THE SCHOLIA or Exposition.

WEe have often times made mention of Daniel in the Revelation and the Canticles, whose testi­monie what force it hath to those thinges for which we alledged, it, cannot be sufficiently vnderstood, except we repeate it from the beginning and take vpon us the full handling of a very obscure place of scripture, and much controverted amongst learned men: which truly I doe the more willingly vndertake, because being holpen by the light of former expositions, we hope we shalbe able to bring somthing by Gods assistaunce to cleere the truth and bring it to light. Neither doe I doubt but it will be very acceptable to the godlie and learned to see Daniels, consent with the rest, and the lovelie face of the truth to be brought vpon the stage in open view, with whose bewtie the most heavenlie minded are especially ravished, yea and which even the vulgar sort of men, though vn­skilfull beholders and judges of beawtie are also asto­nished therat. Every vision hath difficultie in it, but he must have leisure at will, that vndertaketh the whole work: but these last visions being well vnderstood, on which doth rest the exposition of the former, those also that goe before may be easily conceived.

We begin the exposition from the 36. verse, because there are not manie thinges in the former verses need to staie or hinder the Reader: but those which followe are much doubted of, whether they belong to Antiochus E­piphanes, or to some other Kinge. Wel and rightly in my judgment doth Calvin avouch, That it can by no meanes be referred to Antiochus. Those thinges that followe doe not anie wise agree: for how should he doe what he list, by exalting himselfe above all that is God, whom the shippes of Chittim limited and prescribed vers. 30. Neither did the Kings of Egypt, being younge, attempte anie thinge against Antiochus: Neither was there anie King of the North, by whom he susteined anie wrong to speak of. Or if we shall make Antiochus himself the King of the North, as some interpreters doe: Neither doth the King of the South provoke him as it foloweth vers. 40. Neither did he returne into Egypte after he was commaunded to depart by the Romanes as vers. 30. before.

The historie recordeth that he went twice into Egypt as, 2. Maca. 5.1. About the same time Antiochus vnder­took his second voyage into Egypt, wherin he doth admi­rably agree with Daniel; but of a third expedition not agry, or the least mention in anie Authour that I could finde. The Authours of the books of the Macabees would have made some mentiō therof if there had bene anie. Neither wold Iosephus have let it passe, who after the retturne of Antiochus out of Egypte by reason of the Romanes threatning denounced, doth mention nothing at all that was againe attempted against that Countrie be­fore his death among the Persians. Livie also, who she­weth him to be restrained by Popilius the legate lib. 45. of his Epitomies abridgement, declareth him in the next book to be dead without doing anie other memorable exploite. Iustice also, after he had declared the tarntesse and [Page 12] rigour of Popilius, telleth us that Antiochus died assbone as he was returned into his Kingdome: was it possible such a notable expedition could be taken in hand, wherin so manie nations were overthrowne and great alterations came to passe, as it followeth vers. 40.41. In recording wherof all these Authors would not be faithfull and diligent, which yet notwitstanding should escape the trust and diligence of all these Authours.

But thou wilt saie, Though the Historie be silente, yet divine Oracle without all exception, makes the matter playne and manifest, for so Daniel speaketh before, vers. 29. At the time appointed he shall againe invade the South, but it shall not be as the first expedition, or as the last, but by the leave of learned men, no such thing is here intended, if we doe rightly expound or trāslate the word, which runneth thus, But the set time shall returne and he shall com into the South, and it shall not be as the for­mer, so also the later, for there is nothing more frequent then for the later doubled Caph, to answere the former, and to be the reddition or answere therunto: in which sense the particle Ita, so, doth answere the word. Sicut or ut, as: And it shall be as the priest, so the people, &c. Isa. 24.2. And it shall as the righteous so the wicked. Gen. 18.25. you shall heare, as the smal, so the great. Deut. 1.17. and very manie of the like sort; wherfore the tran­slation of Tremelius is to be corrected, But it shall not be as the first expedition or as [...]he later: for the Copulative particle rendred disiunctively, and the note of the simi­litude being taken propositively and not responsively or redditively as it ought, doth plainely shew of three voya­ges, against the truth (if I be not deceived) of all hi­stories, and against the minde and meaninge of the pro­phet himselfe. For is it anie waie likely, that Antiochus for feare of the people of Rome had caried away his whole armie out of Egypte, the Romanes after that should either leave off the care of that Kingdome, or that he should dare [Page 13] againe to enterprise warre against the good liking of the Senate? Moreover That litle help spoken of verse 34. proceeded farre beyond the tyrannie of Antiochus whom Iudas Macabeus and his other brethren did over­live. To what end therfore should the Prophet, when he had farre passed those broyles, come sayling back a­gaine that waie he had formerly overpassed with a cer­taine inextricable confounding of thinges? Finally shall we think or imagine, that the Iewes calamities did so con­tinue in Antiochus alone, as that it should be altogether needles to speak a word of their consequent troubles afterward? Neither doe these wordes anie better agree to his sonnes, who never did atteine unto the greatnesse of their Father. The Kingdome of Syria did more and more decaie, until at length not long after it was utterly wasted. This King therefore is not Antiochus, but some other farre surmounting him, one of those foure cheife ones spoken of before ch. 7.17. and therfore the prefix­ed article hath his emphasis or expresse force of signifi­cation, distinguishing him from Antiochus, of whom he spoke in the wordes next and immediately going before, who was but smal and meane in comparison of these foure cheife, and this King is the last of these foure: for the Lion, the Kingdome of the Assyrians, was abolished and gone before this v [...]sion was shewed to Daniel, as be­fore ch. 10.1. Of the beare and leopard, the Persians and the Grecians, there hath bene enough spoken in the former part of this chap. The terrible beast then onely remaineth, that variable wylde beast and of manie fashions, which is this Kinge. For it is necessarie that the exposition (of which kinde this last prophesie is) should bring no new matter, as farre as it concerneth the generall heads, nor anie whi [...]t depart from the generall type. By which it is also manifest that the fourth beast ch. 7. is not the Kingdome of the Seleucidans and Lagi­dans, [Page 14] as some learned men have thought, seing this Kinge, that very beast, neither is Antiochus nor anie part of the Grecian Monarchie, which had no successour after Antiochus greater then hee. But of this matter more heerafter. So as by those necessarie arguments thus laid down, we are ledde by the hand to the Romanes, who tooke the lampe from the Grecians, and whom the Iewes afterward found and felt the must cruel revengers of their wickednes. For it is the intent of the spirit in a breife Synopsis or abridgement to our view, to deliver what the estate of the Iewes should be, not onely to the first cōming of Christ, which yet notwithstandinge An­tiochus never atteined to, but also to all ages succeding, till at lenght they shal bee gathered into one fould, & be made together with us Citizens of the same Kingdome.

Other prophecies have made this manifest unto us & the singular agreemēt of this prophecie will marveilously confirme the same. The Angel doth note or signifie, the Romane Monarchie by the name of one kinge, as if it were of some singular person after his manner; and then he addeth certaine properties, by which as in a glasse wee may behould his lively face. First of all ther­fore, where shall we finde a greater power to doe what hee list then in this empire? especially from such time as Antiochus the great by their meanes was deprived of all commande beyond the mountaine Taurus, and was commanded to conteine himself within the narrowe bonndes of Syria. For a litle before having van quished Hanibal and triumphed over Perseus the Macedonian, & having slaine the Cymbrians or Danes, and all feare laid aside farre and wyde round about, what should restreine such an extreame licentiousnes of all things, and such an unbridled appetite both of covetinge anie thinge, and of obteininge anie thing he coveted according to his will. The bridle of feare was cast upon all other Kinges: [Page 15] onely the Romanes, whose power exceeded, did bite the bridle, & would not be curbed by those whom they had overcome in battell. Ptolomie felt of their tyrannicall power, whose Island Cyprus, although he were a kinge and their fellow and confederate, was proscribed and ransackt, not for anie offence and injurie, but onely for their desire to enjoye so great a wealth, wherwith the Island was reported to abound. And whereas no fitt nor feigned coulour could be pretended, then Cato that great patrone of Iustice, as he was called, was made a publick robber of the wealth so ungodly coveted, that so, as I think, the grosse dishonestie of the facte might in some sort be hid and concealed by the authoritie of the man. The Egiptian could not brook the wronge, but at the report of the matter poysoned himself, Flo­rus lib. 3. ch. 9.

The warre against Creete if we will take knowledge of the truth, we also made, saith the same Florus, onely through a desire to vanquish that noble Island. But this licentiousnes was nothing to the outragiousnes of the Emperours. It would be over tedious to enter in the particulars, neither is it needfull in a matter so well knowne to all. Assuredly that which Daniel once spake of Nebucadnezar, agreeth very fitly to this Kinge, and for the Majestie that God gave him, all na­tions, people, and languages trembled, & feared before him; he put to death whom hee would, he smote whom he woulde, whom he would he sett up, whom he woulde hee put downe Dan. 5.19. These are the large boundes of an unlimited desire proper to supreme authority. Let us not seek for them either in Antiochus, or in anie other servile prince, but onely in the highest empire. This is therefore his first marke, His unlimited power out of all controule. His pride foloweth, hee shall exalt him­selfe & magnifie himselfe above all that is called God. [Page 16] Interpreters do use to carry these wordes to the impietie of this Kinge, which indeed is noted in the next wordes And hee shall speak marveilous thinges, and wordes a­gainst the God of Gods. Those former wordes therefore doe belonge to men: for pride is here sett out by a twofold subject about the which it is exercised, partly men whom it contemneth and despiseth as their under­lings; partly God himself, of whom it doth both think and speake unreverently. We know that men placed in higher degrees of dignitie, are in manie places in the Scripture called Gods, especially such as have anie government and commaund of thinges: this King should make no accounte of all these in comparison of himself, as it is evident in the people of Rome. For how should not hee lift up himself above all, whom all­most through the whole worlde, hee held as his vassals and coppy-holders: who could obteine a Kingdome but by the helpe of his authoritie? or who could keepe one but with his goodwill? The Ptolemies Kings do flie to him as to the bestower of Kingedomes, that Antiochus at his commaund might he made to lay downe his vi­ctorious weapons, and depart out of Egypt which hee had subdued, and so to let goe his sweet morsell out of his mouth againe: And without delay commeth Popilins flying into Egypt, and showed by his doings how litle a legate of Rome did esteem of anie kinge, he scornfully refuseth the hand and embracements, hee bids leave-off his complements and friendlie salutations and making a circle, strictly enioynes him a speedie answere before he went out of that space. Neither durst the great King mutter a word against it, but remembring he had to doe with his Lord and Maister, quietly suffred hee the prey to be taken from him, and giving warning for the readines of al his carriage he departed out of Egypt. This Epimanes did more wisely then Perseus [Page 17] the Macedonian, who wageing battaile with the Romane, learned at the lēgth to his great dāmage by folowing the triumphing chariot of Aemilius, what a dangerous mat­ter it was to contend or fight with a superiour, or one more then his match. Foolishly also did Gentius King of Illiricum, who would not submitt to this tyrannicall prince before he was sent prisoner to Rome together with his wife and children and kinsfolks by Ammius the Pretor. O Romane thou wast indeed above every God, all Kings did submitt their necks and yeeld under thy yoke Prusias therfore the King of Bythinia, though not according to princelie dignitie, yet very cōmodiously, to make shew of the Romane eminencye, commanded his sonne Nicomedes as an orphan or ward to the Se­nate, and acknowledged himself a free man of the people of Rome.

But we are to obserue notwithstanding that this King should exalt and magnifie himselfe by wresting principa­litie by force and armes, and not by voluntarie subjection to him. Prusias indeed willingly seemed to professe him­self their servant, but his profession was but a base flatte­rie, which feare extorted, but he did not ingenuously nor willingly desire it. What should I make mention of Eumenes King of Pergamus, of Ariarathes King of Cap­padocia, of Mithidathes King of Pontus, of Diatarus King of Salatia, who all of them and all others in all places submitted themselves to this King, either of their owne accorde or of compulsion. We see therfore that this agreeth to the Romane alone to whose will and pleasure all other did reforme. Antiochus neither durst nor was able to arrogate anie such matter. But if wee in­terprete these Gods to bee the celestiall and divine powers, then is there lesse likelihood in it, that hee should preferre himselfe before the heavenlie, which knew so wel he had a maister on earth. But these Gods heere [Page 18] spoken of are not heavenlie but earthlie ones: That even as Antichrist, who was afterward to succeed in this very seate, should exalt himselfe above all that is called God or is worshipped, 2. Thes. 2.4. by assuming to himselfe a dominion over all the kings of the earth: so this king here should goe before him in the same steppes, to make to his heire the more easie path and passage to the top of his axecrable pride to be abhorred of all men: such is his arrogant haughtinesse over men, but hee will not be conteyned within these boundes: hee wil use reproachfull wordes against the God of Gods, saith the text, But so did the Assyrian king also of olde, Hath anie of the Gods of the nations delivered his Land out of the hands of the King of Ashur. 2. King. 18.33. And it is said of Antiochus also, that hee slue manie men and spake very proudly. 1. Maca. 1, 25. This therfore seemeth to be a common note of great soveraigntie, which usually breakes out into great blasphemie against God himselfe: yet there is reason in this place, wherfore it should be proper and peculiar to the Romane, for the Assytian hath no part at all in this vision, neither can it be referred to Antiochus, whose horrible mischiefes are formerly recorded, that he should pollute the holie place or sanctuarie, and should take awaie the daily sacr [...]fice, and set up the abominable deso­lation verse 31. He had now alreadie passed and procee­ded beyond those wordes, why should he now be re­prooved for incōsiderate end uncivill language after such heynous mischeifes? we doe not use to accuse a mā whom we have prooved to have thrust his neighbour through wit a sword and after to laye to his charge that he prickt him with a pin or a needle also. This therfore is not Anti­ochus his blasphemie but the Romanes, who though they came behind him in wicked deedes against the God of Gods, yet they refrained not themselves from wicked wordes. Although it bee not necessarie that these [Page 19] wordes should bee of the mouth, when as the foole hath said in his heart there is no God: and it is certaine al­though they used no wordes, and brake not out into termes, yet the Romanes after they grewe into acquain­tance with the nation of the Iewes, did in their private thoughtes attribute more to their Iupiter of the capitoll, then to the great creatour of the worlde. But yet words are not wantinge, which are as witnesses of notorious blasphemie. Cicero, with the applause and approbation of his nation, doth not vouchsafe the true and sincere re­ligion of God anie other name then a barbarous supersti­tion; neither so contented, his ungracious tongue goeth forward in determining those sacred things of divine in­stitution to bee both unworthie of the noblenesse and splendor of the Romane Empire, the gravitie and great­nes of their name, the institutions of their ancestours, and also to be odious and hatefull to the immortall Gods, because the nation whose they were, was vanquished, re­mooved, presecuted: for so hee playeth and maketh a flourish and ostentation of his eloquence against the God of heaven in his oration for Flaccus.

That was but a light matter that Augustus commend­ed his nephew Caius for contemning the religion of the Iewes. Tiberius did persecute them with so greate hatred, that hee compelled all their worshippers or Louers to burne all their holy garments with all their furniture; who also appointed and distributed the Iewes youth by a kind of oath, into the provinces of a corrupt ayre, and hee banished the rest of that nation & their followers under a penaltie of perpetuall slaverie & servitude, if they were not obedient, as Suetonius in his Tiberius witnesseth ca: 36. yet notwithstanding he would afterward have had Christ registred among the Gods, if the authoritie of the Senate had not hindred it, whoso auncient decree it was, that no God should be cōsecrated by the Emperor, unlesse it were approved by the Senate. [Page 20] O the notorious blasphemie of this King, with whom the divinitie is weighed and esteemed according to mans arbitrement and judgment, except God doe please men, hee shal not be God: man must now be propitious and favourable to God as Tertullian speaketh in his Apolo­geticus.

Verie great prosperitie goeth with their intolerable pride, which hath bene in no kingdome greater then heere. With what prosperous enterprises from the first foundations hath every thing bene begunne, continued and perfected? One warre hath alwaies drawne on ano­ther, and new occasions did incontinently followe ech other, so commodious, fit and seasonable, as that the Ro­mane armies might seeme not so much to have sought principalitie as to be called therunto.

Vpon juste cause did Servius Tullius one of the first Kinges seeme to have familiar compaine with Fortune, which prosperitie was no whit lessened in succeeding ages and generations. those especially after the subduing of Syria: whence it came that Rome had so manie eminent, renowmed and stately temples of fortune, but none of wisdome, temperance, patience, fortitude and magna­nimitie: doubtles the Romane people did more increase by fortune, Cesars motto was, Veni, vi­di, vici. then by prowesse. Surely that title or motto of theire wordes, which Ceasar in his pompous pageant, bare before him in his triumph of Pontus, I came, I saw, I overcame, might have bene common to the whole empire.

Plutarch his litle book of the fortune of the Romanes, may afoard an ample and large discourse of this their feli­citie to him that desireth more. But least anie weake minde should be too much discouraged with these their pro­sperous affaires, there is added a comfort of an appoin­ted and set time. Till he hath accomplished his wrath, saith he, what wrath? not his owne, which cannot be [Page 21] satisfyed, but Gods, who was angrie for the sinnes of the people, who ordeineth the tyrants for judgement, & establisheth the spoylers for correction Hab. 1.12. The reason which followeth is doubtfull, for it maie be ren­dered: bicause seueritie is to be exercised: and so it be­longeth unto the Iewes, as if it were determined with God to correcte and punish the refractarie, by giving to this Kinge, the people of Rome a great sovereigntie, as the Apostle interpreteth a like place in Isaie, for that which the Prophet saith, The consumption decreed shal flow with righteousnes, for the Lord God of hoasts shal make the consumption & decision in the midst of the Land. ch. 10.22. Paul rendreth it, For he wil make his account & gather it into a short summe with righteousnes: for the Lord will make a short worde and count in the earth Rom. 8.29. by which testimonie he prooveth that the Iewes are to be rejected and but a few of that nation to be saved, which severitie be afterward calleth [...] Rom. 11.22 by a word answering to the he­brewe [...] decision. The Grecians turne this place of Isaie. It is brought to an end and perfection with hast, in the very same with Paul, His short work, for the thinge determined doth come to his end with a kinde of hastening.

