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.

DANIEL:

The Preface:

THE prophesie of Daniel, hath beene much impugned of old, and stiffly denyed by many to be Canonicall Scrip∣ture. 1. By Porphyrie the Disciple of Plotinus, who said, that this Book was not written by the Prophet Daniel, but by some other man in his name, & that not till the time of Antiochus Epiphanes, that persecuting tyrant, who reigned over Syria, & compelled many by punishments to forsake the Law of God. Then saith he, was this Book written, not by any Propheticall spirit, but under a pre∣tence of prophesying relating things done, in the time of the aforesaid Antio∣chus. And he saith further, that the Histories here written in the former 6 chap∣ters were true, but from thence forth that which is written by way of pro∣phesying came from a false and lying spirit. Thus that railer against the Christian religion, who wrote 15 Bookes against Christianity, and in the 12 Book thus against this Prophecy of Daniel. But that not Daniel, but hee was a notorious lyar, appeareth from the time, when hee saith, that this book was written, viz. in the dayes of Antiochus Epiphanes. For Josephus saith, * 1.1 that the Prophecy of Daniel was shewed to Alexander the Great, and therein that vision of the Goat, chap. 8. 5. representing him in his swift and speedy subduing of all Kingdomes and Nations, and betwixt Alexander and Antio∣chus Epiphanes were 140 years. Against this Porphyrius wrote Theodoret and Je∣rome relating these things touching him. 2. Celsus also impugned this book, * 1.2 as not being Canonicall Scripture, against whom Origen wrote 8 Bookes. 3. Many Rabbins of the Jews have rejected it likewise as not Canonicall, as Polanus saith, that he living sometime in Moravia, where he used the help of * 1.3 some Rabbins for the understanding of the Hebrew tongue, heard them say, that they acknowledged not Daniel to be authenticall, and therefore seldome read it, especially because that chap. 9. the death and passion of the Messiah, and the time when, is so evidently forth. Therefore they read it not amongst the people, lest hereby they should be turned to Christ, finding out how they had been by them deceived. But the antienter Rabbins generally have ac∣knowledged Daniel to be Canonicall Scripture, as appeareth in their placing it in their Banobathca in Pereh Primo amongst their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as Polanus saith. And therefore some of them have written Commentaries hereupon, as Rabbi Solomon, Rabbi Levi, Ben. David, Rabbi Abraham, &c. and some have alleadged Daniel as authenticall to confirm points of Faith, as Rab. Moses Hadarsian Ben. Jieskaki in suo Perus. super Gen. R. Abba fil. Cahena.

And Christ whose authority is above all others, speaketh of Daniel as a true Prophet of God, saying, When yee see the abomination of desolation spoken of by * 1.4 Daniel the Prophet, &c. and experience hath aboundantly proved the same in the fulfilling of the things herein foretold touching the Persian, Grecian and Roman Monarchies. And hitherto of the authority of this Prophecy, now for the adjections to Daniel, it it be demanded whether they be Cano∣nicall Scripture also or no? Jerome resolveth us, saying, that they were by Origen and Apollinaris, who wrote against the blasphemer Porphyrius, counted but fables, and so he also calleth them, saying, that they were written by a certain Priest called Daniel, a familiar friend of Nebuchadnezzars, and are not in Hebrew, but in Greek onely, whereas all Canonicall Scriptures were set forth in Hebrew, as the Holy tongue before the coming of Christ, and therefore although they and Eusebius adjoin them to Daniel, yet they doe it not without markes in many places put to, to shew the uncertainty of the cre∣dit of many things therein, so likewise Eusebius; And whereas Daniel the authour of them, was a Priest, our Daniel was of the Kings seed; and touch∣ing all Apocryphals he speakes of them but as dirt in comparison of Cano∣nicall Scripture, in that saying of his, grandis prudentiae est aurum in luto quaerere, But to returne to Canonicall Daniel, he began to prophesie saith Polanus, * 1.5 one year after that Ezekiel began his Prophesies, which Clem. Alex. noteth to have beene Anno Mundi 3359. in which year also Nahum prophesied. The year following An. 3360. Daniel when he had learned the Caldean tongue, began to minister to King Nebuchadnezzar, and continued in the Propheti∣call * 1.6 Office 70 years. For the tongue wherein hee writeth it is part Hebrew, and part Caldee. Hebr. chap. 1. and 2. to v. 4. thence forth Caldee to the end of chapter the seventh, from whence again to the end of the Prophesie he wrote in the Hebrew tongue.

CHAP. I.

HEre the Prophet beginneth first with the History of Jehoiakims being car∣ryed * 1.7 away captive by Nebuchadnezzar in the third year of his reign, of which see 2 King. 24. as the Prophets Isaiah and Jeremiah relate some histories in their Prophesies also. But betwixt the time here spoken of and there, is the dif∣ference of 8 years, for whereas here 3 years are spoken of, there it is 11. Sol. This difference hath been by me already observed, 2 King. 24. and reconciled. Jehoia∣kim * 1.8 having reigned 3 yeares under Nebuchadnezzar, and then rebelling was taken by his Forces and bound to be carryed into Babylon, and of this car∣rying away, when also the vessels of the Lords House were carryed away, it is here spoken; as for the whole time of his reign being 8 years more, the Sa∣cred History saith nothing, how after this hee came to reign again, but be∣cause it is said, he certainly did, and that, as may be conceived by the favour of the King upon his faith given unto him, being released from his bands and sent home again, but after this, Nebuchadnezzar being again provoked sent and destroyed him, as may be gathered, 2 King. 24. 2. For of none other being bound to be carryed into Babylon doe we read touching him, but only that third yeare, but when his reign ended the 11 year together with his life, it was by forces of Caldees and others coming against him, by whose hands he was slain and cast out of the gates of the city, as an Asse, according to Jer. 22. But hereby it appeareth that Daniels beginning to prophesie the next year after Ezekiel, as was noted in the Preface out of Polanus, was a mistaking, for so much as Ezekiel prophesied not till the fifth year of Jehoia∣kims captivity, which was 13 years after Jehoiakims carrying into Babylon, with whom Daniel and his fellows were carryed away also, and therefore if he mini∣stred to the King of Babylon one year after that, and then were the begin∣ning of his prophesying, he began 12 years before Ezekiel, But to leave this as uncertain, it may suffice, that he prophesied at the same time with Ezekiel,

and so either of them had the more comfort of one anothers assistance, and if he prophesied so long, as it seemeth that he did, because till the dayes o•• Cyrus, when the 70 yeares of captivity were ended, he is placed rightly next after Ezekiel, because he prophesied after him, especially in those things, wherein the greatest burthen of his Prophesie lyeth, chap. 7. 8. &c. to the end. And for his beginning to minister to the King, it was not, as the same Au∣thour hath it, one yeare after his coming into Babylon, but 3 as appeareth, vers. 5. Now for the occasion of Daniels coming first to be known to Ne∣buchadnezzar it was this. The King commanded Ashpenaz, the master of his Eunuchs to take some of the children of Israel, of the Kings seed, and the * 1.9 Princes, and to teach them the Caldean tongue, nourishing them up in the best manner at the Kings charge, till 3 years were expired, that then they might * 1.10 stand and minister before the King. Whereby it appears, that Daniel and his three fellows were either of the bloudroyall, or descended from Princes of Judah. That which was regarded in the choice of them, was the come∣linesse of th••ir persons, and their understandings. For the language, which the King would have them taught, the Caldean. For the people thus called, Polanus saith, that they were the off-spring of Arphaxad, of whom also the He∣brews * 1.11 came, for Arphaxad begat Shelach, and Shelach Heber, of whom came the Hebrews. And Abraham was born in Caldea, so that it hereby appeareth to * 1.12 have been the countrey wherein Hebers posterity dwelt, and that the Israelites and Caldeans had one common Ancestour of whom they came, Arphaxad, and so their languages were near one to the other, the Caldean coming from the Hebrew as the fountain, and having the like characters, but not so pure as the Hebrew, yet some Caldee is more pure then other, as that used by Daniel and Ezra, from chap. 4. to the 7. then that which Jonathan and Onkelus wrote in their Caldee Paraphrases. The Caldee and Syriack saith Mercer, are all one; but Tremelius, that there were some difference between; the Caldeans when Daniel wrote, were the Inhabitants of Babylon; and some Caldeans there were specially so called for their skill in Astrology and great learning, as being the Philosophers of the Assyrians, as Strabo saith, some having skill in cal∣culating * 1.13 Nativities, and foretelling things to come by the starres, and some in Necromancy. Some, saith Jerome, hold that the Hebrew and Caldean tongues * 1.14 were both one; but this is confuted from hence, because if so, they should not have needed to be taught the Caldean, and some also say, that by their being put under the hand of the Master of the Eunuchs, it is implyed that they were made Eunuchs, and so the Prophesie of Esay to Hezekiah touching those * 1.15 that should come of him, was fulfilled, that they should be carryed a way and be Eunuchs to the King of Babylon. Vers. 5. And the King appointed them * 1.16 a portion of his meat dayly, and of the wine that hee dranke; which he did not for any favour, that hee bare to them, saith Polanus, more then to other Jews, who fared * 1.17 full hardly, but that being delitiously brought up they might bee by the pleasures of the Court fascinated so, as to prefer a Caldean life, and be willing, forgetting their own countrey and religion, to turn to their superstition. And there hee would have them thus fed and instructed a sufficient time, viz. three yeares, that they might afterwards stand before and minister to him, as other Caldeans and Astrologers did, and be set over the affaires of the kingdome, as the most able and expert of them were. Therefore most probably when hee took order, that they should be taught the Caldean tongue, he meant not one∣ly the tongue, but the learning and skill of the Caldeans also. And to this end their names were changed from Daniel, Ananias, Azarias and Misaell, to Bel∣shazzar, * 1.18 Shadrach, Meshach, and Abednego, that is, from names implying them to be the servants of God, to names derived from idols, they being thus, so far as in them lay, that made this change, dedicated to the service of the said idols and false gods of the Babylonians. For Daniel signifieth a judge of God; Ananias, the grace of God; Azarias, the help of God, and Misael, one that was of God, in every of these names there being the name of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But now contrari∣wise they had names from idols. Daniel from Bel, the great god of the Babylo∣nians,

Belshazzar signifying Bels treasurer. Ananias from Ra••h signifying King; that is the Sun, which they worshipped as the King of the World. Shadrach being as much as the inspiration of the King. Misael from Shachah, a goddesse of pleasure. Meshach being as much as who is Shacahs▪ Misael from Nego, the fire which was also worshipped as a god; and therefore Abednego was as much as the ser∣vant of the fire. Thus idolaters endeavour by all means to draw the people of God from his service to the service of idols, by carefully instructing them in their wayes, providing for their dainty and delicate keeping, and giving them names accordingly, and something like unto this did the Pharisees of old com∣passing Sea and Land to make one Proselyte. And therefore the carelessenesse of Christian people is hereby reproved, who have no care what names they give to children, but as their carnall phantasies lead them, and as for their edu∣cation in godly learning it is set at six and seven, and this redounds to the [Note.] great shame of this whole land, wherein no care hath been had of education of Papists children in the knowledge of the truth, although we have had them in our power above 80 years.

V. 9. But Daniel purposed in his heart, that he would not defile himself with the por∣tion * 1.19 of the Kings meat. Here Daniel onely is named, but the other three are also to be understood, they would none of them thus defile themselves. If it be demanded, how could they be defiled with his meat? Polanus answereth first * 1.20 because some of the meats used, and served unto his table were unclean, and so determined of by Gods Law. 2. Idols were praised therefore, as by whose be∣n••ficence he enjoyed them, for so it is said touching Belshazzars feasting and drinking with his Princes and Concubines, that when they were thus doing, * 1.21 they praised their gods of silver and gold. And besides all this, the other Jews might have been hereby scandalized, if such men as they should have taken liberty against the Law of God in this kinde, the weak being incoura∣ged by their example to doe likewise, and others brought to an ill opinion of them, that being fascinated by the pleasures of the Kings Court had bid∣den adieu to all piety. Lastly, such delicious fare hath power by pamper∣ing the flesh to corrupt the minde, thus indangering men to be lead more by the flesh then the spirit, as is noted in the rich man, that fared deliciously every * 1.22 day, he was a very belly-god and cared not for God, or the charge given by him to break his bread to the hungry, to give a portion to six and to seven, to give and lend to the poor and needy; whereunto we may adde, that the kings fare was too high for poore captives, who were in the afflicted estate of a peo∣ple conquered by the enemy, and therfore had need forbeare feasting to fast and feed themselves with the coursest meat and slenderest diet, herein choo∣sing rather, as Moses, to suffer affliction with their brethren the people of God, * 1.23 then to live in excesse and fulnesse, because at such times the Lord expects that we should thus humble our selves by abstinence, and reproveth it as a great sinne in those, that doe otherwise. According to this example, it is our duty 1. to avoid any thing, whereby our weake brethren may be scandalized, as * 1.24 ••om. 14. 2. To take heed, that by things edible and potable, that be pleasant [Note.] to the palate, we be not drawn away to sin hereby, as gluttons and drunk∣ards, and such as dayly pamper the body are. 3. That no favour shewed us by great persons or names, whereby men are pleased to call us, implying, that we should be according to their hearts, who are wicked; prevail so far with us to make us such. 4. We learn that is is no part of felicity in respect of worldly things to have wherewithall, to eat and drink dayly of the best, if we doe no unhappinesse to be fed poorly and meanly, because the one common∣ly nourisheth the flesh, and makes it stronger to rebell against the spirit; for which it is said, Woe to them that are full now, the other is a means the more to subdue the flesh to the spirit. 5. That there ought to be in us a sympathizing with our brethren in distresse, not feasting when they are in adversity, be∣cause this is complained of Amos 6. 6. but shew, that we are one with them in spirit, by weeping with those that weepe, and abstaining with those that abstain.

Daniel and his sellows, as they requested, eating pulse and none of the kings * 1.25 meat, and drinking none of his wine, •••• ten days end were fairer and fatter, then those that did, yea and increasing in understanding & learning above them all, * 1.26 in so much as that the King examining them, found them to excel herein all the Caldeans of the land, being ten times better then any of them. Whereby wee * 1.27 may see another benefit comming through Gods blessing upon an abstemious [Note.] course of life, the lesse the belly is filled the more is the minde filled with un∣derstanding and wisdome, but the more it is forced with delicious meats and drinks, the more stupid and dull it is made in respect of Divine understand∣ing: for now it is as Jerome saith, a fat belly but a lean minde; and therefore * 1.28 Daniel to understand divine things fasted long and prayed, and so did Ezra that perfect scribe, who was so prompt in the Law of God. Note also, that for the very body, God can by his blessing make such as be poorly fed as thri∣ving, and to be in as good or better plight, then those that daily eat and drink of the best and fill their body. A little with Gods blessing satisfieth the godly, better then aboundance worldlings, that every one having but necessary food * 1.29 and rayment may be content, and the lesse bodily food they have, the more fill his minde with heavenly contemplations, that neither the Devill nor World may prevaile with him to steal or deceive to get for the body, but trusting in * 1.30 God, and working in his calling expect by him assuredly to be sed, as the chil∣dren of Israel in the wilderness, & the followers of Christ in the Desert with 5 loaves and a few fishes, and the widow of Sarepta and her son with a very little meal and oil a long time. Jerome upon Daniels learning of the Caldee tongue, in∣serreth that it is not unlawful to study any Art, to attain the knowledg even of those that are wicked, such as the Caldeans Philosophers were, so that it be to know the secrets thereof to confute them, not to practise any such unlawfull Arts. Whereas these four are said to have excelled all the Caldeans, it is to be un∣derstood in the knowledge of that which was by them professed, and their ex∣cellency lay further in this, that they knew by revelation from God what the Caldeans by study could not attain unto, so that their answers to the Kings demands gave him more satisfaction, then any that the wisest of the Caldeans could make. And hereby they came into greatest favour, being sin∣gularly chosen before others continually to minister to the King, as his Counsellours, which favour they obtained not through any good will, that Tyrant of himselfe bare unto them, but God inclining his heart thus to doe, as he had before inclined the heart of Melzar, so that they were in great grace * 1.31 with him. And thus he can doe by others, that be his faithfull servants, he can [Note.] make his enemies his friends, as Nebuchadnezzar to Jeremiah, and Gamaleel and Pliny the second to Christians in the time of Trajan the Emperour, who wrote for them, and obtained a cessation of their persecution, according to which he saith, that he will make peace for them with the beasts of the field, &c. For * 1.32 Daniels continuing to the first year of Cyrus, it is further verified, chap. 10. 1. yea and longer, to his third year, to the first of Cyrus is meant as long as the Caldean Monarchy stood all Evilmerodachs time, and all Belshazzars, whilest the poor Jews were held in misery, for their greater comfort. And after this hee prophefied still for their instruction in the divers mutations that should be in the world afterwards, and of their sufferings and deliverance as there is to be seen.

CHAP. II.

IN this chapter wherein the dream of Nebuchadnezzar is set forth, Daniel first beginneth with the time, viz. in his second year, about which divers conjecture diversly, because he brought Daniel away captive from Judea, and three years were now expired since that time, in which Daniel and his three fellows were brought up in the learning of the Caldeans. Now if this were after these three years, how could it be in Nnbuchadnezzars second year? Some

say, that another Nebuchadnezzar the son of Nebuchadnezzar the Great is here meant. But that this cannot stand appeareth, because there neither was any more Nebuchadnezzars, but one, neither could there be if the Prophesie of Jeremy be true, as none will deny. For he saith that the Lord had given the Nations to serve Nebuchadnezzar, and his son and his sons son, Jer. 2. 7. but if there had been another son of his besides Evilmerodach, that had reigned after him, then the time of the Nations being kept under by that family had not been only in his, his sons and his Grandchilde Belshazzars time, but also of another son of whom it is no where written. Whereas some Historians men∣tion * 1.33 two others Rebusar and Laborshardach, it is answered, that Evilmerodach was otherwise called by one of these names, and Belshazzar by the other, so Lyra; wherefore he contrariwise resolveth, that this was the second yeare of Nebuchadnezzar the Great, that is, of his Monarchy after Egypt subdued, and not from his first beginning to reign, which was certaine yeares before that. And this hath ground in Josephus, who saith, that after his subduing of Egypt, one whole year being expired, he had this dream, and the time being thus un∣derstood * 1.34 agreeth best with the dream, wherein Nebuchadnezzar is said to be King of Kings, and that all were made to serve him, thus also the Rabbins of the Jews. Others say, that by the second year of Nebuchadnezzar here spoken * 1.35 of, the second after Daniels standing before him is meant, but what reason can be yeelded of this, I see not, wherefore I rest in that of Lyra. It is true, this could not be the second year of his reign reckoning from the first beginning thereof, not only for the reason already rendered, but also because if we omit the time, which passed before this his dreaming he had reigned now 37 yeares, 18 when Jerusalem was destroyed, 23. when he invaded and overcame Celosyria, the Ammonites and Moabites; the same yeare began the siege of Tyre, which continued 13 years, which being done he subdued Egypt, Anno 35 of his reign, being then the Monarch of the World, so Josephus: after this the second * 1.36 year he had this dream, that is An. 37. of his reign. Touching the dream that he had, it came from God, and God took away again from him all the re∣membrance of it, that he might hereby notifie himselfe to be the only true God, and Daniel to be his dear servant, who had so great a care to observe his Laws, howsoever he were tampered withall, that he might have been in his religion perverted and brought to be all one with the idolatrous Caldeans, who for this end were made his instructours, that we who read and know this, [Note.] might be likewise excited to stand fast against all temptations in sincere o∣bedience to God, not doubting, but that so we shall be ingratiated with him, who is the most High, and hath all mens hearts in his hands to turn them to us at his pleasure, although by Nation and Religion aliens from us.

V. 2. Then the King commanded to call the Magitians, Astrologers, Sorcerers and * 1.37 Caldeans. Touching these four sorts, Ierome saith, that Magitians were such as otherwise were called Philosophers, who by great study attained to much knowledge in the secrets of Nature. But the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rather signifieth such as used incantations, or charms, and the Astrologers were such as by stu∣dy pryed into the influences of the starres, thereby to judge of things to come; the Sorcerers were such, as casting mists before mens eyes deceived their sight; the Caldeans differed not from Astrologers, but only in name. In all these as in Prophets heathen Kings had a great confidence, and upon every extraor∣dinary occasion called them together to know such things, as they desired, and could not know by any other, but them only for their rare skil, as Pharach did formerly when Moses shewed signes, as God had commanded him. But for so much as Daniel and his three fellowes were found by the King to be far more excellent then any of them, it chaper. 1. 21. it may seeme strange, that they were not called amongst others, who one would think ra∣ther should have been preferred before them. It is answered, the King haply by this time had forgotten them, it being about 35 years betwixt the time of that speciall notice, that he took of them, and the time wherein the Caldees were thus called together; or it may be conceived, that they being strangers, but the

other Natives, hee had not so much confidence in them, or lastly they being Jews, although very wise and learned, yet he thought that they did not, nei∣ther would practise those arts, because they were condemned by the Law of their God. Thus it may be conceived according to humane reason, but cer∣tainly it was Gods providence that secretly ruled in this matter, ordering it thus, that Daniel should not be first sent for, because then the vanity of the A∣strologians and Magitians would not have so much appeared, that men thenceforth might not esteeme of them any more, as worthy to be sought to. And as the Divine Providence ordered it, so that he should not be first sent for, so that he should not be sent for amongst them, lest the revealing of these great secrets should be thought to have come from the Caldeans skill, as it would have beene, if Daniel appearing amongst them had disclosed them.

Then they spake to him in Syriack. Here, as was said before, beginneth the Syriack or Caldee language used in this Book, being continued to the end of chap. 7. this * 1.38 being the occasion here, that Daniel leaving the Hebrew speaks in Syriack, and hereby it appeares that these tongues were one, sometime called Syrick, sometime Caldean, because the Caldeans spake it, as well as the Syrians, and of * 1.39 both these places Abraham, of whom the Hebrews came, is said to have been of Ʋr of the Caldees, and touching Syria it is said, that he sent his servant to take * 1.40 a wife thence for his son Isaac of his Fathers house, and so the Hebrew, the Sy∣riack▪ and Caldee tongues differed not much from one another.

And the decree went forth, that the wise men should be slain, vulg. and the wise men * 1.41 were slain, whereupon some think, that some of them were cut off, and this is favoured by the originall, and is not improbable, because they were worthy by the Law of God to dye, and in this whole matter the providence of God moderated for the taking away of such a wicked generation, although in Ne∣buchadnezzar, that did command this, it was extream tyranny, and unreason∣able. And they sought Daniel and his fellows to put them to death also. Having begun to execute the Kings Decree upon some, because Daniel, Ananias, Azarias, and Misaell were counted of that number, they were sought also to be slain. Yet Lyra and some others think, that none of them were slain, but that in saying, the Kings Decree went out and they were slain, it is meant onely that they were * 1.42 hereby adjudged to be slain, because it is said, vers. 24. Slay not the wise men, implying that it was not yet done, but it cannot hence be inferred, that none of them had suffered death already, but that some were not yet executed, where∣of he and his fellowes were counted a part. For it cannot be conceived, that Daniel would have pleaded so to avert that danger from the Magitians, but chiefly herein respecting his own and his fellows preservation, which could not have been, unlesse there had been a totall stay of the Decree, till hee had been before the King. If it shall seeme strange that Daniel and his fellows, who were at their first standing before the King so highly esteemed of, should now be adjudged pell-mell together with the Magi to destruction? it is to be thought that the King had by this time forgotten them, so many years being past, as was said before, since his so greatly magnifying of them for their su∣per-excellent knowledge and understanding.

This secret hath not been revealed to me for any wisdome that I have more then any living, but for their sakes, that shall make knowne the interpretation to the King. * 1.43 the vulgar, that the interpretation might bee made manifest to the King. But this cometh short of the words here used, and obscureth the sense, for it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the sake, these words of them being un∣derstood, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth they shall make known, implying, that by the prayers of the faithfull of the Jewes hee attained to the reve∣lation of these things and God had revaeled them to him, that the king might be moved to exercise more clemency towards them being miserable captives in his land, by whose meanes he attained to the knowledge of that which hee so greatly desired. Thus holy Daniel shewed; that by this great gift of knowledge, that God had given him, he sought not his owne, but the glory

of God, by insinuating hereby the knowledge of his omniscience into the heart of the King, that he might esteem of and honour him, as the only true God, abhorring from henceforth from the service of any other god, and the [Note.] good and alleviating of his Churches misery, which two wee ought to make our ends of all the grace of illumination and sanctification, that we re∣ceive at all times, and not the setting up of our selves in estimation above o∣thers, as too many out of their vain-glory are ready to doe. Touching the scope of his dream Daniel tels him 1. in generall, that God had hereby shewed things to come to passe in the latter dayes, and lest it should be understood of * 1.44 things to be done near the end of the world, and not of things already accom∣plished, he varieth the phrase and calleth them things to be done hereafter. vers. 45. Then in particular by the image which he saw, the head whereof was * 1.45 of gold, the brest and arms of silver, the belly and thighs of brasse, the legs of iron, the feel part iron, and part clay, hee shewed him four great Monarchies of the world, whereof one then was, that is, the Babylonian; 2. the Persian kingdome, that * 1.46 should next be somewhat inferiour to the Babylonian; 3. the Grecian ruling far and wide; 4. the same kingdome divided, and so although strong as iron, yet afterwards partly strong and partly weak, as consisting partly of iron, and partly of clay, and this was the kingdome of Alexander the Great di∣vided betwixt the Ptolemies of Egypt, and the Scleucidans of Syria, for Ptolemy the sonne of Lagus tooke to him the kingdome of Egypt, Seleucus the son of Nicanor, the kingdome of Syria and Babylon. For the first of these kingdomes; I shall need to say no more. For the second of the Persian, it was set forth by the breast and armes of silver, because consisting of Medes and Persians, as two armes, and as inferiour to the first, as silver is to gold, not be∣cause the amplitude of the Persian Monarchy was not as great as that of the Babylonians, for it was greater by the accession of the Medes and Persians unto it. But the majesty of it was not so great, because it was never free from warres. For the third of Alexander, it is likened to brasse, which is baser then silver, because that although Alexander inlarged his Kingdome more then any Monarch before him, yet he was lesse durable, and so not comparable to gold or silver. For the fourth it is not agreed, that hereby the Grecian king∣dome divided betwixt Ptolemy and Seleucus was set forth, but some hold, that the Roman Kingdome was by the iron legges represented, which stood as it were upon two legges, the East and the West, and before that upon two Consuls, and sometime upon two Tribunes of the people. And this King∣dome is set forth by iron breaking all things in pieces, because the strength of the Romans was incomparable, neither was any Nation ever able to stand a∣gainst them, whilest they were rising to their height. But the seet consisted of clay as well as of iron, and so it was partly strong and partly weak by rea∣son of the divers Kingdomes, which were in subjection to the Romans, and chief Masters of that Empire, Caesar, Pompey, Anthony, and Lepidus, of whom one was stronger, and another was weaker. And these by mingling the seed of men sometimes thought to strengthen themselves, as Pompey by marry∣ing Iulia the daughter of Iulius Caesar, and Anthony Octavia the sister of Octavius Caesar, but no strengthening of the kingdome followed hereupon, but warres were fiercely made by these ambitious men, one fighting against another and destroying him. Thus Jerome and Lyra, and many others, but Polanus will * 1.47 have the divided Grecian kingdome under Seleucus and Ptolemy meant, and to prove this hee bringeth many arguments, which he thinketh unanswerable, but chiefly from chap. 7. 8. following in this Prophesie, wherewith if that which is here said, be compared, it cannot but be granted, that all things do so agree, as if spoken of one and the same thing; Answ. That of chap. 7. ra∣ther may be understood of the Roman Monarchy: and therefore it cannot be from thence concluded against it. For chap. 8. indeed, which plainly speak∣eth of the Monarchy of Alexander divided into foure, there a new thing is re∣vealed, which it is not necessary to grant, that it was done before, although in part somewhat like unto it be prophesied of ch. 7. For his other arguments

they are all coincident in one, viz. the King was desirous to know things touching his owne Kingdome, how it should afterwards be disposed of, and not of any other Kingdome so farre remote as that of the Romans, which was 12000 miles off, and Daniel saith, that God had accordingly made that known unto him: therefore it must needs follow, that what is here revealed concern∣ed onely that Kingdome being represented as one body consisting of head, breast, belly and legs, and not any other, which stood in no relation hereunto. Answ. This argument indeed hath some probability in it, when I looke at the words following, in the days of these Kingdoms God will set up a Kingdom, &c. I cannot see, how it can possibly be ever maintained, that the Grecian Kingdome divided can be the fourth kingdom here meant. For it sufficeth not to say, it is meant, in the end of these Kingdoms, when as the words are plain, in the dayes of those Kings, whereas Christ, whose Kingdome is next spoken of, came not into the world, til after the Egyptian and Assyrian subdued to the Roman, and that the Roman Monarchy was come to the ful strength Moreover for the fourth King∣dome here spoken of it stood not upon two legges, but upon four, as is ex∣presly said, chap. 8. and it was no more one Kingdome standing upon two legs, when it was by the Seleucedans and Ptolemies brought to two, but two distinct Kingdomes. As from the argument brought from the Kings solici∣tude about his owne Kingdome onely, touching which satisfaction is here given, it is of no force, both because much of the prophesie tendeth to his resolution herein, and the fourth being understood of the Roman kingdome, another thing altogether, divers therefrom is not hereby set forth, for his kingdome came under this fourth kingdome also as well as other parts. And if when it is said, the Lord hath shewed thee things to come hereafter, it be taken so restrainedly, that none, but the kingdomes succeeding his in the parts, where he reigned, were meant, it will follow, that by the everlasting kingdom here lastly spoken of none other must be meant, but some fifth kingdome there set up also, to say nothing of the Persian, and Grecian kingdome; and how either of them was divers from his, and not raised meerly out of the Babylonish. To leave this therefore, as of which enough hath been already spoken; I will reflect again a little upon the Monarchy represented by the belly of brasse, as of which I have not yet said enough. It was by brasse set forth, because brasse is a sounding metall; so the fame of Alexander for his speedy subduing of Countryes and Nations sounded all over the world, in so much as that at the very hearing of him they were terrified: and their armes then were brazen, not onely Trumpets, but Helmets, and Targets and Darts, as Homer sheweth, for there was yet little or no iron in use, and it is said, that Combe a Virgin in Euboea first invented brasse vessels and armes, but this I can hardly subscribe to, because that near the time of the creation, Tubal Cain in∣structed * 1.48 Artificers in brasse and iron, and how to make instruments thereof. But it is probable as was said before, that brazen armes were most used in an∣cient times, and not iron, till the time of the Romans because of Goliah it is said, that his armes were of brasse. And besides the reason yeelded before of the Persian kingdome represented by silver, another may be given also, viz. that Cyrus abounded with silver, according to the prophesie of Esay, saying, I have given thee the hid treasures of the earth, and Pliny saith of him, that having * 1.49 overcome Asia, he carryed from thence 50000 talents of silver, and how greatly Ahashuerosh a Persian king abounded in silver, may be seen by the story of his sumptous feast, Esther. 1. And Atheneus saith of Xerxes, that he had lying * 1.50 at the foot of his bed 18 millions of silver, and at his head 30 millions of gold; and Strabo saith when Alexander overcame Darius he found in his trea∣sury 150 millions. As for the Babylonian kingdome represented by a golden head, it was not because Nebuchadnezzar had more gold then the Persian, but because he was notorious for carrying away the vessels of gold from the Tem∣ple at Jerusalem, and for images of gold, which the Babylonians set up, especial∣ly, that great golden image, which he would have all men to worship; for which he is said to have had a cup of gold in his hand, wherewith he made all Nations * 1.51

drunken, as spirituall Babylon, Reveal. 14. And Belshazzar dranke at his feast in * 1.52 vessels of gold. Some yeeld another reason, because although the world was wicked in Nebuchadnezzars time, yet it was worse in the Persians, who were more infamous for delicious living, and the Grectans worse then they for cruelty, and so were the Romans for their great tyranny. Hence therefore came that saying: omnis aetas avis pejor, every age worse then that, which went be∣fore it, and the four ages commonly sung of by the Poets, the golden, the silver, the brazen, and the iron.

