Commentary on Daniel

1. Doct. The Scripture the rule of truth.

v. 2. Now I will show thee the truth: The truth is only revealed in Scripture; the truth of God is first manifested unto the world in Christ, as he saith, John. 14. 6. I am the way, the truth, and the life: and this truth is revealed in Scripture, as our blessed Savior saith, John. 17. 17. thy word is the truth: the Scriptures of truth are committed to the Church, which is called the pillar of truth, 1. Tim. 3. 15. not because it beareth up the truth; but it rather is borne up by the truth: but both because the truth of God is only revealed to the Church, as here the Angel delivereth the truth of this prophesy unto Daniel: and the truth is set forth and professed in the world by the Church, as a light set upon a pillar, or a beacon raised upon a mountain.

Doctr. 2. Of the impotency of images.

v. 8. He shall carry away captive their gods, with their molten images: quales dij sunt, qui captiui ducuntur, what manner of gods are these which are carried into captivity? Bulling. so the Prophet Isaiah derideth the idols of the Chaldeans, Bel and Nebo, which were carried upon beasts into captivity, Isaiah. 46. 1. how should they be able to help others, that can do nothing for themselves?

Doct. 3. Victory not always a sign of a good cause.

v. 11. And the multitude shall be given into his hand: Ptolemy Philopator a most vicious king, who slue Eurydice his both sister and wife, and used both a male concubine Agathocles, and his sister Agathoclea: yet he overcometh Antiochus Magnus, not so bad as himself: which showeth that the victory always falleth not on the better side, as the Israelites fighting against Benjamin, having the better cause, were twice overcome, Bulling.

Doct. 4. The Church of God maketh a land glorious.

v. 16. He shall stand in the pleasant (glorious, or beautiful) land: which was Judea, not so much glorious because of the fertility thereof, Pintus, or for the miracles done therein, Lyranus, for many great works had been done in Egypt: but because there was the Temple and public service and worship of God: this showeth that religion maketh lands famous and glorious, Polan.

Doct. 5. Of the fidelity of wives to their husbands.

v. 17. She shall not stand on his side: Antiochus the great gave his daughter Cleopatra unto Ptolemy Epiphanes, thinking to use her as an instrument to destroy him; but she contrary to the expectation of her father, cleaveth to her husband: wherein she shown the part of a dutiful obedient wife, preferring the life and safety of her husband before her fathers ungodly desire: thus the Scripture saith, for this cause shall a man forsake father and mother, and cleave to his wife, Genes. 2. If in the degrees of lawful affection the wife (or husband) must be preferred before the parents, much more in unlawful desires, Polan.

6. Doctr. That tribute must be paid to the Prince.

v. 20. Then shall stand up in his place, one that shall raise taxes. This was Seleucus Callinicus, who raised immoderate taxes. Tribute is to be paid unto Princes, and they may lawfully take it: for what God giveth, they may take: but such things are given unto Princes: as our blessed Savior saith, Give unto Caesar, the things that are Caesars: and such things are to be yielded unto the Magistrate, because they are helps to suppress the evil that disturbes the peace: and in that behalf they are due, as the Apostle showeth, Rom. 13. 4. 7. But two cautions are to be observed: 1. that such taxes be moderate, not excessive, tending to the overthrow and undoing of the subject: as Seleucus here was such a raker: and the king of Spain of late days, who exacted the tenth part of the things which were sold in the low countries. 2. such taxes and leuies of money, must not be wasted in riot and excess, but • mploied for the most part to the good of the Commonwealth.

7. Doct. Religion is not to be compelled or urged by torment.

v. 33. They shall fall by flame, by sword. Antiochus did wickedly force the faithful by such torments to forsake their religion: so doth that Antichrist of Rome, that by fire and sword forceth men unto his superstitions. Lactantius saith well, Religio cogi non potest, verbis potius, quam verberibus res agenda est, religion is not to be forced, by words rather then swords the matter must be handled. Among the Protestants none are put to death for religion, but for their rebellion, and sedition, and practicing against the state.

8. Doctr. The ende of persecution is to try and purge the faithful.

v. 33. Some shall fall, &c. to try and purge them, and make them white. There are two ends of persecution: the one is, that trial may be made of the constancy and faithfulness of the servants of God: the other to purge out that dross which is in them, and to wash them white: whereby we see, that the most faithful servants of God have their blemishes, errors, and imperfections, and therefore had need to be purged. Calv.

1. Controv. Of the birth and offspring of Antichrist.

Many of the ancient writers, as they living many years before the manifestation of Antichrist in the world, were deceived in these particulars; so also they were much out of the way in true understanding of other points belonging to this mystery of iniquity. 1. Hyppolitus thought that Antichrist should be a Devil incarnate, and be begotten by fornication, & phantastica carnis substantia organi vice vtetur, and should use a fantastical body, as his organe, &c. he thinketh that he should not have a true body, but only in appearance.

2. Damascene thinketh not that Antichrist should be a Devil incarnate, yet he saith, that illum inhabitet Diabolus, &c. the devil should dwell in him, lib. 4. de fide orthodox. c. 18. that the Devil should possess him both body and soul, that in him and by him he should exercise and practice all his malice. But these are men's fancies: 1. S. Paul calleth him the man of sin: therefore a man he shall be, and not a devil in man's likeness. 2. and his coming shall be by the operation of Satan, 2. Thess. 2. 9. not by the possession, and habitation of Satan: Satan may work by those whom he possesseth not, and he may possess their bodies by whom he worketh not.

3. An other opinion of some ancient writers is, that Antichrist should be borne in Babylon: as Gregory would gather so much out of the 2. of Numbers, where it is said, that Dan pitched his tents toward the North: for Babylon Antichristi patria Aquilonaris est, &c. for Babylon the country of Antichrist is North to Judea. Gregor. lib. 31. moral. c. 10. But this is a very slender collection: 1. there only the situation of the several tribes is described, how they were placed in respect of the Tabernacle, which marched in the middes among them: and not only the tribe of Dan, but of Asher also and Naphtali did campe Northward. 2. Babylon is not now standing, but is come to perpetual desolation, according to the prophesy of Isai, c. 13. 19. that Babylon should be as the destruction of God in Sodom and Gomorrhah.

4. But it is almost a general opinion among the ancient writers, that Antichrist should be borne of the tribe of Dan: thus thought Irenaeus, Hyppolitus, Jerome, Augustine, Prosper, Ambrose, Beda, • upertus, with many others, which they would prove by these three places of Scripture, as Gen. 49. 10. Dan shall be a serpent by the way, biting the horse heels. Ierem. 8. 16. The neying of his horses is heard from Dan: and because Apoc. 7. where 12. thousand are reckoned of every tribe, Dan is left out: the reason whereof they say is this, because Antichrist should come of Dan. Pererius subscribeth to this opinion, and alloweth of these reasons. But Bellarmine rejecteth this opinion as a fancy, and very sufficiently answereth all the former places objected: for the first place is understood of Sampson, who was of the tribe of Dan: the second of Nebuchadnezzers coming to destroy Jerusalem, and so Jerome also expoundeth it: and in the third place Dan is left out, and so is Ephraim; because Joseph is named for the latter, and Levi for Dan. Thus Bellarmine. lib. 3. de Roman. Pontif. cap. 12. Thus in this question one Jesuit (or if you will Iudasite) is opposite to an other.

2. Controv. That Antichrist shall not be one particular man.

All these aforesaid, which affirm that Antichrist shall be a Devil incarnate, shall be borne in Babylon, and come of the tribe of Dan; they likewise hold, that he shall be one particular man. And this generally is the opinion of the Romanists at this day: so Pererius, Pintus, Bellarmine, with the rest: for if this could be proved, the Pope should be freed from the imputation of Antichrist.

But this opinion hath as small ground as the other, and it may thus be refelled by Scripture. 1. S. Paul saith, that the mystery of iniquity began even then already to work in his time, 2. Thess. 2. 7. and S. John also agreeth, Of whom ye have heard (namely of Antichrist) how that he should come, and now already he is in the world. If Antichrist begun to show himself by his Antichristian doctrine even in the Apostles time, which is above 1500. years since, then can he not be one singular or special man.

2. S. John again saith, 1. John. 2. 18. Babes, it is the last time, and if ye have heard that Antichrist shall come, even now are there many Antichrists, whereby we know that it is the last time: out of this place two conclusions may be inferred: the first is, Antichrist was to come in the last times, but Antichrist is now come, therefore these are the last times: If then Antichrist was come in his members and forerunners, he could not be one man, to have so many forerunners, and so long before: The other conclusion is this, that one Antichrist is many Antichrists, which is thus proved; those are the last days, wherein the Antichrist shall come: but in these last days there are many Antichrists: therefore many Antichrists are that one Antichrist.

3. S. Paul saith further, 2. Thess. 2. 3. There must come a departing first, and that man of sin must be disclosed: from hence we may reason thus: There shall be a general departure from the faith when Antichrist cometh: but a general apostasy or departure from the faith, cannot be in one particular enemy: therefore there shall not be one particular enemy to Christ, when Antichrist cometh.

But whereas the Scripture speaketh of the Antichrist in the singular number, the reason thereof is, because the Antichrist shall be the head of that Antichristian body, which shall set it self against the Church whereof Christ is the head: which Antichristian headship shall not rest in the person of one particular man: but shall adhere to a personal succession of particular men, who shall be the captains and ring-leaders unto all Antichristianism. Antichrist then upon the foresaid reasons shall rather be an Antichristian body politic, as are the Popes and Bishops of Rome, then any particular body. See more of this question Synops. Centur. 1. err. 56.

3. Controv. That Nero the Emperor shall not be the great Antichrist.

Severus Sulpitius writeth, lib. 2. sacr. histor. that it was the opinion of some, that Nero should come again in the ende of the world to be that great Antichrist: his words are these, Nero creditor, etiamsi seipsum gladio transfixerit, curato vulnere eius servatus, Nero is held, although he did thrust himself through with a sword, being healed of his wound, to be preserved: and to that purpose they allege that place, Apoc. 13. 3. I saw one of his heads as it were wounded to death, but his deadly wound was healed: which they understand of Nero his wound healed again.

But the same Sulpitius dialogue. 2. reporteth another opinion, that Nero should come again in the ende of the world, and tyrannize in the West parts, compelling men to worship the idols of the heathen: and Antichrist should rage in the East, whose seat should be at Jerusalem, commanding men to be circumcised, and making himself the Messiah.

Augustine likewise remembereth this opinion of the coming again of Nero in the ende of the world: Nonnulli Neronem resurrecturum & futurum Antichristum suspicantur: alij • um non occisum putant sed subtractum potius, &c. diverse do think, that Nero shall be raised again to be that Antichrist: some think that he was not slain, but rather taken away, and preserved in the same state of years, &c. lib. 20. de civit. Dei. c. 13.

But Augustine misliketh this opinion, and saith it is mira praesumptio, a wonderful presumption for any so to think. And beside there is no probability of it: for it is not like that God would work such a miracle for so notorious a wicked man, as either to raise him from the dead, before the general resurrection, or to preserve him alive: we read only of two that were translated, Enoch and Elias, both holy men: for such a wicked man to be translated, it neither hath probability, neither yet is there any example for it.

That place in the Revelation is indeed understood of Nero, but not in that sense: in him the stock of the Caesars was extinguished, and so the Imperial succession received a deadly wound: but it was cured, in that the dignity of the Empire was restored in the Emperors succeeding, though not lineally descended from Cefar.

4. Controv. That Antichrist shall be a deceiver rather then a victorious conqueror.

Pererius concurring with other Romanists, thinketh that Antichrist shall be the greatest Monarch that ever was: and that he shall overcome three kings, of Egypt, Africa, Ethiopia, and all the rest shall submit themselves unto him. lib. 14. in Daniel. in v. 24. Of the same mind was Lactantius, that Antichrist should overcome three kings, qui tum Asiam obtinebunt, & in societatem assumetur à caeteris, which shall then reign in Asia, but he shall be admitted to the society of the rest, &c. Lactant. lib. 7. c. 16. But Lactantius here saith, that the three kings, which Antichrist shall subdue, shall be three kings of Asia; whereas Pererius, and so likewise Bellarmine suppose them to be in Africa: so well men agree together, when they follow their own fancies.

2. Whereas Pererius would have Antichrist to be the greatest Monarch that ever was in the world, because it is said, v. 24. that he should do that, which his fathers had not don, nor his fathers fathers, that place is understood of Antiochus, who is not simply said to do that, which his fathers had not done: for there were of his predecessors, mightier then he, as Seleucus Nicanor, and Antiochus the great: but none had made such spoil of Egypt before, as he should do, as hath been further shown, qu. 31.

3. But that Antichrist shall insinuate himself rather as a crafty deceiver, then as a mighty conqueror, is evident by S. Paul's description, 2. Thess. 2. 9. Whose coming is by the working of Satan, with all power, and signs, and lying wonders: in all deceiueablenes of unrighteousness: and v. 11. God shall send them strong delusions to believe lies. He shall deceive rather with lies and false doctrine, then conquer by force and violence. So S. John describeth the Antichrists in his time by their corrupt doctrine, 1. John. 2. 18. and 4. 3. see more hereof Synops. Centur. 1. err. 64.

5. Controv. Of Antichrists miracles.

1. It is also an old opinion, that Antichrist shall work many strange miracles: as Hyppolitus thus setteth them down, Leprosos mundabit, paraclyticos sanabit, daemones expellet, &c. he shall cleanse the lepers, heal them that have the palsy, cast out devils▪ he shall tell things far off, as if they were present, raise the dead, remove mountains, walk with his feet upon the sea, bring down fire from heaven, he shall turn the day into darkness, and night into day, and bring the Sun about which way he will, and he shall show that all the elements are obedient unto him: so also Lactantius saith, l. 7. c. 17. that he shall stay the sun from his course, and cause images to speak.

2. Pererius also delivereth his opinion thus, speaking more distinctly of these miracles: Some are profitable miracles, as such as Christ did in healing of the lame, and sick: some are curious, as to cause images to speak, and to cause ignorant persons, and children to speak with diverse tongues: some are powerful miracles, as to bring down fire from heaven, and to command the Sun: all these things he thinketh Antichrist shall do. But yet there are some miracles which are done by a supernatural power, as to raise the dead, which only God can do, and these shall be exempted out of Antichrists power: yet whatsoever may be wrought by natural causes, Antichrist, the devil concurring with him, shall do, though they be never so strange.

3. But these are men's fancies and dreams: 1. to heal diseases naturally incurable, as to make men see or hear, that are naturally blind, is beyond any natural cause: and only the Creator can heal those defects in his creature. 2. much more supernatural is it to command the Sun, and to change the season of the day or night: the Devil can do none of these things. 3. Neither can he by his own power raise lightning and tempest: for the Lord brought upon Egypt by Moses ministry the great thunder and lightening: and the fire which came down from heaven, and destroyed Job's sheep, is called the fire of God, wherein it pleased God to use the ministry of Satan: for if this were in Satan's power, then Baals priests that served the Devil, might have brought down fire from heaven to consume the sacrifice, as Elias did. 4. The Devil yet, when the natural causes begin to work, can apply them, and remove them from place to place, as the fire and lightning being caused by God's power, he might bring it down upon Job's sheep: and the winds first raised, he directed upon the house, where Job's children were: though of his own power he cannot cause lightening and tempest: see this question handled more at large, Hexapl. in Exod. c. 7. qu. 15. 5. Whereas then it is said, that Antichrist shall bring down fire from heaven, and cause an image to speak, though some understand these things mystically, Bulling. as I have shown else where; yet it may literally also be understood: for in the Popes legends such things are to be found, that their canonized Saints are said to have raised tempests, walked upon the sea, and caused images to speak: such things their legend stories are full of. And at the tombs of their Saints, to the which simple people come in pilgrimage, they made them believe, that many blind received their sight, many coming lame, returned hole and sound: yea they imagined the dead to be raised out of their graves. 6. And these strange things, so far as the power of Satan could extend, were done verily: for even such things were wrought by the operation of Satan among the heathen: as Claudia a Vestal Virgin to prove her chastity, did stir a ship alone by tying her girdle to it: and Tucia another Virgin of the same order, did carry water in a sive from the river Tibris to the Capitol. Plin. lib. 28. c. 2. But many of their strange works, were but feigned and counterfeit miracles, such are those fore-named, which they fable to be done at their Saints tombs. So that, though all the foresaid miracles, mentioned by Hyppolius (Pererius subscribing) shall be wrought by Antichrist: yet many of them, some true, some forged, have been practiced in the Papal Church, that in this behalf, we need go no further to seek Antichrist.

6. Controv. That Antichrists coming shall not be deferred to the ende of the world.

This is the general opinion of the Romanists, that Antichrist shall reign but 3 • years and an half, and then at the end of the world shall be slain: so Bellar. lib. 3. de Rom. Pontif. c. 4. and the rest do concur with him therein. Lactantius also seemeth to favor this opinion, who thinketh that the coming of Antichrist shall be in extremis mundi temporibus, in the last times of the world. lib. 7. c. 16.

