Commentary on the Old Testament Volume 2-4

CHAP. IX.

IN this chapter Daniel showeth, how that in the first year of Darius the Median he understanding by Jer. 25. that at the end of 70 years God would bring back again the captivity of his people from Babylon, set himself by prayer and fasting most earnestly to seek unto God, now that this time was accomplished, for the fulfilling of this his gracious promise, and in this his devotion he continued confessing sins, & the justice of God's proceedings against his people therefore, and entreating for mercy, till the Lord sent the foresaid Gabriel unto him, who telleth him, V. 24. Seventy weeks are determined upon thy people, and the holy City to finish the transgression, to make an end of sin, to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the Vision and Prophesy, and to amount the most Holy. But before I come to speak upon these words, it will be necessary to resolve a question about the fulfilling of the 70 years spoken v. 2. whether they were now ended or no, or when they ended, and to find this out, when they began. But touching this I have spoken upon 2 King. 25. 9. showing the divers conjectures of divers, but approving that, which beginneth the 11. of Zedekiah, the 19 of Nebuchadnezzar, who reigned 43, and therefore 24 years, in the time of his reign passed, of these 70 Evilmer. 30. Ragassar 3. Labassardas 6. Belshaz. 5. Darius 1. Cyrus 1. But since according to others I have gone upon another reckoning, Dan. 5. counting to Nebuch. 35 years, to Evilmerodach 18, to Belshazzar 17, leaving out the other two mentioned also by Josephus, in making which accounts Authors are so divers, that I can determine nothing certainly, only this is certain, that about this time 70 years were expired, which is proved by the event, the Jews set at liberty to return, and whatsoever others conjecture, the time of reckoning must needs begin Anno 11 of Zedekiah, because Daniel calleth them here 70 years of desolations, and the time of Jerusalem lying desolate could not begin till then, because that neither from Jehoiakim’s 4. year, nor his 11. nor Iehoiachins captivity can the reckoning be begun, seeing all this notwithstanding Jerusalem and Judah were inhabited till Zedekiah An. 11. And after this Nebuchadnezzar's time could not be above 26 years, because Evilmerodach was King An. 37. of Iehoiachins captivity, out of which deduct 11 of Zedekiah, and 26 years remain, after which if we allow to Evilmerodach 30, as some do, and but 14 to Belshazzar, whereas some reckon 17. we shall come to the full time, the first of Darius. But to leave this, as touching which we can have no great certainty, let us come to the 70 weeks here spoken of, at the expiration whereof God promiseth far greater matters for the comfort of his beloved servant Daniel, and of all his faithful people, for our encouragement to seek unto God with all earnestness for the deliverance of his Church in Faith, for in so doing we shall both prevail in respect of the thing desired, and to hear also of far more that the Lord will do, then we have desired.

For the computing of these 70 weeks, every week being 7 years, together 490. I have spoken so largely in my continuation of the History at the end of Nehemiah, that I shall not need to say anymore thereof in this place, but refer the studious reader thither. For this place, the Angel speaketh here, 1. Generally of that which should be done in the 70 weeks, all together, For thy people and the holy City to finish transgression, &c. 2. He distinguisheth these weeks into 7 weeks, and 62 weeks, v. 25, 26. and one week again into two, in the first part whereof the sacrifice should cease, and then for the overspreading of abominations he shall make it desolate. V. 27. Touching the general, that by 70 weeks are not simply understood so many weeks, but so many weeks of years is plain, because otherwise after their return out of captivity they should have had their City destroyed again in one year and 18 weeks, which was before it was built again, yea which is as strange, both City and Temple must have been built in 7 weeks, and therefore the Rab. themselves seeing into this, acknowledge weeks of years to be here meant, as I have in the place before cited shown. In saying 70 weeks he alludeth to the 70 years then passed wherein they suffered by a tedious captivity, but now he showeth, that they being returned into their own land should dwell there again 7 times as long as they had lived in exile, in which time an expiation for sin should be made, and everlasting righteousness by the Messiah or Christ brought in, and his whole time is ten Jubilees, wherein this reckoning of weeks of years first begun, only before it there was a week of years, the last whereof was holy, in which they might neither sow nor reap but let the land rest, and for the rest of old upon the 7 year, and the year after 7 times 7, now 70 weeks, consisting of ten times such a number are appointed, to show the rest to come to all the truly faithful by the Messiah. And as Polanus noteth, here are three benefits coming by Christ to the faithful reckoned up, 1. To keep from defection. 2. To seal transgressions. And 3. to expiate sin, in which words he rendereth it instead of these, to finish transgression, to make an end of sin, and to make reconciliation for iniquity. By keeping from defection he understandeth the keeping of the remnant of the faithful from falling from God's grace through unbelief in Christ, when so many of that Nation should by sealing up transgressions, the forgiving thereof, they being hidden and covered: the expiation of sin by Christ's offering himself for their sins, and the Heb. will well bear this reading and exposition. But R. Solomon he saith, turneth all this another way, viz. to keep them by a longer continued exile, then that of the Babylonian captivity from falling away to wickedness anymore, their sufferings in all this time being satisfactory for their sins past, so that when there shall once be an end hereof, they shall be a righteous people forever. But this is a devilish device to keep them in blindness, and to harden their hearts against the true Messiah in expectation of another yet to come, and is contrary to the evidence of this place, and the explanation hereof following, verse. 25. which is so clearly for our Christ, that it cannot possibly be evaded. From the going forth of the commandment to restore and to build Jerusalem shall be 7 weeks and 62 weeks, and the street shall be built again, and the wall, even in troublous times. In which words the proceedings to come according to the general prediction, verse. 24. are more particularly set forth. 1. The going out of the Decree to build Jerusalem, and the houses in the streets thereof and the wall about it, which should not be without great trouble 7 weeks, that is, 49 years, the time of a Jubiliee. 2. The time which should intervene after this, until the coming of the Messiah and his cutting off, 62 weeks, verse. 26. that is, 434. years. 3. Another week in the midst whereof the Sacrifice should be made to cease, and in this time the destruction of the City, verse. 27. that is, in 7 years more, all together being 490 years. But before we come to the opening of this further, I will return again to verse. • 4. And first, by the keeping from defection the obsignation of sin and the expiation thereof, Polanus rightly saith, that one part of the benefit coming by Christ is meant, viz. the taking away of evil, and by the bringing in of everlasting righteousness, the other part which standeth in the collation of good. The evil taken away is 1. of sin, when through sanctification attained by the spirit sin is mortified and it reigneth no more in our mortal bodies. 2. Of guilt, the handwriting, that is against us, being cancelled. 3. Of punishments out of God's justice due for our sins either in this or in the world to come, for from all these the true believer is delivered through him our most blessed Savior, and Redeemer.

The good collated is everlasting righteousness, which is not only that of sanctification, because it is but in part, but the righteousness, whereby the believer standeth righteous, and so shall stand forever, which is righteousness every way perfect according to that, which is by the law required; and in none is this righteousness to be found but in Christ alone, who came not to dissolve the law, but to fulfill it; yet this righteousness is made ours by faith through imputation, whereby we come to be accepted of before God for perfectly righteous, as if we had in everything all the days of our lives fulfilled all righteousness.

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

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

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

If against justification or righteousness imputed to us, that is, Christ's [Ob.] righteous living, it be objected, that S. Paul never teacheth so, but of justification by his death, or blood; it is answered, this implieth his obedience also, for he saith that he came in the form of a servant and humbled himself herein to serve and obey to the death of the Cross; yea, it is expressly said, that as by the disobedience of one man many were made sinners, so by the obedience of one, many were made righteous. Divers other questions are moved and answered by Polanus upon this place, but whoso desireth to see them, may have recourse unto him, I think divers of them overcurious, and that these are enough to be moved and resolved here.

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

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

But in my foresaid continuation I have, following others, begun it anno 7. of Artaxerxes, when Ezra was sent to Jerusalem, because from thence to the passion of Christ were just 70 weeks, as I have there shown more at large. Neither can it be hence proved, that the destruction of the City and Temple should be within the compass of this time, but only that after this, it should be for the abominable wickednesses of the Jews: whereas the dividing of one of these 70 weeks from all the other, and the dividing of that week into halfs (v. 27. He shall confirm the covenant with many for one week, and in the midst of the week he shall cause the oblation and sacrifiee to cease,) may seem to make against the suffering of the Messiah at the end of the whole time first named, it is to be noted, that he saith not, he shall be cut off in the midst of the week, but only he shall make the sacrifice to cease, that is, he at his beginning to show himself publicly to be the lamb of God that taketh away the sin of the world, as John the Baptist called him immediately after his being baptized, shall from thenceforth be counted the only propitiatory sacrifice for sin; and that the continual sacrifice of a lamb every morning and evening, should upon his offering of himself upon the cross, cease, and be available no more, to show which further the Temple should be destroyed not long after, and never be reedified, so that there should then be a cessation of sacrificing per force forever after. And for the computation made by Polanus, the words before going, after 62 weeks the Messiah shall be cut off, show that the destruction of Jerusalem cannot possibly be brought within the compass of the 70, because that 62 and 7 before them being deducted out of those 70, one only will remain, that is, seven years, but Jerusalem was not destroyed til near 40 years after his cutting off; neither is it said, in the sixty second week the Messiah shall be cut off, but after 62. To come therefore to the explanation of each passage here according to this account. In saying 7 weeks and 62 shall be to Messiah the Prince, he meaneth not, that these two should strictly be divided, but that within the first number the City and Wall should be built, and in the compass of 7 and 62 put together, the Messiah should come. For the naming of 7 first, it is done because 7 weeks of years make a Jubilee, and so it is an holy number, of which the spirit of God delighted to speak, especially in setting forth deliverance from servitude, return to possessions, and making public joy. It is not hereby necessarily implied that so many years should pass, before that all the things here spoken of should be done, but in this compass of time they should be done, as they were in the days of Nehemiah.