And in the dayes of these Kings shall the God of heaven set up a kingdome; that shall never be destroyed, and it shall not be left to another people, but it shall breake in peices, and destroy all these kingdomes, and it shall stand for ever. vers 45. For so much as thou sawnst, that the stone was cut out of the Mountaine without hands, &c. Here after the fourth before spoken of, a fifth kingdome is prophesied of which is the king∣dome of Christ, as all both Jews and Christians agree, onely the Jews from hence gather that Christ is not yet come, because that when hee cometh, all earthly Monarchyes shall be overthrowne, whereas the Roman still standeth, although much shaken by the Goaths and Vandals long ago, and impaired both by the Turkes in the East and other kingdomes falling from it in the West, but at the time, when we say, he came, viz. Augustus Caesar being Emperour, the Roman Monarchy stood most strongly, and long after till the time of Con∣stantine the Great, which was 300 yeares after, and from thence forth, till the Turkes winning of Constantinople. But this is easily answered, it is not meant, that Christ at his comming should put downe all imperiall power, and Do∣minion himself reigning over all Nations after the manner of other worldly Emperours, but spiritually all should be subdued unto him, hee being by them acknowledged their King and Messiah, and therefore doing homage un∣to him by bowing the knee, which was done, when Constantine after a long * 1.53 time of persecution in his Predecessours dayes, submitted himselfe and his crown unto him, idolatry being abandoned, for thus truly the stone brake all in pieces, the golden kingdome, that was, and the silver and brazen, and the iron then in being reduced to the likenesse of dust and blowne away by the winde, so that no place thereof was more to be found, as was said before. * 1.54 Because there was no part of any of these Empires, that continued still ido∣latrous, but all were Christian, so that he, who should have looked for an idolatrous Monarchy now, could no where have found it. Only Mahomet, since the conversion of all Nations to the Faith, by the helpe of Sergius an apostate Monk about an. 600. since Christs Nativity, began to poyson a great part of the World with his Mahumetan superstition, and growing great by many of his deceived followers he attained to a kingdome, and since in∣larged it so greatly, that it is a Monarchy comparable to one of the old Mo∣narchies before spoken of. And it is aptly said of these Monarchies when Christ came with his power by his Word and Spirit, that they were made like the chaffe blown away by the winde, because the chaffe of superstition, of which the Prophet Esay saith, what is the chaffe to the wheat, was now blown away, the kingdoms of the earth, as floores being purged, as John Baptist said, hee will throughly purge his floore and the chaffe hee will burn with unquenchable fire. * 1.55 For the time when this should be, it is said, in the dayes of those Kings, which was fulfilled accordingly, in that he came into the world, as was before said, when Augustus Caesar the mightyest of them and the most flourishing reigned. For his being compared to a stone, that is often done elsewhere by other Pro∣phets also, David, Psal. 118. and Isaiah 28. 16. where see the reason for his be∣ing cut out of the mountaines without hands, this foreshewed his coming of the Virgin Mary, not being begotten by any man, but by the over-sha∣dowing of the Holy Ghost. And he is said to be a stone, but groweth to a Mountaine filling the whole earth, to foreshew his small beginnings, from which he increased so greatly. For Christ was so little at the first, that he was to most men contemptible, and hee became a King not by force of arms, for which it is also said, that he was hewed out without hands, whereas the

kings before spoken of had their Monarchies hewed out for them by strong hands, and dint of the sword therein, yet hee increased more then any one of them reigning all over the earth, not only over the bodyes but the souls of men; And herein his kingdome excelleth all others, that it is everlasting, as Esa. 9. 6.

Polanus hereupon makes a question, whether this stone growing to such a * 1.56 greatnesse, setteth forth Christ or his Church, for some he saith, restrain it to him, and some understand it of his Church, which is his kingdome, but hee saith, that it is to be understood of both, as being inseparable, he the head, his faithfull people the body, hee the Corner stone of the foundation, they * 1.57 likewise some foundation stones, some other living stones built hereupon, and this is the best, he is the stone first cut out of the mountaines without hands, when he was born and lived privately 30 yeares, in all which time, although he were a king yet he had no kingdom, of which it is here spoken, in the days of those Kings God shall set up a kingdom. But beginning to declare himself, then his kingdom began by the accession of followers to him, and after his re∣surrection increased so much, as that it filled al places, when in all places there were beleevers, & they increased so greatly in number, as is shewed Act. 2. Act. 3. and 4. and in 60 years all over the earth, as is in Ecclesiasticall history declared. Thus all kingdoms were broken in pieces at Christs first coming, but at his se∣cond coming they shall all quite vanish, and there be no more kings, nor king∣domes upon earth any more, the whole earth it selfe with the workes there∣of being burnt up, and the whole fabrick of this visible world dissolved for ever, the kingdome of Christ onely standing, and being most glorious for ever and ever. From all which, note 1. that kingdomes of heathens are disposed of by the Divine providence, and it is not according to the will of man, that one [Note.] gets the Monarchy of the World at one time, and another at another. 2. Every age is worse then other, as long as men are swayed by the corruption of na∣ture, and so is every age of each man, the youth worse than the childhood, the virile estate worse then the youth, and old age worst of all, but contrariwise in those that are by grace sanctified. 3. Great is the glory of worldly men, but it endureth onely for a short time, and then they are torn in pieces, and horribly destroyed, when as proceeding by degrees in wickednesse their sinnes * 1.58 be come to the full, as the Amorites. 4. The kingdome of Christ little at the first, increaseth wonderfully, as the grain of Mustard seed, and shall finally bring under and annihilate all other kingdomes, that we may by faith expe∣cting cleave fast to the truth, and so in Gods due time we shall see all such, as oppose it, whether Popish or Mahumetan confounded, as the gold, silver, brasse, iron and clay. But this kingdome in one the onely glorious kingdome all over the world, so to continue for ever, to the beautifying of all the true members thereof.

Then King Nebuchadnezzar fell upon his face and worshipped Daniel, &c. Of Da∣niel denying to have this honour done unto him nothing is said, but it is im∣plyed, vers. 47. that he refused this honour, and bad him worship God, from * 1.59 whom this rare knowledge came, setting him forth unto him, as the onely true God knowing and foreknowing, and ruling over all things, because it is said, the King answered Daniel and said, Of a truth it is, that your God is a God of gods, and Lord of lords, being as much in effect, as if it had been said, Daniel refusing that honour, and instructing the King better touching God, whose wisdome it was and not his to reveal secrets, the king answered, as is here said. For Peter did so towards Cornelius worshipping him, and Paul and Barnabas towards the Barbarians worshipping them, therefore it is not to be doubted, but that Daniel being lead by the same holy spirit did likewise. And his former speeches, that hee had no more wisdome, then any other man to reveale such secrets, but that there was a God in heaven, that had revealed it, imply no less. Lastly, if hee should not have refused it, he should have sinned foully, as Herod, yea * 1.60 much more, and so have provoked God against him for accepting Divine ho∣nours offered unto him, and how farre he was from sinning in the least mat∣ters

appeares before, by his care of not being polluted by the Kings meat and drink. Wherefore let no man of what rare gifts soever in the exercising there∣of [Note.] seek himselfe, but Gods glory, according to that, Let your light so sbine before men, * 1.61 that they may see your good workes, and glorify your Father which is in Heaven. And let no man by that which was done here to Daniel, or commanded to be done out of blindnesse justifie the adoration of saints departed; but considering from time to time, what kinde of men they were, that offered this to any of Gods dearest servants, namely blinde and superstitious, for this reason abhor from doing the like for feare of becomming like them, when they think to expresse greatest devotion; being condemned for blinde superstition. For Nebuchad∣nezzars * 1.62 promoting of Daniel, ver 48. and his fellows at his request, 49. it was an example of gratitude set to all Kings and great persons towards such, as they [Note.] finde to be in greatest grace with God, preferring them to places of most trust and concernment about them, and any wicked or vitious persons. And hereby we are taught to improve the favour, that we have at any time with secular Princes, to the helping up of holy men likewise for the weal publique, because when the righteous are exalted the people rejoyce, as for whom it is the better, but the * 1.63 worse if the wicked rule.

CHAP. III.

IN this chap. Nebuchadnezzar setteth up an image of gold 60 cubits high, and fix cubits broad, commanding all men to worship it, which image saith Lyra * 1.64 was his own, he being by pride so far lifted up; that he would be worshipped as a God, setting up this his image to this end and purpose, as Caius Caligula a Ro∣man Emperour did afterwards. Here is a strange alteration of a man, that upon so good ground a little before acknowledged one only true God, now to fall to this foul sinne of exalting himselfe as a God, but such is the ficklenesse and [Note.] inconstancy of carnall men, one while being most godly, and soone after re∣turning with the dogge to their own vomit, that their godlinesse is nothing worth, but like the morning dew, and as Herods reverencing of John, and soon after beheading him: that we may resolve upon constancy in that which is good, thus being fenced against all temptations to fall away herefrom to e∣vill, and consequently into condemnation. This Nebuchadnezzar did out of his exceeding great pride for the amplitude of his Dominion, but it is pro∣bable that he had setters on, viz. his Princes and Lords, who envyed the Jews for the great favour and authority in which they were, but by this meanes they thought to work their destruction, as the following part of this history giveth us just occasion to conceive, and the great penalty threatned to those, that would not fall downe and worship this image. For there were none of the Nations under the Kings Dominion to be suspected for their standing out against this Decree, but the Jews onely, and their accusing of Shadrach, Me∣shach, and Abednego, and seeking to have them destroyed by the fiery furnace as was propounded evinceth the same, whereunto we may also adde, that the * 1.65 King called his Princes and Nobles together to see the miracle wrought for those three, and his Decree making after this, that none should speak evill of their God. For what else did this imply, but that they had before spoken spitefully both against their God and them, to stay them from doing which hereafter he would have them see this miracle.

If it be demanded, how it came to pass, that Daniel was not now brought in question as well also as his three fellows? It is answered, either because he sate in the Kings gate, and so as being above all his Princes and Nobles, and as the Kings right hand, the Proclamation touched not him any more then the King himselfe, he most probably sitting with the King, as a spectatour of that which was done; or by reason of his imployments not to be spared to goe from the Kings gate and judging matters that came before him. And this I take take to be the most probable, because if hee had been there with the king, he would

not certainly have held his peace, but have spoken against this grosse idola∣try, and for his fellows in danger for not consorming thereunto. For the time when these things were done, some think it was long after his dream inter∣preted, but most probably it was the same yeare, the envy of other Princes of Babylon being so great at the preferment of Shadrach, Meshach, and Abednego, that they would not rest, but immediately seek to pull them downe by some device or other from the high places in which they were set, but with Daniel they medled not, as thinking him for the great grace, in which hee was with the King, to be above their reach. And if the dream were An. 37. of his reigne, as was before said, it must needes be granted, that this idolatry was set up the same year, because that An. 38. his punishment for this his intolerable pride fol∣lowed in driving him from amongst men to live in the fields with the beasts in the open air, and under no roofe where men inhabited, as he was well worthy to be dealt withall, who being a man of most eminent place, ruling over men and beasts, could not be herewith content, but he would be a god, therefore he was thus made more base then any other man. And that this must needs be done an. 37. and so that punishment infflicted, an. 38. of his reign appeareth, because he was held in that brutish condition 7 yeares, and then restored again, and these being added to 38. amount to 45. soon after which he dyed. That this image was his own and not of any of the false gods, which he worship∣ped, is plain, because he did not worship it himselfe. 2. Because v. 12. it is di∣stinguished from his gods in the accusation brought against Shadrach, Meshach, * 1.66 and Abednego. 3. Because it was long ago prophesied of, that he should take thus upon him as a God. And it may be, that he took an hint from his dream of an image, whereof he heard that he was the golden head, thus to represent him∣selfe to the people to be adored. So the wicked turn the Word of God made [Note.] known unto them into an occasion of sinne, especially Magistrates hearing themselves called Gods they swell in pride, as if they were Gods indeed, and * 1.67 elevated above the condition of mortall men, expecting to be honoured accor∣dingly, which proveth oft-times to be their overthrow, as is intimated, where they are called gods, it being added immediately, yee shall dye like men, for which the Lord gave a speciall charge to him, that should be set up for King, not to be * 1.68 lifted up in his heart above his brethren.

Shadrach, Meshach, and Abednego, the valiantest champions of God being cast * 1.69 into the fiery furnace, that was so extream hot, were by and by seen walking in the said furnace, a fourth man being amongst them like the sonne of God. Whence Lyra noteth this to have been the second Vision Propheticall touch∣ing * 1.70 Christ, of which he maketh five in all the Histories from ch. 2. to chap. 6. 1. The vision of the stone cut out of the mountaine without hands, of which * 1.71 chap. 2. 2. Of one like the Son of God in the fiery furnace, in this place set∣ting forth the sufferings and burnings of his faithfull servants that should be in the time of persecution, their invincible courage in suffering, and his pre∣sence with them, changing the nature of the fire, that it seemed no tor∣menting fire to them, but comforting and refreshing. 3. chap. 4. One bidding cut down the tree represented to Nebuchadnezzar in another dream, who is cal∣led a watchman: for hereby Christs cutting downe of the divels kingdome was set forth. 4. chap. 5. The handwriting seen by Belshazzar upon the wall, and then he being by and by cut off, representing the hand-writing against us, which Christ tooke and nailed to his Crosse; thus spoiling Principalities and powers. 5. ch. 6. Daniels admirable deliverance out of the Lions den, figuring out Christs rising up out of the grave to life again. For this in present it was certainly a proeludium of his future incarnation, and after that of his presence always with his to the worlds end, especially in their sufferings, as he shewed * 1.72 himself to Stephen, now ready to be stoned. Thus it is understood by Tertullian, who saith, Christ appeared to the king of Babylon in the fiery furnace the fourth with his Martyrs as the son of God. And Epiph. bringeth this place for proof of the Son of God by the old Testament. August. likewise rhetorically speak∣ing to Nebuchadnezzar who said, that he saw one like the Son of God, whence came

this to thee (O thou Alienigena) who told thee, that this was the Son of God, what Law, what Prophet? he is not yet born into the world, and the similitude of him, that was to be born, is known to thee. Whence came this? who told thee this, but the divine fire inlightening thee within, that whilest thou holdest these 3 as thine enemies in the fire, thou mightest give testimony to the Son of God? But Polanus following the vulg. tran. which hath it, v. 23. after these words, they * 1.73 fell down bound in the fiery furnace, and they walked loose in the midst of the fire without any hurt, for the Angell of the Lord descended together with them in the same moment, who shook the flames of the fire forth out of the Furnace, and preserved the servants of God safe without any trouble, being cooled as it were with a dew coming upon them in a pleasing manner. But the vulgar Latine followed by Jerome hath besides these words, a large prayer made by Azarias in the name of them all in the furnace, and after this deliverance a thanksgiving made by them all together, neither of which are in the Caldee, and so Jerome confesseth, but he had them out of the Greek translation of Theodotion. From hence Polanus gathereth that the fourth man appearing was an Angell, and not a representation of Christ, who should af∣terwards be made man of a woman. And he argueth from the speaker, who was an heathen, and therefore knew not any distinction of persons in the God head, but spake here of an Angel, as the Son of God, for he saith, that even the heathen knew, that there were Angels, and the King saith not nei∣ther that he saw one, who was the Son of God, but like him, whereupon he concludeth; that it was not hee that appeared, but an Angell in an as∣sumed body, as also Nebuchadnezzar himself calleth him, vers. 28. where∣fore he concludeth against tho••e Fathers that from hence bring a testimony; that Christ is the true naturall Son of God. But ••or so much as all agree, that the Son of God hath sometime appeared in a humane shape, as divers times he did to Ezekiel, and to Abraham; Ezek. 1. sitting upon the throne on the top of the living creatures and wheeles, and Ezek. 40. in a linen garment with a measuring line in his hand, and Ezek 9 and to Abraham, Gen. 13 44. & 15. and here a glorious man is seen working this great miracle upon the fire, that it could not burn, I see no reason, why we should not subscribe to the an∣cient tenet, that it was God the Son in an humane shape, who now appeared. For the reasons alleadged to prove the contrary: first, he is by the same king called an Angell, in like manner in other places the Son of God is called the Angell of the Covenant, for the King being an heathen whose words are not there∣fore * 1.74 to be regarded, most probably, as Augustine hath it, the spirit of God prompted him to say thus and therefore he and not king Nebuchadnezzar is to be looked at herein, for so Balaam an heathen wizzard spake of Christ by the name of a Star, that should rise out of Iacob. Lastly, for his saying, One like * 1.75 the Son of God; this argueth not, that in this vision there was not a representati∣on of the Son of God to come afterwards in the flesh, but rather that this great mystery was here shewed before for the greater comfort of the faithfull, that they might courageously bear all their sufferings having the Prince and head both of Angels and men present with them herein to mitigate their pangs and carry them through them with joy, this being more, then to have the prote∣ction of a meer Angell, concerning whose power also, whether he can change the nature of fire, that it shall not burn, it may well be doubted, seeing this argueth omnipotency, which is in God alone, and not communicable to any creature. Wherefore no weak argument, and worthy to be derided may bee raised herefrom that Jesus is the Son of God, but one strong and solid thus. He whom Nebuchadnezzar saw in the fiery furnace was the Son of God in an hu∣mane shape: but he was typically Jesus, Ergo, &c. The major is proved, be∣cause he did that, which none but God could doe, viz. qualified the most ardent fire, which burnt up some coming but near it, and had no fiery heat at the same instant to singe so much as the hair of the head of other some. For the minor it is also proved, because God appearing in a glorious humane shape at any time was not God the Father or Holy Ghost, but God the Son, sith no man hath seen God at any time, but the Son hath revealed him both

when in him appearing in an humane shape under the Law, and when under the Gospell shewing himself in the man Jesus born of the Virgin Mary, and hy∣postatically united unto him.

For the communication had betwixt the King and his Lords about this miracle, God ordered it so by his providence, that they might be made wit∣nesses hereof for the greater confirmation of the truth hereof, and that they might hereby be converted to God, or left the more without excuse. As for * 1.76 Nebuchadnezzar himself, he was again so taken with it, that he blesseth God, and decreeth against all men that shall vilipend him, although his sicklenesse and inconstancy in good was the same, that it was before chap. 2. and the be∣ginning of this third manifesteth. For had there been any true cordiall reso∣lution tending to such piety, as he made shew of herein, he should not for his pride have been so punished after this, as he was, chap. 4. Note hence the cer∣tainty [Note.] of the miracles which God wrought of old, there being so many made witnesses thereof, that we may not be unbeleeving, but beleeving, as if we had seen them our selves, and beleeving our Lord Jesus the Son of God to be pre∣sent, although invisibly, with all his faithfull servants in their sufferings, to mitigate them so, that they shall be able with comfort to bear them, whatsoe∣ver they be, as he was now in the furnace visibly, as the words, Like the Son of God, imply, because we commonly say of 〈…〉〈…〉an extraordinary for parts and glory, if he be the King, but never by us seen before, that he is like the King. 2. Miracles work upon the most wicked for the present, making them to speak as godlily as the sincerest Christian can doe, but in such as are not rooted in grace, it is but as a flash, soon vanishing again, that no man may bear himselfe upon this, that he is for the present well affected, but get grace into his heart, and to this end crave it with all earnestnesse and perseverance.

CHAP. IV.

IN this chapter is set forth another Vision or Dream of Nebuchadnezzar, and the interpretation thereof made by Daniel, whereupon he maketh another * 1.77 declaration full of piety towards God, as if he had now been converted indeed, vers. 1, 2, 3. Here all things are so plain in the dreame, the interpretati∣on of Daniel being added, that I shall not need to expound any thing herein, onely vers. 13. it is said, Behold! a Watcher and Holy one came down from heaven, hee * 1.78 cryed aloud and said, Hew down the tree and cut off his branches, &c. This watcher was an Angel of God, so called, because the Angels are alwayes vigilant and ready at every command to goe about the execution of Gods will, as we also ought to be, and specially the Ministers of God, as it is said to Ezekiel chap. 3. And he saith, Cut down the tree, to shew that Nebuchadnezzar set forth hereby, should be put down from his kingly dignity, and live like a beast a long time, and this was the plucking off of his branches, which are ornaments to a tree, and therefore fitly representing a kings royall accommodations making him to shew glorious. Now when the Angell cometh to expound this verse 16. hee saith, Let the heart of a man be taken from him, and a beasts heart be given unto him, in * 1.79 which words he maketh the vision so far forth plain, as that it might from hence be known, that a man was meant by this tree, and a man not to be me∣tamorphozed into an oxe, as Josephus saith, Nebuchadnezzar was, but retaining still the shape of a man, and changed onely in his understanding, by which means he was so transported from himself, that he was no more as a man for any reason, but as a brute beast in all his doings, in so much as that his cour∣tyers not able to indure a beast any longer, drove him out of the house into the fields amongst other beasts, with whom he fed, and amongst whom he lay * 1.80 in the open air seven years, and the food, upon which he fed, is said to be grasse which he ate like an oxe. Touching this strange change in this king, Dorotheus * 1.81 and Epiphanius say, that internally he was not changed in his reasonable soul, but was herewith indued still, and that his change was in his body, his former

part being like an oxes, his posteriour like a lion, having the head and horns of an oxe, but the main ••nd tail of a lion; contrariwise the text saith, that his heart was changed, but for any change in his body, it speaketh nothing, whereby is not meant, that his reasonable soul was taken from him, for that is the form of a man, and therefore being taken away, a man ceaseth altogether from being a man, and the soul of a beast being put into him hee is really a beast In saying therefore, that the heart of a man was taken from him, and the heart of a beast put into him, nothing else is meant, but that this phantasie and appetite were changed to, that upon a strong imagination that he was a beast, he had affections carrying him in all things to doe accordingly. A like story to this hath Aben. Ezra of a melancholick man in Sa••d••nia, who forsaking the * 1.82 company of men, went amongst De••r, and lived, and eat grasse with them a long time. And for this exposition is Thomas Aquinas, who saith that there * 1.83 were no shape in his bodily shape, but onely he seemed to himselfe to be a beast. And Franciscus Valesius saith, that it was a melancholick disease, which God * 1.84 laid upon the King: and Hieron M••rcurialis, that by means of this disease some have become madde, doing as it they were the very creatures, which they ima∣gined themselves to be, some who thought themselves dogges, barking, some cocks crowing, some wolves, going out amongst the graves to feed upon dead bod••es. One, saith Le••••nius, i〈…〉〈…〉ining himselfe to be dead would eat no * 1.85 meat seven dayes together, so ••••at he was almost dead, to whom being in this desperate condition, the Physitian prescribed this remedy that a few men clad all in white should come into the chamber where he lay, and eat meat in his sight, which he seeing them asked what they were, they answered, dead men, but said he, doe dead men eat? they saying, yes, that they did when they could get it, he hearing this started up from his bed, and fell to eating with them, and so was recovered. Mic••a••l Medina conjectureth, that as by witchcraft * 1.86 some are transformed in shew, a mist being cast before the spectatours eyes, so that they seem to be what they are ••o••, so it was done by the Almighty power of God to Nebuchadnezzar; but this is onely a conjecture & improbable, because no such thing is here said but onely touching his heart, wherein all the change in appearance was, and it is not good to ascribe such deceitfull doings to God, as jugglers use by the help of the devill to beguile mens eyes. Of this strange judgement laid upon Nehuchadnezzar, none of the ancient writers of the heathens speak, but Alpheus briefly saith, that Nebuchadnezzar being rapt with madnesse presently vanished out of the company of men, when he had first foretold the overthrow of the Caldee Monarchy, as he is cited by Euselius. * 1.87

For the leaving of the stump of his roots in the earth, vers. 15. hereby was meant, that he should not be driven from his kingdome, but that hee should return to it again, as the stubble of a tree, after it is cut down, having life still in it shooteth out again, even with a band of iron and brasse in the tender grasse of the field, that is, leave it as it were, thus bound by Gods irrevocable decree, till the time here spoken of be fulfilled, the allegory of a tree cut down being herein followed, which springeth not again, but by the dew falling upon it, and al∣though ordinarily a tree cut down shooteth out again the next spring, yet if bands be upon it, through which it cannot pierce, it shooteth not out, till they be taken off, so could not this King, but then he did.

This matter is by the decree of the watchers, and the demand by the word of the holy ones. * 1.88 vulgar, the sentence is the decree of the watchmen, and this is the speech of the Saints and the petition. The first agreeth best with the originall, it being meant, that it was the decree appointed by God to be published by his watchmen the An∣gels, whereupon they demand, why it is so, and have answer in the next words, that the living might know, that the most High ruleth in the Kingdomes of men, and giveth them to whom he pleaseth. Iunius to these words, the word by the demand of the holy ones, addeth usque dum adducatur ut agnoscant, till he be brought to that, that * 1.89 they acknowledge, that is, Nebuchadnezzar to that low ebbe, that all men living hearing of it, and after this, of his restitution again to his kingdom, acknow∣ledge

the kingdomes of the world to be at the Lords disposing, and that hee giveth this great Monarchy, to whom he will, and setteth the most abject of men therein, that is, this most proud man after his so great abasement, to be King and Ruler thereof again, thus also Lyra according to the letter. But he saith fur∣ther, * 1.90 that some will not have this to be literally understood, but mystically of the devill, who for his pride was the most abased of all others, yet shall here∣after be restored to his pristin glory of an angell of light again. And they ar∣gue against the literall understanding of this of Nebuchadnezzar. 1. Because he retaining his humane nature still, could not goe and live upon grasse as a beast so long a time. 2. Because being taken with such a disease, as was a kind of madnesse, they would doubtlesse rather have shut him up, then driven him out into the fields, as is used to be done to mad men. 3. Because the wild and savage beasts would, when he had come amongst them, have devoured him. 4. So large an Empire would not have been so long without a King, and if another King had been once set up, it is not probable, that he would have given way to him to return to his Throne again. But to beleeve, that the de∣vill shall be restored again to his first glorious condition of an angell of light, is most contrary to the holy Scriptures, wherein it is said, that hell fire is pre∣pared * 1.91 for the devill and his angels, and that it is everlasting, and the angels, who kept not their first standing he hath reserved in everlasting chains of darknesse. For the objection made. 1. No reason can be drawn from the common condition of a man, to this man, having this judgement laid upon him by the Almighty, who can sustain the life of man without means as long as he pleaseth, as he did Moses 40 dayes, and Elijah, and the children of Israel 40 yeares in the barren wildernesse, and experience hath taught in some, whose bodyes have been distempered, that they have used coals and other things, wherein there is no nourishment, for most delectable food, and there is an history of a woman, that are & lived upon spiders, and some upon locusts; therefore if God would have Nebuchadnezzar fed with grasse, what is he that dares say it was not possible, and likewise upon his hands and feet to goe about as the beasts? 2. It is not to be doubted, but that when this judgement befell him, Daniel certified the Nobles hereof, perswading them rather to help put in execution what God had decreed, then to hinder it. 3. The same God that appointed his restituti∣on after this fastened the stump of this tree in the mean season, so as that it was not in the power of any creature to pull it up, for which it is said to be bound with bands of brasse and iron, and it is observed in the ordinary course of na∣ture, that a madde dogge will not bite a foole or a mad man, to say nothing of the acquaintance, which hee gat with the beasts by conversing amongst them, so that they took him going upon all four, and feeding as they did, to be a beast as they were, although in shape differing from them, as a monster a∣mongst them. 4. It is said, that Evilmerodach the sonne of Nebuchadnezzar reigned a while in his stead in this time of his exile, but playing the tyrant was by his subjects shut up in prison, where Jehoiakin the captive King of Judah was, with whom he by this means gat so good acquaintance, that immedi∣ately after Nebuchadnezzars death, he comming to the Throne lifted up his head, and dealt so favourably with him, as is said, 2 King. 25. & so the kingdom was at Nebuchadnezzar returning to his understanding again void and fit for him to resume; and if it were not so, Daniel with the assistance of the Lords governed it for the time in certain expectation of his returne at the time by God prefixed.

Break off thy sins by righteousnesse and thine iniquities by shewing mercy to the poor, if * 1.92 it may be a lengthening of thy tranquillity, vulg. it may be God will forgive thy de∣lights; that is, if thou dost thus, happily thy sins wherein thou hast taken such pleasure may be pardoned, and this judgement escaped: but herein the sense is more respected then the signification of the words, and if it be lengthening tranquillity, the sense will be good thus, being spared from this expulsion and disturbance thou maist haply live still quietly in thy kingdom. The vulg. for break off thy sins by righteousnesse, hath also, redeem thy sinnes by almes-deeds, and so

hath the Sep••uagint translation but erroneously, for neither doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nifie redeem, nor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 almes, but break off and righteousnesse, yet upon this erroneous translation, some infer the merit of almes-deeds, as if for them men were worthy of pardon, so Cornelius a Lapide saith, sins are by almes redeemed, because the fault being therefore forgiven, temporall punishments are ex con∣digno, remitted also. Again, they merit, if not the remission of everlasting, yet of temporall, and lastly because they dispose a sinner to grace, and to the pardon of sin, as prayer deserving and obtaining of it. Wherefore he stiffly main∣taineth the vulgar translation, saying, that although 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth not to redeem, but to break off, yet to shew that this breaking off is by redeeming, a Redeemer is in Caldee called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and for the word righteousnesse, to give almes is a great part of righteousnesse, and therefore it may well be rendered by almes. But against him and all that make such Papisticall constructions I oppose Polanus, who excellently sheweth that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath only two significati∣ons, * 1.93 1. to break off; 2. to pluck a mans selfe out of danger, but not to re∣deem, which indeed cannot be said to be done in respect of sins, but of per∣sons, seeing sins are not capable of punishments, but persons sinning. Methur∣geman Eliae writing upon this word, saith, it signifieth to break off, and for proof hereof alleadgeth Exod. 32. 2. Break off your golden rings, but for re∣deeming he can bring no place, where in Hebr. or Caldee it is so used. And a∣gainst redeeming, as by a Prince given, which might satisfie in respect of any punishments due for sin, maketh the redemption by Christs bloud, and not * 1.94 by gold and silver, if we had millions thereof to give amongst the poor. The meaning therefore is nothing else, but whereas thou hast been an oppressor, do [Note.] henceforth righteously & make restitution to those whom thou hast wronged, and over and above this, be charitable and give aboundantly of thy goods to the poor. From whence, although no redemption from sin by almes-deeds can be proved, yet it may wel be proved that no man is a true Convert, or shal find favour at Gods hands, who turneth not from unjust and deceitfull dealing to righteous in all things, and from hard heartednesse to charitablenesse. For in both these Zaccheus was a most exact pattern, & Cornelius to add the more force * 1.95 to his prayers, was much in almesgiving, and the Apostle having spoken of the sacrifice of praising God, addeth to distribute and to give forget not, for with * 1.96 such sacrifice God is well pleased, whereby is intimated that prayer and praise is then a well pleasing sacrifice to God, when accompanyed with almes-deeds. For the last words here, if it may be a lengthening of thy tranquillity, because Da∣niel speakes doubtfully, the Papists following the Vulgar, gather from hence, that no man can be certain of his sinnes being pardoned, or consequently of his salvation. But as hath been before said, the words are not rightly rendred, it may be God will forgive, but, if haply there may be a prolonging of thy peace or rest, the temporall judgement threatned against thee being prevented. And ac∣cording to this Ierome noteth, that an whole year passed, before that it was * 1.97 executed, and Nebuchadnezzar sinned again by his proud vaunting of himself of his great Babylon. Whence saith he it is probable, that he did for a time, as Daniel had counselled him, and so was spared, and had his quiet resting in his palace lengthened out twelve moneths after this. But if the vulgar tran∣slation were true, yet it followeth not from this his conditionall speaking, that he doing so as was prescribed could have none assurance, because such words are often used by way of perswading to beleeve the thing spoken of, as 2 Tim. 2. 26. Instructing with meeknesse the contrary minded, if God at any time will give them repentance, which is as much as if he had said, thou doing thus may upon good ground beleeve that a good event will follow. And for any man or Nation turning from sinne, when judgements are threatened there is a certain ground of confidence, Ier. 18. 6. Ezek. 26. From Daniels example, [Note.] not onely expounding to Nebuchadnezzar his Dream, but also exhorting him to repentance, note that every Minister of God ought to doe likewise, and not to sooth up men in their sins, so daubing with untempered mortar, or * 1.98 having expounded the word to leave it without application.

