people, drawing them to make images of false gods, that in them the devill might be worshipped; as the Apostle teacheth, saying, an idoll is nothing, but what the heathen offer, they offer to devils. And therefore such of the people of God, as represent God by an image, have not learned so to do from this or any other place of Scripture, but from the deceiver the devill. For against making of the image of God expresse charge is given, Deut. 4. 15. from the cir∣cumstance of time, when the Law was given for the regulating of all our acti∣ons: for then saith he, ye saw no likeness, therefore take heed, that ye corrupt not your selves by making any image. And the scope of this place is not to teach a∣ny thing contrary, but that the just proceeding of the Almighty, and his terri∣blenesse against the wicked being shewed, although he may long suffer them; all men might learn to fear before him, & therefore not presume to represent him by an Image, which is so greatly derogatory to his infinite glory, wherewith he * 1.29 filleth the world, and therefore is not to be thought representable by any simi∣litude as Esay reasoneth. For the infinite multitude of Angels here said to stand before him, and to minister unto him; hereby both his glory and power is more set forth, as of the greatest Potentate in the world, whose glory is a guard of thousands about him, dayly attending upon him, & ready to be sent out at his wil. But whereas such an one hath men, the Lord hath Angels, and a far greater company, then all the Potentates of the earth; and their Office is double, 1. Of some to minister unto him by praising him continually, as Esay 6. 2. Of others standing to receive instructions to goe forth to execute his will in mi∣nistring to such as shall inherit eternall life, and striking the wicked in fight∣ing * 1.30 Gods battels with his servants, as in Joshua his time, and in killing his enemies; as the hoast of Sennaeherib, and the first born of Egypt. Oh the [Note.] safety then of the righteous, how should any harm come unto them, who * 1.31 have such to attend upon them, and to pitch their tents about them, and to * 1.32 bear them in their hands, and contrariwise the dangerous case of the wicked, against whom such warriours are sent out; which way shall they escape, or how shall they be able to stand against their force?

I beheld till the beasts were slaine, &c. for the rest of the beasts their Dominion was * 1.33 taken away, but their lives were prolonged for a season and time. By the Beast here un∣derstand the Antichrist before spoken of, whose end shall be to be slain and cast into the fire of hell, as is shewed in Revel. 17. For the rest of the beasts and the prolonging of their lives for a time and time, or time and season, it is spoken, saith Lyra, of persecuters both under the Old * 1.34 and New Testament, who should bee truculent and savage alwayes as beasts towards the people of God, doing them what hurt they can, even when they have no power, if not openly, yet secretly. And this we in En∣gland have found to be true by experience, even since the beast of Rome had his Dominion here taken from him: for his members have at sundry times still beene found undermining this State by their plots and conspiracies, seeking the overthrow hereof. Thus those beasts before spoken of falling from their Dominion yet live in their seed, Antichristian and Heathenish men, of which last sort the Mahumetans and other Pagans and barbarous people are under the New Testament: and the Nations near about the Jews were under the Old, whose strength was often broken, but still they lived and bare in their mindes the same hatred, putting them on to doe the faith∣full what mischiefe they could. But the comfort is, that this should be but for a time, because that before the end of the world, there shall be none living who shall be either Antichristian or Heathenish any more, but as farre as pertaines to outward profession, speaking all one language, whether they be Assyrians or Egyptians, or Barbarians of any other Nations, the wick∣ednesse that shall abound at Christs second coming, being in the evil manners of men, and not in the diversity of their Gods as formerly, and that wicked∣nesse

in this sort shall be the wickednesse against which the Lord shall come in flaming fire is apparent from that prediction of his, As in the dayes of Noah they ate, they drank, &c. and the floud came, so shall it bee when the Son of man * 1.35 cometh.

Polanus who adhereth to that interpretation of the Seleucidan kingdome * 1.36 meant by the fourth beast, saith that nothing else is here to be understood, but that although the Dominion were taken away from the three former beasts, yet they lived as it were, till that by the Romans all of them together with the fourth were quite overthrowne, and this time of their abiding still after their overthrow is expressed by these words, a set time and a time, as the originall text signifieth. But how they can in this sense be said to live still, let the judicious Reader judge, fith there was none other subduing of the three kingdomes by the Romans, then of one by another, so that if for the remaining of such peoples still they be said to live, they lived no lesse after the Romans conquest, then before, and if it should be so taken, as he would have it, which be the two times of their living here spoken of?