But it may be doubted how the computation of the 70 weeks can be from the 7 year of Artaxerxes, seeing no decree came out then, but in the time of Nehemiah in his 20 year: For the resolving of this, it is said, that the same which is said to be the 20 year was the 7; the 20 since he began to reign together with his father Xerxes, and the 7 since he began to reign alone. Of the time when the Wall was built and the troubles thereof see in Nehemiah. After 62 weeks the Messiah shall be cut off, but not for himself, Hebr. and shall have nothing, that is, be counted by the Jews as vile and naught, Vulg. Et non erit ejus populus quieum negaturus est: a manifest place to convince all gainsayers, that Christ Jesus was to be cut off by a violent death, and despised, as Isaiah 53. it is also prophesied, whereas the Jews would not believe in him for this cause, affirming that the Messiah must continue always, and the Prince of the people that shall come, shall destroy the City and Sanctuary, this is a Prophesy of the judgment to come upon the Jews, after their cutting off of the Messiah, by Vespasian the Roman Emperor, and is not to be counted within the compass of the time of 70 weeks, and the end thereof shall be with a flood, and to the end of the war desolations are determined: that is, the Roman Army, as a great and irresistible flood bearing down all things, like unto Noah's flood, wherein so few persons were preserved; so the coming of the Assyrians is set forth by a flood, Isaiah 8. 7. and to the end of the war, &c. that is, this war being ended and all destroyed hereby, desolations shall follow forever; not desolation, as in the 70 years captivity, but desolations without end, as hath been hitherto proved true by experience, the flood that then overflowed Judea, overflowing it as it were still in the stupendous effects hereof, even as ground into which the Sea hath broken, that cannot be delivered anymore, but lieth waste always.

And he shall confirm the covenant with many, for one week, and in the midst of the week shall make the sacrifice to cease: This by Rabbi Solomon, is applied to the Roman Prince before spoken of, with whom he saith a covenant was made by the Jews for 7 years, but being not kept on the Jews part, in the fourth year after the making thereof, the Romans destroyed both the City and Sanctuary, and then the daily sacrifice, as must needs, when they had no place to offer it in anymore, ceased forever. But of such a covenant betwixt the Roman Emperor and the Jews, no Historian maketh any mention, and therefore it is a Rabbinical fiction. The truth is, the end of the City being spoken of, as by the overflowing of a flood by way of anticipation, to join together the cause, the crucifying of Christ, and the effect, viz. the coming of the Roman Prince, and destroying the City never to be rebuilt, but always to lie desolate; now he returneth to Messiah the Prince again, showing what he should do in the last of the weeks before spoken, he shall confirm the Covenant with many, that is, through preaching the Gospel and doing miracles, he shall convert many unto him, and so confirm by his blood the covenant, called the new covenant, before spoken of by Jeremiah, which is the covenant of grace and life; and he saith, not to all, but to many, because the generality of the Jews rejected him.

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

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

And therefore pray we to the Lord to hasten the taking off of the veil of blindness and give them a sight of him, who in all their sacrifices was continually pointed at, that beholding at length his glory and unparalleled love, they may melt into tears for their so long continued obstinacy, and be saved.

CHAP. X.

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

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

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

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

I saw a man whose loins were girt with fine gold of Uphaz, in linen, and his face as lightning, his eyes as lamps, &c. This man according to Lyra, was an Angel, but Polanus will have him the same, that appeared before unto him, ch. 8. 13. who is called Palmoni, the numberer of secrets, which he proveth from Dan. 12. 7. where an Angel inquireth of this man, how long it should be to the end of these wonders, and he confirmed by oath, that it should be a time and times and half a time, which implieth, that this man was so great in understanding, that the Angels had light and understanding from him, as a fountain of knowledge, Revel. 1. 13. we read also of the like appearance, where no man doubteth, but that it was Christ. He had a linen garment to set forth his Priestly Office; because the Priests wear linen garments; a girdle of fine gold of Uphaz, to set forth by the girdle his readiness, as a servant to do his Fathers will, because good servants are said to stand with their loins girt, and their lamps burning; by the fine gold, of which it was made, his purity, stability, when tried in the fire, and virtue medicinal, that was in him to heal the discased. His body like Beryl, that is, of a sky color, shown him to be heavenly; his face like lightening for celerity, showing how soon he should shine from one part of the heaven to the other, all over the world; his eyes like lamps, to show his clear seeing of all things even in darkest and most hidden places. Lastly, his arms and his feet like burnished brass, his strength being hereby set forth to stamp upon, and break in pieces all men that oppose him, as he that hath brazen arms and feet can easily break in pieces a potters vessels of earth.

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

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

Here it is questioned, who is meant by the Prince of Persia, and resolved by the Ancients, an Angel set over that Kingdom, but whether good or bad, they agree not, some say, that it was a bad Angel, holding that every Kingdom hath two Angels set over it, one good and another evil, the good to move them that inhabit it unto good, and to stand for the good thereof, and the evil to instigate it to evil, therefore say they, an evil Angel is here meant, who stirred up the Persian King against the Jews, to hinder the putting of Cyrus his Decree for the building of the Temple into execution, as I have shown, that it was done upon Ezra, both in the time of Cyrus and Cambyses his son. Others, that it was a good Angel, who would not have the Persians to want such a people to serve them, as Pharaoh in times past would not, but to hold them still in the country, that were there, and to give to such as were gone into Judea so great discouragement, that they might rather be willing to return again, then to continue there still. Polanus, Junius, and others of ours hold, that no Angel, but a Prince properly so called, viz. Cambyses, King of the Persians after Cyrus is here meant. But of what power could a man, though a great Prince, be to withstand the Son of God, as they take the man before spoken of to be, when as one Angel in one night destroyed in the host of • enacharib 185000. 2. It is as great a question, who Michael, whom he calleth their Prince, was, who he saith holp him, for if by Michael the Son of God be understood, as ours hold, and by the man before spoken of, Christ, how can he speak of him, as of a third person? 'To these, I sinned nothing said by any man in way of resolution. And therefore it seemeth necessary to me to understand by the man before spoken of, not the Son of God, but an Angel of God representing God, as an Angel many times doth, and speaketh accordingly, one superior to another of an inferior rank, according to instruction given from God, and so it may be conceived to have been done, Dan. 12. 7. and then the Prince of Persia must needs be another Angel by God set over Persia, as the Guardian of that Kingdom, or rather one of the Devils Angels swaying by his suggestions the King of Persia to oppose the building of the Temple in enmity against the people of God, who most earnestly desired the going forward of that work. For that God setteth any good Angel over an heathen kingdom to be a guardian to it, to intermeddle so much, as to argue before God for a wicked Kings being permitted to hinder a good work, I cannot believe, although there be some that stand for this, saying it doth not misbecome a good Angel so to do, provided, that when God revealeth his will, he cease to stand any further for it. Of the Devils angels, see Revel. 12. 27. where it is said, the Dragon and his angels fought, and Michael and his angels. It is true, the Son of God, Christ Jesus is shown to John in the like manner, that this man here, but it is not therefore necessary to conclude, that he was the same; for some things here spoken, are said of the four living creatures, Ezek. 1. 12, 13. verse. 7. their appearance was as lightening and as lamps, and burnished brass. And if we take that glorious man for an Angel of God showing himself unto Daniel, and the Prince of Persia for an angel of the devil, and Michael called the Prince of the Jews, for a principal Angel of God placed as Guardian over Judea, and the Jews in chief, all things will very well agree. The angel of the Dragon or Devil might by opposing through God's permission retard a good Angels coming to Daniel to comfort him, and he might in a kind of duel be held by him in Persia during the time here spoken of, and then by Michael a principal Angel coming in to his help, prevail to come away and assure Daniel of the constant purpose of God to stand for his Temple and people. And touching Michael, it is not said any otherwise, but Michael one of the chief Princes came to help me, not the Prince over them, as Christ is, but one amongst them, implying, that there were more such Princes of God. And this argueth also, that the Prince of Persia was not the King, because another of these Princes, who are called Principalities in heavenly places, because Angels of great power whether they be good or bad. Of Michaels contending with the Devil also about the body of Moses Jude speaketh, saying that he durst not then bring a railing accusation against him, which argueth, that Michael this Archangel was one under an higher power, viz. God, and touching Christ, it is said, that he shall come with the voice of an Archangel, therefore he is not the Archangel so often in Scripture spoken of, verse. 20. He also saith, that he would now go forth and fight with the Prince of Persia, which was done, when Cambyses being dead, who had been stirred up by the suggestion of the Devil to hinder the building of the Temple, Darius came to be King, who took order for the going forward of that work until it was fully finished, no evil angel having power anymore to hinder it. Whereas headdeth, when I am gone forth the Prince of Grecia shall come, meaning the evil angel, that should stir up Alexander the Greek Emperor, who should also attempt something against the Temple and Jews, as he did, although miraculously by God inhibited from doing any harm to it or them. From the care taken to answer Daniel praying, note that so soon as the faithful [Note.] pray they are heard, and shall be certainly answered, although they may for a time be delayed. 2. The faithful have enemies amongst the Angels, but they have also friends, which shall do them more good at length, then they can do them hurt. 3. Such Kings and kingdoms, as work against God's people, and hinder his worship, have the Devil for their Prince, who instigateth them to this great wickedness, although they know it not, but they shall one day know it to their cost, according to which the Apostle speaketh, Ephes. 2. And when I am gone forth the Prince of Grecia shall come. It hath been already shown, that by this Prince another Angel of the Devil is meant, who should stir up the Grecians after the Persians, against the people of God, to persecute them also, for all such Principalities were bent to do the Jews what mischief they could, only Michael together with Gabriel stood in opposition to them, that is, the holy Angels, who had their names from El, that is, God, one the strength of God, the other, one like God, because all so armed with Divine power, and by revelation from God knowing things to come long before. And this Angel speaketh this, of the coming of the Prince of Grecia, when he should go out to fight with the Prince of Persia, because the subduing of one of these by the other is shown, chap. 11. but this was not indeed done till 200 years after. In saying then, none stood or held with me in these things, but Michael your Prince, he meaneth not, that none of the good Angels held with him, for they all doubtless were ready to do for God's people in all their straights, but none of those angels that were Princes of other Kingdoms, and ruled over them by their suggestions, leading them on blindly in superstition and sin, but Michael and his Angels, as may well be understood, because when a Prince is spoken of, in way of partaking in being for or against other Forces, he is not meant alone, but he and his forces following him: The Angels then have their fightings, as well as men, the good against the evil in behalf of men, good or evil, whereby the prosperity [Note.] of the good people of God is much hindered many times, they having advantage given them by their sins, but the good angels shall at length prevail, as it is said, that Michael and his Angels did, Revel. 7. against the Dragon. And from that which is here said, also, we may argue, that Michael was not the Son of God, but a principal Angel, because he saith, that he holp him in fighting, hereby implying, that he was but his fellow and confederate, as it were, as one Prince, that cometh in in time of war to help another. But what is it, that he saith, I will tell thee what is written in the Scripture of truth: by the Scripture of truth is meant the Decree of God which is spoken of as written indelebly, to show the certainty thereof, that neither Daniel nor any of his faithful people might be discouraged for the troubles in present or in future, as [Note.] being assured that nothing, which may seem cross to the good promised unto them, came or could come to pass without God, but as he had decreed for the exercise of their faith and patience, and the chastisement of them for their sins.