At the end of these dayes my understanding returned unto me, and I lifted up mine eyes * 1.99 to heaven, thus I have translated it, not as the words lye, for his lifting up of his eyes is placed first, and then the returning of his understanding to him: but so it is hysteron proteron, the last put first, for his understanding must first needs return unto him, and then, and not before he lifted up his eyes and bles∣sed God, sith the heart of a beast cannot doe this, and hereby it is plain, that the judgement laid upon him was in his minde, and not in the transmutation of his body any otherwise, then as this beastiall minde made him to go and do like a brute beast. From this relation of Nebuchadnezzar, we learn, that man, [Note.] who is as a tree flourishing by prosperity, is so fascinated hereby, that forget∣ting God he equalizeth himselfe in his imagination unto him, then as pride goeth before a fall, God who is very vigilant to look to the swelling heart of such a man cutteth him down by sicknesse, or taking his worldly estate away from him, thus making him base and vile, and thus haply he liveth and go∣eth on either like a stupid beast a long time, not considering, wherefore Gods hand is so heavy upon him, or murmuring against God, but in fine, if hee belongeth to God, he considereth his former high thoughts and wickednesses, and repenteth, and is either lifted up again, as Nebuchadnezzar, and Iob in this world, or in the world to come, although after this he be kept alwayes low here. And then what doth he? blesse and praise God to the ut∣termost of his power, seeking also to make others by his speaking of his praises and wonderful gests done for him, to acknowledge him to be the only true God, and therefore to fall to the magnifying of him also, and to living in all holy obedience to his will, to his glory.

And thus as Lyra saith, it is not to be doubted but Nebuchadnezzar after this proceeded to do to his dying day & so was saved. Whereas that which is spo∣ken * 1.100 of him, Esa. 14. 12. may seeme to make against it. He answereth, no more is there said, but what came to passe here touching his cutting downe to the ground, and the debasing of him in this world for his pride, he being so left, as a wretched man, suffering still in his body after death. This Isaiah saw should come unto him for his intolerable pride, but his finall conversion was hidden from him and not revealed, til now in Daniels time. But forsomuch as after this testimony given of his serious penitency, nothing is more spoken [Note.] of him, but this his history is concluded, it is to be held, that whatsoever his life had formerly been, was forgiven, and in the end he was received to mercy, that no penitent sinner, who now turneth to do the works of God, may de∣spair of mercy, how foul soever his life hath formerly been. But touching a∣ny grace or mercy to sinners delaying their repentance neither doth this or▪ a∣ny other history speak one word of comfort, and therefore they build their hopes upon shadowes, that being such hope to come to the like comfortable end, especially such as have glorified God and been well affected, but are faln away: for although he did again and again, yet there is now a bar put against Apostates, so that there is no hope for them to doe the like, because it is im∣possible * 1.101 for the inlightened that fall away, to be renewed by repentance; al∣though an heathen being affected with miracles, and hereupon confessing the true God once, yea twice, falling after this away again, were renewed, for it is no more given to such to repent, although it were given to this man.

CHAP. V.

HItherto the Divine spirit, that was in Daniel, being shewed by his interpre∣ting of two dreams of King Nebuchadnezzar: now a third instance is given of the same in his reading and expounding the strange hand-writing upon the wall to Belshazzar, in every of which there is somewhat typifying things done under the Gospell. 1. In the stone cut out of the mountaine without hands. 2. In the watcher decreeing the cutting down of the proud King, represented by an huge high and broad tree, for by this was set

forth Iohn the Baptists threatning, that every tree that brings not forth good fruit * 1.102 shall be hewen down and cast into the fire, and our Lords telling how the barren fig∣tree should be cut down, which was also fulfilled in the destruction of Jerusalem by the Romans, and for the renewing of the stump still to shoot up again af∣terwards, it was also true in the Jew, or shall be when converted, Rom. 11. 2 Cor. 3. 3. In this hand-writing setting forth Belshazzars destruction, and losse of his kingdome, because he weighed too light, for by books wherein mens doings are written, all shall at the last by Christ be judged, and then they * 1.103 that are light like chaffe, and not heavy and substantiall like wheat, very husks without grain, shall be destroyed, and the kingdome of Heaven given to the solid faithfull, who are within, as they shew to be outwardly. Touching this Belshazzar the King, some think him to have been the son of Nebuchadnez∣zar, because he is in this chapter so called, and next after Nebuchadnezzar writ∣ten of, and whereas it may seem to make against it, that Evilmerodach succeeded * 1.104 Nebuchadnezzar, it is held by them that Evilmerodach and Belshazzar were all one, which is also intimated, Jer. 50. 2. where it is said, in speaking of the de∣struction of Babylon, Bel is faln, Merodach is broken in pieces, which may be taken for Evilmerodach; and whereas Jer. 27. it is said, all Nations shall serve Nebu∣chadnezzar, and his son, and his sons son, which was not fulfilled, if Belshaz∣zar were his son, in whose time Babylon was destroyed they answer, that there were two Nebuchadnezzars, touching the former of which Jeremy saith, that all Nations should serve him and his son, and sons son, and so they did, if Belshaz∣zar were son of the second of these Nebuchadnezzars. Others say, that Bel∣shazzar was not the son, but the grand-child of Nebuchadnezzar, and called his son only as the grandchild of any man is commonly, and the grandfather the father. According to this Evilmerodach was Nebuchadnezzars son, and Bel∣shazzar his son. Lastly, others place next unto Nebuchadnezzar Evilmerodach, then * 1.105 Niglissar, after him Labosardach, then Belshazzar, so Josephus whom Jerom follow∣eth, but unto them he reckoneth so many years, that it agreeth not with the years of the Jews captivity, to Evilmerodach 18 years, to Negl••••••ar 40, to Labesor∣dach 9 moneths, to Belshazzar 17. which together make 75 besides the yeares of Nebuchadnezzar after Jerusalem destroyed 36. It is therefore rather to be held, that Belshazzar was the son of Evilmerodach, and that he is omitted by Daniel, as in whose time nothing remarkable fell out, but what was before related, 2 King. 25. and Daniel propounded to himself onely to set forth things of greatest note. And thus the prophesie of Jeremiah was fulfilled of all Nations * 1.106 serving Nebuchadnezzar, and his son, and sons son, and we shall not be forced to flee to an uncertain conjecture of another Nebuchadnezzar coming between, of whom neither the Hebrews, nor Berosus the Caldee Historiographer maketh any mention. And the time of the Jewes captivity agreeth to this being 70 years, if we reckon to Nebuchadnezzar 36 years, to Evilmerodach 18, to Belshaz∣zar 17 as Iosephus, being together 71, in which year being the 17 of Belshaz∣zar the Medes and Persians tooke Babylon, and as Lyra saith out of * 1.107 the Hebrew traditions, Belshazzar seeing the 70 yeares spoken of by Ieremy come, and Babylon standing still, although besieged, and the Jews by the com∣ing on of another Monarch not delivered, hereupon took occasion to sleight that prophesy, and as if all danger were past, to make that great feast to his Princes, that he did, and so when he was most secure, he was cut off. Bu•• of the manner of Cyrus his proceeding and taking Babylon, and the description of that great city, see what I have written upon Ezra, pag. 5. 6.

When Belshazzar was in his cups with his Lords his Wives, and his Con∣cubines * 1.108 (who were a wonderfull great company, for there were 1000 Lords or Princes, it being by some conceived, that all his Princes were come unto him to Babylon to help to defend the City, an hand was seen writing upon the wall such a writing, as none of the wise men of his could read or interpret, which made his heart and limbs to tremble. Upon this the Queen hearing of it came in, about whom it may be questioned, what Queen shee was, see∣ing his wives and concubines were already with him: but it is answered,

most probably shee was the wife of Nebuchadnezzar who lived still, or of Evil∣merodach his father, who knew what Daniel had formerly done in the like dif∣ficult cases, wherefore she certifieth him of Daniel, and Daniel being sent for came, and read and interpreted the writing, which was Mene, Mene, Tekel, Ʋpharsin, which because when he cometh to interpret, he saith, Mene, God * 1.109 hath numbred thy kingdome and finished it; Tekel, thou art weighed in the ballance, and found wanting; Peres, thy kingdom is divided and given to the Medes and Persians: the vulgar hath only these three words, Mene, Tekel, Perez; but the first word is doubled, and for Peres is Ʋpharsin, which cometh of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and, and Peres, whence is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 divisions, and Mene properly signifyeth numbred, Tekel weighed. Thus by prodigious signes God hath some other times also foreshewed the destruction of other wicked kings. Zonaras saith, that a Judge in Antioch saw * 1.110 in heaven a number of starres so placed together, that of them these words were made, hodie Iulianus in Perside occiditur, this day is Iulian slain in Persia, and * 1.111 it f••ll out accordingly. Upon a place in Adrianople was a verse seen written, that one of the Paleologues family should shortly dye, and Machael Andronicus the Emperors son shortly after dyed.

CHAP. VI.

HEre, after Gods twice magnifying of Daniel for his incomparable skill and insight into greatest secrets in the time of Nebuchadnezzar, and once in the dayes of Belshazzar, a further magnifying of him, as his dearly beloved servant, followeth in the dayes of Darius the King of the Medes by a rare miraculous deliverance from the Lions, into whose den he was cast, but their mouths were shut up so, as that they could not hurt him. All things are here easily to be understood, and therefore I shall speake but little here∣upon. And first of his praying three times a day with his window open to∣wards * 1.112 Ierusalem, as he had used to doe. If the reason be demanded, it is an∣swered, God had promised to his people in captivity, that if they should pray toward Solomons Temple, he would hear and be mercifull, and therefore hee * 1.113 set his window open that way, and not to be seen of men, contrary to which it is prescribed, Matth. 6. Enter into thy closet, and pray in secret. For his pray∣ing three times besides the morning and evening, intimated Exod. 29. 39. where it is prescribed at noon day, this was commonly before eating, as Peter went up at this time of the day to the top of the house to pray, and * 1.114 David speaks of praying morning and evening and at noon-tide. And it is not to be doubted, but that Daniel did now the rather frequent God with his prayers in private, that hee might not be counted one that tempted God by doing his devotion, where he might be seen, and so incurre the penalty by the Kings Decree propounded, thus Lyra. But how was he in private, say o∣thers, * 1.115 when as the Princes by seeing his window open knew of it? and here∣upon Polanus entreth into a dispute, whether Daniel did well in that hee did not for a time powre out his devotions more secretly, where he might not have been seen. And he saith, some object against his thus doing, because he might secretly for that time in his minde have worshipped God without using any externall gesture, and in so doing have kept a good conscience. 2. It not so, at the least by going in secret, where no mortall eyes might see him. 3. Because the Kings Decree is to be obeyed in things not contrary to our duty to God. But all this is easily answered, he could not at this time refrain•• * 1.116 from proceeding externally in his devotion as he used to doe, without be∣ing reputed a deserter of his piety towards his God, his forbearing to pray, as he had used to doe being taken for a relinquishing of him for fear of the Kings Decree, wherein he knew that he only amongst all the Princes was a im∣ed at, and of what ill consequence this might have been to enemies, who for this would have counted him timerous, and without all courage, and to friends, to whom his example might have been a stumbling block to make

them to intermit their devotions also. And therefore it was necessary for him to doe as he did, that his faith and courage, and constancy to his first prin∣ciples * 1.117 might appear to all men, and that in the way of piety hee feared not man, as his three fellows had done before in Nebuchadnezzars dayes. As for obedience to mens ordinances, it is no further to be yeelded, but as it stands with piety towards God, and doing so as that a good conscience may bee kept in all things. When the King heard that Daniel was taken in the trap, * 1.118 which they had set for him, he was sore displeased with himself, and laboured to deli∣ver him to the going down of the Sun. The King, as it appeareth hereby, was meerly circumvented, who when he made his Decree saw not into the drift thereof, but now he saw too late and sorrowed fruitlesly. But although hee could not see into their drift, yet if hee had not been void of all piety, hee would never have agreed to make such a Decree, howsoever he had beene im∣portuned thereunto, because even heathens are devout in their kind, and know by the light of nature that the worship of the God whom they serve, is not to be intermitted so long at any time. His grief for Daniel therefore was not, because he was so godly, that for godliness sake he would thus hazzard his life, but because he was so wise a man, and so he thought, that he should have more misse of him, then of all his Princes besides. But as great as his grief for Daniel was, and howsoever hee laboured by speaking for him, seeking some evasion in interpreting his Decree made, as Lyra conjectureth, or pleading * 1.119 the great usefulnesse of him for his rare parts to the whole State, he at length caused Daniel to be cast into the Lions den, as Herod afterwards did by Iohn the Baptist, who had hypocritically pretended sorrow, when for his oath he thought himselfe obliged to doe it, or was affected with sorrow in some other respect, haply of the hatred of the people, which hee should thus incurre, because they counted Iohn a Prophet. Thus Kings sometimes for want of consideration in time intangle themselves in unevitable evils, for which they had need to be very circumspect, neither are we in this land in∣sensible [Note.] of evill, that hath thus come to our state, which God for his mercy remove.

Thy God, whom thou servest continually will deliver thee. This the King speaks * 1.120 to comfort Daniel, and he might beleeve, that it should be so, because he had doubtlesse heard of the deliverance of his three fellows out of the fiery fur∣nace. Then a stone being rouled to the doore of the lions den, it was sealed * 1.121 with the Kings seal, saith Jerome, least the Princes, if they should find, that the Lions spared Daniel, should otherwise seek his destruction, pretending it to be done by the Lions, and it was also sealed with the Princes seals, lest the king should take him out again, or seek some means of his preservation, but in all Gods providence wrought, that his Almighty power might more clearly ap∣peare [Note.] in his deliverance, and that there was no fraud herein, for the comfort and confirmation of others being in greatest danger by the malice of their ene∣mies. For dangers by Lions, Aristotle, Pliny, and Pererius say, that if a cloth * 1.122 be cast upon the eyes of a Lion to cover them, he will not hurt a man. 2. If he be full. 3. If a man hath been unto him beneficiall. 4. If a man lyeth pro∣strate before him in the manner of a supplicant. But Daniel was not safe by any such means, but God sending his Angels to shut the Lions mouths, or as some think, taking hunger away from them in respect of Daniel, and cau∣sing in them a satiety, or causing such a phantasie in them, that they looked upon Daniel, not as a prey, but a friend unto.

Daniel being kept safe from the fury of the Lions till the morning, and then * 1.123 called to by Darius, answereth, God sent his angel and shut the mouths of the Lions, * 1.124 because innocency was found in me, as he was not hurtfull to any, especially not to his conscience by doing any thing against it, so God provided that the Lions were not able to hurt him: sutable to which Augustine hath a notable saying, subject thy selfe to him, that is above thee, and all things under thee shall be subject unto thee, but because man through sinne left him, under whom he ought to have been, he was subjected to them, above whom he ought

to be. Ver. 20. The King then commanded, and Daniels accusers, and their wives and * 1.125 children were cast into the Lions den, &c. a just punishment and kindly for their sin, and Josephus saith further, to illustrate the history, that these Princes pleaded before the King, saying that the Lions were full, and therefore would not touch Daniel, which he hearing said, that the Lions should now be fed, and then they cast into see, whether they could likewise escape, but this being done they were suddenly destroyed. For their wives and children cast in also, it is most probable, that they were accessary to that wicked conspiracy against Daniel, putting their husbands and fathers on in the fore∣said designe, as being moved with pride and disdain at the high advance∣ment of Daniel above them who was a captive. Then Darius wrote to all Nations of the earth, magnifying the God of Daniel, and acknowledging that * 1.126 his kingdome should never have an end, speaking herein the same words with Daniel. 2. Touching Christ and his Kingdome, which hee had doubtlesse learned of Daniel. To conclude, the representation of Christ in this vision, as was said before in part, is in Daniels comming alive again out of the Lions * 1.127 den into which he was put, as into a sepulcher, after which his accusers being put in were cruelly destroyed, and then the Lords kingdom extolled and all men prohibited to speak ill of God the Father of our Lord Jesus Christ. So Christ being laid into the sepulcher, and there a watch of Lion-like souldiers set to keep it, and if he should rise again, to kill him, notwithstanding had his angels ready at hand to terrifie the souldiers away, and then he arose againe, and came forth, being safe from all harm, and had all power given him, in * 1.128 heaven and in earth for evermore: and thus it appears, in every thing done here, that Daniel prefigured Christ, as in his name the judge of God, for so it was before shewed, that Daniel signifieth, and Christ, we beleeve shall come to judge the quick and the dead; and 2. as Daniel came out of the Lions den, so he out of the sepulcher. 3. As Daniel came from amongst the Lions safe and sound, so he from amongst the souldiers. 4. As Daniel being come forth from amongst the Lions, his accusers were cast in and destroyed, so Christ being come out of the sepulcher, death being not able to hurt him, the Jews his accusers were cast in, as it were, when by the Romans taken and slain. 5. As upon this great miracle God was acknowledged, and published to all parts of the earth, so upon the miraculous rising again of Christ, false gods went downe upon the publishing hereof in all places, and the true God and his Son Jesus Christ were acknowledged all over the earth, neither was any contrary power able to stop the course of the Gospell, but the sound thereof setting this forth went into all the ends thereof.

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 * 1.129 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 * 1.130 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 * 1.131 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 * 1.132 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 * 1.133 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 * 1.134 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 * 1.135 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, * 1.136 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 * 1.137 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 * 1.138 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 * 1.139 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 * 1.140 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 * 1.141 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 * 1.142 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 * 1.143 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 * 1.144 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 * 1.145

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 * 1.146 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 * 1.147 Ierome who is commonly followed by others, but he also saith, that Porphy∣rius * 1.148 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 * 1.149 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 * 1.150 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 * 1.151 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 * 1.152 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 * 1.153 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, * 1.154 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 * 1.155 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 * 1.156 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 * 1.157 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 * 1.158 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 * 1.159 have such to attend upon them, and to pitch their tents about them, and to * 1.160 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 * 1.161 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 * 1.162 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 * 1.163 cometh.

Polanus who adhereth to that interpretation of the Seleucidan kingdome * 1.164 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 * 1.165 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 * 1.166 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. * 1.167 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' * 1.168 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 * 1.169 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 * 1.170 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 * 1.171 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 * 1.172 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.] * 1.173 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 * 1.174 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 * 1.175 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 * 1.176 these things.

CHAP. VIII.

HEre Daniel setteth forth another vision, which hee had two yeares af∣ter the former of the four Monarchies of the world, in the third yeere of Belshazzar the King of Babylon, and therefore before that the Medes and Persians had attained unto it. He had all four very briefly represented un∣to it. He had all four very briefly represented unto it. He had all four ve∣ry briefly represented unto him in the former chapter, but now the Lord de∣clareth more at large the proceeding of two of them in particular, viz. of the kingdome of the Medes and Persians and of the Grecians, that his people might fully understand, what should be done both under the one and the o∣ther, and so it might appeare how all things past, present and to come are present unto God, and that the warres betwixt kingdome and kingdome, and prevailings at all times are ordered by his providence, and that one can∣not subdue another, or stirre up any persecution against the people of God, but according to his will secretly working in all the transactions of men. In this chapter the Prophet speaks no more in the Caldee tongue, as in the se∣venth, but in the Hebrew, because as Polanus conjectureth, the Lord had in set∣ting forth these things respect unto his Church in Judea, as for whose com∣fort * 1.177 they were written, and not of Pagans and Infidels, yet because it seemed good unto him by his predictions to shew to the Caldeans something, where∣by they might be convinced, that hee onely was the true God, from whom no∣thing to come lay hid, and that theirs who could not doe this, were false gods and vain idols, hee would have the first Vision chap. 7. written in the Caldee tongue, whereby they might have a tast of his Omniscience, and that all things to come to the end of the world were open and manifest unto him, because in that the principall occurrences of all times and ages to the day of judgement are revealed, which is also another strong argument to prove, that the fourth kingdome there spoken of was the Roman, how soever touching the little horn something like unto Antichrists persecution is hereby shewed to have beene done by a King arising out of the Grecian Kingdome in this chapter, against the old Church of God, which because it was as materiall for the Jews then to know, as for us Christians the proceedings of Antichrist; God vouchsafed to shew unto Daniel another Vision here representing the tragicall acts that by Antiochus Epiphanes should then be done. For betwixt the Kingdome there spoken of, out of which sprung the little horn, and this here spoken of there is this plain difference made, that was a fourth beast, not one springing out of the third, and had ten horns, this springeth out of the Goat, and consisteth but of four horns, and out of one of these springeth the little horn, that afterwards grew so great, whereas the little horn there is said to have come up amongst the ten horns. For the place where Daniel had this Vision, at Shushan the palace by * 1.178

the river Ʋlai. This Shusan, from whence the Palace here spoken of had the name, was one of the chief Cities of Persia, whereof it was spoken before Esther 1. 5. But how could Daniel, who was a captive in Babylon at this time, it be∣ing in the reign of Belshazzar, be in Shushan? Polanus saith, that hee was * 1.179 there onely in spirit, about the proving of which he useth divers arguments, but forsomuch as Daniel speaketh of no such manner of being there, but saith plainly, I was in the palace of Shushan, it is rather to be held, that hee was there indeed, being carryed miraculously thither by the Spirit of God, as Ezekiel had been by the lock of his head to the Temple at Jerusalem from the land of the Caldees, and as the spirit took up Elijah sometime and carryed him to remote places, so that Ahah, who sought to destroy him could no where finde him. For all arguments brought to prove, that Daniel that was not really now in Persia, (because so hee should have made himselfe obnoxi∣ous to the King of Babylon at his return, and he should have done against his duty, it being the known will of God, that the Jews should dwell where they were, till the 70 yeares expired, and be subject to the King of Babylon, and pray for the peace of that Kingdome) fall to the ground, sith if by the Spirit hee were carryed thither to see these visions, and back again, he did nothing against his fidelity to the Babylonian King, or which had been by the Lord for∣bidden the Jews in generall, no more then Ezekiel, who before had been likewise carryed to Jerusalem, or Jeremiah, who being the subject of the King of Iudah, when according to the will of God he went to Babylon to hide a girdle by the river Euphrates, for from generall' rules exception of particulars is ever to be understood, all are to do so, unlesse God specially ordereth it touch∣ing some particular persons otherwise. And an argument to prove him not to have been in Caldea now, may be drawne from his change of the lan∣guage wherein hee writeth, not in the Caldean tongue as hee had done before from chap. 2. 4. to the end of the seventh. But not to contend about a mat∣ter of so small moment, because divers other Expositours say the same with Polanus herein, I will yet relate what Jerome saith hereupon. Susis is the * 1.180 Metropolis of the region of the Elamites, and here as Josephus saith, Daniel built an high Tower fouresquare of marble great and fair which continueth to this day, into which the Kings of the Medes and Persians had their bones laid, and it looketh still as if it were new built, and is kept by a Jew, a Priest. By the gate Ʋlai, Symmach. by the marish Ʋlay, but Vatabl. and Pagnin. by the ri∣ver Ʋlai, and this may suffice for the place where Daniel had this Vision. Whereas vers. 3. a Ram is seen by the river having two hornes, one higher * 1.181 then the other, and the highest came up last, the vulgar that rendred the word Porta or gate before here renders it marish, stood upon the marish; for the two hornes they are afterwards expounded by the Medes and Persians, whose Kingdome is by this Ram set forth, as it was before by a Bear for its push∣ing the Nations in all parts, Westward, Northward and Southward; the higher horn coming up last was Cyrus the Persian, who after Darius his death came to be King alone, and was farre greater then Darius had ever beene. Vers. 5. After the Ram a Goat appeared with one horn, who is afterwards * 1.182 plainly said to be the first King of Grecia, and for his swist marching with his Forces into all parts and subduing them, hee is said not to have touched the ground. But this great horn is broken off, when Alexander within 12 yeares dyed, and four come up in the roome of it, when Alexanders king∣dome was divided amongst the foure Kings before spoken of, chap. 8. and * 1.183 out of one of these came a little horn, which waxed exceeding great towards the South and the East, and the pleasant land; the vulgar for the last words here hath contra fortitudinem, expounded by Lyra of Judea and Ierusalem, the fortitude * 1.184 whereof was in God Almighty. And he saith, that Antiochus Epiphanes set forth by this little horn, was little at the first because hee was a pledge at Rome, and therefore in such a condition, that no man would ever have thought of his rising to such greatnesse, but hee being of the race of Seleucus one of the four Kings, viz. of the King of Syria, although divers generations after

him, for which it is said, vers. 23. at the latter end of these kingdomes, escaped from Rome, and gat the kingdome of Syria from the Son of Seleucus Philometor who was his elder brother, and waxed great against the South, that is Egypt which he subdued, and the East, that is, some parts of Persia, by him subdued also, and lastly, Jerusalem, of his prevailing against which, and cruelty exer∣cised there, and insolencies against God and his Laws, see 1 Maccab. 1. &c. for the Heb. word rendred fortitude, it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying decor or gloria, or capre∣elus; and therefore may best be rendred against the glory, yet hereby Jerusalem is * 1.185 understood, which was the glory of the whole earth. Of these things done by that Antiochus Aben Ezra writeth in Perush, and that he subdued Persia as sarre as Ptolemais, vers. 10. And it waxed great to the hoast of Heaven, that is, as * 1.186 Polanus hath it, the Church militant upon earth, which is for warfare here compared to an hoast, and is called the Hoast of Heaven, as the Church the Kingdom of Heaven commonly in the New Testament. He is also said to throw downe the stars, because he subdued men of greatest eminency, who in ver∣tue shone as stars in Jerusalem, and trampled them under his feet. For so the holy Ministers of Christs Churches are compared to stars, Revel 1. he is said also, vers. 11. to have magnified himselfe against the Prince of the Hoast, that * 1.187 is, the Lord whose the heavenly hoasts are, and that by opposing against him in sour things. 1. In taking away the dayly Sacrifice, and making that to cease which God commanded alwayes to be made. 2. In overthrowing his Tabernacle, that is, his Temple, which he turned into a Temple of Idols, causing swines flesh to be sacrificed there. 3. An hoast was given him against the * 1.188 dayly Sacrifice because of transgression; Polanus, through defection, that is, by means of such as for feare of his tyranny fell away and did after the manner of the heathen, eating and offering swines flesh, and not circumcising as God had commanded, of which sort of perfidious persons there were many amongst the Jews, and the word here used is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying so first and chiefly, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is deficere to fail, or to fall away, and they who thus fell away, were a new hoast, as it were, raised up for the subduing of such as stood in opposition to these abominations. 4. He cast the truth to the ground, which he did by burning the Bookes of the Lawes of God wherein the true and right way of worshiping him was set forth, and therefore this Holy Book being taken away, the truth was cast downe, and notwithstanding all this, Antiochus prospered, and did a long time according to his wicded de∣fire, no contrary power hindering him, and this continued 2300 dayes, * 1.189 and then the Sanctuary, it is said, shall be cleansed: This time, saith Lyra, is six * 1.190 yeares, but it is to be understood, that this was from Antiochus his first ta∣king of Ierusalem, and entring into the Temple, but hee set not up an idoll in the Temple till three yeares after this. But let us look into the words. I beard one Saint speaking, and another Saint said to that certain saint who spake, How * 1.191 long shall the vision be concerning the dayly sacrifice, and the transgression of desola∣tion, &c. the word here rendred that certain Saint, Heb. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the Palmoni in the margin of the New Translation rendred the numberer of secrets, or the wonderfull numberer, but why it should be rendred numberer of secrets, I see not, Polanus indeed compoundeth it of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wonderfull, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 occult are to hide or keep secret: but it cometh of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying to number, and therefore to render it rightly, it must be the wonderfull numberer, and this was Christ the Son of God, and the matter in hand implyeth, that it should thus be reudered, because the question asked of him was about the number of the dayes of the desolation of the Sanctuary, and the answer, vers. 14. is * 1.192 made accordingly 2300 dayes. Christ then was hee, of whom this questi∣on was demanded, and hee is called Palmoni or the Wonderfull numberer, because of his wonderfull wisdome, whereby hee knew all things even to come, and so was able to set the very day, when that desolation should have an end, which no creature, no not any Saint, nor Angell in heaven, here meant by Saint, could doe. And well might he be set forth by numberer, be∣cause he numbereth all things, the dayes of the tribulation of his Church in

any particular place at any time, as appeareth, where it is said, yee shall have * 1.193 tribulation ten dayes, hee also numbereth the Stars and calleth them by their names, and the hairs of our head are by him numbered. And by the name Wonderfull, as also Esay 14. 6. They shall call his name Wonderfull, because hee was Wonderfull in his conception and birth, in that a Virgin conceived, man was to God united in him, hee that was infinite was contained in a womans * 1.194 wombe, and hee that is in heaven descended being still in heaven, and won∣derfull in his life and death. And it is to be noted that Christ is not onely set forth by the name Palmoni here, but also by the name Hamdabber, that speaker, or as hee is called, Ioh. 1. that word, to which we are to take heed, and in it to beleeve, that we might be saved. But why is the Angell so inquisitive of the time, that this great judgement should last? Answ. First to shew, that the Angels are affected with sorrow, and do condole together with the Church of God suffering, and desire a speedy end of our miseries. 2. That they are solicitous about the glory of God, who if he doth not soon stretch out his Almighty hand to deliver his Church conflicting with misery under the hands of persecuters, they will hereupon be ready to open their blasphemous mouths, and say, either hee is not able to save his people, or that hee regards them not, and therefore it is no advantage to men to be his faithfull servants. 3. The Angell thus interposeth himselfe to ask out of a desire, which hee had to have something answered for the comfort of Daniel and such godly ones, as hee was, who could not but be greatly astonished at the hearing of those grievous judgements by an heathen King to come upon Gods people and Sanctuary; and therefore the answer was made to Daniel, he said unto me [Note.] unto 2300 dayes. And of the Angels of God wee should learn both to con∣dole and to be solicitous for the Church of God in misery in any place, and to stand for the comfort of one another, as it is said, weep with those that * 1.195 weep.