The other interpretation concerneth the Romanes themselves because the determination is made, that is to say, the boundes are set & fixed, beyond which, the mad­nesse of the wicked King shal not passe, whom the bridle of divine providence shall moderate even in the least and smallest mattrers; for that doth decision or de­termination signifie, which doth not consider the matter in summe and generall, but severally by every member distributed into his parts: a matter of singular comfort against distrust, as though God did not by his provi­dence reach over particular matters: both meanings are [Page 22] very good, but which is the more apt and fit in this place let the reader judge.

37. Neither shall he regard the God of his fathers. Now he informeth us what maner of one this King [...] should be towards his owne, wherunto he propoundeth a threefold proprietie, The contempt of his fathers Gods, No regard to the desire of women, and the mag­nifying of himselfe above all▪ what is therfore that con­tēpte of the Goddes? Interpreters doe referre it to the dis­regard of all Religiō, which yet notwithstanding the Ro­mans we knowe, have too superstitiously observed, as is evidēt to bee seene by manie examples & in Valerius Ma­ximus lib. 1.1. Neither shall we fynde their posteritie anie whit to relinquish the institutions of their Auncestours in this matter. Their Children after the Grecian Monarchie went on in the same Course of superstition, wherin their auncient fathers had gone before them: These things therfore doe rather belong to Civill policie, which this new King should innovate and bring in, altogether dif­feringe from that which his auncestours had observed. For the civill Magistrate is called God, as we shewed be­fore, and therfore his not regardinge the Gods of his fathers is nothing else, but his light esteme of the Magi­strates, which his fathers used in times past: and not long after the Romanes had subdued Iudea, the government of this people became a Monarchie, which was before an Aristocratie or at least mixt of the people and the no­bles. Their first government of olde in former ages was by Kinges, but they were at length expelled, and the name grew so odions as that Tarquinius the Consull could no longer be tolerated, because be affected the name of a King. And from thence forward the same ha­tred▪ was derived to all their posteritie as manie examples doe make manifest, and that decree of the Senate, wherin there was order taken that no Kinges should enter into the Citie.

But it was fatall and ominous at that time to be so basie about excluding of Kinges, when by and by after a king was to rise up amongst themselves. In the time of Cicero the soothsayer or interpreter of the Sibills, earnestly contended in the Senate, that he whom they accounted as a Kinge should be also called a Kinge, if they would liue in safetie.

But this was taken in very ill part, in so much that the Oratour adviseth them to deale first with their great ones, that they would bring forth anie thing out of the Sibils prophecies rather then a Kinge, whom neither Gods nor men would suffer anie longer at Rome. But thy prog­nostication fayled thee, O thou wittie Oratour. Thou sawest with thine eies a litle after a King at Rome which thou didst prophecie should never come to passe. This contempt therfore of their fathers Gods is a new ordina­tion of Emperous violating the law of their fathers, and bringing those Magistrates into subjection, who were wont in their old Fathers time to have the cheife com­maund. This chaunge of government was a remarkeable note for all men easily to distinguish between this King and others. And so doth Daniel admirably consent with Iohns revelation, what time as Iohn did write these thinges, he telleth us five Kinges were fallen and the sixt did then flourish. Daniel in these wordes doth as it were foretel the funerall of the fift Kinge, Rev. 17.10. and the birth or na­tivitie of the sixt, which should aspire to the top and highest commaund, by the contempte of the auncient Gods, the old Magistrats to whom their fathers yeelded all obedience. As concerning the desire of women, there is no lesse difficultie about the righte meaninge. The interpreters take it passively for that desire which men beare towards women, wherby it commeth to passe that some referre it to lust, others to humanitie and cour­esie, but the like construction is active elswhere, as the [Page 24] desire of all nations, that is to say, which all nations doe desire, Hag. 2.8. So the desire of women, is that which women doe desire, which were very unequall and unfitte to referre unto lust. What is it then that women doe most of all desire and affect? To have their children most honourable. Bathsheba seemeth heerupon to request an oath of David, that her Sonne, if she had one by him, should succeed him in the Kingdome, which happily she wrested from him before shee did yeelde unto his lust. Assuredly, The desire of women brought the mother of Zebedeus children to shewe her outragious ambition in asking the cheife seates in Christs kingdome for her two sonnes. Wherfore this kinge should have no regard to this desire, because he would be nothinge carefull for his naturall succession, otherwise then in all other king­domes. For if we cast our eves vpon anie other govern­ment; what doe the fathers more earnestly, being kings, affect, then to leave their children, a quiet, stable and stedfast kingdome? But this care nothinge troubleth this kinge Octavius therfore succeedeth I. Ceasar, Tiberi­us his sonne in lawe Octavius; Caligula Tyberius and so afterward: yea for the most part in degrees much further of, the successour no way allyed vnto him that wēt before especially, when as the highest empire was at the pleasure or at the bestowing of fierce and Cruel soldiers, not of the Senate gathered together of lawfull assemblies. Sometimes indeed in succeeding ages one or two sonnes now and thē have enioyed their fathers kingdome by in­heritaunce, but that was rather by the choice and affectiō of soldiers, thē by the advice of their fathers, who percey­ving how greatly force and violence had prevayled did not mind the care of succession, which they saw to be in other mens power. Such therfore should the govern­ment bee, as should more respect the honouring of all estates with great authoritie, then the desire of women to [Page 25] inrich or ennoble their Sonnes with anie singular prehe­minence above the rest, and it were indeed a marveilous matter if the wisedome of God had not forewarned us of it longe before, that the emperours having the cheife commaund of all matters, there should be so few found in so great a number to have their lawfull issue to succeed them.

This is therfore the second, cleare, famous, and dom [...] ­sticall note, wherby this empire should be knowne. The third is his magnifiing himselfe above all; where there commeth againe a new contempte of the Gods, nor Re­gard anie God saith he. To what purpose is this? was not this impietie sufficiently reprooved before in the former verse? He wil magnifie himselfe above all Gods, and now also in the beginning of this, and he shall not regard the God of his fathers. This repetition is not in vayne, but a new degree of the like pride. The contempt of the Gods in the former verse was of all forreine Magi­strates amonge all nations whatsoever. The contempt of the Gods in the beginning of this verse, was of their owne domesticall but auncient and instituted of old. The contempt of the Gods in this place is of the present Con­suls, Pretours and Tribunes, and the rest now in being, whose names as yet remayned, but all the power and authoritie was invested in this cheife Magistrate alone. Tacitus in the first entraunce of his historie shewing how Augustus by litle and litle drew the right of all offices to himself alone: First he set vpon the Consulship like an enemie by force as Suetonius declareth in Augustus cap. 27. the rest were offred him at his pleasure: he was per­petuall Tribune or protectour of the Commons, and had perpetuall government also of lawes and manners.

Therfore the other Magistrates were but titular onely, and a vaine shew and semblaunce of authoritie, appointed onely to ease the Prince of trouble in their Kingdomes, and [Page 26] not to exercise anie absolute authoritie. No marvell there­fore if he exalt himselfe above all these, whom he vsed as his vassals and base flatterers. All Kinges in their terri­tories have cheife commaund, neither doe they respect anie other inferiour God or Magistrate, whom them­selves created of their owne subjects, but on the contrary side are honoured of all men. But this especially should bee remarkable in this empire, because the beginning of innovations are most of all observed, we finde therfore this third note most conspicuous and manifest in this Kinge, which is not at all observed in others by reason of long custome.

38. But in his place shall he honour the God of forces. Hither­to have bene more common notes, now he setteth vpon more speciall ones, and more proper to certaine places, and first of all how he should behave himselfe towards the true God. For the better vnderstanding wherof the wordes are first to be discussed, which are diversly ren­dred by interpreters.

The learned Tremelius and Iunius doe translate them absolutely: And as concerning the God of great strength he shall honour him in his place, I say, He shal honour the God which his fathers knew not &c. but this constru­ctiō doth require a nominative case, this God of forces, &c. as Ps. 11.4. & 18.31. Apoca. 2.26. & 3.12.21. as we have there observed vpon the place. In such like con­structions the preposition is wanting indeed, but the want therof is so frequent in this kinde, that I think it is no where fully expressed. Moreover this translation doth give the whole honour to the God whom his fathers knew not, wheras yet the Angel expressly leaveth some honour to the God of forces: for those wordes. (He shall honour the God) in the former part of the verse, must have the like signification with the same wordes in the second part therof. Furthermore except the words [Page 27] (He shall honour) were to be joyned with those in the beginning of the verse the God of forces, the accent ath­nach in [...] shall honour should be altogether in vayne, and the compulation of the next word, yea and also the whole word (God) next repeated.

The second word (Mauzim, of forces) hath no lesse difficultie. The signification is agreed vpon, but the pur­pose of it is divers waies applied. Some doe reteine the he­brew word it self, and think it added to signifie an Idol, and that in very deed not unprobably: for he that a litle before was called a contemner of the Gods, how shall hee presently in the next wordes be accounted a worshipper of the true God? But if I be not deceived, the historye will remove this block, and refute the interpretation. Tre­melius doth expound it of the true God, whose judgmēt I approove of, for so is the word taken before in v. 31. and by and by againe in v. 39. especially being ioyned with mibisaijm [...], which word is also spoken of the holie place in vers. 24. Thirdly [...] gnalcanno, vpon his place, or in his place, to wit, of this Kinge, as learned Calvin doth expound it: as if this Kinge wold acknow­ledge no other God but such as should be fastened to his place, shoulde come after the word jecabed, he shall ho­nour: which being otherwise, it cannot, as I think, be re­ferred to anie thing else, but to that which went before, namely, to the true God in whose place this honour was to be done.

The double sense therfore of the wordes evinceth that the true God of great strength is to be honoured in his owne place by this Kinge; which to be done, the histo­rie also beareth witnesse. For Pompey havinge surprized Ierusalem and entred the temple, when as within it the table and candlestick, and the cuppes were all of gold, and great abundaunce of sweet incense, and beside about two thousand talents of sacred monies in the treasurie, [Page 28] yet made conscience of touching anie thing at all, but heerin also was like himselfe and did nothing vnworthie of his other vertues. Iosephus in lib. 14. of Antiquities and cha. 8. He did not indeed forsake his old idolatries, neither did he acknowledge the true God by repētaunce, but yet he caried him selfe more temperately and mo­derately then the wicked Antiochus had formerly done. In respect of whose outragiousnes, was not this admira­ble abstinence, great pietie and reverence towards God? But over and besides the next day folowing he commaun­ded the keepers of the temple to purge it, to have the sacrifices appointed by the lawe restored againe, and gave the preisthood to whom it was due.

There is added to this humanitie, which is honoura­ble to the true God, the decrees of Caesar and of the ensuing Emperours for libertie graunted to the Iewes to live after their owne lawes, as Iosephus hath it in his 14. book of Antiquities in his sixteenth and seventeenth chapters.

The true God is greatly honoured, when libertie is graunted to his people to worship him according to his owne appointment. And although the Romane Pre­sidents did make their residence at Ierusalem yet not­withstanding they diminished nothing of that graunte. Iustly therfore maie this Kinge be said to honour the God of forces in this place, whose deputies for the present did preserve the libertie of the holie people to liue after their owne lawe. This is then a spe­ciall note wherby this King is distinguisht from all others. Manie have brought Ierusalem, into their sub­jection at sundrie times, but none of them all have go­verned the Citie by Presidents, and in the mean time graunted the Iewes to enjoy their owne religion and worship.

But althoug this honour be of some certaine place, it is yet but generally propounded the distinct and severall kindes therof are declared in that which foloweth: And the God, saith he, Whom his fathers knew not, shal he honour with golde &c. what God is this? A forged one indeed, as some have thought, who referre these thinges to Antiochus Epiphanes, who set up Iupiter Olympius in the temple. But we have shewed already that these things can no waies agree to Antiochus. And how could Iupiter Olympius be unknowne to his auncestours, whom these fathers especially, worshipped? The Gentiles knew well enough the whole rout of Gods, but the onely true Iehovah, when both they & their fathers were igno­rant of this God; whom alone it concerned them to knowe after the Romanes had to doe with the Iewes, they got somthing of him by hearing. Whence it is that we read of some holie centurious in the Gospell, who in the time of their governements in Iu [...]ea, have learned and atteyned the saving knowledge of God.

This is therfore the same true God which was for­merly called the God of forces, who could scarce be better perceived then by that grosse and palpable igno­rance wherin the nations of old did formerly wallowe.

How then did this King conferre to the honour of this God, gold, silver and precious stones? Doubtles by a noble and costly repayring of the temple; for in the reigne of Augustus the temple of Ierusalem was repaired, and restored, towards the which building what a huge masse of Gold, silver and precious stones, and other very costly things was layd out? A thousand cariages were imployd in carying of stones, ten thousand of the most skilfull artificers, and moreouer a thousand preists who should see to the framing of the inmost porches, from [Page 30] whence all the prophane and uncleane were debarred, neither was the building finished in lesse time then eight yeeres. Hence therfore maie a man more easily guesse then give in a just account of such an infinite charges: e­specially if he call to minde the goodly goldē vyneyards, and the other ornaments of such an admirable work both mannels and materials so costly: Iosephus Anti­quities book. 15. 14. c. 14. Now then did God performe that which of old, he had foretold by his Prophet Hag­gai 2.8. Hag. 2.8. The silver is mine and the gold is mine, saith the Lord of hostes. Some of the Iewes that returned after the captivitie, which had seene the former house are said to weep with a lowde voyce when the foundation was layde. Ezra. 3.12. But Haggai biddeth them be of good courage, for the glorie of the second house shal be greater then the first and the desire of all nations shall come unto it, yea whatsoever the second house in the building be­gun was wanting of in splendour and magnificent stru­cture, God promiseth to supplie, whose is all the gold and silver which accordingly he plentifully poureth out for the furnishing and ornaments of the house. And now at this time they did religiosly and earnestly endevour to bewtifie the Temple, to prepare it for our Lords com­minge, who was shortly to come unto his owne house.

For soone after the temple was finished our Lord Iesus Christ was borne, who was greater then Salomons temple, for whom the house was worthily prepared, being so sumptuosly bewtified and adorned, as in token of that most glorious temple, which himselfe was soone after to finish and make perfect, which was also shewed in some sort to be cheifly amongst the gentiles, seing they were now the cheife authours of the typicall ones re­storinge, for this seemeth to be no sleight presage of the spirituall buildinge into the which they were shortly [Page 31] after to be brought and chosen, by that high and abso­lute workman.

Thus shall he doe in the most stronge holdes with a strange God. vers. 39 He doth further proceed to make this king better knowne by other of his doinges: for these wordes are an answere to a secret objection wherby those thinges formerly of the temples building, may seeme litle to agree with and to the Romanes: for we know that Herod be­stowed all that cost of his owne. The Angel therfore meeteth with it, as if he should say, I would not have you to think me to avouch, that the Romanes did or would undertake anie thing with their owne handes, cost or meanes, but whatsoever he did in the holdes of the strong God, be did it all at the charge and trauel of a strange God, that is to saie, of a certaine inferiour ma­gistrate, which held his place rather by force and ty­rannie then by anie lawfull authoritie, whence he shall worthily be iudged a stranger, or strange God. And who can be ignorant that Herod was such a one, an Edomite by birth and a stranger, who had no right at all of lawfull authoritie over the Iewes? Wherfore the Romanes should doe all by his meanes, which they con­ferred on the houldes of the strong God: that is to say, which they bestowed upon the restoring of the Temple: for these are the holdes of the God of forces, whence hee privily sendeth succour to his owne people, and yeeldeth help unto them in adversitie, as the frequent and fervent prayers of the saincts doe manifest, wherby they labour all they can, that God would heart and helpe out of his temple Ps. 18.7. to which purpose also is that of the Pro­phet Amos 1.2. The Lord roareth out of Sion and uttereth his voice from Ierusalem. And it is manifest whatsoever was done in the building of the Temple, it was done by the authoritie of the Romane Emperour, but yet by the cost and travel of Herod, a strange God; [Page 32] that doth Herod himself acknowledge in an oration to the people concerning that matter.

Amongst other opportunities and meanes of fi­nishing so great a work, which was a terrour to manie mens mindes, he rekoneth the friendship of the Romans by the benefit wherof he specially trusteth he shal be able and fitting to bring all the perfection which he had purposed and propounded to himself. Now saith he, seing by Gods providence I obteine a Kingdome and have leisure, ready monie and great revenues comming in & that which is most of all, the friendship of the Romans, the Lords of the world. I will doe my endevour &c. Iosep. Antiq. li. 15.14. See how he attributeth the great­est part of his meanes to the friendship of the Romanes, wherof hee made more accounte then of his leasure or ready monie at will, which yet he more evidently decla­reth, when as after the work finished, he did dedicate a golden eagle of great waight upon the great dore of the temple, the armes of that King, by whose favour and au­thoritie, that strange God had shewed himself so bounti­full upon the holdes of the Almightie God. And hi­therto of his works towards God. Now in speciall what manner of one he should be towards men, Whom, saith he▪ he shal aknowledge, he shal increase with glory, for all authoritie was in the handes of the Romanes from the first touch at that province. He by his legate Scaurus did preferre Aristobulus the younger brother both to the preiesthood and the Kingdome. He also by Pompey re­stored H [...]rcanus againe, he made Antipater the Edomite the governour of all Iudea, and appointed his sonnes Phasaelus and Herod to raigne, who but he confirmed Herods will and testament, and declared not Archilaus his sonne for king, but graunting him a moytie of Herods jurisdiction, made him a ruler of the people?