CHAP. VI.

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

There shall stand up yet three Kings in Persia, and the fourth shall be rich above them all. From hence, the Rabbins gather, that after Cyrus, in whose third and last year of his Monarchy Daniel had this Vision, as we may see chap. 10. 1. there were but three kings more of Persia: but this is against all Historical relations, whereby it is shown, that after 3. Cambyses who reigned 7 years, Smerdes 6 months, Darius Histaspis 36 years, Xerxes, the sourth here spoken of, especially for his exceeding great wealth, 20 years, for his wealth was so great, that he was able to maintain an Army of 1000000 of men. After Xerxes Artabanus 7 months, Artaxerxes Longimanus 40 years, Xerxes 2 months, S • gdianus 7 months, Darius Nothus 19 years, Artaxerxes Mnemon 43 years, Artaxerxes Ochus 23, Arses 4, Darius Codomanus 6. For thus long the Persian Monarchy stood, but then came under the Grecian, Darius Codomanus being overcome by Alexander, the whole time of the Persian Monarchy, taking in the time of Cyrus after the Monarchy attained 203 years, whereas three only are spoken of in this place, and a fourth at the most stirring up of war against the Greeks, this is done, because the scope of the Angel was not to show how many kings in all should hold that Monarchy, but how many before the quarrel begun betwixt the Persians and Grecians, whereupon afterward the Grecians invaded and overcame the Persians, in the time of whose reign he intended in the revelation following, to show what doings there should be in the world, what contentions or concords betwixt the divided Kings, that sprang from the Grecians, & what the people of God should in those times suffer, and how long. For which purpose it is nothing availing to speak of anymore kings of Persia, then he doth, he passing all those over after Xerxes in silence cometh immediately after his moving against the Greeks, to speak of them, and the first mighty Monarch Alexander, & then of the Ptolemees and Seleucid. betwixt whom after a few years the Grecian Monarchy was divided, or at the least so much of it, as whereunto the Jews had any relation in respect of subjection or prevailings, at any time, because the end of all this was to stay them from falling into desperation for the troubles to come upon them. Thus Jerome, and Lyra, &c. Polanus not differing herefrom in the main, that there were divers other kings after Xerxes, the fourth here spoken of, for both of Darius, Artaxerxes, and Ahasuerus we read in Ezra and Nehemiah, yet he giveth this as a reason, why they that reigned after Xerxes, are passed over unmentioned, the Monarchy was not thenceforth so entire, but much shaken by the falling away of some Nations from obedience to the Persian. But forsomuch as they continued still mighty Monarchs, I rather rest in the reason before yielded. From this Angels saying, that he strengthened the Median king; Note, that even when [Note.] one heathen, king, that prevaileth against another, it is not by his own strength, but some Angel of God helpeth him, and hereupon inwardly moveth him to show favor to God's people, but if after this he doth not, but turneth persecutor of them through the suggestions of an evillangel, the time shall come, that as he by help from above overcame, so he shall be by another overcome and destroyed: And thus it is to be thought, that the fight and contention is betwixt the Angels good and evil, the good move the Monarchs of the World to favor the people of God, but the evil to persecute and vex them and to hinder them in any godly enterprise, which they take in hand.

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

And the King of the South shall be strong, and one of his Princes, and he shall be strong above him, and he shall have Dominion, and it shall be a great Dominion. Having spoken of the division of Alexanders kingdom into four, here leaving two, he declareth only things to come concerning the other two, with whom the Jews had to do. And it is to be noted, that the Angel in his predictions of things to be done many years after is so punctual, as that an historian writing things done cannot more exactly set them forth, that the fourth king from Cyrus should be so rich, that he should go against the Grecians, that from amongst them a more mighty King should arise, that this kingdom should be divided into four, but not of his children, but strangers, and that of them four two should be most remarkable, and lastly, particular passages betwixt [Note.] these two, and those in a long process of time one after another. For what doth this show, but that there is an Omniscient and Omnipotent God, who ruleth over all the World, and decreeth long before, how all the weighty affairs of kingdoms shall be transacted from time to time, that we may believe in him and serve him, and fear him only, and if we do so, be comforted in our greatest adversities, for they come not unto us at the will of men but of God, who is our God and Father.

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

And in the end of years they shall join themselves together, for the kings daughter of the South shall come to the king of the north, and make an agreement, but he shall not retain the power of the arm, neither shall he stand, nor his arm, but she shall be given up, and they that brought her and he that begat her, and he that strengthened her in these times. Having before shown, to what greatness two of Alexanders Princes should grow, and one greater then the other, that is, Seleucus Nicanor, & Ptolemeus Solter, now he proceedeth to show further, how that after many battles fought formerly between them, when they were both dead and had ended their days which were many, for Ptolemy Soter, and Seleucus first died, and his son Antiochus Theos succeeded him, and Ptolemy Philadelphus after the death of his Father was king of the South, that is, of Egypt, after which this was done. According to this prophesy then, by the end of years, is meant the end of the years of Ptolemy Soter, when his son Ptolemy Philadelphus reigned after him. For then, as is here foretold, the King of Egypt to make peace with Antiochus Theos, gave him his daughter to Wife, Berenice by name: whereas he had another Wife or Concubine before called Laodice, but she was put down and Berenice taken for the effecting of peace.

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

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

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

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

From all which, note, that wicked means by unlawful marriages, of making [Note.] peace are not available; but through God's curse thereupon, shall produce cruel and bloody wars: for Solomon's peace was thus turned into trouble.

2. Murder and bloodshed shall undoubtedly be punished with bloodshed, how cunningly soever it be contrived: as it was in Laodice after the second murder by her instigation committed. Polanus following Appianus Alexandrinus, saith, that Laodice was the daughter of Ptolemy Philadelphus also, and that here was the foul sin of incest committed: but this is not probable, because then Ptolemy Evergetes the brother of Berenice would not in way of revenge for the death of one sister have slain the other; and because, as I have shown in my foresaid History; that Laodice was but the Concubine of Antiochus Theos.

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

By this branch understand Ptolemy Evergetes, who made war, as was said before, against Antiochus Callinicus and mightily prevailed; and returning, as is said v. 8, 9. carried away the Idols of Egypt, which Cambyses the Persian King had before taken in great numbers, and precious vessels of silver and gold, viz. of silver 40000 talents, as Jerome saith; and he is said to be a branch of his roots, because he sprang from the same parents, Ptolemy Philadelphus and her Wife, and returned again at the hearing of troubles arising in his own land, as hath been already said.

To this Josephus addeth, that Ptolemy Evergetes having obtained so great victories, although he carried away the Egyptian gods, yet he sacrificed not unto them, but going to Jerusalem, in his return he in way of thankfulness to the god of the Jews offered his oblations at the Temple there.

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

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

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

For the King of the North shall come, and set forth a multitude greater then the former. This is said to have been done after many years, for it was not till after the death of Ptolemy Philopator in the time of his son Ptolemy Epiphanes being but 4 years old. For Philopator having reigned 17 years, in which time he lived in all sensual pleasure with Agathoclea and Agathocles, the sister and the brother, died; and his young son was under the tuition of these two. Hereupon Antiochus Epiphanes taking advantage of the evil condition wherein things were in Egypt, by means of these Usurpers and this Infant, came with a great Army, which he prepared against Philopator, and procured the King of Macedonia to join with him, it being between them agreed, that the Cities which they should take in Egypt, should be shared between them, one part which lay nearest to the King of Macedon, going to him, and the rest to Antiochus. And this is that which is here said of many coming against the King of the South, and of a greater multitude brought by the King of the North, then before. Also the Robbers of thy people, shall exalt themselves to establish the vision. This was done, when the Egyptians and Syrians being thus in war on both sides of Judea: Onias the high Priest went into Egypt, where he with his brethren had a place assigned unto him in Heliopolis, and there built a Temple, pretending the accomplishment of the prophesy of Isaiah ch. 19. where it is said, There shall be in that day an Altar in the midst of the Land of Egypt. And by this means many Jews were drawn thither, and many took part with Antiochus.