Now for the number of dayes, they are reckoned by Polanus to have been so many, that they make 6 yeares 3 moneths and 18 dayes. But chap. 7. 25. in speaking of the time of the little hornes going on in his insolent doings a∣gainst Gods people, it is said, Ide shall have power to doe a time and times, and the dividing of time; that is, but 3 yeares and an half. For reconciling of these hee taking both to be spoken of Antiochus Epiphanes saith, that there the time spoken of, was that of his setting up an Altar to offer swines flesh in the Tem∣ple, from which time in the cleansing of the Sanctuary by Iudas Maccabeus were onely 3 yeares and 10 dayes, but I see not there how the whole time from the desolation made by Menelaus to that wicked King is also included, which, as Iosephus as Iosephus saith, was Anno 141. of the Seleucidin Kingdome, but the proceedings of Antiochus here reckoned upon were not till Anno 142. the 6 moneth and the 6 day of the moneth, and an end was put to this judgement Anno 148. the 9 moneth the 25 day. But as hath been before said, the little horn spoken of chap. 7. and the time of the power thereof doth not set forth Antiochus, but Antichrist rising up in the Roman State, and therefore it is but lost labour to seeke to reconcile the time here spoken of, and there, being so di∣vers one from the other. Ierome saith, that some will have Antiochus Epipha••••s * 1.196 a type of Antichrist, and to make him so, divide his time of raging against the Jewes and God thus, the whole time betwixt his entring the Sanctuary so proudly and robbing it, and Iudas his cleansing it againe, began Anno 143. and in the moneth Casleu the 15 day An. 145. the abomination of desolation * 1.197 was set up, and An. 148 the 25 day of the same moneth. Iudas cleansed it. But from 143 to 148. although we reckon the whole 143 yeares for one, and 365 * 1.198 dayes to the year the dayes will be but 2100. 2nd out of these deduct what is missing in the last yeare of an whole yeare, viz. 3 moneths and 5 dayes, that is, 95 more, the whole time will be but 2095 dayes. Wherefore the time must not be thus reckoned, but An. 143. to An. 149. when this persecuting * 1.199 Antiochus dyed, and the godly Jews who could not goe on in their continuall dayly sacrifice before without fear, had not him any more to put them in

danger by raising more Forces against them. And if we pitch upon that 149 yeare of the Grecian Kingdome for the determination of this time, and begin An. 143. there will be 6 whole yeares and so many more dayes as will fully make up the whole number of dayes here mentioned, viz. 2300. that is 2090 as was said before, in 6 years and 210 in 7 months out of the odde year. And this the words may well beare, then shall the Sanctuary be cleansed, that is, with∣in the compasse of this time, hee being cut off that polluted it, which must be before that they could be perfectly delivered to hold and sacrifice in the Sanctuary going on constantly and continually without interruption, and for further confirming of this exposition, see ver. 24. where his death is spoken of, as the full period of this vision. As for the distinction of this whole time made again into two, that Antiochus in the time of his rage might be a type of Antichrist fighting and reigning three yeares and an halfe, I see no cause, why it should once come in question here, because here is no such di∣stinction made, howsoever the other part of his time may be for this mystical end singled out, chap. 12. as may be seen there. Lastly, before we goe from hence, it is to be noted that the Vulgar and Hebrew have not barely 2300 days, but, untill morning and evening 2300 dayes. In answering more fully to the que∣stion * 1.200 about the continuall Sacrifice, which was morning and evening, and the meaning is, it shall be 2300 dayes compleat consisting of both parts, morning and evening, wherein the Sacrifice of the Lamb used to be offered from day to day continually, shall cease according to the description of a day, Gen. 1. So the Evening and the morning were the first day, &c. and this is the reason why hee counteth the time by dayes. * 1.201

Then Daniel saith, that he heard the voice of a man between the bankes of [Note.] Ʋlai calling to Gabriel and bidding him to make Daniel understand the Vision before going, about which hee was sollicitous, whence by the way note, that it is a study beseeming the wisest of men to study, what may be the mean∣ing of heavenly visions shewed by God unto his servants at any time, and he that is studious hereabout and seeketh for resolution, shall finde it, as this holy Prophet did, and of this I can also say the same by experience, especi∣ally in my reading through the dark passages of Ezek. 40, 41. &c. almost with∣out any guide but the Spirit of God, whose direction I assiduously sought.

Now for this voyce of a man, it was most probably the voice of Christ [Note.] called before Palmoni, and Gabriel an Angell, this being as Polanus noteth, the * 1.202 onely name whereby an Angell is called in all the Canonicall Scriptures, whereas other names are by some named, as Raphael, &c. They are but humane inventions Gabriel is a fit name for any Angell of God, because signifying the strength or vertue of God. Whereas Michael is afterwards also spoken of, he is none other, but Christ the Archangell, that is, the Prince of Angels, so Polanus. For these words, I fell into a deep sleep upon the ground, the vulg. hath it, * 1.203 I fell down upon the ground, or to the ground, as being astonished at the glorious presence of the Angell, not for adoration, for then it would have been noted, as it is afterwards, and taxed, the word cometh of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifieth so∣porare, to make to sleep, such a sleep as that of death, when a man through [Note.] sudden feare and passion coming upon him swouneth away and salleth down. Whereby we see, what the Majesty of an Angell is, and how unable man is to bear his presence, comming to speak unto him, and how much lesse then are we able to bear the presence of God, that we may beleeve and repent at mens speaking, whom God sendeth, and praise him for condescending to our weak∣nesse so far, as to teach us by one another, as we are able to bear.

At the latter time of their kingdome when transgressours are come to the full: a king * 1.204 of fierce countenance and understanding dark sentences shall stand up. Heb. for in the latter time of their kingdome, it is in the after time, for the Seleucidan kingdom stood * 1.205 as Appian saith, 270 yeares, therefore Antiochus Epiphanes dying, An. 149. it continued still 121 yeares more in which time many Kings reigned, as the said Appian sheweth, and who they were. For these words, when transgressors are come to the full, Heb. it is, in making full transgressors, that is, the transgressors amongst

the people of God becoming most notoriously wicked, wherein Jasons falling away to the humouring of Antiochus Epiphanes in conforming the Jews to the * 1.206 Heathens, and after him of Menelaus, by whom many were drawn to the like, is prophesied of. And Antiochus is here further set forth to be a man of a fierce coun∣tenance and understanding dark sentences, whereby the harshnesse of his manners is denoted: for he both procured his Fathers death by sedition and his elder bro∣thers Seleucus, and prevented his sonnes injoyning the kingdom. For his un∣der standing of dark sentences, hereby was meant his subtlety to devise means to circumvent others, as it is said, Mac cab. 1. 3. that hee sent his collectour of tributes to the Jews, who spake peaceable words unto them, but when hee was come into the City, committed all manner of violence against their goods and persons, and his fiercenesse not onely in attaining to that king∣dome, but also all the time of his reign after appeared.

And his power shall be mighty, but not by his own power: here it is foreshewed, * 1.207 how hee should come to this greatnesse, even as the history saith, that hee did by the help of Eumenes and Attalus neighbour Kings come to the kingdome of Syria, unto which they inclined their mindes the rather, because for some of∣fences * 1.208 taken against them by the Romans they feared them. He also increased his strength by the ambitious and prophane high Priests of the Jews, as hath been already touched according to 2 Maccab. 4. 7. &c.

Hee shall be broken without hands. Having hitherto spoken of the wicked pra∣ctises * 1.209 and intolerable pride of Antiochus, now he sheweth, what his end should be, viz. not by being cut off by a violent death in war, but by Gods just judge∣ment seazing, upon him, as he was well worthy. How this was fulfilled, see 2 Maccab. 9. hee had intollerable pangs in his body through a fall out of his Chariot, when hee hastened in a great rage towards Ierusalem, whereupon his inward parts putrefied and wormes bred, and an intolerable stench came from him, and so hee dyed in extream misery, making vowes to God, if he would spare him, but Gods wrath would not now be pacified againe towards him. Wherefore let none of how great power soever they be bear themselves here∣upon, but still walk humbly before God, forsomuch as that the power, which [Note.] is irresistible by man, is still subject to God, as this wretched tyrant before his death was made to acknowledge: but because he did it not sooner, that his acknowledgement was vain and bootlesse unto him, that wee may learne to confesse our own weaknesse and wickednesse before it be too late, that is, ex∣tremity of sicknesse forcing us hereunto, because so wee may doubt whether wee shall be accepted or no, humble our selves what wee can, sith the judg∣ment of death is now begun to be executed, and so it is too late for us to re∣pent, as when the great day of judgement of all the world cometh.

Shut up the vision, for it shall be for many dayes. After these things represented * 1.210 and expounded, the Lord would have Daniel keep them secret from the Caldees and other Heathens then living, as not concerning them, for which cause the language, wherein they were written, is also varyed from the Caldee, where∣in the 7 chapter was written, to the Hebrew, intimating a concealing of them from them, and an imparting of them onely to the Church, that in all the changes and troubles that should follow, shee might have whereupon to stay herselfe and be comforted, as certainly knowne, that all things were by the Divine providence moderated and her persecutions, although most fierce [Note.] and sharp, should soon have an end again, which ought also to be our com∣fort in the midst of our greater sufferings, who be the true faithfull people of God, and speak and understand the Holy language. Whereas he saith, the vi∣sion is for many dayes, the meaning is, from the first to the last extending to a long tract of time, viz. from the beginning of the reign of the Medes and Persians to the time of the foresaid Antiochus, and his death, that is, as Polanus casts it up, about 300 yeares, at the end or near the end of which time the faithfull Jewes should have speciall use hereof, as being in it most concerned.

Lastly, Daniel sheweth how this Vision wrought upon him, for certain days * 1.211 hee was sick and weak, so stricken was hee at the miseries foreseen to come to

••he Church, but none else knew of these things then, but hee concealed them as hee was commanded, when he was recovered from his sicknesse arising and going about the Kings businesse, and making no shew in his countenance of any trouble or distraction of minde for any thing, that he had seene. From hence Polanus argueth again, that Daniel was all this while in Babylon, and not at Susis before spoken of, but onely seemed to himselfe to be there, but this cannot hence be proved, for the same divine power that carryed him out could suddenly bring him back again, as weak as he was, and then he, as if no∣thing else had befaln him in all the dayes, that he was absent, went silently on about his businesse again.

CHAP. IX.

IN this chapter Daniel sheweth, how that in the first year of Darius the Medi∣an hee understanding by Jer. 25. that at the end of 70 yeares God would bring back again the captivity of his people from Babylon, set himself by prayer and fasting most earnestly to seek unto God, now that this time was accom∣plished, for the fulfilling of this his gracious promise, and in this his devotion he continued confessing sins, & the justice of Gods proceedings against his peo∣ple therefore, and entreating for mercy, till the Lord sent the foresaid Gabriel unto him, who telleth him, V. 24. Seventy weeks are determined upon thy people, and the holy City to finish the transgression, to make an end of sin, to make reconciliation for ini∣quity, * 1.212 and to bring in everlasting righteousnesse, and to seal up the Vision and Prophesie, and to amount the most Holy. But before I come to speake upon these words, it will bee necessary to resolve a question about the fulfilling of the 70 yeares spoken v. 2. whether they were now ended or no, or when they ended, and to finde this out, when they began. But touching this I have spoken upon 2 King. 25. 9. shewing the divers conjectures of divers, but approving that, which begin∣neth the 11. of Zedekiah, the 19 of Nebuchadnezzar, who reigned 43, and there∣fore 24 years, in the time of his reign passed, of these 70 Evilmer. 30. Ragassar 3. Labassardas 6. Belshaz. 5. Darius 1. Cyrus 1. But since according to others I have gone upon another reckoning, Dan. 5. counting to Nebuch. 35 years, to Evilme∣rodach 18, to Belshazzar 17, leaving out the other two mentioned also by Josephus, in making which accounts Authours are so divers, that I can determine no∣thing certainly, only this is certain, that about this time 70 yeares were ex∣pired, which is proved by the event, the Jews set at liberty to return, and what∣soever others conjecture, the time of reckoning must needs begin Anno 11 of Zedekiah, because Daniel calleth them here 70 yeares of desolations, and the time of Jerusalem lying desolate could not begin till then, because that nei∣ther from Jehoiakims 4. year, nor his 11. nor Iehoiachins captivity can the reckon∣ing be begun, seeing all this notwithstanding Ierusalem and Iudah were inha∣bited till Zedekiah An. 11. And after this Nebuchadnezzars time could not be above 26 yeares, because Evilmerodach was King An. 37. of Iehoiachins cap∣tivity, out of which deduct 11 of Zedekiah, and 26 yeares remain, after which if we allow to Evilmerodach 30, as some doe, and but 14 to Belshazzar, where∣as some reckon 17. we shall come to the full time, the first of Darius. But to leave this, as touching which we can have no great certainty, let us come to the 70 weekes here spoken of, at the expiration whereof God promiseth farre greater matters for the comfort of his beloved servant Daniel, and of all his faithfull people, for our incouragement to seek unto God with all ear∣nestnesse for the deliverance of his Church in Faith, for in so doing we shall both prevail in respect of the thing desired, and to hear also of far more that the Lord will doe, then we have desired.

For the computing of these 70 weeks, every week being 7 years, together * 1.213 490. I have spoken so largely in my continuation of the History at the end of Nehemiah, that I shall not need to say any more thereof in this place, but refer the studious reader thither. For this place, the Angell speaketh here,

1. Generally of that which should be done in the 70 weeks, all together, For thy people and the holy City to finish transgression, &c. 2. He distinguisheth these weeks into 7 weeks, and 62 weeks, v. 25, 26. and one week again into two, in the first part whereof the sacrifice should cease, and then for the overspreading of abominations he shall make it desolate. V. 27. Touching the generall, that by 70 weeks are not simply understood so many weeks, but so many weeks of years is plain, because otherwise after their return out of captivity they should have had their City destroyed again in one year and 18 weeks, which was before it was built a∣gaine, yea which is as strange, both City and Temple must have been built in 7 weeks, and therefore the Rab. themselves seeing into this, acknowledge weeks of years to be here meant, as I have in the place before cited shewed. In saying 70 weeks he alludeth to the 70 years then passed wherein they suffered by a tedious captivity, but now he sheweth, that they being returned into their own land should dwell there againe 7 times as long as they had lived in exile, in which time an expiation for sin should be made, and everlasting righteousnesse by the Messiah or Christ brought in, and his whole time is ten Jubilees, where∣in this reckoning of weeks of years first begun, only before it there was a week * 1.214 of years, the last whereof was holy, in which they might neither sow nor reap but let the land rest, and for the rest of old upon the 7 year, and the year after 7 times 7, now 70 weeks, consisting of ten times such a number are appointed, to shew the rest to come to all the truely faithfull by the Messiah. And as Po∣lanus noteth, here are three benefits coming by Christ to the faithfull reck∣oned * 1.215 up, 1. To keep from defection. 2. To seal transgressions. And 3. to expiate sin, in which words he rendreth it in stead of these, to finish transgres∣sion, to make an end of sin, and to make reconciliation for iniquity. By keeping from defection he understandeth the keeping of the remnant of the faithfull from falling from Gods grace through unbelief in Christ, when so many of that Nation should by sealing up transgressions, the forgiving thereof, they being hidden and covered: the expiation of sinne by Christs offering himself for their sins, and the Heb. will well bear this reading and exposition. But R. Solomon he saith, turneth all this another way, viz. to keep them by a longer continued exile, then that of the Babylonian captivity from falling away to wickednesse any more, their sufferings in all this time being satisfactory for their sins past, so that when there shall once be an end hereof, they shall be a righteous people for ever. But this is a devillish device to keep them in blindenesse, and to harden their hearts against the true Messiah in expectation of another yet to come, and is contrary to the evidence of this place, and the explanation here∣of following, vers. 25. which is so clearly for our Christ, that it cannot possi∣bly * 1.216 be evaded. From the going forth of the commandement to restore and to build Ieru∣salem shall be 7 weeks and 62 weekes, and the street shall be built again, and the wall, even in troublous times. In which words the proceedings to come according to the generall prediction, vers. 24. are more particularly set forth. 1. The going out of the Decree to build Ierusalem, and the houses in the streets thereof and the wall about it, which should not be without great trouble 7 weeks, that is, 49 yeares, the time of a Iubilee. 2. The time which should intervene after this, untill the comming of the Messiah and his cutting off, 62 weeks, vers. 26. that is, 434. yeares. 3. Another week in the midst whereof the Sacrifice should be made to cease, and in this time the destruction of the City, vers. 27. that is, in 7 years more, all together being 490 years. But before we come to the open∣ing of this further, I will return again to vers. ••4. And first, by the keeping from defection the obsignation of sin and the expiation thereof, Polanus rightly * 1.217 saith, that one part of the benefit coming by Christ is meant, viz. the taking away of evill, and by the bringing in of everlasting righteousnesse, the other part which standeth in the collation of good. The evill taken away is 1. of sinne, when through sanctification attained by the spirit sinne is mortified and it reigneth no more in our mortall bodies. 2. Of guilt, the handwriting, * 1.218 that is against us, being cancelled. 3. Of punishments out of Gods justice due for our sins either in this or in the world to come, for from all these the true

beleever is delivered through him our most blessed Saviour, and Redeemer.

The good collated is everlasting righteousnesse, which is not only that of san∣ctification, because it is but in part, but the righteousness, whereby the beleever standeth righteous, and so shall stand for ever, which is righteousnesse every way perfect according to that, which is by the law required; and in none is this righteousnesse to be found but in Christ alone, who came not to dis∣solve * 1.219 the law, but to fulfill it; yet this righteousnesse is made ours by faith through imputation, whereby we come to be accepted of before God for per∣fectly righteous, as if we had in every thing all the dayes of our lives fulfil∣led all righteousnesse.

Qu. If it be so, that Christ in fulfilling the law in all things, brought in [Qu.] everlasting righteousnesse, as hath been said, what need was there, that he should dye for our justification and salvation? Answ. It was necessary for us that Christ should suffer death for us sinners, that we might be delivered from everlasting death, and that by fulfilling all righteousnesse he should make a compensation for our unrighteousnesse: for the precepts of the law cannot be satisfied but by doing them, and the comminations of the law for transgressions cannot be satisfied but by dying for them: and so bearing the punishment due therefore: So Christ by bearing the punishment due to us, * 1.220 and by his obedience covered and abolished our disobedience. Thus likewise Justin Martyr taught of old; saying, As Adam subjected all men to death by sinning, and made all our nature obnoxious to sin; so Christ revoked and abolished all this, by leading a life free from all sin, and suffering death for our sins: And indeed in suffering he fulfilled all righteousnesse, which was begun, and in acting whereof he continued all his life; but in his death his obedience was most perfected, and the greatest love of all was shewed. If it be said, when God gave Adam a commandment to be kept at the first, and annexed a penalty in case he should break it; we cannot conceive that any other thing was meant, but either he should keep the commandment, or dye the death; and therefore Christ having kept it in every thing, which was since given in charge, it should seem, that there was no need to the bringing in of righteousnesse, that he should suffer death also. Sol. It is true, if Adam had obeyed that com∣mandment, and never broken it, he could not have been required to bear the punishment of death also; but he transgressed, and we in him, and therefore both this punishment must be born, and Christ, who came as a second Adam, must obey and persevere in obedience also to the end, that through him, stand∣ing in the stead of him and his sinfull posterity, perfect righteousnesse might again be brought in, and we delivered from Adams unrighteousnesse in both parts for ever.

If it be said, forsomuch as Christs perfect obedience is ours, we need not [Ob.] live in obedience to Gods laws, but as we lust. I answer, he obeyed not only to make a compensation for our disobedience, but also to give us example, as he saith, Learn of me, &c. and therefore disobedience and loosenesse of life in us * 1.221 is inconsistent with faith in him, for how can he be judged to beleeve in Christ that followeth him not as farre as he is able, but rather goeth from him and followeth his enemies, the Devill, the World, and the Flesh?

If it be said, Christ was bound to keep the law because he was a man, and it is every mans duty to obey the law for himself, and when he doth so, this [Ob.] extendeth not to another, but to himself only; therefore Christs obedience and righteousnesse cannot be ours. Sol. 1. Although the man Christ were tyed to obey, yet Christ God was not. 2. He was not made man for himself, but for us, and therefore obeyed for us. 3. Man is not bound to obey because he is a man, but because God hath subjected him to laws, as Christ was not, but only in re∣lation to us; as it is said, God sent his son made of a woman, and made under the law * 1.222 to redeem &c.

If against justification or righteousnesse imputed to us, that is, Christs [Ob.] righteous living, it be objected, that S. Paul never teacheth so, but of justifica∣tion by his death, or bloud; it is answered, this implyeth his obedience also,

for he saith that he came in the form of a servant and humbled himself herein * 1.223 to serve and obey to the death of the Crosse; yea, it is expresly said, that as by the disobedience of one man many were made sinners, so by the obedience of one, many * 1.224 were made righteous. Divers other questions are moved and answered by Pola∣nus upon this place, but whoso desireth to see them, may have recourse unto him, I think divers of them overcurious, and that these are enough to be mo∣ved and resolved here.

The next thing here spoken of, is to seal up the vision and prophesie, whereby is meant, putting an end to all prophesies touching the Messiah, as having their accomplishment in him, for the setting forth of whom, they were prin∣cipally stirred up from time to time, that wrote them, and therefore Hebr. it here to seal up the Vision and the Prophet, no Prophet being to come after to set forth visions or prophesies touching him. According to which our Lord saith, that the law and the Prophets were till John, and Hebr. 1. In former times God spake divers wayes, but now, by his Prophets: It followeth, and to anoint the most holy, that is, Christ, with the fulnesse of the Spirit, as in his baptism, of whose fulnesse we all receive. For the words to anoint, cometh of the same radix that the Messiah doth; and it is, the holy of holyes, by which name the most holy part of the Temple was commonly called Sanctum Sanctorum, and here the Messiah is thus called, to shew, that he was by the Sanctuary prefigured in his body, as he also intimateth, when he saith, Destroy this Temple, * 1.225 and I will raise it up again in three dayes: for he spake this of his body. So then here is shewed, that within the compasse of the 70 weeks, great things should be done for the Jews, if they had grace to make use thereof; their City with the Temple and walls, should be built, the expected Messiah should come to their everlasting comfort in respect of the expiation of sin made by him, and introducing of righteousnesse, a sign of whom, should be the anointing with the Holy Ghost by coming down and resting upon him.

Now to come to the division of this time, v. 25. the first 7 weeks making 49 years, are the time after the going out of the decree for the building of the City and Wall, which by Polanui is begun anno 2. of Darius Nothus, who gave out his Decree, and to the end of his reign were 18 years; then Artaxerxes * 1.226 in the 20 of his reign sent Nehemiah to build the Walls, who tarryed there about it, 11 years, which being put all together, make 49 years. But he in rec∣koning thus bringeth in not only the cutting off of the Messiah, but also the destruction of Jerusalem, following 36 years after, within the compasse of this whole time of 70 weeks; which indeed cannot be done, unlesse the computa∣tion be so begun.

But in my foresaid continuation I have, following others, begun it anno 7. of Artaxerxes, when Ezra was sent to Jerusalem, because from thence to the passion of Christ were just 70 weeks, as I have there shewed more at large. Neither can it be hence proved, that the destruction of the City and Temple should be within the compasse of this time, but only that after this, it should be for the abominable wickednesses of the Jews: whereas the dividing of one of these 70 weeks from all the other, and the dividing of that week into halfs (v. 27. He shall confirme the covenant with many for one week, and in the midst of the week he shall cause the oblation and sacrifiee to cease,) may seem to make against the suffering of the Messiah at the end of the whole time first named, it is to be noted, that he saith not, he shall be cut off in the midst of the week, but only he shall make the sacrifice to cease, that is, he at his beginning to shew himself publickly to be the lamb of God that taketh away the sin of the world, as John the Baptist called him immediately after his being baptized, shall from thence∣forth be counted the only propitiatory sacrifice for sin; and that the continu∣all sacrifice of a lamb every morning and evening, should upon his offering of himself upon the crosse, cease, and be available no more, to shew which further the Temple should be destroyed not long after, and never be reedified, so that there should then be a cessation of sacrificing per force for ever after. And for the computation made by Polanus, the words before going, after 62 weeks the

Messiah shall be cut off, shew that the destruction of Jerusalem cannot possibly be brought within the compass of the 70, because that 62 and 7 before them being deducted out of those 70, one only wil remain, that is, seven years, but Jerusa∣lem was not destroyed til near 40 years after his cutting off; neither is it said, in the sixty second week the Messiah shal be cut off, but after 62. To come there∣fore to the explanation of each passage here according to this account. In saying 7 weeks and 62 shall be to Messiah the Prince, he meaneth not, that these two should strictly be divided, but that within the first number the City and Wall should be built, and in the compasse of 7 and 62 put together, the Messiah should come. For the naming of 7 first, it is done because 7 weeks of years make a Jubilee, and so it is an holy number, of which the spirit of God de∣lighted to speak, especially in setting forth deliverance from servitude, return to possessions, and making publick joy. It is not hereby necessarily implyed that so many years should passe, before that all the things here spoken of should be done, but in this compasse of time they should be done, as they were in the dayes of Nehemiah.

But it may be doubted how the computation of the 70 weeks can be from the 7 year of Artaxerxes, seeing no decree came out then, but in the time of Nehemiah in his 20 year: For the resolving of this, it is said, that the same which is said to be the 20 year was the 7; the 20 since he began to reign to∣gether with his father Xerxes, and the 7 since he began to reign alone. Of the time when the Wall was built and the troubles thereof see in Nehemiah. After * 1.227 62 weeks the Messiah shall be cut off, but not for himself, Hebr. and shall have nothing, that is, be counted by the Jews as vile and nought, Vulg. Et non erit ejus populus quieum negaturus est: a manifest place to convince all gainsayers, that Christ Jesus was to be cut off by a violent death, and despised, as Esay 53. it is also prophesied, whereas the Jews would not beleeve in him for this cause, affirm∣ing that the Messiah must continue alwayes, and the Prince of the people that shall come, shall destroy the City and Sanctuary, this is a Prophesie of the judgment to come upon the Jews, after their cutting off of the Messiah, by Vespasian the Ro∣man Emperour, and is not to be counted within the compasse of the time of 70 weeks, and the end thereof shall be with a floud, and to the end of the war desolations are determined: that is, the Roman Army, as a great and irresistible floud bear∣ing down all things, like unto Noahs floud, wherein so few persons were pre∣served; so the coming of the Assyrians is set forth by a floud, Esay 8. 7. and to the end of the war, &c. that is, this war being ended and all destroyed hereby, desolations shall follow for ever; not desolation, as in the 70 years captivity, but desolations without end, as hath been hitherto proved true by experience, the floud that then overflowed Judea, overflowing it as it were still in the stu∣pendious effects hereof, even as ground into which the Sea hath broken, that cannot be delivered any more, but lyeth waste alwayes.

And he shall confirm the covenant with many, for one week, and in the midst of the * 1.228 week shall make the sacrifice to cease: This by Rabbi Solomon, is applyed to the Roman Prince before spoken of, with whom he saith a covenant was made by the Jews for 7 years, but being not kept on the Jews part, in the fourth year after the making thereof, the Romans destroyed both the City and San∣ctuary, and then the dayly sacrifice, as must needs, when they had no place to offer it in any more, ceased for ever. But of such a covenant betwixt the Ro∣man Emperour and the Jews, no Historian maketh any mention, and there∣fore it is a Rabbinicall fiction. The truth is, the end of the City being spoken of, as by the overflowing of a floud by way of anticipation, to join together the cause, the crucifying of Christ, and the effect, viz. the coming of the Ro∣man Prince, and destroying the City never to be rebuilt, but alwayes to lye desolate; now he returneth to Messiah the Prince again, shewing what he should do in the last of the weeks before spoken, he shall confirm the Covenant with many, that is, through preaching the Gospell and doing miracles, he shall convert many unto him, and so confirm by his bloud the covenant, called the new covenant, before spoken of by Jeremiah, which is the covenant of

grace and life; and he saith, not to all, but to many, because the generality of the Jews rejected him.

For the Sacrifice made to cease in the midst of the week, herein respect was had to the time of our Lords preaching, before his suffering death, which put an end to all carnall sacrificing, sith that therein that was perfectly done, which was by oblations and sacrifices prefigured. For this time was but three years and an half, which is half a week of years; and here the Angell varieth from the one week of the 70 before spoken of, to an half week of Christs preaching, to denote justly by this circumstance again the very time of his death, as he had spoken at large of it before, saying, after 62 weeks the Messiah shall be slain, and more restrainedly 70 weeks are determined for the expiation of sin, and bringing in of everlasting righteousnesse, which was the time of Christs death. For neither can this half week be referred to the ceasing of the sacrifice through the destruction of the Sanctuary, because even they that bring that de∣struction within the compasse of these 70 weeks, say not that it was before the last year hereof, therefore not three years and an half before that time ended: nor can it be referred to the last of the 70 weeks, for then Christ must have suffered before the last year of the time here determined above three years, un∣lesse we shall say, as I said before, that his being published to be the Lamb of God that taketh away the sin of the world, is here called the causing of the sacrifice to cease.

And for the overspreading of abominations, he shall make it desolate, even till the con∣summation and that determined shall be poured out upon the desolate. The Vulg. in the Temple shall be the abomination of desolation, and even to the consummation and end the desolation shall persevere: Hebr. untill the consummation and consumption determined poured out upon desolation: there being nothing in the former words, that signi∣fieth Temple, but only to make this to agree with Mat. 24. where the abo∣mination of desolation is spoken of, but without any such supply, that agre∣eth well with this, and thereby it appeareth, that the abomination overspread∣ing here spoken of, was the cause of this desolation: for Jerusalem was then so full of abominable sins, as Josephus saith, that if the Romans had not come to destroy them and their City, it might well have been expected that God should have rained down fire and brimstone to consume them, as he did upon Sodom; as hath been said in my continuation of the history before spoken of; where I have also shewed the manner of the destruction of Jerusalem. Of these words the meaning is, that for the Jews abominable sins universally corrupt∣ing all the land, the City and Temple should be ruined, and so continue after the desolation, to which it should be brought for ever, desolation being thus, as it were, added to desolation. And therefore if any thinke of the reedify∣ing of Jerusalem again after the Jews conversion, they are by this manifestly concluded against us holding contrary to the truth. For although the Lord saith, thy habitation shall be left desolate, till thou sayest, Blessed be he, that cometh in * 1.229 the name of the Lord, and the building of Jerusalem upon her own heap be spoken of, and everlasting peace to be to Israel after this; yet it cannot hence be inferred, that the Jerusalem and Temple of wood and stone shal be built there again, but a glorious Church in that land spiritually understood. And whereas many Rabbins of the Jews blindfold their eyes from seeing into the true meaning of this place, by diverting them to some other interpretations hereof; none of them yet can deny, but that the time here set is long agoe past, even ever since the destruction of Jerusalem by the Romans; and by consequence the Messiah cannot be yet to come, as they expect, but came then, and was approved by Gods Angels, and an allmighty power shewing it self in him; so that nothing but a spirituall judgment upon their souls, whereby they seeing see & perceive not, hindereth them from seeing to beleeve unto this day. And when this judg∣ment shall be taken off, they shall see and look up to him whom they have pierced, and mourn; which till then, by the greatest evidence of reason out of their own Prophets, they cannot be made to do.