That which of late belonged to one now by the ap­pointment [Page 33] of this King, who might doe whatsoever him listed, was divided amonge fowre, Philip and Anti­pas and Salome doe enioy equall portions with Archi­laus. Ioseph. Antiq. lib. 17. c. 13. so he devided the land for money and the historie makes it manifest, that this King made more account of talents then of reason and honestie, justice and equitie, whosoever brought the greatest weight of gold did speed best in his suite. But that buying and selling is of all other the most memo­rable, when after the overthrow of Ierusalem Vespasiā & Titus emperours had famously triumphed, Caesar writes from Rome to Liberius Maximus, appointed governour, to make sale of all the land of the Iewes: Iosep: of the Iewes warre. lib. 7. c. 26. Hiher without doubt had the angel respect, giving us this for an infallible mark of this kinge, that no place may be left anie more to doubt of his person.

Hitherto have we spoken of the first of the three op­pressours as wee did distinguish them in the Analysis or Resolution. The second and third doe folowe, the prophecie is but short in the second, very large in the third, because it did more concerne the Saincts to be very well fortified against his tyrannie, as we shall see in the exposition. Our learned Broughton doth seperate those wordes from the former with a prefixed title, for the argument in a differing character to this purpose. The third expedition of Antiochus into Egypt against Pto­lomeus Philometor. But we shewed in the 36. verse be­fore, that there was no such third expedition, which is grounded upon a wrong interpretation of the 29 verse of this chapter, neither is it confirmed by the consent of anie historie: also these wordes are flatte against it: for the King of the South shal provoke this Kinge and [Page 34] fall upon him with his spightfull hornes: but the King of Eygpt attempted nothing at all against Antiochus from the time of his departure out of his country at the commaundement of the Romane legate. The Ptolo­mies thought thems [...]lves happie men to be delivered frō such a grievous enimie by the royall authoritie of the Romanes, so farre they were from provoking him to battaile. Besides, this conflict should be at the end of the Kinge: but Antiochus toward his end had all his warre against the Eymaitans or Persians in the east, not against Ptoleemie in the south. In the hundred fortie & third yeere of the Kingdome of the Greekes hee left E­gypt being therto compelled by the authoritie of the Se­nate, at which time in his returne he grievously tor­mented the Iewes, but two yeeres after he raged most cruelly, sending Apollonius, to root out utterly the Iewish religion, if it were possible. At the beginning of the hundred fortie and seventh yeere, when he thought to break into Iudea, it sodeinly came into his minde to commit this taske to Lysias, and himselfe to go first into Persia, from whence he never returned alive againe into Syria.

Shall wee thrust up together so maine victories, and those of so manie nations, which the angel attributeth to the King of the north, into such narrow streights of three yeeres and a few monthes more at the most, and in the meane time not think them worthie of one wordes cele­bration or praise, by the historiographers? Antiochus surely after the Romanes had restrayned him from ma­king warre where he listed, and that he must of necessitie lay downe his weapons, seemeth to give himself over to that monstrous ryot, which Atheneus describeth in the wordes of Polybius. He had monie enough for that wondrous pompe, after he had robd the temple of Ieru­salem of a thousand eight hundred talents, in his returne [Page 35] out of Egypt, wherwithall in the pride & haughtinesse of his heart he imagined, he could make the land navigable and the sea passable on foote. 2. Macab. 5.21. And what else now should such a man doe, borne to no thriftines, but to wallow himselfe in the myre & puddle of his owne filthie pleasures, who had an injunction for cessation of armes? And so Polib. in Athen. Dipnoseph. li. 5. All these thinges, saith he, were brought to passe, partly by those thinges which he had scraped together out of Egypt, after he had deceived the young king Philomether with a feign­ed league, & partly by the help of his friendes, but he had pilled also very manie temples. But to make short, All the noble acts which are herafter rehearsed of the king of the north, doe call us back to some other beside Antioch: We are not to think that the Iewes calamities had an end in this one mās tyrānie, or that they needed no other cau­tion against the ensuinge evils. The Angel sweareth in the revelatiō that that should be finished which God had pro­mised by his prophets in times past when the seventh An­gel soundeth c. 10.7. & this sōnd is the last period of time which shal put an end to all prophecies. Rev. 10.7. But among the Prophets there is not anie one, to whom God hath impar­ted at anie time more plentifull revelations, either of lon­ger continaunce, or of more exact knowledge of all par­ticular matters, then unto Daniel: neither is it likely that there should be no remainder of comfort in the prophe­cies for the people of God, whom we know he hath de­termined at the length to joyne to his Church, when he hath gathered the remnants together. These things doe I speak to this end, because I see other learned men to re­streine those things which followe within the boundes of Christs incarnation, howsoever they confesse ingenuously and confime by arguments, that they can no waies a­gree to Antiochus. But I trow it shall evidenly ap­peere to anie man embracing the truth without con­tention, that it is the purpose of the spirit in this place [Page 36] to comprise in a short abridgement the whole estate of the people of the Iewes in a continuall orderly succession even to the second comming of Christ. Let us come therfore to the wordes, The time of the end wherof mention is made in the first place, sheweth manie middle matters to be overpassed, and that a passage is made to the last thinges; yet not to the last and vtter ruine of this King, the Romane Emperour, but to his sliding glorie, and end of his vnbrideled power, wherby of late he did whatsoever he pleased. Neither did anie remarkable ac­cident fall out besides those thinges already spoken of, after the defacing of the Citie and scattering of the nation by Adrian, which handled the remainders of this people in like maner as Vespasian, had their fathers not manie yeares before. Iustly therfore doth he passe with so swift a course from those times to the weakened and decayed empire. A litle before the end therfore of the flourishing Romane empire, (the King of the south) that is the Sa­racens shall encounter him, which with their Captaine Mahomet did first make an invasion into the Romane Dominion out of Arabia and the southerlie places neere adjoyninge.

The beginning of this hostile and violent assault was about the yeere six hundred and thirtie, which in short time fel out so happily vnto them, that within lesse then thirty yeeres they got from the Romane empire Ierusa­lem, all Syria, Africa and the greater Asia. The Spirit doth fitly liken this nation to a beast that striketh with his hornes jithbag, [...] saith he, He shall push at him, he shall so wantonly and proudly insult, neyther with ill successe nor with lesse force then the wilde beasts use to doe, whose strength is all in their hornes. Great was the insolencie of the Agarens, who hearing that Constance the Emperour had prepared a navie against them, staid not till he should pursue and invade them, but presently [Page 37] came flyeing vpon him into Phenice in Lycia, and over­came him in a great battayle by sea: Zonar. Constans. Afterward for seven years together they vexed his sonne Constantinus Pogonatus, and in their great pride bent all their forces against the royall Citie, which they most eagerly assaulted as manie years almost as the Grecians did Troy of old, as scorning the lesser townes and judging the mistrisse alone worthy, to the which they might intend their journey with earnest desire. But thou wilt saie then, If the Spirit would fall downe into these times, why doth he passe over the Goths, Vandals, Scythians and the other northerne, rude and barbarous people, by whose invasions this Romane King was weakned and wearied before these Saracens fel vpon him.

Because it was his purpose to touch those oppressours onely, which should be troublesome to the people of the Iewes, which suffred no great losse by this wasting of Europe, most of them remaining in Africa and Asia. In which places being free from the Romane yoake, they served a new slaverie by submitting themselves to the ba­sest Agarens. So the holie land in times past, the Iewes countrie, fel vnder their dominion at length. The Spirit therfore maketh mention especially of these by whom the Iewes were to suffer most hardship. Neither doth he in this place detect the Iewes by such wordes as he did be­fore when he had to doe with Antiochus: for the legall worship being abrogate by the death of Christ, for which the Iewes to this day so eagerly strive, it cannot be that they should suffer anie thing for godlines sake, for which cause the Spirit should speak of Religion oppressed, as it fel out vnder Antiochus, wherfore he vouchsafeth the Iewes no mention at all, onely he rehearseth these enemies whom they should finde hurtfull and grievous. Such is therfore the King of the south. The King of the north is described at large by his preparation after the maner of [Page 38] a whirlewynd, and by his warlike instruments of all sorts then by his happie progresse in this verse.

But who is this King of the north? Not Antiochus, as we have before declared sufficiently, though the same title of the King of the north be given to the Kinges of Syria. The other notes will not suffer it as the insuing exposition will manifest. Neither is it the Romane de­fending himselfe against the Agarens: for that (At the time of the end) did belong to the declining of the Ro­mane Empire, but the King of the north doth grow into great authoritie from this beginninge, as the words folo­wing doe shew: which reason also enforreth that this bickering must of necessitie be referred to some other time then that which went before the comming of our Lord Christ: for the Romane Kinges did as yet flourish and grow more and more, neither at that time had attei­ned to his height and maturitie. But this warre fel out about the end of the flourishing of the Empire. It is not then to bee doubted but that the King of the north is the Empire of the Turckes. We know that the in­ward parts of the north did cast out this base rabble into the world through the straights of the Caspian sea, which at length loosing his reines for libertie, mightily assailed our continent on every side, and doth in these daies violently assault us as it were a whirlewinde. But who it is against whom the angell saith, He shall come against: the King of the south or the Romane, it may be doubted of: As a whirle wind, saith he, shall he fall vpon him.

He vanquished indeed the Empire of the Saracens in Asia, but the weight and force of his tyrannie did lye especially against the Romane whom the angel makeththe common butt to both Kinges, both of the north and south, to pearce him through with their darts and wea­pons, as the history sheweth evidently. Havinge ther­fore [Page 39] found out the adversaries, let us see in the severall parts how the description will agree. He shall invade, saith he, a whirlwinde and tempest suddeinly, speedily and mightily shaking and wastinge all thinges, whose force can scarsely be anie way avoyded but by flight, which indeed agreeth to none more fitly and truly then to the turkish tyrannie from the yeare one thousand three hun­dred, when he began vtterly to overthrow Cities, King­domes, armies, layeng along and spoylinge all that come in his way.

The outragiousnes of the Turks did as much exceed that of the Saracens, as a violent tempest rushing from above, exceedeth the fiercenes of a beast pushnig with his horne. The violence of this beast may be avoyded by flight or resistaunce, and our men have repressed at length the insolencie of the Saracens, though with their great trouble and losse: but it is not in mans power to oppose the terriblenes and force of the whirlewindes, from which it is hard in anie corners or coverts to make an es­cape. Whence it came to passe that our warres have not so much put off the furie of the Turkes as provoked it: neither is anie better to be expected vntill his tyrannie be come to his appointed time. His warlike instruments are chariots, horsmen and shippes: the hooked iron cha­riots were in frequent use with the Auncients, as it is ma­nifest both by sacred and prophane historie: The Romanes first sawe them in the warre of Antiochus, and after that against Mithridates: They stroke great terrour at the first, but afterward they were derided and scorned as Ve­getius sheweth, book. 3.

Wherfore the Romanes never vsed these chariots, and while they bore the swaie and vanquished, others also cast them off as vnprofitable on every side: Here therfore he doth rather allude, to the auncient Custome, then strictly determine that the Kinge of the North would vse [Page 40] such a kind of armes: vnles peradventure these chariots be wagons and other cariages appointed for the armies re­moovals wherof the Turkes vse abundaunce, though they have great plentie of camels. They may also be referred to those great gunnes which are drawne vpon wheeles, which doe resemble a kind of chariots, spitting fire. The Turkes abound in horsemen, they bring more of them into the warres then almost all the Christian princes joyned together.

They have also very great navies well furnished at their pleasures: for they were not contented with the boundes of Asia, but providing shipping they sailed into Europe with a desire to subdue and conquere our world also. He wanteth then no kind of preparation, wherwithall the Angel said he should be furnished. The successe is summarily signified in the last wordes: And he shall en­ter into the Countryes and shall overflow and passe over, that is, They shall goe vp on the bredthe of the earth, as Iohn speaketh Rev. 20.9.

The first wordes therof doe shewe the largenes of his tyrannie, for it shal not be conteined within the boundes of one Countrie, but he shall spread himselfe into manie regions, The next wordes shew his easie victories, which shalbee as soone and as easily gotten, as a low ground is soone covered with an overflowinge of waters. The third sheweth the safetie of his victories wherby he may freely goe hither and thither in his conquered Kingdomes, and in regard of his strong holdes which he shall possesse he may goe, and come, passe and repasse, without anie feare of hostile invasion or home rebellion, vnlesse the word gnabar, passe over, doth signifie some declining or lessening of his power, as if the Angel would affoarde some hope that his tyrannie should not be perpetuall. But this comfort is added to vers. 44. wherupon it seemeth the lesse probable, to bee here intended, so as the former [Page 41] sense is the likeliest. wherfore when such happie successe is signified in these wordes, and how the event hath bene answerable, we perceive and feele by wofull experience, rather then need to be expressed by anie mans speech: since the time that the floudgates taken up, this whirling raging gulfe was sent into the worlde, overflowing and violently bearing all away with his multitudes.

The largenes of his dominions is set out at large, and withall certaine boundes are set, at least on some part, which by no meanes he shall overpasse. The first coun­trie made mention of is the land of the Roe or of delight and ornament, that is Iudea it self, as Ezechiel sheweth, cal­ling it the land of the Roe or of glorie, which God sware to give to the Israelites after their deliverie out of Egypt, and which he gave them to possesse after fortie years wandring in the wildernes. Ezec. 20.6.15. Erets hat­sebi. Terra capreolae.

But it may happily be doubted, what should be the reason of this appellation, whether it be so called from his inhabitaunts put to flight and driven into banishment, as, the Roe-bucks leavinge their wounted haunts doe runne hither and thither when the houndes and hunters doe pursue them in the mountaines. So Esay speakes of Babilon describing her exiled Citizens caried away, for it shall be saith he, As the chased Roe and as the sheepe that no man taketh up cha. 13.14. And Iudea, whether we respect the first Canaanites, whom the land spued out for their horrible wickednes, or the new dwellers the Israelites first caried away by the Assyrians and after driven out of their country by the Romanes, and scattered tho­row the whole earth, may worthily be called a chased Roe. But Ezechi: in the place aforesaid seemeth to bring another notation of this name: for he describing Canaan from the abounding of milk and honie, as if it [Page 42] had borrowed, his name of this fruitfulnes, saith. It is the Roe o [...] glorie of all landes, as if all landes did hunt and seek eagerly after this land as after the Roe, because of the felicitie therof, as if this were the glorie and de­licious delighte of all landes, for so is tsebi often vsed. I think the Spirit did vse this word of set purpose, therby to comprehend both, their expulsion and happines, lest her citisens should despaire and be quite out of heart, but in the midst of her sorowfull exile they should think themselves to be Gods tsebi, darlings and delight. To this same purpose is that word Armageddon, vsed in the Apocali as we have shewed in that place. Seing then that this is the land wherof the Angel in this place sayth, the King of the North shall come into it; and he speaketh of his comming as of a new thinge: for to what purpose should be declare it as a wondrous and strange thinge which was vsuall and accustomed? This King therfore of the Noth is not Antiochus, for whom it was no newes to come into Iudea.

He had twice before grievously afflicted it, vers. 28.30. His third comming might have bene terrible but not new, if he had come, which we have prooved formerly to be farre from the truth. By the same reason is the Romane excluded whom we have seene before bearinge rule in the land, and making sale therof vers. 39. or divi­ding it for gaine, but it most fitly and truly agreeth to the Turke, who at his first onset was wholy taken up in subduinge of Europe and Asia, on that side which is joy­ned to the borders of the Persian Empire and came not in Iudea the glorious land before Zelimus, about the yeare one thousand: five hundred and fourteen going into E­gypt, took his journey this way and so by the way, won Ierusalem by assaulte.

At the same time fell manie countries, Comogena of Syria, Antiochia, Damascus, also Tripolis, Berillus, Sidon [Page 43] and also Palestina, with all the region by the sea coast even vnto Egypt, which all now first came vnder the Turkish tyrannie. Yet it so came to passe by divine providence that he medled not with Edom, Moab or Ammon, for that is the cheife of the children of Ammon; as if he should say, he was so farre from subduing these countries that he had no power over their uttermost coastes. We know these regions doe border upon Iudea, Edom to the South, Moab and Ammon toward the East, and by one common name are at this day called Arabia, the third part wherof the Turk vexed, not being content to open himselfe a way into Egypt, through Syria, Iudea, Palesti­na. From the time of that expedition, Persia and Europe especially, did hold him tacke, so as his warres proceeded that way no further.

Here therfore resteth the Turk on that part of the worlde, by which fixed boundes and journey, as it were drawne and laid out, the Spirit leadeth us as it were foote by foote, to finde out this Cruel beast. But these landes were not free from Antiochus, who had the tuition of them, as it is manifest by Hircanus the sonne of Iosephus, who attempting manie things against the Arabians, and fearing least being brought vnder the power of Antiochus he should pay for his evill deedes, layd violent handes upon himselfe, Antiochus enjoyed all his possessions. Ioseph. Antiquit. lib. 12.5.

Afterward the Romanes with their Captaine Scaurus pierced in even to the rock of Arabia, much more did they bring vnder their subjection those countries borde­ring vpon Iudea, Ioseph. Antiq lib. 14.9. And againe Augustus Caesar sent Aelius Gallus into Arabia to Attempt those nations and countries. Strabo lib. 16. in Arabia, but vnder Trajanus Arabie was made a province, as Sextus Ruff. Histor. Antiquit. lib. 5. de Consulibus. It could not be therfore said that these nations should escape out [Page 44] of the handes either of Antiochus or of the Romans, but onely of the Turk himselfe, who as a Channel hath these wasts to restreine his raging billowes with these Shoares.

The Angel yet goeth forward to declare the greatnes of this tyrannie in certaine particular provinces amongst which he specially and by name expresseth Egypte first of all and some other regions of the Continent, as well because the Iewes did there especially live in exile, to whom this comfort was cheifly intended, as also be­cause the conquest of these countries should, as it see­meth, be the last.

To stretch the hand then is to offer violence, to make warre and to vanquish and to bring into subjection against their wills, this rage and tempest was to spread it selfe into divers countries, and the Christian world hath at this day wofull experience of the truth of this divine oracle.