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

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

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

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

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

He shall also set his face to enter into his whole Kingdom, and his upright ones with him, and he shall give him the daughter of women, corrupting her, but she shall not stand on his side: the Vulg. for these words, and his upright ones with him, hath it, he shall do right things unto him, so likewise Hebr. the meaning is, Antiochus having taken divers Cities of Egypt, not being satisfied herewith, shall seek the overthrow and conquest of the whole Kingdom; and to this end shall politically cast about to do it, by giving to Ptolemy Epiphanes his daughter Cleopatra to Wife, for which, it is said, he shall do right things with him, that is, in appearance, because this seemed to tend to the settling of a peace, although he had another end in his mind, viz. by the means to take advantage. And thus it came to pass, for Antiochus, who before despised the Romans, and set light by their charge to desist from attempting anything against Egypt, hearing that they were upon terms of Peace with Philip King of Macedonia, sent an Embassage to them, telling them, that he would make peace with Ptolemy and give him his daughter Cleopatra to Wife, and restore the Cities which he had taken; which he did, espousing her unto him at the 7 year of her age, and marrying her at the 13. But when as he thought by her means the more easily to obtain the kingdom of Egypt, she rather stood for her husband, and he was disappointed. And his daughter Cleopatra is called the daughter of women, because she was one most rare for her beauty, being also wise and understanding.

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

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

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

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

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

And forsomuch as Heliodorus being before punished for his sacrilegious attempt, was nothing amended, but by his ambition ran into another foul sin of murthering his King, and then was paid for all together by his own bloodshed: Note that when a man's sins come to the full, he shall escape God's judgments no longer.

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

And in his estate shall stand up a vile person to whom they shall not give the honor of the Kingdom, but he shall come in peaceably and obtain the Kingdom by flatteries: According to this prophesy, Seleucus being dead, Antiochus called Epiphanes succeeded in his Kingdom, although not his son and heir, but his brother. For his sons name that should have reigned in his stead, was Demetrius now a pledge at Rome instead of this Antiochus, who was a pledge there before, and because he was young, being but 10 years old, his uncle Antiochus entered the Kingdom at the first but as a Protectour, but after he had entered, he soon took it upon him as King. And because he was Uncle to Ptolemy Philometor, who now reigned in Egypt, being very young also, he ambitiously sought to be Protectour of the Kingdom of Egypt, but being rejected by the Lord's of that Country, he prepared to make war against them; whereupon they sent to Rome and Popilius was soon sent, who came opportunely as he was marching towards Egypt; after speaking with whom, and seeing the Senates Letters, he durst not go any further, but returned home.

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

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

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

Josephus relateth the history of Epiphanes thus, He coveting to get the kingdom of Egypt, took the opportunity of Ptolemy Philometors childhood, to invade Egypt with a mighty army, but was encountered by Eulaeus and Lenaeus two mighty Princes of Egypt; who in times past, had used to invade and overflow Syria with great Forces; yet Antiochus prevailing, they were both slain and their Forces scattered: And therefore by these the arms of an overflowing flood, which were broken, may be understood.

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

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

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

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

And such as do wickedly against the Covenant shall be corrupt by flatteries, but the people that know their God, shall be strong and do exploits. This was fulfilled in Alcimus a Priest of the seed of Aaron, as is shown 1 Mac. 7. who was a vile instrument, to promote heathenism amongst the Jews, and corrupted many, and in Eleazarus, and the mother with her seven children constantly suffering torments in extremity for the Law of God, and in Mattathias and Judos Maccabeus and his brethren, who valiantly fought against the heathen and expelled them from Jerusalem; and cleansed the Sanctuary, and set up the worship of God there again that had long ceased.

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

Now when they shall fall, they shall be holpen with a little help, but many shall cleave to them by flatteries. This help they had by Judas Maecabeus and his brethren, and Alcimus was the man that flattered with them, and Nicanor, who pretending to make friendship with Judas Maccabeus would have circumvented and taken him, verse. 35. And some of them of understanding shall fall to try them, to purge and to make them white even unto the end, for it is for an appointed time: this was fulfilled in Judas Maccabeus and other Priests of understanding his brethren, when they were slain one at one time, and another at another, but they were by this means only tried and purged, and made white to walk with Christ in white in another world, as it is said to those in Sardis, that kept their garments and defiled them not, and of those that came out of great tribulation being clad with white robes. Even to the time of the end, this is added to show the sufferings of the faithful in this world to be, not for a short time only, [Note.] and then to be free, but when persecution ariseth, continual, yet for their comfort it is said, for an appointed time, it shall be no longer so then God hath appointed, who determineth the time of his people's sufferings; neither can they exceed the time that he hath set.

And the King shall do according to his will, and he shall exalt himself above every god, and he shall speak marvelous things against the God of gods and shall prosper, til the indignation be accomplished, for that which is determined shall be done. This saith Polanus is interpreted by some of the Roman Monarchy, by some of some particular Emperors of Rome, but it is manifestly spoken of the same Antiochus Epiphanes, and his intolerable presumptions against the most High. For he according to this prophesy spake against God and magnified himself, when he wrote to Jerusalem that they should depart from the rites by God ordained of circumcising, sacrificing unto him, and abstaining from swine's flesh as unclean. Neither did he thus only against the true God, here called the God of gods, against whom he herein spake, but he exalted himself above every God, because at the same time he writ, that everyone should leave his laws, and be all one in religion, who were under his Dominion. And in all this he prospered till the accomplishment of the indignation, that is, till as an instrument of God's wrath against the Jews, for their wickedness he had done all things against them, which God had determined, for neither could he, nor can any wicked tyrant in the world do more, or prevail longer. [Note.] Vers. 37. Neither shall he regard the God of his Fathers, nor the desire of women. Vers. 38. But in his estate he shall honor the God of Forces, a god, whom his Fathers knew not he shall honor with gold and silver, Here the true God is called the God of his Fathers, because they, although heathens, honored him with their gifts, as Antiochus Magnus, his father, who maintained the Sacrifices at his own charge, giving for the buying thereof and of wine and oil 20000 pieces of silver yearly, and for fine flour 1470 measures of wheat, and 375 measures of salt, &c. as Josephus saith, and Seleucus his Father and others before him, of whose honoring God thus with their gifts see 2 Mac. 3. 2. But this God he regarded not, for he made his daily Sacrifices to cease, as hath been already said; nor the desire of women, for as Polan us saith, having one wife, that labored with him what she could to hold him from those attempts against the God of Israel, he yet hardened his heart and would not be moved by her to forbear. For the next words, verse. 38. But in his estate he shall honor the God of forces, Heb. mauzzim, which signifieth forces, and to render it word for word, it is, for the God of strengths or forces, in his seat shall he honor, and a god whom his fathers knew not he shall honor, &c. By the God of forces the true God, who is Almighty, being meant, it is here prophesied, that in the Temple at Jerusalem his proper seat upon earth he should honor Jupiter Olympius, as indeed Antiochus Epiphanes did, sending an old man thither to dedicate the Temple to this idol, and to set it up therein. And thus he is said to have honored with his precious gifts a god, that his fathers knew not, because this Idol Jupiter was none of their country god, but Apollo and Diana, and Atargatis a goddess of the Syrians, as Strabo saith. The vulgar translation then, and the New Translation rendering it, he shall honor the God Mauzzim, or of Forces, is far from the true sense, and right gramatical construction of the words, by joining those things together, which are to be disjoined, as hath been already shown, and this hath caused great error in some, taking Mauzzim for devil, some for Mahomet, or some other, all which are absurd. And now it is time to make application of all that hath been said of this Antiochus to Antichrist, the Pope of Rome. That Antichrist is here set forth is the tenet of Jerome and of all antiquity, yea some expound it altogether of Antichrist, or at the least as fulfilled in him, being but in part fulfilled in Antiochus. For these words, saith Lyra, he shall not regard the God of his fathers, or any God, cannot agree to Antiochus, since that he was an idolater as well as his Fathers, and now, when he put down all other rites about other gods, yet he was a worshipper of Jupiter. But by that which hath been already said we may see, that it is not unaptly applied to Antiochus, because that howsoever it be said, he shall not regard any God, yet it is added for further explication, he shall honor a god with gold and precious stones, &c. whereby we are given to understand, that by any god is not meant any god at all, but any god used to be worshipped and honored by his fathers or countrymen. Wherefore it is to be held, that the things here prophesied were all fulfilled in Antiochus, but in speaking thus of him the spirit of God had a further aim, in him and the abominations committed by him, to set forth the Antichrist, and that not one yet to come, being one particular person, who should reign 3 years and an half 1260 days, as hath been generally held of old, but the Pope of Rome being, as it were, one continued Antichrist in each Pope succeeding his predecessor for so many years, as the days before spoken of. And this may well be made undeniably to appear, if we begin with Antiochus his beginning, and from thence proceed throughout all that which is prophesied of him; and lay the Popes beginning and proceedings hereunto in his horrible pride and ambition, and conculcating the Laws and Ordinances of God under his feet, and setting up his own upon pain of death to be obeyed and followed by all men. For his beginning, as he was at the first base in respect of that which he afterwards came unto, so was the Pope of Rome a poor man, as Peter, whom they reckon for the first that sat in that seat, who said to the Creeple that expected an alms from him, silver and gold have I none, but if after the example of Peter, he had contained in this poor and humble estate, he should never have so far degenerated, as of a Minister of Christ to have become Antichrist. 2. As Antiochus, so the Pope usurped a kingdom, that belonged not unto him, and whereunto he had no right, for to be chief Bishop and above all others is peculiar to Christ and not communicable to any other, as one of the Bishops of Rome himself, even Gregory the first, taught in his Epistle to Johannes Nestentes Bishop of Constantinople, averring, that he who should take upon him to be Universal Bishop, or Bishop of Bishops, was either Antichrist, or the forerunner of Antichrist, for not a temporal Crown, but crosses belong to everyone of Christ's Disciples according to that, he that will be my Disciple, let him take up his cross and follow me. 3. As Antiochus, so the Pope by flattery in a peaceable manner gat his kingdom by insinuating into Phocas, that murderer of his master Maurice and reigned in his stead: for till Pope Hildebrand otherwise called Gregory the seventh after an. Domini 600. none of the Bishops of Rome ever attained unto it, although divers ambitiously sought it, as Silvester, Beniface and Sozimus, who sent their Legates to the sixth African Council impudently to require to have it confirmed by the authority of that Council, but had a most shameful repulse, as being detected of forgery about the Decrees of the Council of Nice, which they said, had long before given the supremacy to the Pope of Rome, but the true copy thereof being sent for to Alexandria, therein their fraud appeared, for there was nothing else there decreed touching the Bishop of Rome, but that he should be Episcopus primae sedis Constantinopolitanus Episcopus secundae, &c.