And therefore pray we to the Lord to hasten the taking off of the vaile of

blindnesse and give them a sight of him, who in all their sacrifices was con∣tinually pointed at, that beholding at length his glory and unparalleld love, they may melt into teares for their so long continued obstinacy, and be saved.

CHAP. X.

HEre followeth the third Vision of Daniel in the third yeare of Cyrus King of Persia, at what time he must needs be very old, for he was carryed cap∣tive * 1.230 into Babylon ann. 3. of Jehoiakim King of Judah, from which to the end of his reign was 8 years, from thence to that captivity in the 11 of Zedekiah 19: whereunto adde the 70 years of the Babylonish captivity, and we shall come to 89, and one year of Darius, and 2 of Cyrus, make 92, and unto this adde his age when he was carryed captive, happily but 7 or 8, all together make 100 or thereabouts: Yet at this great age Daniel living in great honour and esti∣mation, and without doubt abounding with all comforts of this life, for the high place wherein he was set by Darius, Dan. 6. gave his mind more to under∣stand the mysticall things of God, the more had been revealed before unto him; and to the end that he might attain hereunto, he sequestred himselfe from the delights of this life, pleasant wines and delicate fare, and continued * 1.231 mourning three full weeks.

From whence note, that he who is inlightned in the knowledge of the my∣sticall [Note.] things of God, resteth not satisfied in that which he hath attained to, but carnestly desireth to be filled yet with more such knowledge, so sweet doth he find that unto him, which already he hath; as David, to whom the word of God was sweeter then the honey comb: which maketh against all * 1.232 those that care not for such knowledge, or if they do, they have no such ear∣nest desire unto it, any modicum hereof sufficing them; verily it sheweth, that they are altogether without divine understanding to this time, because that so soone as this entereth, there is a desire bred by all means to know more and more.

Again, to get spirituall knowledge the flesh must not be pampered, but ab∣stinence used; and because it is not to be doubted, but that Daniel joined unto his abstinence assiduous prayer, for so he did ch. 9. it must at all times when we addresse our selves to increase it, be sought by praying likewise. Polanus saith, that Daniel was affected with so great sorrow, because the decree of Cyrus going out for the building of the Temple, many enemies rose up and hindered it, and so it not going forward, he feared that dishonour would redound to God, who had promised that it should be built.

Whereas it is said v. 1. in the third year of Cyrus, but ch. 1. ult. Daniel continued to the first year of Cyrus, here is no contradiction, for it is not meant there, that he lived till then and no longer, but he continued in estimation and honour among the Babylonian Kings, till the subduing of Babylon by the Persian: But he lived still, and had this revelation the third year of Cyrus: and he was by the river Hiddekel, which was one of the four that lay by the garden of Eden, * 1.233 Vulg. the river Tigris, so called from the swift running, because the Tigre is the swistest of foot of all other beasts: but Quint. Curtius and Pliny say, that Ti∣gris is a Median word signifying arrow; by which name yet it is agreed, that it was called for the same reason. The day of the month is also set down the 24, because the things now revealed were most memorable as concerning the Church of God to the end of the world.

I saw a man whose loins were girt with fine gold of Ʋphaz, in linen, and his face as * 1.234 lightning, his eyes as lamps, &c. This man according to Lyra, was an Angel, but Polanus will have him the same, that appeared before unto him, ch. 8. 13. * 1.235 who is called Palmoni, the numberer of secrets, which he proveth from Dan. 12. 7. where an Angell inquireth of this man, how long it should be to the end of these wonders, and he confirmed by oath, that it should be a time and times

and half a time, which implyeth, that this man was so great in understanding, that the Angels had light and understanding from him, as a fountaine of knowledge, Revel. 1. 13. we read also of the like appearance, where no man doubteth, but that it was Christ. He had a linnen garment to set forth his Priestly Office; because the Priests wear linnen garments; a girdle of fine gold of Ʋphaz, to set forth by the girdle his readinesse, as a servant to do his Fathers will, because good servants are said to stand with their loins girt, and their lamps burning; by the fine gold, of which it was made, his purity, stability, when tryed in the fire, and vertue medicinall, that was in him to heal the dis∣cased. His body like Beryll, that is, of a sky colour, shewed him to be heaven∣ly; his face like lightening for celerity, shewing how soon hee should shine from one part of the heaven to the other, all over the world; his eyes like lamps, to shew his clear seeing of all things even in darkest and most hidden pla∣ces. Lastly, his armes and his feet like burnished brasse, his strength being hereby set forth to stamp upon, and break in pieces all men that oppose him, as he that hath brazen armes and feet can easily break in pieces a potters ves∣sels of earth.

Hitherto his parts, now his words were as the sound of a multitude, so Joh. 1. 15. Ezek. 1. 14. A sound of the living creatures was heard as of many waters, hereby was shewed the great extent of Christs voice piercing further then the voice of any other man, yea more efficacious then the voices of many men together to move the air, as when the Spirit came downe, Act. 2. a great sound, as of a rushing wind was heard, and the Apostles were filled with the Holy Ghost; so at his Word and will we receive the sanctifying Spirit to lead us into all truth.

Hitherto the description of the man appearing, now followeth the effect of this Vision, and of the sound heard in Daniel, and those that were with him by the river. Vers. 7. He was astonyed, and no strength remained in him, but fell to the ground into a dead sleep, being as it were through feare * 1.236 stricken dead, as he had been before chap. 8. 18. but those that were with him, who heard only the sound, but saw pothing, fled away and hid themselves for fear, so that Daniel was left alone. He both saw this glorious apparition and heard the sound, as being vouchsafed so great a favour, they were by Gods providence onely present there at the first to testifie the terriblenesse of the voice, and that it was not a feigned, but true thing, that Daniel had then this wonderfull revelation, that we might beleeve: so when Saul was persecuting the Church of Christ, and had a Vision of a light from heaven, whereby hee was smitten downe to the ground, and heard that terrible voice, Saul, Saul, why persecutest thou me? there were others present, * 1.237 but heard not the words, onely they heard a sound of a voice speaking unto him, and saw the light. Daniel being astonisht and faln to the ground, as hath been said, was comforted and raised up, and then the man, that so gloriously appeared said unto him, Feare not Daniel, for from the first day, that thou didst set thy heart to understand, &c. thy words were heard, and I am come for thy words. But * 1.238 the Prince of the kingdome of Persia with stood me 21 dayes, but loe Michael one of the chief princes came to help me, and I remained there with the King of Persia.

Here it is questioned, who is meant by the Prince of Persia, and resolved by the Ancients, an Angell set over that Kingdom, but whether good or bad, they agree not, some say, that it was a bad Angell, holding that every Kingdome * 1.239 hath two Angels set over it, one good and another evill, the good to move them that inhabit it unto good, and to stand for the good thereof, and the evill to instigate it to evill, therefore say they, an evill Angell is here meant, who stirred up the Persian King against the Jewes, to hinder the putting of Cyrus his Decree for the building of the Temple into execution, as I have shewed, that it was done upon Ezra, both in the time of Cyrus and Cambyses his son. * 1.240 Others, that it was a good Angell, who would not have the Persians to want such a people to serve them, as Pharaoh in times past would not, but to hold them still in the countrey, that were there, and to give to such as were gone into Iudea so great discouragement, that they might rather be willing to re∣turn

again, then to continue there still. Polanus, Iunius, and others of ours * 1.241 hold, that no Angell, but a Prince properly so called, viz. Cambyses, King of the Persians after Cyrus is here meant. But of what power could a man, though a great Prince, be to withstand the Son of God, as they take the man before spoken of to be, when as one Angell in one night destroyed in the hoast of ••enacharib 185000. 2. It is as great a question, who Michael, whom he cal∣leth their Prince, was, who he saith holp him, for if by Michael the Sonne of God be understood, as ours hold, and by the man before spoken of, Christ, how can hee speak of him, as of a third person? 'To these, I sind nothing said by any man in way of resolution. And therefore it seemeth necessary to me to un∣derstand by the man before spoken of, not the Son of God, but an Angell of God representing God, as an Angel many times doth, and speaketh according∣ly, one superiour to another of an inferior rank, according to instruction given from God, and so it may be conceived to have been done, Dan. 12. 7. and then the Prince of Persia must needs be another Angell by God set over Persia, as the Guardian of that Kingdome, or rather one of the Devils Angels swaying by his suggestions the King of Persia to oppose the building of the Temple in en∣mity against the people of God, who most earnestly desired the going forward of that work. For that God setteth any good Angell over an heathen kingdom to be a guardian to it, to intermeddle so much, as to argue before God for a wicked Kings being permitted to hinder a good work, I cannot beleeve, al∣though there be some that stand for this, saying it doth not misbecome a good Angell so to doe, provided, that when God revealeth his will, hee cease to stand any further for it. Of the Devils angels, see Revel. 12. 27. where it is said, the Dragon and his angels fought, and Michael and his angels. It is true, the Son of God, Christ Jesus is shewed to John in the like manner, that this man here, but * 1.242 it is not therefore necessary to conclude, that he was the same; for some things here spoken, are said of the four living creatures, Ezek. 1. 12, 13. vers. 7. their appearance was as lightening and as lamps, and burnished brasse. And if we take that glorious man for an Angel of God shewing himselfe unto Daniel, and the Prince of Persia for an angel of the devill, and Michael called the Prince of the Jews, for a principall Angel of God placed as Guardian over Judea, and the Jews in chief, all things will very well agree. The angel of the Dragon or De∣vill might by opposing through Gods permission retard a good Angels com∣ing to Daniel to comfort him, and he might in a kinde of duell be held by him in Persia during the time here spoken of, and then by Michael a principall An∣gel coming in to his help, prevail to come away and assure Daniel of the con∣stant purpose of God to stand for his Temple and people. And touching Mi∣chael, it is not said any otherwise, but Michael one of the chief Princes came to help me, not the Prince over them, as Christ is, but one amongst them, implying, that there were more such Princes of God. And this argueth also, that the Prince of Persia was not the King, because another of these Princes, who are called Principalities in heavenly places, because Angels of great power whether * 1.243 they be good or bad. Of Michaels contending with the Devill also about the body of Moses Iude speaketh, saying that he durst not then bring a railing accusati∣on * 1.244 against him, which argueth, that Michael this Archangel was one under an higher power, viz. God, and touching Christ, it is said, that he shall come with * 1.245 the voice of an Archangel, therefore he is not the Archangel so often in Scripture spoken of, vers. 20. He also saith, that he would now goe forth and fight with the Prince of Persia, which was done, when Cambyses being dead, who had beene stirred up by the suggestion of the Devill to hinder the building of the Temple, Darius came to be King, who took order for the going forward of that work until it was fully finished, no evill angel having power any more to hinder it. Whereas headdeth, when I am gone forth the Prince of Grecia shall come, meaning the evill angell, that should stir up Alexander the Greek Emperour, who should also attempt something against the Temple and Jews, as he did, although miraculously by God inhibited from doing any harm to it or them. From the care taken to answer Daniel praying, note that so soon as the faith∣full [Note.]

pray they are heard, and shall be certainly answered, although they may for a time be delayed. 2. The faithfull have enemies amongst the Angels, but they have also friends, which shall doe them more good at length, then they can doe them hurt. 3. Such Kings and kingdomes, as worke against Gods people, and hinder his worship, have the Devill for their Prince, who instigateth them to this great wickednesse, although they know it not, but they shall one day know it to their cost, according to which the Apostle speak∣eth, Ephes. 2. And when I am gone forth the Prince of Grecia shall come. It hath * 1.246 been already shewed, that by this Prince another Angel of the Devill is meant, who should stirre up the Grecians after the Persians, against the people of God, to persecute them also, for all such Principalities were bent to doe the Jews what mischief they could, onely Michael together with Gabriel stood in op∣position to them, that is, the holy Angels, who had their names from El, that is, God, one the strength of God, the other, one like God, because all so armed with Divine power, and by revelation from God knowing things to come long before. And this Angell speaketh this, of the coming of the Prince of Grecia, when he should goe out to fight with the Prince of Persia, because the subduing of one of these by the other is shewed, chap. 11. but this was not indeed done till 200 yeares after. In saying then, none stood or held with me in these things, but Michael your Prince, hee meaneth not, that none of the good * 1.247 Angels held with him, for they all doubtlesse were ready to doe for Gods people in all their straights, but none of those angels that were Princes of other Kingdomes, and ruled over them by their suggestions, leading them on blindly in superstition and sin, but Michael and his Angels, as may well be understood, because when a Prince is spoken of, in way of partaking in being for or against other Forces, he is not meant alone, but he and his forces following him: The Angels then have their fightings, as well as men, the good against the evill in behalf of men, good or evill, whereby the prosperity [Note.] of the good people of God is much hindred many times, they having advan∣tage given them by their sinnes, but the good angels shall at length prevail, as it is said, that Michael and his Angels did, Revel. 7. against the Dragon. And from that which is here said, also, we may argue, that Michael was not the Son of God, but a principall Angel, because he saith, that hee holp him in fighting, hereby implying, that he was but his fellow and confederate, as it were, as one Prince, that cometh in in time of war to help another. But what is it, that he saith, I will tell thee what is written in the Scripture of truth: by the Scripture of truth is meant the Decree of God which is spoken of as written indelebly, to shew the certainty thereof, that neither Daniel nor any of his faith∣full people might be discouraged for the troubles in present or in future, as [Note.] being assured that nothing, which may seeme crosse to the good promised un∣to them, came or could come to passe without God, but as he had decreed for the exercise of their faith and patience, and the chastisement of them for their sinnes.

CHAP. VI.

ANd in the first year of Darius the Mede, I stood to confirme and strengthen him. Here the Angel, that talked with Daniel, to purchase the more credit to that which he said, and to make him and his people the more confident in his help, recounteth unto him, what he had already done in favour of them, viz. holpen the King of the Medes against the Babylonians, that by this means, the Medes and Persians prevailing, they might have liberty to returne, which they could not have had, if the King of Babylon had continued still.

There shall stand up yet three Kings in Persia, and the fourth shall be rich above * 1.248 them all. From hence, the Rabbins gather, that after Cyrus, in whose third and last year of his Monarchy Daniel had this Vision, as we may see chap. 10. 1.

there were but three kings more of Persia: but this is against all Historicall relations, whereby it is shewed, that after 3. Cambyses who reigned 7 yeares, Smerdes 6 moneths, Darius Histaspis 36 yeares, Xerxes, the sourth here spoken of, especially for his exceeding great wealth, 20 yeares, for his wealth was so great, that he was able to maintain an Army of 1000000 of men. After Xerxes Artabanus 7 moneths, Artaxerxes Longimanus 40 years, Xerxes 2 months, S••gdianus 7 months, Darius Nothus 19 years, Artaxerxes Mnemon 43 years, Ar∣taxerxes Ochus 23, Arses 4, Darius Codomanus 6. For thus long the Persian Mo∣narchy stood, but then came under the Grecian, Darius Codomanus being over∣come by Alexander, the whole time of the Persian Monarchy, taking in the time of Cyrus after the Monarchy attained 203 years, whereas three onely are spoken of in this place, and a fourth at the most stirring up of war against the Greeks, this is done, because the scope of the Angel was not to show how many kings in all should hold that Monarchy, but how many before the quar∣rell begun betwixt the Persians and Grecians, whereupon afterward the Greci∣ans invaded and overcame the Persians, in the time of whose reign he inten∣ded in the revelation following, to shew what doings there should bee in the world, what contentions or concords betwixt the divided Kings, that sprang from the Grecians, & what the people of God should in those times suffer, and how long. For which purpose it is nothing availing to speak of any more kings of Persia, then he doth, he passing al those over after Xerxes in silence cometh im∣mediately after his moving against the Greeks, to speak of them, and the first mighty Monarch Alexander, & then of the Ptolemees and Seleucid. betwixt whom after a few years the Grecian Monarchy was divided, or at the least so much of it, as whereunto the Jews had any relation in respect of subjection or pre∣vailings, at any time, because the end of all this was to stay them from falling into desperation for the troubles to come upon them. Thus Ierome, and Lyra, * 1.249 &c. Polanus not differing herefrom in the main, that there were divers other kings after Xerxes, the fourth here spoken of, for both of Darius, Artaxerxes, and Ahashuerosh we read in Ezra and Nehemiah, yet he giveth this as a reason, why they that reigned after Xerxes, are passed over unmentioned, the Monarchy was not thenceforth so entire, but much shaken by the falling away of some Nations from obedience to the Persian. But forsomuch as they continued still mighty Monarchs, I rather rest in the reason before yeelded. From this Angels saying, that he strengthened the Median king; Note, that even when [Note.] one heathen, king, that prevaileth against another, it is not by his own strength, but some Angel of God helpeth him, and hereupon inwardly moveth him to shew favour to Gods people, but if after this he doth not, but turneth persecu∣ter of them through the suggestions of an evillangel, the time shall come, that as he by help from above overcame, so he shall be by another overcome and destroyed: And thus it is to be thought, that the fight and contention is be∣twixt the Angels good and evill, the good move the Monarchs of the World to favour the people of God, but the evill to persecute and vex them and to hinder them in any godly enterprise, which they take in hand.

He foretelleth of Alexander the Great, and of the dividing of his kingdom * 1.250 into four, of which see before chap. 7. 6. and chap. 8. 8.

And the King of the South shall be strong, and one of his Princes, and he shall be * 1.251 strong above him, and he shall have Dominion, and it shall be a great Dominion. Ha∣ving spoken of the division of Alexanders kingdome into four, here leaving two, he declareth onely things to come concerning the other two, with whom the Jews had to doe. And it is to be noted, that the Angel in his predicti∣ons of things to be done many years after is so punctuall, as that an historian writing things done cannot more exactly set them forth, that the fourth king from Cyrus should be so rich, that he should go against the Grecians, that from a¦mongst them a more mighty King should arise, that this kingdome should be divided into four, but not of his children, but strangers, and that of them four two should be most remarkable, and lastly, particular passages betwixt [Note.] these two, and those in a long processe of time one after another. For what

doth this shew, but that there is an Omniscient and Omnipotent God, who ruleth over all the World, and decreeth long before, how all the weighty affaires of kingdomes shall be transacted from time to time, that we may be∣leeve in him and serve him, and fear him onely, and if we doe so, be comfor∣ted in our greatest adversities, for they come not unto us at the will of men but of God, who is our God and Father.

For the Kings of the South here spoken of, hereby the king of Egypt Pto∣lemie the son of Lagus is meant, who attained a very large kingdome, but * 1.252 yet one of his Princes, that is, a Prince descending from him, Ptolemie Phila∣delphus attained a larger, and was more famous for wisdome and the love of learning, for he gathered together all sorts of Bookes, and procured 70 of the Elders of the Jews to be sent unto him to translate the Old Testament into Greek, furnishing thus his library with that also. Thus Lyra, but Po∣lanus saith, that by one of his Princes is meant one of Alexanders Princes, Se∣leucus, * 1.253 who gat the kingdome of Syria, and was a greater King▪ then Ptolemie. And of the Egyptian Kings he reckoneth up 6. Ptolemie Soter, the sonne of * 1.254 Lagus, whom the Macedonians yet held to be the son of Philip of Macedon, the son of Amyntas. He was a great King, and called Soter, a saviour, from the contrary, because that through the wars, that he made against Seleucus, the Syrians suffered much and many of them perished. For the Monarchy of A∣lexander being divided into four, each king sought to enlarge his kingdome what he could, by which means great wars were made, especially by Ptolemie against Seleucus and Antigonus, another of those kings, and he greatly inlarged his kingdome. After him was Ptolemie Philadelphus before spoken of. 3. Pto∣lemie Energetes. 4. Ptolemie Philopator. 5. Ptolemie Epiphanes. 6. Ptolemie Phi∣lometor. And the King of Egypt is called King of the South, because Egypt lay southward from Judea, and Syria North, for which the king of Syria is cal∣led king of the North, betwixt which two were the Jews, and therefore con∣tinually subject to be oppressed by them. Of the kings of Syria he reckoneth up eight. Seleucus Nicanor. 2. Antiochus Soter. 3. Antiochus Theos. 4. Antiochus Ca∣linicus. 5. Seleucus Ceraunus. 6. Antiochus Magnus. 7. Seleucus Philopator. 8. An∣tiochus Epiphanes. For Seleucus Nicanor, or Nicator, he was at the first but a Prince of Babylon, then Antigonus the king falling out with him, he went to Ptolemee the king of Egypt, and having obtained of him 1000 Foot men and 300 Horsemen he returned to Babylon and recovered his principality there, growing after this very wealthy in a short time. Then hee was made king of Babylon, and Media, and inlarged his Empire beyond Euphrates. Hee also gat Mesopotamia, Armenia and Cappadocia. He had also the Persians, Parthians, Bactri∣ans, Arabians, Tapyrians, Sogdians, Arachotes, Hireans, and other Nations even to the river Indus subject unto him, so that except Alexander himself, no man ever had so large an Empire in Asia, as he. Thus also Diodorus Siculus * 1.255 Appianus, Alex. Mnemon and Livy. But of the history of this kings proceedings who became so great, and of Alexanders kingdome first divided amongst four, then coming into the hands of these two, the king of the South and North, see my Continuation after Fsther. pag. 101. 102.

And in the end of years they shall join themselves together, for the kings daughter of the South shall come to the king of the north, and make an agreement, but he shall not retain the * 1.256 power of the arm, neither shal he stand, nor his arm, but shee shal be given up, and they that brought her and he that begat her, and he that strengthened her in these times. Ha∣ving before shewed, to what greatnesse two of Alexanders Princes should grow, and one greater then the other, that is, Seleucus Nicanor, & Ptolemeus Solter, now he proceedeth to shew further, how that after many battels fought formerly between them, when they were both dead and had ended their dayes which were many, for Ptolomie Soter, and Seleucus first dyed, and his son Antiochus Theos succeeded him, and Ptolemie Philadelphus after the death of his Father was king of the South, that is, of Egypt, after which this was done. According to this prophesie then, by the end of years, is meant the end of the yeares of Ptolemie Soter, when his son Ptolemie Philadelphus reigned after him. For then,

as is here foretold, the King of Egypt to make peace with Antiochus Theos, gave him his daughter to Wife, Berenice by name: whereas he had another Wife or Concubine before called Laodice, but she was put down and Berenice taken for the effecting of peace.

Thus it was thought, that a sure foundation of Peace betwixt the King∣doms [Note.] was laid, but God, who hateth such doings, turned it into an occasion of speedy destruction to Antiochus Calinicus; for Laodice, whom he had put away, but being won by the love of her look again, took occasion for his inconstancie to poison him, and he being dead, Antiochus Calinicus his son by Laodice, coming to the Crown, that he might reign the more securely, slew Berenice, his other Wise, the King of Egypts daughter, together with her son, being instigated thereunto by his mother Laodice.

But such abominable wickednesses went not long unpunished, for Ptolemie Philadelphus being dead not long after his marrying his daughter Berenice to Antiochus Theos, his son Ptolemie Evergetes, that succeeded him, to be revenged for the murthering of his sister and her son, made war upon Calinicus of Syria, and many of his subjects out of a detestation of his cruelty, revolted from him to the King of Egypt: by which means he being greatly strengthened, subdu∣ed much of that Kingdom, took Laodice the mother and put her to death, and followed on his victories so, as that, had not newes come of troubles arising at home in his own kingdom, which caused him to return; it was thought, that he would have brought under all Syria, as I have shewed also in my foresaid Continuation, pag. 109. 110.

And thus all was fulfilled, that is here said so long a time before, she shall not retain the power of the arm, nei••••er stand, which is so spoken, because a Queen, as Berenice was, after joining in marriage with the King of Syria, is of great power with the King to hold him, as it were, by a strong hand from doing hurt unto the family of which she cometh, but with her it fell out contrary; for her husband was poisoned, and a new King reigning, she was so far from having any power, that she was not able to save her own life, or her childs, as appeareth by the History before going.

And she was taken away by death, when murthered by Antiochus Calinicus, and he that begat her was taken away before that, Ptolemie Philadelphus, who with his Forces, if he had lived, would have been a strengthening unto her, and was as long as he lived; which is meant by saying, in those dayes; but when he was dead, her brother being too slow in his setting forth for her re∣scue, she perished before that he came.

From all which, note, that wicked means by unlawfull marriages, of ma∣king [Note.] peace are not available; but through Gods curse thereupon, shall pro∣duce cruell and bloudy warres: for Solomons peace was thus turned into trouble.

2. Murther and bloudshed shall undoubtedly be punished with bloudshed, how cunningly soever it be contrived: as it was in Laodice after the second murther by her instigation committed. Polanus following Appianus Alexandri∣nus, * 1.257 saith, that Laodice was the daughter of Ptolemie Philadelphus also, and that here was the foul sin of incest committed: but this is not probable, because then Ptolemie Evergetes the brother of Berenice would not in way of revenge for the death of one sister have slain the other; and because, as I have shew∣ed in my foresaid History; that Laodice was but the Concubine of Antiochus Theos.

But out of a branch of her roots one shall stand up in his estate, that shall come with an * 1.258 army and enter into the fortresses of the King of the North, and shall deal against them and prevail: Having shewed v. 6. how Berenice the daughter of Ptolemie Philadelphus should be taken away, and her father also, who dyed before that Antiochus Ca∣linicus had shewed that cruelty against her; now he proceedeth to shew the manner how this should be done.

By this branch understand Ptolemie Evergetes, who made warre, as was said before, against Antiochus Callinicus and mightily prevailed; and returning,

as is said v. 8, 9. carryed away the Idols of Egypt, which Cambyses the Persian * 1.259 King had before taken in great numbers, and pretious vessels of silver and gold, viz. of silver 40000 talents, as Jerome saith; and he is said to be a branch * 1.260 of his roots, because he sprang from the same parents, Ptolemie Philadelphus and her Wife, and returned again at the hearing of troubles arising in his own land, as hath been already said.

To this Josephus addeth, that Ptolemie Evergetes having obtained so great * 1.261 victories, although he carryed away the Egyptian gods, yet he sacrificed not unto them, but going to Jerusalem, in his return he in way of thankfulnesse to the god of the Jewes offered his oblations at the Temple there.

But his sons shall be stirred up and shall assemble a multitude of great Forces, and one shall certainly come and overflow and passe through, then shall he return and be stirred up * 1.262 even to his fortresse: Antiochus Calinicus being subdued, as is aforesaid, dyed, his Kingdom of Syria becoming a prey to Ptolemie: but now it is further shew∣ed, and accordingly it came to passe, his two sons, Seleucus Ceraunus, and Antio∣chus Magnus went against Ptolemie Philopator, who now raigned after his father Evergetes in Egypt, but Ceraunus the elder brother dying whilest he was upon the way, Antiochus Magnus hearing of it, went forth in the same expedition, and of him it is singularly here said, one shal certainly come and overflow: But this was not immediately after the death of his brother, at what time he was very young, but having gone through many adventures before, and fought with those of his own subjects that rebelled against him: For after all this he went against Ptolemie Philopator, a sensuall man, with a very great army, and gat the victory at the first; but Ptolemie being hereby forced to leave his pleasure for a time gathered a great army and fought with Antiochus and overcame; and then Antiochus having also other enemies, made peace with Ptolemie, that he might goe against them.

And this was according to that which followeth, v. 11. and the King of the South shall be moved with choler, and shal come forth and fight with the King of the North, * 1.263 and he shal set forth a great multitude, but they shal be given into his hand: that is, An∣tiochus the King of Syria, who brought into the field as great an army as Ptole∣mie, even seventy thousand, and yet the victory fel to Ptolemie, as hath been said, and he was forced to make peace with him; of all which see more at large in my foresaid Continuation p. 117.

And when he hath taken away the multitude, his heart shall be lifted up, and he shall cast down many ten thousands, but he shall not be strengthened by it: that is, Ptolemy * 1.264 by his good successe before spoken of, shall be puffed up with pride, and go to the house of God at Jerusalem, and presume to enten thereinto, which was in any man a most high degree of pride, but the high Priest praying God to keep his house from being thus prophaned, he was immediately smitten, so as that they thought he would presently have dyed, wherefore his servants carryed him forth; but he tooke this repulse so indignly at the Jews hands, that he threatned to take revenge upon them. For this the Jewes being filled with feare, were cast down in prayer and fasting, which was his casting of many Myriads down; and God was by them intreated miraculously to save them and their City to the Kings great detriment, he being again smitten in his person, and his Elephants so scared, that they turned back upon the Kings Army and slew many of them, so that he was nothing strengthened, but rather weakned hereby. Lyra by his casting down of many 10000, understands An∣tiochus his army, but who doubteth but that he was strengthened hereby? this was after that.

For the King of the North shall come, and set forth a multitude greater then the former. This is said to have been done after many years, for it was not till after the death * 1.265 of Ptolemie Philopator in the time of his son Ptolemie Epiphanes being but 4 years old. For Philopator having reigned 17 years, in which time he lived in all sen∣suall pleasure with Agathoclea and Agathocles, the sister and the brother, dyed; and his young son was under the tuition of these two. Hereupon Antiochus Epiphanes taking advantage of the evill condition wherein things were in

Egypt, by means of these Usurpers and this Infant, came with a great Army, which he prepared against Philopator, and procured the King of Macedonia to joine with him, it being between them agreed, that the Cities which they should take in Egypt, should be shared between them, one part which lay neerest to the King of Macedon, going to him, and the rest to Antiochus. And this is that which is here said of many coming against the King of the South, and of * 1.266 a greater multitude brought by the King of the North, then before. Also the Robbers of thy people, shall exalt themselves to establish the vision. This was done, when the Egyptians and Syrians being thus in war on both sides of Judea: Onias the high Priest went into Egypt, where he with his bre∣thren had a place assigned unto him in Heliopolis, and there built a Temple, pretending the accomplishment of the prophesie of Esay ch. 19. where it is said, There shall be in that day an Altar in the midst of the Land of Egypt. And by this means many Jewes were drawn thither, and many tooke part with An∣tiochus.

Now because that vision was pretended, it is said, that they may fulfill the vi∣sion, * 1.267 yet they that did this are called Robbers, Vulg. Lat. Praevaricatores, be∣cause it was a manifest transgression to sacrifice in any other place, then at Jerusalem; and they erred in making such application of the prophesie of Esay, and therefore it is further added, that they shall sall; and so they did indeed, for the Romans coming into Egypt and subduing it, burnt this Tem∣ple, and laid it even with the ground, destroying the Jewes there in great multitudes.

Note hence, that they are robbers of God and notorious transgressours, [Note.] that presume to serve God any otherwise then he hath in his word appointed. For to his word we must take heed in all things, and not goe therefrom so much as in any circumstance; for the Jews offending herein escaped not the vengeance of God.

Note also, that any part of the word being mis-understood, will not bear a man out, if he doth contrary to the meaning; so that we had need to con∣fider and search diligently for the true meaning of every place, that we be not unawares intangled with errour, and consequently come into danger of destruction.