But this opinion cannot stand with the Scriptures: 1. the mystery of iniquity began to work in S. Paul's time, even then a way was preparing for Antichrist: If even then Antichrist were in hatching, it is not like, that all this while he should only be in the egg: that unclean bird hath long since broken the shell, and the cockatrice egg a good while since hath brought forth a serpent. 2. Antichrist must come at the loosing of Satan: for then, when Antichrist should show himself, he shall come by the operation of Satan, with all power and signs, and lying wonders, 2. Thess. 2. 9. But Satan is let loose many years since: he was to be bound but for a thousand years, Rev. 20. 3. which thousand years are long ago expired. 3. We grant that Antichrist shall not utterly be confounded till the second coming of Christ: some relics of that adversary shall remain for Christ to abolish at the brightness of his coming, as S. Paul saith, 2. Thess. 2. 8. but his coming upon the foresaid reasons cannot be deferred so long: see more also of this matter elsewhere.

7. Controv. That Antichrists seat shall not be at Jerusalem.

So hold the Romanists generally that Antichrist shall have his Imperial seat at Jerusalem, command circumcision, and cause the Temple to be reedified. Bellar. lib. 3. de Roman. Pontif. c. 13. Rhemists 2. Thess. 2. sect. 11.

But this is a groundless and weak conceit of theirs, as it may appear evidently by these reasons: New Babylon shall be the seat of Antichrist, Apoc. 17. 5. but Rome is new Babylon: the great city which then ruled over the earth was Babylon, Apoc. 17. 5. 18. but that was Rome, which then had the command of the earth: Jerome also saith, speaking of Rome, dum in Babylon versarer, while I was conversant in Babylon. praefat. ad Paulin • m. 2. Again, in the same chapter, Apoc. 17. v. 9. it is said, the seven heads are seven mountains, whereon the woman sitteth: the city which stood upon seven mountains should be the seat of Antichrist: but Rome is notoriously known to be that city built upon seven hills: therefore none other seat shall Antichrist have then the city of Rome: see further elsewhere: we must but touch everything briefly here.

8. Controv. That the city of Rome shall not be utterly destroyed before Antichrist shall come.

This was another of Lactantius conceits, approved by Pererius, Incolumi vrbe Roma nihil istiusmodi videtur metuendum, as long as the city of Rome is safe, no such thing is to be feared; but when that head city of the world is fallen, and Rome begun to be 〈 in non-Latin alphabet 〉 , (that is, a ruin) as Sybil said, who will doubt but that the end of human things is then at hand, &c.

1. The same Lactantius was of opinion, that the world should ende within 200. years after his time: the one is as true as the other. 2. True it is that as long as the Roman Empi • e continued in the full strength and authority, Antichrist was kept out, and that is it which should with old and let Antichrists coming, till it were taken out of the way, whereof S. Paul speaketh, 2. Thess. 2. 7. for it is evident, that the Pope increased in power by the ruin and decay of the Empire. 3. It is also true, that the city of Rome was never more ruinated, defaced, and spoiled, then since it hath been under the command and obedience of the Pope, by the Goths, Vandals, Lombards, and others. 4. But that Rome should be utterly desolate, and brought to a final ruin, is contrary to the divine prophesy of the Revelation, which maketh the city with seven hills to be the seat of Antichrist, as is shown in the former controversy.

9. Contro • . That the Papists Antichrist, and the Jews Messiah shall come together.

Hyppolitus, whose opinion herein Pererius followeth, thus writeth of Antichrist, Potissimum Gens Hebraeorum prae omnibus Antichristo chara erit, &c. The nation of the Hebrews shall be before all other most dear unto Antichrist, and one shall say unto another, can a man in our age such as this, so good, and so just be found? the Jews therefore hoping that he shall obtain a most large Empire, shall thus say unto him: We will all obey you, for we acknowledge you to be just above all the earth, all we hope to obtain salvation by you, &c. Gregory also in his time seemed to favor that fancy: quia Iudaizare populum compellet, vt ritus Mosaicae legis revocet, &c. because he shall compel the people to Judaize, that he might revive the rites of Moses law, and bring the Jews in subjection unto him, he shall cause the Sabbath to be observed, &c. lib. 11. epist. c. 3.

These scrappes of some ancient writers the Romanists in these days have gathered up, who affirm the same, that Antichrist shall have his seat at Jerusalem, re-edify the Temple, and command circumcision.

The same is the general opinion of the Jews, that when their expected Messiah cometh, the city and Temple shall be built again, and he shall restore unto them their kingdom and country, & be a victorious conqueror, suppressing the armies of Gog & Magog.

Now then, as the Romanists themselves hold the obstinate Jews to be in error, that deny the Messiah and Christ to be come, looking for another: so they making their Antichrist to be the same with the Jews Messiah, are in the like error, expecting for the coming of another Antichrist, who long since is come already, and manifested in the world: and as soon shall the Jews Messiah come, as this their imagined Antichrist. Having now thus briefly discovered these errors of the Romanists concerning Antichrist, we will now come to set forth the true signs and marks, whereby the Antichrist is discovered, and so find him out where he is.

10. Controv. Of the true marks whereby Antichrist may be discerned.

1. As he is called Antichrist, so he shall in all things be opposite and contrary unto Christ. 1. Christ was most holy▪ and by the spirit of God which remained in him, was moved in his thoughts, words, and works only to that which was good: but Antichrist by the operation and instinct of Satan shall be stirred up unto all kind of evil: this Pererius confesseth: & how this hath been performed in that Romish chair of pestilence, all the world seeth, and they which are not willfully blinded must needs acknowledge: what blasphemy, idolatry, profaneness, uncleanness of life, murders, and other impieties have been committed by that Sea, hath been abundantly shown elsewhere: so that that title, which the holy Apostle hath given unto Antichrist, calling him the man of sin, 2. Thess. 2. 8. doth more fitly agree unto none, then to the Bishop of Rome. 2. Christ was humble and meek: but Antichrist shall be most proud. 3. Christ was most obedient unto his father, and gave most honorable testimony of him: Antichrist shall be most contumelious and blasphemous against God, and therefore he is said Apoc. 13. to be full of the names of blasphemy. 4. Christ came to preach the truth, Antichrist shall be the sower of all corrupt and false doctrine. 5. Christ said his kingdom was not of this world: but Antichrist shall altogether seek the pomp and glory of this world. 6. Christ was the head of all good and holy men, and Antichrist shall be caput malorum, the head of the evil and wicked men. These notes and marks Pererius giveth of Antichrist, showing wherein he shall be an enemy and adversary unto Christ. All which notes and marks do most fitly agree to the Bishop of Rome: for what place can show more examples of all kind of wickedness then that? who is more proud and ambitious blasphemous then he? where is taught more false and corrupt doctrine then there? who seeketh more the outward pomp of the world then he? and who else challengeth to be head of the (malignant) Church but he?

2. Pererius saith that Antichrist shall be a great dissembler and hypocrite, he shall make a show of three great virtues, chastity, abstinencie, and piety. And who maketh a greater show of these then the Pope? he would seem to be so chaste, that he forbiddeth his Clergy lawful marriage, yet suffering them to practice secretly all kind of uncleanness: he would seem to be abstemious in forbidding the use of lawful meats: and for his piety he will be saluted and called the most holy father.

3. Antichrist shall corrupt many with his great gifts and liberal rewards: And so the Pope hath Cardinals hats, Archbishops palles, Bishops miters, and other dignities, with ample and large revenues to bestow upon his followers: as Bishop Fisher in king Henries days was rewarded with a Cardinals hat for his good service in maintaining the Popes supremacy: but the head that should have worn it, was first set up upon London bridge. Bellarmine for his great pains taken in defending of the Popes supremacy, and other points of Antichristian doctrine, was made a Cardinal.

4. Pererius addeth further, that whom Antichrist cannot win with flattery & gifts, he will seek to overcome by terror and torments, lib. 14. in 11. Dan. v. 21. Such hath been the practice of the Antichristian Prelates, as the former days of persecution in England do plentifully testify: for first they would set upon the faithful servants of God by flattery and fair promises, and so not prevailing, they would threaten faggot and fire: this may be evidently seen in the examinations of the blessed servants of God, D. Taylor, M. Philpot. M. Bradford, with the rest.

5. Last of all, Antichrist shall deceive, saith Pererius, faciendo plurima & admiranda prodigia, by working many prodigious things: And this hath been the continual practice of the Papal Church, with forged miracles to deceive the simple people, as hath been before declared: And hitherto I have followed Pererius steppes, showing how his marks of Antichrist do most fitly agree unto his Pope holy father the Bishop of Rome.

11. Controv. How the description of Antiochus historically, doth typically decipher the Pope and Antichrist.

Though in this prophetical narration of Daniel, c. 11. from v. 21. to the ende, Antiochus be properly described, yet figuratively it may be applied unto Antichrist. And it letteth not, that Antiochus was a civil and temporal king, and the Pope taketh upon him chiefly to be a spiritual governor: for as Doeg, notwithstanding he was one of Saul's courtiers, yet was a type of Judas one of the twelve Apostles, as appeareth, Psal. 69. 26. and 109. 8. compared with Act. 1. 20. And so Achitophel also one of David's politic Counsellers of state, a figure of the same Judas, Psal. 55. 14. and Mark. 14. 20. So Antiochus as well may be a figure and type of the Antichristian Prelate.

1. Antiochus is said to be a vile and abject person, and not to have come unto the honor of the kingdom by any right and title, or by consent or election, but by flattery: So the Roman Bishop was at the first of small respect, who by little and little usurped over the Church, not by any right or title thereunto, or by common consent and suffrage of the Church, but by flattery and deceit, Bulling. Polan. Hereunto also agreeth the former prophesy, c. 7. 8. where this enemy unto the people of God is called a little horn, in respect of his obscure and base beginning: and Revel. 13. the beast which signifieth Antichrist, is said to ascend out of the • arth.

2. Antiochus is set forth as a victorious conqueror: the arms shall be broken before him, v. 22. So the Antichrist of Rome hath much prevailed and prospered in the world, though not so much by force as by craft and subtlety, Oecolamp.

3. Antiochus is set forth by his rapacitie: he spoiled and robbed Egypt, and the most pleasant places thereof more, then ever did any before him, v. 24. And thus hath the Roman Antichrist in time past polled and pilled the world, by his annates, first fruits, tenths, Peter-pence, pardons, and such like devises to get money.

4. Antiochus is also described by his dissimulation, that he with the king of Egypt shall talk of deceit even at the same table, but his heart even then shall be to do mischief, v. 27. So there hath not been more deep dissimulation practiced with kings and Princes, then by the Bishops of Rome.

5. As Antiochus practiced with the forsakers of the holy covenant, v. 30. by their means to seek to prevail against God's people: So hath the Pope used as his ministers and instruments runnagates from their country, and Apostates from the faith: as is evident to all the world in those monstrous and unnatural treasons, which have been attempted against this nation and Church of England: And as Daniel prophesied of Antiochus, that he should have intelligence and consult with them that did forsake the covenant, v. 30. so S. Paul saith that there shall come a departing first, (that is, from the faith) and that man of sin shall be disclosed: But because there is some difference between us and the Papists, what this apostasy and departure from the faith should mean, it shall not be amiss a little to insist thereupon.

Controv. 12. That S. Paul speaketh of an apostasy and departing from the faith, 2. Thessal. 2. 3.

1. Pererius thinketh that this Apostasy is to be understood of the departure and falling away from the Roman Empire, and to that purpose he allegeth Lactantius, who faith, incolumi vrbe Roma nihil istiusmodi esse metuendum, that so long as the city of Rome is safe, no such thing is to feared, &c. Bellarmine also bringeth this for one exposition. 2. and further he addeth that by this apostasy we may understand, dispositionem adregnū Antichristi, a disposition or preparation to the kingdom of Antichrist. 3. and if it be understood of a defection or falling away from the faith, he thinketh it rather to agree to the Protestants, then any other, who are departed from the unity of the Church.

Contra. 1. It shall be shown that apostasy is here to be taken, not as the word is used in the Civil law, for a departure either of a subject from the obedience of his prince, or of a soldier from his captain: for S. Paul speaketh not here of such civil and politic matters: or as the Romanists call apostasy, when one leaveth the order and sect into the which he was entered: for in S. Paul's time, there were no such superstitious sects of Monkerie: but that Apostasy here is to be taken for a departure and falling away from the faith, it may thus appear.

1. So is this word used in other places of the new Testament: as Act. 21. 11. They are informed of thee (saith James to Paul) that thou teachest the Jews to forsake (or play the Apostates from) Moses: 1. Timoth. 4. 1. the spirit speaketh evidently, that in the latter times, some shall depart from the faith, and shall give heed to the spirit of error, and to the doctrine of devils. 2. The event is answerable hereunto: for together with the rising and manifestation of Antichrist, came in a general corruption and depravation of the most of the a • • icles of Christian religion. 3. thus also diverse of the ancient writers expound this place: Justin. Martyr calleth Antichrist, defectionis homo, a man of apostasy or falling away, dialogue. cum Tryphon. Irenaeus saith, he shall be sine lege quasi Apostate, as an Apostate without law, lib. 5. adverse. haeres. c. 21. So also expound Primasius, Cyrillus, Chrysostom, Oecumenius. 4. Thus also Thomas in explanation. Lyranus, Hugo Card. expound, and the Rhemists also upon this place mislike not this sense.

2. A disposition or preparation it cannot be unto Antichrists kingdom: because it is said that the man of sin shall thereby be disclosed: he shall then come together with it, because he shall be revealed by it.

3. But it is a false imputation upon the Protestants, that they are Apostates: They have separated themselves from the Church of Rome, as did Enoch, and the faithful of the old world from the posterity of Cain, and as our Blessed Savior and his Apostles divided themselves from the synagogue of the Scribes and Pharisees: But they were departed first from the doctrine of Moses: as the Roman sectaries have declined from the ancient Apostolic faith, instead thereof establishing their own traditions, and the doctrines of men.

13. Controv. Of other notes and marks wherein Antiochus and Antichrist agree.

6. As Antiochus used the arms and armies of his captains to oppress the Jews: So likewise the Bishops of Rome have abused the secular arm and power to maintain their pomp, and ambition, and to establish their superstition.

Marcellinus the historian (who was no Christian) writeth of the dissension between Damasus and Vrsicinus, about the Episcopal seat, that the contention between them was so hot, and such parts taking; that in one day in the Church of Seruinus there were found an 137. dead bodies, which were slain in a skirmish: And yet the ambition of the Roman Bishops was in those days nothing like to the pride of that vain-glorious Sea now.

Gregory the 7. called Hildebrand, as witnesseth Benno a Cardinal of that Sea, did move and make great wars to uphold his papal dignity: so did Paschal. 2. Innocentius 3. Gregory 9. fill all Germany, France, Italy, Spain with wars: and so have the Popes maintained their factions and quarrels a long time by the Civil power.

Phocas the Emperor, that killed his Lord and Master: Pipinus king of France that murderer: Rodolphus that disloyal duke to Henry the 4. Emperor: Henry 5. that disobedient son to Henry the 4. his father; were all the Popes vassals to fight his battles, and to maintain his quarrels with the sword. So have been of late the kings of France on a row, Henry the 2. Francis the second, Charles the 9. Henry the 3. Such was the Duke of Albanie in the low countries, and other captains and Generalls under the king of Spain.

By the secret practicing of Nicolaus 3. all the French in one day were killed thorough out Sicilia: Matchiavil: with the privity and knowledge of Urbane the 6. was Joanna Queen of Naples slain before the altar, Theodoric. à Niem. lib. 1. de schism. c. 25. Julius the 2. was a warrior himself, and present in the battles which he fought. Sixtus the 4▪ spent most of his time in wars: and when they were ended upon a conclusion of peace, he died for grief. Paulus the third was author of the German war, Polan.

The Pope sent his secular arms, the king of Spain's forces, among the Indians, under pretence of embracing them to his religion: but they practiced most horrible butcherie and cruelty among them: they hewed them in pieces, roasted them at the fire, worried them with dogs: • ipped their bellies, and drew out their bowels: opened the wombs of women with child: hung them up, and burned them: set them on stackes of straw, and set fire to them: and thus in 40. years space they destroyed 15. millions of men, that is, 150. hundredth thousand, and left wast and vnpeopled five times so much ground as all Spain containeth. They put them to unspeakable torments, some they shodde with iron shoes nailing them to their feet, some they flayed, and cast in salt, to put them to more pain: they cut off their lips, noses, ears, their fingers and toes: and with fire and sword, they consumed an infinite number, as is before rehearsed: Polan. ex Bartholom. Casa.

As Apollonius sent by Antiochus against Jerusalem, made fair promises until he was received into the city, but then he fell upon them on a sudden, and put them to the s • ord, and fell upon the Jews on the Sabbath, while they kept the feast, and used all outrageous cruelty against thē: So within these few years, perdinandus Mendoza, with his crew of Spaniards, a champion for the Pope-catholic faith, practiced most horrible & savage cruelty in Westphalia, sparing neither age nor sex, no not them which submitted themselves, and were of their own religion: the women great with child they stretching out their hands nailed to bourds, and ripped their bellies, took out the infants, cut them in pieces, and hung them about their mothers necks: they compelled the men with long famine to eat their own children, and some they hung up by the pri • ie members, and the women's bellies they opened, and thrust in children of two years old, and strangled them in their mothers blood: Never did any Turks or infidels show such examples of cruelty, as those the Popes arms and champions, Palanus.

7. As Antiohus by his captain Apollonius caused the daily sacrifice to cease, set up abominable idols, burnt the books of the law: So the Antichrist of • ome hath abolished the right use of the Eucharist, which is a continual commemoration of Christ's death: yea the sacrifice of Christ's death, and the virtue thereof is by them obscured, if not abolished, while he bringeth in other satisfactory and propitiatory sacrifices in their ordinary masses: the Pope setteth up in Church idols and imagery, which are things abominable in the service of God: the books of Scripture being in the vulgar tongue he commandeth to be burned, and hererein he treadeth in the steppes of his forerunner Antiochus.