Egypt was one among the rest which should bee van­quished and subdued to this empire; which that same Zelimus, of whom we spake in the former verse, brought vnder his subjection in the years 1515. He had indeed intended and prepared his voyage against the Per­sian; But when Campson Gaurius the Sultan of Egypt had taken Aladinus his nephew on the brothers side, and had sent a proude answere to Zelimus, who desired peace while he was occupyed in his Persian warres, the Turk on the sodaine turned all his forces against him. So having slaine himselfe and scattered his armie, in the province of Comagena, he gave not over till he had pearced into Gaurius his Kingdome, of Egypt, through [Page 45] Syria and Iudea, and although it did valiauntly defend it selfe, he did vtterly overthrowe it and tread it vnder foote. Antiochus indeed attempted warre against E­gypt; but he was constrained to depart without doing of any thinge, for all his attempts were restrained by one comminatorie warring of the Romans, so as he was fayne to relinquish that which he had gotten, as Iosephus An­tiq. lib. 12. 6.

How shall we then applie these things to Antiochus, who was farre short of the successe of this King of the North. The Romane did enjoy this Kingdome, yet not by stretching his hand upon Egypt as the Turk who overcame it by force and armes, but by right of league and confederacie as all historians report. Now to find out the true events, we must not onely regard what was done, but after what maner and sort also, wherin the prophecie is as certaine, as in fore shewinge the thinges themselves, which are to be done.

These wordes doe more fully shewe how Egypt should not escape, that is to say, it should be subject to his will in such sort as he may freely prey upon it, make havock and spoile of it, which we find this Zelimus did, when he had taken Tomumbeius Mamatucus, who had made himself King after Gaurius his death, he tried him with a tedious and sharpe examination about his treasures before he would put him to death.

What hidden treasures will not he find out and carry away, which constreineth the King himselfe by torments to bewray all? how cruelly did he rage against the com­mon people, who had no regard of Majestie & honour? Of [Page 46] very good right did the Spirit make mention of the hid­den treasure, for the smellinge and finding out wherof such a deale of crueltie was vsed.

And when there was no more gold, least anie thing should be wantinge which might further his desires, he caried away more then five hundred families out of all Egypt, specially out of the Citie Memphis of the most wealthie and noble ranke, besides a great multitude of women and children of the Mamatukes, whom he com­maunded to be slaine every one. A kinde of men indeed worthie to dye an evill death. No suche thinge was ever done by Antiochus. And allthough the Romans had power over the treasures of Egypt, which they with greedines and crueltie extorted in all places by all the meanes they could, yet this power was not of the fadinge but of the flourishinge estate of the empire, whose time is now handled, as we have seene, in the beginning of the 40. vers. Whatsoever thinges therfore are here men­tioned, as some waies agreeing to the Romanes, wee shall fynde much differing in time, so as the diligent and attentive reader cannot deceived.

As concerning the Lybians and Ethiopians, who sayth hee, shal bee at his steppes: therby is signified that these nations also shal serve the King of the Northe, whose stepps and goings they shal observe, and should ioyne themselves as companions in his expeditions. Ly­bia is a common name of the whole continent of the third part of the world which is now called Africa: & it is a speciall name of a certaine part of the countrie, which againe is distinguished into two other Lybiaes, so as in the whole it is three folde. It hath not his name of Lybia the wife of Epaphus, or anie such like as the Grecians would have it, but of Lehabim by contraction Lubim, as the native wordes are usually corrupted among forraine nations, for the countrie is so called for the [Page 47] flame and scorching heate of the sunne wherwith it is alwaies schortched and burnt. And those Lehabim tooke their originall of Mitzraim Gen. 10.33. Some re­ferre Lubim to the root Lebab, and the forme of the nowne doth admitte this notation as the more fitt, nei­ther is the signification disagreeing; seing that the Ly­bi [...] goe before all other nations in craft and subtill pollicie.

But Daniel seemeth to use the word corrupted, rather by the custome of nations then contracted after an usuall and accustomed maner.

The Ethiopians heere or Cushim whose father was that sonne of Cham Gen. 10.6. And although the Cushits did inhabite farre and wyde, in Asia and Africa, yet they seem by a common and generall name, to be specially pointed at which inhabite from the South of Egypt to the seaward. The Angel therfore saith that these na­tions shal folowe the turkish ensignes, or at least the Turke with his steppes shall come unto them, that is to say, with his Emissaries, Bassawes, Begoes and Agoes and other messengers, which he useth as steppes to overrunne farre distant places, and to bring them under his subje­ction. And wee know also that a great part of Africa, beside Egypt: is now possessed of the Turk at this day. Arcademus Barbarossa the turkishe ambassadour did de­prive Maleasses the King of Tunnis of his Kingdom, whom the Emperour Charles the first restored againe in the yeare 1535. who six yeares after had occasion againe to saile to Argiers in Africa to keep the Turk busied in farre distant places to bridle and restreine the insolencie of his late victorie in Europe with some losses in Africa, if it might bee. But Caesar now arrived not with the like happie successe as he did before, for the third day there arose such a tempest and violent fall of raine, that he lost manie of his shippes, gunnes and all other provi­sion, [Page 48] yea he wanted manie thousand of his soldiers, wherby he was constrained to depart without doing anie thinge, and to leave that whole province to the Turkes. Yet not these alone are in his steppes, but Ezechiel setting downe the armie of Gog, whom in the Revela­tion we have manifestly proved to be the Turke, doth conioyne together the Ethiopians and them of Phut the furthest westerne Lybians of the countrie Tingetana ch. 38.5. Now if these thinges be applied to Antiochus we shal see a wonderfull difference. He had no com­maund over Egypt alone, much lesseover the Lybians & Ethiopians whom he never came neere unto either by himself or by his messengers in anie warlike expedition.

The Romanes were of old the Lordes of all this countrie, but in their prime florish of their Kingdome, not at the time of the end, whither the Angel hath all­ready brought us as we said before.

Hitherto of the prosperous affaires of the King of the North, now folow the adverse, and first by tydings. All the former passages have shewn us thinges past all­ready: for since Antiochus, the Romanes, Saracens and Turkes have playd their par [...]es, who with grievous cala­mities have wasted and at his time doe wast the Iewes, partly while they reteyned the religion given them from God, and partly whilst to this day they doe wickedly ob­serve their ceremonies abrogated long agoe. But those thinges which folow from hence unto the end, doe shew us also of thinges to come, as it will easily appeare by the particular exposition. We have often times incountred that opinion which attributeth all these thinges to An­tiochus, to that intent truly that it might appeare in everie particular, how much it wandreth from the truth, wee are yet to proceed in the same, that we suffer not our [Page 49] selves to be deceived by it, when we shall see the diffe­rence and disagreement therof on everie side. I doe not therfore finde what tydings from the East should trouble him, except happily that rich temple of Diana in Elanois did trouble the man: yet that messuage was more to provoke his lust in coveting: then to strike anie feare in­to him. And what need was there to goe thither with such a cruel minde, utterly to destroy all, where gold and not bloud was sought after. 1. Mac. 6.2. Neither was there anie forcible attempt to anie private mans goods, but onely to sacred wealth, wherwith the Iewes often times, being more Iealously affected to their sacred and holie thinges, then those of Elanoies were, redeemed both their lives and libertie. And grannt him to be Antio­chus Epiphanes, was hee so madde or beside himselfe that being affrighted with easterne & northern tydings, 1. Mac. 3 [...] 37.38. himself should goe into the east and send Lysias into the South, and sett no guard at all toward the North?

Our learned Broughton sawe that these tydings were no way likely to trouble the man, and therfore hee taketh in the Parthian warre which Florus reporteth to be betweene Pharates and Antiochus the King of Syria, in the Abridgement of Livius 59. but the learned man was decived in the name, and referreth that to Epi­phanes, which was proper to Sedetes many yeares after, Liv. li. 46. sheweth Epiphanes to be dead, but that which he mentioneth of Antioch. l. 59. belongeth to Sedetes, as it is manifest out of Iustin also, who sheweth Antio­chus to have departed, who had to doe with Popilius the Romane legate in Egypt, at the end of the 34. booke: but the Parthian warre was of another Antiochus much younger, the brother of Demetrius that was living and taken by the Parthians, of which warre hee entreateth in his 38. book. That is therfore a vayne Parthian warre, at no hand to bee referred to those tydinges. [Page 50] Calvin doth expound these thinges of Crassus, who being overcome at Carras in a great battaile not farre from Babilon, the Romane whom he maketh this King of the North, was terrified with the report of this slaughter.

It could not indeed otherwise bee, but very grievous to th [...] Romane to heare of the death of so great a Cap­taine and of so great and well furnished an armie, but where are the tydings from the North? Caesar in the mean time did subdue the french men, neither were there anie other northerne tumults. Where was this Cruel expe­dition to destroy and vtterly to make away manie? The Romanes did not much striue in the revenge of that o­verthrowe, onely Antonie added more unto it, by the overthrow also of his owne forces. For whereas the Parthians brought the eagles of Augustus, which they had taken away at the death of Crassus, they did it vo­luntarily and not by constraint as Florus sheweth in his 4th book and 12. cha. Furthermore where did the Ro­mane plant his Tabernakle? at the glorious holie moun­taine, that is to saie, in Iudea the holie land, therby to re­pulse the feare of these tydings; or how came hee to his end in the same land, who flourished so long after and when he began to fall, he had his overthrow anie where save therabouts? There are manie such like argu­ments which will not suffer it to be referred to anie Ro­mane. Wherfore these wordes belong to the Turke, whom wee have hitherto seeme to be meant of the King of the North, and the tydings out of the East and the North, which shal so trouble him, shalbe the report of the Iewes converted to the Christian faith: Wee knowe this nation is dispersed almost through the whole world, but yet they most abound in the countries East and North in respect of Iudea; For they be bor­dering [Page 51] upon their native Countrie, and the Remaines of their brethren, which were of old carryed awaie by the Assyrians, and inhabited these very places, might thither invite and allure others as often as they were to remove out of their owne countrie.

Out of both these regions the Iewes at length shal shew themselves, who shal give attentive eare unto Christ. This did the Revel: 16.12. teach us before, where after the overthrowe of Rome, Euphrates shal bee dried up, that the Way of the Kinges of the East maie be prepared.

There have we shewed that this is to be understood of the vocation of the Iewes and that it belongeth to the very same time with these tydings out of the East, the most deadly and last warre prepared in both places doe make manifest. There the dragon mustering all his forces, doth goe to a place called Armageddon to cut off and destroy utterly, but he doth bring destruction upon him­selfe, for that next viall doth powre out the last destructiō upon all Gods enemies. Here the King of the North shal goe forth with great furie in the glorious holie mountaine to destroy and utterly cutt off manie, but he shal come to his end, & none shal help him. Then immediately shal the resurrection folowe, as wee see in the beginning of the next chapter. But the Apocalyps maketh onely mention of the East, because the first greatest & chiefest companie shal come from thence, yet in the new Ierusalem, next to the first gates on the East, which are opē to these first east­erne Iewes, are those on the north, because the brethren of those parts shal make up the next companie of those that came on flocking into the new citie c. 21.13. Re. 21.13▪ In which respect Ezech. doth first describe the north gates of the holie citie restored; shewing by this mixt & cōfused order (his prophecie giving the first to the north & the Apocal. to the East) that it skilleth not much whether of the twaine [Page 52] we sett first, the desire of both out of both countries wil be so close ioyned & almost unseparable. Ezech. 48.1.16.30. ch. 48. 1.16. & 30. This consent therfore of Daniel, doth very much confirme our exposition of the Revelation & the Cāticles, but the matter will as yet appeare more evidētly, when we shal have gone over the rest of Daniel. These are the ty­dings out of the East and the North, which at length shal­bee noysed farre and neere after Rome shalbee defaced: shee alive and survivinge, no good newes can be expe­cted; Christ doth deferre that ioyfull and happie time to her fall and ruine, least that loathsome harlott, should be partaker of such a pleasant report. And how can it otherwise be, but this newes must be very troublesome to the Turke, who knoweth well what a deale of mischiefe maie therupon fall upon him? he hath enough to doe to defend himselfe against us Cbristians of the west alone; what a terrour will it bee to see himselfe, in the midst of his enemies to be beset before and be­hinde, at one time, and not onely to hazard the losse of his empire, but of the name of the Turkes also? for then shal that sayeing of the Prophet be fulfilled, I have bent Iuda as a bowe for me, I have filled Ephraims hande, and have raised up thy sonn [...]s O Sion, against thy sonnes O Greece, and made thee as the sworde of a mightie man. Zach. 9.13.

Now then will he gnash the teeth, fret and chafe, storme and growe madde, hee will appoint choise offi­cers and muster and take up a huge armie, hee will set forth to warre with a full purpose to wast and destroie all thinges, for as much as now hee will see the time at hand, either to quit himselfe speedily, or to perish for ever. And the Romane Antichrist will afoard him an opportunitie to turne himselfe wholy to that warre, who will withhold us in these west parts with as trouble­some a warre as the revelation teacheth, chap. 19.19. [Page 53] For he shall reviue and remaine, a while after his forlorne and lost Rome, as we have observed vpon the Apocal. 16.13. &c.

We have heard of the tydinges and of his wicked pur­pose, sorowfull presages of his destruction at hand. Now the destruction it selfe is set downe, a sweet comfort to all the godlie and of all their tedious troubles, but all this wil bee finished in warre: both the place and issue hereof are set downe in this verse As concerning the place, be­fore he describes it by his proper markes; he sheweth in a word what maner of provision he should make in this place, he sayeth, He shall plant the tabernacles of the wrath of his judgement, for so I render and translate [...] Ahole Aphadno: the Greeks doe retaine, the Hebrue word entire [...], and he shall plant his ta­bernacle Aphadno; but Symmachus rēdreth it [...], stable, And he shall spread the tabernacles of his stable, that is to say a stable wherin his horse shall stāde. The vul­gar latine version doth imitate the Gre [...]kes, And he shall plant his tabernacle Aphadno. The rest which I have seene doe thus with one consent, and he shall plant the taber­nacle of his pallace.

The strangenes of the word which is no where else vsed in the Scriptures, and the conveniencie of the matter made me thorowly to observe the notation therof, which seemeth to be compounded of three wordes, Aph and Din, and the affixe of the third person ד the wrath of his judgment? as if he would say, Hee shall plant the taberna­cles of wrath, wherby he shal procure vpon himselfe judg­ment & everlasting destructiō; a most significāt word vsed [Page 54] of purpose, as it seemeth, most divinely to comprehend in a breif summe admirable consolation. He shall indeed attempt destruction vnto others, but the mischeif shall fall upon his owne head: he shall finde and feele that in him­self which he intended for others.

Reverend Broughton saith, it is a Babilonian word of frequent vse in the Babilonian Talmud: but it may be the Iewes did often insert the word, found in Daniel in their writings in that signification which themselves most fancied, though it were not in common vse with the vulgar Babilonians. The fit composition of these He­brew wordes doth make this opinion more then proba­ble. Now for the place of the warre, he saieth, Between the seas: but where abouts is that? or rather where is it not? seing the whole land is an Iland? he therfore re­streines this largenes in the next wordes: In the moun­taine of holie delight, in the mountaine Tsebi, of the Roe or del [...]ght, that is to say in the land of Iudea, as we have seen before in vers. 41. Hence let us take knowledge which seas these be the river Euphrates and the Syriach arme of the Mediterranean sea, as in the 72. Psalme vers. 8.

And he shall have dominion from sea to sea, from the river vnto the ends of the earth: for first the Iewes shalbe here gathered together who now live as exiles and out of their owne countrie. All the Prophets speak of this returne which they shall advaunce and take in hand, not for religions sake, as if God could not elswhere be worshipped, or as if it were of necessitie to bring in the legall worship againe, but not to striue anye longer as strangers and inmates with forraine nations and that the admirable goodnes of God might openly appeare vnto all men, now againe pitying his people whom he had estranged from himselfe with so longe a divorce: Hi­therto also will the Turke come in hast to oppresse this [Page 55] newly returned people. He wil compasse the campe of the saints saith Apocal. 20.9. and the beloved Citie, But Ezechiel Eze. 38.8. most playnly saying. After manie daies thou shalt be visited in the later years, thou shalt come into the land which is brought back from the sword and is gathered out of manie people, against the mountaynes of Israel, which have been alwais wast, when he shalbe brought forth out of the nations, they shall all dwell safely; and there is much more cha. 38.8,

The tydings therfore out of the East shall call the ene­mie into the holie land: not to Chinais whither Antio. went, nor to Babilon whither the Romans went, to be revenged upon the Parthians, so as if there were no other mark of the King of the north besides the very place of the warre, his person could not be concealed from an attentive reader.

The issue of the warre wil bee most lamentable, for he shall come to his end and none shall helpe him: because it shalbee brought to passe not so much by mans power and forces as by Gods owne mightie arme, gloriously she­wing it selfe from heaven, as it is Apoca. 20.9. But fire shall come downe from God out of heaven to de­voure them. And I wil plead against him, saith Ezech. 38.22. with pestilence and with bloud, and it wil raine vpon them and vpon his bandes, and vpon the manie peo­ple that are with him an overflowinge raine and great hailestones, fire and brimstone. What help and aide can come against these darts and arrowes? O Turk, thou shalt therfore perish, not only the Prince himselfe, but also the principalitie it selfe; thy name shalbee vtterly raced out and thou shalt be tormented everlastingly, both for thy horrible impietie against God and also for thy barbarous wickednes and crueltie against men.

Thou art left as another Pharao soone to be over­throwne with violent stormes of the fierie lake, that both [Page 56] the great name of our God may bee made more famous, as also to afoord to all the Saincts the argument of a new songe of thanksgivinge. Such is therfore the King of the North, who when he shall perish in the holie land, he can neither be Antiochus nor the Romane, who came to their ends in other places.

THE SCHOLIA or Exposition.

THis last Catastrophe and turning, doth prosecute three things in order: who shall deliver, from whence, and whom.

Some would have Michael here the defender, to be Christ and it is very certaine that he is the great Prince; yea by farre the greatest of all, the Prince of his elect peo­ple, who hath delivered his church alwaies and will de­liver it herafter, yet the name of Michael here seemeth to be some certaine Angel whose ministerie the great Prince will vse in this battaile. In the later end of the tenth chap. before, he is spoken of as a certaine helper, with whose aide that glorious Angel assisted, seemeth notwith­standing to complaine of his being alone, There is none that holdeth with me, saieth he, in these thinges but Mi­chael your Prince.