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

As arms stood for Antiochus, that is warriors to destroy the poor Jews [ 3] to wonderful great numbers, as hath been before shown, through an hatred in him conceived against them, so infinite numbers of poor Christians have been slain in all parts by secular Princes taking part with the Pope, and here Polanus reckoneth up as partakers with the Pope, Phocas before mentioned, and Pipin a murderer of the French King Chilperick, Rudolphus Suevus a perjured person and rebel against his Lord, Henry the fourth, Henry the fifth, the murderer of his Father Henry the fourth. Duke Albanus in Belgium, Henry the second, Francis the second, Charles the ninth, Henry the third, Kings of France, all abbettors of the Pope, in favor of him murthering many. In the tumults stirred up in Italy by Gregory the seventh, Paschalis the second, Innocent the third, and Gregory the ninth, and in Germany & France they were almost innumerable that perished, and by the instigation of Nicolas the third in great secrecy, all the French in Sicily were cut off in one day. And as Antiochus profaned the Temple setting up the abomination making desolate, and causing the daily sacrifice to cease, which God had ordained, and the Jews to transgress God's Laws. So the Pope hath overthrown the true worship and service of God, and instead thereof hath brought in abominable idolatry and superstition, turning the very host or offering of Christ's body upon the Lord's Table to be eaten to everlasting life, into an idol to be kneeled unto and adored, as the Son of God, verse. 31.

As Antiochus taught such as brake the Covenant to deal deceitfully, so the Pope hath his agents, who are themselves corrupted with the poison of his doctrine, [ 4] that are most cunning and subtle to draw others from the truth, and to propagate his superstition; of this sort there have been many in former times and ages, but of later days the Jesuits have been most notoriously pragmatical. So that herein he appeareth to be the Antichrist, as Gregory the first noteth, because as Christ chose and sent out simple fishermen to propagate his Gospel, so he sendeth out persons full of craft and subtlety to deceive. And both Antichrists working by the arms before spoken of, and the subtlety here spoken is further notably set forth by the same Gregory in his Morals upon Job, saying touching Leviathan, whom he makes a figure of Antichrist, in the circuit of his teeth there is fear, when the perverse powers of this world protect his preachers: For many of the mighty seek by raging to terrify such as they seek by speaking to seduce what manner of time of persecution shall appear then, when to pervert the piety of the faithful some shall rage with words and some with swords: For who although weak would not despise the teeth of Leviathan if the terror of secular powers did not fence them about? But they are doubly assaulted, when that which is by some spoken with flattering words, is by others commanded with striking swords. Of this double way of Antichrists dealing John speaketh, saying, that the Locusts power was in their mouths and their tails, their mouths setting forth his preachers, and their tails with stings in them his secular powers. But whilst other by these two means are seduced, there are some that know God, who are strong and do exploits; that is, both wi • e and made intelligent by the Word of God, and of such a strong Faith in Christ, that they most valiantly withstand Antichrist and his proceedings, wherein they also have success by their Christian courage and fortitude winning many more unto them, and discovering the Antichristian fallacies, a Catalogue of whom see in my English Catechism upon that Article of the Catholic Church.

But fifthly, as they that opposed Epiphanes were slain with the sword and flame verse. 33. so the opposers of Antichrist, as is notoriously known, especially in [ 5] England in Q. Mary's days suffered in the flames of fire, and by the sword and massacring sundry times in France, and noble exploits were done by the Bohemians under their Captain Zizka, as by the Jews under Judas Maccabeus and his brethren. But before I leave this of the Popes bloody practices against men of understanding, who knew God, I think it not a miss to show against what Emperors and Princes, who opposed his superstition, he hath raged at sundry times. Philip Bardanus Emperor, commanded all Images to be taken away out of Churches everywhere, and that by the consent of John, Patriarch of Constantinople: But Constantine the Bishop of Rome for this excommunicated him for an heretic, and would not suffer any image of him to stand in any place, nor mention to be made of him in the mass, as was used formerly to be done. Leo the third going into Italy the tenth year of his reign, and finding images in Churches there and in Sicily caused them to be cast out and burnt: but Gregory the second being hereby enraged absolved his subjects from their obedience unto him, whereupon great troubles arose in Italy, wherein the Exarch of Ravenna was slain, and men denied to the Emperor tributes and customs, and by Gregory the third he was deprived of his imperial dignity. Constantine Copronymus his son persisting in his Fathers steps called a Council at Constantinople of 330 Bishops, wherein Images were also condemned, and the calling upon the Virgin Mary and other like superstieions. But Steven the second Pope of Rome so raged against him for this, that he removed the Empire from Constantinople to France, and Hadrian the Pope wrought so with Irene the Empresse afterwards, who was a great patronesse of Images, that she caused the body of Constantine to be taken up 23 years after his decease, and burnt openly, and the ashes thereof to be cast into the Sea in detestation of his fact.

Constantine the sixth, the son of the said Irene, put down Images again, which his mother had set up, but she therefore deprived him both of his sight and life. Henry the fourth of France, whilst he was a protestant, was opposed by six Popes one after another, Gregory the thirteenth, Urbanus the seventh, Sixtus the fifth, Gregory the fourteenth, Innocent the ninth, Clement the eighth, til that he shamefully fell away to popery, whereof Clement the eighth triumphed. Queen Elizabeth was for the same excommunicated, but preserved either from falling or suffering. And James 6. King of Scotland had treasons for this wrought against him.

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

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

As Antiochus exalted himself above every god, and spake wonderfully above the god of gods, so the Pope takes upon him to command the Angels, who are oft called God's, and preferreth himself above Emperors and Kings, who are also called God's; as Innocent 3. who writing to the Emperor, said, as Gold excelleth Lead, so doth the Papal dignity the Imperial; and as the Sun is the father and lord of all the planets, so the Pope of all worldly dignities; and as the Moon receiveth light from the Sun, so the Emperor his dignity from the Pope.

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

Thou rulest the reins of the world with the oracle of thy voice, and art worthily called a god upon earth. Frederick the second in his Epistle to Otto the Duke o • Ba • a • ia, saith, that man who is called the Pope, being increased in riches, thinketh, that it is lawful for him to do what he lusteth, after the manner of Tyrants, to the great detriment of Christian piety, and as if he were God, he will give account of his actions to no man; he usurpeth that, which agreeth only to God, that he cannot err, and most impudently and imperiously requireth to to be believed in all things.

Of his wonderful speeches take also some examples: Boniface 8. said, we are not willing to neglect our own righteousness, or that of our spouse the Church, for the Church is the spouse of Christ alone, and he only is righteousness and no man. The same Boniface in a year of Jubilee anno 1300, having shown himself one day in his Pontifical robes, the next day put on Imperial, and so going out with a naked sword born before him, said, I am both the high Priest and the Emperor, and have both an earthly and heavenly Empire. Sixtus 5. upon Christ's Nativity day takes a sword, and to show that he hath all power, begirteth some Prince therewith, abusing that saying of Christ, All power is given to me both in heaven and earth.

8. As Antiochus notwithstanding all his wickedness prospered, until the time of the indignation accomplished. v. 36. And the king of the South coming with a great Army against him, yet he shall prevail over Egypt, Ethiopia, and Libya, and be more yet enriched by the spoils thereof, and of the glorious land, into which he shall come again, v. 40, 41, 42, 43. so the Pope of Rome prospered and increased in wealth wonderfully, obtaining by his agents, many famous victories. As over the Albigenses being 100000, being set upon and destroyed by no more then 8000 Catholics, as Bellarmine relateth out of Em. lius lib. 6. histor. Francorum. And in Helvetia anno 1531. five battles being tought b • twixt the Catholics and the Evangelicks; the Catholics, although fewer in number, every time prevailed, as Cochleus relateth touching the acts of Luther. Also Charles 5. obtained a great victory miraculously over the Lutherans in Germany, anno 1547. taking John Frederick Duke of Saxony prisoner, and the other Lutheran Princes that joined together against the Imperialists. In France also and Belgium they had the like success at sundry times. For the wealth of the Pope, he hath so many ways to rake money together by selling Bishoprics, and Benefices, pardons, toleration of Stews in Rome, Peter- pence out of England, felling Archbishops palls, &c. as that his Revenues are wonderful great. And much more cometh in fines and mulcts, which he layeth upon offenders, as upon Henry 2. of England he laid a great mulct of money, for murthering Thomas Becket Archbishop of Canterbury: Gregory 9. exacted of Frederick the Emperor, whom he had excommunicated, 100000 ounces of gold for his absolution. Alexander 7. suborned some to poison the richest of his Clergy, amongst whom were some Cardinals, and then seised upon their goods, so saith Onuphrius. Alexander the 6. gathered great tributes of the Jews. John 22. dying, left in his treasury 25 millions of French golden duckets. Nicholas 9. gathered together out of the Province of one kingdom for indulgencies, in a short time, 100000 florens. The Senate of Paris in their demands made to Lodowick 11. certified him, that out of the whole kingdom of France there went yearly to the Pope, above 946 millions of pieces of gold. Alexander 4. saith Mat. Paris. rakit together at one pension 950000 marks, whereupon Abbas Uspergens. saith, Rejoice O our mother Rome, for the cataracts of Treasures are opened, and whole rivers of moneys run • own to thee; rejoice for the iniquities of the sons of men, because that for them thou receivest a price.