But the Saints of the most High shall take the kingdome and possesse it for ever, even * 1.37 for ever and ever. Calvin, Junius, and Polanus, They shall take the kingdome of the Saints, understanding this as an abridgement of that which every one of these four beasts did against the people of God the Jews, each one in his time sub∣dued and brought under the kingdome of Judea. And whereas the last words make against this, for ever, yea for ever and ever: Polanus saith, that here∣by * 1.38 is meant for many ages, all the time that the Babylonians held it, viz. 70. yeares, all the time of the Persians 207. all the time of Alexander and his suc∣cessours being 155 yeares. But both Septuagint and vulgar and Vatablus agree with the New Translation, and the originall will well bear it, and reason tel∣eth us, that it must needs be so rendred, because whatsoever is said of the last words to make them agree to that exposition, they can be taken no otherwise then as setting forth Eternity, as vers. 14. in speaking of Christs kingdome hee saith, that it shall be everlasting, using the same word that is used here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is here trebled for our greater assurance, that it is meant world without end; and it is no way probable, that the Angell of God would be so contradictory to himselfe, as to say for ever and ever, but meaning certaine ages, when as in the visions before it was shewed, and plainly declared that the Dominion of all those should cease, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being never used speak∣ing of such a continuance as the end thereof is foretold, but onely in case that no such thing is spoken, but when 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is doubled, it is alwayes so spoken to set forth everlasting, and without all end, and it is rather to be held that the Saints possession of a kingdome for ever is here set forth, because so these words are consonant with those verse 14. where the head of all the Saints is said to have received an everlasting Dominion: Now the Saints are also said to take it together with him, who are his members and cannot alwayes be separated from their head, but must come also to the kingdom by him prepa∣red for them, as he foretold, Joh. 4. being then made one with him, not only by faith, as here, but in glory and Dominion. Lastly, it were very unadvised to put out so manifest a light of the Saints future most glorious estate in Heaven, set up in the Old Testament, the like unto which is scarce therein to be found againe any where, for of this kingdome, I doubt not, but that this passage is to be understood. And in regard of this, it is that Christ biddeth his little flock not to feare, for it is your Fathers will, saith he, to give you a Kingdome, and hereby we learn also who they be that shall possesse it, viz. none but Saints [Note.] of the most High, not Saints canonized by the Pope; or the wicked Chri∣stian, or he that vaunteth himselfe as a Saint for his pretending great Holi∣nesse, but hee that is holy as God is holy in all holinesse of conversation. * 1.39 For all such, and such alone, here is comfort enough against all wordly de∣basement and sufferings, as to the heire of a kingdome, who although he go∣eth through much hardship is sure after a short time to come to his Fathers kingdom, yea more, because every kingdom of this world is temporall, this is externall.

I beheld and the same born made warre with the Saints and prevailed against them' * 1.40 untill the ancient of dayes came and judgement given to the Saints, and the time came that the Saints possessed the Kingdomes. See the like unto this Revel. 13. 7. which proveth the same to be set forth here, that is there, viz. that the Saints here spoken of are Christians, and the little horn the same Antichrist, and as was before said, before that the kingdome of the Saints spoken of before was not taken by the former Beasts or Kings, but that the Saints took the kingdom, which endureth for ever, against those that would have all this understood of things done of old, and not in the time of the Gospell. Yet Polanus be∣ing overcome by the evidence of truth, seeing the words can be translated * 1.41 no otherwise, but of setting forth the Saints taking of the kingdome, ac∣knowledgeth this to be meant of the kingdome, which they injoy in com∣mon with Christ, howsoever he applyeth the words before going to Antio∣cbus and the Jews, against whom hee made warre and prevailed untill the appointed time: And by this word of the appointed time he seeketh to evade that which is brought against his interpretation, by saying, that the foure beasts held the kingdome of the Saints, till this appointed time, but then it was above ordered, that the Saints should come to the kingdome. How solid this is I referre to the judgement of others, to me it seemeth plaine, that the Saints taking of the kingdome here spoken of followeth not so long a time after Antiochus Epiphanes, as the day of judgement, when the Saints come to that everlasting kingdome, but soone after the warre, wherein the Beast overcame them, but now in fine the Beast being destroyed, they come to enter, as it were upon that kingdome, because into a more joyfull and peace∣able condition in this world, being shortly after to be possessed of it actu∣ally for ever. And the setting of this forth here immediately after that suf∣fering implyeth, that no such long time of persecution, as followed under the Roman Monarchy, could come between, but that it was therein stirred up by another beast or the little horn here spoken of springing up, which was the Papacy.