But more plainly there in vers. 13. And lo Michael one of the cheife or first princes. for Christ is not one of the cheife princes, as if he were of a certaine or­der of Angels, and had a Companion of power, but all the Angels, as servitours doe Minister vnto him. But thou wilt say [...] Acad Hasharim, is not one of the prin­ces, but first of the princes, verily [...] is of order some­times, when it is joyned with nownes of time, as in one of the moneths, that is to say, in the first day of the mo­neth. Levit. 23.24. And so with this our Prophet, in one yeare of Darius, that is in the first, Dan. 9.1. From [Page 60] whence in one of the Sabaoths for the first daye of the weeke. But the same word joyned with others is, for the most part of number not of order, as behold the man is become like one of us: Gen. 3.22. He doth not mean as the first of us: of which sort are manie other places. That may be added also, that the Archangel Michael in Iude 9. Doth put off the Divil to the Lords judgment as if himselfe had not power and authoritie to restraine him, which yet notwithstandinge Christ doth exer­cise. Mar. 1.25. as in manie places elswhere in the Go­spel.

Neither is it likely that the Apostle, if he had meant Christ, would not have called him by his proper name, especially when he doth bring his argument from the greater, whose force is much lessēed, if that which is grea­test of all, be not called by his owne, but by a farre in­feriour title. Yet doe I not so dispute of this, as if I meant willingly to contend with anie man about that matter, but onely to finde out truth, wherof very great care is to be taken as much as may be, even in the smallest matters. Neither is it of necessitie that things must be done by the ministerie of an Angel from heaven, in such sort as no part therof should be acted by man, but Christ may raise and stirre up some excellent man in whose per­son he may present a visible Michael, as in that battaile of Michael and the Divil in Apocal. 12. we have seene: But what kinde of ministerie soever it shalbee; in what maner this Prince shall come prepared and furnished to the battaille, it is at large declared in Apocal. 19.11. Secondly whence he shall deliver, is from such a trou­blesome time, as was not the like from the begining of the nation vnto that very time. The Turk is al­waies intolerable even in peace, rest, and vacation, how outragious wil hee bee, when he shalbee afraid of his owne overthrowe? He hath striven elswhere about [Page 61] some Countries, or at the uttermost about the Em­pire, but now he must fight for his life, where he must either overcome, or else not onely undergoe the yoak of subjection, but be utterly destroyed and die with extreme torments. He hath often times in vaine caried, al­most infinite forces into the field: how will hee be fur­nished now, when he shal perceive all now shalbee hazard­ed at once for ever?

Out of these streights of time, anie one maie easily conjecture what horrible turmoiles, the Cruel beast shal make, but also on the newe and Christian peoples part there wilbee no lesse grievous a tryall, when they shal see this horrible and fearfull tempest, immediately to follow the faith which they so lately had professed? For they may imagine God to be angrie because they have for­saken their fathers religion and have embraced christian, which their ancesters did so hate, therfore the Spirit doth foretell the grievous troubles of those times, least anie man by the sharpenes therof should fall from the truth. God doth vsually turne tbe rage and furie of the adversaries unto his owne praise and glorie, if other es­capes be stopped up, he opēeth a passadge thorow the sea, bringeth out of the lions den, and preserveth safe in the fierie furnace, neither doth hee still the raging waves vn­till wee see our selves allmost lost: Wherfore as of old in Egpt, so salvation will now sodainly shine forth, but then especially when all thinges seeme desperate, and past recoverie.

But how is this affliction most grievous? of all former onely which some one greater should after suc­ceed? not so, but of all without exception, for it shal out­strippe all the former and it selfe shall be last, which an everlasting deliverie shall presently folow, for hereunto is joyned the resurrection, after which no calamitie is to be expected of the Saincts. How therfore should [Page 62] it either agree to either Antiochus or Romane, who, whatsoever mischeife they did, it was but a flea-biting to this miserie of a thousand six hundred yeeres, wherin as yet the Iewes doe lye buried.

But this fit or sharpe assault is not come as yet, seing the deliveraunce is not yet happened, which shal fall out in the midsts therof. Who shal bee delivered, they are first noted by their nature, then by grace: by nature, Thy people, By grace, Every one that shalbe found written in the book. That sheweth the nation of the Iewes, which were Daniels people, comming of Iacob the same common root and stock. So in the beginning of the verse also standing for the children of thy people: wher­by he teacheth that this deliverance is not presētly but to be expected in their posteritie, namely their Children, but how manie ages after, shal appeare afterwards.

This prophecye therfore is proper to the Iewes, but thence it will not folowe also as proper to the time of Antiochus, seing the Iewes maie be afflicted as Gods people, howsoever they suffer not for Mosaical cere­monies, as it will fall out when they come to the faith. I would that worthie Broughton had considered this, he would not have so drawne all with a wrye necke unto Antiochus.

But there shal bee also a choice and difference in this people: Theire deliveraunce shal not be so confused to bring all to eternall life, but those onely which together with this outward safetie from these great dangers, shal bee by saving faith adopted for sonnes, whose name▪ God in his everlasting decree hath written in the book of life, for, it is not in him that willeth or runneth, but in God that sheweth mercie: neither is it in our power to receive faith or beleeve, but is onely theirs who have the earnest pennie of election. It is very likely therfore that some [Page 63] of the Iewes wil hold so obstinately their legall rites and institutions, that neither with the famous deliverance of their nation, nor with that exceding glorie wherwith the truth shal then flourish, will they suffer themselves to be separated from their superstition.

Such hath bene the trublous estate whence they shal be delivered; The condition into the which they shall shift and passe, is waking out of the dust of the earth, which is afterward layd downe by a distribution of saincts and reprobates in this verse; and againe of saincts alone in the next verse. As concerning the wakinge, all our expositours that I could see, doe refer it to the last resurrection of the bodies. Some Iewes contrari­wise doe apply it to the restoringe of the Church, which they s [...]ie shal bee in this world. Wee must freely and di­ligently search on which side the truth is, all prejudice laid aside. It maketh against ours, that all these thinges, namely the end of the former chapter & first verse of this, are so linked together in a continuall course and order among themselves, for that is meant by the band of time in the beginning of the chapter, At that time shall Mi­chael the Prince stand vp, as if he should say. At what time the kinge of the North shall pitche his tents in the land of tsebi Iudea it selfe, thē shall that great trouble op­presse them, then shall happen this admirable delive­raunce, then shall this resurrection be accomplished: ther­fore howsoever in other places passage may be made from the birth of Christ to his second appearinge, yet in this place it cannot, where such a band doth come-in betweene.

And vnlesse we doe allow of this connexion, what a huge heap would there bee in the prophecie, what a [Page 64] gulfe to let scape and skip a thousand six himdred years and more, I know not how manie, especially which hath gone so leisurely and orderly to this very place and was cheifly ordeined for the Iewes, to whom he affoar­deth no comfort at all, if he passe and flie presently from Christ first exhibited vnto the latter end of all thinges. This one thinge may seeme sufficient to refute the expo­sition not onely of this verse, but also of all which ours doe bring vpon the ten last verses of the former chapter, which they wil not have reach beyond the first comming of Christ, when as yet the Angel hath gone step by step through all ages from thence as wee have made it plaine I hope.

Seing therfore all these thinges are necessarily cou­pled and joyned together among themselves, if that voy­age of the King of the North into the land of tshebi, be either the expedition of Antiochus or the Romanes into that countrie, then this resurrection which immediatly foloweth, is either not proper, or if it be proper, then that exposition of Antiochus and the Romane is not true and naturall. But you will say, Let us hazard the losse of that exposition rather then suffer this of the resurre­ction to be taken so from us. Let it be a continuall or­derly prophecie, let it be shutt up at lenght with the last resurrection; but the Angell wil not have it so, who speaketh so exactly as if he did it of purpose to meet with this strange exposition.

Manie of them, saith he, that sleep in the dust shall awake; the resurrection (so properly called) is common to all, as manie as from the first Adam doe sleep in the dust, but when this is onely of some, it is manifest [...]o be some other then that which is properly so called. But some will saye, Some are put for all. Once happily or twice in Rom. 5.15.9. But we must not start from the naturall signification but where there is necessitie of the [Page 65] figurative here nothing inforceth to leave the proper: but contrariwise there is a necessitie to reteine it: for seing this resurrection is the same with the deliverance in the former verse, made indeed out of the book of life, after the manner of the resurrection, and being of one onely people of the Iewes, as was observed before, they are said well, Manie to be awakened, when the men of one nation and not of all mankind do arise: therfore our Broughton doth not well translate it, for the manie of them that sleep in the earth of the dust shall awaken, for the manie is as much as the multitude or the uni­versall of them that sleepe; all together from the minde and purpose of the prophecie.

So dangerous a thing it is to put-in anie thing of our owne in doubfull places, which are rather to be left pure and intire, then to be prejudiced by anie additions. It ma­keth somwhat also, that the reward of the best here, is much inferiour to that which all shal have there at the last, in the resurrection all the righteous shal shine as the sunne in the Kingdome of their father Matth. 13.43. but in this they whose reward is greatest, shal not exceed the brightnes of the starres.

But they, saith hee, that turne manie to righteosnes shall be as the starrs for ever and ever. Its a manifest diffe­rence betweene that and the heavenly Crowne. Besides, which justifie, saith hee, intimating a place for doctrine in this resurrection, wherby godlie mindes being indued with the knowledge of Christ doe enioy true righte­ousnes and holines, when as in that last resurrection, prophecie shal cease, and all this pollicie wherwith the Church is now governed upon earth, 1. Cor. 13.8. and last of all the Angel both knoweth and teacheth others the daie of this resurrection, as wee wil shew in the last verses of this chapter: for the end of these wonders wherof they inquire afterward, verse 6. and 8. doth in­clude [Page 66] this resurrection, the last terme of the former pro­phecie and a thinge worthy of admiration: but the day of the last resurrection is hid from the angels themsel­ves, yea from Christ himselfe as the sonne of man, much more from Daniel or anie other of the Prophets Marc. 13.32. These thinges therfore make against the proper expounding of the wordes. Calvin objecteth one thing against the figurative, which is the restoring of the church neiter will that stand, saith he; which is said, some shall rise to life, others to shame & contempt, if this did onely agree to the church of God, surely none should rise to shame and contempte. But it may be answered. That the church is a field mingled at least with tares among the good corne, a net not altegether without bad fish, a house not without some vessels to dishonour: wherfore it is needfull to preferre some particular restoring of the church, before that generall exposition of the generall resurrection. Neither is the certeintie of the bodies re­surrectiō any whit at all weakened therby. This doctrine is confirmed by other scriptures above all exceptions: and this very place whose proper sense and meaning we have cleered doth make somwhat also for confirming therof. The Spirit of God would not so often and dili­gently use this allegoricall resemblāce, if it did not therby declare the thing should most assuredly cōe to passe in his time. Otherwise it were an easie matter to avoid, all the promises confirmed by this type, as no whit more cer­taine then the resurrection wherof there is litle or no hope at all,

But the holie Prophets doe leave no startings back, whilst they bring the matter grounded upon manifest promises, and rested upon by assured faith to confirme the same. Faith therfore looseth nothing, although it doth in­genuously acknowledge what is due to every place. What is this resurrection then? the full restoring of the Iewish [Page 67] nation & their vocation to the faith in Christ, for so is our Conversion to God often called, in the Scriptures; the time shal come, saith Christ, and now is, when the dead shal heare the voice of the Sonne of God, & they that heare it shal live. Io. 5.25. Awake thou that sleepest, saith the Ap. Eph. 5.14. & arise from the dead & Christ shal give thee light. But the Iewes specially shal rise by belee­ving & rising out of their troubles, of whose restoring the world hath litle hope. The mightie hand of God wil raise up these dead carkasses, else it were incredible that this dust should live againe: wherfore the Apost. speaketh of the Iewes, what shal the receiving bee but life from the dead Ro. 11.15. as purposely bringing light unto this & such like places. This resurrectiō then is the same wherof rhe Apo. speakes c. 20.12.13, for this followeth the utter overthrow of Gog & Magog, that is presently added to the destruction of the Turkes, as we have expounded: & both Gog & the Turke doe make thesame enemie, as wee have shewed in the Revelation at large. This is that resur­rection wherof Eze: c. 37. with this onely difference, that Ezech: describeth the first conversiō of the Iewes by life restored to dead bones & Daniel expresseth their first cō ­version by the tydings out of the East, and therfore the battle of Gog and Magog doth folowe the resurrection with him. But in this and also in the Apocalipse, it doth goe before it. This is that revocation of the Shulamite wherof in Canticl. 6.12.13. Returne O Shulamite, returne, that wee may look upon thee: Or rather that wish that foloweth (for the renovation doth rather belonge unto the tydings of the East in our Daniel) O that one would give thee as a brother unto me sucking the breasts of my mother, finding thee without I would kisse thee, yet I should not be despised. So as an admirable con­sent of Scripture doth shine forth every where to con­firme a matter altogether vnknowne to the world, & we have expected nothing lesse then that almost these manie [Page 68] generations. Such is the resurrection then, the distri­bution of them that rise doth followe, of some to eternall life and of others to shame and everlasting contempte. For as conversion to Christ is specially called resurre­ction, yet notwithstandig the generall deliveraunce from enemies, which was common to the whole nation, doth in some sort resemble it, when they shal lift up their heads and stand upon their feet, who lately were troden under foot of all, and were almost brought to dust with the weight of their long and tedious afflictions.

Out of whom, those whose hearts the Spirit shal endue with love and faith, shal surely awake and come out of the graves having now obteined the dignitie of the children of God: Who shal enioy eternall life, not onely because they shal have the fruition therof in heaven, but also because there shal bee a perpetuall felicitie in earth, not to be steined with former troubles of the former ages anie more, but it shal continue pure and spotlesse until their departure into heaven, for now wil God wype all teares from their eies, and there shalbee no more death, nor sorow nor crying nor paine, for the former thinges are passed away Apocal. 21.4.

But the rest who being partakers of the delive­raunce shal yet persist in the wicked blindnes of their hearts, they shal rise in deed, but to eternall destruction; seing after this time there is now promise of mercie to them, and of calling them to the faith, wherby alone wee apprehend and laie hold of salvation: for all the Iewes will not give consent to the same truth, but some of them will presevere and persist in their ould hardnes of heart, howsoever God shal give a cleere testimonie to his sonne by subduing all their adversaries. There is no place therfore left in the new Ierusalem for the fearfull and unbeleevers and the abominable and murtherers and whoremongers and sorcerers and idolaters & all lyers, [Page 69] which is specially spoken of the obdurate and hardened Iewes, allthough the men of the same ranke in all other nations also shall bee in the like estate and condition Rev. 21.8.

The other distribution of them that rise, is of saincts onely, wherof some be people some bee the teachers: both are illustrated by a similitude, they of the firma­ment, these of the starres. For I doe agree with learned Calvin, who taketh Hamashchilim intransitively, as also a litle after in the tenth verse, where with out doubt knowledge is not tied unto teachers, which thence ap­peareth, because Hamashchilim, the wise, are there oppo­sed. Lerishagnim to the wicked, for onely the saincts, & all of them are truely wise, but the wicked, allthough they excell in pollicie, craft and subtiltie, in all trades & customes of living, yet notwithstanding are emptie and void of all sound and true wisedome, and are in very deed said to bee fooles, as Salomon doth often call them.

But now all the people and whole companie of the faithfull shal bee pure & cleane, shininge with bewtie of intire holines, like vnto the firmament it selfe, whither no cloude aspireth, nor anie earthlie pollution ascendeth to cast anie aspersion or blott therupon. The firmament is often covered all over with thicke cloudes, and taken out of our sight, but heere it is spoken of, not as it often seemeth to us, but as it is in its owne nature.

But they that justifie others by teachinge, admo­nishing, exhortinge, reproovinge and comfortinge, which are parts and duties of the Teachers, and they which enioy publicke office in the Church shal bee the solidest and clearest parte of their spheare and compasse, and shal [Page 70] become shining starres wherwith this firmament shal be bewtified and adormed, themselves in the mean time enioying the chieffest glorie. So in the first christian Church the ministers were starres, which one like the sonne of man walking betweene the candlesticks, d d beare in his right hand, Apo. 1.20.

These teachers of the Iewes shal enioy like glorie, which are precious stones in the Apoc. 21.19. wherof is built the wall of the new Ierusalem.

It is to be observed here that the Doctors and Teachers are described by that present dutie not formerly past: for matsedikim doth signifie them that doe justifie, and not that have justified or turned to righteousnes; by which argument we have shewed before, that the last re­surrection is not heere intended in this place, where there wilbee no use of present teachers, but the former past labours onely shall be rewarded. Farthermore we maie observe, that here is a lesse reward both of people and teachers then that which God hath laid up for all his owne against the last daie, who shal bee like as the sunne.

If therfore the Angel doe heere now speak of the greatest glorie of the saincts, why should he signifie it by the resemblance of the firmamente? besides what singular thing have the teachers, if they atteine to no more then that which is common to the teachers here in this life? These are all starres as the place even now spoken of did teach us: but now they are also called angels whose like­nes and similitude seemeth to be the highest top of our felicitie and happines. Indeed they are called angels but by reason of their ministerie onely, and not of their present glorie. The Spirit therfore would shew us by the rewards themselves, that this is some other resurre­ction then that which shalbe of all men at the last.

Hitherto is the first part of the chapter, now he commeth to the rest, where first is a sealing consisting of a pre­cept, & the putting in of a tacite & close objection.