8. Antiochus beside his foreign power used the service of the Apostatate Priests, and Jews, as Jason, Menelaus: So the Pope beside the secular power hath his runnaga • e and fugitive Priests, Jesuits, Seminaries, which do by their subtle persuasions seduce many: Gregory setting forth Antichrist, showeth that he shall use two kind of ministers: conatur ad se cord • hominum & missis praedicatoribus trahere, & commotis potestatibus inclinare, he shall endeavor both to draw men's hearts unto him by sending of preachers, and to bend them by the moving of Potentates, in Job lib. 33. c. 23. This also he showeth further by that place, Apocal. 9. 19. their power is in their mouth and in their tail: in ore doctorum scientia, in cauda secularium potentia significatur, &c. in the mouth the knowledge of the learned is signified, and in the tail the power of secular men.

Thus the Roman Antichrist bestirreth himself using both the sword of cruel potentates, and the pen and tongue of corrupt teachers, whom he enticeth with rewards, and promise of dignities to uphold by their subtle wits the kingdom of darkness: and so in every point he imitateth the example of wicked Antiochus his lively image, that both these ways practiced against the people of God.

Controv. 14. How the Antichrist of Rome hath persecuted Emperors, Kings, Princes, learned men, whole Churches for religion.

9. As in this great persecution under Antiochus there were many faithful, that did not forsake the law, but did cleave unto the Lord, and instructed others so to do likewise, who were most cruelly persecuted for their faith: so in the times of persecution under the Roman Antichrist, many of all sorts, that have opposed themselves to his ungodly proceedings have been evil entreated, and cruelly handled. 1. both Emperors. 2. Kings. 3. Princes. 4. Learned confessors of the truth. 5. whole Churches, as now shall be briefly shown in order.

1. Of the Emperors. First, Philippicus Bardanius, because he commanded all images to be removed out of Churches by the consent of John Patriarke of Constantinople, was declared to be an heretic together with the said Patriarke, and publicly excommunicated in a certain Synod by Pope Constantine, who inhibited that the image of the said Emperor should be stamped in any silver or gold, or any mention to be made of him in the common prayers, Vrspergens.

Leo the 3. Isauricus, called Iconomachus, a fighter against images, caused images in Italy and Sicily to be cast out of the Churches, and by his public edict commanded all images to be removed: for the which fact he was excommunicated of Gregory the 2. and Gregory the 3. and the Venetians with others were stirred up to rebellion, and the Eparch or viceroy with his son slain: by which occasion the Pope stripped the Emperor of his Exarchateship or government of Italy, which the Emperors of Constantinople had held an 164. years.

Constantine the 5. in a synod at Constantinople of 330. Bishops, decreed that images should be cast down and burned, and no more be worshipped, nor the Virgin Marie prayed unto: that Saints relics should not be kept: that it should be lawful for Monks and Nuns to marry: for the which Stephanus the 2. translated the Empire of Constantinople into France: and his body was taken up 23. years after it was buried, by the Empresse Irene (to please Pope Adrian ) and burnt to ashes.

Constantine the 6. for removing images which his mother Irene had set up, was by her deprived of his kingdom, sight, and life also.

No better dealt the Popes with their own Emperors of the West. Henry the 4. who had encountered with his enemies 62. times in open battle, was by Gregory the 7. Urbane the 2. Paschal the 2. excommunicate: his Empire was first given to Rodolphus the Duke of Suevia: then his sons were set against him, under color of religion: first Conrodus, afterward Henricus the 5. his son, who deprived him of his Empire, and caused his body to be digged up, after it was buried, and cast forth as a carrion into the fields, where it lay unburied five years, until it was brought to Spire, and there buried. Friderike the 1. called Barbarossa, was most hardly used by the Popes Adrian the 4. and Alexander the 3.

Philip the son of the said Friderike by the procurement of Pope Innocent the 3. who established transubstantiation, was slain at Bamberge by Otto Count Palatine.

Otto the 4. and Friderike the 2. were excommunicate by Pope Innocent the 3. and Gregor. 9.

Henry the 7. was poisoned with a consecrate host by a Monk of the faction of the Guelphes, which was on the Popes side: the Gibellines were another faction, which held with Emperor.

Lodovike the 4. was likewise excommunicate by the Pope, who sent forth his Monks and Friers into every quarter to defame the Emperor, and the Cardinals did stir up the Princes to war against him, Avent. And thus have the Popes handled the Emperors: Kings, and Princes, opposing themselves to their superstition, have found no better measure.

2. Childericus king of France was deposed and thrust into a monastery.

Rachis king of the Lombards, was by the same Pope Zechariah put into a monastery.

Lodovike the 12. was much encumbered by Julius the second: who himself leading his army from Rome, as he went over the bridge of the river Tiber, threw S. Peters keys into the river; and seeing they would do him no good, he said he would betake himself to Paul's sword.

Henry the 4. now king of France, was assaulted by 6. Popes, Gregor. the 13. Sixtus the 5. Urbane the 7. Gregor. the 14. Innocentius the 9. Clement the 8. who the last named, having brought the king to be reconciled to the Church of Rome, did thereupon triumph insolently over him: As in a certain book set forth of that matter, there is a tractate, de victoria Clementis 8. de Henric • 4. &c. glorious triumphantis, of the victory of Clement the 8. most gloriously triumphing over Henry the 4. king of France and Navarre.

Thus have the famous kings also of this Realm of England been served by the Popes and their ministers. King John was poisoned by a Monk.

King Henry the 8. that most famous and renowned king, was by the bull of Paulus the 3. deprived of his kingdom, and his subjects freed from their oath of alleagance.

Queen Elizabeth our late Gracious Sovereign of blessed memory, before she came to her crown was persecuted by her sister Queen Marie, and her chief agent Stephen Gardener, for her religion: and after that by God's fatherly providence and care to his Church, she was advanced to the kingdom, she was practiced against by nine Popes: the six before named, and by Paulus the 4. Pius the 4. Pius the 5. both by open war and hostility, wherein the two Philip's of Spain bare the chiefest stroke, and by privy treachery and treason.

Our kings majesty that is now, both in Scotland had experience of Popish practices against him; and since his happy coming into England, some of the Popish faction have more then once or twice conspired against him. But blessed be God he hath escaped their snares.

3. Now in the third place, Some Princes and nobles shall be produced whom the Popes have cruelly assaulted.

The Exarc • or viceroy of Ravenna, under Leo the 3. Emperor, by the Popes faction was slain with his son.

The Medices at Florence were set upon in the Church by the counsel of Sixtus the 4. the Popes legate gave the sign, when the host was lift up, Volaterran. lib. 5. Geograph.

The Earl of Toulouse was pursued by the French king by most fierce war, at the instigation of the Pope, only because he favored the Albigenses.

John Friderike Duke of Saxony, and Philip the Lantgraue of Hassia, were assaulted by most cruel war, only for the cause of religion.

Count Egmond, and Count Horne were beheaded for favoring the Protestants.

The Prince of Condie was poisoned.

Caspar Colignius slain in the Massacre in France.

Antelot and Cardinal Castilion poisoned.

William prince of Aurane was slain by a villane.

Charles the king of Spain's son, because he was thought to favor the Protestants, whom they call heretics, was made an ende of by the Inquisitors for religion, neither could his father, or would not deliver him.

4. These learned confessors also, and some holy martyrs have in diverse ages opposed themselves against the Pope, and were evil entreated for it.

Vigilantius Bishop of Barcellona in Spain, because he found fault with the adoration of relics, and with single life, was counted an heretic.

The Bishops and Presbyters, which held a synod at Eliberine in Spain, were adjudged heretics by Pope Adrian in a synod at Frankefort.

Ann. 840. Bertram writ against transubstantiation.

So did Johannes Scotus Ann. 869. and was slain of his scholars with their writing pens.

Ann. 964. Huldericus Bishop of Augusta impugned the single life of the Clergy.

Ann. 1039. Berengarius bent himself against transubstantiation.

Ann. 1157. Johannes Sarisburiens. did teach, that the Pope was Antichrist, and Rome Babylon.

Arnoldus Bishop of Brixia denied unto the Pope the use of the temporal sword.

About the same time lived Peter Bloix, who publicly maintained in his writings that Rome was Babylon, the Popes officers harpies, his Priests Baalites.

Ann. 1160. Petrus Waldo of Lions, ann. 1240. Petrus de Vineis, ann. 1260. Gulielmus de S. Amore, ann. 1306. Petrus Cassiodorus a learned Noble man of Italy, 1314. Dulcimus of Navarre. 1315. Arnoldus de noua villa. 1383. John Wicleffe in England. 1405. John Hus and Nicolaus Clemangis a Doctor of Paris. Hyeronym. Savonarola a Monk of Ferrara, whom Alexander the 6. caused to be burned. Antonius Mancinellus, Gulielmus Occam: All these were great impugners of the Pope.

Ann. 1517. Martin Luther. ann. 1519. Huldericus Zwingli: and since many learned men in Germany: Oecolampadius, Capito, Melancthon, Martyr, Bullinger, with others: in France, Calvin, Beza, Farellus, Viretus, with others: in England, B. Cranmer, B. Ridley, B. Hooper, M. Latimer, M. Filpot, M. Bradford, holy martyrs, and since B. Jewel, D. Fulke, D. Whitaker's, D. Reynolds, with many more excellent writers, and worthy preachers have discovered the nakedness of the whore of Babylon.

5. Lastly whole Churches have been persecuted for resisting the Pope and his doctrine: the Albigenses under Innocentius the 3. the Waldenses under Pope John the 22. the Church of Calabria, of Sevill in Spain, of England in Queen Mary's days: and the Curches of France under Charles the 9. and Henry the 3. endured much oppression, by the tyrrannie of the Popish faction.

And thus doth the Pope resemble Antiochus in persecuting with fire and sword the faithful servants of God professing the truth.

15. Controv. Of the pride and blasphemy of Antichrist against God.

10. v. 36. He shall magnify himself against all that is God: This is most true of the Antichrist of Rome: for he exalteth himself above the Angels which are called gods in respect of their excellency of nature and condition, making himself judge of the Angels. Princes and Magistrates also are called gods: them hath the Pope caused to kiss his feet, and hath troad upon their necks, disposing of their kingdoms at his pleasure. Innocentius the third thus writ unto the Emperor of Constantinople: that as gold exceeded le • d▪ so the Papal dignity the Imperial: as the Sun was the Lord of the Planets, so the Pope of all secular dignities: and as the Moon receiveth light from the Sun, so the Emperor hath his dignity from the Pope: thus he exalteth himself above temporal governors, which are as terrene gods. Likewise the Pope maketh himself superior to Saints, whom he taketh upon him to canonize or not to canonize at his pleasure, Polan. The Pope also challengeth to be Superior to all other Bishops and Pastors, who are as Angels set over the Churches: and so he magnifieth himself above whatsoever is called God, Bullinger.

11. Antiochus did exalt himself against the true God, who is here called the God of gods: so the Pope glorieth to be called God in earth: as Nicolaus the Pope in his epistle to Michael Emperor of Constantinople saith, that the Pope à pio principe Constantino Deum appellatum, was called God of the godly Emperor Constantie, distinct. 96. c. satis: So in a certain gloss in the ende of the Extravagantes, the Pope is called Dominus Deus noster Papa, our Lord God the pope: which gloss is not ignorantly thrust in, but wittingly and well allowed of among the Papists: for notwithstanding that the Canon law was by the appointment of Gregory the 13. reuised and corrected by certain Cardinals and others, they suffered that gloss to remain vnaltered. At the coronation of Sixtus the 4. there was this inscription in a certain triumphal pagen, at one of the gates thorough the which he should pass, & merito in terris crederis esse Deus, thou art worthily held to be a God in earth. Ludovicus Gomesius in reg. Cancellar. saith, that the Pope is quoddam numen, a certain divine thing representing a visible God in earth: And Stapleton the Jesuit in his preface to Gregor. 13. before his book de princip. fid. doctr. calleth the Pope, supremum in terris numen, the most divine power in earth. Therefore Friderike the 2. in his epistle to Otto Duke of Baevaria saith, not without just cause, Pontifices Romani affectant Dominationem quandam & diuinitatem, the Roman Bishops affect a kind of Lordlinesse, yea divinity in earth.

12. Antiochus uttered horrible blasphemies against God: The Pope therein is no whit inferior unto him: Boniface the 8. in c. quoniam de imm. in Sext. calleth the Church his spouse, which only is peculiar to Christ to be the husband of his Church, 1. Cor. 11. 3. the same Pope also, among many other his arrogant speeches, saith, haec authortas non humana, sed diuina, this our authority is not human, but divine: and again, subesse Romano Pontifici omni creaturae, definimus omnino esse de necessitate salut is, we do define, that it is of necessity of salvation for every creature to be subject to the Bishop of Rome, extrav. commun. de maiorit. & obedien. lib. 1. titulo 8. The same Boniface the 8. in the 1300. year, when the Jubilee was solemnized, shown himself the first day in his pontifical attire: the next day he came forth in the Imperial robes, causing a naked sword to be carried before him, and he himself came after crying with a loud voice, Ego sum Pontifex & Imperator, terrestreque & coeleste imperium habeo, I am both chief Bishop and Emperor, and have both the terrene, and celestial government. Sixtus the 5. in his bull against Henry king of Navarre, now king of France, and the Prince of Condie, boasteth, that his authority delivered unto him from Christ and S. Peter did exceed the power of all kings and Princes, & incumbere sibi, ecclesiarum omnium, populorum, & gentium sollicitudinem, that the care of all Churches, people's, and nations did lie upon him, &c. so that the Pope doth challenge to himself, that which is peculiar to Christ, ex Polan. Such like blasphemies are those which are currant among the Popish sort: as in the gloss of the decrees, the Pope is said neither to be God, nor man, sed medius inter vtrunque, but a middle thing between both: Augustine. Boetius addeth further, Papam omnia in terris posse, quae Deus potest in coelis, that the Pope can do all in earth, which God can do in heaven: and Philippus Decius, Papam omnia posse facere, quae Deus facit, &c. that the Pope can do all things, which God doth: such horrible blasphemies do proceed from that pestilent Sea.

And as that man of sin speaketh wondrous and marvelous things against God: so doth he take upon him to work wonders against the truth: which are called lying wonders in two respects, because they are not done indeed, but in show, and because they are wrought against the truth: both these are touched by the Apostle in the description of Antichrist, 2. Thess. 2. the first. v. 9. Whose coming is by the working of Satan, by all power, and signs, and lying wonders: the other, v. 11. God shall send them strong delusions to believe lies. Papp •• . And thus this blasphemous Antichrist hath according to this prophesy magnified himself against the God of gods: and as S. Paul prophesied of him, that he should sit in the Temple of God, showing himself that he is God, 2. Thess. 2. 4. for the further explaining of which words, I will make here a short digression.

16. Controv. How Antichrist is said to sit in the Temple of God.

1. Some do understand it of the Temple of Jerusalem, which they say, Antichrist shall cause to be built again, and therein he shall sit to be worshipped as God: so Hyppolitus, Cyrillus: and Chrysostom misliketh not this sense in his Commentary upon the 2. of the 2. epistle to the Thessal. But this cannot be the meaning: 1. because the Temple of Jerusalem shall never be built again, according to the saying of our Savior, that one stone should not be left upon another. The Jews were licensed by Julian the Apostate to re-edify their Temple, but they could not go forward: that which they built in the day, was cast down in the night, and beside a strange fire came forth, which consumed the instruments and engines of the artificers. 2. And though that Temple should be built again, it could not be called the Temple of God, seeing it should be set up to revive the sacrifices and ceremonies of Moses law, which are abolished by Christ.

2. Theodoret and Damascene understand it of the Temples of Christians which Antichrist shall command to be set up and erected to his worship: but thus he should sit in many temples, whereas the Apostle speaketh of Temple, in the singular: neither doth the Apostle call the Churches of Christians by the name of 〈 in non-Latin alphabet 〉 , temple.

3. Wherefore the Apostle meaneth hereby, not material temples, but by the Temple he understandeth the Church of God, as it is called, 1. Cor. 3. 16. Apoc. 3. 12. Not that Antichrist shall in deed sit in the true Church of God, for he shall be an enemy to the Church of Christ: but he shall sit in the visible Church so reputed: and he shall style and title himself by the Church: As he taketh upon him to be Head of the Church, and to be Christ's Vicar in earth: Melancth. Papp. Fulke annotat. 2. Thess. 2. v. 4. He sitteth also in the temple of men's consciences, taking upon him to have power to forgive sins, and to make laws to bind the conscience. Bulling.

4. Some, that hold the Turk to be Antichrist, may by the Temple understand those places, where sometime was the Church of God: but the Apostle speaketh of the Temple, that shall then be so reputed and taken, at the time of Antichrists sitting therein.

17. Controv. Of the prosperity and outward success of Antichrist.

As it is here said of Antiochus, that he shall do what him list, and again, that he shall prosper: so the Roman Antichrist hath both so taught, that he is to do what he list, and he hath practiced, and prospered accordingly. For the first: Nicolaus the Pope thus writeth to Michael the Emperor, à seculari potestate nec ligari posse, nec solvi Pontificum, &c. that the chief Bishop can neither be loosed, nor bound of the secular power: and then he inferreth how that Constantine the Emperor called the Pope God: and so concludeth, nec posse Deum ab homme iudicari manifestum est, it is manifest, that God is not to be judged of man, &c. And these are their positions in their Canons, that the Pope is without law, and that he is to be judged of none: and if all the world should determine anything against the Pope, yet the sentence rather of the Pope must stand: and seeing he hath all fullness of power, no man is to say unto him, why do you so? for his will standeth for reason, distinct. 19. 17. quaest. 4. nemini.