Bellarmine from that which is said v. 36. and 37. beginneth arguments to prove, that the Pope was not prefigured by Antiochus, and therefore is not Antichrist, for he is well known to be a worshipper of God the Father, God the Son, and God the Holy Ghost, here called the God of God's, and the God of his Fathers. Answ. He doth indeed in show, but in truth he denieth him, and exalts himself above him, because he takes upon him above the holy word of God, that being thus preferred which cometh from him. For the Archbishop of Magunts having thus flattered the Pope; saying, All men do so reverence the Pope, the height of the Apostolical seat, that they desire rather some Discipline of the holy canons and institution of the Christian Religion from his mouth then from the holy pages and the Traditions of the Fathers; the Pope caused it to be inserted into the canon law. Moreover, what was by him said is put in practice, the Pope being bold to dispense with God's laws, as with that against incestuous marriages; for Martin 5. allowed a man's marrying with his own sister, so saith Antoninus Florentinus in Sam. 3. and Nicholaus Boerius, and wherein he pleaseth he makes more laws then God hath made; as against the marriage of Priests, against eating some meats upon some days, &c.

Touching the Popes not caring for the God of his Fathers, such Fathers to him and to all Christian pastors were the Apostles and Apostolical men, that lived nearest to their time; and for their God he careth not, that holdeth not to the same tenets which they received from the word of God. Now their tenets were, that the written Word is the only rule upon which to found our faith: so Irenaeus saith, we know by none other the disposition of our salvation, but by those, by whom we have received the Gospel, who wrote that which they first preached, and then delivered it in writing to be the foundation and pillar of our faith. Augustine, that which pertaineth to Christ, to his Church, or any other thing concerning our faith, or life; he that is to be preferred far before us, hath said, and so must we say, If an Angel from heaven preach any other things then that which ye have received out of the Scriptures, Legal or Evangelical, let him be accursed. Yea, Popes themselves in times past, have spoken also to the same effect; as Marcellinus, who saith, nothing else is to be delivered or taught, but what the Apostles have taught and delivered. Clemens saith, that a full and perfect rule is to be taken from the holy Scriptures, Distinct. c. 37. But now Apocryphals are by the Pope taken into the canon of faith, and the Scriptures are denied to be perfect. 2. That Scripture is best understood by Scripture, Clement also said, Distinct. 37. c. but now the Pope will have the sense taken from his mouth. 3. That to know the true sense of the Scripture we have recourse to the Hebrew for the Old Testament, and to the Greek for the New, Jur. canon. c. 6. Distinct. 9. But now by the Council of Trent it is determined, that the Vulg. Lat. shall be held authentical, and that none should either in teaching or disputing reject, but hold unto that. 4. That a man is justified by faith only, so Basil, that is a full and perfect glorying in God, when no man boasteth of his own righteousness, but knows himself to want true righteousness, and that he is justified only by faith in Christ. Ambrose, a wicked man is justified by faith only; Jerome, God justifieth a man converted only by faith, not by works, which he hath not. But the Pope opposeth this and maintaineth, that justification is also by works, and by his indulgencies. 5. That the Sacraments of the New Testament are two only: so Justin Martyr, apol. 2. Tertull. l. 1. adversus Marcionem. Ambrose. de Sacram. August. de doct. Christ. l. 3. c. 9. Bessarion a Cardinal, in lib. de sacram. Eucharistiae, but the Pope now holdeth 7 Sacraments, &c.

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

9. As Antiochus set up another god in the place of the god of strengths, so the Pope the Virgin Mary and other Saints departed, to be prayed unto, dedicating the Temple of Pantheon in Rome unto them at the request of Phocas the Emperor, and appointing aday to be kept yearly in the honor of them all, called All Saints. For this was not done, till ann. 600. after Christ, but being done, all worship of the true God was turned into Superstition, for that internal of the heart to a spirit, an external being set up of bowing the body to Images, calling with the mouth upon Saints departed, who know nothing of the heart, and outward pomp, and cost of gold, and silver bestowed upon Saints, Images, Churches, and Chapels, and histrionical gestures at several festivals, and at masses, whereby instead of Almighty God, another or many other gods and goddesses are set up, and abominable Idolatry committed with them. Bellarmine excepteth against this, and saith, that by Mauzzim Antichrist himself is meant, for he maketh all men to worship him.

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

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

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

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

And at the end of the time the King of the South shall push at him, &c. This was fulfilled thus. There were in Egypt two brothers, Ptolemy Philometor and Ptolemy Physcon, who contended about the kingdom; the younger brother Physcon with the elder, both Epiphanes his sisters children, but as she loved the one, that is, the younger, and hated the elder, from whence he had his name per antiphrasin Philometor, so did their uncle Epiphanes, and came with an army into Egypt to help Physcon against Philometor; at this, Philometer being exasperated, gathereth great Forces, and hasteneth to go against him, but is by Epiphanes overcome and expelled, and Physcon established, by which means he returned laden with great riches, not only gotten out of Egypt, but also out of Ethiopia and Libya; and then he entered in his return into the glorious land, that is, into Judea, taking spoils, wherein he had the Edomites, Moabites, and Ammonites assistant to him, and therefore it is said that they were spared. And this was the cause, why Judas Maccabaeus fought against these people's, and subdued and destroyed many of them.

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

But tidings out of the East and North shall trouble him, therefore he shall go forth with great fury to destroy: Hitherto the success of Antiochus Epiphanes and his prevailings, now the time being come, which God had set to put an end to his rage, and to destroy him that destroyed so many, it is shown, how this was brought about, first he suffered in his Dominions and Forces, the Persians and Parthians in the North fell from him and invaded some parts of his kingdom; and Judas Maccabaeus and his brethren in the East fought and prevailed against his Captains, which were sent to subdue them. The rumour of these things coming to his ears enraged him against the Jews especially, so that in his rage he uttered most cruel threatenings, and hastened to be revenged, as is shown, 1 Macc. 3. c. 6. 2 Macc. 9. and by Josephus. But God immediately took revenge upon him, smiting him with an incurable disease in his body, and with intolerable torments, so that he came to a sight and sense of the abominations which he had done, and of his blasphemies and murders, of which he repented, as Judas, but could find no mercy, and so he miserably died, even when he was hastening to Jerusalem to make it as he said, a common burying place, according to which it is said, v. 45. He shall plant the Tabernacles of his palace between the Seas, and the glorious holy Mountain, yet he shall come to his end and none shall help him: the Vulg. retaineth the Hebrew word Apadno, for instead of these words, of his palace, taking it for a proper name, which Cornelius a Lapide saith, is not now so called, but shall be in the days of the Antichrist, from that which shall then be done; as also a place of fighting a great battle in Revel. 16. called Harmageddon: But forsomuch as this is but conjectural, and to hold the Antichrist yet to come is a mistake, there is no reason to take Apadno for any other, then as the word signifieth, his palace: He shall place the tabernacles of his palace between the Seas in the glorious holy mountain, and go even to his end; for so it is word for word Hebr. and the meaning is, that he shall be warring against Judea and Jerusalem, even to the end of his life, as the History showeth, that he was; for tabernacles or tents are used in war, and Kings tabernacles were more stately made then others, like palaces: wherefore this is a periphrasis of his preparation for war, hearing what Judas Maccabaeus had done against his command and captains, he prepared to go in person, against whose coming without doubt these palace-like tents were made, although he lived not to come unto them, but fell sick by the way and died, which is intimated in saying, and go even to his end; for he intended to go to destroy the Jews, but he went indeed to his end, his death, as God had decreed, and therefore vow and promise now to god what he could, he could obtain no help at his hands, but was suffered to lie in his torments and so to expire in extreme misery. And for the describing of the holy Mountain as lying between the Seas, it is so said to do, because betwixt the dead Sea of Sodom, and the Mediterranean. Some there are, that by reason of this circumstance, say that not Judea, but Persia is here meant between Euphrates and Tigris, but he saith not Rivers but Seas, and in the glorious holy Mountain, so as no country in the world is called, but in Judea and Jerusalem alone.

12. Now to apply this also as a twelfth and last thing to the Pope; he hearing of the overthrow of his Forces in Bohemia and in Belgium, and other places long ago, was wonderful stricken, and at the news of England, Scotland, Denmark, Suevia, &c. falling from him, and expelling his creatures the Monks and Friars.

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

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

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

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

Now having seen the Image of Antiochus in the Pope, in all his lineaments and parts, who can doubt, but that he is the Antichrist whom the Lord figured out by him, and therefore so punctually and fully setteth him forth more then any other Syrian King? If it be objected, Antiochus was a King and therefore no fit type of the Pope no King, but a Bishop. Sol. The Pope wants nothing but the name of a King, being indeed greater and of more power then any King, and the Antichrist by the consent of all men is set forth by a woman, a whore Revel. 17. although he be a man. Object. 2. Antiochus was but one man, and his time of raging against the Church but short, only a certain number of days. Sol. It is Daniel's manner, or the angels rather, that talked with Daniel, by days to set forth years, as chap. 9. by 70 weeks so many times 7 years, and therefore the days of Antiochus Epiphanes▪ his rage may well set forth in his antitype Antichrist so many years. Now one question only remaineth which may be moved about subjects rising in arms against their Sovereign being a tyrant, because Mattathias and his sons did thus, and this was one of the rumors, that troubled Antiochus the King, and these are numbered amongst the faithful and their exploits, commended Heb. 11. and therefore their taking of arms to deliver themselves and the house of God from tyranny justified. Ans. Although Antiochus were their king, yet he did clean contrary to the office of a King, at his first coming amongst the Jews without any cause murthering so many thousands, then taking upon him above God, and altering his Laws, and profaning his Temple. And this is seldom the case of any people in respect of their King, and therefore this can be no ground for subjects to arm against their king, unless their case be in every respect like this of the Jews in the time of this tyrant. Polanus holdeth, that if the King be a tyrant they may by inferior Magistrates bearmed to defend themselves against him, but neither he nor Pareus, that held the same, nor any other of the reformed Religion ever held it justifiable to proceed so far in opposing the Kings tyranny, as for this condemn and cut him off, as another man, a murderer, or otherwise guilty of capital offenses.