The precept is of shutting the wordes and sealing the book even to the time of the end. But how should this bee? Should Daniel keep it to himselfe alone? wherfore then did he commit it to writing? The Angel woulde have him write it in thesame wordes, and after the same maner which he had received it, to adde nothing of his owne by way of exposition to cleere the matter. Daniel knew well how obscure and darke these things would be to the readers, and he himselfe vnderstood the whole matter very well, as he witnessed in the beginning of the vision, and he vnderstood the thing, & had understanding of the vision ch. 10.1. therfore the learned and eloquent man could have cleered the obscurities with such wordes if he might freely have done it, as none of the simplest sort need to have bene anie where gravelled therat. But the Angel doth not give this libertie but commaundeth to wrap it up in the same obscuritie wherwith he sawe it covered at the first deliverie therof from himself. This doe I take to be the true & proper meaning of this shutt­ing & sealing: for Daniel had heard these thinges of the Angel, neither had hee anie other way to shutt thē up but by writing obscurely and not in open & playne termes. But wherfore doth he bid shut up the wordes and seal the booke? Are the book and these wordes the same & all one? It often cometh to passe that some short and litle writinge is called a booke, as the booke of the gene­ration of Iesus Christ Mat. 1.1. & such like. But happily heere in this place the wordes are this very prophecye, frō the beginning of the tenth chapter, & the book all his [Page 72] visions in generall which he is commaunded to hide in a profound stile, hard to be knowne and to put them to­gether in a book; after God had last spoken to him in this kynde of visions, but the former visions were alreadie written before, so as it is better to referre, words and booke, to the same thinge; yet so, as the thinges should be kept close and not be hid for ever, but onely to the time of the end: of what end? Of a perfect end, or soone after to be perfected: nigh at hand, as it seemeth and a litle before the end, when thinges lately buried in obscure darknes shal be brought forth into open light. Daniel might have objected, that so the elect should be de­prived of the fruite of a most holie and divine revelation. The angel meets with it, as if he should saie, Let not that trouble thee, for manie shal come to and fro, and knowledge shalbe increased, that is to saie, although these thinges be hard and difficult, yet some wil take great paines in searching out the truth, and by wise discourse gather one thing of another, wil level very neere, yea and hit the mark it selfe, and will much increase knowledge; which thing indeed wee have seene come to passe both in the Iewes and in our owne men, who by diligent search have found out manie remnants of this gold scattering heere and there, and therby have brought much profit both to themselves and to the Church.

But for what cause would God have these thinges shutt up for a time?

First that the wicked by seing should not see, and by hearing should not heare, wherfore Christ spake in pa­rables to the vnbeleeving Iewes, and Iohn was com­maunded to seale up those things which the thunders uttered. Apoc. 10.4.

Secondly, That securitie should not growe upon the Saincts by the expectation of a long time, to whom the opinion of an end alwaies approaching should bee profi­table, [Page 73] whereby they may have their Lampes alwayes in a readines.

Thirdly, that there might be a testimony of Gods truth in those auncient times, when the wicked at length shall know that those things were foretold many ages before, which themselves doe finde most true after it is too late.

4. Lastly, because this obscuritie shall not take away all understanding of the Saincts, but shall whet only their diligence in searching, to whom the Angell promiseth a further profiting and proceeding, seing by their godly la­bour and diligence, God doth make over to the godly all his mysteries & secrets in Christ.

So is the seating, now followeth the first designing of the time; the preparation whereof doth propound unto as two other Angels, and th [...] place where they stood. The number seemeth to be added for the confirmation of the whole matter. In mens Courts God hath ap­pointed every matter should be established by the mouth of two or three witnesses, Deut. 19, 15. After the same manner the more are sent, that the matter might be more confirmed, and humane infirmity regarded & provided for. Now might the Prophet try his right by Law with the Angell if he had deceived, or the thing foretold him should not com to passe. The place where they stood was at the bank of the river, one at one side of the bank, and the other on the other side, and the river was Hiddi­kel, as we learne by the 10. chap. verse 4. the third river of Paradise, Gen. 2.14.

It is not certainly knowne whether the Prophet were bodily present by this river, or the sight thereof were afoarded him after a prophetical manner. If it be this, [Page 74] there is some great matter in it, why this alone should be offered to his very viewe above all the rest, but if he were bodily present, which I rather thinke, Daniels company flying away for feare, chap. 10.7. neither can it be with­out cause, that he maketh mention rather of the river then of the region and country: And we shall see assuredly that of the fowre visions, which were shewed to Daniel, three of them were at the waters. And not without good cause, when as visions doe foreshew the affaires of nations and people to be done in ages to come, and wa­ters do both lively resemble the troublesome tempests of worldly businesses, with the variable and inconstant con­dition of people, and also thereunto are frequently used in scripture, as in Ezech. 26.19. When I shall make thee a desolate cittie, by bringing up the deepe upon thee, and great waters shall cover thee. But waters doe d [...]ffer ac­cording to the diversity of the things thereby signified. In the first vision the fowre Windes of heaven strove upon the great sea, and fowre great beasts came up from the sea, chap. 7.2.3. because as the Sea is the collection & gathering together of waters, so there was intreated of the matters of all people, which should all be disturbed with these fowre Kingdoms. The second vision was at Vlai, no sea, but only a river unknowne, not famous, not sett out with any note at all of any excellencie, so in that vision the Empire of the whole world was not intreated off, but some particular nations, the Medes, Persians, and Grecians, in which the prophecy stoppeth his narration, as it were in some creek of a great sea, and a river, drawne and derived out of the deep, chap. 8.2. The last vision was at Hiddikel, a particular River also, but such a one as flowed out of Paradise, evē as the matters therin hand­led, doe specially respect a particular people, but holy & elect, whose spring & originall doth come out of Para­dise, the infinite grace of a mercifull God, which runneth [Page 75] thence along thorow the stock of the holie Patriarchs in all ages, as it were thorough a channell.

The former visions were also shewed for the Chur­ches sake onely, but they declared flourishing nations. First, the fowre great Monarches, afterward the Medes, Persians, & Grecians: This alone sheweth the full delive­rance of the holy people, and therefore they were given at the sea and unknowne waters, like to people of no account with God: but this was given at the holie River, that he might more lively set before our eyes the condi­tion of that auncient & holy people, by the election of grace. Such a River therfore is it. Now, the Angels doe not stand both on one side, but are severally placed, and keep both the bankes, because God defends this people on every side by his Angels, to whom he hath given in charge, not onely to be carefull of some of their matters, and careles of the rest, but to perfect all things which doe concerne the safetie of his elect. This is a great comfort in time of so long a divorce, when they understand that their God careth for thē, and that there remaineth a seed of election amongst them, though the blind world seeth it not, as being farre hidden from mens eyes.

The conference of the Angels followeth, and first a que­stion before, which we have both the persons propoun­ding it and to whom. The propounder of it was one of the Angels, which stood at the bankes. Both doe not en­quire by words, although the desire of knowledge of it was common to them both. It was sufficient for the one to receive the answer, neither was it materiall which of them demaunded it; Therefore whilst one speaketh, the other expecteth in silence, modestly observing order, the [Page 76] authour whereof the holy spirits have alwayes before their eyes.

The Angell whom he enquireth of, was clothed in Linnen, to wit, garments, for Badim are Priestly garments, made of fine Linnen, peculiar onely to the Priest, whence happily they have their name for [...] Bad, is a sole and singular thing that doth agree but to one, & therefore the Priests are noted by these garments, as Doeg is said to have slaine fowrescore and five persons wearing a Linnen Ephod, 1. Sam. 22.18. David went be­fore the Ark in such an Ephod, 1. Chro. 15, 27. but it was extraordinary, and he that was a perpetuall type of Christ our King might for a time joyne or use a Priestly habit, moved therto no doubt by divine inspiration. But as these garmens did belong onely to the Priests, so were they proper onely to the holy place, for when he was to goe from the altar, although in his sacred function they were to be putt of, and others putt on, Lev. 6.11. yet the Levites seeme to have us [...]d them in carying the Arke from the house of Obed Edom to the cittie of David, 1. Chron. 15.27. yet it may be these garments were not the Baddim of the Priests, nor that Ephod of David, but some speciall ornament, for joye and solemnity of the time, which David wore in common with the Levites, whose dutie it was to carry the Ark, as if he had longed and leaped for joy to be counted in the number of the sacred and holy ministers.

The other word Buts, there used doth seeme to signifie this difference, so as Bad in the end of the verse may by a common name shew the like garment both of the Kings and of the Levites, neither the one nor the other using that which belonged onely to the Priests and the holie place.

For to adde one thing more because we have entred [Page 77] vpon this matter of garments; these were so proper and peculiar to the holie place that they were to be vsed if the priests were there conversant, though upō other oc­casion then for religion; wherunto tendeth that of Iose­phus, That whē Herod reedified the temple & could not himselfe for religions sake enter into the inward parts, he procured the framing therof by the priests, a thousand of them at his cost were clothed with priestlie robes, and were not vnskilfull, some in masonrie, some in carpen­trie lib. Antiq. 15. 14.

These garments doe therfore seem to proove him to be Christ, who is the onelie priest worthie to be con­sulted with in all doubtfull matters, whose lippes pre­serve knowledge, and at whose mouth the law is to be inquired. He is alwais in the temple, in the midst of his owne, & therfore is alwais clothed with holie garments: which yet will more appeare, if we consider him standing upon the waters of the river.

The other two angels ech of them kept his banke, looking to their tasks enioyned, but the care of all lay upō this, and therfore as the Spirit moved vpon the first waters, susteining them in that confusion by his mightie power Gen. 1.2. so Christ watcheth over the affaires of his Church, which would quickly come to vtter ruine if they were not supported by his power.

But it is to be observed, if this be Christ, Michael is not, for hee doth playnly distinguish between himselfe & Michael in the end of the tenth chapter, and there is none that holdeth with me, faith hee, in these thinges but Mi­chael your prince.

Such are therfore the persons conferring: the Que­stion it selfe, How longe shal it bee to the end of these wonders? that is to saie, whē shal the ēd of these wonders be? The Angels doe desire to behould and prie into the secret mysterie of redemption, unto which earnest studie [Page 78] they might privately give themselves, and enquire these thinges apart, if their example were nothing pertinent to kindle and enflame our industrie.

Who therfore can without great blame be negligent in inquiring after these thinger, wherof he seeth the angels so greedie, though excelling in multiplicitie of know­ledge of thinges. Neither is this their ignoraunce feigned: for to what end should the answerer so earnestly sweare in a matter of no doubt, for theire sakes especially did he speak so earnestly by asseveration, knowing that Daniel could not vnderstand his answere. And wee know that the Angls, though they be of an excellent vnderstandinge of all things created, yet are ignorant of manie thinges till they be further informed. For they are not onely ignorant of the last daie, but also of that manifould wisdome of God in the mysterie of the Gospell, which it now made knowne by the Church unto principalities and powers in heavenlie places Ephes. 3.10. They desire to have these things shewed unto them, wherby they might the more magnifie the great and highe creatour for his infinite wisedome.

The answere is confirmed by an oath, the forme wherof is exprest by gesture and wordes. The gesture is the lifting up of both handes to heaven; That is to say, towards heaven. It was an ancient custome in swearinge to lift up the right hand to heaven, as if they would call him to bee present for a wittnes, whose glorie and ma­jestie doth shine especially in the heavens: but he here clothed in linnen, by lifting vp both his handes doth seriously shew some excellent matter, and doth more [Page 79] pearce and affecte the mind with a sense of the highest Majestie.

As often as the name of God is to be vsed, the minde is to be raised vp to as great a reverence as may possibly bee, and how much more of us miserable men very dust and earth, when as the mightie and holie Angels doe so prepare and dispose themselves at the very mention of him. Oh you most filthie beasts which doe in mockerie pollute his holie name in your comon talke. The so­lemne wordes are by him that liveth for ever. In all in­vocation, when the minde is not capable of the divine exceeding greatnes, an attention is specially to be fastened on that part, as I maie say, which is most powerfull to kindle and stirre up our present faith. Wheras now therfore the times are spokē of, he most fitly bringeth in God living for ever, who can best of all beare witnes of the appointed periods of all thinges, whose alone is eter­nitie it selfe.

But now let us come to the matter it selfe; which sets downe the time two waies, both by a certain distributiō, and by a full dispersion of the holie people. The dis­tribution is more generall and indefinite, which may as well agree to anie age, for what age is there wherin we maie not finde a time, times and a halfe? But the other member, and when he shal have accomplished to scatter the power of the holie people, All these thinges shal be accomplished; doth revoke that generalitie vnto cer­taine boundes, neither doth it permit a wandring into all ages, but makes it proper to one certaine: as if he should say, All these things shal have an end, not at every time, times and half a time, but at one certaine time, when hee shal make an end of scattering the holie people: which plaine and perspicuous sentence makes me think that those thinges can no waies agree to Antiochus.

For although we graunt the time of his afflicting the [Page 80] Church to fall fitly into this distribution, wherof not­withstanding we shal see by and by: Had this people also an end of their calamities with Antiochus? Did that blessed resurrection and happie, happen to the Iewes at his death? What scattering from the first beginning of the nation, is comparable to this, wherof they have had now such miserable experience these manie ages since their crucifiing of Christ? It was not more grievous to be afflicted in their owne countrie, then to be scattered through the whole worlde: to want their countrie, goods, estates & liberties, and to hold their lives at other mens pleasures whersover they live: besides the distribution fitteth not.

The most learned Tremellius doth so render it. After an appointed time, appointed times, and part of time. The wordes are thus properly: At, or for an appointed time, appointed times and a halfe. For I thinke [...]hesi is no where used but for an halfe or equall part of an­other. But before where the same matter is handled, it is Vphelag guiddan, and the division of time. c. 7.25. I con­fesse it, but because the word phelag was doubtfull, this prophecie being more plaine, as the latter alwaies useth to be, doth by name expresse: what part hee meant and speaketh of before, sure halfe. Can we then after this fashion devide the time wherin Antiochus afflicted the Iewes? Our writers doe referre these thinges unto that time wherin the dailie sacrifice was taken away by Antiochus, and the abominable sacrifices of the wicked gentiles were substitute and put in liew therof. But his time is farre from the accounte: For this abomination lasted but three yeares and ten daies at the most: The .15. daie of the moneth Chisleu in the 145. yeare this impietio began 1. Mac. 1.57. and in the yeare 148. the 25 daie of the same moneth, the abomination was put awaie and the [...]emple clensed, 1. Mac. 4.52. therfore if one yeare be [Page 81] a time, 2 yeares, times, ten daies are distant from the halfe 172. daies.

But Iosephus doth expresly confirme the assiduitie and continuance of the daily worshipp to have ben inhibited for three yeares and six moneths, In bello Iudaico lib. 1.11. But the Macabean contrarie, That day the heathen had defiled it, in the same daie was it made new againe, 1 Ma. 4.54. where are then the six moneths of Iosephus, if it were restored, the same day that it was defiled? Therunto agreeth the second booke of Macab. 10.5. That day the temple was polluted by strangers, on the very same daie it was clensed againe. Yea Iosephus himselfe a more faithfull wittnes elsewhere contradicted himselfe.

And they offred whole burne offrings, saith he, upon the new altar and that fell out upon the same daie wher­in their holie things had beene prophaned three yeares before Antiq. lib. 12. 11. See how exquisitely he speaketh, shewing it also to bee the same day of the yeare not of the weeke.

Therfore the true time of this abomination was pre­cisely three yeares onely, we made mention lately of ten dais more, but by them was signified the beginning of that wicked enterprise revealed; What then came into Iosephus minde to make an addition of six moneths more? Surely, as it seemeth, from the misunderstanding of this ptophecie, which hee thought to be referred to Antiochus, he would have fitted the time against all truth of historie.

But you wil say, though these thinges doe not fitly agree to that three yeares, yet they agree well enough to the terme of two thousand three hundred daies, which time of raging was appointed before to Antiochus by the Angel cha. 8.14. for if we allow for a time 657 daies, for times 1314. for halfe a time 328. the summe wil be [Page 82] made up wanting but one day. Truly this conjecture cōeth neerer to the truth then the former, and sheweth what a neere conjunction there is betweene these two enemies, who have the like time of the raging allowed unto, yet it wandreth much from the meaning of this prophecie: for this distribution is the very same with that of c. 7.25. and belongeth unto it. But that litle horne of the 7. c. which is the same with this time, is not the same with the litle horne of the 8 chap. which is certainly Antio­chus Epiphanes, and therfore wee shall not doe well to consound the times & to give that to one which is proper to another. Not to speak of the vision of the 7. c. which was at the sea, but that of the [...]ight at the river of Vlai, & those in the seventh were writtē in the comon tongue of the heathenish Kingdome, that the comon prophecie might come abroad unto all.

These in the 8. in the proper and mother tongue of the holie people; by both which the prophet would in­sinuate that first prophecie to be more generall, This more particular, and those which folow thence to the end of the book.

To let these thinges passe, I saie: It is most certaine, that the litle horne of the eight ch. is of the thirde great Monarchie, wherof c. 7.17. for it is of the goate, which is called a leopard, chap. 7.6. with his 4 winges and 4 Heads, therfore hee maketh one Kingdome with the goate and leopard. For the hornes must not be pulled off frō the heads, and ano [...]her maner of Kingdome ap­pointed of those and of th [...]se, wherfore all these doe be­long unto the third Empire and Monarchie, which is of the Macedonians. But the litle horne of the 7. chap. is of the fourth great Monarchie, except we will labour to make them but three onely, which the Angel saith are foure c. 7.17. contrarie to the ancient histories, which doe acknowledge no such diversitie in the hornes from the [Page 83] beast it selfe, whose the hornes are, nor observe anie such thing in Antiochus: wherfore a new Kingdome should begin from him. He reckoneth the yeares of his King­dome from Alexander, 1. Mac. 1.11. & so constantly tho­rowe that whole narration. Surely if a new government was to begin from thence, the Spirit had directed his pen to bring the accounte, from his first beginninge after the maner of other Kingdoms. Furthermore the litle horne of the eigth chapt. doth come out of one of the foure hornes of the goate, but the litle horne of the 7. cha. came up amonge the other ten hornes.

Besides this horne reigneth till the hornes bee cast downe, and the ancient of dais did sit ch. 7.9. that is to saie, till all the Kingdomes of the world be overthrowne, and all principalitie come to Christ, as it will soone com [...] to passe after this blasphemous horne be cutt off.