And as this is their doctrine, that the Pope may do what he list, and no man is to check or control him: so he hath mightily prospered in his wicked proceedings, as Antiochus did: for Emperors, Kings, and Princes have furthered his enterprises: learned men have and do descend his errors: All kingdoms almost in the Christian world, Universities, scholars, have applauded him: So many Monasteries in diverse countries with their Monks and Friars depended of him. This is the prosperity and external happy success, which the Romanists do boast of; and Bellarmine among the rest, maketh it a special note to know the true Church by: but as Antiochus prosperous success against Christ's Church was no sign of God's favor toward him, no more is it in the kingdom of Antichrist. But I will here stay a while, a little further yet to sift and examine this point.

18. Controv. That external happiness is not a sure note of the Church.

Bellarmine making external felicity a note of the Church, giveth these instances of the good success of the Romanists in their battles.

1. In the time of Innocentius the 3. the Catholics in France with an army of 8000. conquered an 100. thousand of the Albigenses. Aemil. lib. 6. hist. Francor.

2. Anno 1531. the Helvetian Papists, had five conflicts with the Helvetian Protestants, and still had the better.

3. Charles the 5. ann. 1547. obtained a miraculous victory against the Protestant Princes in Germany.

4. In France and the low countries, the Papists have had many victories, not without miracle: and the Protestants seldom had the better.

1. Ans. These instances produced by Bellarmine are false, as shall now appear in the particular examination of them. 1. Mathias Parisiens. reporteth far otherwise of that battle, writing, that Louis the French king died in the siege of Avenion, and that his son having the leading of a great army against the Albigenses was overcome ab exiguis copijs, of a few small bands. And this is like to be the truer report: for it seemeth not probable, that the persecuted Church of the Albigenses could set forth such an huge army. 2. The Popish Helvetians had not so many battles with the Protestants: there was but one battle and a skirmish: the Popish sort had the better, having the advantage of the higher ground: neither was it such a great victory, for they were glad to ask peace, and to compound the matter upon equal conditions. 3. It was no miracle for Charles the 5. to prevail in that battle, setting upon Duke Frederick on a sudden, and some of his confederates having forsaken him: neither did the Emperor long enjoy that victory, for he was not long after by Maurice, who aided him against Duke Frederike, chased out of Germany for the wrongs offered unto Philip the Lantgraue, and never after that returned he into Germany again. 4. Of the success of the battles in France and low Germany, they have no cause to brag: Henry the 4. • ow king of France and Navarre, when he professed and maintained the Gospel, was always superior in battle: and how the wars have prospered on the Protestants sides in the low countries, no man is ignorant. So that if the goodness of the cause is to be esteemed by the good success, if they had no other arguments to defend themselves, this might plead for them, that God hath above these 30. years upheld that small country miraculously against all the power of Spain. But they have diverse reasons besides, which may justify their wars against the king of Spain.

1. The breaking of their privileges by the Duke of Albanie: 2. the unreasonable exacting of tribute upon things which were sold: 3. the unjust execution of diverse both noble and others: 4. the setting of garrisons of strangers in their cities: 5. the building of castles and sconces: 6. the constituting of Judges of the Spaniards, and not of their own country: 7. the general restraining of their liberty, Polan. p. 1070. 8. beside the bringing in among them of a strange religion.

2. Now that outward prosperity is not a sign of God's favor, or a mark whereby to discern the Church, it is evident by the example of Antiochus here, who mightily prospered in his wicked attempts against the people of God: So also Nebuchadnezzar prevailed against Jerusalem, and destroyed the very Temple. All the tribes of Israel being assembled together, against the children of Benjamin, having the better cause, yet were twice overcome, Judge. 20. God then in suffering his Church to be for a time afflicted and oppressed, doth not thereby testify his favor toward their oppressors, but doth rather show his wrath against his own people for their sins: which was the cause that Antiochus prospered, whom the Lord used as his scourge: as it is here said, till wrath be accomplished: that is, God's wrath kindled against his people. And the same is one of the reasons, why the Lord shall suffer Antichrist to rage in the world: whereof more shall be here inserted in the next controversy.

19. Contr. Why the Lord suffereth Antichrist to rage against his Church.

That is no reason which Bellarmine pretendeth, that the Roman Church is by their outward prosperity known to be the true Church, and therefore it is given unto them to prosper: but these rather are the causes:

1. That herein God's mercy may appear, who for a long time tied up and bound Sa • han, though for a while he be let loose: yet in that until the revealing of Antichrist, he was bridled, and not suffered hitherto to pour out all his malice against the Church of God, it must be ascribed to his mercy.

2. The Lord by this persecution under Antichrist will try out the faithfulness of his servants, that they may be discerned from the hypocrites: as it is shown here in the former verse, that diverse were suffered to fall into affliction, to try and purge them: both that they might be scuered and purged from hypocrites, as the wheat is from the chaff and dross; and that the Lord also might have experience of the faithfulness and constancy of his servants. Hereupon Hyppolitus thinketh, that the Martyrs under the tyranny of Antichrist, shall be the most glorious Martyrs, that ever were in any persecution before: which verily may be affirmed of our holy Martyrs that suffered in the days of Queen Marie in England, and then and since in other places: for beside that their torments and cruel manner of death were equivalent, the cause for the which they suffered was more hard to be judged of, and their enemies more subtle: for the Martyrs of the Primitive Church died for not yielding unto most gross idolatry of the heathen, which was most manifest impiety: and their adversaries were professed enemies to all Christianity: But these latter Martyrs suffered for matters of religion, even controverted among Christians, and their persecutors themselves pretending to be Christians.

3. A third reason is, that God by the hypocrisy and tyranny of Antichrist, punisheth the sins of the world, which abounded at the revealing of Antichrist. Hyppolitus thus well setteth forth the iniquity of those times, wherein Antichrist shall come: omnes suo arbitratu vivent, silij manus inijcient in parents, &c. all shall live as they list, the sons shall lay violent hands upon their parents: the wife shall deliver the husband to death, the husband the wife: masters shall be cruel toward their servants, and servants shall be stubborn against their masters: no man shall reverence the aged, nor have pity on the poor: then shall enchanters and sorcery be in force: Pastors shall become wolves, and Monks shall covet and desire the things of the world, &c. All these vices and corruptions abounded in the world, when Antichrist began to show himself, and these things are yet practiced under the Roman tyranny: Wives do accuse their husbands, and husbands their wives, children the parents, and parents the children, one brother riseth against another to put them to death for religion. So that for these and other sins, the hard yoke of Antichristian bondage yet lieth upon the world. And S. Paul showeth the reason thereof, 2. Thess. 2. 11, 12. God shall send them strong delusions to believe lies, that all they might be damned which believe not the truth, but had pleasure in unrighteousness. And so those nations, which are yet in bondage under Antichrist, because they desire not to leave their superstition, and unrighteous living, but still continue enemies to the truth, therefore they are by the just judgment of God kept still in ignorance and misbeleefe.

20. Controv. That out of this text, v. 36. it cannot be proved that the Pope is not Antichrist, as Bellarmine intendeth.

Bellarm. lib. 3. de Rom. Ponti • . c. 21. goeth about to prove by diverse arguments out of this text, that the Pope cannot be Antichrist.

Argum. 1. Antichrist here described, shall do what he list, and exalt himself against God, as not holding himself tied unto any law, nor acknowledging any superior: so doth not the Pope, who taketh himself to be bound unto the law, and confesseth Christ to be his Judge and superior.

Ans. The Pope confesseth thus much in words, but in effect he abrogateth the law of God, and so consequently denieth Christ to be his superior.

1. The Pope dispenseth against the law of God, which showeth his superiority over the law: Pope Martin the 5. with the advise of his Popish divines, dispensed with one to marry his own sister germane: this is committed to writing by Antoninus Florentin. sum. 3. p. tit. 1. c. 11. §. quod Papa. whom Necolaus Boerius followeth, consil. 20. vtrum papa. numer. 26. such were the incestuous marriages of Egypt: for Ptolemy Philadelphus married his own sister Berenice, and so did Ptolemy Philopator his sister Eurydice, whom he killed: Ptolemy Physcon married Cleopatra his brother Philometors wife: in which very case the Pope dispensed with Henry the 8. to marry his brother Prince Arthurs wife.

Likewise the law of God forbiddeth the setting up of all images to be worshipped, Levite. 18. 9. which the Pope commandeth everywhere to be done. The holy Apostle saith, that concupiscence is against the law, and consequently sin, Rom. 7. 7. But the Pope in his Council of Trent decreed the contrary, that concupiscence is not vere & proprie peccatum, verily and properly sin.

2. As the Pope alloweth that which God's law forbiddeth and condemneth, so likewise he forbiddeth that, which God's word alloweth and commandeth. As God's word commandeth obedience to parents, but the Pope set Conradus and Henry against their father Henry the 4. who warred against him; and Henry deprived him of his Empire, and of Christian sepulture. Our Savior biddeth to give unto Caesar, the things which are Caesars; as homage, tribute, obedience: but Gregory the 2. forbad tribute to be paid to Leo the 3. for pulling down of images, or any obedience to be yielded unto him. The Scripture alloweth, that they which have not the gift of continency, should marry: but Calisthus the 3. refused to dispense with the marriage of a certain Deacon, that alleged he had not the gift of continency, for whom also Cardinal Senensis entreated, who was afterward Pope called Pius the 2. who writ hereof unto his friend in these words, alterum Papam expectandum, qui melior sit, that another Pope must be expected, who should be better. Boerius loc. citat. num. 20. The Scripture counteth marriage honorable, and maketh it free for all men, Hebt. 13. 4. yet the Pope forbiddeth marriage to his Clergy, as a disgrace to their orders.

3. And that it yet may more evidently appear, how the Pope extolleth himself above Christ: In the year 1447. when Felix was Bishop of Rome, who succeeded Eugen • us, this answer was made by the Cardinal of S. Angel to the Ambassadors of Bohemia, Siquis non crederet Christum esse verum Deum & hominem, & idem sentiret Papa, eum, non damnatum • ri, if any did not believe Christ to be God man, and the Pope did so think also, he should not be damned: and at the same time Henricus the master of the Palace said to the same Ambassadors, Papa potest mutare S. Evangelium, & potest S. Evangelio pro loco & tempore alium sensum tribuere, the Pope may change the holy Gospel, and may give another sense to the Gospel, according to time and place. ex Polan.

Argum. 2. Antichrist shall care for no God at all: But the Pope worshippeth God the Father, the Son, and the holy Ghost: yea all the Saints in heaven, images and relics in earth (if we will believe the Protestants, saith Bellarmine ) he adoreth also.

Answ. In that the Pope inuocateth Saints, prayeth unto images, adoreth relics, and so setteth up other gods: it is an evident argument, that he denieth the true God.

Argum. 3. Antichrist shall overthrow the policies and states of kingdoms, so doth not the Pope.

Answ. The contrary is evident: for Gregory the 2. forbad any obedience to be yielded to Leo the 3. and Gregory the 3. deprived him of his Empire. Alexander the 3. so served. Frederike the 1. Frederike the 2. and Louis the 4. were so likewise used. Gregory the 7. deposed Bol • slaus king of Polonia: Julius the 2. gave away the kingdom of Navarre. How then is not Bellarmine ashamed, these things being so manifest, to say, that the Pope is not an enemy to politic states?

Argum. 4. Antichrist shall prosper: but the Pope, since the Protestants made him Antichrist, hath much decreased: he hath lost a good part of Germany, of France, Helvetia, Bohemia, Pannonia, Eagland, and all Suetia, Gothia, Norway, Denmark: but Luther hath prospered, by his carnal preaching seducing many, who of a silly Monk became as it were Pope over all Germany; he rather may be taken for Antichrist.

Answ. 1. The Protestants in these days are not the first, that discovered Antichrist, he was so called and counted many years since. 2. the prospering here spoken of is not understood of any spiritual success by the preaching of the Gospel, but of such prosperous events as are compassed by violence and force of arms, and cunning devises. 3. it is no carnal preaching to teach men not to be addicted superstitiously to carnal • ites and ceremonies, which was the scope of Luther's preaching. 4. neither did Luther affect a papal preeminence over Germany: though it be true, that of late one Felix Peretus of a poor Monk came to be universal Pope, called Sixtus 5. 5. God be thanked that many good morsels are snatched out of the wolves mouth: he speaketh but of a good part of England, that is revolted from the Pope: But all England in general and Scotland do detest the Pope with his superstitious and treacherous practices, except only a few tha • are Popishly addicted; whose number I trust daily will decrease. 6. And though Antichrist do not prosper, as he hath done, and I am sure, never shall: yet that followeth not, but he is Antichrist still: for he shall prosper only for a time, not always.

21. Controv. How Antichrist shall forsake his fathers God, v. 37.

v. 37. He shall not regard the god of his fathers. 1. This is most true of the Pope, who hath swerved and departed from the religion and faith taught by the holy Apostles, and Apostolical men in the purer ages of the Church: 1. as S. Paul teacheth, 2. Tim. 3. 17. that the Scriptures are able to make the man of God perfect to all good works; and so consequently are perfect, and all-sufficient: so Tertulliane, aliunde suadere non poterunt de rebi •• fidei, quam ex literis fidei: de praescript. haeretic. c. 15. they cannot otherwise persuade of matters of faith, then by the Scriptures of faith: But the Pope teacheth that beside the word of God written, there are traditions, which he calleth the word of God not written, which they make of equal authority to the Scriptures: and so they bold, that the Scriptures contain not all things necessary to salvation. 2. Their forefathers have taught, that the Scriptures are plain and easy, and therefore are to be heard, and read of all: as Iren. lib. 2. adv. haeret. c. 46. vniversae Scripturae, &c. apertae & ab omnibus audiri possunt, all the Scriptures are open, and may be heard of all: But the Pope holdeth them to be obscure, and not safe to be read of the lay-people. 3. Clemens teacheth, ex ipsis Scriptures capere sensum veritatis opor • et, we must take the sense of the truth out of the Scriptures, distinct. 37. c. relatum. but the Pope will have the sense of Scripture depend of his own mouth. 4. Their fathers have taught that the translation of the Scriptures must be examined by the original, distinct. 9. c. 6. ve • erum librorum fides de Hebraeis voluminibus examinanda est, the credit of the books of the Old Testament must be examined by the Hebrew: but now among the Romanists, the vulgar Latin is made authentical, Trident. sess. 4. and preferred before the original Hebrew and Greek. 5. Their Elders have taught, that we are only justified by faith, Basil. concion. de humilitat. this is perfect righteousness, &c. when a man knoweth himself sola fide in Christum iustificatum, to be justified by faith only in Christ: so also Ambrose, impius sola fide iustificatur apud Deum, a wicked man is justified only by faith with God. in 4. ad Roman. But the Romanists hold, that we are also justified by the merit of our works. 6. The Fathers have taught that there are no other mediators of our prayers but Christ, as Chrysostom, nihil tibi opus est patronis apud Deum, &c. you need no patrons with God: for God will not hear so easily, if other pray for us, as if we pray our selves, though we be full of evil, &c. And in many other points of doctrine it is evident, that the Pope hath lost and forsaken the faith and the religion of the ancient Fathers, and so consequently their God also.

But Bellarmine thus would wipe away this mark: that this no way can be fastened upon the Pope, who confesseth the God of his fathers, God the Son, God the Father, and God the holy Ghost. lib. 3. de Roman. Pontif. c. 21.

Contra. In words indeed they confess Christ to be their God, but in fact they deny him: 1. They do not acknowledge him to be their only Prophet, seeing they detract from the Scriptures, making them obscure, and imperfect: whereas Christ only is to be heard in the Scriptures: yea Boniface the Archbishop of Mainz uttered this blasphemous speech, magis ab ore eius quam à sacris pagini • antiquam Christianae religions institutionem expetant, let them seek and desire the ancient institution of Christian religion rather at his mouth, then from the sacred book, &c. which horrible blasphemy is inferted in their Canon law: distinct. 40. cap. Si Papa. Bellarmine's best answer here is to doubt of the truth of this speech: but if it be not true, why standeth it in the Canon, after so often reuising and perusing of the Canons. 2. They deny Christ to be our only Priest, in making other Mediators and intercessors beside him, contrary to the Apostle, 1. Tim. 2. 5. There is one Mediator of God and man, the man Jesus Christ. 3. Neither do they acknowledge Christ to be the only king of his Church, making the Pope his Vicar, and head of the Church: and they say that unto the Pope is given all authority in heaven and earth: lib. 1. Ceremoniar. cur. Roman. Bellarmine answereth, that the Pope no more denieth Christ to be king, then a Viceroy in a country denieth the king of the land. Ans. 1. The reason is not alike: for a king cannot be present in every part of his kingdom, and therefore committeth many things to his deputy, which he cannot do himself: but Christ is forever present with his Church. 2. the Viceroy taketh not upon him to be the king and head, as the Pope doth. So then it is evident, that the Pope in effect renounceth the God and religion of his fathers: see further in the Appendix exercis. 3. argum. 1.