Lastly the pride of those, that goe upon false grounds of Scripture is so great, that when they doe abominably, they bear it out, as if they were the most pious of all others.

So the King of the North shall come and cast up a mount, and take the most fenced cities, * 1.268 &c. How this was fulfilled, see in my foresaid Continuation p. 126. Antiochus Magnus having his Army ready to come against Egypt with the united forces of Macedonia, the Egyptians sent Embassadours to the Romans, desiring to take their young King into their protection, and to forbid the two Kings to go on in their war against their land; to this the Romans readily assented, and sent to forbid them; but Antiochus nothing moved hereat, went on and fought, and tooke divers Cities of Egypt, the Romans being in the mean time busied in their wars against Philip King of Macedonia. v. 16. And he shall stand in the glorious land, which by his hand shall be consumed: touching this, the Jewes * 1.269 seeing the good successe of Antiochus, fell to him, so many as were about Jeru∣salem, and he being entered their City, they holpe him to drive out the Garri∣son of the Egyptians, which held a tower there; and this was his standing in the glorious land, and the consuming thereof by his hand, because he con∣sumed the Egyptians there, and their adherents; there none left now but such as stood to him.

He shall also set his face to enter into his whole Kingdome, and his upright ones with * 1.270 him, and he shall give him the daughter of women, corrupting her, but she shall not stand on his side: the Vulg. for these words, and his upright ones with him, hath it, he shall do right things unto him, so likewise Hebr. the meaning is, Antiochus having taken divers Cities of Egypt, not being satisfied herewith, shall seek the over∣throw and conquest of the whole Kingdome; and to this end shall politickly

cast about to doe it, by giving to Ptolemie Epiphanes his daughter Cleopatra to Wife, for which, it is said, he shall do right things with him, that is, in appearance, because this seemed to tend to the settling of a peace, although he had ano∣ther end in his mind, viz. by the means to take advantage. And thus it came to passe, for Antiochus, who before despised the Romans, and set light by their charge to desist from attempting any thing against Egypt, hearing that they were upon terms of Peace with Philip King of Macedonia, sent an Embassage to them, telling them, that he would make peace with Ptolemie and give him his daughter Cleopatra to Wife, and restore the Cities which he had taken; which he did, espousing her unto him at the 7 year of her age, and marrying her at the 13. But when as he thought by her meanes the more easily to obtain the kingdom of Egypt, she rather stood for her husband, and he was disappointed. And his daughter Cleopatra is called the daughter of women, because she was one most rare for her beauty, being also wise and un∣derstanding.

After this he shall turn his face to the Isles and take many, but a Prince for his own be∣half * 1.271 shall cause the reproach offered by him to cease, without his own reproach he shall cause it to turn upon him. This was fulfilled when Antiochus falling upon the Islands of Asia, and making warre upon them, tooke many; but they being in league with the Romans, soone had aid against him. Scipio Africanus being sent, who is the Prince here spoken of, and the reproach caused by Antiochus ceased, and was turned upon him, when as Scipio overcame and chased him away, who before had overcome, and to their great reproach sub∣dued those Islanders.

Thus Lyra, calling him Africanus, whereas in truth his brother for his vi∣ctories in Africa had that surname, and he for his victories in Asia, of Scipio Asiaticus.

Then he shall turn his face to his own land, but he shall stumble and fall, and not be found: For Antiochus being beaten from the Isles of Asia, thought to returne * 1.272 home into Syria his own country, but in the way he was slain and cut in pieces so as that his dead body being sought could not after this be found: Thus Lyra, alledging 2 Maccah. 1. 16. But because, as I have shewed in my foresaid continuation, that this Antiochus dyed in Syria 2 years after his war with the Romans ended; that spoken of Antiochus 2 Mac. 1. must be under∣stood of another of that name, and not of him; for his falling and not being found, this was fulfilled by his death happening so soon after, viz. ann. 27. of his reign, it being a common phrase to expresse the state of the dead, he is gone and no more seen.

Then shall stand up in his estate a raiser of taxes in the glory of the Kingdom, but in * 1.273 a few dayes he shall be destroyed neither in anger, nor battail; the Vulg. for a raiser of taxes in the glory of the Kingdome, hath it, vilissimus & indignus decore regio: but herein the sense, which he conceived that was the translatour, was rather re∣spected then the words: Seleucus Philopator who was the King here prophefied of, (for he succeeded his father Antiochus Magnus) was a man so ignoble in his life, that in all his time he did nothing of note, although he reigned 12 years; and for this, the Vulg. reads it so, a most vile man, and unworthy of Kingly honour: whereas Hebr. it is, an exacter passing through the glory of the Kingdom: as if he had said, he should be King indeed; but of him nothing else should be memora∣ble, then that he should be permitted to reign and wear the ornaments of a King, but all his glory should lye herein only, his imployment all the time being nothing else, but as of Tribute-gatherer of the Romans, to whom he was to pay according to his fathers agreement 1000 talents per annum For his destruction, it was by Heliodorus a man in high place about him, who ruled all as he pleased, but because the King had sent his son for an hostage to Rome, and called his brother Antiochus away, who lay as hostage there be∣fore; he now fearing at his return, that he should not bear any such sway any more, poisoned him, and thus he fell not in wrath, nor battle, but by treachery.

Yet if this were the Heliodorus sent to rob and bring away the spoiles of the Temple; of whom it is spoken 2 Mac. 3. that Seleucus sent him to Jerusalem to this end, when he heard of the great treasures there; but he returned well scourged and without the said Treasures, as there is shewed at large: It is worth the noting, that both the King that sent him, had him made by the [Note.] just judgment of God, the instrument of his destruction: and Heliodorus went not after that long unjudged; for after that treacherous fact done by him against the King, Eumenes the King of Pergamus came and slue him, and delivered the Kingdom to Antiochus the foresaid brother of Seleucus at his return from Rome, hoping by this means to have him ever after a sure friend: wherefore it is an evill covetousnesse in any, to covet treasures sanctified, and will un∣doubtedly bring destruction upon the covetors.

And forsomuch as Heliodorus being before punished for his sacrilegi∣ous attempt, was nothing amended, but by his ambition ran into another foul sin of murthering his King, and then was payed for al together by his own bloudshed: Note that when a mans sins come to the full, he shall escape Gods judgments no longer.

Lastly, because he is said to have done this in hope to reign, but was thus prevented: Note that murtherers of their Kings judgments sleep not, but are at the door and shall suddenly come upon them and they shall not escape; there being no example to be found of any that have committed this horrible sin, but vengeance hath been taken of them within lesse then a year; as upon all the murtherers of Julius Caesar, and of Kings commemorated in Scripture, that were murthered by such as reigned in their stead.

And in his estate shall stand up a vile person to whom they shall not give the honour of * 1.274 the Kingdome, but he shall come in peaceably and obtain the Kingdome by flatteries: Ac∣cording to this prophesie, Seleucus being dead, Antiochus called Epiphanes suc∣ceeded in his Kingdome, although not his son and heir, but his brother. For his sons name that should have reigned in his stead, was Demetrius now a pledge at Rome in stead of this Antiochus, who was a pledge there before, and because he was young, being but 10 years old, his uncle Antiochus entered the Kingdome at the first but as a Protectour, but after he had entered, he soon took it upon him as King. And because he was Uncle to Ptolemie Philometor, who now reig∣ned in Egypt, being very young also, he ambitiously sought to be Protectour of the Kingdome of Egypt, but being rejected by the Lords of that Country, he prepared to make warre against them; whereupon they sent to Rome and Popilius was soon sent, who came opportunely as he was marching towards Egypt; after speaking with whom, and seeing the Senates Letters, he durst not goe any further, but returned home.

Now he is said to be a vile person, because not the heir to the Crown, but of an inferiour condition, and that they gave not to him the honour of the Kingdome, because the father of Seleucus Philopator appointed him and not this Antiochus to be King after him, but he obtains the Kingdome by flattery, pretending nothing, but to be Protectour in his Nephews minority.

And with the arms of a floud they shall be over flown from before him, and shall be * 1.275 broken; yea also the prince of the covenant, the Vulg. and the arms of the fighter shall be expugned from before him: but the New Testament agreeth best with the He∣brew, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying a floud, and it is word for word the arms of a floud shal overflow; the meaning is, that Antiochus being repelled by the Lords of Egypt in his sute to be Protector of the young King his Nephew; gathered Forces to fight against them, and they coming as a floud with Forces bearing downe all things, were overcome by him, and they being overcome, their King called the prince of the covenant was overcome also. And by this name he is called, because when Antiochus had beaten his Lords, he told him, that he did what he had done, not out of any ill will, but love towards him, and desire of his good; and to perswade him of this he made a covenant with him to be true to him, and so he became Protectour of the Kingdom, as he being thus drawn by him agreed with him, and made a covenant with him.

And after the league made with him, he shal deceitfully, &c. For when Antiochus had thus agreed with the young King, he came with small Forces and car∣ryed * 1.276 away out of the chief Cities of Egypt, of which he thus became Master, * 1.277 so great riches, as none of his progenitours had ••ver formerly done. This Ptolemie Philometor seeing into, sought to agree with his brother Physcon, who had before by his mothers instigation, contended with him about the king∣dome: the kingdome of Egypt being thus divided between them both, Antio∣chus Epiphanes hearing this, gathered great Forces again to invade Egypt, but the States of Egypt sent Embassadours to him to know the cause, and what would satisfie him, that he might abstain from hostility: then he demanding certain Cities which had been taken before, the Egyptians who sent to the Romans for aid during this parle, having Embassadours sent from thence to prohibit Antiochus to goe against them, thought that they should have had peace; but he knowing that the Romans were busied in another War in Ma∣cedonia, went on, and at length, when they saw no remedy, they yeelded the demanded Cities unto him, and so had peace again.

Josephus relateth the history of Epiphanes thus, He coveting to get the king∣dom * 1.278 of Egypt, took the opportunity of Ptolemie Philometors childhood, to in∣vade Egypt with a mighty army, but was encountred by Eulaeus and Lenaeus two mighty Princes of Egypt; who in times past, had used to invade and overflow Syria with great Forces; yet Antiochus prevailing, they were both slain and their Forces scattered: And therefore by these the arms of an over∣flowing floud, which were broken, may be understood.

The other Princes of Egypt seeing this, sought to have a covenant made with him about the Tuteleship of the young King his sisters son, amongst whom Tryphon was the chief, being therefore most probably here called the prince of the covenant, who is also said to be broken, because after this league made, Antiochus took order to take away Tryphon by cutting him off, that he might not be hindered in his designs; and then he entered Memphis not with many, as had been covenanted before, wherein the chiefe strength of Egypt lay; placing a Garrison of his own there, by which means he kept the coun∣trey in awe, and carrying great treasures away, as was before said, domi∣neered for a time, as here is further said, at his will. For it was but for a time, for Ptolemie Philometor being grown up to more years, took courage to him to drive the Garrisons of Antiochus out of his land, of which it is said, the King of the South shal be stirred up with a very great army, but he shal not stand, for * 1.279 they shal forecast devices against him. Hereby the forecasters of devices against him are meant his own Lords, who should under hand take part with Antiochus against their own King, because they feared, that he being young and unex∣perienced, Antiochus would prevail, and then it would goe ill with them: and by this means Philometor was overthrown, as it is here said, but he shal not stand: of these wicked devices against their King, it is further said v. 26. Yea they that * 1.280 feed of the portion of his meat, shal destroy him; to make it further plain that his own subjects and servants were meant, as is aforesaid, v. 27. And both these * 1.281 Kings hearts shall be to do mischief, and they shall speak lyes at one table, but it shal not prosper, for yet the end shal be at the appointed time. Lyra taking the practising of * 1.282 devices before spoken of to have been for the making of peace to the great disadvantage of the King of Egypt, whereby he afterwards fell; saith, that it being concluded, Ptolemie feasted Antiochus, but whilest they shewed mutuall love either to other in their speeches, and court complements, they neither of them intended what they said in their hearts, and this he calleth their lying one to another, one aiming at nothing else but the circumventing of the other; Antiochus aiming at the getting of all Ptolemies kingdoms, and Ptolemie at the getting of his, but it shal not prosper; neither of them shall have his desire this way, because the end of either of these kingdoms shall be at the appointed time, that is, the time set by God, and not before by any force or fraud of theirs against one another: the Vulg. rendereth it, yet the end shal be at another time: or rather this appointed time is that spoken of vers. 29. when by the

Romans an end was put to the stirrings of Antiochus against Egypt any more.

Then shall he return into his Land with great riches, &c. that is, Antiochus with * 1.283 much wealth by his foresaid expedition gotten in Egypt, and his heart shall be against the holy Covenant, and shall doe exploits; this is put here in brief to be further dilated upon vers. 30.

At the time appointed hee shall return and come towards the south, but it shall not be, * 1.284 as the former or as the latter. From whence we may gather, that he went out a∣gainst Egypt twice before, and that this was the third time, once vers. 23, 24. when he returned with so great riches out of Egypt, as never any king of Syria did before him, the second, vers. 25. 28. when he carryed away great riches al∣so. But now the third time he goeth out, but not with the like successe, and * 1.285 hereof the reason is shewed, vers. 30. For the ships of Chittim shall come against him, therefore he shall be grieved and return, that is, the Romans being sought un∣to by the Egyptians, sent Popilius a Senator unto him with letters from the Se∣nate, forbidding him to meddle with the Egyptians their confederates, and re∣quiring him to rest content with his own kingdome. And when he desired time to consider what to answer, he having made a circle with his staffe round a∣bout Antiochus charged him not to depart out of it, till he had given that his answer to the Senates letters. At this he was much troubled, yet durst doe no o∣therwise but depart with his army homeward again. But now the wicked plot which he had before in his head against the Temple at Jerusalem called the ho∣ly covenant, because the Ark of the Covenant or testimony stood there in the most holy place, he most barbarously put in practice. He shall return and have * 1.286 indignation against the Holy Covenant, and have intelligence with them, that forsake the Holy Covenant, &c. Of this see my Continuation often spoken before, pag. 131. 132. how Menelaus the High Priest at that time consented with him, and went into the Sanctuary before him, which he robbed of 180 talents of gold and silver, and having slain of men, women and children 80000 and sold for slaves 40000 he returned home into his own country.

And armes shall stand on his side, and they shall pollute the Sanctuary and take away the dayly Sacrifice, and shall place the abomination making desolate. This was fulfilled * 1.287 when Epiphanes had a garrison of Macedonians in Jerusalem to keep all in awe, that none might dare to stir against him whatsoever he did, and when within two yeares he sent to prohibit sacrificing to God, or keep his laws, punishing all such as obeyed him not in most cruell manner, and to set up in the Tem∣ple the image of Iupiter here called the abomination making desolate, because that for Manasseh his doing the like, and setting up idols altars to pollute the Tem∣ple the land was made desolate by the Caldees for 70 yeares, and so was in dan∣ger to be again for this. Whence note, that abominations in a land bring de∣solation [Note.] to it, the one being as inseparable from another, as the effect from the cause, burning from fire, darknesse from night, or the destruction of the bodily life from poison being drunk. And although idolatries of all sorts are * 1.288 most commonly set forth by the name of abominations, yet it is certain, that there are other grosse sins, which are abominations also, because Dan. 9. 27. it is said, for the overspreading of abominations he will make it desolate, when as the Jews had left all their idolatries after their return out of captivity. Where∣fore there be other abominations working to desolation as well as idolatry, yea to a greater and longer lasting, and what these principally be, read Mat. 23. 23. O Jerusalem that killest the Prophets, &c. Behold thy habitation shall be left deso∣late, which intimateth, that bloudshed, and specially of Prophets and men sent of God, but above all of Shiloh, that sent one, bringeth the greatest and most dreadfull desolation of all other sins.

And such as doe wickedly against the Covenant shall be corrupt by flatteries, but the * 1.289 people that know their God, shall be strong and doe exploits. This was fulfilled in Alcimus a Priest of the seed of Aaron, as is shewed 1 Mac. 7. who was a vile in∣strument, to promote heathenism amongst the Jews, and corrupted many, and in Eleazarus, and the mother with her seven children constantly suffering tor∣ments

in extremity for the Law of God, and in Mattathias and Judos Macca∣beus * 1.290 and his brethren, who valiantly fought against the heathen and expelled them from Ierusalem; and cleansed the Sanctuary, and set up the worship of God there again that had long ceased.

And they that understand among thy people shall instruct many, yet they shall fall by the sword, and by flame, and by captivity many dayes. This was also fulfilled in Mat∣tathias * 1.291 the High Priest, by whose instructions and exhortations many were moved to join with him in a resolution to vindicate the Laws and Temple of God from violation, but at the first their enemies coming upon them on the Sabbath day, when they made scruple of fighting to defend themselves, many hundreths perished by the sword of the enemy, and many were carried away into miserable exile, as in the books of the Maccab. is shewed at large, and ma∣ny suffered by fire at other times.

Now when they shall fall, they shall be holpen with a little help, but many shall cleave to * 1.292 them by flatteries. This help they had by Iudas Maecabeus and his brethren, and Alcimus was the man that flattered with them, and Nicanor, who pretend∣ing to make friendship with Iudas Maccabeus would have circumvented and * 1.293 taken him, vers. 35. And some of them of understanding shall fall to try them, to purge and to make them white even unto the end, for it is for an appointed time: this was ful∣filled in Iudas Maccabeus and other Priests of understanding his brethren, when they were slain one at one time, and another at another, but they were by this means onely tryed and purged, and made white to walk with Christ in white in another world, as it is said to those in Sardis, that kept their gar∣ments * 1.294 and defiled them not, and of those that came out of great tribulation being clad with white robes. Even to the time of the end, this is added to shew the sufferings of the faithfull in this world to be, not for a short time onely, [Note.] and then to be free, but when persecution ariseth, continual, yet for their com∣fort it is said, for an appointed time, it shall be no longer so then God hath ap∣pointed, who determineth the time of his peoples sufferings; neither can they exceed the time that he hath set.

And the King shal doe according to his wil, and he shal exalt himself above every * 1.295 god, and he shal speak marvellous things against the God of gods and shal prosper, til the indignation be accomplished, for that which is determined shal be done. This saith Po∣lanus is interpreted by some of the Roman Monarchy, by some of some parti∣cular * 1.296 Emperours of Rome, but it is manifestly spoken of the same Antiochus Epiphanes, and his intolerable presumptions against the most High. For hee according to this prophesie spake against God and magnified himself, when he wrote to Ierusalem that they should depart from the rites by God ordai∣ned of circumcising, sacrificing unto him, and abstaining from swines * 1.297 flesh as unclean. Neither did he thus onely against the true God, here called the God of gods, against whom he herein spake, but he exalted himselfe above every God, because at the same time hee writ, that every one should leave his laws, and be all one in religion, who were under his Dominion. * 1.298 And in all this he prospered till the accomplishment of the indignation, that is, till as an instrument of Gods wrath against the Jews, for their wickednesse he had done all things against them, which God had determined, for neither could he, nor can any wicked tyrant in the world doe more, or prevail lon∣ger. [Note.] Vers. 37. Neither shall he regard the God of his Fathers, nor the desire of women. * 1.299 Vers. 38. But in his estate he shall honour the God of Forces, a god, whom his Fathers knew not he shall honour with gold and silver, Here the true God is called the God of his Fathers, because they, although heathens, honoured him with their gifts, as Antiochus Magnus, his father, who maintained the Sacrifices at his owne charge, giving for the buying thereof and of wine and oyle 20000 pieces of silver yeerly, and for fine floure 1470 measures of wheat, and 375 measures * 1.300 of salt, &c. as Iosephus saith, and Seleucus his Father and others before him, of whose honoring God thus with their gifts see 2 Mac. 3. 2. But this God he re∣garded not, for he made his dayly Sacrifices to cease, as hath been already said; nor the desire of women, for as Polan us saith, having one wife, that laboured

with him what shee could to hold him from those attempts against the God of Israel, he yet hardened his heart and would not be moved by her to for∣bear. For the next words, vers. 38. But in his estate he shal honour the God of forces, Heb. mauzzim, which signifieth forces, and to render it word for word, it is, for the God of strengths or forces, in his seat shal he honour, and a god whom his fathers knew not he shal honour, &c. By the God of forces the true God, who is Almighty, being meant, it is here prophesied, that in the Tem∣ple at Ierusalem his proper seat upon earth hee should honour Iupiter O∣lympius, as indeed Antiochus Epiphanes did, sending an old man thither to dedi∣cate * 1.301 the Temple to this idol, and to set it up therein. And thus he is said to * 1.302 have honoured with his pretious gifts a god, that his fathers knew not, be∣cause this Idol Iupiter was none of their countrey god, but Apollo and Diana, and Atargatis a goddesse of the Syrians, as Strabo saith. The vulgar translation then, and the New Translation rendring it, he shal honour the God Mauzzim, or of Forces, is farre from the true sense, and right grammaticall constructi∣on of the words, by joining those things together, which are to be disjoined, as hath been already shewed, and this hath caused great errour in some, ta∣king Mauzzim for devill, some for Mahomet, or some other, all which are absurd. And now it is time to make application of all that hath been said of this Antiochus to Antichrist, the Pope of Rome. That Antichrist is here set forth is the tenet of Jerome and of all antiquity, yea some expound it al∣together * 1.303 of Antichrist, or at the least as fulfilled in him, being but in part fulfilled in Antiochus. For these words, saith Lyra, he shal not regard the God * 1.304 of his fathers, or any God, cannot agree to Antiochus, sith that hee was an idolater as well as his Fathers, and now, when hee put downe all o∣ther rites about other gods, yet hee was a worshipper of Jupiter. But by that which hath been already said we may see, that it is not unaptly ap∣plyed to Antiochus, because that howsoever it be said, he shal not regard any God, yet it is added for further explication, hee shal honour a god with gold and pretious stones, &c. whereby we are given to understand, that by any god is not meant any god at all, but any god used to be worshipped and ho∣noured by his fathers or countrey men. Wherefore it is to be held, that the things here prophesied were all fulfilled in Antiochus, but in speaking thus of him the spirit of God had a further aime, in him and the abominati∣ons committed by him, to set forth the Antichrist, and that not one yet to come, being one particular person, who should reign 3 yeares and an half 1260 dayes, as hath been generally held of old, but the Pope of Rome being, as it were, one continued Antichrist in each Pope succeeding his predecessour for so many yeares, as the dayes before spoken of. And this may well be made undeniably to appear, if we begin with Antiochus his be∣ginning, and from thence proceed throughout all that which is prophesied of him; and lay the Popes beginning and proceedings hereunto in his hor∣rible pride and ambition, and conculcating the Laws and Ordinances of God under his feet, and setting up his own upon pain of death to be obey∣ed and followed by all men. For his beginning, as he was at the first base in respect of that which he afterwards came unto, so was the Pope of Rome a poore man, as Peter, whom they reckon for the first that sate in that seat, * 1.305 who said to the Creeple that expected an almes from him, silver and gold have I none, but if after the example of Peter, he had contained in this poor and humble estate, he should never have so farre degenerated, as of a Minister of Christ to have become Antichrist. 2. As Antiochus, so the Pope usurped a kingdom, that belonged not unto him, and whereunto he had no right, for to be chief Bishop and above all others is peculiar to Christ and not com∣municable * 1.306 to any other, as one of the Bishops of Rome himselfe, even Gre∣gory the first, taught in his Epistle to Johannes Nestentes Bishop of Constantinople, averring, that hee who should take upon him to be Universall Bishop, or Bishop of Bishops, was either Antichrist, or the forerunner of Antichrist, for not a temporall Crown, but crosses belong to every one of Christs

Disciples according to that, he that wil be my Disciple, let him take up his crosse and follow me. 3. As Antiochus, so the Pope by flattery in a peaceable man∣ner gat his kingdome by insinuating into Phocas, that murtherer of his master Mauritius and reigned in his stead: for till Pope Hildebrand other∣wise called Gregory the seventh after an. Domini 600. none of the Bishops of Rome ever attained unto it, although divers ambitiously sought it, as Silvester, Be∣niface and Sozimus, who sent their Legats to the sixth Affrican Councell im∣pudently to require to have it confirmed by the authority of that Councell, but had a most shamefull repulse, as being detected of forgery about the De∣crees of the Councell of Nice, which they said, had long before given the supremacy to the Pope of Rome, but the true copy thereof being sent for to A∣lexandria, therein their fraud appeared, for there was nothing else there de∣creed touching the Bishop of Rome, but that he should be Episcopus primae sedis Constantinopolitanus Episcopus secundae, &c.

Again as Antiochus being grown rich and mighty, his heart was against the holy [ 2] Covenant, ver. 28. and he had indignation against it, and had intelligence with those that for sook it, v. 30. so as the Pope of Rome hath his heart gone from the sincerity of the truth of the New Testament or Covenant, for he hath made a great defecti∣on herefrom, as it was foretold, 2 Thes. 2. 3. There shal be a falling away first, and the man of sin shal be revealed, and he hath judgment at it, but is all one with those that taking part with him forsake it. For what is the new Covenant, but a Co∣venant of Grace, not of works? and against this both he is and all his ad∣herents, in that he decreeth justification and salvation to be of works, and not of faith without works of the Law coming in as meritorious before God, and this he grew to after that hee was greatly inriched by Constantine the Great, abundance of worldly wealth breeding in him a thirst after more, and this thirst a device of the merit of good works done for the benefit of the Priest, as well as of the poor, yea rather for the Priests, as the Pharisees * 1.307 of old taught the people to say Corban, and so not to relieve their very parents being poor, because the Priest can offer the sacrifice of the masse for the benefit and good of his benefactours being dead.

As armes stood for Antiochus, that is warriours to destroy the poore Jews [ 3] to wonderfull great numbers, as hath been before shewed, through an ha∣tred in him conceived against them, so infinite numbers of poore Christians have been slain in all parts by secular Princes taking part with the Pope, and here Polanus reckoneth up as partakers with the Pope, Phocas before men∣tioned, * 1.308 and Pipin a murtherer of the French King Chilperick, Rudolphus Sue∣vus a perjured person and rebel against his Lord, Henry the fourth, Henry the fifth, the murtherer of his Father Henry the fourth. Duke Albanus in Belgia, Henry the second, Francis the second, Charles the ninth, Henry the third, Kings of France, all abbettors of the Pope, in favour of him murthering many. In the tumults stirred up in Italy by Gregory the seventh, Paschalis the second, Innocent the third, and Gregory the ninth, and in Germany & France they were almost in∣numerable that perished, and by the instigation of Nicolas the third in great secrecie, all the French in Sicily were cut off in one day. And as Antiochus pro∣phaned the Temple setting up the abomination making desolate, and causing the dayly sacrifice to cease, which God had ordained, and the Jews to trans∣gress Gods Laws. So the Pope hath overthrown the true worship and service of God, and in stead thereof hath brought in abominable idolatry and super∣stition, turning the very hoast or offering of Christs body upon the Lords Table to be eaten to everlasting life, into an idol to be kneeled unto and a∣dored, as the Son of God, vers. 31.

As Antiochus taught such as brake the Covenant to deal deceitfully, so the Pope * 1.309 hath his agents, who are themselves corrupted with the poison of his do∣ctrine, [ 4] that are most cunning and subtle to draw others from the truth, and to propagate his superstition; of this sort there have been many in former times and ages, but of later dayes the Jesuites have been most notoriously pragmaticall. So that herein he appeareth to be the Antichrist, as Gregory

the first noteth, because as Christ chose and sent out simple fishermen to pro∣pagate * 1.310 his Gospell, so he sendeth out persons full of craft and subtlety to de∣ceive. And both Antichrists working by the armes before spoken of, and the subtlety here spoken is further notably set forth by the same Gregory in his Morals upon Job, saying touching Leviathan, whom he makes a figure of Antichrist, in the circuit of his teeth there is feare, when the perverse powers of this world protect his preachers: For many of the mighty seek by ra∣ging to terrifie such as they seek by speaking to seduce what manner of time of persecution shall appeare then, when to pervert the piety of the faithful some shall rage with words and some with swords: For who although weak would not despise the teeth of Leviathan if the terrour of secular powers did not fence them about? But they are doubly assaulted, when that which is by some spoken with flattering words, is by others comman∣ded with striking swords. Of this double way of Antichrists dealing Iohn * 1.311 speaketh, saying, that the Locusts power was in their mouths and their tailes, their mouths setting forth his preachers, and their tailes with stings in them his secular powers. But whilest other by these two means are seduced, there are some that know God, who are strong and doe exploits; that is, both wi••e and made intelligent by the Word of God, and of such a strong Faith in Christ, that they most valiantly withstand Antichrist and his proceedings, wherein they also have successe by their christian courage and fortitude win∣ning many more unto them, and discovering the Antichristian fallacies, a Catalogue of whom see in my English Catechism upon that Article of the Catholick Church.

But fiftly, as they that opposed Epiphanes were slain with the sword and flame vers. 33. so the opposers of Antichrist, as is notoriously known, especially in [ 5] England in Q. Maries dayes suffered in the flames of fire, and by the sword and massacring sundry times in France, and noble exploits were done by the Bohe∣mians under their Captain Zizka, as by the Jews under Judas Maccabeus and his brethren. But before I leave this of the Popes bloudy practises against men of understanding, who knew God, I think it not a misse to shew against what Emperours and Princes, who opposed his superstition, he hath raged at sun∣dry times. Philip Bardanus Emperour, commanded all Images to be taken a∣way out of Churches every where, and that by the consent of John, Patri∣arch * 1.312 of Constantinople: But Constantine the Bishop of Rome for this excommu∣nicated him for an heretick, and would not suffer any image of him to stand in any place, nor mention to be made of him in the masse, as was used for∣merly to be done. Leo the third going into Italy the tenth yeare of his reign, and finding images in Churches there and in Sicily caused them to be cast out and burnt: but Gregory the second being hereby inraged absolved his sub∣jects from their obedience unto him, whereupon great troubles arose in I∣taly, wherein the Exarch of Ravenna was slain, and men denyed to the Em∣perour tributes and customes, and by Gregory the third he was deprived of his imperiall dignity. Constantine Copronymus his son persisting in his Fathers steps called a Councell at Constantinople of 330 Bishops, wherein Images were also condemned, and the calling upon the Virgin Mary and other like su∣perstieions. But Steven the second Pope of Rome so raged against him for this, that he removed the Empire from Constantinople to France, and Hadrian the Pope wrought so with Irene the Empresse afterwards, who was a great patronesse of Images, that shee caused the body of Constantine to be taken up 23 yeares after his decease, and burnt openly, and the ashes thereof to be cast into the Sea in detestation of his fact.

Constantine the sixth, the son of the said Irene, put down Images again, which his mother had set up, but she therefore deprived him both of his sight and life. Henry the fourth of France, whilest he was a protestant, was opposed by six Popes one after another, Gregory the thirteenth, Ʋrbanus the seventh, Sixtus the fifth, Gregory the fourteenth, Innocent the ninth, Clement the eighth, til that he shamefully fell away to popery, whereof Clement the eighth triumphed.

Queen Elizabeth was for the same excommunicated, but preserved either from falling or suffering. And James 6. King of Scotland had treasons for this wrought against him.