But presently after Antiochus had not the Kingdome, at least that most ample one of full glorie, whom all na­tions should serve, as it is there in verse 14. It were te­dious to gather all those thinges which shew a difference. These few maie be sufficient to the understanding and lovers of the truth.

Seing therfore these thinges cannot agree unto Anti­ochus, we must seek out some other Kingdome, which we shal finde to be no other then the Turkish, whither the prophecie hath brought us allreadye, as we have shewed. This is that litle horne amonge the ten, coming out of the fourth great Kingdome, to witt the Romane, most famous in the Apocalypse with the ten hornes. chap. 12.3. &c. with whose iron teeth and nailes of brasse, all the rest were devoured and broken in peeces. The time of this litle horne was limited before cha. 7.25. and is heere repeated againe as the but & bound of that matter which the Angels demāded. For the man clothed in linnen answereth. Then shal bee the end of these [Page 84] wonders, when the blaspemous Kingdome of the Turkes shal come to an end, then God should make an end of scattering the holie people and of powring out his wrath anie further upon them.

But what should be the time of this tyrannie, is more plainely understood by the revelation, where is given him an howre and daie and a moneth and a yeare ch. 9.15. which summe commeth to 395 yeares, every daye being taken for a yeare, as we have there shewed. By which entire number graunted we may now vnderstand the reason of the division, for a time is one hundred yeares, times 200. yeares, halfe a time 50. which whole space if we number from the beginning of the Turkish power anno 1300. it wil end at lenght at the yeare 1650. but 45. remaine still. You will saie, The reason is because the Apocal. setteth downe the last time of the Turkish name, but the Angel heere doth set downe the beginning of his ruine and alteration, which destruction we shal pre­sently see to be set downe in his expresse numbers at v. 11. & 12. folowing: as we have formerly heard.

First the tydings out of the East shal trouble him, then some yeares after his utter ruine shal folow in the land of Tsebi 11. 44. 45. But the d [...]stribution us [...]d in this place reacheth to the tydings and no farther.

Therfore so is the end of the wonders, when all these thinges shal be fullfilled, that is to saie when the resurre­ction shal bee, the glorie of the saincts shal shine, the glorie of the teachers shal bee chieffest, and all other thinges brought to perfection wherby Christs King­dome shal have the preheminence over all; Which thinges if anie man judge to bee meant of the internall kingdome allready obteined, he destroieth the prophecie, which is specially conversant in foretelling thinges which shal be accomplished, being proper to certaine places and times, and not alike comon to all alike: [Page 85] whereof what observation or pr [...]diction or admiration can there be, as is of these thinges which in the former verse are called wonders?

It is to be observed, that the same distribution here in this place used in Apoc. 12.14. are not of the same con­tinuance, for that of the Apoca: is of 42 moneths, this of Daniel is onely of 13. and certaine dayes.

Hitherto the conference of the Angels and the in­struction belonging unto them. Now he commeth to Daniel. The occasion is his ignorance and a question the holy man heard, but he understood not. A young beginner is not capable of that which the Schollers of the upperforme doe easily & quickly conceive.

A notable proofe of difference betwixt the heavenly & earthly Schoole. An obscure declarat [...]on sufficeth them, which our dulnes no more perceiveth then the blind man doth the sunne beames, although it be of the most acute and wittiest: for who is more acute then Daniel? But how is Daniel now ignorant of that which he understood before? Had he forgotten it? It was the same division of the same Kingdom in cha. 7. and a cer­taine angell being asked of the whole matter, made knowne unto him the interpretation of the wordes, ch. 7.16. There the continuance of the tyrannie onely was signified by that distribution, which was sufficient to understand that vision.

But now another thing is demaunded when the end should bee. Now continuance of a certaine part of any thing, unlesse we know where the count is to begin, doth leave the minde in doubt floting or wavering with a confused notion onely.

This is therfore that which he desired to know, with [Page 86] the expectation whereof he might comfort the tedious­nes of his present greife. But happily he is not with­out all blame in that he so curiously enquireth into the times.

Indeed Christ gave his Disciples a check for asking such things: It is not for you, saith he, to know the times and seasons which the Father hath putt in his owne power, Acts 1.7. and how was it that Daniel thought not thus? Surely, if it concerned me to know these things, the angell would have spoken plainely, and have fitted his speech to my capacity, but it seemeth he would have me rest in the certaine expectation of things to com to passe one day, whereupon he did use such a solemne oath, & would have me to search no further when they shall be accomplished.

Surely, the angell by not graunting his request doth seeme secretly to reprove it: yet not so, but some should at length understand those things, else he would not have added such expresse bounds of the matter: and that saying of Christ, is not simply and absolutely to be un­derstood, but in part, and in some sense. For Paul doth define certaine times, & all things are most accurately de­livered to Iohn in the revelation. Therefore he would not have his Apostles too carefull of the times, which did so little concerne their callings, but above all things to be diligent in preaching of the Gospell, wherein consi­steth the very life of salvation.

The Angell answereth, & first by refusing to impart that which he demaunded. Go thy way, saith he, and be con­tented with those many secrets, which have been already revealed unto thee: there is a certaine measure of know­ledge [Page 87] for every one, beyond which we may not passe. Every man ought to conteine himself within his bounds, whatsoever notable and remarkable thing is to fall out u [...]till the M [...]ssiah be manifested in the flesh. Thou hast undoubted knowledge abundantly, cleerly and exactly: that which from that time shall after come to passe, al­though thou see the continual course thereof unto the later end marked out, yet the very moments of time thou must not know, for these words are closed and sealed up till the time of the end. Thou must not onely seale unto others the things delivered before in obscure termes, as thou conceivest of mee, but also the reason of the times, for things to be done after the comming of Christ is shutt up from thy selfe: the understanding of them is not to be found out, before the appointed time is come, and the end draw neere, wherein all things shall be perfected and fulfilled.

This is the summe of the Angels answer, and we see how men in vaine in all ages have troubled themselves in the calculation and account of these things. These dark questions have framed the Laberinth with intricate win­dings.

How unapt are we of our selves, to foresee things to com, when we faile so fowly here & there, though the light of most certaine truth be held out unto us▪ we are not therefore to stick in mens great names: This know­ledge and search is not from humane capacity, but from divine revelation, if not extraordinary, yet the minde must be enlightened from above, and specially at that time when as the consummation and end shall be at hand & before the doores.

A generall consalation. Daniel might have feared least, that the saincts being destitute of so cleere a light, might dash upon so many grievous offences, & at length fall into many gulfes of destruction. The Angell meets with it, and biddeth him not to be anxious and pensive in that respect. They should susteine no losse at all by the obscuritie of those things: for both the holinesse of profession shall be manifest and certaine, and the wise shall gett understanding.

Both these members are expressely laid downe, and il­lustrated also by a putting to of the contraryes. The ungodlinesse of the wicked, which shall doe wickedly, is opposed to the constancie of profession, and ignorance of the ungodly, to the understanding of the wise. As for constancie, it is more profitable to the godly to live alwayes in expectation of their Lords comming appro­ching, then to understand the delay thereof for a long season, considering the great infirmityes of us all, yea the wise virgines also sleepe whilst the Bridegrome tarryeth, And when the servant beginns to thinke with himself, that his Lord will delay his comming, he will fall a smi­ting his fellow servants and maidens, and will eate and drinke and be drunken. Therfore this obscurity doth bring this commodity with it, to drive away security, and to make the minde allwayes vigilant and attentive, for it yeeldeth a certaine present hope; which will not suffer them to be filthy or vile, but doth spurre them on to go couragiously forward without intermission.

Hence it commeth to passe, that no dangers doe terrify the Saincts, but they gett and gaine singular profitt by them, according to the manner & greatnes of every triall; [Page 89] for they are distinguished into a threefold degree, for they are either certaine light ones or more greivous, or very great.

The first sort shall make the Saincts pure and cleane, as we doe purifie things, which have not gotten much filth, either by a sleight wyping or rubbing or spunging of them: Or if a garment have drunk in deeper any filth or spott, that it cannot be cleansed without greater pains, the triall shall be nothing else but a certaine whiting, in­deed a more troublesome and sharp triall, according to the quality of the filth more deeply soakt in, which yet notwithstanding shall not exceed the boundes of puri­fying.

But if it be needfull to break vessels, which are un­cleane, and very filthy, and to cast them into the fire, they shall be cast into the furnace, for no other end but to be melted, and to be made afresh new and holy vessels. Surely, a very great comfort to the godly, whether they be purified or wyped lightly over with lighter afflictions, or be whited with some sharper tryals, as under the fullers feet, or last of all with the greatest they be melted in the furnace of the hottest fire.

But it must be observed, although certaine words be here repeated, which were used formerly, cha. 11.35. yet it will not therefore follow to be the same persecution. These are common effects of every affliction, there are also the Pastors by name expressed, but this no lesse con­cerneth the common people.

This is the opposite member of the first part, as ob­scurity shall drive away security from the good, so it shall increase it in the wicked: For when they shall see no fear before their eyes, they will think there is no danger at all: [Page 90] therfore they wil loose the reines to their lusts, give them­selves to pleasure, and take their ease, after a mocking fashion demaunding, where is the promise of his com­ming? For since the Fathers fell asleepe, all things con­tinue as they were from the beginning of the creation, 2. Peter 3.4. But let no man be moved with their ex­ample, seing the Spirit hath foretold the same so long before.

The second member is of understanding, whereof all the wicked shall be voide, for they observe no events, and those which they see with their eyes, they attribute to nothing lesse then to divine providence; the God of this world doth so blinde their eyes, and deprive them of all light of understanding, that they see not their owne de­struction before they have plunged themselves therinto, without all hope of escape.

But the elect doe otherwise, which amidst the great darknes of worldly things doe alwayes see some twi­light, by guidance whereof they may walke in safety: for they doe alwayes drawe from the divine oracles, that which may serve for their comfort and instruction, how­soever to the world they be inextricable, or such as can­not be dissolved.

This therefore doth the Angell affirme, that some sparkes doe alwayes shine in the wise in the midst of this darknes, as much as may suffice for their severall times & ages: to such wise men, I say, which doe wholy depend upon the will of God, which doe not suffer the works of God, to passe away by them without profitt, which call to remembrance the things past compare and lay to­gether things present, use great diligence in searching of the Scriptures. To these wise which have, shall more be given, knowledge shall be increased, faith shall be con­firmed; neither shall obscurity hinder them any thing frō obteyning that which is needfull or profitable. It is to [Page 91] be observed that the word Mashchilim, when it is opposed to the wicked, is not taken for the teachers alone, but for any of the common sort of beleevers.

Hitherto was comfort from the freedome of danger, now there is help of understanding afoarded, though not unto Daniel himself, who had answer before to be gone, and that the thing was closed up, and sealed, yet so as not­withstanding he should declare and leave it to posterity; whereby before the end of dayes, they being better en­formed by the event of things, might have sure wit­nesse of the admirable truth and wisdom of God.

Let us dive into this deepe and bottomlesse pitt, sup­ported by divine assistance, if happily he will graunt us to bring forth to light that which had hitherto layne hid in the bottom of deepe darknesse.

There is the more hope of a happy endevour and at­tempt herein, by reason of the end now approaching, whereunto the understanding of these thinges is pro­mised.

Verily, I doe unwillingly encounter with other mens learned judgments, and I would refraine the very naming of them, but that, as I am persuaded, necessity doth other­wise enforce.

But I hope that good and reasonable men and lovers of the truth will not take it amisse to have those things removed out of the way, which doe hinder the right un­derstanding of things, when as themselves also have taken all praysworthy labours, to finde out the truth, and have freely taken away all whatsoever they knew did hinder the same.

There is a twofold time here laid downe, certaine and [Page 92] limited, but neither of them doe at all belong to Antio­chus: For in that, the first whereof in this verse of 1290. dayes is referred to that time, wherein Antiochus Eupa­tor, the Sonne of Epiphanes did by his Letters pattents or chatter permitt and confirme to the Iewes the worship restored by Iudas Macabeus from the time of the deso­lation made by his Fathet Antiochus; The calculation or account doth not agree: For the true time of the deso­lation, as we have shewed b [...]fore in ver. 7. was just thre [...] whole years to a nayl, or ten dayes more at the uttermost.

To the decree, made by Antiochus the Sonne, the fif­tenth day of the moneth Xan [...]icus, 2. Maca. 11.33. (which moneth answereth to Nisan of the Hebrews, as Iosephus in his Antiqui: lib 3. cap. 10.) there are added other 108. dayes more: for so many fall out betw [...]ene the 25. of Chis [...]en, and the fiftenth of Xanticus. The summe of all these is onely a 121 [...]. dayes, which want of the number sett downe by the Angell 77. dayes.

But if any will beleeve Iosephus his fable, wherof we have spoken in the seventh verse, who doth adde of his owne six moneths, to the time of the desolation: which whole space of three yeares and six mon [...]ths doth af­foard 1272. dayes, yet notwithstanding eighte [...]ne dayes are wanting to this summe. But if we joyne 108. dayes to thes [...] th [...]ee yeares & and six moneth, the space to the decree of Antiochus the Sonne, then there will be 90. dayes over and too manie: so will this space and time no way agree with it self; not to repeat other matters, whereby we have before evinced sufficiently, that the Angell hath nothing to doe with Antiochus from the 36 verse of the former chapter.

Calvin of happy memory did well see, that this could not be understood of the prophaning of the Temple, which was done by Antiochus, therefore doth apply it unto the Romans, but will have the number of the dayes [Page 93] to be taken allegorically, as if the Angell had said to this effect, although the time of affliction may seeme very long, even to 1290. dayes, yet we must not dispaire, nor be out of heart of such a great number, but alwayes to call to minde, although affliction remaine a time and times, yet there will follow afterward but halfe a time. But for that the Angell would have used some usuall & ordinarie number, it falleth out often times, that 7. or 10: or a hundred, or a thousand, or some such round and common number is putt for an indefinite: but no man will use unaccustomed particulars in common speech, ex­cept he intended some just and certaine summe.

Besides that, what mystery hath such sentence in it? What needeth that to be sealed or shutt from Daniel, or any other, which is the common doctrine of all times? It is well knowne to all the Saincts, that the very longest afflictions shall come to an end at length: neither could Daniel be ignorant thereof, if the former distribution had meant any such thing: wherefore we must not rest in any common doctrine, but we must finde out some thing proper and peculiar to times and places, without which it is no prophecy.

There are many other interpretations, but not of any moment and authority, as to hinder the truth at all, and therefore I will let them passe.

Now then to d [...]scover and declare the matter, accor­ding to the measure of grace given unto us, in these words the Angell teacheth two things; First, the very de­cree and sett time, from whence we are to beginn to number and account; afterwards the continuance there­of. That is sett out by a double note or marke; One is of taking away of dayly sacrifice, the other is of setting up of the abominable desolation.

There is mention made in Daniel divers times of ta­king awaie of the dallie sacrifice ch. 8.11. and 9.17. and 11.31. Now it is out of all controversie, that all these places doe belong vnto two times onely, and to two men by whom it shoulde be taken away; Antiochus and Christ: whether of these doth the Angel speake of? we have shewed before both by the number of the daies, & by other arguments also, that it cannot be referred to An­tiochus.

Christ therfore is to be vnderstood, who by his death hath abolished the ceremoniall lawe of sacrificing: which is also made plaine by the maner of speaking, where An­tiochus is spoken of, there is allwais added some signifi­cation of wickednes, of putting downe the truth, of sup­pressing and contempt of holines or of some such like, for because hee by violatinge the daily sacrifice did abo­lish and take away the lawe: but when Christ is spoken of, it is only said absolutely, He shall make the sacrifice to cease or take it away as in this place, because he did a­bolish it, not by violatinge and breaking it, but by fullfil­ling it. Must we then begin to number from his death? not so, but the other part of the sett time is to be added, And to set vp the abominable desolation.

It is hard and hidden indeed what time these wordes doe meane: yet we must labour to fish and finde it out by comparing it with other places.

It would be tedious to repeat all other mens judg­ments. I will content my selfe with the bringing forth mine owne, which I leave and commend to the godlie & learned, as also all thinges else of mine to be weighed & examined. [...] Shiekats doth signifie Abomination & execration or cursing, but it is attributed to divers things according to the differing respect and state of the time: which Homonymie, that is, when divers thinges [Page 95] are signified by one and the same word, hath peradven­ture deceived some.

B [...]fore Christ yt was a very abominable and accursed thinge to take awaie the legall ceremonies which God himselfe did institute and deliver to the fathers to be re­ligiously observed, whence Antiochus is said to set vp the desolating abomination ch. 11.31. After Christ, who brought an end to the legal worship by fullfilling the truth of all shadowes in himselfe.

It was no lesse odious and hatefull to obtrude and thrust upon God an old worship antiquated and abo­lished. Wherunto Esaie seemeth to have reference, spea­king in the name of the Lord, He that killeth a bullock is as if he had slaine a man, he that sacrificeth a sheepe as if he cut off a dogs neck, he that offereth an oblation as if he offred swines bloud, he that burneth incense, as if hee blest an idol, yea they have chosen their own waies and their soule delighteth in their abominations cha. 66.3.4. God in deed doth worthily detest heathenish superstition, but for men brought vp in understanding of divine thinges to hate and persecute the truth, and to dissemble and faigne holines and pietie with an adulterate and coū ­terfeite wors [...]ip, as the Iewish natiō doth since they rejec­ted Christ, is a most lothsome abominatiō before God. May not that also be the meaninge of that before in ch. 9.27. Where after the sacrifice abrogated by Christ, there foloweth desolation upon the winge of abominations? Let us see breifly, if you please, as also to bring some light and evidence happily to a place very difficult and intri­cate: The wordes are thus; And he shal confirme the covenant with manie for one week, & in the midst of the week he shal cause the sacrifice and oblation to cease, & upon the wing of abominations that maketh desolate, and until the consummation and that determined, he shal poure upon the desolat. chap. 9.27.