22. Controv. How the Roman Antichrist regardeth not the desire of women.

Though the Antichrist of Rome doth publicly pretend chastity, yet all fornication and uncleanness both natural and unnatural, is practiced and suffered under that licentious government. And herein the Pope regardeth not the desires of women, in that he is an enemy unto lawful marriage, forbidding his Clergy to marry: which is made lawful to all men, 1. Cor. 7. 1. Hebr. 13. 4. And while marriage is restrained, there is a way open to all other kind of uncleanness, even that filthy Sodomitry, which is against nature: in commendation whereof, a great Bishop of Italy did write publicly, and that without any check. Papp. This sin some scoffingly have called, mutum peccatum, a dumb sin: but they shall find that it is peccatum clamans, a crying sin, which called for fire and brimstone from heaven upon the Sodomites. Bulling.

But Bellarmine to clear his great Master the Pope of this suspicion also, he allegeth, that in the original the words stand thus; and he shall be in the desires of women: though that in the Greek translation it be read negatively, he shall not, &c. And he giveth two conjectures why it should be read rather affirmatively, then negatively; both because Antiochus, as Jerome writeth, who is here historically meant, was given unto the desire and lust of women: neither is it probable, that Antichrist should command or commend single life: but the Jews rather do expect, that Antichrist shall suffer them to have many wives, which they count a part of their terrene happiness.

Contra. 1. That it is more agreeable to the original to read here negatively, he shall not have respect to the desires of women, then affirmatively, is shown before, qu. 45. whether I refer the Reader. 2. Though Antiochus were one way given unto the desire of women, in respect of his carnal lust, yet another way he was not, in not regarding the request and desire of his wife, for to spare Jerusalem, as is shown likewise before, qu. 45. 3. It is most probable, nay rather that Antichrist shall enjoin single life, and restrain marriage, because he shall maintain the doctrine of devils, whereof this is one. 4. And though the Jews expect such carnal liberty, when their Messiah cometh, that is nothing to the purpose: for such a Messiah, as they expect, shall never come. But we know certainly that the Antichrist should come into the world, and is indeed already come. 5. And that Antichrist shall outwardly seem to maintain single life, it is the opinion of their own writers, exterius finget castitatem vt facilius decipiat, he shall outwardly fain chastity, that he may the more easily deceive, Lyranus. so also Pererius, Intimis animi sensibus erit super omnes libidi • osus, &c. in his inward disposition he shall of all men be most licentious and lustful, though he shall outwardly dissemble chastity.

23. Controv. That Antichrist shallnot care indeed for any God, nor have any sense of religion.

That the Antichrist of Rome herein also was well resembled by Antiochus, may be proved first by particular induction, that many of their Popes have been found in a manner to be very Atheists, having • o sense of religion. John the 12. whom Platina maketh John the 13. nec Deum nec hominem prae oculis habuisse, had neither God nor man before his eyes: so testifieth Theodoric. à Niem. lib. 3. c. 9. Innocentius the 8. was seen for the most part to sleep in the time of divine service: of Alexander the 6. saith Guicciardine, that he had nullum religions sensum, no feeling of religion: his holy-days exercise was to see Plautus comedies played: of Leo the 10. it is reported, that he should thus say, quantum nobis profuit fabula ista de Christo? how much hath this fable or tale of Christ profited us?

Secondly, this may be shown how the Pope doth magnify himself against God, by those blasphemous titles and perogatives, which he suffereth to be given unto him by his Canonists: as Osiander doth exemplify these, the Pope is the universal father of all the faithful and of all the sheep of Christ, Johannes de tur. cremat. the Pope hath the same consistory with God, and the same tribunal with Christ: the Pope is a certain divine power, representing a visible God in earth, Gomesius: All power is given unto the Pope in heaven and earth: from the Pope appeal is not to be made, no not unto God: the Pope can make something of nothing: the Pope can do all that God doth, Decius: the Pope is God, Felinus: the Pope is greater, then any other creature, and his power extendeth it self to celestial things, terrestrial, and infernal, Antonin. Florentin. the Pope may change the form of the Sacraments delivered from the Apostles, Archiadiacon. the Pope is the foundation of faith, as the canons speak: God hath subjected all laws to the Pope, and no law can be imposed upon his highness, 〈◊〉 Gratian. the Pope may decree against the epistles of S. Paul, Carolus R •• nus: God hath brought all things in subjection under the Popes feet, Barbazia: none is equal to the Pope but God, August. Beroius: the Pope is the husband of the whole Church, John. de tur. cremat. These and such like blasphemies are uttered by the Popes claw-backs, and • e accepteth them: for if he misliked them, why doth he not prohibit them to use such gross and blasphemous seatteries? By this it is evidently manifest, that the Pope, as here it is said of Antiochus, seeketh only to magnify himself, and in effect careth not for any God.

24. Controv. How Antichrist shall bring in a strange God, which his fathers never knew, v. 38.

As Antiochus brought in his new God Mauzzim, that is, of munitions, namely the idol of Jupiter Olympius into the Temple, and guarded him about with munitions and garrisons, such an idol as his fathers never knew: so likewise the Roman Antichrist hath brought in a new kind of images into the Church: as one of them obtained of Phocas the Emperor, the Church of Gentile idols called Paentheon in Rome, and set up the images of Saints in stead thereof: likewise they do make the virgin Marie their Lady and goddess, making her their Mediatrix, and offering up prayers, consecrating Churches unto her: And thus they have framed unto themselves a new goddess whom their fathers knew not.

But the most famous idol of all is their new devise of transubstantiation, and of their breaden god, and their idolatrous sacrifice of the Mass: wherein they commit many profanations. 1. They give unto every Priest power to make the body of Christ, and therein think them more worthy then the Virgin Marie: for she was conceived but once with the holy flesh of Christ, but they do make it daily. 2. they detract from the virtue & efficacy of Christ's all-sufficient sacrifice upon the cross, in adding as a supplement thereof their daily unbloody sacrifice (as they call it) of the Mass. 3. they ascribe unto the Mass such virtue, as that thereby they think the souls to be delivered out of purgatory. 4. they hold that the Mass is available ex opere operato, by the very external work, without the good intention, faith, or preparation in them, to whom it is apply. 5. They carry their impanate god about in procession, requiring adoration with knocking, kneeling, lifting up the hands to be yielded unto it. 6. And they make their Mass a general remedy not only against all spiritual but temporal evils and calamities, and a mean to obtain both spiritual and temporal blessings: as health of body, good success in any business, victory in war, good speed in marriage matters, in battle, in nauigation, and such like: whence they have devised so many kinds of votiue Masses, as they are called: as for peace, for rain, for fair weather, for women in travail, for those which are upon their journey, against the pestilence, lightening, and such like: All which are new brought in devises, never known in the former ages of the Church: and this may well be called their new come God Mauzzim, which signifieth munitions: for the idolatrous service of the Mass, is the chief pillar of Popish superstition, their munition and fortress, Pappus.

25. Controv. Of the theatrical and pompous service with silver and gold, which Antichrist hath found out for his new idol.

As Antiochus spared no cost to set forth his new idol, he bestowed upon it silver and gold, and precious things: and as Marcellus among the Romans robbed all other Temples, to set forth and beautify the idol-Temples at Rome: So the Roman Antichrist with all external pomp, outward glory, and glittering show of silver and gold, doth adorn and beautify this his new coined service. And how all their religion consisteth in nothing else but in an outward show, and vain-glorious pomp, it is evident in these three things, in their persons, Churches, and solemnities.

First for their persons, they count them good Catholics, that observe their outward rites and ceremonies, though they have no good motion and instinct at all: as if they be in their baptism exorcised, anealed, afterward confirmed with chrism, and keep fasting days, be sprinkled with holy water and ashes, creep to the cross, be confessed at Easter, kiss the pax, go in pilgrimage, offer to their idols, and when they die, be anealed, and carried to the grave with tapers and dirges, they think they have performed all offices of Christianity.

Concerning their Churches, there is no preaching, or very seldom, and that to small edifying, no singing of Psalms, or praying with understanding: but all things are set forth to the ear, in singing and sound of instruments, and to the eye, in adorning their images with silver and gold, and such like.

And touching their solemnities; all their service is nothing else but a mere stage-play, from one ende of the year to the other.

At the nativity of Christ, an infant made of wood wrapped up in swathing cloths is carried up and down by boys and girls.

In the festival of the three kings, which they say came to worship Christ, three appareled like kings do go from door to door singing and begging with a star made of paper.

In the day of the purification candles are carried about: and ashes are sprinkled on ashwednesday. In lent certain persons disguised go up and down the streets whipping themselves: the images in the Churches are clothed in black as though they mourned, the altars are covered.

On Palme Sunday, an asse is led about, and palms carried before: on the day of resurrection, after midnight the Priest taketh the image of the crucifix out of the sepulcher, and goeth about knocking at the Church doors, and crying, be ye lift up ye everlasting doors, and the king of glory shall come in: and then the question is asked, who is the king of glory? and the Priest maketh answer, the Lord strong and mighty in battle, he is the king of glory: and so they blaspemously ascribe that unto an image, which is due only unto Christ.

Before the ascension day they have solemn processions, and then all the images of the Saints are brought forth, and carried in show: on the ascension day one is drawn up in a wooden tutret to the top of the Church, and as if he represented Christ, he crieth out, I ascend unto my father and your father: and when he is at the top he throweth down certain consecrated hosts, and while they are gathering them up below, water is poured down, whereupon there is raised a great laughter in the Church.

On the day of Pentecost the image of a dove is let down from the top of the Church, together with fire, and a noise like thunder, with this voice, Receive ye the holy Ghost.

On corpus Christi day, the host is carried about in solemn procession, with instruments of music, and love songs, such as minstrels use to sing at feasts, to make guests mertie: And after this manner is the Popish service devised to attend upon their impanate God. ex Polano.

But Bellarmine laboreth likewise to free the Pope of these imputations, that this prophesy of the new God Mauzzim, cannot in any sense agree unto him.

1. First he reasoneth thus: this Mauzzim is either Antichrist himself, or the devil, whom he worshippeth: he shall command himself to be worshipped, and be a great sorceter and Magician: but the Pope is none of these.

Answer. 1. We will yield unto him the proposition: though indeed this place hath no such sense, either to understand Antichrist himself, or the devil by the God Mauzzim, as is shown before, quest. 46. 2. But both the parts of the assumption are true of the Pope: for he commandeth himself to be worshipped: as appeareth. lib. 1. ceremon. Pontifical. sect. 3. c. 3. quod omnes mortals, &c. that all men of what dignity soever, as soon as they come into the Popes sight, shall thrice bend their knees, and then come and kiss his feet.

And that diverse of the Popes have been great Magicians, is extant in histories: Sylvester the 2. gave himself to the devil to obtain the Papacie, Platin. fascicul. tempor. Benno writeth of Gregory the 7. that he sent two young men to fetch a book of Necromancie▪ which he had forgotten, charging them not to look upon it: but they thereupon were the more desirous to pry into it, and while they read in it, the devils ministers came about them to know what they should do: who being amazed at the first, bid them presently to cast down a great wall which was near unto Rome, which was done forth with. Luithprandus writeth of John the 22. that he was wont, Diabolum in alea invocare, to call upon the devil as he played at dice: And diverse of the Popes beside have been noted, to use familiarity and conference with spirits: So that taking Bellarmine's own sense we shall find the Popish Antichrist to worship this God Manzzim.

2. Bellarmine hath here another evasion, that Mauzzim is like to be the name of the place where Antichrist shall lay up his treasure, and shall there secretly worship the devil.

Answ. 1. Thus Bellarmine shifteth up and down, not knowing what to make of this Mauzzim: one while he thinketh it to be Antichrist himself, then again he will have it to be the devil, and now a name of a place. 2. But we admit it that Mauzzim is the name of a place, for it signifieth a munition or garrison: And may not such a place be found out in Rome, where the Popes treasure lieth, namely the castle of S. Angel?

3. Bellarmine addeth yet further, that Antichrist shall worship this god in secret, for openly he shall worshp no god at all, because the text saith, he shall not care for any God: but this cannot be said of the Pope, who professeth publicly the service of God.

Contra. 1. These two may well agree together, not to care indeed for any god; and yet to pretend outwardly a kind of public worship in hypocrisy: as Antiochus set up the idol of Jupiter Olympius at Jerusalem, being himself without all sense of religion. 2. So the Roman Antichrist, doth profess himself a Christian, yet is indeed an enemy to true Christianity: And though he pretendeth to be but Christ's Vicar, yet he doth magnify himself, against Christ and his gospel, as hath been shown before.

26. Controv. How Antichrist shall distribute honors and possessions unto his favorites, and that for money.

As Antiochus bestowed upon the idolatrous Jews offices and dignities and possessions, but not without money: for Jason and Menelaus brought the Priests office for money: so the Antichrist of Rome taketh upon him to be the Lord of the world, to give kingdoms, Lordships, Manners, to those which will receive the mark of the beast: here two things are expressed of Antiochus, what he giveth, and for what. The like are observed concerning Antichrist.

The things which are given are three, honors, places of authority and command, lands and possessions: in everyone of these kinds the Pope taketh upon him to be a distributor both in the Church and commonwealth: for Civil titles and honors: he taketh upon him to create Emperors, Kings, Dukes: and to dispose of the kingdoms of the world, as there is extant, lib. 6. Avent. an epistle of Pope Adrian, to the Archbishops of Trevire, Mainz, and Collen, to this effect: sicut Zacharias transtulit imperium à Graecis ad Theutonicos, as Zechariah translated the Empire from the Greeks to the Germans, so we may remove it from them to the Grecians again: ecce in potestate nostra est dare illud cui volumus, behold it is in our power to give it to whom we will: wherefore we are set by God over nations and kingdoms, to destroy and pluck up, to build and to plant, &c. And thus said the devil to Christ, that all the kingdoms of the world were his to give unto whom he would: In like manner the Pope hath Church dignities to bestow, Cardinalships, Archbishoprikes, Bishoprikes, Abbeys, and such like, which he conferreth upon those which will worship the beast, Bulling.

But for the manner: he bestoweth them as Antiochus did the Priesthood not without money: Alexander the 6. made 12. Cardinals, not of those which best deserved, but of such as would give most for them: Guicciardin. lib. 5. histor. sui tempor. Leo the 10. had two calls or elections of Cardinals, wherein he made very few without money: Clement the 7. as Onuphrius writeth, sold 3. Cardinals hattes to those, which would give most: Hereupon it cometh to pass, that many unworthy persons are preferred in the Popish Church, such as are able to give most: as Bernard complained in his time, honorati incedunt de bonis Domini, qui Domino honorem non deferunt, &c. plus calcaria quam altaria fulgent, &c. they iet up and down honored with the goods of the Lord, but themselves give no honor unto the Lord, &c. whence it is that they wear more gold in their bridles and spurs, then is to be seen in the altars, &c. ser. 33. super Cant. Budaeus hath the like complaint, that the rewards of learning and virtue were bestowed upon such asses and doults, vt illis anima data sit pro sale, vt suibus, that their soul seemeth to serve for their bodies, as fault for swine's flesh, that is, to keep it from corruption.

But Bellarmine to help out his Grand-master, telleth us, 1. that there have been many learned men among them, which have taken great pains, as Eckius, Cochleus, Latomus, Driedo, Tapperus, Petrus à Soto, with others, that have not received an halfepennie of the Pope for their great pains. 2. and yet they labored night and day to suppress the furies of Protestants. 3. who expect their reward from heaven, for setting forth and maintaining God's glory. 4. And if the Pope do bestow the reuennues of the Church upon Cardinals and Bishops, he is not said so much to confer them, as they who in their godly zeal gave such large reuennues to the Church. Thus Bellar. lib. 3. de Rom. Pontif. c. 21.

Contra. 1. Bellarmine discrediteth the Pope, and noteth him with the infamous mark of ingratitude, in that he suffereth such patrons and defenders of his papal sepremacie to go unrewarded: and yet there was none of these whom he nameth, but enjoyed much more then many worthy ministers of the gospel. 2. can he for shame object fury unto the Protestants, seeing it is notorious, that diverse of these his learned men, became furious and mad indeed. Eckius when he died cried out, why do not ye give me my gold, where is my gold? it seemeth he should have bought some dignity which he missed of. Latomus, when he should have made an oration at Brussels against Luther, before Charles the 5. and could not go forward, being sent out with hisses, was so ashamed, that he fell mad; and uttered diverse blasphemies in the Schools, and in the Readers chair, whence he was taken by Ruardus Tapperus, and was carried to his bed, and died in despair, saying he was damned. Frier Cherubin, which in the year 1598. challenged the ministers of Berne and Geneve to dispute with them, after he had both in words and deeds bewrayed his madness, was tied with chains, and had keepers appointed him. 3. neither is it true that they strive for God's glory, but for the Popes, whom indeed they make their terrene god; and therefore they cannot expect any reward from God: he must reward them whose servants they are. 4. And these great reuennues, which the Pope hath to bestow, he hath rather gotten by rapine and violence, then by the piety and devotion of others: As the Dukedom of Ferrara ann. 1598. was by Pope Clement the 8. by force and violence taken from the right heir thereof. ex Polan.