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

CHAP. XII.

ANd at that time Michael shall stand up, the great Prince that standeth for the children of thy people, and there shall be a time of trouble, such as never was since there was a nation even to that time, and at that time thy people shall be delivered, everyone that shall be found written in the Book. After the prophesy touching Antiochus Epiphanes, and his rage against the people of God, and miserable end, to which God in his just judgment brought him therefore, here followeth an amplification of the same for the arming of the servants of God with patience to bear their sufferings under him, and to comfort them by declaring Michael their Prince his victory over the devil and his limbs and first-born Antiochus and their deliverance, he being destroyed, and joyful resurrection to follow to everlasting glory. Touching this Michael, held by some to be Christ, by others the chief and captain of the good angels, amongst whom and their armies there is doubtless an order, as well as amongst men in their warfaring, one being Generalissimo over the rest, I have spoken before, chap. 10. 21. wherein I assent rather to these last, and thereof give my reason, and Basil saith, Michael est angelicarum copiarum dux. Now in saying, that he shall stand up for thy people, he meaneth, that it should plainly appear, that he stood for them, when the forces of that tyrant should be routed by Judas Maccabeus, and thereupon he stricken with extreme grief causing his deadly sickness and death therefore. He stood for them before, as is shown chap. 10. but was hindered by the Prince of Persia, their sins being the cause, but now he stood and prevailed for their deliverance by his death, by whom they had suffered more then ever they had done, since they were a Nation, as is shown in these words, there shall be a time of trouble, such as never was since there was a Nation, whereby is not meant trouble to come after the cutting off of Antiochus, but the trouble in his time touched upon before, chap. 11. 33. 38. and here amplified by comparing it with all their troubles past, then any of which it was greater, viz. then their troubles in Egypt under Pharaoh, their troubles in the interims of Judges, and when their City was burnt and destroyed, and they were carried captive by Nebuchadnezzar. If it be said, this seemeth not to be true, because under Nebuchadnezzar they suffered both more and a far longer time, as Lyra reasoneth, who will not therefore have this understood of Antiochus, but only of the Antichrist to come. But Polanus herein saith better, that the sufferings of the Jews under Antiochus were greater then ever, because at other times the tyrants, that prevailed over them, afflicted and put them to suffering only in their bodies and estates, but meddled not with their religion, to overthrow that, and this was far more grievous, then all such sufferings. Yet this is not spoken without relation to the Antichrist, as appeareth in that presently after followeth the prophesy of the resurrection of the dead, which is not, till after Antichrist be destroyed. Note hence, that as [Note.] God in wrath against sin leaveth his own people to extreme sufferings in this world, so he always graciously provideth for their deliverance, neither doth he keep them long under. And again note, that in time of oppression by war and danger, the host of good angels standeth for the people of God, and therefore there is no cause to fear, but that in God's good time the battles that are fought shall go on their side, although they go sometime against them. Lastly, to suffer in religion, the course of that being perverted, and violence offered to force men therefrom, is of all troubles and sufferings the greatest to those that are conscionable professors thereof. And if any pass not for such sufferings, it argueth that they are spiritually dead yet, and without all life of grace, as weathercocks turned about with every wind of Doctrine, and woeful is the case of those that stir up such troubles, for both the people of God over a while shall be delivered from their tyranny, and look what torments they have put others to, through the justice of God shall befall them, till they come in misery to their end.

For the last words of this verse, that shall be found written in the book, see the like Revel. 20. 25. for casting those that are not written in the book of life into the fire, whereby as is there shown, the reprobate and such as are not elected, are meant, and at last this should make men desperate, as thinking all the cause of their election or reprobation to lie in God's writing, or not writing them down in his book, the Apostle showeth who are such, saying, if any man purgeth self he shall be an elect vessel of honor. Now the promise of deliverance is made to those only, some of them dying in persecution are delivered, yet in their souls, and some preserved in life, but in an afflicted condition, are in God's good time again set free herefrom. So that cessation of troubles is nothing to reprobates, who are of a base life and conversation and lay not religion to heart, but are time-servers, they have no part or share in it, but only conscionable [Note.] professors of the truth, to whom also solely the comfort of the future resurrection belongeth, as followeth, verse. 2. Many of them that sleep in the dust of the earth shall awake, some to everlasting life, &c. Porphyrius saith Lyra, by those that sleep in the dust understandeth such as fled and hid themselves from the rage of Antiochus in caves and dens of the earth, but he being dead, they were bold to come forth again. But this cannot stand, 1. Because they that did so did all doubtless abhor from his wicked ways, and therefore none of them came forth to contempt, or shall, this very hiding of themselves, declaring them to be faithful, as is intimated Heb. 11. 2. Because the awaking here spoken of is not to come forth and to have comfort in this world for a time again after great sufferings by being temporally delivered, but everlastingly. But if the general resurrection of the dead be meant, which shall be at the day of judgment, why doth he say many and not rather all? To this Polanus answereth well, that the word many here is put for all, as many and all are promiscuously used, Rom. 5. 17, 18. but many is the word here used, implying a distinction in the Hebrew, as the accent Zakeph gadol put to it showeth. The meaning then is, that as many shall die in times of persecutions, so the time shall come, that those many shall rise again, of whom only because it can be said properly, that they awake, it is here said, many of them that sleep in the dust shall awake. For the rising again of the wicked is not a waking, but a coming forth, as it were, through a terrifying sound full of fear and horror, to judgment, to which they shall be most unwilling, as counting it better always to lie in the dust of rottenness, then thus to be forced out to the increase of their horror. For he waketh only out of his sleep, that having slept enough heareth now some Cock crowing or bird singing and cheerfully as well refreshed openeth his eyes and sleepeth no more, and so do the righteous at the last day, the Trumpet sound or the voice of the Son of man uttered shall awaken them as a gentle calling of them up to take a prize, but for the wicked they shall be startled, as at the sounding of an alarm of the enemy, whose piercing darts they know no means to escape. And that it might be thought, that many only and not all shall then rise again, it is added, some to everlasting life, some to everlasting shame and contempt, as if he had said, many that fell asleep in the Lord, when they suffered for him, or otherwise departed in the true faith, shall awake and come forth to their everlasting comfort; but it is to be understood, that the wicked who died in their sins shall not then be suffered to lie still in the prisons of their graves, but shall by a terrifying sound be made to come out of their endless confusion. And therefore to put this out of doubt against those that say, the wicked shall not rise at all, our Lord saith, All that are in the graves shall hear the voice of the Son of man and come forth, &c. and Rev. 20. All both great and small, yea this text is plain for it, for who are the some, that are adjudged to everlasting shame and contempt but the wicked and reprobates?

And they that be wise shall shine as the brightness of the Firmament, and they that turn many to righteousness as the Stars. Here it is shown, in what a glorious estate the Elect shall be in the life to come, how greatly so ever they be abased in this life, and in saying, they that turn many, he alludeth to that, chap. 11. 33. they that understand shall instruct many, for who are the wise, that turn others, but those thas understand and instruct many? And who are they, but such as Mattathias and Judas Maccabeus and his brethren; that taught the Law of God both in doctrine and life, abhorring themselves from doing contrary, yea being leaders to others [Note.] in suffering for the truth, as chap. 11. 33. where after that he had spoken of the intelligent instruct many, he saith, yet they were slain by the sword and flame, &c. wherefore here is shown in what an high degree of glory the faithful Ministers of the Word shall be, that stand to their own doctrine, which they received from God, to the death for the encouragement of us all against the malignities and contempts of the wicked world, that neither for fear of dangers nor hope of reward we may ever go from this our duty but persist in it to our lives end. And this is a ground of that tenet touching the degrees of heavenly glory. But when the wise and such as turn others are spoken of, the faithful of any calling are not excluded from having a part in this glory, but only more eminency of glory is promised to instructors and converters, Heb. for turning many to righteousness, it is justifying many or making many just, which is done, when by the teaching and examples of faithful Pastors many are converted, for in what instant one is converted he is justified, and the Preacher being the instrument hereof is said to justify, as St. Paul telleth Timothy, that by continuing in doctrine, exhortation and prayer, he shall both save himself and those that hear him, for properly God only justifieth by forgiving sins, man only instrumentally when by his preaching a sinner is converted, and by virtue of the office committed unto him, he is absolved from his sins.

But thou (O Daniel) shut up the Book and seal the words even till the end, many shall run to and fro, and knowledge shall be increased. Here it may be demanded, must the Book wherein Daniel wrote these things, be shut up and sealed to the end? if so, to what purpose were they revealed and written? Sol. It is not meant, that he should do so, but thus shut and seal it in a figure, to show first the obscurities of these Prophesies. 2. The certainty. 3. That it should be a very long time, before that they should have a full end. For so the Ancients, saith Pierius, made a sealed Book an hieroglyphick of Antiquity. And Egyptians painted Sphinxes upon the doors of their Temples, to show the mystical things lying hid therein. For Sphinx, as Pierius saith, was a monster which had the head and hands of a woman, the voice of a man, the paws of a Lion, the wings of a bird, the body of a Dog, and the tail of a Dragon, and he stayed men as they passed putting dark questions and riddles to them. For the running of many to and fro, and the increase of knowledge, the meaning is, that these Prophesies shall be diversely scanned and expounded by divers, but time must help to the true understanding hereof when they are accomplished, as Irenaeus saith, Every prophesy before it is accomplished is a riddle, but being once accomplished, it is plainly understood. When Antiochus had run his race, that touching him was understood, but as a Book shut and sealed before, and that in the same Prophesy touching Antichrist was as a sealed Book in the times of the ancient Fathers under the New Testament, but since, it is, as we conceive, made manifest to concern the Pope, and so knowledge is now increased more, and shall be in the Revelations of John to the end of the World. Therefore let no man say, are ye wiser then the ancient [Note.] Fathers, who are but as it were of yesterday? and therefore give little credit to any new interpretation brought by modern writers, and yet let none upon this ground be too credulous neither, but see good reason first, before that any sense brought be received as a new light, by which too many are led in these days, lest it prove but a light to lead into a pit, as ignis fatuus doth. For the certainty of these Prophesies hereby intimated, that whereunto seals are set are certain, and hereby known to come from him, whose seal it is, or commands it to be set to, so this to be the Lord's, and therefore to be by all men believed without any doubting or scruple making about it.