The Medicean Princes, as Volateranus saith, were assaulted, and one slain in the time of the Mass, by the instigation of the Pope. The Count of Thol••use had a great war made against him, by the Popes instigation, for detending the Al∣bingenses, who stood against the doctrine of transubstantiation. John Frederick Duke of Saxony, and other Princes of Germany suffered by warre also of the Popes stirring up for religion, working in them an hatred of his evill wayes. Count Egmond, and Count Hornius of Belgia were hanged at the command of Duke Albanus for none other cause. These with divers others are brought by Polanus as examples of the destructions made by the Pope of Rome, who addeth also a Catalogue of learned men, who from time to time have opposed him in his superstitions, but many of them have suffered therefore, and herein ly∣eth the comfort of all such sufferers, they are thus only tryed and made white and shining in everlasting glory.

6. As they that were persecuted by Antiochus had a little help, yet many were destroyed, v. 34. so the persecuted by the Pope had some help by the Princes of Germany, who cleaved to Luther, by Bohemians, who stood to the doctrine of John Husse and Jerome of Prague, and fought in the defence thereof some∣times with good successe; and Edward 6. of England, although he continued but a short time; and the States of Holland by Queen Elizabeth against the persecuting Spaniard.

As Antiochus exalted himself above every god, and spake wonderfully above the god of gods, so the Pope takes upon him to command the Angels, who are oft called Gods, and preferreth himself above Emperours and Kings, who are al∣so called Gods; as Innocent 3. who writing to the Emperour, said, as Gold excelleth Lead, so doth the Papal dignity the Imperiall; and as the Sun is the father and lord of all the planets, so the Pope of all worldly dignities; and as the Moone receiveth light from the Sun, so the Emperour his dignity from the Pope.

For his exalting himself above the God of gods, in Jure Canonico Pope Nicholas * 1.313 writeth to Michael the Emperour thus, the most godly Emperour Constantine the great, called the Pope God, and if he be a God, surely no man or men can judge him. August. Steuchus the Popes Library keeper. Constantine adored the * 1.314 Pope as a god, when he set forth that famous decree of Donation, as the suc∣cessour of Christ and Peter, and as much as in him lay, he gave him divine ho∣nour, and reverenced him as the lively Image of Christ. The Ordin. Gloss. of the Canon law, saith, Let it be thought hereticall to beleeve that our Lord God the Pope was not the Author of that Decretall, and that he could not determine as he did. And that this is not displeasing to the Pope, appears, because the same book being since printed again hath still the same passage, being reprinted under Gregory 13. who gave some authority to expunge, cor∣rect or alter what they thought fit. Baldus also calleth the Pope God in Le∣ge ultima in Cod. and Decius in c. 1. de constitut. and Felinus Ludovicus Gomesius, said that he was quoddam numen visibilem deum prae se ferens, and he was the Ma∣ster of his Chancery. When Sixtus 4. was to enter into Rome, there was arcus quidam triumphalis, a triumphant Arch set up, having this distich written up∣on it,

Oraclo vocis mundi moderaris habenas, Et merito in terris diceris esse deus:

Thou rulest the reins of the world with the oracle of thy voice, and art worthily called a god upon earth. Frederick the second in his Epistle to Otto the Duke o•• Ba••a••ia, saith, that man who is called the Pope, being increased in riches, thinketh, that it is lawfull for him to do what he lusteth, after the manner of Tyrants, to the great detriment of Christian piety, and as if he were God, he will give account of his actions to no man; he usurpeth that, which agreeth only to

God, that he cannot erre, and most impudently and imperiously requireth to to be beleeved in all things.

Of his wonderfull speeches take also some examples: Boniface 8. said, we are not willing to neglect our own righteousnesse, or that of our spouse the Church, for the Church is the spouse of Christ alone, and he only is righteousnesse and no man. The same Boniface in a year of Jubilee anno 1300, having shewed him∣self one day in his Pontificall robes, the next day put on Imperiall, and so going out with a naked sword born before him, said, I am both the high Priest and the Emperour, and have both an earthly and heavenly Empire. Sixtus 5. upon * 1.315 Christs Nativity day takes a sword, and to shew that he hath all power, be∣girteth some Prince therewith, abusing that saying of Christ, All power is given to me both in heaven and earth.

8. As Antiochus notwithstanding all his wickednesse prospered, untill the time of the indignation accomplished. v. 36. And the king of the South com∣ing with a great Army against him, yet he shall prevail over Egypt, Ethiopia, and Lybia, and be more yet inriched by the spoils thereof, and of the glorious land, into which he shall come again, v. 40, 41, 42, 43. so the Pope of Rome prospered and increased in wealth wonderfully, obtaining by his agents, ma∣ny famous victories. As over the Albingenses being 100000, being set upon and destroyed by no more then 8000 Catholicks, as Bellarmine relateth out of * 1.316 Em. lius lib. 6. histor. Francorum. And in Helvetia anno 1531. five battles being tought b••twixt the Catholicks and the Evangelicks; the Catholicks, al∣though fewer in number, every time prevailed, as Cochleus relateth touching the acts of Luther. Also Charls 5. obtained a great victory miraculously over the Lutherans in Germany, anno 1547. taking John Frederick Duke of Saxony prisoner, and the other Lutheran Princes that joined together against the Imperialists. In France also and Belgia they had the like successe at sundry times. For the wealth of the Pope, he hath so many wayes to rake money together by selling Bishopricks, and Benefices, pardons, toleration of Stews in Rome, Peter-pence out of England, felling Archbishops palls, &c. as that his Revenues are wonderfull great. And much more cometh in fines and mulcts, which he layeth upon offenders, as upon Henry 2. of England he laid a great mulct of money, for murthering Thomas Becket Archbishop of Canterbury: Gregory 9. exacted of Frederick the Emperour, whom he had excommunicated, 100000 ounces of gold for his absolution. Alexander 7. suborned some to * 1.317 poison the richest of his Clergy, amongst whom were some Cardinals, and then seised upon their goods, so saith Onuphrius. Alexander the 6. ga∣thered great tributes of the Jews. John 22. dying, left in his treasury 25 mil∣lions of French golden duckets. Nicholas 9. gathered together out of the Province of one kingdom for indulgencies, in a short time, 100000 florens. The Senate of Paris in their demands made to Lodowick 11. certified him, that out of the whole kingdome of France there went yearly to the Pope, above 946 millions of pieces of gold. Alexander 4. saith Mat. Paris. rak't together at one pension 950000 marks, whereupon Abbas Ʋspergens. saith, Rejoice O our * 1.318 mother Rome, for the cataracts of Treasures are opened, and whole rivers of moneys runne ••own to thee; rejoice for the iniquities of the sons of men, because that for them thou re∣ceivest a price.

Bellarmine from that which is said v. 36. and 37. beginneth arguments to prove, that the Pope was not prefigured by Antiochus, and therefore is not An∣tichrist, * 1.319 for he is well known to be a worshipper of God the Father, God the Son, and God the Holy Ghost, here called the God of Gods, and the God of his Fathers. Answ. He doth indeed in shew, but in truth he denyeth him, and exalts himself above him, because he takes upon him above the holy word of God, that being thus preferred which cometh from him. For the Arch∣bishop of Magunts having thus flattered the Pope; saying, All men do so reverence the Pope, the height of the Apostolicall seat, that they desire rather some Discipline of the holy canons and institution of the Christian Religion from his mouth then from the holy * 1.320 pages and the Traditions of the Fathers; the Pope caused it to be inserted into the

canon law. Moreover, what was by him said is put in practice, the Pope being bold to dispense with Gods laws, as with that against incestuous mar∣riages; for Martin 5. allowed a mans marrying with his own sister, so saith Antoninus Florentinus in Sam. 3. and Nicholaus Boerius, and wherein he pleaseth he makes more laws then God hath made; as against the marriage of Priests, against eating some meats upon some dayes, &c.

Touching the Popes not caring for the God of his Fathers, such Fathers to him and to all Christian pastours were the Apostles and Apostolicall men, that lived nearest to their time; and for their God he careth not, that hold∣eth not to the same tenets which they received from the word of God. Now their tenets were, that the written Word is the only rule upon which to found our faith: so Irenaeus saith, we know by none other the disposition of * 1.321 our salvation, but by those, by whom we have received the Gospel, who wrote that which they first preached, and then delivered it in writing to be * 1.322 the foundation and pillar of our faith. Augustine, that which pertaineth to Christ, to his Church, or any other thing concerning our faith, or life; he that is to be preferred far before us, hath said, and so must we say, If an Angell from heaven preach any other things then that which ye have received out of the * 1.323 Scriptures, Legall or Evangelicall, let him be accursed. Yea, Popes themselves in times past, have spoken also to the same effect; as Marcellinus, who saith, no∣thing else is to be delivered or taught, but what the Apostles have taught and delivered. Clemens saith, that a full and perfect rule is to be taken from the holy Scriptures, Distinct. c. 37. But now Apocryphals are by the Pope taken into the canon of faith, and the Scriptures are denied to be perfect. 2. That Scripture is best understood by Scripture, Clement also said, Distinct. 37. c. but now the Pope will have the sense taken from his mouth. 3. That to know the true sense of the Scripture we have recourse to the Hebrew for the Old Testament, and to the Greek for the New, Jur. canon. c. 6. Distinct. 9. But now by the Councel of Trent it is determined, that the Vulg. Lat. shall be held authenticall, and that none should either in teaching or disputing reject, but hold unto that. 4. That a man is justified by faith only, so Basil, that is a * 1.324 full and perfect glorying in God, when no man boasteth of his own righte∣ousnesse, but knows himself to want true righteousnesse, and that he is justi∣fied only by faith in Christ. Ambrose, a wicked man is justified by faith only; Jerome, God justifieth a man converted only by faith, not by works, which he hath * 1.325 not. But the Pope opposeth this and maintaineth, that justification is also by works, and by his indulgencies. 5. That the Sacraments of the New Te∣stament are two only: so Justin Martyr, apol. 2. Tertull. l. 1. adversus Marcionem. Ambros. de Sacram. August. de doct. Christ. l. 3. c. 9. Bessarion a Cardinall, in lib. de sacram. Eucharistiae, but the Pope now holdeth 7 Sacraments, &c.

Touching the desire of women, which Antiochus is said not to have cared, herein the Pope is notorious, if by this desire we understand the desire of conjunction in marriage, for to this he is a great enemie both in Priests and religious persons, whom he maketh to vow a single life, and yet for the desire of women an other way, both he and his Clergy and Votaries are cryed out upon every where, as being for incontinencie most abominable.

9. As Antiochus set up another god in the place of the god of strengths, so the Pope the Virgin Mary and other Saints departed, to be prayed unto, dedicating the Temple of Pantheon in Rome unto them at the request of Pho∣cas the Emperour, and appointing aday to be kept yearly in the honour of them all, called All Saints. For this was not done, till ann. 600. after Christ, but being done, all worship of the true God was turned into Superstition, for that internall of the heart to a spirit, an externall being set up of bowing the body to Images, calling with the mouth upon Saints departed, who know nothing of the heart, and outward pomp, and cost of gold, and silver bestowed upon Saints, Images, Churches, and Chappels, and histrionical gestures at severall festivals, and at masses, whereby in stead of Almighty God, another or many other gods and goddesses are set up, and abominable Idolatrie com∣mitted

with them. Bellarmine excepteth against this, and saith, that by Ma∣uzzim Antichrist himself is meant, for he maketh all men to worship him.

Sol. If so, hereby it is proved then that the Pope is Antichrist, because he maketh all men to worship and bow to him 3 times and then to kisse his toe, see Cerem. pontif. l 1. c. 3. Sect. 3.

Thus shal he doe in the most strong holds with a strange God, whom he shal acknowledge and increase with glory, and he shal cause them to rule over many and divide the Land for * 1.326 gain: Vulg. Faciet ut muniat Maozim cum deo alieno, &c. & dividet terram gra∣tuito. Expounded by Lyra of some secret place which Antichrist had, wherein he worshiped, and had conference and familiarity with the Devill, by whom * 1.327 he sought to be defended. And he is said to be one, whom he knew, because he conversed so much with him. For those to whom he divided the land gra∣tis, and to whom he gave dominion in many things, he understandeth by them such as were active for him, whom he preferred, and for this reason he denyeth Antiochus to be meant at all here, but only Antichrist, because he was cast out again from Egypt and other places, which he had subdued, and so had no land to divide unto them, that stood for his wayes, Hebr. He shal make in the strong holds of Mauzzim with a strange god: that is, he shall in the strong holds of the Almighty, comply with Jupiter Olympius, that is, in the house of God, which was as a strong hold for all those, that fled thither in time of danger to pray, as was shewed in the example of Hezekiah. Or he shall do sa∣crifice there according to the common use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and because that sacrificing was not to God, but to an Idol: he shall with that Idol there set up commit abomination, and this strange God is said to be a God, whom he acknowledgeth; and hath a mind to preferre alone in all his domi∣nions. And this is spoken not without an elegant paranomasie, Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: And the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth most properly signifie in strong holds: So that these words are nothing else but an amplification of that, which was said, v. 38. being not to be rendred thus shall he doe, &c. but, And he shall do or sacrifice in the strong holds of Mauzzim, or the Almighty, with or by the strange god, before spoken of: of whom it was said before, that he should bestow gold and silver upon it to adorn and beautifie it; now having made it a compleat god, he should sacrifice unto it in the place where the true God only ought to be thus honoured. For the next words, he shall make them to rule over many, and divide the land for gain, Hebr. in many, or many things, and the last word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying, not gratuito, but pretio, the meaning being them, of whom it is said, v. 32. that many should cleave to him by flattery: that is, in way of flattering him, seeking to promote his abominations, as the High-priest of the Jews and many other priests did for their own worldly gain and honour; he shall make Rulers in Judea dividing the dominion thereof amongst them, as a reward of their indeavours, as Antiochus Epiphanes did indeed.

10. And herein tenthly, the Pope of Rome was also figured out by him, for he likewise preferreth to Cardinalships, Archbishopricks, Bishopricks, and fat benefices, those that are most eminent for promoting the Catholick Cause, as it is called; as Bellarmine, who for this was made a Cardinal, and Campeius, and Baronius, and many more; whereas Bellarmine would from hence prove, * 1.328 that the Pope is not Antichrist, because many that do him greatest service, have gone all their life time unrewarded; as Ecchius, Goelaeus, Roffensis, Driedo, Tapperus, Petrus a Soto, &c.

I answer, from some particulars, no argument cannot be drawn, he prefer∣red very many, some he passed over, therefore he is not the man here pointed at, for what is said more of him, but that he shall make them, not all and every of them, that flatter him, to rule. It may be these men, although they laboured greatly in promoting his superstition, would not come off, and give liberally for preferments, and therefore lay neglected, for it was an old saying, Romae omnia voenalia.

And at the end of the time the King of the South shall push at him, &c. This was * 1.329

fulfilled thus. There were in Egypt two brothers, Ptolemie Philometor and Pto∣lemie Physcon, who contended about the kingdom; the younger brother Phy∣scon with the elder, both Epiphanes his sisters children, but as she loved the one, that is, the younger, and hated the elder, from whence he had his name per an∣tiphrasin Philometor, so did their uncle Epiphanes, and came with an army into * 1.330 Egypt to help Physcon against Philometor; at this, Philometer being exasperated, gathereth great Forces, and hastneth to goe against him, but is by Epiphanes overcome and expelled, and Physcon established, by which means he returned laden with great riches, not only gotten out of Egypt, but also out of Ethiopia and Lybia; and then he entered in his return into the glorious land, that is, into * 1.331 Judea, taking spoils, wherein he had the Edomites, Moabites, and Ammonites assistant to him, and therefore it is said that they were spared. And this was the cause, why Judas Maccabaeus fought against these peoples, and subdued and destroyed many of them.

11. And herein he was eleventhly, a type of the Pope; for he likewise takes upon him to dispose of the kingdoms of the earth, giving them to whom he will, and disposing and putting down such as he pleased. He also cometh in∣to the glorious land, that is, the Church of Christ by his Forces doing much mischief therein, and such as adhere to him, as the Emperour of Germany and the Spaniard escape his hands.

But tidings out of the East and North shall trouble him, therefore he shall go forth with * 1.332 great fury to destroy: Hitherto the successe of Antiochus Epiphanes and his prevai∣lings, now the time being come, which God had set to put an end to his rage, and to destroy him that destroyed so many, it is shewed, how this was brought about, first he suffered in his Dominions and Forces, the Persians and Parthi∣ans in the North fell from him and invaded some parts of his kingdom; and Judas Maccabaeus and his brethren in the East fought and prevailed against his Captains, which were sent to subdue them. The rumour of these things coming to his ears inraged him against the Jews especially, so that in his rage he uttered most cruel threatnings, and hastened to be revenged, as is shewed, 1 Macc. 3. c. 6. 2 Macc. 9. and by Josephus. But God immediately took re∣venge upon him, smiting him with an incureable disease in his body, and with * 1.333 intolerable torments, so that he came to a sight and sense of the abominati∣ons which he had done, and of his blasphemies and murthers, of which he repented, as Judas, but could find no mercy, and so he miserably dyed, even when he was hastening to Jerusalem to make it as he said, a common burying place, according to which it is said, v. 45. He shall plant the Tabernacles of his pa∣lace * 1.334 between the Seas, and the glorious holy Mountain, yet he shall come to his end and none shal help him: the Vulg. retaineth the Hebrew word Apadno, for in stead of these words, of his palace, taking it for a proper name, which Cornelius a Lapide saith, is not now so called, but shall be in the dayes of the Antichrist, from that which shall then be done; as also a place of fighting a great battell in Revel. 16. called Harmageddon: But forsomuch as this is but conjecturall, and to hold the Antichrist yet to come is a mistake, there is no reason to take Apadno for any other, then as the word signifieth, his palace: He shal place the tabernacles of his palace between the Seas in the glorious holy mountain, and go even to his end; for so it is word for word Hebr. and the meaning is, that he shall be warring against Judea and Jerusalem, even to the end of his life, as the History sheweth, that he was; for tabernacles or tents are used in warre, and Kings tabernacles were more stately made then others, like palaces: wherefore this is a periphrasis of his preparation for war, hearing what Judas Maccabaeus had done against his command and captains, he prepared to goe in person, against whose coming without doubt these palace-like tents were made, although he lived not to come unto them, but fell sick by the way and dyed, which is in∣timated in saying, and go even to his end; for he intended to go to destroy the Jewes, but he went indeed to his end, his death, as God had decreed, and therefore vow and promise now to god what he could, he could obtain no help at his hands, but was suffered to lye in his torments and so to expire in

extream misery. And for the describing of the holy Mountain as lying be∣tween the Seas, it is so said to do, because betwixt the dead Sea of Sodom, and the Mediterranean. Some there are, that by reason of this circumstance, say that not Judea, but Persia is here meant between Euphrates and Tygris, but he saith not Rivers but Seas, and in the glorious holy Mountain, so as no country in the world is called, but in Judea and Jerusalem alone.

12. Now to apply this also as a twelfth and last thing to the Pope; he hearing of the overthrow of his Forces in Bohemia and in Belgia, and other places long agoe, was wonderfull stricken, and at the news of England, Scot∣land, Denmark, Suevia, &c. falling from him, and expelling his creatures the Monks and Fryers.

2. He not only was stricken at this newes, but sends out his thunderbolts of excommunication against all the Princes that favoured the reformation, adjudging them therefore to cruell destruction, as against Queen Elizabeth of England in particular, and the Duke of Saxony, to whom he threatned both the Apostolicall and the Caesarean sword.

3. He fixeth the tents of his palace betwixt two Seas the Tyrrhene and 〈…〉〈…〉∣driaticall, and that in the glorious holy Mountain, that is, the Church of Christ, as S. Paul prophesied, that Antichrist should sit in the Temple or * 1.335 Church of God.

Lastly, many Popes have come to miserable ends already, and it is not to be doubted, but that the last shall dye likewise at the time by God appointed, and then there shall been end put to his antichristian tyranny, as there was to that of Antiochus, after he had reigned 12 years, as I have shewed in my Con∣tinuation of the History before mentioned, in three and an half of which, he raged most against the Jews and their religion, but destroyed thousands of them two years before that.

For the Popes that dyed miserably, Polanus makes a catalogue of them thus, * 1.336 Sabinianus had a vision of Gregory 1. appearing to him, and threatning him with death, because he decreed to burn his books; with this he being terrified, soon after dyed. Boniface 3. who obtained with great cost and infamy of Phocas the principality of the Church of Rome, lived solitarily and pensively after this, and before the end of one year dyed miserably. Leo 3. being taken and beaten by the people of Rome rising against him, stole away into France, but through vex∣ation of his disgrace and wearinesse of his long travell, coming thither he soon dyed, when he had setten but 20 months. Lande was strangled by him, that was afterwards John 11. Silvester 13. a Necromancer, was torn in pieces and car∣ryed * 1.337 away by the Devill, when he was saying Masse. John 13. was thrust through being taken in adultery. John 15. had his eyes put out by Boniface 7. and after this was famished to death in the Castle of S. Angelo. Boniface 7. dyed suddenly after he had a little while been in his pontificality, then he was drawn about the streets of Rome by horses, and pierced with spears by the Ci∣tizens. * 1.338 Benedict 5. and Benedict 6. were both strangled. Sixe Popes were by Hildebrand taken away by poison to make way for himself to the Popedome. Gregory 7. who was against Henry 4. was by him taken and deposed, and ba∣nished into a barren part of Apulia, dyed there in great disgrace and hatred of all men. Victor 3. was poisoned by a sub-deacon in taking the Masse. Paschalis 2 also, Adrian 4. Gregory 9. Boniface 8. Paul 2. Clement 5. Alexander 6. Leo 10. Paul 3. Julius 3. Pius 5. Ʋrbanus 7. Gregory 14. and Innocent 9. came to evil ends.

Now having seen the Image of Antiochus in the Pope, in all his lineaments and parts, who can doubt, but that he is the Antichrist whom the Lord figu∣red out by him, and therefore so punctually and fully setteth him forth more then any other Syrian King? If it be objected, Antiochus was a King and there∣fore no fit type of the Pope no King, but a Bishop. Sol. The Pope wants nothing but the name of a King, being indeed greater and of more power then any King, and the Antichrist by the consent of all men is set forth by a wo∣man, a whore Revel. 17. although he be a man. Object. 2. Antiochus was but

one man, and his time of raging against the Church but short, only a certain number of days. Sol. It is Daniels manner, or the angels rather, that talked with Daniel, by dayes to set forth years, as chap. 9. by 70 weekes so many times 7 yeares, and therefore the dayes of Antiochus Epiphanes▪ his rage may well set forth in his antitype Antichrist so many years. Now one question onely re∣maineth which may be moved about subjects rising in armes against their So∣veraign being a tyrant, because Mattathias and his sons did thus, and this was one of the rumours, that troubled Antiochus the King, and these are numbred amongst the faithfull and their exploits, commended Heb. 11. and therefore their taking of armes to deliver themselves and the house of God from tyranny justified. Ans. Although Antiochus were their king, yet he did clean contrary to the office of a King, at his first coming amongst the Jewes without any cause murthering so many thousands, then taking upon him above God, and altering his Laws, and prophaning his Temple. And this is seldome the case of any people in respect of their King, and therefore this can be no ground for subjects to arm against their king, unlesse their case be in every respect like this of the Jews in the time of this tyrant. Polanus * 1.339 holdeth, that if the King be a tyrant they may by inferiour Magistrates be∣armed to defend themselves against him, but neither he nor Pareus, that held the same, nor any other of the reformed Religion ever held it justifiable to proceed so farre in opposing the Kings tyranny, as for this condemne and cut him off, as another man, a murtherer, or otherwise guilty of capitall offences.

Lastly, in this whole prophesie touching Antiochus men like unto him are pointed at, and their destiny is read, if any man by flattery and deceitfull [Note.] means cometh to power, or having attained power is unsatiable through the ambitiousnesse of his minde, or abuseth his power against the servants of God, the worship or house of God, to cruelty or rapine, or to the altering of good laws grounded upon the Law of God, or to be lifted up in pride, let him think, that he is in Antiochus threatned with a miserable end. His rise out of the dust to sit with Princes, his good successe in all his undertakings, and the increase of his wealth and Dominion, if he bee such an one, are no arguments of Gods favour towards him, but a lifting of him up as it were, for a time on high, that he might take the greater fall, the fatting of him up, that his body being filled with ill humours may break out into diseases most tormenting and incureable, and the using of him but as a rod in his indigna∣tion to chastise his people provoking him to anger, being afterwards to be cast into the fire. The time shall certainly come when the good successe of such shall be turned into evill, and joy for overcoming into sorrow for being o∣vercome, and his greater forces being shamefully beaten and put to flight be∣fore lesser. He that is wise will consider this, and not argue from his successe in an unwarranted way time after time, that his cause is good, and it shall never happen otherwise unto him, but measure the goodnesse of his cause by the true rule of the Word, which only can justifie their actions, and not either their good intentions or successe in their undertakings.

CHAP. XII.

ANd at that time Michael shall stand up, the great Prince that standeth for the chil∣dren * 1.340 of thy people, and there shall be a time of trouble, such as never was since there was a nation even to that time, and at that time thy people shall be delivered, every one that shall be found written in the Book. After the prophesie touching Antiochus Epiphanes, and his rage against the people of God, and miserable end, to which God in his just judgement brought him therefore, here followeth an amplification of the same for the arming of the servants of God with patience to bear their sufferings under him, and to comfort them by declaring Michael their Prince his victory over the devill and his lims and first-born Antiochus and their

deliverance, he being destroyed, and joyfull resurrection to follow to ever∣lasting glory. Touching this Michael, held by some to be Christ, by others the chief and captain of the good angels, amongst whom and their armies there is doubtlesse an order, as well as amongst men in their warfaring, one being Generalissimo over the rest, I have spoken before, chap. 10. 21. wherein I assent rather to these last, and thereof give my reason, and Basil saith, Mi∣chael est angelicarum copiarum dux. Now in saying, that he shall stand up for thy people, he meaneth, that it should plainly appear, that he stood for them, when the forces of that tyrant should be routed by Iudas Maccabeus, and thereupon he stricken with extream grief causing his deadly sicknesse and death there∣fore. Hee stood for them before, as is shewed chap. 10. but was hindered by the Prince of Persia, their sins being the cause, but now he stood and pre∣vailed for their deliverance by his death, by whom they had suffered more then ever they had done, since they were a Nation, as is shewed in these words, there shall be a time of trouble, such as never was since there was a Nation, whereby is not meant trouble to come after the cutting off of Antiochus, but the trou∣ble in his time touched upon before, chap. 11. 33. 38. and here amplified by comparing it with all their troubles past, then any of which it was greater, viz. then their troubles in Egypt under Pharaoh, their troubles in the interims of Judges, and when their City was burnt and destroyed, and they were car∣ryed captive by Nebuchadnezzar. If it be said, this seemeth not to be true, be∣cause under Nebuchadnezzar they suffered both more and a far longer time, as Lyra reasoneth, who will not therefore have this understood of Antiochus, * 1.341 but onely of the Antichrist to come. But Polanus herein saith better, that the sufferings of the Jews under Antiochus were greater then ever, because at o∣ther times the tyrants, that prevailed over them, afflicted and put them to suffering onely in their bodies and estates, but medled not with their religi∣on, to overthrow that, and this was far more grievous, then all such suf∣ferings. Yet this is not spoken without relation to the Antichrist, as ap∣peareth in that presently after followeth the prophesie of the resurrection of the dead, which is not, till after Antichrist be destroyed. Note hence, that as [Note.] God in wrath against sinne leaveth his own people to extream sufferings in this world, so he alwayes graciously provideth for their deliverance, neither doth he keep them long under. And again note, that in time of oppression by war and danger, the hoast of good angels standeth for the people of God, and therefore there is no cause to fear, but that in Gods good time the bat∣tels that are fought shall goe on their side, although they goe sometime a∣gainst them. Lastly, to suffer in religion, the course of that being perverted, and violence offered to force men therefrom, is of all troubles and sufferings the greatest to those that are conscionable professours thereof. And if any passe not for such sufferings, it argueth that they are spiritually dead yet, and without all life of grace, as weathercocks turned about with every winde of Doctrine, and wofull is the case of those that stirre up such troubles, for both the people of God over a while shall be delivered from their tyranny, and look what torments they have put others to, through the justice of God shall befall them, till they come in misery to their end.

For the last words of this verse, that shall be found written in the booke, see the like Revel. 20. 25. for casting those that are not written in the book of life into the fire, whereby as is there shewed, the reprobate and such as are not elected, are meant, and at last this should make men desperate, as thinking all the cause of their election or reprobation to lye in Gods writing, or not writing them down in his book, the Apostle sheweth who are such, saying, if any man purgeth selfe he shall be an elect vessell of honour. Now the promise of deliverance is made * 1.342 to those only, some of them dying in persecution are delivered, yet in their soules, and some preserved in life, but in an afflicted condition, are in Gods good time again set free herefrom. So that cessation of troubles is nothing to reprobates, who are of a base life and conversation and lay not religion to heart, but are time-servers, they have no part or share in it, but only con∣scionable [Note.]

professours of the truth, to whom also soly the comfort of the fu∣ture resurrection belongeth, as followeth, vers. 2. Many of them that sleepe in the dust of the earth shall awake, some to everlasting life, &c. Porphyrius saith Lyra, * 1.343 by those that sleep in the dust understandeth such as fled and hid themselves from the rage of Antiochus in caves and dens of the earth, but he being dead, they were bold to come forth again. But this cannot stand, 1. Because they that did so did all doubtlesse abhor from his wicked wayes, and therefore none of them came forth to contempt, or shall, this very hiding of them∣selves, declaring them to be faithfull, as is intimated Heb. 11. 2. Because the awaking here spoken of is not to come forth and to have comfort in this world for a time again after great sufferings by being temporally delivered, but everlastingly. But if the generall resurrection of the dead be meant, which shall be at the day of judgement, why doth he say many and not rather all? To this Polanus answereth well, that the word many here is put for all, * 1.344 as many and all are promiscuously used, Rom. 5. 17, 18. but many is the word here used, implying a distinction in the Hebrew, as the accent Zakeph ga∣dol put to it sheweth. The meaning then is, that as many shall dye in times of persecutions, so the time shall come, that those many shall rise again, of whom only because it can be said properly, that they awake, it is here said, many of them that sleep in the dust shall awake. For the rising again of the wicked is not a waking, but a coming forth, as it were, through a terrifying sound full of fear and horrour, to judgement, to which they shall be most unwilling, as counting it better alwayes to lye in the dust of rottennesse, then thus to be forced out to the increase of their horrour. For he waketh onely out of his sleep, that having slept enough heareth now some Cock crowing or bird singing and cheerfully as well refreshed openeth his eyes and sleepeth no more, and so doe the righteous at the last day, the Trumpet sound or the voice of the Son of man uttered shall awaken them as a gentle calling of them up to take a prize, but for the wicked they shall be startled, as at the sounding of an alarum of the enemy, whose piercing darts they know no meanes to escape. And that it might be thought, that many onely and not all shall then rise a∣gaine, it is added, some to everlasting life, some to everlasting shame and con∣tempt, as if hee had said, many that fell asleep in the Lord, when they suffered for him, or otherwise departed in the true faith, shall awake and come forth to their everlasting comfort; but it is to be understood, that the wicked who dyed in their sinnes shall not then be suffered to lye still in the prisons of their graves, but shall by a terrifying sound bee made to come out of their endlesse confusion. And therefore to put this out of doubt against those that say, the wicked shall not rise at all, our Lord saith, All that are in the graves shall heare the voice of the Sonne of man * 1.345 and come forth, &c. and Rev. 20. All both great and small, yea this text is plain for it, for who are the some, that are adjudged to everlasting shame and contempt but the wicked and reprobates?