27. Controv. Of Antichrists insatiable ambition, cruelty, and covetousness.

1. As Antiochus upon every occasion was ready to invade Egypt and other countries: so the Pope usurpeth upon the nations and kingdoms of the world without any title, but with pretenses and fogeries: as by that forged donation of Constantine, he challengeth to be Lord of the Occidentall Empire: there is no king in all these West parts, whom either the Pope hath not made in times past his vassal, or at least will not say, that he holdeth his kingdom of him, and therefore ought to do him homage: Boniface the 8. decreed, that it was of necessity of salvation, for every creature to be subject to the Pope, Extrav. de maiorit. & obedient. c. Vnam sanctam. And in the same canon he glorieth, that he is set over nations and kingdoms, to plant and pull up, to build and destroy: he challengeth unto himself power in heaven and earth, and dominion from sea to sea, and from the flood to the ends of the world, lib. 1. ceremon. pontifical. c. 7.

2. As Antiochus took every opportunity to afflict the people of God, but he spared the Edomites, Ammonites, Moabites that assisted him, and hated the people of God as he did, v. 41. So Antichrist ceaseth not to persecute the Church of Christ, and by all means to oppress it, and to trample upon it: But such as are addicted to his superstitions, and are affected toward him, he spareth, and favoreth.

3. As Antiochus hunted after nothing else, but the spoil of Egypt, the treasurers of gold and silver, and other precious things: So the Roman Antichrist gapeth after the treasure and riches of the world, raking unto him whatsoever he can lay hold of: he selleth men's sins and pardons for money, releaseth the pains of purgatory for money, dispenseth almost with anything for money: he imposeth taxes, tenths, mulcts of money by way of penance. As Henry the second had a mulct set upon him for the murder of Thomas Becket, and it was enjoined him to go a warfare at his great charge, as a part of his penance. Frederike the Emperor being excommunicate by Gregor. the 9. bought his absolution for a 100. thousand ounces of gold, as witness Onuphryus and Guicciardin. Alexander the 6. appointed certain rich Cardinals to be poisoned, that he might seize upon their riches, Onuphryus in Alexand. 6. The Pope exacteth great sums of the Jews dwelling at Rome, of the harlots and userers. John the 22. lest when he was dead 25. millions of ducats of gold in the treasury. Boniface the 9. gathered out of one Province an 100. thousand Florence pieces by his indulgences in a very short time: the Senate of Paris in their petition to Louis the 11. alleged that the Pope every year had out of France 946. thousand marks. Leo the 10. received a great sum of money by his pardons and indulgences out of Germany, and gave them to his sister Magdalene a most famous strumpet. Guicciard. lib. 13. ex Polan. Therefore Theodor. à Niem thus well resembled the Pope-Apostolic sea, camera Apostolica mari assimilatur, in quod intrant omnia flumina, & non exvndat, the Apostolical chamber is likened to the Sea, into the which all rivers do run, and yet it never overfloweth: so many thousand pounds are brought into it, and it is never filled. &c. Union. tract. 6. c. 37.

28. Controv. Of the rage and fury of Antichrist.

v. 44. Like as Antiochus when he heard of the evil success of his captains, how they were overthrown and discomfited in Judea, went forth with a great rage thinking to destroy many: so the Roman Antichrist hath fretted and fumed, when he heard of any that were revolted from his obedience: As Leo the 10. and after him Adrian the 6. sent out their bulls against Martin Luther, Zwingli, and other ministers, that preached the Gospel in Germany. When king Henry the 8. had abolished the Popes supremacy in England, Paulus the 3. thus bestirred himself: he deprived the king of his kingdom, disinherited his children of the crown, released his nobles of their oath of alleagance, gave the possessions and lands of his subjects to be a pray to any, that list to invade them, he interdicted them from the Church and Sacraments: made void all leagues confirmed with foreign kings and states.

After the same manner proceeded Pius the 5. against Queen Elizabeth, depriving her of her crown, releasing her subjects of their fealty, and excommunicating all her subjects, that continued in her obedience: the like also did Sixtus the 5. who also pursued Henry king of Navarre now king of France, and Henry of Bourbon Prince of Condie, with the same weapons: deposing them by his sentence from their honors and dignities, freeing their subjects of their fealties, and disinheriting them of their title to the crown of France.

29. Controv. How Antichrists palace is planted between the two Seas.

As Antiochus pitched his pauilion between the two Seas, the dead Sea and Mediterranean Sea, where Judea was situate, v. 45. So the Roman Antichrist hath his seat just between two Seas, the Sea called Tyrrhenum and Adriaticum: and he sitteth in the Temple of God: not either the Temple of Jerusalem, which is long since destroyed, and never shall be built again, nor in any other material Temple; but he sitteth in the Church of God, taking upon him to be the head of Christ's Church: but he with his faction, are not the true Church of Christ, though he sit in the Church, as the vicious and corrupt humors are in the body, but are no part of it, Polan. And the Popes palace may fitly be compared to a Tabernacle: because his seat was removed by Clement the 5. from Rome to Avenion in France, where it continued 74. years, Osiander.

30. Controv. Of the fearful ende of diverse Popes.

As Antiochus came unto a terrible ende: he was eaten of worms, and his flesh fell away from him, that he could not endure his own stink: so herein he was a figure and type of diverse Popes of Rome, who came to an untimely death.

Sabinianus who first brought in the canonical hours, and the use of tapers in the Church, was frighted by a vision, wherein Gregory the 1. appeared unto him, whose books of mere envy he thought to have burned, and smote him, upon the terror whereof he not long after died, Fascicul. tempor.

Boniface the 3. after he had obtained of that parricide and murderer the Emperor Phocas, that the Church of Rome should have the principality before other Churches, came home and ended his days in sorrow and grief, having not enjoyed his papacy above a year and 5. months.

Leo the 3. was taken by the citizens of Rome and imprisoned, and making an escape went by stealth into France, where he ended his days miserably, having not been Bishop full 20. months.

Pope Lando was suffocated by John the 11. by thrusting a pillowe into his mouth.

Sylvester the 2. that obtained his papacy by the devil, when he had solemnized Mass in a chapel called Jerusalem, which sign the devil had given him that he should not die till he came to Jerusalem, died presently: and his body was cut into gobbets, least the devil should have carried it away, Naucler.

John the 13. that had committed incest with two of his sisters, was slain in adultery.

John the 15. had his eyes put out by Boniface the 7. and was famished to death in the castle of S. Angel: the same Boniface the 7. died suddenly a very short time after: and his body was drawn with a rope by the feet through the streets of Rome: the history called fascicul. tempor. giveth this note here of the Popes: note saith he, that the Bishops of Rome are killed, as in the Primitive Church, but they were no martyrs, par poena, sed dispar causa, the punishment was like, but the cause unlike.

Benedict the 5. fled to Hamburge, and was there strangled in prison.

Benedict the 6. was taken by the citizens, and strangled in the castle of S. Angel.

Gregory the 7. by poison and other means made an hand of 6. Popes one after another, to make a way for himself to the Popedom. And he himself who so persecuted the Emperor Henry the 4. was taken by Cynthius a citizen of Rome and imprisoned: and afterward was besieged by the Emperor, and at the last escaped into a poor village in Apulia, where he died miserably.

Victor the 3. was poisoned in a chalice by a subdeacon, and thereof died.

Paschal the second after he had stirred up Henry the 5. against his father, was taken by the same Henry, and cast into bonds, and so died in prison.

Adrian the 4. was choked of a little fly, and so ended his life.

Boniface the 8. who had been a terror unto Princes, died mad in prison, and bonds: of whom it is said, that he entered like a fox, reigned like a wolf, and died like a dog.

Clement the 5. was poisoned.

Paulus the 2. who as Platina writeth, exceeded Heliogabalus in riot and filthy pleasure, through gluttony and leacherie fell into an apoplexy.

Sixtus the 4. died of very grief that his wars were ended.

Alexander the 6. died of the same poison, which his son Caesar Borgias had provided for Adrianus Cardinal of Corneta.

Paulus the 3. that spent his time in filthy pleasure, after he had heard of the death of his son Pertus Aloisius, died in a peuish rage, and crying out in despair, peccatum meum contra me semper, my sin is always against me, so gave up the ghost.

Julius the 3. that belli-god died of a surfeit, and not without suspicion of poison.

Pius the 5. that had like a wolf sucked the blood of many of Christ's lambes, fell thorough grief into a consumption, and sucked asses milk, but it helped him not.

Sixtus the 5. who so pursued and baited with his bulls Henry the 4. now king of France, died of poison, whereas the king yet liveth and prospereth.

After him followed Urbane the 7. Gregor. the 14. and Innocentius the 9. who died all in a very short time, one after another, ex Polan.

Thus Antiochus miserable ende was a right figure and pattern of the like ende of the like Roman tyrants.

And as Antiochus tyranny ended with him: so at the length the kingdom of Antichrist shall be extinguished: as it is prophesied, Apocal. 14. 8. It is fallen, it is fallen, Babylon that great city, for she made all nations to drink of the wine of the wrath of her fornications, &c.

Thus have I by God's grace shown how diverse ways Antiochus was a type and figure of the Roman Antichrist: and so much of the controversies out of this chapter.

1. Observ. The Angels assist Princes in the defense of the Church.

v. 1. I stood to encourage him: that is, the Angel assisted Darius in his godly purpose in sending the people of God out of captivity: If the Angels assist infidels, when they favor the Church, much more faithful Princes: for the special office of the Angels is to be empolyed for their sakes, which shall be heirs of salvation, Heb. 1. 14.

2. Observ. Ambition and covetousness the causes of the ruin of kingdoms.

v. 2. By his riches he shall stir up all against the Realm of Grecia: Xerxes, who by oppression grew rich, and by his riches waxed proud, and thorough pride moved unnecessary war, warring against the Grecians with 800. thousand men, was the occasion of the ruin and fall of the kingdom of the Persians: for these wars continued still; and though sometimes intermitted, yet were not fully ended until Alexanders time, who took occasion by those wars to go against the Persians.

3. Observ. God resisteth and punisheth the proud.

v. 4. And when he shall stand up his kingdom shall be broken, &c. Alexander being lifted up in mind for his great success, made himself equal unto God: when he heard that the Arabians worshipped two gods, the heavens which did bear the Sun, and Dyonisius because he went with an army against the Indians, thought himself worthy to be the third god: and sometime he would come forth like Jupiter, sometime like Diana: for this his pride and unthankfulness to God, he continued not long, being cut off in the 32. year of his age, and all his posterity and kindred, his mother, sister, sons, and wives, within a short time after his death, were all slain: this is the ende of proud persons. So it befell unto proud Pharaoh king of Egygt, who was drowned in the red Sea, and unto Herod, that was devoured of worms, Act. 12.

4. Observ. Incestuous marriages unhappy.

v. 6. The kings daughter of the South, shall come to the kings daughter of the North. Ptolomeus Philadelphus gave unto Antiochus Theos first his daughter Laodice, and then afterward his other daughter Berenice: they 〈◊〉 two sisters, as Appian in Syriac. whom Polanus followeth: But whether they were sisters or not, Antiochus did repudiate his lawful wife Laodic, by whom he had two sons Seleucus Callinicus, and Hierax: but this marriage prospered not, for Berenice was slain by Callinicus: which showeth what is the ende of such unlawful marriages: and that all leagues and confederacies combined by such means, cannot hold. So Ferdinand gave unto Sigismund king of Polonia first one of his daughters, and after her death another, by the Popes dispensation: And in this age the Pope hath dispensed with the like incestuous marriages, for the uniting and maintaining of some great houses, Polan.

5. Observ. Princes that are enemies to the Church shall not long prosper.

v. 12. But he shall not prevail. Ptolomeus Philopator, having obtained an exceeding great victory against Antiochus Megas, because he was listed up in mind, and afflicted the people of God, profaned the Temple, and cast many of them before the Elephants in open shows; he was given over to a reprobate sense, spending his days in most filthy pleasure, and lived not long after: such is the ende of those, which are enemies to the people of God: according to the prayer of the Prophet David, Up Lord, disappoint them, cast them down, Psal. 17. 13.

6. Observ. There can be no firm peace among the wicked.

v. 27. They shall talk of deceit at one table. Antiochus Epiphanes, and Ptolemy Philometor made semblance and show of friendship, but it was not in truth: such are the truces between Princes that profess not true religion: as between the kings of France & Spain in times past, as Sleidan and Gnicciardine note in their stories: so the Prophet Isai saith, c. 57. 21. There is no peace to the wicked.

7. Observ. Peace between Princes enemies to the Church, dangerous.

v. 28. His heart shall be against the holy covenant. As this peace between Antiochus Epiphanes, and Ptolemy Philometor redounded much to the hurt of God's people: such are the leagues made in these days between the Princes of the Popes faction, which tend to the ruin of the Church: as Herod and Pilate were made friends by persecuting of Christ. But God shall break the bonds of all such carnal devices, and not suffer his Church to be trodden down.

8. Observ. That we be not dismayed, when religion is hindered.

v. 31. They shall pollute the Sanctuary. As Antiochus Epiphanes caused an idol to be set up in the Temple, and the daily sacrifice to be intermitted: so for a while God may suffer his Church to be tried, and his service to cease: as here in England in the days of Queen Marie, when the Churches were defiled with idols: but as Antiochus tyranny continued not much above six years, so God shortened those wicked days, which were under that time not full out six years.

9. Observ. The ende of the wicked shall be sudden and fearful.

v. 45. He shall come to his ende, and none shall help him. As Antiochus was plagued of God for his wickedness, and so he died: the like ende wicked tyrants shall have: as Psal. 37. 37. Mark the upright man, for the end of that man is peace: but the transgressors shall be destroyed together, &c.

Quest. 1. What time is here meant, and in that time shall Michael stand up, ver. 1.

1. Some refer it unto the last time of world, after that great Antichrist shall have raged against the Church of Christ, which shall continue three years and an half, Lyranus. Perer. Pintus, with other writers of that side: But we hold that to be a dream, that any such singular Antichrist shall come in the ende of the world: see more c. 11. controv. 2.

2. Bullinger understandeth it of the coming of Christ to judgment, when there shall be such great tribulation, as never was in the world before: and this may seem as an argument hereof: because afterward v. 2. mention is made of the resurrection: But that is added as a consolation: they which were not temporally delivered in those troublesome times, yet should be sure to rife unto life everlasting.

3. Some do expound this prophesy of the persecution in the last times under the Turk, Melancth. and the Roman Antichrist, as Osiander. Pappus.

4. M. Calvin referreth it to the time of Christ's coming in the flesh.

5. M. Junius in his commentary interpreteth it of all the time of the gospel, the beginning whereof is in his first coming, and the end in his second.

6. But it is most properly referred to that time, when Antiochus left half his army with Lysias, while he went unto Elymais in Persia: for about the same time did Judas Macchabeus, by the assistance of the great Prince of the Church Michael, which is Christ Jesus, recover Jerusalem, and purge the Temple, which had been defiled, 2. Macchab. 10. Iun. in his annot. the reasons why this place is thus to be understood, are these: 1. because the time here spoken of hath relation to the former story: in that time, that is, the same time wherein the former things should be done: non post multa annorum millia, not after so many thousand of years, Pelican. 2. the Angel saith, thy people, the people of the Jews must be understood, who, and not the Christians among the Gentiles, should be persecuted for religion, H. Br. 3. the event also confirmeth this exposition: for if Michael the great Prince had not then indeed stood up for his Church, it had perished.

But thus it is objected against this interpretation: 1. that Porphyrius in hatred to Christian religion, to obscure the truth hath devised this sense, Perer. 2. the rest Porphyrius cannot make to hang together; how in Antiochus time some should awake out of the dust: which Porphyrius understandeth of those which were shut up in caves and rocks, and afterward came out again, Jerome.

Ans. 1. Though Porphyry were an enemy to the Christian faith, yet he might in some particular hit upon the truth: neither herein is the light obscured, but rather more manifested: and though his hatred were great against the Christian religion, yet this is no impediment to faith, though every point of faith be not proved out of every place of Scripture: the article of the coming of Christ to judgment, is sufficiently proved out of other places of Scripture, though it be not directly concluded here. Pelican here thus writeth, I give thanks to Jerome, qui tam diligenter adnotauit Phorphyrij expositionem, who hath so diligently noted Porphyry his exposition, which he holdeth to be most reasonable. 2. though he fail in someone point in his exposition, yet it followeth not, but that he may come near the truth in the rest.

Quest. 2. Who is understood here to be Michael the great Prince.

1. Some take Michael here for a created Angel, who as he had the protection before of the Jews under the law, shall afterward protect the people of God under the Gospel: Anchrist by him shall be destroyed executiue, in execution, by Christ imperatiue, by his commandment and authority, Lyranus. Perer. Pintus.

2. Bullinger taketh this Michael to be that Arkeangel, which S. Paul speaketh of, 1. Thess. 4. 16. that the Lord shall descend from heaven with a shoot, and with the voice of the Arkeangel.

3. Osiander thinketh that Christ is here called Michael the Arkeangel, in respect of his office; as in the prophesy of Ezekiel he is called David, yet was he not Michael the Arkeangel.

4. M. Calvin leaveth it as indifferent, whether we understand Christ the Mediator, or a created Angel.

5. But that this Michael was none other but Christ, the Prince of the Angels, may be made plain by these reasons:

1. By the name Michael, which is compounded of these three particles, mi, cha, ell, which signify, which is as God, noting both the distinction of his person, and the identity of his nature, that he in power is equal unto God: as the Apostle saith of Christ, Phil. 2. 6. who being in the form of God, thought it no robbery to be equal unto God, and Heb. 1. 3. he is said to be the brightness of his glory, and the engraved form of his person. This annotation of the word is well urged by Melancthon, upon this place, Oecolampad. Iun. in comment, Polanus, M. Br. in Daniel.