Having shewed in the beginning of the former verse the Iewes horrible wickednes, in putting the Messiah to death; he declareth afterward, what punishments, those that are guiltie of so great wickedn [...]s, should vndergoe.

These saith he are two, The first is the destruction of the citie and sanctuarie, which he describeth in the rest of the verse, and hee do [...]h free them from a doubt in the beginning of the next verse. For it might be demanded what should become of Gods worshippe, the sacred and holie places being demolished and cast downe. The Angel doth prevent it and sheweth both that Christ him­selfe whilst he lived, should make a new covenant, and confirme it unto manie, and also by his death should at length put an end vnto all legall ceremonies, that there should he no need after that, either of the citie Ierusalem or of the temple to worship God.

The second punishment is of the People which he di­stinguisheth by a double condition: First of the Nation in some sort as yet standing, and entire, then secondly broken altogether and troden vnder foote. The two wordes [...] and [...]. Meshomim and shomem, deso­lating and desolated, or making and made desolate, doe signifie this difference to vs: for that is active of some force, yet to their owne destruction, but this is passive & of no strength, borne only to suffer violence of stran­gers.

But thou willt say, There is no word or mention of anie punishment appointed for either. True indeed, for the Aogel thought it better to leave it to be thought of, then to expresse it. For when he had recorded before, the death of the Messias, What punishment could have bene spoken of, worthie of such a sin and villanie? Wherfore as vnable to set out the greatnes therof, he rather signi­fieth grievousnes and heinousnes of it by an ecclypsis or defect of speach, then by an open and plaine terme.

But as concerning the affaires of the nation yet standing for a time as entire, the fearfull revenging hand of God sett upon the winge of abominations that maketh deso­late. Which, then, and what maner of wing is this? wing is a militarie word signifiing some troupe, or band of soldiers, such as was the wing of the Iewish rebels, when they took vp armes against the Romanes: for the Angel doth point at this very time, when he saith not simply that God will reveng and punish the abomi­nation of the Iewes, then being cōmon to all that time, since they had reiected Christ, and obstinately reteined their abolished ceremonies: but on the winge, he saith▪ when rebellion shalbe added to abomination, and the people shalbee mustered and ranked into winges, bandes and troupes: as Iosephus de bello Iudaico lib. 45. re­porteth it was done, when the zealous (for so the con­spiratours called themselves,) whose captaines were Eleazar and Iohn, having gathered together a companie of desperate men, did betake themselves into the Temple which they made the tower and refuge both of the Civil intestine, as also of the forraine warres.

These troupes of theeves and robbers, allthough all the people conspiring together, were of the same ranke, was certainly this wing of abominations, wholy com­pact of most desperate, cruel and wicked men, of whom the very Edomites were ashamed, who being called for their ayde, after they saw the barbarousnes of their felowes and companions, did forsake them presently, and conveyed themselves home againe.

This was the winge making desolate with its auda­cious impudencie and wickednes, and brought ruine, vpon their owne heades, and upon their whole countrie and lawes. Manie thinges make for this exposi­tion.

First because destruction came upon this wing after Christ was cut off, for that is [...], g [...]alcanaph, as it did fall out and happen to the Iewes properly, not to the Romanes. Then againe those thinges which Christ ad­deth for explication sake Matth. 24.15. This wing should stand in the holie place even as these robbers in the temple, which they possessed immediately after they had begun their conspiracie, and held it to their last universall slaughter.

For allthough the whole land of Iudea was the holie place in respect of other countries, yet Christ spake to his disciples, who by that kind of speech did vnderstand the Temple as they were accustomed commonly. Which yet is more plaine and evident by Mark. 13.14. Who faith this abomination should bee sett where it ought not, which cannot agree to the Romanes. For Christ had now already approved of thei [...] rule over the Iewes, and had commanded thē to give to Caesar those thinges that were Caesars. Then was it lawfull for them to enforce those mutinous conspiratours to their duties, what should hinder them from besieging the citie upon just occasion? when as they made not warre against them willingly, but drawne therto against their willes and injuriosly pro­voked.

Last of all Christ propoundeth this wing of abomina­tions standing in the holie place as a signe to flie out of Iudea, which anie might doe in convenient tyme, whilst these rebels possessed the Temple a yeare or two before the Romane armie came thither, and there was then very good cause to flie, when they could expect no harder measure from a conquering enemie, then the citisens suf­fred of their domesticall murderers, but after the citie was besieged it was too late to think of an escape by flight. But Luke ch. 21.20. maketh mention of an armie besie­ging Ierusalē, I confesse it, but yet notwithstandinge there [Page 99] is no lesse difference betweene this armie and that winge, then between the Romanes and the Iewes, things which differ in the whole subjects.

Therfore there is not a word of abomination, where there is anie mention of this armie. The one might be well a fit token of the other, some part of the time of both existing together, wh ch vicinitie and neernesse happily occasioned the expositours to confound the thinges themselves, but they are altogether divers in the nation, countrie and people, to wit, the armie of the Ro­manes, and the abominable winge of the Iewes.

The exhortation which foloweth after to flight, we have seene out of Mathew from what fontaine it pro­perly floweth. All thinges therfore duly weighed, it seemeth to me more probable and fit to expound it of the Iewes then of forreine legions.

The other part of punishment is upon the nation tro­den vnderfoote, such as it should be from that warre, never able to raise vp it selfe againe, He shal poure, (saith he,) vpon the desolate, even to the consummation and that determined, which wordes doe shewe that it shal bee overwhelmed with continuall miseries, and be brought almost vnto nothinge, as we know it was, yet it should have this comfort, that there is a time determined and limited to these calamities for so meanes the word [...] Nechoretsah.

Hence therfore we see a twofold desolation of the place of the people of Ierusalem, and of the whole na­tion. The two former did fall into the same time. The third indeed from that originall doth yet endure through manie generations.

But the desolation of abomination is a differing thinge from all these, a full abolishinge of the ceremoniall wor­shippe aswel in respect of use as right, which the appoin­ted daies will not have begunne at the destruction of [Page 100] Ierusalem: Thefore we must seek yet further. Never­theles seing it is now manifest what is abomination: the other word Shomem remaineth to be examined, which expositours doe render diversly, Calvin making astonied, Tremelius making desolate.

But for the most part it doth alwaies signifie passively in this active forme, when it not [...]th action, it is mostly vsed in piel: which difference Daniel doth diligently ob­serve: for speaking of Antiochus, which made desola­tion by setting vp abomination, he noteth him by abomi­nation that maketh desolate, Meshomem: ch. 11.31. And againe the same forme of the word sheweth the authours of the calamitie, to come vpon them vpon the wing of abominations, Meshomim, making desolate, as in the place lately expounded ch. 9.27. but where he speakes of the people suffring desolation, he useth the word Sho­mim, as there he shal powre upon the desolate. In which place both words are vsed Meshomem, and Sho­mem as rhe figure Antanaclasis, doth make the difference more apparant.

Once I finde it to signifie actively as before in ch. 8.13. but out of the more frequent use of the word, wee render it passively to set vp abomination, made deso­late.

This is the summe and effect of the whole sentence, and from the time, of the daily sacrifice taken awaie by the death of Christ; And of setting vp abomination made desolate, that is to saie, of abolishing vtterly that im­pious maner of sacrificinge; for God had determined that the abrogated vse of the ceremoniall worship should at lenght be vtterly rooted out, so as the least trace therof should not remaine. Wherfore when as the sett time doth consist of two parts, the abrogation of lawfull wor­ship, and the rooting out of adulterous.

For the fi [...]st it is agreed vpon amongst all, into what time it fell out, neither can the second be obscure and hidden, if we diligently peruse the historie. We know from Christ raised up from the dead, unto the times of Ves­pasian, this abomination did stand in the holie place: holie, both by the first inst [...]tution, and also by the esti­mation of the common people without anie interpre­tation.

But he having surprized Ierusalem, did burne the Temple and deface that place, where alone it was lawful to sacrifice. Who would not now have thought the abo­mination to be made desolate, but soone after it shewed it selfe againe a litle, vntill Adrian wasted the Iewes with a new slaughter, and took from them all hope of recove­ring the holie rubbish decaied; For which cause they had raised a sharpe warre.

Did then the hatred lye buried from this time? after a few yeares it made new broiles againe: for wicked Iu­lian having gotten the government, was the authour and furtherer of the restoring the abomination, not only gi­vinge them libertie to repaire and build the Temple, but also by commaunding the charges to be supplied out of the publik revenewes of the common wealth. Socr. lib. 3. 20.

Neither went they negligently about the busines when they had this libertie: The Iewes did diligently folow their opportunitie.

All thinges were in a readines towards the buildinge: but God did sodeinly befoole and make void all their labour and impious endevours. An exceding great earth­quake did shake and utterly overthrowe the old foun­dations which were yet remayninge; or as Theodoret reporteth, themselves cast it downe with their owne handes, thinking to build it new from the lowest foun­dations lib. 3. 20.

Then fire falling downe from heaven, did burne up all their working tooles and instruments, so as will they nill they, they were constreined to desist, and leave off their enterprise, & to goe home every one into those contries, whence they had runn together out of every place on all sides.

Cyrill of Ierusalem maketh mention of this prophecy of Daniel, when the Iewes did first sett upon the worke, which Christ hath also laid downe in the Gospels, and spake it unto many in private, that now was the time com that a stone should not be left upon a stone in the temple, but that saying of our Saviour should be fulfilled. Nei­ther was his prediction vaine: The earthquake the very next night confirmed the very truth thereof.

Now, that I may conclude with the words of Socrates: So therfore was the Temple utterly overthrown in stead of the new building, which was prepared. But now that we have seene many and divers overthrowes, which of them shall we make the beginning of the account? Assuredly the last: for a thing is not said to be utterly wast and deso­late before it be so cast downe, as it riseth up no more. As long as it doth a litle after revive againe; It hath a being after a sort though very troublesome. When after Iulian therefore nothing mo [...]e was attempted, let us acknowledge from that time the abomination utterly made desolate.

Now then, we have the set time of the beginning cer­taine, the last open overthrow of all the legall worship, which came to passe in the dayes of Iulian, about the year 360. For O [...]uphtius doth cast the first of Constantine into the year 304. whereunto if we adde 31 yeares of his reigne, and then 24 of his Sonne Constantius, and last of all one, and certaine moneths of Iulian, we shall finde the Apostata to have reigned precisely at the said time. Let this be spoken of the Epache or just time of beginning [Page 103] of the account; the space of time followeth, which can not be concluded in the number of so many naturall dayes.

No such thing, as is here foretold, did fall out about that time. And the prophet useth, when naturall dayes are understood to adde, and put to their termes, whereby to know them, as unto evening morning 2300. dayes, ch. 8.14. which bounds being here wanting, we are not to thinke of any other dayes then before of the weekes, whereof every one did signifie a weeke of yeares: after which account every day most be taken for a yeare. Ney­ther so also but also the Iulian yeares, of which sort were those seventy of weekes; whereof if we put 1290 yeares to the times of Iulian the Apostata, the fore-appointed time will end, and be out at the yeare 1650. exactly when a time, times, & halfe a time shalbe ended as before, vers. 7. Then shall Euphrates be dryed up, that the waye of the Kings of the East may be prepared, Apoc. 16.12. Then the tydings out of the East shall trouble the King of the North, as before chap. 11.44. Then the Bride, which hath beene banished from the mariage bed so many ages and generations shall at length, heare, returne, Returne O Shulamite, as we have shewed upon Canti. 6.13. Then finally shall that voice ring out Hallelujah, for the mari­age of the Lambe and his wife, Apoca. 19.4.7. for these things doe belong to the same time, and these are the things which shall presently follow the destruction of Rome, whose last destinie or ruine is now at hand, as we have made plaine and evident in the Revelation.

So is the first bound and limit, which being knowne, the second cannot be hard nor hidden, for this of 1335. days doth adde and put to the former 45 years, and doth end at the yeare 1695. The former number did end at the first reeling and declining power of the Turkes, this second at the defacing and utter abolishing of the same: That was perfectly finished together with time, times, and half. This shall end together with that space of an houre, and a day, and a moneth, and a yeare, Apoc. 9.15. The tydings before did trouble him from the East, but now his universall slaughter shal be in the Land of Tzebi, or Iudea, and before th s last limit is that ample and large promise prefixed: Blessed are they that wait, and doe come vnto it. And then indeed shall all the Saincts be blessed, who shall have a glorious resurrection, and be raised out of the dust of destruction, and every one of them shining like the firmament and starres: for this is the time and limit of that resurrection, of which before, vers. 2.3. and Apoc. 26.12, what shall be wanting to the chiefest fe­licity on earth, when the Saincts shall see new Ierusalem comming downe from Heaven, themselves inrold citi­zens therof, doggs excluded, and whatsoever is unclean, hunger and thi st to be farre of, all enemies rooted out, and all teares taken away for ever?

When I say, there shall be all these things, and infinite­ly many other, which the prophets doe prosecute with admirable pleasantnesse of words. Can it be doubted any longer, but then shall be indeed that golden age, and highest top of holy felicity, and happinesse, which mortall men may expect, yea or thinke of in this earthly and base habitation.

And this word alone doth false up our mindes rather to hope for those things, which the Prophets have so so­lemnely spoken of this ma [...]ter, then to interpret and ex­pound them, as already past & fulfilled long agoe. For if we looke back to the death of Antiochus Epiphanes, we have shewed already, that the space and number of dayes is altogether unlike & farre distant.

The decree or Edict of Antiochus his Sonne, wherein he graunted the Iewes their owne Religion freely, doe not reach to the just account, as we have shewed in verse 11.

Now, if we shall cast the death of Antiochus the Fa­ther unto the 45. day from that decree, the same difference of necessity will y [...]t remaine: but yet say I, to graunt the account and calculation to be very just, what felicity did follow the death of Antiochus, that the Church might so greatly rejoyce therein? except peradventure we shall thinke the holy people to be in very great prosperity, while they were oppressed with warres under Eupator, 1. Maca. 6.28.29. or that they could triumph greatly when Demetrius was devising a sharp and bitter persecu­tion against them by Bachides, Alcimus, and Nicanor, 1. Macab. 7.9.26. especially in his second expedition, when there came so great trouble and affliction in Israel upon the Iewes, as like was not since the time that no prophet was seene amongst them. 1. Macab. 1.9.27.

There is no need to record the ambition of the Priests, the tyranny of the Romans, the inhumanity and incivility of Herod and the Governours, and that which is farre greatest of all, the abdication and rejection of the whole nation, for so many generations to this day, all which doe of necessity carry it, that this full and constant felicity of the godly, which the Angel speakes of in this place, can not be of those times.

How much more ca [...]telously doth the holy Spirit speake, which calle [...]h all that joy, but a small and litle help, as before in ch 11.34.

Henr. Wolphius lib. de temp.A certaine Godly & Learned Man doth thinke these yeares are to be numbred, and to be counted from the overthrow of Ierusalem by Titus and Vespasian, they ate of Christ 71. from which beginning the first account falleth into the yeare 1361. at which time the Schoole of Prague was found [...]d by Ch [...]rles King of Bohemia, and did begin to resist and openly to gainsay the errours and tyranny of Antichrist: The second endeth in the yeare 1406▪ when a more cleare light of the Gospel brako forth, so as the Angell here doth pronounce him blessed that sh [...]ll overlive these first seedes of the Gospel brought into light againe.

But we have declared already, that Titus indeed did destroy the Cittie and the Temple, & made a lamentable Havook of the people, so as for a time they were con­streined to leave off their Mosaicall worship; yet not­withstanding he brought not the last giving over of sacri­ficing, which onely the Angell maketh the set time of the beginning.

Besides the knowledge of the Gospel is a blessed thing for all times & ages: but the Angell doth speake of a certaine speciall felicity and blessednesse, which shall come unto the godly, besides that inward joy of the Spi­rit: Otherwise the noting & m [...]rking out of certaine dayes were in vaine, neither were the promised joy of so great worth & moment, if the Saincts did enjoy it al­wayes alike.

I doe not brethren bring forth their judgements, and refute them any way for to d [...]epe at them, for I reverence their Godly Labours, and doe honour their great lear­ning and knowledge in Christ Iesus: But that no opinions should be any hinderance and prejudicial to the truth, [Page 107] which I am sure they would have as wel as I. As if the truth lay hidden in the bowels of a hard flint, and cannot be gotten out but by much dashing and many blowes; yet notwithstanding I am sollic [...]tous and very scrupulous herein, least by smiting the stone, and seeking the sparkle, I should at any time let fall any virulent or venemous stro [...]ke upon any mans good name or credit: and I hope my Godly brethren wil likewise take in good part this [...]ude and disordered worke, whatsoever it is, looking ra­ther to that, which is well and profitablie spoken to em­brace it with thankfull mindes, then contemning that which is good for any other defect or unskilful­nesse.

Hitherto was the common comfort; that which is proper to Daniel, is in this last verse; The meaning wher­of is this, as if he should say: But then Daniel, goe thy way, and rest content, that all these things shall come to passe towards or before the end, and although they seem to be long delayed, yet the tediousnesse thereof shall not be grievous unto thee: for thou in the meane time shalt yeeld to nature, and go the way of all flesh, and being freed from the miseries of this life, shalt quietly rest, and be partaker of that happinesse, which those doe enjoy which dye in the Lord, and at length also shall thy body also be raised up out of the grave, in that Lot and con­dition which God shall give unto thee, that thou mayest be partaker of unspeakable joy, with all the rest of the Saincts, and so reigne with Christ for ever.

This meditation ought to putt away all trouble from the prophet, & to beget in us that moderation and stead­fastnesse of minde, that although we be transported with an eager desire of this approaching felicity: yet notwith­standing if it be the Lords will so to have it, we may wil­lingly depart, and lay downe our earthly Tabernacles.

It is a most pleasant thing indeed to see and behold Christ reigning upon Earth, but there is no cause at all why the holy soules should envy this pleasure and happi­nesse to their Brethren left here below.

Let us therefore rest with quiet mindes in the midst of the tempests and dangers of this World, expecting now shortly, either in life or in death, that which is with all votes, and fervent prayers much to be desired.