And they that be wise shall shine as the brightnesse of the Firmament, and * 1.346 they that turne many to righteousnesse as the Starres. Here it is shewed, in what a glorious estate the Elect shall be in the life to come, how greatly so ever they be abased in this life, and in saying, they that turne many, he alludeth to that, chap. 11. 33. they that understand shall instruct many, for who are the wise, that turn others, but those thas understand and in∣struct many? And who are they, but such as Mattathias and Judas Macca∣beus and his brethren; that taught the Law of God both in doctrine and life, abhorring themselves from doing contrary, yea being leaders to o∣thers [Note.] in suffering for the truth, as chap. 11. 33. where after that hee had spoken of the intelligent instruct many, he saith, yet they were slaine by the sword and flame, &c. wherefore here is shewed in what an high degree of glory the faithfull Ministers of the Word shall be, that stand to their owne doctrine, which they received from God, to the death for the in∣couragement of us all against the malignities and contempts of the wicked

world, that neither for feare of dangers nor hope of reward we may e∣ver goe from this our duty but persist in it to our lives end. And this is a ground of that tenet touching the degrees of heavenly glory. But when the wise and such as turne others are spoken of, the faithfull of any calling are not excluded from having a part in this glory, but onely more eminency of glory is promised to instructers and converters, Heb. for turn∣ing many to righteousnesse, it is justifying many or making many just, which is done, when by the teaching and examples of faithfull Pastours many are converted, for in what instant one is converted hee is justified, and the Preacher being the instrument hereof is said to justifie, as St. Paul telleth * 1.347 Timothy, that by continuing in doctrine, exhortation and prayer, hee shall both save himselfe and those that heare him, for properly God onely justi∣fieth by forgiving sinnes, man onely instrumentally when by his preaching a sinner is converted, and by vertue of the office committed unto him, he is ab∣solved from his sins.

But thou (O Daniel) shut up the Booke and seale the words even till the end, * 1.348 many shall runne to and fro, and knowledge shall be increased. Here it may bee demanded, must the Booke wherein Daniel wrote these things, be shut up and sealed to the end? if so, to what purpose were they revealed and written? Sol. It is not meant, that hee should doe so, but thus shut and seale it in a figure, to shew first the obscurities of these Prophesies. 2. The certainty. 3. That it should be a very long time, before that they should have a full end. For so the Ancients, saith Pierius, made a sealed * 1.349 Book an hieroglyphick of Antiquity. And Egyptians painted Sphinxes upon the doores of their Temples, to shew the mysticall things lying hid therein. For Sphinx, as Pierius saith, was a monster which had the head * 1.350 and hands of a woman, the voice of a man, the paws of a Lion, the wings of a bird, the body of a Dogge, and the taile of a Dragon, and hee stayed men as they passed putting darke questions and riddles to them. For the running of many to and fro, and the increase of knowledge, the meaning is, that these Prophesies shall be diversly scanned and expounded by divers, but time must help to the true understanding hereof when they are accom∣plished, as Irenaeus saith, Every prophesie before it is accomplished is a riddle, but being * 1.351 once accomplished, it is plainly understood. When Antiochus had run his race, that touching him was understood, but as a Book shut and sealed before, and that in the same Prophesie touching Antichrist was as a sealed Booke in the times of the ancient Fathers under the New Testament, but since, it is, as wee conceive, made manifest to concerne the Pope, and so know∣ledge is now increased more, and shall be in the Revelations of John to the end of the World. Therefore let no man say, are yee wiser then the an∣cient [Note.] Fathers, who are but as it were of yesterday? and therefore give little credit to any new interpretation brought by modern writers, and yet let none upon this ground be too credulous neither, but see good reason first, before that any sense brought bee received as a new light, by which too many are led in these dayes, lest it prove but a light to lead into a pit, as ignis fatuus doth. For the certaintie of these Prophesies hereby intimated, that whereunto seales are set are certaine, and hereby knowne to come from him, whose seale it is, or commands it to be set to, so this to be the Lords, and therefore to be by all men beleeved without any doubting or scru∣ple making about it.

Hitherto the consolation of the faithfull against all their sufferings by that cruell tyrant Antiochus Epiphanes in respect of the happy issue of their grievous sufferings. Now because an appointed time, and the time of the end had beene spoken of, but this end was yet unknowne, two Angels * 1.352 are brought in inquiring of the man cloathed in linnen spoken of chap. 10. 3. how long it should be to the end of these wonders, and hee an∣swereth by swearing for further confirmation, lifting up his right hand and his left to heaven, that it should bee for a time, times, and a part; when

hee shall have accomplished to scatter the power of the holy people, all these things shall be fulfilled. The Angells appeare, and are heard to enquire of the Son * 1.353 of God, to shew their sollicitude for the good of the faithfull and their de∣liverance out of danger, as being ministring spirits sent out for their good. And whereas commonly in swearing by him that liveth for ever the right hand onely is lifted up, hee now lifteth up both his right hand and his left, because two Angels stood one on the one side of the river and the other on the other, as having respect to them both together from the place where hee stood, which was upon the waters, arguing his power over peoples set forth often by waters; see the like, Revel. 10. 5, 6. For these words, a time, and times, and halfe or part: see before chap. 7. 25. This is recko∣ned by Polanus three yeares and ten dayes, because it is not said halfe, but * 1.354 part. And by the history, 1 Maccab. 1. 57. and chap. 4. 52. the abomina∣tion making desolate before spoken was set up in the Temple, Anno 145. of the reigne of the Seleucidans, the 15. of the moneth Chisleu, but Anno 148. the 29 day of the same moneth the Temple was againe purged and the Altar of the Lord set up again by Judas Maccabeus. And whereas vers. 11. 12. it is said, from the time of taking away the dayly Sacrifice, and the setting * 1.355 up of the abomination making desolate 1290 dayes, and blessed is hee that at∣taineth to 1335 dayes. Before in chap. 8 14. the time is said to bee 2300 dayes. To these things he saith, that by these divers numbers are denoted other blessed events following after the purging of the Temple, for that being done at the end of three yeares and ten dayes divers Nations neare, * 1.356 as the Edomites, Ammonites, and Moabites had indignation at it and fought against the Jewes, thinking to root Israel quite out, but Judas went a∣gainst them, and then his brethren obtaining great victories over them, which was done in 80 dayes more, and Antiochus his Forces after this be∣ing overthrowne, he sickened, as was before said, and miserably dyed at the end of 45 dayes more, and then the comfort of the Jews was compleat, and it might well bee counted a blessed time indeed, because then they were put out of danger, which if hee had lived they could never have beene, so variable and inconstant hee was in his wayes. And this may satisfie touch∣ing Antiochus Epiphanes, and the end of troubles by him. But whereas hee alleadgeth that passage chap. 8. 14. of 2300 dayes, I have already shewed, how it is to bee understood, and that the time, times and part, chap. 7. 25. are plainly spoken of the Antichrist, and not as prefigured in Antiochus. Yet hee is made a figure of him, chap. 11. and here again in the time, times and part or half a time, three yeares and an halfe, although the dayes here spoken of bee peculiar to Antiochus and cannot be applyed to Antichrist, whose dayes extend not to so many, but 1260. where his time is spoken of three wayes. 1. Time, times, and halfe a time. 2. 1260 dayes. 3. By 42 * 1.357 moneths, which are all one. For the last words, when hee shall have accom∣plished to scatter the power, Heb. the hand of the holy people, that is, when Antio∣chus by hot persecution shall fray away and make to flee from Jerusalem the godly Jewes, the end so often before spoken of shall soone follow of destru∣ction to him, and deliverance to them. So when Antichrist shall have ful∣filled his scattering of the flock of Christs sheepe, his end shall draw neare, the time and times and halfe time here set being expired.

Then I heard but understood not, and I said, (O my Lord) what shall be the end * 1.358 of these things? Hereby Daniel meaneth, that hee heard him say, a time, and times, and part. But what hee meant hereby hee knew not, intimating a de∣sire that hee had to be further informed hereabout. Whence note that even [Note.] Prophets understood not some things, that were shewed unto them without a further light given them thereinto by him that knoweth all secrets, and therefore wee much lesse, which ingenuity made Daniel to acknowledge, but pride contrariwise maketh men now in their owne opinion ignorant of nothing. But Paul as Duniel confesseth, wee know but in part, and saith, if a∣ny * 1.359 man thinketh that hee knoweth any thing hee knoweth nothing yet as hee ought to * 1.360

know, that is, if he thinketh so highly of himselfe, that hee knoweth any thing, and that nothing is so obscure, but hee understands it, hee is void of all true understanding, the first point whereof is with Daniel to know and acknowledge our owne ignorance, that in humility wee may seeke to God to inlighten us, who giveth wisdome to all that aske and upbraideth no * 1.361 man.

Then hee answered mee, Goe thy way Daniel, for the words are closed up and sealed * 1.362 to the time of the end, that is, inquire no further into this matter, Let it suf∣fice thee to have had so much revealed unto thee, as I have already shewed thee, and without troubling thy minde any further, then hath beene re∣vealed, goe to thy grave in peace, for no more of these mysteries shall be un∣derstood till that the things prophesied of begin to be accomplished, untill which time they shall remaine closed and sealed up, as was said before, wherein an item is given to us to rest satisfied with that knowledge, which God hath beene pleased to reveale unto us in his Word, and not to be in∣quisitive into such things, as he hath shut up yet from our understanding, as his great secrets, according to that of Moses, The secret things of the Lord belong to * 1.363 the Lord, but the revealed to us and to our children.

And many shall be purified and made white and tryed. Here is the effect of suffer∣ings * 1.364 in the elect, who were before set forth by the name of many that should awake out of the dust, vers. 2. and the blessed effect of their sufferings is set forth by three comparisons or similitudes, as chap. 11. 35. First of purging, as a winnower purgeth the chaffe and dust from the wheat. 2. Of whiting, as the Fuller whiteth a piece of cloth, not leaving any spots therein. 3. Of trying, as the refiner dealeth with gold and silver, putting them into the furnace of fire, till all the drosse be burnt away, and the pure metall onely remaineth. So that there is cause rather of joy for tribulations, as is said, [Note.] Rom. 5. for the good wrought to our souls hereby, then of sorrow. But the wicked shall doe wickedly, and none of them shall understand, but the wise shall understand: when the elect are purified, whited and tryed by sufferings, yet reprobates shall not but doe wickedly still, and gather more chaffe, spots shall asperse them [Note.] more, and they shall be more drossie by sinne even being put into the fire of adversity, and enduring the fulling mill and hard winnowing; and by rea∣son of their being so desperately set upon sinning, they shall not under∣stand, when these prophesies are fulfilled, but through Gods just judgement upon them for the love of unrighteousnesse, they shall be so darkened in their understandings; that they shall runne blindly on after Antichrist, till they come with him to everlasting perdition, but the wise shall understand, and see well what was set forth hereby to abhorre from him and his superstiti∣ons for feare of coming into the like danger. It is vaine then for the wicked to enquire into the knowledge of divine Mysteries, for as hard knowledge and profound is not for fooles, but for the wise, so the knowledge of the things of God is not for the wicked and disobedient, but for the obe∣dient.

From the taking away of the dayly sacrifice &c. shall be 1290 dayes. Upon this * 1.365 Bellarmine argueth, that the Pope cannot be Antichrist, because that hee takes not away, but upholds the sacrifice of the Masse, neither doth hee, set up any abomination, or abominable heathen idoll. To the first of these Po∣lanus answereth, that in Hebrew there is no sacrifice spoken of, but onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, continuall, whereunto the word worship may be joined as well as Sa∣crifice, * 1.366 so that he may be Antichrist, that upholdeth that pretended sacrifice, but causeth the continuall spirituall worship of God to cease, which is the sacrifice of praise and prayer comming from the Spirit, and not the perform∣ing of a service without understanding in an unknowne tongue: And in∣deed besides the sacrifice of praise and mortification of our members upon * 1.367 earth, and almes, there is no sacrifice of a Christian spoken of in all the Word of God: For the next, whereas hee denyeth the Images set up in * 1.368 Churches to be an abomination, because they are not heathen idols, niether

is the worship of Latreia, but onely of Douleia given unto them. Polanus answereth, that the very setting up of an image in the Church of God is an * 1.369 abomination, and censured by Augustine who saith, it is wickednesse for a Christian to place an Image in the house of God. But there is at Rome in the house of Peter▪ in the Vatican an Image of Jupiter Capitolinus, onely for a thunder∣bolt hee hath keys in his hands, but his curled hair different from all other Images of Peter, which be commonly bald, sheweth, that it is not his but Ju∣piters, and so the same abomination, that is here spoken of. And for the di∣stinction of Douleia and Latreia, it is vaine, as appeareth. Metth. 4. and from many passages of the ancient Fathers, who commonly teach that Douleia is to be given to God onely, as I have shewed elsewhere.

Blessed is hee that attaineth to 1335 dayes. This also is by Bellarmine turned * 1.370 into another argument, that the Pope cannot be Antichrist, because that hee having reigned but 1290 dayes, in 45 dayes more the finall glorificati∣on * 1.371 of the elect shall follow: for so both Ierome and Theodoret understand the blessednesse here spoken of, and not of the Jewes, Antiochus being dead, which exposition came from Porphyrius, and yet might have stood, saith Ierome, if the Temples defilement had continued three yeares and an halfe, and not three onely. But as hath been already shewed, it is not said halfe, but part, that is tenne dayes, and therefore although it came from Porphyrius it may well stand, and holdeth not being applyed to Antichrist. If it be granted accor∣ding to the dayes here spoken of, that the day of judgement shall follow An∣tichrists destruction, the very day might be known, which our Lord denyeth. Mat. 24. 36.

But goe thy way to the end: that is, thou shalt depart hence before the accom∣plishment * 1.372 of these things, and at the end of dayes, that is, of this world, thou shalt stand in thy lot, that is, have the reward of a faithfull Prophet, in meditating upon which be comforted.

Notes

• * 1.1

  Joseph. antiq. l. 11. c. 8.
• * 1.2

  Theodoret. Hieron. Origen.
• * 1.3

  Amandus Polanus.
• * 1.4

  Matth. 24. 25.
• * 1.5

  Polanus. Clemens. Alex∣and. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.6

  Buc. colin. Chron.
• * 1.7

  V. 1, 2.
• * 1.8

  2 King 23. 36. 2 Chron. 36.
• * 1.9

  V. 3.
• * 1.10

  V. 5.
• * 1.11

  Gen. 10. 2.
• * 1.12

  Gen. 11. 28.
• * 1.13

  Strabo Geog. l.
• * 1.14

  Hieron.
• * 1.15

  Esa. 39. 7.
• * 1.16

  V. 5.
• * 1.17

  Polanus.
• * 1.18

  V. 6, 7.
• * 1.19

  V. 9.
• * 1.20

  Polanus.
• * 1.21

  Dan. 5. 4.
• * 1.22

  Luk. 16. Esa. ••. 8. Eccles. 11. 2. Deut. 15.
• * 1.23

  Heb. 11.
• * 1.24

  Esa. 22, 12, 13.
• * 1.25

  V. 15.
• * 1.26

  V. 17.
• * 1.27

  V. 20.
• * 1.28

  Pinguis venter, ma••ra mens. Dan. 9. 3. Ezra 10. 16.
• * 1.29

  1 Tim. 6. 6.
• * 1.30

  Psal. 37. 7. Ephes. 4. 28. Exod. 16. Matth. 14. Hieron.
• * 1.31

  V. 11.
• * 1.32

  Hos. 2. 18.
• * 1.33

  Lyra:
• * 1.34

  Joseph. antiq. l. 10.
• * 1.35

  Polanus.
• * 1.36

  Joseph.
• * 1.37

  V. 2. Hieron.
• * 1.38

  V. 4.
• * 1.39

  Gen. 12.
• * 1.40

  Gen. 24.
• * 1.41

  V. 13.
• * 1.42

  Lyra.
• * 1.43

  V. 30.
• * 1.44

  V. 18.
• * 1.45

  V. 32. V. 33.
• * 1.46

  V. 37. 38. V. 39. V. 40.
• * 1.47

  Hieron. Lyr••▪ Polanus.
• * 1.48

  Gen. 4. 22.
• * 1.49

  Esa. 45. Plin. lib. 33. 3.
• * 1.50

  Atheneus, l. 12.
• * 1.51

  Jer. 51. 7.
• * 1.52

  Dan. 5. Ovia. Meta∣••o••ph. ••. ••▪ Au∣rea prima sata est aetas quae vindice nullo, Sponte suo sine lege fidem re∣ctumque colebat Again, subiit a••gentea proles, Semina tum pri∣mu•• cercalla longi•• sulcis ob∣ru•• sant. And again, Tertia post illam suc∣cessit abenea proles, Savior ingeniis & ad horrida promp∣tier arma. Lastly, de dure est ultima fer••o, Protinus. ••rupit venae pejoris in avu•• omne nefas.
• * 1.53

  Phil. 2. 6.
• * 1.54

  V. 35.
• * 1.55

  Luk. 3.
• * 1.56

  Polanus.
• * 1.57

  Ephes. 2. 20. 1 Pet. 2.
• * 1.58

  Gen. 15.
• * 1.59

  V. 46. V. 47.
• * 1.60

  Act. 15.
• * 1.61

  Matth. 5. 16.
• * 1.62

  V. 48. 49.
• * 1.63

  Prov.
• * 1.64

  Lyra.
• * 1.65

  V. 9. V. 27. V. 29.
• * 1.66

  Esa. 14. 14.
• * 1.67

  Psal. 82.
• * 1.68

  Deut. 17.
• * 1.69

  V. 25.
• * 1.70

  Lyra.
• * 1.71

  Five visions prefigurative of Christ.
• * 1.72

  Act. 7. Tertul. l. 4. con∣tra Marcion. Epiphan. in anch. orat. August. orat. 6. contr. Judaeos & Arrianes.
• * 1.73

  Polanus.
• * 1.74

  Mal. 4.
• * 1.75

  Numb. 24. 17.
• * 1.76

  V. 30.
• * 1.77

  V. 1, 2, 3.
• * 1.78

  V. 13, 14.
• * 1.79

  V. 16.
• * 1.80

  V. 25.
• * 1.81

  Doroth. in Sy∣nops. Epiphan. in vita. Dan.
• * 1.82

  Aben. Ezra.
• * 1.83

  Tho. Aquinas.
• * 1.84

  Vales. de sacra Phil••s••p. c. 80. Hi••••. M••••cur. l. 6. c 20. varia∣rium Lection.
• * 1.85

  Lemnius de complex.
• * 1.86

  Mich. Medin. l. 2. de side.
• * 1.87

  Euseb. l. 9. de praepar. Evangel. V. 15.
• * 1.88

  V. 17.
• * 1.89

  Junius.
• * 1.90

  Lyra. Origen.
• * 1.91

  Matth. 25. Jude v. 6.
• * 1.92

  V. 27.
• * 1.93

  Polanus.
• * 1.94

  1 Pet. 1. 18.
• * 1.95

  Luke 19. Act. 10.
• * 1.96

  Heb. 13. 15, 16.
• * 1.97

  Hie••on.
• * 1.98

  Exek. 14.
• * 1.99

  V. 34.
• * 1.100

  Lyra Nebuchadnez∣zar saved.
• * 1.101

  Heb. 6. 4.
• * 1.102

  Luk. 3. Luk. 13.
• * 1.103

  Rom. 14. 10. Revel. 20. 12.
• * 1.104

  2 King. 25.
• * 1.105

  Joseph. l. 11. antiq. c. 11.
• * 1.106

  Jer. 27.
• * 1.107

  Lyra.
• * 1.108

  V. 10.
• * 1.109

  V. 26.
• * 1.110

  Zona••as.
• * 1.111

  Grecorias l. 7.
• * 1.112

  V. 10.
• * 1.113

  1 King. 8.
• * 1.114

  Act. 10. 9.
• * 1.115

  Lyra.
• * 1.116

  P••lanus.
• * 1.117

  Act. 4.
• * 1.118

  V. 14.
• * 1.119

  Lyra.
• * 1.120

  V. 16.
• * 1.121

  V. 17. Hieron.
• * 1.122

  Aristotle. Pliny. Pererius.
• * 1.123

  V. 22.
• * 1.124

  August. tract. 8. in Epist. Ioh. subde te ei qui supra te est, & omnia quae sub∣••er te sunt subji∣cientur ubi, &c.
• * 1.125

  V. 20.
• * 1.126

  V. 26.
• * 1.127

  The Mystery.
• * 1.128

  Matth. 28. 15.
• * 1.129

  Lyra.
• * 1.130

  Polanus.
• * 1.131

  V. 2.
• * 1.132

  Lyra.
• * 1.133

  V. 3, 4.
• * 1.134

  Lyra.
• * 1.135

  Pronaque cum spectent anima∣lia caetera ter∣ram, Os homini sublime dedit, coelum{que} ••ueri Jussit.
• * 1.136

  Polarus.
• * 1.137

  V. 5.
• * 1.138

  Xenophon l. 7. de paedia Cyri.
• * 1.139

  Justin.
• * 1.140

  Lyra. Polanus.
• * 1.141

  Xenophon lib. 2. de paed•••• Cyri.
• * 1.142

  V. 6.
• * 1.143

  Aristotle. Pliny, &c.
• * 1.144

  Plutarch. in Moral.
• * 1.145

  V. 7.
• * 1.146

  Psal. 80.
• * 1.147

  Hieron.
• * 1.148

  Porphyrius.
• * 1.149

  V. 8.
• * 1.150

  V. 9.
• * 1.151

  V. 13. V. 14.
• * 1.152

  Lyra.
• * 1.153

  Polanus. Matth. 27. Revel. 3.
• * 1.154

  Lyra.
• * 1.155

  Heb. 12. 29.
• * 1.156

  Note no image of God to be made.
• * 1.157

  Esa. 40. 25.
• * 1.158

  Heb. 1.
• * 1.159

  Psal. 34.
• * 1.160

  Psal. 91.
• * 1.161

  V. 11. V. 12.
• * 1.162

  Lyra.
• * 1.163

  Luk. 17. 27.
• * 1.164

  Polanus.
• * 1.165

  V. 18. Calvin. Iunius.
• * 1.166

  Polanus.
• * 1.167

  1 Pet. 3.
• * 1.168

  V. 21.
• * 1.169

  Polanus.
• * 1.170

  V. 23.
• * 1.171

  V. 24.
• * 1.172

  V. 27.
• * 1.173

  Of Monarchi∣calgovernment
• * 1.174

  1 Sam. 12. 12.
• * 1.175

  V. 28.
• * 1.176

  Psal. 147. 43.
• * 1.177

  Polanus.
• * 1.178

  V. 2.
• * 1.179

  Polanus.
• * 1.180

  Hieron.
• * 1.181

  V. 3.
• * 1.182

  V. 5.
• * 1.183

  V. 8. V. 9.
• * 1.184

  Lyra.
• * 1.185

  Ezek. 20. 6, 15.
• * 1.186

  V. 10. Polanus.
• * 1.187

  V. 11.
• * 1.188

  V. 12.
• * 1.189

  V. 14.
• * 1.190

  Lyra.
• * 1.191

  V. 13.
• * 1.192

  V. 14.
• * 1.193

  Revel. 2. 10.
• * 1.194

  Ioh. 3.
• * 1.195

  Rom. 12. 15.
• * 1.196

  Hieron.
• * 1.197

  1 Mac. 1. 20. Chap. 4. 54.
• * 1.198

  1 Mac. 4. 52.
• * 1.199

  1 Mac. 6. 16.
• * 1.200

  Exod. 29. 39.
• * 1.201

  V. 15, 16.
• * 1.202

  Polanus.
• * 1.203

  V. 18.
• * 1.204

  V. 23.
• * 1.205

  Appia. in Alex.
• * 1.206

  2 Mat. 4. 7. &c.
• * 1.207

  V. 24.
• * 1.208

  Appian. Alex.
• * 1.209

  V. 25.
• * 1.210

  V. 26.
• * 1.211

  V. 27.
• * 1.212

  V. 24.
• * 1.213

  Contin. histor. p. 190.
• * 1.214

  Levit. 25.
• * 1.215

  Polanus.
• * 1.216

  V. 25.
• * 1.217

  Polanus.
• * 1.218

  Rom. 6. 12. Col. 2. 14.
• * 1.219

  Mat. 5. 19.
• * 1.220

  Just. Mart. de confes. fidei.
• * 1.221

  Mat. 11. 28.
• * 1.222

  Gal. 4.
• * 1.223

  Phil. 2.
• * 1.224

  Rom. 5.
• * 1.225

  John 2.
• * 1.226

  Ezra 4. 24. chap. 6.
• * 1.227

  V. 26.
• * 1.228

  V. 27.
• * 1.229

  Matth. 23:
• * 1.230

  V. 1.
• * 1.231

  V. 2.
• * 1.232

  Psal. 19.
• * 1.233

  V. 4. Gen. 2.
• * 1.234

  V. 5.
• * 1.235

  Polanus.
• * 1.236

  V. 7.
• * 1.237

  Act. 9.
• * 1.238

  V. 12. V. 13.
• * 1.239

  Rupertus, Cassi∣anus, Prosper.
• * 1.240

  Bafil. Clemens, Rom. Gregor. Nazianzen. Hieron. Theodo∣ret. Lyra.
• * 1.241

  Iuntus. Polanus. Calvin.
• * 1.242

  Rev. 1. 13, 14.
• * 1.243

  Ephes. 6. 12.
• * 1.244

  Jude Epist.
• * 1.245

  1 Thes. 4. 16.
• * 1.246

  V. 20.
• * 1.247

  V. 21.
• * 1.248

  V. 2.
• * 1.249

  Hieron. Lyra. Polanus.
• * 1.250

  V. 3, 4.
• * 1.251

  V. 5.
• * 1.252

  Lyra.
• * 1.253

  Pelanus.
• * 1.254

  Pausanias l. 1.
• * 1.255

  Di••dor. Sicul. •• 12. 29 bibl. histor.
• * 1.256

  V. 6.
• * 1.257

  Polanus.
• * 1.258

  V. 7.
• * 1.259

  V. 8, 9.
• * 1.260

  Hieron.
• * 1.261

  Joseph. lib. 2. contra Appion.
• * 1.262

  V. 10.
• * 1.263

  V. 11.
• * 1.264

  V. 12.
• * 1.265

  V. 13.
• * 1.266

  V. 14.
• * 1.267

  Lyra.
• * 1.268

  V. 15.
• * 1.269

  V. 16.
• * 1.270

  V. 17.
• * 1.271

  V. 18.
• * 1.272

  V. 19.
• * 1.273

  V. 20.
• * 1.274

  V. 21.
• * 1.275

  V. 22.
• * 1.276

  V. 23.
• * 1.277

  V. 24.
• * 1.278

  Joseph. antiq. l. 12. c 4. 5.
• * 1.279

  V. 25.
• * 1.280

  V. 26.
• * 1.281

  V. 27.
• * 1.282

  Lyra.
• * 1.283

  V. 28.
• * 1.284

  V. 29.
• * 1.285

  V. 30. The vulgar reads it Ro∣mans, and of the reason why they are so cal∣led, see Numb. 24. 24. in my Exposition thereupon.
• * 1.286

  V. 30.
• * 1.287

  V. 31.
• * 1.288

  Ezek. 8.
• * 1.289

  V. 32.
• * 1.290

  2 Mac. 7.
• * 1.291

  V. 33.
• * 1.292

  V. 34. 1 Mac. 7.
• * 1.293

  V. 35.
• * 1.294

  Revel. 3. 3. Revel. 4. 9.
• * 1.295

  V. 36.
• * 1.296

  Polanus.
• * 1.297

  1 Mac. 1. 4. &c.
• * 1.298

  V. 41. 42
• * 1.299

  V. 37. V. 38.
• * 1.300

  Joseph. Antiq. l. 12. c. 3.
• * 1.301

  2 Mac. 6.
• * 1.302

  Stralo Geograp. l. 16.
• * 1.303

  Hieron.
• * 1.304

  Lyra.
• * 1.305

  Act. 3.
• * 1.306

  1 Pet. 2. 25.
• * 1.307

  Matth. 15.
• * 1.308

  Pelanus;
• * 1.309

  V. 32.
• * 1.310

  Gregor. Sicut Christus sim∣plices & idio∣tas, elegit, sic an∣tichristus astu∣tos & duplices in fine mundi e∣lig••••. Greg. moral. l. 33 c. 23. Job 41. 14.
• * 1.311

  Revel. 9. 19.
• * 1.312

  Polanus.
• * 1.313

  Jun. canon. dist. 96. c.
• * 1.314

  Steuchus de do∣natione Constan∣tini.
• * 1.315

  Mat. 28. 18.
• * 1.316

  Bellarm. l. 4. de Eccl. c. 18.
• * 1.317

  Onuphrius Guic••iard.
• * 1.318

  Abbas Ʋsper∣gens.
• * 1.319

  Bellarm. l. 3. de Pontific. Rom. c. 21.
• * 1.320

  Jun. canon. cap. 40. distinct.
• * 1.321

  Iren. l. 3. c. 1.
• * 1.322

  August. ad lite∣ras Petil. l. 3. c. 6.
• * 1.323

  Gal. 1. 8.
• * 1.324

  Bafil. de humi∣litate.
• * 1.325

  Ambros. in Rom. 4.
• * 1.326

  V. 39.
• * 1.327

  Lyra.
• * 1.328

  Bellarm. l. 3. de Rom. Pontific. c. 21.
• * 1.329

  V. 40.
• * 1.330

  1 Mac. 5. Joseph. antiq. l. 12. c. 11.
• * 1.331

  V. 41.
• * 1.332

  V. 44.
• * 1.333

  Joseph. antiq. l. 12. c. 121.
• * 1.334

  V. 45.
• * 1.335

  2 Thess. 2.
• * 1.336

  Polanus. Fasciculus tem∣porum.
• * 1.337

  Naucler.
• * 1.338

  Fasciculus tem∣porum.
• * 1.339

  Polanus.
• * 1.340

  V. 1.
• * 1.341

  Lyra.
• * 1.342

  2 Tim. 2. 21.
• * 1.343

  Lyra.
• * 1.344

  Polanus.
• * 1.345

  Ioh. 5. 29.
• * 1.346

  V. 3.
• * 1.347

  1 Tim. 4. 16. Rom. 8.
• * 1.348

  V. 4.
• * 1.349

  Pierius Hi∣erog. 47.
• * 1.350

  Hierogl. 1.
• * 1.351

  Irenaeus.
• * 1.352

  V. 5, 6.
• * 1.353

  V. 7.
• * 1.354

  Polanus.
• * 1.355

  V. 11, 12.
• * 1.356

  1 Macc. 5.
• * 1.357

  Revel.
• * 1.358

  V. 8.
• * 1.359

  1 Cor. 13.
• * 1.360

  1 Cor. 8. 2.
• * 1.361

  Jam. 1. 5.
• * 1.362

  V. 9.
• * 1.363

  Deut. 29. 29.
• * 1.364

  V. 10.
• * 1.365

  V. 11. Bellarmin.
• * 1.366

  Polanus.
• * 1.367

  Rom. 12.
• * 1.368

  Heb. 13. 15, 16.
• * 1.369

  August. de fide & Symbolo, c. 7.
• * 1.370

  V. 12.
• * 1.371

  Hieron. Theodoret.
• * 1.372

  V. 13.