2. This Michael is here called shar hagadol, the great Prince: there are principalities and dominions so called both among Angels and men: but this Michael is called prince in the superlative and highest degree, and in this respect the Apostle saith, Ephe. 1. 21. that God hath set Christ above all principalities and powers, &c. and every name that is named: And hereunto may be applied that saying of the Apostle, that Christ is made so much the more excellent then the Angels, as he hath obtained a more excellent name then they, namely, to be called, a great Prince, Iun. this name or title shar hagadol, a great Prince, is translated by the Apostle 〈 in non-Latin alphabet 〉 , an Arkangel, which signifieth the chief or Prince of Angels. And though it be there said, 1. Thess. 4. 16. that the Lord shall descend with the voice of an Arkangel, it followeth not that Christ is not that Arkangel, no more then it followeth, because it is said also in the same place, with the trumpet of god, that Christ should not be God. Polan. And the trumpet of God, is the voice of God, as Psal. 47. 6. God is gone up with triumph, even the Lord with the sound of a trumpet: God shall then descend in the voice of a trumpet, as in the giving of the law. So is this voice interpreted to be the voice of the Son of God, which the dead shall hear and live, John. 5. 25. Polan. M. Br.

3. Further this is shown by the office of this Michael, which is to stand for the people of God: whose protector and captain is Christ Jesus, called therefore, Joshua 5. 15. captain of the Lord's host: which place Justin. Martyr dialogue. cum Tryphon. understandeth of Christ: for who else is captain of the Lord's host, and protector of his Church?

4. This great Prince here mentioned, is the same, who had written upon his thigh, the king of Kings, and the Lord of Lord's, Apocal. 17. 16. who sat upon a white horse, his eyes were as a flame of fire, and the wariers of heaven followed him upon white horses: who was called the word of God. This was no other but Christ: for to no other but unto him, do all these glorious titles agree, Oecolampad.

5. This Michael is said to have Angels, Apocal. 12. 17. but the blessed spirits cannot be said to be any others Angels save Christ's, Fulke annot. By these and other reasons it is evident, that this Michael is no other but Christ: see more hereof, c. 10. quest. 22.

But it will be objected, that Michael is not always taken for Christ, as epist. Jude 9. that Michael the Arkeangel striving with the devil about the body of Moses, durst not blame him with cursed speaking, but said, the Lord rebuke thee: Answ. Christ so speaketh as the Mediator of his Church, referring all to the glory of his father: as the like we read, Zach. 3. 2. where it is said, Jehovah said unto Satan, Jehovah rebuke thee Satan. Polan.

Quest. 3. What time of trouble the Angel here speaketh of.

v. 1. There shall be a time of trouble, such as never was since there began to be a nation unto that same time. 1. This time of trouble, such as never was any before, some refer unto the last persecution under Antichrist, whom they suppose shall be one particular man: that whereas the Church hath been persecuted by five several enemies, the Jews, the Gentiles, by heretics, schismatics, and evil livers: this last persecution shall exceed all other: for both it shall be corporal, in tormenting the body, and spiritual, in abrogating the service of God, burning the books of Scripture, abolishing the use of the sacraments. Perer. This is true, that there shall be a most grievous persecution under Antichrist: but that is not signified here: for the accomplishment of this prophesy must not be deferred so long: and beside, that is but a groundless conceit, that Antichrist shall be one particular person.

2. Junius in his commentary thinketh this time of such trouble, to be that when Christ was borne: for the Jews were never in any such slavery, both corporally, being diverse ways afflicted, oppressed, and kept under by the Romans, and spiritually by the superstitious traditions, and corrupt doctrines of the Scribes and Pharisees: But at that time Christ the Messiah came in great humility, he did not then show himself as the great Prince, in triumphing over his enemies.

3. M. Calvin understandeth the great persecution of the Christians under the Roman Empire: but the Angel still speaketh of Daniel's people, that is the Jews, how they should be delivered: this text then concerneth not the believing Gentiles.

4. Osiander thus interpreteth, haec non de corporalibus afflictionibus, sed de carnificina conscientiarum, &c. these things must not be understood of corporal afflictions, but of the tormenting of the conscience under the Pope of Rome by his superstitious traditions, whereby men's consciences were snared and entangled: as the doctrine of merits, Purgatory, and such like: But the Angel speaketh here of such troubles, as should befall the Jews.

5. Bullinger doth take these for the last times, when Christ at his coming shall judge the world: whose judgment shall be more terrible unto the wicked, then was either the destruction of the old world by water, or of Sodom by fire: the elect only shall be delivered: But the Angel speaketh here of troubles which should fall upon the elect, out of the which they should escape: Now the terrors of the last day of judgment shall not touch the righteous; who shall stand forth, and appear before Christ with boldness.

6. These days of trouble then, are those which came upon the Jews in the time of Antiochus Epiphanes: which are said to be the greatest troubles, that fell upon that nation, because their other captivities in Egypt, and in Chaldea, were but corporal; but this was both corporal, in tormenting their bodies, and spiritual, in foreing them by torments to forsake the law. And whereas before time some particular men were tried for their conscience, as Daniel and the three children, Dan. c. 1. c. 3. yet there was never an universal persecution before for religion among the Jews. H. Br. in Daniel.

But Lyranus objecteth, so also Pererius and Pintus, that there were greater persecutions before, then this under Antiochus, both intensive & extensive, in the intending and extending thereof, in the greatness, and in the continuance: the persecution by Nebuchadnezzar was both greater, for the city and Temple was destroyed, and many carried away captive, and many slain: it was also longer, for it continued full 70. years.

Contra. It is true, that the captivity of Babylon continued longer then this persecution, but it was not greater: for beside, that all these outward calamities, of the sword, captivity, spoiling of city and Temple here concurred, they were generally persecuted for their conscience and religion, which trial they were never put unto before: so that in this respect, these may be said to be the greatest troubles, which ever that nation had.

4. Quest. What deliverance the Angel speaketh of, and of whom.

v. 1. At that time shall thy people be delivered, everyone that shall be written in that book, &c. 1. Bullinger understandeth this deliverance not in this life, but at the coming of Christ, which time is called the day of refreshing: But then this clause should be confounded with the next, v. 2. where he speaketh of those that shall rise and awake out of the dust unto eternal life: he therefore speaketh of another deliverance here.

2. Some refer it to the spiritual deliverance of the faithful from the persecution of Antichrist in the end of the world, isti vere salvabuntur de tribulationibus Antichristi, these shall truly be delivered from the tribulation of Antichrist, Lyranus. so Calvin understandeth it of the spiritual victory and conquest, whereby the faithful are conquerors even in the middes of death: Osiander of the spiritual deliverance of the faithful from Antichrists superstitions, by the preaching of the Gospel. But Daniel doubted not, but that all the elect should be spiritually delivered: therefore some other deliverance is spoken of from those external troubles.

3. Junius in his commentary applieth it to the vocation of the faithful by Christ, that although many should be called in common to the knowledge of Christ, at his coming; yet the Elect only should be effectually called unto life eternal. But some external deliverance is here signified, as the Angel spake before of an outward troublesome time.

4. Junius in his annotations followeth another sense: that everyone should be temporally delivered from those troubles, even everyone whom it seemed good unto God in his immutable decree to preserve: but by the book here is understood the book of life, wherein they were written, which were ordained to everlasting life, not any such knowledge or decree of God for a particular deliverance.

5. Some give this sense: that all the Elect of the Jews should by these afflictions be brought unto life eternal: God would sanctify their afflictions unto them, that thereby they should be consecrate unto God, and so obtain everlasting life according ro their election: M. H. Br. But in this sense is excluded the temporal deliverance, which is promised for the comfort of the people.

6. Pelican doth expound it altogether of their temporal deliverance, that they which then stood for the law, obtinuerunt claram Deo auxiliante victoriam, obtained a most glorious victory by the help of God: But everyone of the Elect in that time of persecution were not delivered: and all that temporally escaped, it is hard to say, whether they were all elected.

7. Wherefore both these the spiritual and temporal deliverance must be joined together: that everyone of God's elect should be delivered: some both in body and soul: if any of the elect were slain and put to death in that persecution, though their body suffered, yet their soul should be delivered, and afterward in the resurrection, both soul and body should be saved: as it followeth v. 2.

5. Quest. Whether all the Jews shall be called before the coming of Christ.

Because some understand this deliverance of the people of the Jews, of their last conversion and calling in the ende of the world, as Lyranus. Perer. it shall not be amiss by the way to touch somewhat of that matter.

1. Theodoret upon this place, and Gregor. hom. 12. in Ezech. do deliver their opinion, that not all the nation of the Jews, but only so many, as shall by the preaching of Enoch and Elias be converted to the knowledge of Christ, shall be saved: the rest which shall cleave unto Antichrist, who shall most of all deceive the Jews, they shall be damned: as it is said, Apoc. 14. 9. If any man worship the beast, and his image, &c. he shall drink of the wine of the wrath of God. But 1. if none else of the Jews shall be called, save such as shall be converted by the preaching of Enoch and Elias, none are like to be called at all: for that is a mere fable of the return of Enoch and Elias in their own persons, to preach unto the world, as is afterward shown, Controv. 2. 2. this opinion includeth a contradiction, for if at the coming of Antichrist, whom the Jews suppose to be their Messiah, he shall most of all seduce them: then is it like that very few of the Jews shall be converted, but rather more hardened, their hoped for Messiah (as they think) being come.

2. An other opinion is, that universally all the Jews shall be called, as Chrysostom inferreth upon those words, Rom. 11. 13. if the diminishing of them be the riches of the Gentiles, how much more, shall their abundance or fullness be: which fullness Chrysostom thus expoundeth, quando vniuersi ad fidem accessuri sunt, when all of them shall come unto the faith, hom. 19. in epist. ad Romanos.

3. But the safer opinion is, between both these, that neither universally the whole nation is like to be called: for in their best times, when as the worship of God most flourished among them, there were many carnal men and ungodly persons among them: neither yet shall so few of them be converted, because of the generality of the Apostles words v. 26. and so all Israel shall be saved: as here in these troublesome times everyone of the elect was preserved: But it is evident by S. Paul's prophesy of the calling of the whole nation, that the greater part shall be converted and believe: so that the other part of those which shall remain in their blindness and hardness of heart still, shall be but small in respect of the other: And thus the Scripture useth to take ( all ) for the most and greatest part. Now that there shall be before the coming of Christ, such a general calling of the Jews, the Apostle proveth out of Isaiah, 59. 20. the deliverer shall come out of Zion, and shall turn ungodliness from Jacob: this prophesy is not yet fulfilled, for though some of the Jews in every age have been called, yet the nation hath remained in unbelief still. Perer.

Quest. 6. What kind of book Daniel here speaketh of.

1. Theodoret taketh this book for the knowledge of God: but there is great difference between God's prescience, and the decree of predestination: the one is an act of his all-seeing knowledge, the other of his will: as the Apostle saith, Rom. 8. 29. those whom he knew before, he also predestinate to be made like the image of his son.

2. Junius seemeth to understand it of God's immutable decree concerning their preservation from those troubles: but this book is else where called the book of life, that is, of eternal life, not in respect of any temporal deliverance in this life.

3. Osiander by this book meaneth the preaching of the gospel: so also Pappus of the book of the Scriptures: that everyone which believeth them shall be saved and delivered: other secret book of God's decree, Pappus acknowledgeth none, non fingendi sunt aliqui occulti libri, qui nomina saluandorum conteneant, we must not imagine, that there are any secret books which do contain the names of such as should be saved: But this is a very corrupt opinion. 1. though God need not any material books, yet that he hath set down in his everlasting decree the number of such as shall be saved, and that whosoever is not so written in that book, that is appointed of God unto salvation, shall be damned, it is evident out of Scripture: as S. Paul speaketh of certain his fellow laborers, Philip. 4. 3. whose names are in the book of life: and Apocal. 20. 15. Whosoever was not found written in the book of life, was cast into the lake of fire. 2. And that this is in another book beside the book of the Scriptures, is also evident: for neither in the Scriptures is any man's particular election set down: and the Scriptures are offered unto all, both the elect, and not elect: but in the book of life only are the elect written.

4. Euthymius in Psal. 68. & 138. saith, that there is a threefold book of the divine knowledge, vnus est vniuersalis, &c. one is a general or universal book, wherein all both righteous and sinners are witten, which come into this world: of which book speaketh the Prophet David, Ps. 139. 16. in thy book were all things written: there is another book magis privatus, more private, wherein the righteous only are written: whereof the Prophet David speaketh, 69. 28. Let them be put out of the book of life, neither let them be written with the righteous: the third book is that, wherein the sinners only are written, as Dan. 7. 10. the judgment was set, and the books were opened. This tripartite division may safely be received, saving that the sinners are not said to be written in any book, but not to be written: as Apoc. 17. 8. Whose names are not written in the book of life from the foundation of the world: these books here opened, are books of every ones conscience, wherein all men's works both good and bad are written: which books are diverse from the book of life, Apoc. 20. 15. See more hereof c. 7. qu. 36.

5. This book then here mentioned is God's immutable decree of predestination, whereby they are ordained unto everlasting salvation, whom the lord hath freely elected in Christ: Lyranus saith well, that this book is conscriptio electorum in mente diuina, the writing of the elect in the divine mind or knowledge. God needeth not any material book: but this is a figurative phrase taken from the custom of men, who use to write into a book all that are made free of a city or corporation: as Augustine saith, non liber iste Deum commemorat, ne obliuione fallatur, this book serveth not to put God in mind, least he should be deceived through forgetfulness: but this book is, ipsa Dei praescientia, &c. the prescience of God concerning the elect, which cannot be deceived, lib. 20. de ciuitat. Dei, c. 15. So also Euthymius, liber Dei est summa eius scientia, scriptura perpetua memoria, the book of God is his high knowledge, and the writing is his perpetual memory, in Psal. 68.

Sometime it is called the book of God, simply without any addition, 〈 in non-Latin alphabet 〉 , because of the excellency, as in this place: sometime the book of life, Philip. 4. 3. and the book of the living, Psal. 69. 29. the book which god hath written, Exod. 32. the book of heaven, as Luk. 10. 20. your names are written in heaven: and in the Revelation, the lambes book of life, c. 21. 27. It is also called the writing or catalogue of the house of Israel, Ezech. 13. 9. So three things are observed out of these places concerning this book. 1. that God is the writer. 2. that the faithful only are there written. 3. that it is the Lambes book: all there written shall be brought by the Lamb unto everlasting life.

Quest. 7. Why this mystery of the resurrection is here revealed plainly to Daniel.

1. True it is, that the mystery of the resurrection was shadowed forth, and yet darkly in the law: for the translation of Enoch, was an evident proof thereof: and our blessed Savior inferreth as much, because the Lord is said in the Law, to be the God of Abraham, Izaak▪ and Jacob, he is not the God of the dead, but of the living: by which necessary collection, Christ proveth the resurrection of the dead against the Sadducees, Matth. 22. The Apostle also Hebr. 12. 13. showeth that these mysteries were known to the Fathers, because they confessed themselves to be strangers and pilgrims in the earth: for they that say such things, declare plainly that they seek a country. 2. But these deep mysteries were but obscurely opened in former times to the Israelites, the reasons whereof the Hebrews yield to be these two specially: 1. because in Moses time, when the law was given, there were many which did not believe that God created the world and governed the same by his providence; and if Moses had spoken unto them of the higher mysteries, they in their weakness not being able to receive such mystical doctrines, would have rejected them as fables. 2. beside then the people were fed and allured with temporal promises, for as yet they had hope of such things, to enjoy great external happiness in the land of Canaan: But now when all hope of temporal blessings is cut off, and that even in the land of Canaan such troublesome times are foreshowed to come upon them, now it was very seasonable, to comfort them with the hope of eternal life, H. Br. in Daniel.

Quest. 8: Of the coherence of this comfortable mention made of the resurrection with the former prophesy.

1. Porphyrius and Polychronius, continuing their interpretation of this prophesy concerning Antiochus, by those that sleep in the dust, understand such as fled into the rocks and caves in the persecution of Antiochus: and after the city was recovered they returned again as out of their sepulchers: And by the writing in the book, they mean such as faithfully stood in the defense of the law: this exposition also followeth Pelican.

But Theodoret confuteth this interpretation by two sufficient reasons. 1. they which fled away, and hid themselves in the caves, were all faithful men, they fled because they would not be forced to forsake the law: but these that awake out of the dust, arise some to life, some unto shame: so it would follow in their sense, eosdem fuisse pios & impios, that the same men were both godly and ungodly. 2. these do rise up to eternal life: but they which so returned from their dens and caves died again. 3. wherefore though hitherto Porphyry hath followed the sense of this prophesy well in applying it unto Antiochus, yet here he faileth. 4. But it is no marvel that he being an enemy to the Christian faith, doth obscure by his gloases so clear a place for the resurrection of the dead: it may seem strange that Pelican a Christian interpreter, should approve that sense: This was the heresy of Philetus and Hymenaeus, which said that the resurrection was past already, 2. Timath. 2. 17. as Porphyry here affirmeth the same, understanding this so evident a place for the resurrection, metaphorically.

2. Some think that mention is made here of the resurrection, because it shall follow immediately after those troublesome times before spoken of: of this opinion are all they which do apply the times of trouble before spoken of, to the last persecution under Antichrist, as Lyranus, Perer. Pintus, with the rest of that side: likewise Melancthon statim post haec certamina fiet resurrectio mortuorum, straight after these combats shall be the resurrection of the dead: so also Osiander, huic postremae reformationi Ecclesiae sinis mundi imminet, straight after this last reformation of the Church, the ende of the world shall be at hand: But it is at large shown before, quest. 3. that the times of trouble before spoken of, were those which fell out under Antiochus Epiphanes.