Hitherto the consolation of the faithful against all their sufferings by that cruel tyrant Antiochus Epiphanes in respect of the happy issue of their grievous sufferings. Now because an appointed time, and the time of the end had been spoken of, but this end was yet unknown, two Angels are brought in inquiring of the man clothed in linen spoken of chap. 10. 3. how long it should be to the end of these wonders, and he answereth by swearing for further confirmation, lifting up his right hand and his left to heaven, that it should be for a time, times, and a part; when he shall have accomplished to scatter the power of the holy people, all these things shall be fulfilled. The Angels appear, and are heard to inquire of the Son of God, to show their solicitude for the good of the faithful and their deliverance out of danger, as being ministering spirits sent out for their good. And whereas commonly in swearing by him that liveth forever the right hand only is lifted up, he now lifteth up both his right hand and his left, because two Angels stood one on the one side of the river and the other on the other, as having respect to them both together from the place where he stood, which was upon the waters, arguing his power over people's set forth often by waters; see the like, Revel. 10. 5, 6. For these words, a time, and times, and half or part: see before chap. 7. 25. This is reckoned by Polanus three years and ten days, because it is not said half, but part. And by the history, 1 Maccab. 1. 57. and chap. 4. 52. the abomination making desolate before spoken was set up in the Temple, Anno 145. of the reign of the Seleucidans, the 15. of the month Chisleu, but Anno 148. the 29 day of the same month the Temple was again purged and the Altar of the Lord set up again by Judas Maccabeus. And whereas verse. 11. 12. it is said, from the time of taking away the daily Sacrifice, and the setting up of the abomination making desolate 1290 days, and blessed is he that attaineth to 1335 days. Before in chap. 8 14. the time is said to be 2300 days. To these things he saith, that by these divers numbers are denoted other blessed events following after the purging of the Temple, for that being done at the end of three years and ten days divers Nations near, as the Edomites, Ammonites, and Moabites had indignation at it and fought against the Jews, thinking to root Israel quite out, but Judas went against them, and then his brethren obtaining great victories over them, which was done in 80 days more, and Antiochus his Forces after this being overthrown, he sickened, as was before said, and miserably died at the end of 45 days more, and then the comfort of the Jews was complete, and it might well be counted a blessed time indeed, because then they were put out of danger, which if he had lived they could never have been, so variable and inconstant he was in his ways. And this may satisfy touching Antiochus Epiphanes, and the end of troubles by him. But whereas he allegeth that passage chap. 8. 14. of 2300 days, I have already shown, how it is to be understood, and that the time, times and part, chap. 7. 25. are plainly spoken of the Antichrist, and not as prefigured in Antiochus. Yet he is made a figure of him, chap. 11. and here again in the time, times and part or half a time, three years and an half, although the days here spoken of be peculiar to Antiochus and cannot be applied to Antichrist, whose days extend not to so many, but 1260. where his time is spoken of three ways. 1. Time, times, and half a time. 2. 1260 days. 3. By 42 months, which are all one. For the last words, when he shall have accomplished to scatter the power, Heb. the hand of the holy people, that is, when Antiochus by hot persecution shall fray away and make to flee from Jerusalem the godly Jews, the end so often before spoken of shall soon follow of destruction to him, and deliverance to them. So when Antichrist shall have fulfilled his scattering of the flock of Christ's sheep, his end shall draw near, the time and times and half time here set being expired.

Then I heard but understood not, and I said, (O my Lord) what shall be the end of these things? Hereby Daniel meaneth, that he heard him say, a time, and times, and part. But what he meant hereby he knew not, intimating a desire that he had to be further informed hereabout. Whence note that even [Note.] Prophets understood not some things, that were shown unto them without a further light given them thereinto by him that knoweth all secrets, and therefore we much less, which ingenuity made Daniel to acknowledge, but pride contrariwise maketh men now in their own opinion ignorant of nothing. But Paul as Duniel confesseth, we know but in part, and saith, if any man thinketh that he knoweth anything he knoweth nothing yet as he ought to know, that is, if he thinketh so highly of himself, that he knoweth anything, and that nothing is so obscure, but he understands it, he is void of all true understanding, the first point whereof is with Daniel to know and acknowledge our own ignorance, that in humility we may seek to God to enlighten us, who giveth wisdom to all that ask and upbraideth no man.

Then he answered me, Go thy way Daniel, for the words are closed up and sealed to the time of the end, that is, inquire no further into this matter, Let it suffice thee to have had so much revealed unto thee, as I have already shown thee, and without troubling thy mind any further, then hath been revealed, go to thy grave in peace, for no more of these mysteries shall be understood till that the things prophesied of begin to be accomplished, until which time they shall remain closed and sealed up, as was said before, wherein an item is given to us to rest satisfied with that knowledge, which God hath been pleased to reveal unto us in his Word, and not to be inquisitive into such things, as he hath shut up yet from our understanding, as his great secrets, according to that of Moses, The secret things of the Lord belong to the Lord, but the revealed to us and to our children.

And many shall be purified and made white and tried. Here is the effect of sufferings in the elect, who were before set forth by the name of many that should awake out of the dust, verse. 2. and the blessed effect of their sufferings is set forth by three comparisons or similitudes, as chap. 11. 35. First of purging, as a winnower purgeth the chaff and dust from the wheat. 2. Of whiting, as the Fuller whiteth a piece of cloth, not leaving any spots therein. 3. Of trying, as the refiner dealeth with gold and silver, putting them into the furnace of fire, till all the dross be burnt away, and the pure metal only remaineth. So that there is cause rather of joy for tribulations, as is said, [Note.] Rom. 5. for the good wrought to our souls hereby, then of sorrow. But the wicked shall do wickedly, and none of them shall understand, but the wise shall understand: when the elect are purified, whited and tried by sufferings, yet reprobates shall not but do wickedly still, and gather more chaff, spots shall asperse them [Note.] more, and they shall be more drossy by sin even being put into the fire of adversity, and enduring the fulling mill and hard winnowing; and by reason of their being so desperately set upon sinning, they shall not understand, when these prophesies are fulfilled, but through God's just judgment upon them for the love of unrighteousness, they shall be so darkened in their understandings; that they shall run blindly on after Antichrist, till they come with him to everlasting perdition, but the wise shall understand, and see well what was set forth hereby to abhor from him and his superstitions for fear of coming into the like danger. It is vain then for the wicked to inquire into the knowledge of divine Mysteries, for as hard knowledge and profound is not for fools, but for the wise, so the knowledge of the things of God is not for the wicked and disobedient, but for the obedient.

From the taking away of the daily sacrifice &c. shall be 1290 days. Upon this Bellarmine argueth, that the Pope cannot be Antichrist, because that he takes not away, but upholds the sacrifice of the Mass, neither doth he, set up any abomination, or abominable heathen idol. To the first of these Polanus answereth, that in Hebrew there is no sacrifice spoken of, but only 〈 in non-Latin alphabet 〉 , continual, whereunto the word worship may be joined as well as Sacrifice, so that he may be Antichrist, that upholdeth that pretended sacrifice, but causeth the continual spiritual worship of God to cease, which is the sacrifice of praise and prayer coming from the Spirit, and not the performing of a service without understanding in an unknown tongue: And indeed besides the sacrifice of praise and mortification of our members upon earth, and alms, there is no sacrifice of a Christian spoken of in all the Word of God: For the next, whereas he denieth the Images set up in Churches to be an abomination, because they are not heathen idols, niether is the worship of Latreia, but only of Douleia given unto them. Polanus answereth, that the very setting up of an image in the Church of God is an abomination, and censured by Augustine who saith, it is wickedness for a Christian to place an Image in the house of God. But there is at Rome in the house of Peter▪ in the Vatican an Image of Jupiter Capitolinus, only for a thunderbolt he hath keys in his hands, but his curled hair different from all other Images of Peter, which be commonly bald, showeth, that it is not his but Jupiter's, and so the same abomination, that is here spoken of. And for the distinction of Douleia and Latreia, it is vain, as appeareth. Metth. 4. and from many passages of the ancient Fathers, who commonly teach that Douleia is to be given to God only, as I have shown elsewhere.

Blessed is he that attaineth to 1335 days. This also is by Bellarmine turned into another argument, that the Pope cannot be Antichrist, because that he having reigned but 1290 days, in 45 days more the final glorification of the elect shall follow: for so both Jerome and Theodoret understand the blessedness here spoken of, and not of the Jews, Antiochus being dead, which exposition came from Porphyrius, and yet might have stood, saith Jerome, if the Temples defilement had continued three years and an half, and not three only. But as hath been already shown, it is not said half, but part, that is ten days, and therefore although it came from Porphyrius it may well stand, and holdeth not being applied to Antichrist. If it be granted according to the days here spoken of, that the day of judgment shall follow Antichrists destruction, the very day might be known, which our Lord denieth. Mat. 24. 36.

But go thy way to the end: that is, thou shalt depart hence before the accomplishment of these things, and at the end of days, that is, of this world, thou shalt stand in thy lot, that is, have the reward of a faithful Prophet, in meditating upon which be comforted.