The fourth beast &c. shall devoure the whole earth; this againe confirmeth, that * 1.42 not the Seleucidan kingdome, but the Roman Monarchy is hereby meant, be∣cause that never extended so farre, but to a small part of the earth, the Ro∣mans did. For the ten horns said to be ten kings, I have shewed who most pro∣bably * 1.43 they were, Revel. 17. qu. 3. and of the three falling before the little horn, see before, vers. 8. and of his power to be a time and times and halfe a time. Ver. 27. And the dominion and kingdome under the whole heaven shall be given to the Saints of the most High, and all kingdomes shall obey him. Hereby is shewed * 1.44 how that the Pope being destroyed, all kingdomes shall be united under one head Christ Jesus, as was touched before, and that no terrestriall Potentate should arise any more to persecute Christians; but the Church shall con∣tinue in peace, till the Saints at the last day be taken up and possesse the king∣dome of heaven in everlasting peace and joy. But it cannot hence bee in∣ferred that Countries and Nations shall after this be no more governed by kings, no king in any place reigning any more, but one onely, that is, Christ Jesus, all Nations being now governed as free States to the end of [Note.] * 1.45 tht world. For all kingdomes be the Lords, though under a Monarchi∣call government, when they are governed according to his will, as appear∣eth by that saying of Samuel, Yee said a King shall reign over us, when the Lord * 1.46 was your king, they were under a Monarchicall government, and yet he saith, that then the Lord was their King, and so hee was in Davids time, who saith, the Lord is King, and the Lord reigneth, and calleth him his King and his God, whereby it appeareth that he is King not only by his coercive power secretly ruling and swaying all things to his owne ends, making the greatest Kings to serve his providence, but also by his spirit ruling as Supream amongst those, that willingly submit to his ordinances. Therefore Monarchy is consistent with Christs Universal Monarchy, when al Monarchies do homage to him, and reign under him and for him, as in a large Empire many Kings in divers places

and parts thereof are not prejudiciall to the soveraingty of that Emperour, but his glory is hereby the more magnified.

Hitherto the end of the matter, this is added for a conclusion of this matter * 1.47 to prevent all curious inquiring after such things, as God hath not beene pleased to reveal: for wee must be wise only according to that which is writ∣ten, and not pry into other secrets of the Lord. As for me Daniel, my thoughts were troubled in mee, my countenance was changed, and I kept the matter in my heart, that is, knowing hereby, that most sad things should befall the Church of God under these Monarchies, I was accordingly affected with griefe, and this appeared in the palenesse of my face, Daniel being herein propounded as a [Note.] pattern to us, that we may not be unaffected with the sufferings of Gods peo∣ple, against which it is declaimed, Amos 6. 6. and as he, so wee must keepe in our hearts the words' of God, as wee desire, that our hearing of them may not be vaine, so likewise Mary did, and who so is wise will ponder * 1.48 these things.

Notes

• * 1.1

  Lyra.
• * 1.2

  Polanus.
• * 1.3

  V. 2.
• * 1.4

  Lyra.
• * 1.5

  V. 3, 4.
• * 1.6

  Lyra.
• * 1.7

  Pronaque cum spectent anima∣lia caetera ter∣ram, Os homini sublime dedit, coelum{que} ••ueri Jussit.
• * 1.8

  Polarus.
• * 1.9

  V. 5.
• * 1.10

  Xenophon l. 7. de paedia Cyri.
• * 1.11

  Justin.
• * 1.12

  Lyra. Polanus.
• * 1.13

  Xenophon lib. 2. de paed•••• Cyri.
• * 1.14

  V. 6.
• * 1.15

  Aristotle. Pliny, &c.
• * 1.16

  Plutarch. in Moral.
• * 1.17

  V. 7.
• * 1.18

  Psal. 80.
• * 1.19

  Hieron.
• * 1.20

  Porphyrius.
• * 1.21

  V. 8.
• * 1.22

  V. 9.
• * 1.23

  V. 13. V. 14.
• * 1.24

  Lyra.
• * 1.25

  Polanus. Matth. 27. Revel. 3.
• * 1.26

  Lyra.
• * 1.27

  Heb. 12. 29.
• * 1.28

  Note no image of God to be made.
• * 1.29

  Esa. 40. 25.
• * 1.30

  Heb. 1.
• * 1.31

  Psal. 34.
• * 1.32

  Psal. 91.
• * 1.33

  V. 11. V. 12.
• * 1.34

  Lyra.
• * 1.35

  Luk. 17. 27.
• * 1.36

  Polanus.
• * 1.37

  V. 18. Calvin. Iunius.
• * 1.38

  Polanus.
• * 1.39

  1 Pet. 3.
• * 1.40

  V. 21.
• * 1.41

  Polanus.
• * 1.42

  V. 23.
• * 1.43

  V. 24.
• * 1.44

  V. 27.
• * 1.45

  Of Monarchi∣calgovernment
• * 1.46

  1 Sam. 12. 12.
• * 1.47

  V. 28.
• * 1.48

  Psal. 147. 43.