3. Junius in his commentary maketh this to be the coherence: that the Angel having spoken of the first coming of Christ before, doth now join thereunto his second coming, declared by the effects, the resurrection of the dead: so also M. Calvin: But it hath been shown before likewise, that Christ's first coming in the flesh is not here intended by the Angel.

4. This then is the reason of the connection: that whereas before the Angel spake of the deliverance of the people of God, so many as were written in the book of life: because many of the Saints should be put to death, the Angel addeth another comfort, that they should rest in the hope of the resurrection, Polan. And that place Heb. 11. 35. may serve fitly to expound this: some were racked, and would not be delivered, that they might receive a better resurrection: this also is further shown by the example of such as suffered then, how they comforted themselves in the hope of the resurrection: as Razis when he pulled out his own bowels (which act of his cannot be commended) called upon the Lord of life and spirit, that he would restore them again unto him, 2. Macchab. 14. 46.

Quest. 9. Why it is said, many of them that sleep, &c. shall awake, and not all.

1. Lyranus thinketh the reason to be this, because of infants which shall rise again; but they cannot be said properly to awake; because they shall neither have sensum poenae, vel gloria, sense of pain or of glory: But this is an idle conceit: for in the resurrection our bodies shall rise in perfection: corruption shall put on incorruption, 1. Cor 15. 53. then if our body shall rise perfect and incorruptible, they shall have perfect sense, and other qualities of the body.

2. Some think it is said many, and not all, in respect of the wicked, of whom it is said, non resurgent impij in iudicio, Psal. 1. the wicked shall not rise in judgment: because they shall not rise unto life, Pintus. But the vulgar Latin translateth not that place well, the true reading is, non consistent in iudicio, the wicked shall not stand in judgment. And again in this place, the wicked are a part of this many, some shall awake unto shame.

3. Wherefore these answers may better serve: 1. Augustine saith, ponit aliquando scriptura pro omnibus vocabulum (multis. ) the Scripture putteth sometime for (all) this word many: and he giveth instance of Abraham, of whom the Lord saith in one place, I have made thee a father of many nations, Gen. 17. and yet in another he saith, in thy seed shall all nations be blessed, Gen. 22. But this example is not so fit, for in the one place the Lord speaketh of Abraham's carnal generation, in the other of his spiritual seed, namely Christ, in whom all the nations of the world should be blessed: that other instance given by Theodoret is more to the purpose, Rom. 5. 18. by the offense of one, the fault came on all men to condemnation: and after in the next verse following, the Apostle saith, by one man's disobedience many were made sinners. Here it is evident that many is taken for all. 2. An other answer is, that many are said to rise, because all indeed shall not rise again, because all shall not sleep, but they shall all be changed, 1. Cor. 15. 51. Bulling. Vatab. and again in another place the Apostle saith; we which live, and are remaining in the coming of the Lord, shall not prevent those which sleep, Osiander. 3. And otherwise it may be yet answered, that this word rabbim, many, as it appeareth by the accent Zakeph ghadol, is taken distributiuely; that many should awake unto life, and many unto shame, Iun. in commentar. Polan.

Quest. 10. A description of the resurrection of both good and bad, verse. 2.

The resurrection of the dead is here described▪ 1. in general, that many that sleep in the dust of the earth shall awake. 2. the particular events are shown, that some shall awake unto life, some unto shame.

In the first part. 1. in that they are said to sleep, the being and remaining of the soul after death is signified: as the soul liveth when the body is laid a sleep. 2. and by this phrase is also noted, the natural affection which the soul hath to the body, that although they be sundered and separated a while by death, yet they both make but one man, as the soul and body are united together in natural sleep: for the union of the soul and body is essential, but the dissolution by death is accidental, by reason of sin, and therefore cannot hinder forever the natural and essential union, Iun. 3. in that mention is made of the dust of the earth, it putteth us in mind of the first creation of man, which was out of the dust of the earth; out of the which the Lord shall raise our bodies again, Bulling.

Secondly, in that both good and bad are raised▪ 1. we must consider that all are raised both the one and the other, by the power of Christ in common: but the righteous are raised unto life, by the peculiar operation of Christ as he is the head of the faithful. 2. the wicked also shall be awaked up unto a kind of life, for they shall never die, but live in continual torment: but eternal life is to be considered two ways, simply and essentially in respect of the creature it self, as it liveth by the power of the creator; so the wicked shall live: and in respect of the habit and affection which the creature hath unto God, the author of life; and so the faithful only shall live forever. So everlasting death is not so called essentially, which consisteth in the final dissolution of human nature: but 〈 in non-Latin alphabet 〉 , habitually and respectively, because though they live, they have no communion with the life of grace, Iun. in commentar. 3. they shall awake to shame and contempt, not as the vulgar Latin, that they may see always, for the word is deraon, which signifieth contempt, loathsomeness, as it is taken, Isaiah. 66. 24. they shall go forth, and look upon the carcases of those, which have transgressed, &c. and they shall be an abhorring to all flesh: like as a stinking carcass is abhorred of all; so the wicked then shall be an abomination to God, to Angels and men.

Quest. 11. Of the great glory, which shall be given unto those which instruct others to salvation, v. 3.

v. 3. They that cause (others) to understand, (that is, teach others) shall shine as the brightness of the firmament: and they that justify many, shall shine as the stars. These words are diversely expounded: whereas here a reward is promised, and they are described also to whom this reward shall be given:

1. Some do make the first and the second clause all one in sense, but set forth with variety of words: as Pererius thinketh that both the same excellency of glory is set forth by the brightness of the heavens and of the stars: and they are the same, which first are said to be wise and understanding, and afterward, to justify many: But it is not like, that in this prophetiall narration, being so concise and compendious, there should be such a multiplying of words, without insinuation of some further sense.

2. An other sort do make a difference both in the reward, and in them which shall obtain it: and here 1. by the wise hearted or understanding, Carthusianus thinketh to be meant those only, which are sanctified by the spirit of grace, neither having gifts, nor calling to teach others: and they only shall be like the brightness of the firmament: but they which justify others by their doctrine, and bring them unto Christ, shall shine as the stars: which are the brighter parts of the firmament: this sense also follow Osiander, and Pappus, that do conclude from hence the diverse degrees of glory in the kingdom of heaven. 2. Some contrariwise, by the first understand those which are teachers of others, by the second, those that are only righteous in themselves: so Lyranus, and the interlinearie gloss, & before them Theodoret following the Septuag. who read, and many just, whereas it is in the original, matzedike harabbim, justifying many: and these make the brightness of the firmament a greater degree of glory, then the light of the stars.

3. Some do distinguish here the persons which shall be rewarded, but take the similitude expressing the reward, the bright heavens and the stars to express the same thing, the great glory of the next life: the righteous are likened for their great glory unto the clear azure sky in the day, and to the bright shining stars in the night: But here also, 1. Some by the first understand such as teach and instruct others, as preachers and ministers; by the other that justify, such as by discipline and good order are the means of the salvation of others, as godly magistrates, Parents, School-masters, Bullinger. 2. some by the first do understand the faithful, by the second ministers and teachers, Calv. Genevens.

4. Some distinguish not the persons, but diverse parts of their office, for they are said to teach, or cause others to understand (for the word is maschill in hiphil) which signifieth to cause to understand, in respect of the administration of their office: in setting forth the truth, and making them to understand it: and they are said to justify others in regard of the work and effect, because by their ministry faith is wrought in them, whereby they are justified, Iun. in commentar.

5. But Polanus doth more fitly apply this text unto martyrs (for to their consolation this is specially ministered that should suffer in those troublesome times under Antiochus.) And them he maketh of two sorts: some that by the constant confession of the truth, and suffering for the same, therein by their example did teach others: and some beside their constant suffering, had by their godly instructions also edified many: and this cometh nearest unto the true sense, because as is said, this consolation is specially intended for the comfort of the holy martyrs: Now further although in this verse, the diverse degrees of glory are not described: yet in comparing it with the former verse, the diversity is expressed: for all the faithful and righteous, as is before said, shall rise unto life: but among these faithful, these holy teachers, and instructors of others, shall shine as the clear heavens, and as the bright stars.

Quest. 12. How the faithful teachers are said to justify others.

That this may be the better understood, we must consider the causes of our justification, which are these. 1. the efficient and principal cause is God himself, Rom. 8. 33. it is God that justifieth, who shall condemn? and the moving cause was only the mercy and love of God toward us, 1. John. 4. 10. herein is love, not that we loved God, but he loved us.

2. The material and meritorious cause is the perfect obedience of Christ, which was either active or passive, active either the original and native righteousness of Christ, who knew no sin, he was without all spot: or his actual obedience through his life in keeping the whole law, and the commandments of God for us: so that which was impossible to the law in us, was fulfilled in Christ, as the Apostle showeth, Rom. 8. 2. his passive obedience was in suffering the most ignominious death of the cross for us, Philip. 2. 8. he became obedient unto death, even the death of the cross: and so did bear the curse of the law which was due unto us, Galat. 3. 13.

3. The instrumental cause on God's behalf is the preaching of the Gospel, whereby faith is wrought in us: for faith cometh by hearing, Rom. 10. 17. on our behalf the instrument of our justification is faith, whereby we apprehend the righteousness of Christ.

4. The ministering and under working or helping causes, are the teachers and preachers, who are as ministerial causes of our justification, in setting forth the gospel of Christ, and declaring the way unto salvation: in which respect they are said to justify: And in this sense also they are said to save others: as S. Paul thus writeth to Timothy, 1. epist. c. 4. 16. take heed unto thyself and unto doctrine, &c. for in doing this thou shalt save thyself, and them that hear thee: so also S. James saith, 5. 20. he that converteth a sinner, shall save a soul from death, &c.

Quest. 13. Why Daniel is commanded to seal the book, and what is the meaning thereof.

1. Some give this sense, praecepit vt involuat sermons, & signet librum, vt legant plurimi, he biddeth, that he should fold up this prophesy in dark speech, and sign the book, that many may read it, and seek the truth of the history, Jerome. But not only the speech is folded up, but the book was also kept secret: because if it had come to the hands of the profane sort, they would have made a scorn of it.

2. Seal it up as a perfect and absolute prophesy, cui nihil sit amplius adijciendum, to the which nothing is to be added, Bullinger. But S. John is bid, that he should not seal up the prophesy of the Revelation, c. 22. 10. and yet it was perfect, nothing was to be added thereto, v. 18. 19. this then is not the meaning.

3. Some say he is bid to seal it up, because it should not be accomplished till toward the ende of the world: and till this prophesy began to take effect, it should not be understood, Pap. But this prophesy was fulfilled before the first coming of Christ, it was not therefore sealed up to that ende.

4. Wherefore by sealing up the book of this prophesy, 1. it is insinuated, that he should commit it to writing, consigna librum, make a book. 2. efferas aenigmatice, he must set forth this prophesy in obscure terms and words, Vatab. As Daniel useth many strange words and phrases in this prophesy: as c. 8. 3. Palmon • , c. 11. 38. Mauzzim, v. 45. aphadno, M. Brought. 3. maneat apud te instar theasauri, let it remain, and lay it up with thee as a treasure: though others make small account of it, yet do thou keep it as a treasure for the Church in time to come, Calvin. 4. seal it up, impart it not generally to all: ne si in manibus prostaret omnium, ludibrio esset, least if it should come to every ones hands, it might be made but a laughing game by the profane and wicked, Iun. in commentar. so also Lyranus, divina secreta non sunt omnibus reuelanda, the divine secrets must not be revealed unto all: As our Blessed Savior faith. Matth. 7. give not that which is holy unto dogs: so our Savior spake unto others in parables, but unto his disciples he expounded them apart: as here these mysteries are revealed unto Daniel, though they must be as a sealed book unto others. And hereof two reasons may be yielded, vt maligni non habeant materiam deridendi, & studiosi materiam se exercendi, that both the evil and malicious should have no matter to laugh at, and the studious might have matter wherein to exercise themselves.

5. And further the sealing up showeth, that there were many years yet to come before this prophesy should be fulfilled: for it was 300. years from this time, unto Antiochus: and for the same reason John is bid not to seal up that prophesy, because some part thereof was presently to take place, Apocal. 22. 10. see before c. 8. quest. 36.

Quest. 14. Until the time defined or appointed, v. 4. what time this was here limited.

1. Some understand the ende of the world, when these things should be fulfilled, Bulling. Osiander. and so Pagnin readeth, vsque ad tempus finis, unto the time of the ende: But it hath been shown before that this prophesy contained in the 11. chapter, was fulfilled in the days of Antiochus, and much of it before. 2. Some understand the time of Christ's coming, who opened the seals of the book, Apocal. 5. and revealed the mysteries which were hid before: whereof this was a sign, that in his passion the veil of the Temple was rent: Christ took away the veil and the covering, which hid from us the mysteries and high things of God: so Theodoret, Pintus, Pererius: But in this sense Christ opened not only the secrets of this prophesy, but of all other in the Old Testament. 3. he meaneth then the time, which was appointed of God when this prophesy should be fulfilled: as Calvin, Deus probabit ipso euentu se non frustra locutum, &c. God shall prove by the event that he hath not foreshowed these things in vain; & est hic terminus non vnus, sed multiplex, and this term was not one, but diverse: as the prophesies of this book are diverse, and so were to have their diverse times of fulfilling, Iun. So in the time of the Maccabees, when diverse of these things were fulfilled, the Jews did then begin to look into this prophesy, as the story of the Maccabees showeth, M. Br. And at the coming of Christ, there was great expectation of the fulfilling of that prophesy, Dan. 9.

Quest. 15. Of these words, many shall run thorough, and knowledge shall be increased.

1. Bullinger thus interpreteth, that toward the end of the world, men shall run to and fro, being certain of nothing, but distracted in opinion, varijs se adiungent sectis, they shall join themselves unto diverse sects: but the last words, knowledge shall be multiplied, are against this sense, for where such uncertainty is, there knowledge cannot be increased.

2. Some read thus: oberrabunt multi, many shall go to and fro to get knowledge, Vat. Genevens. B. but knowledge is not had by wandering from place to place: that showeth rather ignorance, Amos. 8. 12.

3. Some expound thus, many shall run thorough this book, and they shall diversely expound it: Lyranus. gloss. Hugo. because the Scripture admitteth diverse senses, Perer. But thus opinions are multiplied, not knowledge.

4. Jerome well by running thorough understandeth the diligent perusing of this book: that though now it were not regarded, yet many in time to come should give their mind unto it: so also Iun. Polan. and so M. Calvin expoundeth the word shuth, investigabunt, they shall search: multi se ad scripta tua legenda conferent, many shall settle themselves to read thy writings, Osiander. And withal here is signified, that Deus sibi multos discipulos colliget, God shall raise up unto him many disciples, Calvin. So that in the great persecution under Antiochus, many shall be found faithful, who shall cleave unto this prophesy, Polanus.

16. Quest. What two they were, whom Daniel saw by the brink of the river, v. 5.

1. This is not a new vision, as Bullinger maketh it in number the fifth, so also Oecolampad. but it is the same vision continued: as both the circumstance of the place showeth, it was by the same river Tigris, mentioned before c. 10. 5. and of the person, the man clothed in linen before also described: and the question demanded is concerning the continuance of those wonders and strange things before spoken of.

2. These two Angels Jerome thinketh to have been the one the Angel that stood for Persia, the other that was President of Grecia, which did hinder the deliverance of the Hebrews: But it is evident, that these Angels stand for the people of God: for as affected with the troubles which here are prophesied to come upon God's people, they desire to know the time of the beginning and ende of them.

3. Oecolampadius thinketh, that here were not three in all▪ but one more came unto him that had talked with Daniel all this while: and they are said to be two other, because alio modo, &c. they appeared in another manner: But it is evident by their site and standing, that they were three: for two stood by the brink of the river, one on the one side, and one on the other, and the third was upon the waters.

4. R. Levi thinketh that one of these two was Gabriel: but Gabriel was he, which had this communication with Daniel all this while, and now two other appear: they had not been other two, if there had been but one beside Gabriel. Polan.

5. Hyppolitus by these two Angels standing by the brink of the river, understandeth the law and the Prophets: but Daniel saw some real thing, for he saith, I Daniel looked. Pererius out of Jerome by these two Angels standing upon the rivers bank, interpreteth the flourishing and standing of the Persian and Greek Monarchy: and by the third upon the waters of the river, the troublesome state of the Church: for so in Scripture afflictions are signified by waters. But hereby rather is signified, in that the Angels stand on this side and on that side, the ready administration of the Angels, which are always at hand to expedite the commandment of God. Polan.

17. Quest. Who it was that inquired of the man that was clothed in linen, v. 6.

1. The Latin translator readeth, & dixi, and I said, referring it to Daniel: but in the original the word is vaiomer, and he said, in the third person: not Daniel, but one of the Angels.

2. Some Greek copies read in the plural, and they said: but in the original it is in the singular, and he said: one Angel might ask in the name of the other. Oecolampad.

3. Like unto this place is that in the Revelation, where the souls under the altar, that is, which yet were not glorified with their bodies, did ask the like question, which the Angels do here, How long, Lord, holy and true, doest thou not judge and avenge our blood, &c. Rev. 6. 10.

18. Quest. Who the man was clothed in linen, of whom the question was asked.